Sambodhi 1979 Vol 08

SR No.: 520758
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1979
Total Pages: 392
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

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Review
to undertake the hazardous task of fathoming depths of unfathomable darkness, against all odds, and come out successfully with light. The author, in presenting her with a touch of familiarity, has really deprived us of the charm and beauty of the wonderful experience which is quite exhilerating and awe-inspring. What one feels throughout is that we have really missed the mark when we see the auther every now and then reading Kashmir Shaivism which does euough harm to the freshness of thought presented with utmost simplicity and under a peculiar personal mood which constitutes the very essence of the unique experience Lalla-ded had. Whatever traditional impact may be there in her background is reflected in her Vakhs but in a very insignificant and symbolic manner – which again gives an air of originality even to the traditional elements, e.g.
Crossing the six forests, came the Sheshikala oozing, The Praksti was sacrificed (burnt out) with the air (prāņa), With the fire of love I roasted my heart; Thus Śiva was realized by me. // 38 //
Lalla's Vakhs as they stand are also a fusion in a positive way of Buddhism with Kashmir-Śaivism, but it is not required to be pointed out for it is obvious from her vakhs that what she calls śünya is also Siva. This represents perfection of her experience no doubt but to interprete the same in terms of Advaita is not justifiable, for Advaita as the philosophy of Absolute represents Absolute but partially because it does no justice to śünya or Void, if Śünya as is translated by the author is nothingness or Void. Śünya in fact, as is described by Lalla, is,
"Shunyas shunyāh milith gav' (42)
Though the author admits (on p. 27) that "Śūpyatā as meaning void' which in English connotation equals 'nothingness' or emptiness' is unfortunate" but must mean more aptly 'indeterminateness', why he knowingly commits himself to wrong translation is a moot question. Lalla's experience as she represents in her own words is enough to illustrate the correct meaning. Again in verse (39) (p. 195), Anamaya does not connote nothingness but that which is pure, of the form of bright light as has been aptly described in Vedic literature :
Vedā 'hametam puruşam mabantam ādityavarņam tamasah parastāt etc.,
The book otherwise is quite readable as it is by an experienced hand well acquainted with Yoga, Tantra and Kashmir Saivism. Those who doubt the efficacy of Yoga and Tantra should really read this book for its sound