Influence
of Advaita on Muslim Rishis of Kashmir
by
T.N. Dhar 'Kundan'
Preamble
Kashmir has
had a galaxy of saint-poets, both Hindus and
Muslims. While Hindus are invariably referred as
Rishis, Muslims are given various epithets. One of
the epithets given is Sufi, which I feel is a
misnomer. Sufis have come to Kashmir towards late
thirteenth century and fourteenth century. They
include Sharafud-Din Bulbul and Sayyad Mir AH
Hamadani etc. They were Sayyads, who had escaped
the tyranny in their country of origin and had
sought refuge in Kashmir. With the advent of Islam
and large scale conversion the demographic
situation changed and the valley became Muslim
majority place. Naturally, therefore, these
inhabitants carried forward their Hindu tradition
in the matter of their faith, customs, language,
beliefs and so on. Kashmiris had a six hundred
year old philosophy called Kashmir Shaiva
Philosophy, which had seeped into the very psyche
and the way of life of the populace. This
philosophy is a non-dualistic doctrine, which
emphasizes that the creation is the manifestation
of the Creator and that in the ultimate analysis a
being as a seeker can attain the Supreme and be
one with Him.
That God is
one is a universally accepted fact. There is no
difference of opinion about the existence of one
God, although there is some doubt about the
existence of God itself in some faiths. All those
who do not doubt the existence of God universally
believe that only one Supreme Power exists. There
is absolute unanimity on this point among the
major religions, religious ideologues,
philosophers and thinkers. This view is held by
those who believe in Confucianism, Taoism and
Shinto in the East, by the Christians, Jews and
Muslims in the West and the Middle-East as also by
Indians with Sanatana Dharma as their faith. Even
Zoroastrians believe in one God, ‘Ahur Mazda’
although they also believe that there is another
evil entity called ‘Angra Manyu’, which
misleads people. This is more or less like
Christian and Muslims’ concept of Satan.
Christians believe in trinity of God, Son and the
Holy Ghost, who they believe are one like water,
ice and steam are as clarified by Huston Smith in
his book ‘The World’s Religions’. As regards
Indian view point, the God is no doubt one called
‘Brahman’ but He is also perceived through
various powers of the nature, which are viewed as
‘Devatas’ (Literally those that shine) as His
different facets only. Thus there is universal ‘Ekeshwaravad’
or belief in one God. This is called ‘Vahdat-ul-vajud’
in Islamic parlance. Sometimes this term is mixed
up with ‘Advaita’ or non-dualism of the
Upanishads. Advaita actually denotes oneness of
‘Jeevatma’, the individual soul and ‘Paramatma’,
the Universal Soul. This doctrine of the
Upanishads is against the tenets of Islam. When a
Sufi saint or poet talks of oneness he is
referring to this doctrine and not to the
existence of one God, for he says ‘Anal Haq
and Man Khuda’ – I am the Truth and I am
the God. This is the reason why Mansur–al–Hallaj
was hanged and burnt for such an utterance. Sufis
were not accepted in the fold of Islam for a long
time till Islam lost political power and they
became very important instruments in spreading
Islam in different countries. The Muslim Rishis in
Kashmir who are called Sufis are, however, a class
apart by themselves.
Advaita as
conceived in the corpus of Upanishadic literature,
the Brahma Sutra of Badarayana and the Bhagavad
Gita (The three together are called
‘Prasthana Trayee’) has been interpreted
and enunciated in a variety of ways. Basically it
is a doctrine explaining the relationship between
the Creator and the creation. Some sages and
philosophers have held that the two are really one
and what we see and observe outside these, is all
an illusion. Some of them believe that no doubt
the two are one but individually they have their
own identity. Some sages have likened the two to
the phenomenon of an object and its reflection in
a mirror, while others have explained the two as
the ocean and its waves. The Kashmir Shaiva
Darshan has not subscribed to the illusion theory.
It propounds that since the creation is the
manifestation of the Creator and since the Creator
is real there cannot be anything unreal about the
manifestation. What is unreal is the apparent
difference observed between the Creator and the
creation. This difference is actually an illusion
and once this veil of illusion is removed from our
vision we can clearly perceive the truth of the
individual soul and the Universal Soul being one.
This state can be achieved in a variety of ways
including contemplation, devotion, spiritual
pursuit and the like. This doctrine has appealed
the thinkers world over, whether Greek and Roman
philosophers, Eastern thinkers, Christian monks or
Muslim Sufis. The Muslim saint poets of Kashmir
also could not remain unaffected by this
captivating doctrine.
I remember my
old home in Chhattabal. There was a long lane
leading to our house from the main road. On the
one side of the lane there were cultivated fields
full of vegetables and tobacco. The other side was
a row of houses. One of these belonged to one
Sheikh Mehmud, who ran a small shop in the ground
floor, selling milk, yogurt and some pulses.
Whenever I passed by this shop or went to him to
purchase yogurt, I would observe a number of men
sitting with him and talking about mystic
subjects. Soon I came to know that he was also a
holy person of the same Rishi order and had a
number of disciples whom he guided in their
spiritual pursuit. This ‘Peer-mureed’ or
‘Guru-shishya’ tradition in Hindu
terminology, meaning a lineage of preceptor and
disciple is an essential feature of the Rishi
order. This holy person was revered and though
illiterate, he also wrote mystical poetry to bring
home to his disciples the secrets of mysticism, as
was the practice with other holy persons of this
order.
Lal
Ded and Nunda Rishi
The
‘Adikavayitri’ or the first poetess of
Kashmiri language is considered to be Lal Ded, who
was a great mystic and a ‘Shaiva Sadhika’ or
the seeker of the Divine through the path of
Kashmir Shaiva Darshan. She has left behind a
corpus of her sayings, which are in the form of
four-liners called ‘Vakh’ (or Sanskrit Vakya).
These have been translated into Sanskrit, Hindi,
and English and interpreted by many a scholar. Let
me quote two of her Vakhs to denote how she
denounced the false exhibitionist practices and
pointed to the essence of spiritualism. She has
deprecated the practice of ‘Bali’ or animal
sacrifice in these words: ‘Yi kamyu vopadeesh
dyutui hayo bata, atseetan vatas dyun sutseetan
kath ahar? O Pandit! Who has advised you to
offer as a feed an animate sheep to an inanimate
stone idol?’ Similarly she has ridiculed the
idol worship when she says, ‘Diva vata deevar
vata, heri bon chhui ikavata, pooz kath karakh
hayo Bata? Your deity is made of stone, the
shrine is made of stone, everything from top to
bottom is the same stone, what are you going to
worship, O Pandita?’ She laid stress on the need
to go inwards and realize the self and perceive
the Divine in everything. These two ‘Vakhs’ of
her will make this point clear. ‘Go’ran
d’opnam kunui vatsun, nyabra d’opnam andar
atsun, sui Lali gav vakh ta vatsun. My
preceptor told me but one thing only and that was
to go from without to within. Lala adopted this in
letter and spirit.’ ‘Kava chhuk divan anine
vatsha, trukai chhuk ta andrei atsha Shiv chhui
aet ta kun mo gatsh sahaz kathi myani karto patsh.
Why are you groping in the dark like the blind? If
you are wise go within yourself. Shiva is there in
your heart. Do trust me since it has come to me
naturally.’ This great poetess was followed by
Nunda Rishi, another great ascetic poet of the
Kashmiri literature, who wrote four-liners called
‘Shrukh’ (or Shloka in Sanskrit). He did
penance in a cave and was greatly influenced by
his senior Lal Ded. He wrote, ‘Tas
Padmanporachi Lale, Tami gale amryeth chav. Swa
sanin avatar lwale, tithyui mye var ditam Diva. The
great Lal Ded of Padamanpura drank a mouthful of
nectar. For us she is an incarnation. O Lord! Give
me a similar boon as you gave her.’ In the true
tradition of Vedanta he considered the world an
illusion. He addresses himself in these words: ‘Hai
zuva bram chhui samsar ho, zuva marun
mothui kava, s’or ta zuva gara panano. O my
self realize that this world is an illusion, why
do you forget the inevitable death; remember your
own home, the abode of the Divine.’ This
influence of non-dualism or ‘Advaita’ and
other Upanishadic principles as were prevalent in
Kashmir is vividly seen in the writings,
compositions and other verses of the later Muslim
saint-poets of Kashmir.
Let us first
see what these Saint poets have said about their
mentor, Lal Ded. Mohmud Gami (1765 – 1855), a
great name in Kashmiri poetry, who may not
strictly be clubbed with Saint poets has written a
beautiful verse associating every seeker with Lal
Ded in these words: ‘Tsonza shoobai ba
khazmatsei, granz Sahibo hyetsthas na zanh. Ada
nav pyom Lala matsei, aavaz vatsei no. I am
nothing but a maid to serve you, no one to be
counted by you. Then I got the name of ecstatic
Lala, My Lord! Did you not hear my wail?’ Shamas
Faqir (1843 – 1906, real name Mohammad Siddiq
Bhatt), one of the foremost Saint-poets of Kashmir
who lived in Chinikral Mohalla in Srinagar was
fascinated by the writings of Lal Ded. He has paid
tribute to her in one of his compositions and also
made a mention of her having given spiritual
guidance to Nunda Rishi. Says he, ‘Kor Lali
ikavata aakash pranas, zan milanav Bhagavaanas
seit. Lali trov zala no’t manz pote’l khanas.
Zan milanav Bhagavaanas seit. Tchala gayi Lala
ma’ts shurahyar shranas. Hala tami kor zagi
tikatar tarnas. Kala tami tsotnai nafsi shaitanas,
zan milanav Bhagavaanas seit. Vopa deesh karni
gayi Nunda reshanas. Rindav dophas aini Irfan.
Tshyapi tshipras gyundun Shahi Hamadanas, zan
milinav Bhagavaanas seit. Lala did breath
control called ‘Pranabhyas’ to realize the
Divine. Lala offered a pitcherful of water to the
idol in the shrine to know the Lord. Lala slipped
to the riverbank called ‘Shurahyaar’ to take a
bath and took a plunge to cross the river of life.
She controlled the sense objects in order to
realize Him. She went to give spiritual lessons to
Nunda Rishi and the knowledgeable found it to be
the pure mysticism. She virtually teased Shahi
Hamadan, who could not gauge her spiritual heights
(there is difference of opinion on whether there
ever was a meeting between Shah Hamadan and Lal
Ded as there is some conflict in the dates).
Another Saint poet, Ahmad Batawa’r, a
contemporary of Shams Faquir (1845 – 1918), has
described the exalted spiritual position of Lal
Ded in this verse: ‘Lala matsi kala tso’t
nafsi shaitanas. Kala karan Alla Lal sape’n hoo.
Lola ha’ts mahav gayi he Bhagavaanas. Jan chum
meelith jahanas saet Lala in ecstasy killed
all her senses, engrossed in the love of God she
became one with Him. My self is one with the
universal self.’ While poets other than Rishis
have also sung in praise of Lal Ded, but the
manner in which the Rishi poets have quoted her,
repeated her idiom and referred to her clearly
shows the deep impact that her philosophy had had
on their minds resulting in their express
acknowledgement through their verses.
The
Impact and the Influence
When religions
travel to new pastures they adopt many new things
both ideologically and in order to gain acceptance
among the local inhabitants. Buddhism underwent
changes when it travelled outside India to Tibet,
China, Japan, Korea and other places. Christian
theology was reformed in Europe quite
substantially. To quote Lippman, ‘Prophet
Muhammad’s vision of a united polytribal
community fused into one brotherhood by Islam has
long since been proved to be unattainable’
because of which Islam thrives as a religion but
not as a polity. In India also a multitude of
regional and tribal rituals and customs have got
fused into the mainstream religion. The Muslim
Saints of Kashmir could not also remain unaffected
by the influence of the Hindu tradition of
thought, ideology and philosophy, which was
powerful and inherited by them. Even though they
held the Prophet and the holy Qura’n in high
esteem, they absorbed the major tenets of the
Hindu philosophy in their own spiritual practices
and prescriptions. This became a very strong
cementing factor between the Hindus and the
Muslims. The lead had come from Lal Ded when she
proclaimed: ‘Shiv chhui thali thali rozan mo
zan Bhata ta musalman. Trukai chhuk ta paan panun
parzan, soi chhai sahibas saet zani zaan. The
Divine verily pervades everything here, don’t
you differentiate between a Hindu and a Muslim. If
you are wise realize your own self and that is
realization of the Divine.’ The lead thus having
been provided these Saint poets have tread on the
same path and have earned respect, reverence and
love from both the communities. No wonder,
therefore, that these Saint poets, even though
professing Muslim faith, earned love, reverence
and regard from Hindus as well. Some of these holy
men professed great regard for the Hindu deities
and why not; for them there was no difference and
no conflict. Holy persons like Makhdoom Sahib,
Dastagir Sahib, Batamol Sahib (Muslims) and
Krishna Kar, Peer Pandit Padshah (Hindus) were
revered equally by both the communities. About
Makhdoom Sahib there is a legend that he had a
firm belief in Hindu concept of Mother Goddess in
her ‘Jwala’ or Flame form. His mausoleum
situated at the Hill of Hari Parvat was burnt
thrice in fire and the Mother Goddess ‘Jwala’
had to be propitiated so that there is no more
devastation of this holy place by fire.
In the
backdrop of what has been stated about it would be
worth our while to study the impact and the
influence of the Hindu thought, Hindu practices
and Hindu tradition on some of the prominent
Muslim Saint poets of Kashmir, who in my opinion
should appropriately be called Muslim Rishis. This
is evident not only from what we hear about them
but is also explicitly brought out by them in
their poetic compositions.
Shams
Faqir
Lal
Ded had said ‘Asi aes tai asi asav asi dore
kaer patavath. We only were and we only shall
be, it is we only who kept on coming and going.’
Shams said the same thing in his own way. ‘Yun
ta gatshun mo mashrai, tami gatshit chhu tuhund
garai. Do not forget birth and death because
His abode is beyond this transmigration.’ The
Gita has stated that people see the secret of life
with awe and wonder and no one knows the reality
of self. This idea has been conveyed by him thus:
‘Kyah chhu hayat kyah chhu mamat, kath
cheezas nav kara bo zaat. What is life and
what is death, what shall I call the Self (or the
Divine)?’ Lal Ded had said, ‘Phiran phiran
nyoth anguj gaji manech dui tsaji no. Telling
the beads of the rosary you have rubbed the flesh
of your thumb and finger but the duality has not
gone from your mind.’ The same idea has been
conveyed by this Sufi in the following verse. ‘Ha
zahida kyah chhuk tsa karan, raath doh goi tasbih
phiran. Mokhta ravi fotus rachhit zom, roni
mutsrith shroni shroni ko’t gom. What are
you doing you fool, you have been telling the
rosary day and night. Going after fake things you
are losing the real pearl. Have I lost the jingle
by untying the bells?’ Again Lal Ded had
dissuaded from giving spiritual message to an
undeserving person in these words: ‘Syeki
shathas byol no vaevze, Kharas gore dina ravi doh.
Moodas jnanach kath no vaenze, kom yajyan raavi
teel. Do not sow seed in a sandy belt; you
will waste a whole day in feeding a donkey with
jaggery. Do not give spiritual knowledge to a
fool, as you will waste oil in preparing cakes
from chaff.’ Shams Faqir has put the same thing
thus: ‘Nasihat kaerzi no nasli shaitanas,
tala kani zanzyan aasi ma kham. Maarfat kyah kari
napak banas, tas naadanas kar tsali tshai. Do
not give advice to a satanic person because
basically he is raw and not ripe. Mysticism is a
waste for an impure one. Alas! When shall his
ignorance go away.’ The opening lines of one of
his ghazals are an excellent example of the
non-dualism of the Vedanta. ‘Bo chhus kenh
nai kho’d panay, bo kenh nai kas vanay panay.
I am nothing; it is He himself in my form. How
shall I explain my not being anything to any
one.’ This can be compared with this line from
Shankaracharya: ‘Tad-eko-vashishthah Shivah
kevalo-aham. I am Shiva and Shiva alone’. He
has described omnipresence of God in these words:
‘Mye
vuchh har shayi su yaar, chhuno kanh moi ti khali.
Vanai bo siri israr yino aasakh vubali.
I perceive the Divine at every place. Not an inch
is without Him. This is the secret I reveal to
you; do not get lost.’
Ahmad
Batawari
Ahmad
Batawari was a contemporary of Shams Faqir and
lived from 1845 to 1918. He was an advocate of the
immortality and continuity of life. In the
footprints of Lal Ded he has said ‘Hayatuk
aaftab chhuna zanh losan, bozan kona chhuk yi chhu
yaksan. – The Sun of life never sets, why
don’t you understand that the Divine pervades
everything equally.’ He has freely used the
Hindu mythology to bring home his point of view. A
few examples are given here. ‘Saalkas
balkas Shiva Naranas, tsonven ikavata pranas saet.
Tarkas saath chum vetsarnag sranas, jan chum
meelith jahanas saet. Veshnas, Krishnas, Resh
madanas, Maha Ganish tati kas kari namaskar, Ganga
raza byuthum Gangabal thanas… Ravun rovmut manz
tawanas, Sita sata rats He chhavan, Tsayi Rama
Tsandras manz daricha khanas… Shaster dendar
gupt gnanas, zuv chhuk Shaster dil sat noor, Ahmad
Batawar gupt rood panas, jan chum meelith jahanas
saet. A seeker, a child, Shiva and Narayana,
all these four are together to be remembered
through the vital breath. This is the auspicious
time to bathe in the spring of contemplation. The
individual self is united with the universal self.
Maha Ganesha is bewildered in the gathering of the
sages. He sees Vishnu, Krishna among them and whom
he should salute in reverence. The Lord of the
Ganges is seated at the source of the Ganges.
Ravana has gone astray while Sita is engrossed
with her consort. She is there with Shri Rama. It
is the Shastras (the revealed text) that give the
secret knowledge. The life essence for the
knowledgeable are these texts while their hearts
are full of divine light. Ahmad Batawar has
remained hidden and his self is one with the
universal self.’
Swachhi
Kral
This
poet lived around the same time in a village named
‘Yander’ in Pulwama. He was an ardent believer
in non-dualism. He says, ‘Akh
tsa te byeyi bo ganzer maba, haba yi chhui gumanai.
Me and you are not to be taken as different
because dualism is a delusion.’ ‘Dapyomus
bavtam pananui mye aasun, dapunam pan panun gatshi
thari kasun. I asked Him to reveal Himself to
me. He replied that for that you have to go beyond
your self.’ Long before, Lal Ded had stated, ‘Larah
lazam manz maidanas aend aend kaer mas takiya ta
gah. So rooz yati tai bo gayas panas vonye gav
vanas falav dith. In the middle of a field I
constructed a house and decorated it on all sides.
The house remained here and I only went away as if
the shopkeeper left after downing the shutters of
his shop.’ Swachh Kral has this to say in the
same vein, ‘Yath
fan sarayi dyun chhui shaba, ath manz mo trav
dukanai. Path chhui marun az ya saba, haba yi
chhui gumanai. You have to spend just a night
in this mortal inn. Do not start a business here.
For you have to die now or in the morn; it is all
a delusion.’ He advocates adopting a vision of
discrimination to see right from wrong. ‘Dapyomas
swarma laegith kyah chhu banan. Dapunam poz ta
apuz ada chhu nanan. I asked him what use is
the collerium of discrimination in ones eyes. He
replied that this enables one to distinguish right
from wrong.’ He sees the Divine in everything,
the ocean in every drop. ‘Joyi
manz basith chhui daryav, nav dar aab tai aab dar
nav. The river exists in a brook, water inside
a boat and boat inside the water.’
Nyama Saab
Nyama
saab was senior (born 1805) and he also lived at
Chinikral mohalla of Srinagar. He has time and
again reiterated what Lal Ded had said in these
words: ‘Lal bo drayas lolare tshandan lustum dyan keho raath. Vucchhum Pandit
panani gare, sui mye rotmas nyechhther ta saath. I
set out in search of Him early at dawn and
wandered day and night. Ultimately I saw Him
within myself and that was the auspicious moment
for me.’ At one place he has said, ‘Yas
naad layi su chum nishi, kamyu sheeshi chovnas mai.
That one whom I call aloud is near me. What a
cup of wine he has made me drink!’ At other
place he repeats, ‘Shah chhui basith panane gare, hoore mye nyunam tsure dil. The Lord
is seated within me, he has taken my heart
away.’ Again he says, ‘Yaar
chhui gari panane, su no me vane aaw. My
Beloved is within me but I failed to recognize
Him.’ Nyama seems to have reached a stage where
he has shunned the notion of ‘I’ and ‘my’.
This is the high point of Upanishadic Vedanta. ‘Orai
aayov ladith chhav, dopnam sorui myonui gav. Ba
dapun myonui vasith pyav, ath nav aalim haarith
pyav. He came with all His grandeur and
declared that everything is His. The notion of
‘I’ in me was gone because no reason or
intelligence is of any use in this arena.’ He
has described the status of the Divine
purposefully in indefinite terms because he feels
that none of the religious schools has any clue to
that. ‘Sang
ta gnyana math haeratas. Nyermalas manz myani naav.
Shubi shinyah tati khidmatas, pyom tsyatas tas
chhu myon naav. Bouddh congregations (Sangha)
and Hindu centers of spiritualism (Maths) are
themselves bewildered; the boat of my life is in
the pure sacred waters. Even nihilism is
meaningless there for I realized that He and I are
one – with the same name.’
Shah
Ghafur
This
great holy man lived in the beginning of 19th
century at village Chhivan in Badgam. He has
adopted the Vedantic dictum ‘So-aham’ (or I am
He) in its pristine purity and has written a full
poem with this title. ‘Brahma,
Veshan, Maheeshwar garun, shuft ho chhui tyuhundui
zuv. Pan hai khatanai jan hyekh marun, darnayi
darun suhamsu. Seek to know the trinity of
Brahma, Vishnu, and Shiva as they are the givers
of your life. If they hide themselves from you
give your life at their feet. Adopt always the
great mantra of ‘I am He’. ‘Bashar
travith, Ishar tsa garun, Isharas saet roz sapnakh
sui Ishar sapdun sharir gav marun…. Dah chhi
avtaar zanh lagi na tharun, mah zan prazlan naran
chhui, Ram Ram karun gav naam sandarun, daranayi
darun suhamsu. Leave the individual soul and
go after the Universal soul. Remain with God and
you will become God. For that you have to shun
your self. There are ten different incarnations of
God. Narayana only shines in all of them like the
Moon. So you need not feel hesitant. Repeating the
name Rama is the way to remember God and once you
get habituated to that you will feel one with the
Divine.’ Saying so, he is at once reminded of
the crucification of Mansoor and he warns, ‘Chhu
vanan Shah Ghafur vaati ma marun. When Shah
Ghafur says that the Divine and I are one, he
should not be crucified for this truth.’ Again
he says, ‘Shah Ghafur pazichi han chhuna
bavan, tan chhas rachhni lachha bo’d jaan.
Po’z gatshi aashkar asi maranavan. Intentionally
Shah Ghafur avoids telling the truth. After all he
has to save his skin for the life is very
precious. If he reveals the truth (of oneness of
God and man) he will be killed.’ One is reminded
of these lines from a Urdu poetess of repute: ‘Sach
bolna bhi lazim jeena bhi hai zaroori, sach bolne
ki khatir Mansoor ho na jana’. Speaking the
truth is necessary but to live also is essential,
one should not give up one’s life like Mansoor
did simply to speak the truth.
Asad
Paray
Asad
Paray is a later poet who lived in village Hajin
(1862 to 1930). The effect of Hindu mythology and
philosophy is apparent from most of his poems.
‘Naran naguk mas’ is a glaring example of this
influence. It would suffice to quote a few stanzas
from this poem. ‘Om ba karith drass Omkarasay,
Om Narayan sat logum saet, tosas Omki pan
khalmasay ba rasa rasay kornas tayar. Suhamsu yaar
vuchha novnasay tathya Rama tsander sholyav, sayas
tahndis tal thovnasay. Jugyah lagith doonya
zajmasay, khalvakh dandakvanasay manz, pranay
abhyas sharir zolmasay. Bhavanaki nagarada tan
navmasay, bava sara vuchhim divay jan.
Haramokha bala paan mansovmasay, bo rasa rasay
kornas tayar. I started my spiritual journey
uttering the sacred ‘Om’ and the Divine
accompanied me all through. I went on chanting Om
as if He was preparing me for the journey slowly
and steadily. When by His grace I realized that He
and I are one, I perceived the radiance of Shri
Rama. He kept me under His refuge. In the solitude
of a forest I lit the sacred fire like a Yogi. I
burnt my body in the fire of breath control. In
the sacred waters of the shrine at Bhavan I
cleansed my body. This helped me to see the divine
radiance here itself. I sacrificed my childhood at
the sacred foothills of Harmukh, the abode of
Shiva and He geared me for the journey slowly and
steadily.
Ahad
Zargar
Perhaps
last of the great tradition of Muslim Rishi poets,
Ahad Zargar is a forceful exponent of this
ideology, which thrives on non-dualism,
self-realization and emphasis on contemplation. He
was born around 1916-17 in the house of Mohiuddin
Zargar, a weaver by profession, whose ancestors
were goldsmiths because of which the family got
the surname ‘Zargar’. Although he had studied
a little of the Persian language but by any
standards he can be said to be illiterate like
many of his predecessors. Many holy persons would
visit their house and in their company he got
attracted to this field of mysticism and
spiritualism. Finally he became the disciple to
one Khwaja Abdul Kabir Lone of Kawadara, Srinagar
at the young age of fifteen. He emphasized the
need for interaction with the holy persons in the
very first verse that he wrote. ‘Shad roz
dila myani kyazi chhuk gamanaey, Saet mehramanaey
thav ikhlas – Rejoice my heart, why are you
gloomy? Keep in contact with the knowledgeable
persons.’
I
have stated elsewhere that calling these Muslim
Rishis as Sufis is a misnomer. Ahad Zargar’s
saying supports my contention. It is well known
that ‘Zikr’ or rhythmic movement of
head, body and arms is an essential feature of a
Sufi. Such a person is called ‘Zakir’. By
this practice he recites the name of God, tells
the beads of a rosary and aims at ‘Fana’ or
complete annihilation of the Self. Ahad Zargar
opposes this practice as useless and lays stress
on contemplation and thought process, essential
features of ‘Advaita’ or non-dualism.
Says he, ‘Zikir tai tasbih zalith trav,
fikrav gaetsh gaetsh seer parzanav – give up
this Zikra and the rosary and try to know
the secret by contemplation. Not only this, he
calls it a fraud and deception, which leads us to
nowhere. In his words, ‘Makrav saet no dai
athi aav, fikrav gaetsh gaetsh seer parzanav –
You cannot attain God by these frauds and
deceptions. You should know the secret only by a
serious thought process and contemplation’. He
does not see any difference between himself and
the Supreme, again a prescription of the
non-dualist philosophy. For him self-realization
and realization of the Divine are one and the same
thing. ‘Dayi saey bronh sapud oasus bui- Only
I existed before the Divine’. ‘Ha Ahad
Zargara dur kar daey, pura ada deshakh panun
deedar – O! Ye Ahad Zargar, shun all duality
and then alone you will realize your self’.
Zargar
is influenced by Hindu theology so much that he
freely uses terms from that and refers to Hindu
sacred scriptures with reverence. ‘Rig Ved.
Yajur Ved, Sam Ved,Athar Ved vaster sanyasyan tai.
Khastar go’ran tsor veed havinam, jugya samana
gnyan – My preceptor taught me the four
Vedas and revealed to me the knowledge from these,
which is the characteristics of a Jogi’. Kashmir
Shaiva Philosophy describes the Creator as ‘Prakasha’
or radiance and the creation as ‘Vimarsh’ or
awareness of Him as the multitude in the form of
creation. This holy person says the same thing in
his own way. Aakash
paatal prakash meelith su gash gatshi vuchhun tai
– At
the horizon there is a grandeur of light when the
two worlds meet. That radiance is worth seeing. He
acknowledges the benefits of chanting the sacred
‘OM’ and refers to the Hindu practice of ‘Pranayam’
or breath control. ‘Dama
Shama dyut me Omkaran tav –
I practiced breath control and was spiritually
ignited by the sacred OM’. Bhagavad Gita has
described the abode of the Supreme as
self-illumined. In the same spirit Zargar says:
‘Na
chhu tor subaha ta na chhu tor sham- na chhu tor
kalma ta na chhu Ram Ram, na chhu tor millat-u-
mazhab saman
, rinda ban zindagi sara kartan –That supreme abode has no mornings, no evenings. There is no
classification of sacred words nor is there any
demarcation of creed and religion. Free yourself
of all these divisive notions and try to know the
secret of life.’
He
uses Hindu names of the Divine, Hindu ways of
worship and Hindu religious symbols freely in his
verses, sometimes in a better way than a Hindu
Rishi would use. I cite a few examples here. ‘Goshi
goshi Shankaras Shainkh kona vayav- Why
not blow the conch in every nook and corner to
please Shankara?’ ‘Om
ki aalav dity mye har shayav- I
chanted aloud OM at every place.’ ‘Ram
bo ko’rhas Rama rubayav- I
was ecstatic to listen to the hymns in praise of
Lord Rama’. The great Lalla had in a typical
mystic way referred to the Divine as nameless in
these words: ‘Goras
pritsham sasi late, yas na kenh nav tas kyah chhu
nav- I
asked my preceptor repeatedly about the name of
that nameless Divine’. Ahad Zargar has followed
suit and has said, ‘Chhu
kenh nai karith kenhnas ral, vuchhum kenh nai mye
deedan tal, chhu kenh nai kyah mye kornam tshal
–
He is formless and you get absorbed in that
formless. I have myself perceived the formless
before my eyes. Being formless how come He has
enchanted me’.
‘Advaita’
or non-dualism is essentially a philosophy
that believes in one-ness of the Creator and the
creation. Knowing self according to this doctrine
is tantamount to knowing the Divine. This has been
amply explained and expressed by Ahad Zargar time
and again in his compositions. A few examples are
cited here. ‘Lamakan sapdith vaechh lamakan- you
have to become the Divine (Literally one who has
no house) in order to realize the Divine. ‘Aabaech
soorath aabas banayo, khabas milavan khabas saet,
grakas pananizath athi aayo – Water merged
with water and all the illusions were removed. The
seeker perceived his own self.’ ‘ Katras
meelith gav daryav – the entire river got
merged with one drop.’ ‘Baey chhus maikhana
paimanay, baey chhus saqi hyeth sarshar, baey
chhus baegran maerfata maiy, aki nokta gatsh bedar-
I am the goblet in the tavern. I am the
cupbearer and I only am distributing the wine of
spiritualism. Thus you need to become wise by just
one hint.’
The
great Lalla had said six centuries earlier, ‘Asi
aes tai asi aasav, asi dore kaer patavath – We
only were in the past and we only shall be in the
future. We only have been coming and going all the
time’. Underscoring the same view about the
continuity of life Zargar says, ‘Baey chhus
aamut az kehnaiy, baey chhus kehnachi ziyi hund
bahar, baey nata panaiy chhus kehnaiy, aki nokta
gatsh bedar – From nothingness I have
emerged, I am the fruit of nothingness. I am not I
but nothingness. Again you should take a hint and
awaken’. Non-dualism is a creed with this great
mystic. He has no qualms to declare himself as the
supreme and that too in a wonderful terminology.
He says, ‘Bae chhus shama ta parvanay, baey
chhus gashuk banikar, baey shamso qamar prazlanaiy,
aki nokta gatsh bedar- I am the candle as also
the butterfly that hovers around it. I am the one
from whom the light emanates, I am the shining Sun
and Moon. Take the hint and awaken’.
Other
Luminaries
There
is no Muslim Saint poet or Rishi, as I prefer to
call him, who may have remained unaffected by the
Hindu philosophy, mythology and religious beliefs
prevalent among the Kashmiri Pandits. Non-dualism,
universality of the Divine, transmigration of
soul, continuity of life, chanting the name of
God, penance in solitude and maintaining secrecy
in spiritual matters as also ‘Guru-shishya
parampara’ or teacher-taught tradition are
some of the prominent principles which have
influenced these pious souls and which they have
clearly expressed in their poems. For the Divine
they have often used the Hindu terminology like ‘Naran’
or ‘Daiy’( Narayan or Dev). Suffice
it to cite a few examples from other such
luminary- poets.
Rehman
Dar who lived at Chhattabal, Srinagar around the
middle of 19th century has said, ‘Nishi
chhui panas paan parzanav. He is within you
and so realize your self.’ Rahim Saab, who lived
in Sopore and died in 1875, writes, ‘Samah
kornam aem Omkaran. Chanting Om has created
poise and balance in me.’ Moomin Saab (1810) has
explained the high point of yoga in this line, ‘Aslas
saet gatshi vassal sapdun ye. One should get
merged with the ultimate Truth.’ Shah Qalander
who lived at Haigam in mid 19th century
has almost quoted Lal Ded verbatim in this verse,
‘Lava ta prava chhai navi khota navye, ravas
atagath sori na zanh, Shiv Shah Qalander chhuna
kansi hyuvye kamadeev divaye Manasbal. The
radiance and glare is newer and newer while the
Sun cannot cease to rise and set. Shiva is unique
and unparalleled and Kamadev is enjoying at
Manasbal (A village in Kashmir, literally the lake
of the mind.). Another great Saint Vahab Khar has
written a full ‘Masnavi’ on Sheikh Sanna
clearly bringing out his love and devotion towards
Hindu tradition and philosophy. In Hindu mysticism
there is a tradition of keeping the directions of
the preceptor secret and the disciple, after
getting initiated makes a pledge in these words,
‘Shrutam me gopaya – I have heard what
you have told me and I know I have to keep it a
secret’. Ahmad Rah, who lived at Dalgate in
Srinagar has stated the same thing in his poem
thus: ‘Peeran vaenim easar, seer gatshi
vyaparavun. Seeras ma kar guftar, deedar tas
deedan – my preceptor revealed the secret to
me and this secret has to be protected. Secret
should never be talked about and then only the
seeker is able to have a glimpse of the
Supreme’. Referring to the Hindu concept of ‘Jeevan-mukhti
– emancipation during life time’, he says
‘Mar zinda par soo ham soo hamas, damas saeti
zaan – attain death while living, repeat
‘I am He’ and in a moment you will get
enlightened’.
Another
great name is that of Samad Mir. Originally he
belonged to Nambal Har but lived initially at
Narwara in Srinagar before going back to his
village, where he lived up to his death in 1959.
He was a disciple of Khwaja Ramzan Dar of Anantnag
who initiated him in mystic discipline. He also
advocated the doctrine of non-dualism and self-
realization. Says he, ‘ Pay hyot aashqav
kaaba butkhanas, gayi ada panas pana mushtaq-
The seekers searched in the temples and the
mosques and ultimately they realized that God was
not different from them and they began loving
their own selves’.
These
examples can be multiplied by the dozens. The
influence is so pronounced that the following line
from Asad Paray appears to be the translation of
the oft-quoted quotation from the Veda. The Veda
has said, ‘Ekam sat viprah bahudha vadanti. The
Truth is one and the seers describe it in
different ways.’ Asad Paray has said the same
thing in this way, ‘Kath chha kuni vath chha
byon byon. The Truth is one but the paths
leading to that are different.’ This points to
the mountain peak theory according to which the
ultimate Truth is like a mountain peak, which can
be reached from many sides. Of course the climb
may be easy and smooth from some sides and steep
and tough from others.
It is high time that we realized the truth
of this statement and started respecting each
others religious beliefs and customs as valid and
relevant, so that harmony, love and peace are
ensured for all times to come.
Conclusion
The
non-dualism is a universal experience and the
great thinkers of every religion have sometime or
the other contributed to this on the basis of
their own experience. Dionysus the Areopagite, a
Christian monk of the 5th century has
said, “Then beyond all distinction between
knower and known the aspirant becomes merged in
the nameless, formless Reality, wholly absorbed in
that which is beyond all things and in nothing
else… Having stilled his intellect and mind, he
is united by his highest faculty with That which
is beyond all knowing.” Malise Ruthven in his
book on Islam has this to say, “In the long term
modernization is a global process…Muslim souls
are likely to find the Sufi path of inner
exploration and voluntary association more
rewarding than revolutionary politics.” In an
article published in The Times of India Jamal
Ahmad Khan has observed, “The Sufi saints,
Muslim scholars and Islamic sects were liberal in
their out look a la their Hindu counterparts and
recognized that there were several paths to God,
Love of God and service to mankind were their most
important principles They were believers in
pantheistic monism, the earliest exposition of
which is to be found in the Upanishads.” The
great Chinese Philosopher, Lao-tzu has said,
‘Knowing others is wisdom and knowing yourself
is enlightenment.’ The bottom line is that the
emancipation lies in realizing immortality of the
soul, in awareness of the Self and in being an
integral part of the universal consciousness. This
is what Rishis and saint-poets of Kashmir have
absorbed and expressed in their poems. Together
with Hindu Rishis these noble Muslim Rishis
preached a life of piety, purity, contentment,
love and firm belief in God, who they said was
attainable by love, devotion and penance.
Source: Milchar
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