Roopa Bhawani
in Kashmiri Language and Literature
by Dr. A. N.
Raina
Roopa Bhawani
SANSKRIT:
In Kashmir, poetry has ever been true to religion
and thought. In early times Sanskrit was the
Language, mainly Musical. It was the voice from
the depth of heart, not a verbal exercise, tinged
with any affectation but a simple and sincere
expression of thought and knowledge preserved for
the good of mankind. It was the glorious age of
this language in Kashmir when scholars and
researchers dived deep to unearth the treasures by
the giant intellects whose characteristic zeal for
divine wisdom enabled the preservation of
knowledge and spiritual experience.
SHAIVISM:
It is believed that phonetic distortion and decay
in Sanskrit gave rise to Apabhramsha followed
later by Prakrit. Kashmiri emerged as a language
towards the close of the 14th Century when it
assumed some form in its original base of
Sanskrit. Till then Shaivism had expressed itself
as the doctrine of Self recognition. The doctrine
had made an appeal with its love and devotion
regarded as the two main planks of this faith.
Giant intellects like Abhinava Gupta, Utpaladeva,
Kshemendra and other seers and scholars had
enriched this thought and culture with their
admirable contributions. As a doctrine of soothing
thought Shaivism inspired love and affection in
human hearts discarding all the painful and
tortuous methods of seeking God. This soothing
faith found a wide appeal across the Himalayan
frontiers into Tibet, China, Kabul, Kandhar and
Bactria. Intensive intellectual activity covered a
vast field of literature in Philosophy, Poetry,
Chronicle writing and rhetorics. Kashmir was not a
forgotten land of mountains intellectually and
spiritually isolated but an illumined literary
heaven shedding light of knowledge and wisdom
across its Himalayan borders.
ISLAM
With the coming of Islam, Hinduism come under the
influence more refreshing and deeply protestant.
Islam, it is to be admitted, gave a jolt to
Hinduism in its spiritual slumber of ages. The
Buddhism with its virtuous path for life had
discarded the fighting element in man. However,
the onslaught of Islamic faith could not alter and
dive deep into the philosophic and spiritual
attainments of Hinduism. May be Islam in its
beginning resorted to force but, as time passed
force created a subdued apathy in hearts. Passion,
rage, and physical conquest made no appeal to
people and failed to overpower the good in man.
The result was the reflective minds dominated head
and heart imploring the need of some sort of
spiritual discipline for the daily conduct in
life. It was this feeling that stimulated into a
rational view when Sufism emerged as a doctrine of
oneness based on tolerance and unity. It was a
healthy approach to religions based on essential
unity for human happiness. A harbinger of peace
Sufism or mysticism served Islam in the real sense
of the term.
KASHMIR:
Sanskrit suffered change and what followed is
known Apabhransha that followed Prakrit.
Philologists traced the merger of languages in
time and in Kashmir both Apabhransha and Prakrit
ultimately merged into Kashmiri - the modern
Kashmiri of Lal-Ded.
Kashmiri, it may be
mentioned developed as a language, not as a
dialect. It emerged in a scientific manner well
rooted as it was in its antecedent Sanskrit.
Within the Panjal ranges and Kajinag mountains
Kashmiri became the mother tongue of those peace
loving inhabitants who steadily settled to an
appreciation of regular phonological
correspondences of certain words and syllables
which indicate common roots. Sounds may have
suffered a little change here and there in certain
positions to a degree but the identity was
retained. To mention some of the basic words at a
glance still in common use among many are Prakash,
Sumran, Shabd, Rishi, Sunder, anand, Samaya,
Prabhat, etc.
Koshur as Kashmiri is
called belongs to the Dardic group profoundly
affected by the Indo-Aryan spoken Sanskrit and
during over two thousand years a part of the
"Sanskrit Culture World" it was
Yogeshwari Lalla (Lal Ded) whose Vaakh laid a
sound foundation of this language. Her Vaakh
passed from mouth to mouth in the beginning. Her
four-line stanza Vaakh in Kashmiri poetry forms
the base of modern Kashmiri. Her verse was uttered
with all seriousness saturated as it is with
philosophic thought to be pondered over and not
only sung and enjoyed. These stanzas became food
for deep thinking and in the words of Lal Ded
herself "My Guru gave me but one precept -
from without withdraw your gaze within, and fix on
the inmost self."
It is necessary to
mention here that her Guru "Siddha" had
an important place in her spiritual attainments.
Philologists may have
taken pains to study the original form of Kashmiri
but the conclusion is accepted by all that
Bhaskara's Lalla-vaakh in Sharda script is to be
taken as authentic in modern Kashmiri.
It may not be a
digression to say that language has its own rhythm
of origin and growth. Time punctuates its
pulsation. Nature provides elements for its
enrichment. It is then that a language assumes its
form. It enters deep into human mind. Some
believe, may be rightly too, that the origin of a
language is always divine. It flows out or even
sprouts forth from the depth of soul destined to
be its progenitor. So has it been with Kashmiri
also.
LAL-DED:
Lal-Ded the well known saint-poetess irradiated a
deep and impalpable influence with her verse
during the 14th century. Her verse had a
transforming power of engendering purity and human
brotherliness.
Her message found the
response among the people irrespective of caste
and creed. Her sayings established a tradition of
harmony and tolerance which is our priceless
heritage. There is not a Kashmiri, Hindu or
Muslim, who had not some of her Vaakhs at the tip
of his tongue. Her Vaakh or pithy poems containing
spiritual experience documented in a form which is
of immense value to the seeker. These are inspired
speech.
Undoubtedly the
progenitor of modern Kashmiri Lal-Ded is the first
among the moderns not only chronologically but in
modern quality of interrogation and expostulation,
to her poetry. Her poetry comes alive for us even
today.
The close of the 14th
century brings to end the age of Yogeshwari Lalla.
Till then her Vaakh had established itself and
spread like fire in the valley of Kashmir. A
climate of modern Kashmiri had covered itself the
entire mind and senses of people who readily
accepted this Shaiva-Mystic whose minstrel
wanderings earned for her the name of divine
Mother.
NUNDRISHI:
It is time to see how after Lal Ded followed the
line of Sheikh Noor-ud-din, reshi of Chrari-sharif
in his Shrukhs educating spiritually the people of
Kashmir for over fifty years (1377-1438 A. D.), in
a simple vernacular. The theme, form and tone, was
essentially that used by Lal-Ded in her Vaakhs. Of
literary interest these pithy verses formed the
correct coin of common speech. It is true that
Persian influence intensified, but it also is true
that interests widened towards a humanist
awareness. The modern Kashmiri was taking birth
towards an enlightenment and understanding. New
words bring new life and standard of literary
language develops towards a form of linguistic
discipline. By the close of 13th century the age
of Yogeshwari Lalla and Nundrishi come to close.
Till then her Vaakhs and his shrukhs had
established as a corrective for human mind and
intellect.
RUPABHAWANI:
By the first water of the 18th century when
Rupabhawani passed away (1721 A.D ) Kashmiri
language had undergone considerable change during
about three centuries since the time of
Lallashwari. With the coming of many Iranians from
Iran where persecution by Timur drove away rich
crop of scholars and seekers. Essentially these
Savants after finding an asylum the happy valley
of Kashmir ushered is that branch of Islamic
mysticism known as Sufi-cult. And when Rupa
Bhawani appeared on Kashmir scene a synthesis of
Hindu and Islamic mysticism had already come to
birth. In the back drop of this harmonious
attitude to life Rupa Bhawani became its vocal
interpreter. She became a seer for search but she
was Search for herself having attained perfection
from her very birth. Rupa, a spring of
spiritualism, was destined to attract people from
all faiths. Rupa's life reveals a course of events
divine indeed but destined to fulfil a purpose.
There was spiritual illumination as it were from
her very birth. Faith moves mountains as such the
palatial house of Pt. Madhojoo Dhar, acquired a
sort of divine dimension. Rupa Bhawani will live
so long as her verse is there. It is therefore,
imperative that her Vaakhs be understood to the
extent possible. In this respect a word about her
verses will be to the point. Admirable as the
attempt of Sh. T. N. Dhar, who brought out a
volume on "Life, teachings and Philosophy of
Rupa Bhawani" in1977 is one cannot but value
this attempt as a contribution to the literature
and language of Kashmir. Any attempt as a critical
study of her divine verse depends on a careful
study of her text prepared by this studious
researcher.
That Rupa was light
herself, there is no doubt about it. Her
utterances are saturated with wisdom, divine
learning nothing unusal about her, spiritual
experience and attainments. She admits herself to
be the spark of great Brahman destined to proclaim
"Soham". This message was readily
accepted by the Hindus and Muslims alike. It is
here that mention of Sufi thought seems necessary.
It has already been
mentioned that many Iranians had come to Kashmir
and there was an effective influence of Sufism
here. These Sufi Saints like Shah Sadak who tried
to measure his spiritual strength with Rupa
Bhawani made him accept her superior attainments
when Shah Sadak spent years in penance in upper
Lar. The reply of Rupa Bhawani to Shah Sadak was
"Surat-ma-zeth". By this time cultural
mingling had effected itself and spiritual
contacts had brought about identical views and
approach to the quest of spirit. Hazrat
Hashimbin-Mansoor had already declared "Analhaw"
in 1900 A. D. The thesis his book "Kitabul
Tawasoon" was "I am truth, God".
In Kashmir the times had
changed since the day of Avantivarman (855 to 883
A. D.) of Utpal Dynasty, remembered even today
with his temple at Awantipur. His court was
adorned by two eminent poets Ratnakar and
Anandvardhan. The modelling and drainage system
and the drudging of the Jhelum mouth at Baramulla
was taken up by Suyya the founder of Suyyapur (Sopore).
It may be of interest to mention that the Tantrics
opposed to the Brahmins were again in power for
some years but rebellion and the economic
devastation brought misery to the people. The
Rajput of Lohar Dynasty ruled Kashmir like the
rest of India for more than a century when
Kshtriya rituals entered the Brahamnic cult. As is
common with despotic rule the whole period
suffered from murders, suicides,
corruption-material and moral- a record of which
has been prepared by Kalhan Pandit who followed in
the 12th century in the reign of Jayasinha. The
mysticism from Iran was a slow but soothing stream
aimed at raising up of moral and spiritual values
and oneness of God. Therefore, Kashmiris readily
accepted it in all its traits in which the Reshi
order of Nundrishi was also contained. So Kashmiri
thinking evolved out of a happy amalgam of
Sanskrit, Buddhist and Islamic values.
Now is the turn of the
text of Rupa Bhawani's verse, in diction, style
and cumulative expression.
STYLE
We owe it to a Brahmin Pandit Kesho Bhat of
Rainawari Srinagar, who prepared the text of the
Vakhs of Rupa Bhawani originally in Sharda, seen
and revised by late Pandit Hara Bhat Shastri
before these were published by Kasho Bhat himself.
"These Vaakhs of the Divine Mother do not
seen to have gained much currency during the last
250 years. There is no record
of any writing to show that any attention was paid
to interpret these verses". It beggars not
for a rise towards climax. The reasons are not far
to seek. It required a careful study of the
original text now available in a volume. Original
to the core these Vaakhs need reading over and
over again. This diction requires thought and
understanding of a high order for which it is
essential to have some basic knowledge of Shastras.
Her thoughts as expressed in her verse leave much
to ponder over before realising the meaning. Thus
there is more than what meets the eye. It is then
that a reader becomes aware of the fact that Rupa
Bhawani had a Yogic stand, all her own, in the
domain of spirit. She is perfect and as such there
is no beginning of an idea of philosophy in her
verse. Each verse has its own rhythm in thought
and its effect in totality.
It is not the earthly
verse but an outburst, rushing out of the depth of
her soul where senses and mind vanish that void
where mystics enter a trance. The gaze is thus
deeply within (Antarmukhi)
<verses>
In such a state of
concentration there is the bliss of union with the
Infinite. The translator has however taken pains
to explain the subtle principle of Muladhara in
these ten verses strewing the refrain for clarity
and concentration. It will be no digression to say
that the physical span of Rupa Bhawani's movement
has not been beyond ten miles from Srinagar and
its environs within the Hariparbat side of the
Anchar Lake with its mountain amphitheatre with
the Lar area where Shah Sadiq lived at a higher
elevation. Rupa Bhawnai settled here for her
meditation at Vaskur. The famous shrine of Rajni
Devi at Tullamulla is situated in this area.
Shankaracharya hill and the Mahadev Peak look over
this region.
COMPARISON
It may not be fair to weigh words of Rupa Bhawani
and compare these with other poets of Kashmiri.
There being nothing very common in vocabulary,
such an attempt will lead us nowhere. In thought,
however, Rupa Bhawani states her Yogic preparation
with that of Lal Ded. Accepting like Lal Ded the
guidance of Guru before whom ego vaxes with divine
logic, one attains the state of divine union. A
close study of the Gita and the Vakkhs will reveal
an identity of views. Here again Gita (iv,46) be
referred to for each shape of experience in the
practice of Yoga. Well-versed with the Yogic
technique of Lal Ded, Rupa Bhawani explains how
unity of self with the supreme self required
"Anugraha" to free the spirit off the
shackles of matter. In this respect Rupa Bhawani
does not go beyond the teachings of Gita.
<verses>
Does this form the basis
of her miracles? Well versed in Spand Shashtras as
she was, it may not be easy to appreciate the
verses that follow the verses of Ist canto. It
requires spiritual intelligence to follow the
Vakkhs in the second canto (113 verses) in which
the great union is propounded. Rupa Bhawani is
above the experience of pleasure and pain. The
translator has rightly remarked that "The
truth of developing inward vision through these
utterances can be understood by the practice of
Yoga". The purpose of Yoga is summarised
thus:
<verses>
"World teacher, ever
in service, worthy of infinite worship."
While going carefully
through the words in Sanskrit and sound close to
each other in meaning Kashmiri similar or
identical may appear, but no separate word in
Kashmiri is either attempted to be searched or
found. It is not the homophony of words, but the
regular phonological correspondence of words and
syllables indicating common roots.
Modern Kashmiri bears no
resemblance with the language of Rupa Bhawani and
no amount is worthwhile to make such an attempt.
New words brought new life to this language and in
keeping with the traditional cultural mingling the
Kashmiri got enriched. Its vocabulary depending on
its prefixes and suffixes enabled a new coinage of
words. The sweetness of Kashmiri poetry is due to
that mystical quality of individual coinage making
it fit for poetry. There is no abuse of foreign
words. They are set well in sound and meaning.
There is nothing beyond
God in Rupa Bhawani's verse. And if life aims at
aimless journey one wonders how in a mysterious
wandering one can get peace of mind.
The third canto signifies
perfection exclaiming "I am that great
Brahman". Such verse, to be intelligible,
needs grace of God (Anugraha). Since Samadhi comes
in it so it becomes an exercise in yoga that for
perfect to a degree far beyond is not within
comprehension. It appears that no effort is made
by Rupa Bhawani to make herself intelligible to
the non-sanskrit speaking people. Reason is not
far to seek. Gushing out of wisdom in Sanskrit
completely annihilates environmental consciousness
which is an attempt at a low level to that of
bliss of Heavenly peace, the domain of Supreme
Brahman. "Greatest miracle of biological
power is the development of speech in man which
finally developed into power of writing,"
Very rightly remarked by Shri T. N. Dhar, at page
156.
Coming to the 4th
canto of Vaakhas it ends the divine message being
the last. Her spiritual quest is an open penance
aiming at spiritual unity. Renunciation leaps to
actual attainment. "Having nothing yet hath
all" is often quoted. It applies to the
teachings of Rupa Bhawani. To give up worldly
pleasures for some time never means complete
renunciation. It is a period of penance a sort of
spiritual preparation aiming at purification of
the devotee. She depends on wisdom enshrined in
the Vedas to give up duality. Respecting
tradition, custom and kinship, she only bridged
the gulf with yoga. Samadhi she stresses, siddhi,
skill, prosperity, gush out from the source.
Personality is to be, free from decay and death.
CONCLUSION
Linguistically speaking Kashmiri appears not to
have emerged as an accepted mixture of Sanskrit
and Persian words as is proved to be later in the
middle of the 19th Century. In the time of Rupa
Bhawani whatever the reasons, the diction in her
verse shows no synthesis of, Sanskrit and Persian.
Assimilation appears to have taken along time as
her verse is not even a half baked mingling of
words from Persian. it is not easy to erase her
contribute on to Kashmiri language. Had it not
been for her rich verse (about 150 verses) to
Kashmiri literature-"obscure and
obsolete" verse as mentioned in haste by some
critics - the poetess may have left little
impression on Kashmiri. This is not to be
forgotten that the verse of Rupa Bhawani is to be
studies in isolation and not as an evolutionary
wave in the synthesized current of Kashmiri. A
recluse as she was her spiritual domain was a
divine Kingdom of her own, unconcerned with the
people around her.
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