Tag Archives: hinduism

The I-I (philosophy)

In Yog vashist, an allegorical anecdote is repeated ‘N’ times…
A witness witnesses a crow sitting on a coconut tree.As soon as the crow flew , a coconut fell down on the earth.The witness wrongfully co-relates that because the crow flew from the tree; a coconut fell down.
In reality, if the crow hadn’t flew, the coconut would have still dropped down.

It has been mentioned that it is the wrongful identification with this body(or mind) that is the root cause of all ignorance.

Sage vashist reveals to Rama that the greatest virtue is the renunciation of mind-the ephemeral ‘l’.

This ‘I’ is the reflection of the real unversal ‘I’-the Shiva. Shiva is the supreme ‘I’, the consciousness of the consciousness. The transitory ‘I’, that is according to KS-the contracted form the universal ‘I’- embodies itself or limits itself or creates an feeling of a separate ‘I'(duality or maya)

Out of play, the shiva(consciousness)(experient)who has the nature of Ananda(bliss)-wants to experience ‘Ananda’ in knowledge(pramana) as well as object of knowledge(prameya).But to have these both attributes, there should be time, space and ‘I’.

The supreme ‘I’ because of ‘Bliss’ creates maya, and the only one I.e ‘I’-the shiva-gets contracted , the attributes of universal ‘I’ gets contracted too once it comes In contact(or enters) Maya.

According to KS..following contractions happen to the universal ‘I’- who is originally full of

Chaitanya gets contracted and becomes Kala(कला)-limited creativity
Vidya(limited knowledge)
And Niyati(…this is space)

Because ‘I’ the Shiva(consciousness of consciouness) is the universal first person, it always remains the first person, ‘I'(though limited, once it comes In maya) and the knowledge and object of knowledge remains the 2nd/3rd person. Because ‘I’ loose the unlimited creativity(because of contraction and becomes Kala) , the unlimited knowledge associated with it too gets contracted(vidya)….Then arises Raga(attachment)…..the ‘I’ is in the process of attaching itself to the objects of all the duality or differentiated consciousness. It becomes this whole universe full of sentient(in the form of knowledge and object of knowledge) and insentient beings(in the form of knowledge of insentient)….The universal ‘I’ becomes the ‘I’ of you and me and all beings.

Kaal and niyati…in other words denote the time and space. Space is internal too i.e ChidAkash…it denotes the space inside our mind, where thoughts and feelings rise and fall…

A child remains in the stage of non-duality(and bliss) , till he/she ignorantly superimpose their consciousness on their bodies and entrap themselves as , ‘I am this body ( in time and space)

If we meditate on the transitory ‘I’, and try to find out the source ‘ME’, we realise that we or ‘ME’ is a witness to all the physical and mental activities.We can negate anything and everything that we are witness of, because that is the 2nd/3rd person and the witness (of witness) always remains the first person.

If we delibrate further, we can go up to the void, out of which the mind and its thinking faculity arise. It is not possible to go beyond that void, through the means of mind -which is a synonym of duality.

Vedantis say when we are not aware of ourselves, mind comes into effect instantly; and when we concentrate on mind, it ceases to exist and we remain just as an awareness.But to maintain that awareness is difficult.

‘I’ of supreme consciousness  is non dual in nature so is the transitory (dual) consciousness as long as we maintain/center our awareness on it.

It too is pure awareness as long as we maintain that one-pointednesss. And it becomes truly dual ‘I’ when that awareness is broken, and that ‘I’ becomes the source of all duality…

However….it like shiva-The universal first person always remain the first person.

Abhinavgupta has mentioned Shiva as the ever present ‘NOW’, Shakti as ‘Future’ and past as ‘Pashu’ or ephemeral being.He also mentions that future and past have their origin in ‘NOW’-which is ever present.

This ‘NOW’ is again the synonym of ‘I’ or awareness.

In our lives too, everything is centered around ‘I’. Thinking of past or future is possible only because of ‘NOW’-the ‘I’.without this ‘I’ nothing exists not even ‘NOTHING’ or ‘VOID’.

The ephemeral being as written above denotes himself as ‘I’ and almost everyone belives or has experienced that ‘HE’ has never really changed, though his body has grown old. Somehow the witness(I) of the changes never change.

Subconsciously and linguistically, we have firm faith that the witness(I) is eternal.if someone dies, we say , May he go to heaven’ or VBAJ. What does that mean!

Who will go to heaven or Vaikunth? For example, if I imagine of my death, I immediately picture myself in Heaven/Hell or Vaikunth. Who is it that I am imagining myself to be! I will have no physical body but that does not deter me.Isn’t it that the ‘I’ that I imagine to go to heaven is the witness-whom I know by ‘I’.

It is for that ‘I’ we perform ‘Shraddh’ or other religious practices as we (all human race) have firm belief that the witness will remain, though somewhere else.

The ‘I’ is the first thought that arises when we wake up in the morning and it remains the last when we fall sleep.The dreams too are centered around the ‘I’ and so is the deep sleep.

Shiva- the ‘I’ is sarv-vyapak(ever pervading). He is the awareness of awareness.Revealing and concealing his own self is his play.

But nonetheless , he remains in us as the ever present witness whom we call ‘I’ .


(based on the philosophies of Vedant and Kashmir shaivism)

The Mystic Chakra of Sharika Mata (Tripuasundari) at Hari Parbhat


“Hari Parbhat” also known as “Sharika peeth” is one of the most holiest sacred Place for the Hindus of Kashmir. Legend says that at this Place, Goddess Sharika killed the demon “Jalodbhava”. The Goddess in the form of “Haer”(Myna) at the behest of her devotees dropped a Pebble from above on Jalodbhava. The pebble became larger and larger. When it Hit the Demon, the pebble had grown to the size of a Hill.The Demon was crushed under the Hill. The Hill that dropped on the Demon came to be known as “Hari Parbaht”. The Mother Goddess resides there by the name of “Sharika” or “Tripursundari”. The eighteen-armed Goddess is considered as the presiding deity of the Srinagar city. She resides here in the form of syambu “Sri-Chakra”, also known as “Maha yantra”.This mystic Chakra is self-engraved on the Holy Shila( a vertical rock smeared in sindoor).Since the Divine Mother resides in the form of a “Chakra”, hence, she is also locally known as “Chakeshwari” and the place/temple as “Chakrieshwar”.

The significance of Sri-Chakra , is written on a Board in the premises of the temple. I am merely reproducing it verbatim.

The sacred “Sri Chakra”, commonly known by the Hindus as “Sri Yantra” is composed of circles and the lotus petals, contains nine independent trikonas(Triangles), mystically drawn within the other. The four Triangles that point upwards represent “Shiva” and the other five pointing downwards represent “Shakti”.The Shiva Triangles are called “Sri Kanthas” or Shiva element, and the Shakti triangles are known as “Shiva-yuvatis” or Shakti element. All these are quite independent of the central Bindu and are formed by the Mulaprakrati of Shiva Bindu.
The intersecting triangles represent the play of creation, protection and absorption of the whole universe by the pure divine force known as “Sudha Shakti”.The central point in the Chakra is Bindu which symbolizes the union of “Shiva with Shakti” or “Kameshwar with Kameshwari”.
“Sri Yantra” is, in fact, the most magnificent composition of nine independent trikonas, charged with the supreme occult significance. The Trikonas in their upward and downward positions intersect one another and form themselves into forty three big and small triangles. All these triangles are enclosed in the first inner circle on which is drawn one Lotus with eight petals called “Ashta Dal”, which represents the mystical lotus of creation. The another circle following this with sixteen petalled lotus, drawn on it is called “Shada-shadal”. This Lotus is significant of sixteen kalas or phases of the moon. The whole set of triangles and the Lotus petals are further enclosed in triple concentric circles or three-fold girdles called “Trimekhla”, The whole diagram, forming the mystical chakra, fixed in a square, with triple parallel lines, having four openings or gates on its four cardinal points make up the Devi’s mansion. In the center of the whole composition lies the Bindu(point) which, in fact is the mysterious matrix of the Maha-Yantra. The description of this “Yantra” is given in sloka 11 of “Sundaryalahri”, reproduced just below the Yantra itself.
The “Yantra” is adopted for the worship of the mighty “Shakti-Lalita Devi” and is considered to be the most popular symbol that the Icon or image of “Srividhya” i.e “Tripursundari” herself.
The mystery of “Sri Yantra” is quite remarkable. Its secret doctrine is largely acknowledged even by the renowned foreign authors and scholars. While acknowledging the mystical performance of these mysterious Yantras and Mandals, a foreign Scholar “Shree Guiseppe Tuccti” has stated In his book, “The theory and practice of Mandals” that the best example of Hinduist Mandal is the one called “Sri Chakra” or the wheel of “Sri” i.e the mystic wheel of “Shakti” or divine power, which is the motive force of the universe and by virtue of which God manifests and displays himself in things which are all of necessity the effect of Shakti itself. Since without “Shakti”, God can do nothing. One can well imagine and understand the might of this “Shakti”, which the God himself has acknowledged as stated in “Sundarya-Lahiri” that only conjoined with thee Oh! “Shakti” have I the power to be the absolute lord otherwise I would not be able to move. Such is the mighty “Shakti-Lalita-Devi”, the ruling Deity of this celebrated “Maha Yantra”.
The “Yantra” can be described in two ways.It may be started from any of the four gates of outer Chakra and worked inwards towards the central Bindu or in the reverse order, It may be started from the Bindu and worked outwards towards the gates. The former process is called “Layakrama”(involution) and the latter “Srashtikrama”(Evolution). Here it is described in the latter way.
Starting from the central point (Bindhu) and ending with the for gates the whole complex is divided into nine Chakras or wheels called Yantras which according to “Tantraja Tantra” are:-
1.Central Red Bindu, described as ……………………………………………………………………………………………Sarvanandmaya.
2. Central White Triangle, described as…………………………………………………………………………………….Sarvasidhipradha.
3.Eight red Triangles, described as ……………………………………………………………………………………………Sarvaroghara.
4.Ten Blue Triangles, described as…………………………………………………………………………………………….Sarvarakshakar.
5.Ten Red Triangles, described as……………………………………………………………………………………………..Sarvarthasadhak.
6.Fourteen blue triangles, described as ……………………………………………………………………………………Sarvasaubnagyadayak.
7.Eight Red Lotus petals, described as……………………………………………………………………………………….Sarvasamksobhan.
8.Sixteen blue lotus petals, described as …………………………………………………………………………………..Sarvaparipuraka.
9.Surrounding Yellow ground between the outer most circle and four gates……………………………Trilokyamohan.

Explaining the complex of these yantras the sacred, “Tripuramahimstrotam” says that the same “Mulavaidyaksars” as having contributed towards the unfolding of this “Sri Yantra” are responsible for the evolution of this universe as well, when it says that:-
(a) From the “Lakar”, which, according to “Laya-Krama” represents the first outer chakra i.e the yellow surrounded ground, This “Pararupa” earth on which we live has been born and on which there are Mountains, Forests, Grooves, fifty peetas(Seats), all places of pilgrimages, all Ganges, all “Khetrasthanas”, this chakra is known as “Trilokyamohan”, that is the Enchanter of the Universe.
(b) From “Sakar”, representing the second chakra of sixteen blue petalled lotus, it took the form of the Moon, Stars, Planets, Zodiac(Rashi Chakra).This Yantra is described as “Sarvasanksobhan”.
(c) In “Ikar”, which is represented by the fourteen blue triangles, It is “Turyamaya” or the creator of the universe. This yantra being fourth in the order is described as “Sarvasaulhagvadayak” i.e all auspicious.
(d) In “Ekar”, which obtains the fifth place in the order and it is represented by Ten Red Triangles the “Vishavi Shakti” manifests herself as one engaged in “Vaishvaplan” (preservation of the universe). This Yantra is described as “Sarvarthasadak” or fulfiller of all desires.
(e) In “Rakar”, which is represented by ten blue triangles and is the sixth yantra in the order, the all luminous and the most flaming aspect of the deity is revealed.This Yantra is described as “Sarvarakshakar”-That is all protecting deity.
(f) In “Kakar”, the shakti is radiated as “Kamda” or granter of all desires, “Kamrupni” or changer of form at will and “Avaya” or eternal. This Yantra, represented by eight red Triangles and occupying the seventh position in the order, is described as “Sarvaroghara” or curer of all diseases.
(g) The eighth Yantra which is represented by the crescent shaped central white triangles is known as “Vishvayoni” or the Womb of the Universe signifying the Karnam or the cause.Here Shakti is identified in “Shunyarpa” (Zero or void form) of the Bindhu Rupa Shiva. This Yantra is described as “ Sarvasidhiprada” or giver of all Siddhis.
(h) The ninth and the last Yantra, represented by the central Bindu, is described as “Sarvanandmaya” i.e all pervading and all blissful flaming Shiva or “Shivajyotimaya”.

The wheel of the universe( Sansar Chakra) is thus equated with the “Mulavidya” and identified with the “Sri Chakra”.The letter established in Lakar,Sakar, Hakar, Ikar, Ekar, Rakar, and Kakar and associated with various Yantras described above, are its “Beejaksharas”(seeds) and the protecting deities, which are symbolic tattwas, are the Shivas themselves.
The central Bindu has three fold aspects. It is called “Bindu Triya”.The upper part of this focal point, represents the face of Devi and the two below it, her breasts. This is the symbolism of worship in which such anthropomorphic forms are employed by the worshippers who clearly see such images as they are carved or conceived in their minds during their worship. More abstractedly the three Bindus are compared to the Sun, Moon and the fire representing the names given to the aspects of “Para Bindu”.
While commenting upon the Yantra worship, Sir John Woodroff, (Arthur Avalon) another learned Scholar and noted Author says, “that the more experienced and correct view is that the mind is shakti, which is a particular manifestation of it. By continual and repeated practice in that Chakra after Chakra everything becomes divinized” and again hesitates that “Practice of the ritual transforms the mind itself and what is at first seen merely as an external Yantra with lines, curves and petals, becomes a pure mental state in the Sadhka himself. He too is a “Sri Yantra” and realizes himself as such.. The body of the Sadhaka is thus identified with “Sri Yantra” and its nine apertures (Naudwar) correspond to the nine chakras in the Yantra. The Human body, is as such considered like an Island of nine gems which are described to be:- Ajas, Sukra, Majja, Meda, Asti, Mamsa, Roma, Tvak and Rudhir. “The object of the worship of these chakras, as such is the realization of the one Abedabhavana of the Knower who is the one’s own self-(Swatma) or the worshipper, the knowledge and the object of the Knowledge i.e the “Sri Chakra” itself. In fact worship of sri yantra is the unification of these three-The knower of the Knowledge and the object of the knowledge.”
“This celebrated yantra”, says Sir John woodruff further, represents the human body, the whole universe and the man for what is in the former is in the latter and vice-versa as also the Shiva Shakti Swarupa or Atma. It is thus the symbol of Devi as she is in her own form (Swarupa) and as she is in the form of the universe (Vishwatma).

photo05 photo14
According to the TANTRAJA TANTRA, there are 960 yantras which are assigned to ADYA, NITYA AND LALITA, the three Goddesses, who are known as “Tripurasundari”. Conjoined in one.
Different fruits are gained by worshipping different Yantras. Of the 960 Yantras the principal one’s are:- Sri yantra, Puja Kamal Chakra, Amritghat, Siddhavajra, Kesthavajra, Wajralinga, Merulinga, Yoni, Vajravajrak, Maha Vajra and Vajra.
Yantras are purely linear diagrams. They are drawn provisionally or permanently. When it is desired to be drawn permanently, It is inscribed on a stone or on copper or Bronze Plates that are often seen in Hindu temples, Shrines and other places of worship. Righteously, the Yantra deserves a place in every Hindu Home if one desires to be happy, prosperous and free from ailments.



Once Jabbar Khan, the Afgan Governor , continuing the Islamic-proselytism and hegemony,  banned the Kashmiri-Pandits from celebrating “Shiv-ratri” on the usual day(normally feb-March). KP’s believed that Rain and Snow will definitely accompany “Hearath” .To break their faith in the myth accompanying “Hearath”, He ordered that  Shivratri should be celebrated instead in June-july. Distressly, KP’s were forced to abide the tyrannical-dictum. To the surprise of everyone, though, that year, the Shivratri was observed in June-july, It snowed in the valley of Kashmir that day, and the belief of KP’s in their religion strengthened and increased manifold.

During the last 25 years-in exile, My memories of celebrating the “Hearath” or “Shivratri”(in Kashmir) have faded to an extent. But the feeling of the “Heart” in Kashmir is still fresh. The smell of the burning “Kantgun”,  the havan, cold water-soaked-walnuts. The happy faces of my family. “Hearath Kharach”. “Haare”(shells).The shrilled voices of the exciting-children of our neighborhood. The weather. Rain and snow. The fervor. ….

Shivratri normally begins from the lunar calendar of Falgun Krishan paksh-Dwadishi/Triodishi(12 or 13th day of descending moon) and  culminate on falgun-paksh-Amavasya(new-moon).

In Kashmir, My Grandfather would be pre-occupied whole day on Haerath. First with the preparations of the pooja, and then with the actual pooja. It would take him anything between 4-7 hours to go through the intricacies and religious-hymns of the festival .During the pooja, of and on, he would look down towards his right and read the shlokas from the Pooja-Book. And if anybody , accidentally, interrupted him , while he was amidst  chanting the sacred mantras, He would get agitated and would shout loudly, “ Keep quiet, Don’t you see I am chanting the Mantras.” After the pooja was over, his face would reflect a sense of  accomplishment.

Mother and Grandmother would be busy whole day, mostly in the kitchen, during the festival of “Hearath”, that would last for 3 consecutive days. On religious occasions such as “Hairath”, I recall them smearing the floors with the mixture of special-clay(gurut maicz) and cow-dung.( This is still a regular-practice in the rural-India.).There used to be a unit of 2-3  earthen-Chulhas(Stoves) in our old house. These dry-wood-fuelled Stoves would only be used on special occasions and festivals. And Shivratri definitely topped the chart of religious festivals of Kashmiri-Pandits. In new house, However, there was no “Chula”, but the floor of the room where the “stahpana” and ritual had to be performed was smeared.

Children would wait impatiently for Salaam(13th or 14th day of Falgun-Krishan Paksh). “Hearath-Kharach”-Money to be spent away-was given by the elders to the young.(This is still widely practiced).The celebrations would culminate on the Amavasya(New-moon).

Over the years, I have seen 24 “hearath’s” outside the valley. Since, I didn’t had my own house after being forced-exiled in my own country, I have changed as many as 5 houses and as many different locations. But, my elders always made it sure, as is in our traditional ritual, to leave Shiva and his consort alone in the room, where  we do staphana(invoke and arrange the Shiv-parivar in a particular manner), even when my whole family of eight was living in a small quarter of 2 rooms.

I am a link between the past and the future. I feel blessed to have seen and lived with my elders, not only in Kashmir but elsewhere also. The elders have mystically carried on the Kashmir, in their own-self. The aura of “Kashmir-ness” is visibly written over them. So are their stories of Kashmir and the unique tradition of “Hearath”.

In Kashmir, our compound comprised of two independent houses with at least 40 members. It used to abuzz with the activity and energy of not only my whole family, but our neighbors too. The “Prasaad”-in the form of walnuts was distributed amongst the in-laws of my Aunts as well as neighbors. The Muslim shopkeepers and Children would often pester us to give them our days old water-soaked-walnuts.

However, Today, most of us are scattered all over the Globe. The prasaad of walnuts are still handed over to the in-laws of our Daughters and Aunts, in case they live in the same city.Otherwise, Walnuts are couriered to the family members in  various parts of India and Globe. Almost all Pandit-neighbors of Kashmir are forgotten and seldom are walnuts sent over to them. Nonetheless, they form a part of  sweet memory of the “Shiv-ratri” that was once celebrated with zeal in the valley.

Today, I am celebrating 25th “Hairath” outside Kashmir, like most of KP’s. Preparations have already started since yesterday .Kalash, Kand, flowers, wood for havan etc is ready and the pooja will start today at around 6.00 p.m and will last till 10 or 10.30 p.m.

But for strange reasons; I am thinking about how it might have looked in Kashmir today. If I would have been in Kashmir; though still cold, the windows would have  been opened today and the fresh cold-air would rush-in and titillate  the chocked walls of the first floor. Sometimes the occasional sunshine would tease the freshly-drenched soil and its  sparkle on the quagmire would look like the shining-jewels. The passing clouds over my house would block the sunshine for a while and the wind would then merrily swing it away over the mountains…..

I do not know, how many more “Haeraths” will a KP  have to spend outside Kashmir. History is a witness to the seven exoduses of Kashmiri Pandits. It is also a witness that the “KP’s” did come back although their numbers dwindled with each exodus. I pray to Shiva, today, on “Hairath”, and ask for his “Anugrah”(Blessings) to the entire KP community..

A Muslim friend just whatsapped me that it is raining today in the plains of Kashmir and snowing in upper reaches of Kashmir. The legend of Hairath lives on.

Happy Hairath to all…


Sharda script-the old language of Kashmir

Sharda is an old, now, almost distinct language that was once, used by the intelligentsia of Kashmir.Today, only a handful of people are left who know this language.Listed in the photograph,are the alphabets of this old script.This script was shared by a Friend on facebook, hence I am not sure about the source/author.

Upayas(means) in Trikha Philosophy(Kashmir Shaivism)

There are three upayas(means to get Grace/state of shiva) given in Kashmir Shaivism. They are:
1.Sambhavopaya (supreme means)
2.Saktopaya(medium means)
3.Anavopaya(inferior means)

There is another upaya known as Anupaya(no-means)-which is only meant for self-realized masters.

The concept of Moksha in Kashmir Shaivism is different from Advaith vendantis. For vedantis,the state of Shiva is sat, chit and Anand(All-truth,all consciousness,Bliss).Kashmir Shaivism argues that Shiva is already sat(truth) and there is no doubt in it. Instead, for Kashmir shaivism followers, The state of Shiva is Chit(all-consciousness),Ananad(Bliss),Iccha(rise of desire due to Shiv-Iccha),Gyan(knowledge) and Kriya(action).Sambhavopaya is Iccha(shiv-Iccha),Saktopaya is Gyan(Knowledge or means) and Anavopaya is Kriya(action).Iccha,Gyan and Kriya has been explained in detail in Kashmir Shaivism.

The state where thoughtlessness is maintained by the grace of master. A transcendental state of consciousness wherein the highly realized soul finds that whole universe has come out from sentences, sentences from words, words from letters and letters from that real “I” which is param shiva. The yogi finds that this whole universe is reflected in his own consciousness and that it is reflected from within rather than from without.
In sambhavopaya there are no means to travel upon. It is the meant. There is no where to go. The masters grace is of utmost importance in this upaya. Sambhavopaya functions in Matrikachakra(the world of alphabets,words and sentences),Pratyahara(withdraw of senses) and pratibimbavada (theory of reflection of shiva in 36 elements from shiva tattva to prithvi tatva).It is said that a Yogi in the Sambhavopaya state shines like the midday sun for the whole universe. Sambhavopaya is also called icchopaya.

Saktopaya is also called Gyanopaya. It is functioned by the means of energies as it is the means which originates from Gyan Sakti(energy of knowledge).In this upaya, the yogi does not have to recite mantras or be aware using his breath or concentrate on any particular spot. He has only to see and concentrate on that supreme being that is found in two actions without action. This is called centering in “Vigyana Bhairava Tantra”.
In Saktopaya centering can be practiced between any and all actions and or thoughts. In centering, the yogi must develop great velocity of awareness(firmness of awareness).There must be continuity in the cycle of yogi’s awareness. The yogi can center between any two thoughts or any two movements, between one thought and another thought, between waking and dreaming, between one step and the next step, between one breath and next breath. The saktopaya yogi must simply insert beakless awareness in the center of any two actions or thoughts. If this awareness is faulty and is not beakless then he falls and enters into the lowest upaya i.e anavopaya.
In this upaya the yogi must make himself capable of receiving Master’s grace.

Anavopaya is concerned with anu(individual soul).It is that upaya(means) which is functioned by the process of concentrating on uccara(breathing),Karana(organs of sensation),Dhyana(contemplation), and sthana pralkalpana(concentrating on some particular place).Anavopaya is also known as Kriyopaya.
Concentration on the breath is the essential element of the practice of cakrodaya. In practicing cakrodaya, one has to continue breathing deeply and find out the point, the center between the two breaths, the incoming and the outgoing breath. In cakrodaya the beginning points and ending points of the span of the breath are predominant. This is uccara , concentration on the breath .It can either be with sound or without sound.
Concentration on karana means having and maintaining one pointedness through vision or through any sense organ. It can be through vision or sound or any other sense organ.
Dhyana(contemplation ) is another mode of anavopaya. Dhyava is contemplation on some point. There are different forms of dhyana, like contemplating on heart, or on the meaning of some mantra(such as soham,aham or siva).contemplating on object is lower form of this upaya and concentrating on mantra is higher form as it is contemplation without any shape or form.
Sthana Prakalpana means concentration on some particular place. The higher form of sthana prakalpana, which is a practice of higher anavopaya,is that practice where one has to find out where each aspect of reality is found in the span of the breath. One has to see where the Devas and Lokpalas are residing, where is the location of Dawn and morning, the location of midday, sunset and midnight. Location and time when the Sun moves towards northern side and southern side. These are all Sthana Prakalpana, and these are the particular points, one has to concentrate on, to discover in the course of ones breath. The practice of Sthana Prakalpana is to see the vastness of this universe in one breath. The second and the lower from of Sthana Prakalpana, which is lower from of anavopaya is where one concentrate on different points in the body. These particular places for concentration are divided into three. One particular place for concentration is between the two eyebrows(bhrumadhya).The second place for concentration is the pit of the throat(Kantha kupa), and the third place of concentration is the heart(Hridaya).

In avavopaya the strength of one’s awareness is such that one has to take the support of everything as an aid to maintain and strengthen one’s awareness. In Saktopaya one begin with the center and then become established in that center. In sambhavopaya the strength of awareness is such that no support is needed, One is already residing in the meant.
It is important to realize that though there are different upayas, yet all these upayas lead one to the state of one’s transcendental consciousness. The difference in these upayas is that anavopaya will carry one in a long way, Saktopaya in a shorter way and Sambhavopaya in the shortest way. Although the ways are different, the point to be achieved is one…

source:Kashmir Shaivism-the secret supreme(by Swami Laksman joo)
siva-sutras-the supreme awakening(By swami lakshmanjoo)

The Thirty Six Elements(Kashmir Shaivism)and 24 elements of Advaith vedanta

There are 36 elements according to Kashmir Shaivism unlike the 24 elements which the vedantis acknowledge.
1.Panch Maahaabutaas-five Gross elements

2.Panch Tanmatras-Five Subtle elements

3.Panch Karmendriyas-(five organs of action)

4.Panch jnanendriyas-(five organs of cognition)
1.Ghraana-(nose, organ of smelling)
2.Rasaana-(Tongue, organ of taste)
3.Chakshu-(eye, organ of seeing)
4.Tvak-(Skin, Organ of touching)
5.Srotra-(ear, organ of hearing)

5.Antahkarnas-(3+2 internal organs)
3.Ahamkara-(ego connected with objectivity )
4.Prakriti-(nature/three Gunas i.e satvic,rajsic and tamsic)
5.Purusha-(ego connected with subjectivity-reacts to prakriti)

6.Sat Kancukas-(six coverings)
1.niyati-(limitation of place)
2.Kaala-(limitation of time)
3.raga-(limitation of attachment)
4.vidya-(limitation of knowledge)
6.maya-(illusion of individuality)

7.Suddha tatvas-(pure elements)
1.Suddha vidya-(iness in iness—–thisness in thisness)
2.isvara-(thisness in iness)
3.sadasiva-(iness in thisness)

According to the Vedanta the 24 elements consists of
1.Five tanmatras(same as in Kashmir shaivism)
2.five jnanendriyas(same as in Kashmir shaivism)
3.five karmindreyas(same as in Kashmir shaivism)
4.the five pranas or vital forces (not included in Kashmir Shaivism)
5.fourfold Antahkarn, namely-manas(mind), budhi(intellect), chitta(memory or sub consciousness) and ahamkara(egoism)

The five vital breaths are:
1.Pran Vayu
2.Apaan vayu
3.Saman vayu
4.vyan vayu
5.udaan vayu.
There are also five subsdiary divisions known as upapranas or upvayus namely:

Pran vayu
Breathing in and out; regulation of breath in mouth and nose; segregating and digestion of food and fluids ;Converting the waste-material of food and fluids into stool, urine and sweat, and converting vital fluids into semen is executed by the “Pran vayu”. It resides in the heart and moves up to the upper part of nose. Regulates the sense organs from heart and above.

Apana Vayu
Responsible for the excretion of faeces, urine and semen .Its movement is from the navel to downwards( reproductive organ and Anus).It resides in guhadesh(Reproductive organ and Anus).

Saman vayu
It resides in the navel .Its movement is from the navel to the heart.It stokes the gastric fires, aiding digestion, and maintaining the harmonious functioning of the abdominal organs. It integrates the whole of the human gross body.

Vyan Vayu
It mostly resides above the reproductive organ.It pervades the entire body, distributing the energy derived from food and breath through the arteries, veins and nerves.

Udaan vayu
Working through the throat(the pharynx and the larynx), controls the vocal cords and the intake of air and food. It is because of the Udaan vayu that the subtle body detaches from the gross body at the time of death.

It relieves pressure on the abdomen by belching.

It controls the movement of the eye-lids to prevent foreign matter entering the eyes; it also controls the size of the iris,thereby regulating the intensity of light for sight.

It prevents substances passing up the nasal passage and down the throat by making one sneeze or cough.

It cause yawnings and induce sleep.

It produces phlegm, nourishes and remains in the body even after death and sometimes inflates a corpse.

refrences:Kashmir Shaivism-the secret supreme(swami laxmanjoo)shivsutras(explained by swami laxmanjoo)Patanjalyogpradeep and Light on pranayama by BKS Iyengar

Perverted Patriotism-A dangerous trend.

There are many people in India who idolize Mahatma Gandhi. He is regarded as the Father of India; and his photo is printed on the Indian currency. Some of the leaders around the Globe have openly attributed their non-violent struggle to the teachings of Mahtma Gandhi like Nelson Mandela and Martin Luther King.

It is a well known fact that many people like to keep the photo of their loved ones, in their Wallets. The loved ones can vary from a girlfriend, a wife, parents, children, an actor or an actress, spiritual guru, God and Goddesses or revolutionary leaders like Bhagat singh or Mahtma Gandhi Etc. One thing is sure; the person whose photo has been kept in the Wallet, has to a large extent, influenced the psyche of that person, who is carrying the picture.

In the Kashmir valley, the Barber’s shop used to be a place where one could hear the wildest ,weirdest yet most interesting tales. And almost all the Barbers were gifted Raconteurs. They could spin the tales whether real or imaginary with eloquence. The customers after getting their hair trimmed by the Barber would open their wallet and give the money in lieu of his service. During such times, I had seen, many a times, these customers carrying the photos of their icons in their wallets ;while folding or unfolding their purses. The glimpses of the photo of Imran Khan , Wasim Akram or Javed Miandad are still fresh in my mind. It did not look odd to me, that many people in the valley were carrying the photos of Pakistani Criket players or Pakistani Politicians in their Wallets.

In 1988, when I was still in my School, our history Teacher-who also happened to be the son of the principal and owner of School-would try to Galvanize the students for a “Jihaad”. Our English teacher, a Sardarni from Punjab would narrate the horrendous tales of atrocities happening in Punjab. I did not say a thing to my History teacher, nor did I protested to my English teacher for fanning anti-India sentiments. No Kashmiri Hindu used to say anything. Hindus had made a tacit compromise. After all they had to live in that land. But destiny had different plans…..

In Pakistan, General Parvez Musharraf is trying hard to make a dent in the Pakistan’s Political Arena. The once lucky and Mighty General and former President is no more lucky or Mighty. He had constantly negated in the past , India’s allegations that, Pakistani soldiers were actively involved in Kargil war. But now ,in the changing times, he is openly claiming that the Pakistani Army was involved in the Kargil War, he is even taking credit for that. He was the one who killed the system of Democracy in Pakistan. But at the same time, He is alive unlike his previous military contemporaries who became the Presidents of Pakistan. It is a sort of an achievement. Having said that, he is still , definitely not the most popular leader of Pakistan.

Back in India, a section of Muslims are being exploited by their religious teachers and Religious Schools who are being funded by Oil-Rich nations like Saudi Arabia. Though these Oil-Rich nations propound their Faith all over the Globe, But in their own country, they invidiously discriminate the people of India, Pakistan as well as Bangladesh irrespective of common Religion. But that does not deter the Religious leaders as well as the Demagogues in India; using Indian Muslims for their own good .

Since 1947, the Muslims of India are feeling alienated, the feeling of alienation has increased manifolds with each decade passing by. The quality of education is easily the worst among the Indian Muslims. Though they have produced scientists like Homi jehangir Baba and A.P.J Abdul Kalam, but by and large they are still ,one of the largest segments of illiterates/semi-literates. Their Religious Leaders and many politicians want them this way-deprived, neglected and helpless. Many of these men often take refuge in their religion and are sometimes manipulated by their leaders as well as their Religious Teachers, in such a way, that they grow up hating India. For example; if there happens to be a Inda-Pakistan cricket Match; Majority of Muslim localities cheer for Pakistan-Though legally they are Indian Citizens. Majority of Muslims have a keen interest in Pakistan’s Politics. In Muslim-majority localities, they conspicuously display their emotions for Pakistan and Islamic Countries. In Places like Muradabad and Rampur in U.P, where there is a considerable population of Muslims, they clash with the Karvariyas(pilgrims who get the waters of Ganga from Haridwar in the month of Sawan[july-Aug]) each year.It has sort of become fashionable. And these trends are increasing alarmingly.

Already, there is a considerable presence of Maoists and Naxalites in places like Andhra Pradesh, Maharashtra, Chattisgarh, Orrisa, Jharkhand, Madhya Pradesh and West Bengal. They are also in war with India. It is a well-known fact that these groups are being supported by China. And terrorism is supported by Pakistan. And Pakistan-China forge a strong bond with each-other, That is why Aksai-Chin was gifted by Pakistan to China.

Some years back, I was in Nainital. I along with my two friends decided to go for a hike to Tiffin top. While we were walking slowly towards the tiffin-top, we were accosted by a group of horsemen. They offered us a ride to the top at a very reasonable price. To make sure, they are not con-men, they also showed us their photo I.d’s. We decided to complete the trek on the Horses. I asked them ,”What are the names of the Horses?”one of them said, ”He is Michael Jackson”, pointing to my friends Horse.”He is Hero”, pointing to my other friend’s horse and “he is Tyson”, pointing to the horse, I was riding. I asked them ”what are your names ?”. One of them said, ”My name is Akhtar , He is Imran and that is Khurshid”. He further said, ”we are from Rampur”.

We spent some time on the top and came back down pretty soon. After alighting from the horses, It was time to give them Money. I gave two five hundred notes to Akhtar, as he looked like an Alpha amongst them. He had to give me four hundred rupees back. He took the money from me. He took his Wallet from his Pocket. I could easily make it that his wallet was made of Mixed Leather. He unfolded his Wallet. And there it was! “Parvez Musharraf’s” Photo. He was carrying the photo of Pakistan’s President in his wallet. He gave me back four Hundred Rupees. And we parted our ways after exchanging our final pleasantries. We never met again.

Out of all the men on Earth, The Horseman was carrying the Photo of Musharaf. Had he carried the Ayaat’s of Holy Quaran, I would not have been surprised, Or for that matter a picture of Shah Rukh Khan or Salman Khan.I would not have been surprised. Had he been carrying a photo of Bollywood actress, or for that matter a photo of Khomeini, I would not have been surprised. But he choose to carry the photo of the Head of a country, that happens to be the enemy number one of India.

This trend may prove to be detrimental to the security of India in the long run. After all, wasn’t it the Pakistan who fanned the religious card in Kashmir and is waging successfully a low-cost war with India. Wasn’t it the Islam-card that helped the Pakistan to annex what is now known as Pakistan occupied Kashmir. And let us not forget Indian Mujahideen-who are responsible for many recent terrorist attacks in India. Aren’t they fighting with India on the name of Islam ?It is a known fact that they are being supported by the ISI and groups operating from Middle-east.

Arresting the culprits is not enough. The source that is giving them support, whether financially ,logistically or ideally, should also be attacked and wiped out completely.

Gandhiji may be an Ideal for those who are peaceful and non-violent by nature. He may be an ideal for those who believe in a peaceful struggle. But, In India there is a large section of people who are feeling neglected and are endorsing the views of Mao and extremism, Thanks to the rampant corruption ,nepotism and plutocracy prevailing in India. The hegemonic political parties whether at National or Regional scale are both culprits for pushing India into a state of disarray.

And then, there are some people like that horse-man whom I encountered in Nainital, who are holding the leaders of Pakistan very close to their skin, maybe imagining to prove their loyalty whenever the need arises; It is not difficult to comprehend whom they will support in case there is a war between India and Pakistan.

May be the teachings of Mahatma Gandhi has been superimposed by the teachings of jingoistic leaders. whatever may be the reason, the root-cause must be analyzed rationally in order to find a cure of the disease that is eating out the roots; on which India stands.

We have already seen the division of United-India in 1947.The partition was based on Religion.Another partition is not accepted.For that, the trend of perverted anti-India patriotism should be checked, reversed and stopped immediately…..

P.S-Gandhiji is loved of course by perverts also…..but only on Crisp new Currency Notes..

Anugraha(Grace)/Shaktipata-Kashmir Shaivism

According to Kashmir Shaivism Anugraha(grace and Shaktipata takes place in nine ways:

1.tivrativra Shaktipata(Super Supreme Grace)
One attains the true self, real and true nature completely. The Grace is too strong for the body to resist; one has to give up one’s body(Death).He becomes a Master and elevates the hearts of the deserving disciples invisibly. He uplifts the mankind secretly. Once he is satisfied with his work, he submerges with Shiva according to his will .One who attains this form of Grace becomes super supreme Master.

2Tivramadyha Shaktipatha( Supreme medium Grace)
One attains the true and real self; but one does not leave body in this type of grace. One is said to be “Pratiba Guru”-master who is not made by master, but by his self(shiva),by one’s own grace. These masters live in their physical form to uplift the humanity. They are self-initiated masters.
One who is bestowed with this grace enters completely in the trance of Shiva-Shakti(Energy of Shiva).There are five signs in him, that are observed by people;
1.intense love for lord shiva.
2.Whenever he recites any mantra; the devta of the mantra appears before him at once; The fruits of the mantra are realized promptly.
3.control over the five elements.
4.His works are without any defects.
5.He masters all Shastras.

3.Tivramandha Shaktipatha(Supreme low grace)
By this types of Grace one’s mind desires to be at the feet of master. He gets a master who is all-knowing and perfect. There is no difference between his master and lord shiva. The master does not initiate him; but merely put his hand on his head or by just by the mere gaze of his master;. He becomes perfect and enters into transcendental meditation effortlessly at once. He becomes enlightened by the mere touch or look of his master.

4.Madhya tivra Shaktipatha(medium supreme grace)
By this grace one reaches at the feet of Master who is absolutely a perfect master.The disciple is initiated by the master unlike the above cases. The master gives him mantra and the way to tread. One gets enlightened partially; the disciple is not satisfied completely in his physical body. He gets his complete satisfaction after he leaves his body and becomes one with shiva at the time of his death.

5.Madhya Madhya Shaktipata(medium middle grace)
When lord shiva bestows this grace; an intense desire of achieving lord shiva rises in the mind of the disciple. One wants Lord shiva as well as the worldly pleasures and enjoyments of the world. He is initiated by an able master.Though the intensity of his desire is more on attaining the state of shiva,he attains bliss, but he cannot completely overcome his worldy desires . After the death of such a disciple; he enters the kingdom of paradise and enjoys the pleasures to his satisfaction. He does not come back to this mortal world; but is again initiated by the master there and he becomes enlightened and realizes the shiva and merges in him.

6.Madhya mandha Shaktipata(medium low grace)
There is an intense desire for attaining lord shiva as well as the pleasures of the world. He does not attain self-realization completely.After his death he enters the kingdom of paradise and enjoys to his satisfaction. After that he is born again in this mortal world and lives a short life(15-30 yrs).He focuses on lord shiva and devotes his short life to shiva and becomes complete with Shiva.

7.Mandha tivra Shaktipata(inferior supreme grace)
8.Mandha Madya Shaktipata(inferioir medium grace)
9.Mandha Mandha shaktipata(inferior low grace)
For 7,8 and 9 types of grace,one has to take many births, before one attains the state of shiva……

iconclasts and Idol smugglers of Kashmir

Kashmiri Pandit Sangrash samiti is a body of Kashmiri Pandits who stayed back in Kashmir inspite of the bullets,bombs and bloodshed which has been witnessed in Kashmir valley from the last 20 years. we know in the last 20 years many temples have been desecrated in kashmir, idol smuggling is another feather in the cap for the iconclasts..
The press release, which is self explanitory needs immediate attention from Archaeological Survey of India and J&k state government..

Date: 06.10.2009*

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Prof. M. L. Koul

R.N. Koul’s book on Lalla Ded has in no manner thrown any new light on the historical times that provided background setting for the emergence of a personality like Lalla who by and large shaped a response to the challenge posed by the forces of religious intolerance and obscurantism. A mere superficial reference to the religious and political turbulence, that ravaged the Happy Valley does not explain it. The learned author could have taken a cue from Sir Richard Temple, who, despite his distortions and misinterpretations, has surveyed the total political and religious scenario to ensure a thorough comprehension of the shaping processes of Lalla’s mind and thought. ‘Orthodex’ ‘Brahmanism’ and ‘aggressive Islam’ (due to some fanatics) fall into a pattern of cliches in absence of a relevant exposition objective in approach and premise. ‘A tradition or cult engendered by Hindu mystics and Muslim Sufis’ needs a thorough and dispassionate discussion which the author has given a short shrift.
There are evidences galore to establish that Kashmir enjoyed a tremendous reputation for being an abode of rishis (rishi vatika) harbouring a strong and coherent indigenous tradition of rishi-cult with its root systems embedded in the vedic age. In terms of history, Sufism in its essence was absolutely foreign to Kashmir. It was introduced in the religious ambience of Kashmir by the Muslim proselytizers. Most of them sought protection in Kashmir when they were under persecution in their native lands for their indulgence in politics and affairs mundane. A Sufi owing affiliation to the Kubrawe sect of sufism imposed twenty humiliating conditions on Hindus. The learned author does not seem to be sure which Sufi-cult he is alluding to. Does he refer to the same sufis that have authorized the chapter of inconoclasm and religious strife in Kashmir’ He is perhaps led-into the belief of the existence of a mis-labelled Sufi-cult in Kashmir by the native rishis, are perpetuators of the mainstream native tradition bequeathed to them by Lalla and her galaxy of cultural progenitors having no linkages with the Islamic Sufisim of Central Asian vintage.
In the sub-title of the book the learned author has perhaps more wittingly than unwittingly re-introduced an Islamised name for Lalla Ded. A similar campaign was spearheaded at the inaugural function of Lalla Ded Hospital, which was initially christened as Lalla Arifa Hospital by the powers that be. A person sitting in the audience challenged the far-fetched and unhistorical references to Lalla Ded. The function presided over by Sheikh Abdullah was literally disrupted by the vigorous intervention of an old man leaning against his scaff. The Sheikh dithered under a wave of protest by a number of genuine intellectuals including Pt Jaya Lal Koul and Pt PN Pusp (professors of classical vintage) and ordered formation of a committee to have a second look at the Lalla Arifa nomenclature. On the recommendations of the committee the Islamised nomenclature was dropped again to be picked up by the learned author for a new dress up a revival for wayward reasons, may, opportunist considerations.
Lack of thorough grounding in the basics of Kashmir Shaiva monism (paradvya) is the Achile’s heel of the whole work which in fact has impaired the critical evaluation and treatment of the pithy vakhs of Lalla. It is a misnomer to call Trika Shastra as Kashmir Shaivism. Trika is a strand of Kashmir Shaiva monism and understandably a part cannot represent the entire thought model. It is equally relevant to point out that Kashmir Shaivism is not an apt name for the system which has pristine non-dualism as its cardinal principle. The deceptive no-menclature gained currency with the publication of JC Chatterje’s first doctoral thesis on the subject. ‘The theory and practice of Kashmir Shaivism’ in which Lalla was initiated by her preceptor, Siddha Shri Kanth, was neither dualist nor dual-cum-non-dualist, but essentially monist in assumptions. Sir Richard Temple has expressed an amazing grasp of the over-riding spirit of Lalla when he chracterised her as ‘Shaiva Yogini’. Had the learned author heeded his appraisal, he would not have digressed to recount all forms of yoga that have little relevance in Kashmir Shaiva monist thought. Patanjali Yoga stresses the regression of human senses and other natural proclivities. But the monist thought recognised their positive role in the processes of higher ascension through their sublimation and satiation. The yogic terms have been absorbed in the system but stand ruminated with new nuances of meaning and semantics. The word ‘Bindu’ originally known as ‘Vindu’ denotes unidifferentiated condition of infinite luminous consciousness supreme. ‘The mystic moon and the mystic sun’ carry three shades of meanings in sync with Shaiva Yoga methodologies of Shambava, Shakta and Anava. In Shambava methodology the mystic moon and the sun are representative combination of supreme luminosity (Prakash) and I-consciousness (Vimarsa). In Shakta methodology they imply Jnana and Kriya and in Anava methodology they denote prana and apana. The mystic sun also symbolises an inflamable energy that burns out meshes of duality. The mystic moon also refers to ‘apana breath’ deemed as cool and invigorating and the mystic sun alludes to ‘prana breath’ which is suffused with warmth. Sahasrasar is the repertoire of infinite consciousness in the being supreme. ‘Hamsa’ is derivable to ‘ham’ and ‘sah’, the former indicates the divine will of the Lord and the latter divine knowledge. In Swacchand Tantra ‘Hamsah’ is explained in the sense of ‘I am That’ symbolising’ undifferentiated and indivisible being. ‘Sushumna’ is known by other variants like brahma-nadi, madhya nadi or madhya-dham. Buit as per Shaiva-yoga in tersm transcendental it is known as all pervading Samvit-Shakti penetrating the sentient and insentient objects.In the classic work of Ishwarpratybijjna utpaldev has explicitly explained five forms of prana-shakti as prana, apana, saman, udana, and vyana (Ishwarpratybijjna, 3,2,19).
A systematic study of Lalla’s Vakhs as is deftly made by BN Parimu in his book ‘Ascent of self ‘ establishes that she had undergone all relevant processes of becoming to mature into the state of divine consciousness which in Shaivite parlance is known as ‘Shiva Samavesh’. When initiated she had to work out the practices recognised under Anava methodology like japa, vrata, niyam, dhyam, dharna for yoking the sensesinatured tendencies for entry into the Shakta grade for higher elevation. An initiate is certainly helped is under proper guidance he practises all the formulae which the learned author has huddled under, Hindu, ritealistic system’. After a seeker attains higher phases of consciousness, such methodologies become redundant and are of nouse. In sivastatravali, utpaldev has put:-
Na yoga nor tapo Nacharkrama koapi preniyate!
Amaye Shivamarge asmin bhakti eka prashyaste !!
Lalla was a witness to the turbulent times. She was honing up her thought and working out its actualisation by harnessing her body potentialities and inherent urges. She through her vakh “Shiva chuy thali thali rozan, mozan Heund ta musalman..” castigated the proselytisers not to differentiate between Hindus and Muslims and called upon them to take to the path of Trika (trial of para, parapara and apara) which would lead them to self-recognition (pratybijjna). As an initiated follower of Shiva monism she had learnt to rise above the distinctions of caste and religion and disseminated the message to proselytisors who advocated and practised conversions as cure to imaginary ills out of xenophobic considerations.
In his curious explanation of the Vakh ‘temple is built of stone as the stone he worships’ the learned author establishes her as a ‘trend-setter’ as he has decried the ‘false pantheon of Hindu’s and ‘their blind faith’ in finding God by ‘singing hymns to the stone lingam’. As Lalla was thoroughly grounded in the fundamental precepts and tenets of Shaiva monism planked on tantric assumptions, she could not subscribe to external forms of worship signifying duality notwithstanding their efficacy at initatory stages. ‘Shaiva Bakhti’ rejects daulism and focuses on Shiva pervading the worshipper, the worshipped and instruments of worship as the focal point of worship. Tantras have not accepted any form of external and ritual worship and as Kashmir Shaiva monism has tantric asumptions as its substatum, Lalla as an initiated practitioner of it could not but reject it in ultimate analysis. She has in no way rejected or decried the pantheon of Buddhist and Hindu Gods who as per her thought considered them as various manifestations of Citi (supreme consciousness). Before coming to a far-fetched conclusions, the author should have considered the following vakh:-
Shiva of Keshava or Jina
or Brahma, the lotus born Lord
May be remove from me
the sickness of the world!
It may be He or He or He
(For He is one though variously called)
J.L. Koul’s rendering.
That Lalla danced naked as put in an emotion-packed vakh and moved about naked as per a legend has evoked various responses from scholars who have written upon Lalla’s life and her poetical outpourings. Shanker Pandit, a scholar and practitioner, suggested to replace the word ‘nangaya’ (naked) by the word ‘nonguy’, said to be a flower growing wild on mountain slopes. The learned author, Koul, finds a lot of incompatibility in Lalla ‘moving about naked’ and ‘her incarnation as the ‘Muse of knowledge’ and more prcisely ‘as the Muse of poesy’. In his attempt at reconciliation he attributes it to her ‘miraculous powers’.
The fact about Lalla remains that she was initiated by her preceptor, a perfect soul, through the laconic metaphor of ‘turn your gaze within’ which like an alchemy metamorphosed her whole being. She became one with the Shiva consciousness in a manner of absolute synthesis. As freedom (swatnatrya) is an inherent attribute, call it nature, of absolute consciousness, Lalla in the same condition of consciousness cognised her self and true cognition lies in the realisation that pure undifferentiated consciousness is infinite freedom itself. It is the same stateof infinite freedom that is symbolised by Lalla singing that she danced naked in joyecstactic.
What is said above is corroborated by the statement about Shambhava, Upaya in Malinivijaya Tantra. That is said to be Shambhava-Samavesha which happens to one whohas attained freedom from all ideation by an awakening imparted by the guru (preceptor) or by an intense awakening of one’s own.
There are other inaccuracies and mis-statements littering over the book. Kashmir Shaiva monism does not consider ‘flesh’ i.e. human body as ‘dross’. It has given the body an utmost importance as it serves as a vehicle for purposes spiritual. Five bhutas have been stated as five senses. ‘Moha’ is translated as illusory pleasures. It should have been translated as delusory pleasurers as Kashmir monism does not subscribe tothe thesis of world as an illusion or chimmera. World as per its tenets is a manifestatino of Shiva. It,therefore, cannot be termed as illusory. Delusory implies all that which is taken for self, but falls withinthe ambit of ‘not’self’. Desires and other natural urges are not to be crushed to powerdish non-existence’ nor are these to be ‘burnt’. Kashmir Shiava monism advocates the sublimation and gratification of senses and desires which paves the wa to the final state of self-cognition.
The book is a good reading especially in the portions where inner theme of the Vaakhs has been elucidated. Such an attempt pioneers a new trend in the exposition of Lalla Book: Kashmir’s Hermat Poetess Lalla Ded Alias Lalla Arifa by R.N. Koul Pages 101, Price 150.

Source: Kashmir Sentinel