Jagad
Guru Bhagavaan Gopi Nath ji – a Saint Apart
by
T.N. Dhar 'Kundan'
A Miracle
It is by now an open
secret and a matter of common knowledge that the officers and personnel of the
Indian Army, who had never even heard of him saw Bhagavaan Gopi Nath Ji at the
front during Kargil conflict with Pakistan Army, guiding them during the
operations. These Army Officers have attributed the successful recapture of
the Tiger Hills mainly to the directions they received from him during the
counter assault launched by them. It was an officer of 18 Grenadiers, who
first revealed how this mysterious saint of Kashmir directed the operation and
how the commandoes acted according to his command with the result that the
strategically important feature of Tiger Hills was snatched from the clutches
of the enemy. The officer had heard about him from a Kashmiri Army Officer and
had seen a locket in his neck with his photograph. It was because of this
background that he had recognized the saint with a white turban and a red
‘Tilaka’ on his forehead. He vouched that in the first instance the Indian
Army encountered enormous difficulties but after this great and mysterious
saint appeared on the scene, the strategy was restructured and it bore fruit.
He had no doubt in his mind that this success in recapturing this formidable
and strategically all important peak was made possible by this unforgettable
character emerging on the scene on July 3.
Bhagawaan Gopinath Ji
The higher echelons of
the Indian Army also were curious to know more about this strange episode.
They were informed that according to some war heroes this saint had already
guided the forward ranks of the Army during 1947, 1965 and 1971 wars against
Pakistan. There should be nothing surprising about this. Shri B.L.Kak, a
well-known journalist has quoted Swami Yogananda as having recorded in his
book, ‘Autobiography of a Yogi’ that ‘yogis can materialize and
dematerialize themselves and move with the velocity of light and utilize the
creative light rays in bringing into instant visibility any physical
manifestation’. Men of common prudence cannot, however, account for these
things. It is perhaps because of this that the Army Officer has recorded in
his diary that nobody would believe him when he would reveal that it was
Bhagavaan Ji who led this 11-hour assault leading to the recapture of this
dominating peak called Tiger Hills in the Kargil region that proved to be the
turning point in the 40 days old conflict with Pakistan.
Some devotees of his who
were very close to him have said that during 1962 when the Indian Army was
engaged in halting the onslaught of the Chinese troops, one day he left his
residence and returned only the next day. His body was cold and shivering and
he had caught cold and was having the symptoms of bronchitis. When asked he
replied that he had gone to Tibet border to settle scores. A few days soon
thereafter there was ceasefire on the battlefront. When the decisive war of
1971, which created the separate country of Bangla Desh, was being fought,
some devotees of Bhagavaan Ji prayed in his Ashram at Kharyar in Srinagar
throughout the day and begged of him to save the country. Bhagavaan Ji
appeared before one of them in response to their prayers and directed him that
a particular item should be offered by all of them jointly before the evening
‘Aarti’ by way of oblation for four consecutive days. After these four
days there was an announcement on the Radio and Television by Indira Gandhi,
the then Prime Minister of India that General Niazi of the Pakistan Army had
surrendered before the Indian Army and the war was over. This was his way of
influencing the matters of his country even long after giving up his mortal
frame.
A Saint Apart
Bhagavaan Ji was a saint, who
did not believe in creating a sect or a group around
him. He was not given to discourses or philosophical sermons. His aim
had been to know the truth, mitigate the suffering of people and give
spiritual guidance to those who sought
it from him. Because of these peculiarities nobody could see anything
unusual in him that would suggest his eventual sainthood. Leading a group of
young friends to various shrines or arranging ‘Rasa Leela’, the
spiritual dances, remaining celibate or even seeing some prominent saints
occasionally could not be sufficient indication of his being a ‘Sadhu’. He
did no miracles in his childhood and demonstrated no super natural powers. Why
should he have done so? After all he had not to impress anyone or prove his
stature or position. He was a quiet, shy lad who was of religious bent of mind
no doubt but in the conventional manner only. Every household in Kashmir had a
‘pooja’ room called ‘Thokur Kuth’ earmarked for daily worship.
Small ‘Shiva Lingam’ of crystal, a ‘Saligram’ of a crimson coloured
stone, a coin showing Shri Rama Panchayatan, Ganesha and replicas of other
deities would be kept there with devotion. Every morning these idols would be
washed, smeared with sandal-paste, decorated with flowers of all hues and then
propitiated with devotional hymns, ‘Bhakti Stotras’. In these private
worshipping sessions as also at different pilgrimage centers popular
‘Stotras’ like Bhawani Sahasranam, Indrakshi, Panchastavi, Shad-akshar and
Pancha-akshar hymns would be sung. People would also sing ‘Leelas’ and
‘Bhajans’ in praise of their choicest Deities, either in chorus with the
accompaniment of Harmonium, Tabla and earthenware pitcher called ‘No’t’
or solo, in individual ways, with faith and dedication.
This was the general religious
scenario of an average Kashmiri family. Then there was extra religious fervour
and atmosphere in his father’s house and in the house of his maternal
grandfather. No wonder, therefore, that Bhagavaan Ji turned out to be an
ascetic of highest spiritual attainment. He was simple in manners,
straightforward in demeanour, man of few words, agile and restless in mind but
firm and resolute in his aspiration to know the Divine. He never adopted any
outward garb of a saint. Neither did he grow a beard nor did he wear any ochre
dress like the usual mendicants. His dress was that of an ordinary Kashmiri
Pandit, a shirt, a waistcoat, a ‘Pheran’ with a detachable white lining
and a turban tied on the head. During the winters he would put a black blanket
over his shoulders and take a ‘Kangri’ inside his ‘Pheran’. There was
nothing unusual in all this that would give an impression that he was a sage
of highest order. Yet he was a saint, a seer, a sage, and a saviour of the
mankind. When he grew up, however, he did smoke a ‘Chillum’ and had a
‘Dhooni’ lighted in front of him. At best this gave an impression of his
being a ‘Mastana’ or one lost in the world of his own and not that
of an accomplished emancipated soul that he actually was. How could one gauge
the spiritual plane at which our Master was or the level of spiritual
accomplishment that he had reached. Strange are the lives of such yogis and
mysterious are their ways.
The Abode of Sages
After
draining the waters of Satisar with due penance at the instance of his son
Nila, it was the desire of the great Kashyap Rishi to make Kashmir a haven for
Rishis and convert this holy land into a hermitage. No wonder, therefore that
every household in Kashmir has given birth to a sage. It is the unique feature
of Kashmir that whereas every mountain peak is celestial, every spring is
sacred and every nook and corner is a place of pilgrimage, every village and
every township has produced a sage of eminence. Consequently a great number of
‘Grihasta Sadhus’, household ascetics have lived in this pious
land. They have given spiritual guidance and mental peace to a host of their
devotees and others from time to time. Some of them have composed mystical and
devotional poems in a variety of forms, Bhajans, Leelas (Hymns in
praise of God), Vakhs, Shrukhs (Quatrains containing moral and
spiritual message) and so on. The message they gave was one of righteousness,
piety, purity and penance. In the Hindu period of our history there have been
great scholar-sages from Vasugupta, Utpaldev, Somanand and down to
Abhinavgupta, and others, who propounded the world famous Trika philosophy –
a monistic doctrine unique in many ways. They wrote original texts, treatises
and commentaries in Sanskrit notably Spanda Karika, Shivastotravali, Shiva
Drishti, Parmarthasara, Tantralok and the like.
From
the fourteenth century onwards and with the advent of Islam, we have had
saints who wrote or preached through the medium of Kashmiri language. At the
head of this list is the great Lal Ded who was followed by Nunda Rishi, Roopa
Bhawani, Paramananda, Krishna Razdan, and others. There were quite a few
Muslim Sufis as well, notable among them being, Swachha Kral, Rahman Dar, Shah
Gafoor, Waza Mehmood, Shamas Faqir, Wahab Khar, Nyama Sahib, Asad Paray and
Ahad Zargar. Kashmiris sing their compositions with reverence and devotion and
these provide light and guidance. There, however, have been other saints and
sages, who may not have written or composed any text or any poetry but they
have guided many a seeker and provided solace to the suffering humanity. Some
of these holy men revered and remembered by all Kashmiris are Krishna Kar,
Reshi Peer, Sona Kak, Jeevan Shah, Mirza Kak
Kash Kak, Nanda Bab, Swami Nanda Lal, Grata Bab, Mathura Devi, Swami
Laxman Joo, Shankar Razdan. In this galaxy of stars there appeared a shining
Pole star called Bhagavaan Gopi Nath Ji, who in his lifetime got the title ‘Jagad
Guru’ or the preceptor of the world. He
was born towards the end of Nineteenth century and lived in Srinagar, the
summer capital of Kashmir State throughout his life.
Birth and Background
Srinagar city is situated on
either bank of the river Vitasta, also known as Jehlum. This river is the
lifeline of the valley and sprouts forth from the spring of Verinag. Its
source is known in local language as ‘Vethavotur’ and is a sacred place of
pilgrimage. In olden days the two sides of this river were connected in
Srinagar by seven bridges, now there are nine. Between the second and the
third bridges, on the right bank there is a densely populated area called
‘Bhana Mohalla.’ As the name itself indicates the mohalla is named after
the family of Bhans, who lived in this area. Shri Lachhman Joo Bhan, a Wazir
Wazaarat (present day Collector) in the Revenue Department of the Dogra
Maharaja lived here. His son Pandit Narayan Joo Bhan was married to Shrimati
Haara Maal, daughter of Pt. Prasad Joo Parimoo and the couple were blessed
with a son on the 19th Ashada 1955 (Vikrami) corresponding to 3rd
of July 1898 AD, who was named Gopi Nath. There is an unconfirmed report that
sometime before his birth Swami Vivekananda, who was in Kashmir then, had paid
a visit to that place. Some say that he called on the family and others say he
stopped short of entering the house and sat on a tailor’s shop below it.
Coming events cast their shadow before. Probably Swami Ji was aware that a
great and a pious soul was going to be born there. Sometime around that time
in 1898 was born Ronald Nixon in Cheltenham, UK, who came to India in 1921,
became a Sanyasi, a monk and was eventually known as Shri Krishnaprem
Vairagi, a worthy disciple of Yashoda Ma.
Two years earlier in 1896 were born A.C. Bhaktivedanta Swami, the
founder of the International Society of Krishna Consciousness or ISKCON and
Anandamayi Ma, who was referred to as ‘the purest flower the soil of India
has ever produced’ by Swami Sivananda Saraswati, the founder of the Divine
Life Society of Rishikesh.
Obviously there was something
celestial about the last decade of the Nineteenth Century. It is no surprise,
therefore, that Bhagavaan Ji should have been born in this auspicious decade.
His father Pandit Narayan Joo was a highly religious person, a devout and
spiritually very elevated. He dealt with Pashmina wool business. That he was a
pious person of highest order devoid of any greed and coveting is clear from
the fact that he gave up his ancestral home at Bhana Mohalla and other
possessions inherited from his father, in favour of his stepmother and her
children. Himself he shifted to the house of Pandit Shiv Ji Khyberi in Bhana
Mohalla itself, along with his parents and family including young Gopi Nath Ji,
about ten years of age. He had two other sons. The elder one Pt. Govind Joo
Bhan remained a bachelor. He worked in the Customs and Excise department and
died in 1946. The younger one, Pt. Jia Lal was given in adoption to a family
of Kaks at Sathu Barbarshah. He was married but had no issues. He was a
draftsman in the State PWD and died in the year 1964. He too was spiritually
inclined and would always be seen engaged in the service of Sadhus and the
poor and downtrodden. At the time of his death Bhagavaan Ji is said to have
remarked that the departed soul had merged with the Divine and, therefore, it
was not surprising that he had given up his gross body. This is an indication
enough that he too was spiritually at a very high level – a typically
household sage, ‘Grihasti-Sadhu’.
Shrimati Haara Maal, Bhagavaan
Ji’s mother was the daughter of Pandit Prasad Joo Parimoo, who lived at
Sekidafer. He was also a saint in his own right. He and Swami Anand Ji of
Jamanagari, Shopian were the disciples of the same Guru and Pandit Parimoo was
considered to be spiritually so profound that he was fondly called ‘Zada
Bharata’ after ‘Jada Bharata’, the legendary saint of the Puranas. It is
said that in the beginning he had no issues and, therefore, he adopted a son,
Madhav Joo. Soon thereafter he had a vision of Shri Rajna Bhagavati while in
samadhi at Tula Mula shrine. The Bhagavati chided him for having gone for
adoption when she herself was desirous of taking birth in his house.
Eventually Haara Mal was born, who was to give birth to Bhagavaan Ji in course
of time. Shri Parimoo, the grandfather of Bhagavaan Ji had two more daughters,
Badar Ded and Zapaer Ded and two sons, Bhagawan Das and Dama Kak.
Holding ‘Satsang’ or spiritual meetings was a matter of
routine in their house. Prasad Joo initiated his younger daughter, Zapaer Ded
into ‘Japa-yoga’ himself as a result of which she was recognized as an
accomplished saint when she was around fifty years of age. His son, Pandit
Bhagawan Das Parimoo was a devotee of Bhagavati Sharika and would go to Hari
Parbat daily for circumambulation. Teaching of the scriptures like ‘Yoga
Vaasishtha’ of Patanjali was a regular feature in their house. He would also
go to ‘Pokhribal’ at the foothill of Haari Parvat towards the exit gate of
Kathi Darwaza and return by dawn to his home. The spring at ‘Pokhribal’
used to be desilted once or twice every year. The young Gopi Nath would
undertake this job. He would descend into the spring and remove the silt, mud,
rotten flowers and other offerings from its bottom to clean the water. He
would also attend the annual yajna at this sacred shrine. These activities of
his showed that the seeds of spirituality and religious bent of mind were
ingrained in the young lad from the very childhood.
Religious Legacy
Bhagavaan Ji had thus, it
appears, inherited religious discipline, yoga practices, sainthood and
spiritual atmosphere from his mother’s side, Whereas his mother was an
incarnation of Bhagavati Rajna, his grandfather, his aunt and his maternal
uncle, all were initiated saints and devout practitioners of religious
rituals. Periodical religious meetings, ‘Satsang’ had made the whole
atmosphere in their house divine and pious. The atmosphere in his own house
also was strictly religious as his father was at a high spiritual level, his
elder brother practised celibacy throughout his life and the younger one was
also given to service of Sadhus. No wonder, therefore, that he was drawn to
‘Dharma sadhana’ or the religious pursuit from the early age and as
a young boy took pleasure in doing pious jobs as service unto the Divine.
Mundane activities and normal household life did not, therefore, interest him
at all. He developed aversion to sense objects and became indifferent to food,
clothing and other means of comfort. This was manifest in his attitude in
later years of his life. It is well said that coming events cast their shadows
before. The seeds of his future exalted spiritual position were sown in his
young age itself. Yet he was not given to ostentation or exhibitionism and
remained throughout a silent and hidden seeker. He spoke very little and that
too in low whispers and remained engrossed with the spiritual world of his own
although outwardly appearing to be very much in this mundane world. He would
seldom address any visitor directly. The conversion would either be indirect
or through gestures.
Bhagavaan Ji had two sisters.
The sister elder to him was Deva Maali. She gave birth to two daughters and
was widowed at a young age. Probably the destiny had willed that she should be
free from the worries of her own family so that she gave her full attention to
sustain Bhagavaan Ji during the period of his rigorous ‘Sadhanaa’ or
the spiritual pursuit. She remained with him for a major portion of his life,
taking care of his food, clothing and well being, till she died in 1965. She
was with him during pilgrimages and occasionally on his visits to some
prominent saints of the time. Her elder daughter, Shrimati Kamala Ji was
married to Pt. Shyam Lal Malla and the couple got one son and two daughters.
It was in their house at Chandapora that Bhagavaan Ji spent the last eleven
years of his life and gave up his mortal frame in 1968. The younger daughter,
Chanda Ji was married to Pt. Madhav Joo Sathu. Bhagavaan Ji stayed in their
house at Rishi Mohalla for ten years before moving to the house of Mallas in
1956. Bhagavaan Ji’s younger sister was Shrimati Janaki Devi. She died at a
young age after giving birth to two sons and two daughters. She was also
devoted to her brother and used to serve him on various occasions.
Living in ‘Vangaejvore’
(hired houses with or without rentals), moving from house to house, losing
near and dear ones and the resultant turmoil made this young boy vividly aware
of the frivolity of the worldly matters and the need to strive to know the
Supreme Truth. Consequently he became an introvert. It is because of these
traits and the fact that from his childhood itself he was not open and
communicative that many people have observed that there were no signs of
sainthood in him in his younger days. He had inherited piety and spiritual
bent of mind both from his father and mother’s side. The seeds of ‘Saadhana’
were there and the deprivation, turmoil and grief that he experienced made
these seeds sprout and he chose a path of sainthood that was destined for him.
No doubt the cumulative virtue ‘Sanchit punya’ of the previous many
births had a big role to play in shaping his spiritual life. Without the
intrinsic qualities of sainthood and the inclination towards ‘sadhana’
carried over from the previous births, the turmoil would only have caused
depression and turned him an escapist and would not have given rise to the
positive aptitude towards seeking the Divine.
He must have been around ten years of age when his
father shifted from his ancestral home to the house of Pt. Shiv Ji Khyberi in
the same area, Bhana Mohalla. He had given up his palatial three-storeyed
ancestral house and property in favour of his stepmother and her children. The
family lived there for about one and a half years. In 1909 they moved to the
house of Pt. Keshav Joo Nagri in Shaalayar where they lived for three years.
These were the days of schooling for the young Gopi, who passed the middle
standard, which at that time was of good reckoning. It was here that he lost
his mother when he was just twelve years of age. In 1912 the family moved to
Razverkadal house of Pt. Kailash Joo Bhan. During this period Bhagavaan Ji
joined his maternal uncle in Pashmina wool business for some time. Thereafter
he took employment with Vishi Nath Printing Press as a compositor. This
engagement continued for three years and in between the family again shifted
to Sekidafer in his maternal grandfather’s house. His sojourn here seems to
have intensified his spiritual activities. Earlier he used to visit the saint
Zana Kak and now he would press the feet of the Jatadhari saint Balak Kaw,
fondly known as Bal Ji. The family stayed at Sekidafer for seven years. His
stint with the local press lasted just three years and then he started a
grocer’s shop at a place called ‘Chaidob’. In 1920 the family took up
residence at Safa Kadal in the house of Pt. Keshav Joo Dhar. Bhagavaan Ji
shifted his Kiryana shop to Sekidafer. He formed a group of young friends and
as the leader of the group arranged occasional trips to holy places like Tula
Mula, Vitsarnag, and Mahadev. He was fond of going to various saints, meeting
them and having their darshan. It is possible that during these meetings he
might have been discussing the problems encountered by him as a seeker in his
quest for the Divine and sought answers to his queries. Alas these secret
conversations are not made public and, therefore, one has just to presume what
must have transpired between these sages. Surely they would not talk about
worldly matters unless the topic veered round the good of the mankind at
large.
It is not uncommon in Kashmir
that a sage is born in an apparently ordinary household. There is a saying in
Kashmiri, ‘Lembi chhu pamposh phatan’ meaning that a lotus grows in
muddy waters. We have had a galaxy of such saints, both men and women. In 14th
century we had the great saint-poetess Lal Ded whose ‘Vakhs’ or
sayings are on the tip of every one’s tongue. We have had Roop Bhawani in
the 17th century who was an incarnation of Goddess Sharika. We had
Krishna Kar, the illustrious preceptor of another great saint, Rishi Peer, who
was called ‘Peer Pandit Padshah, Mushkil Kusha har du jahan’ meaning a
King of saints capable of removing all the difficulties of both the worlds,
here and beyond. In the contemporary scene also we had big names like Kash Kak,
Nanda Bab, Grata Mo’t, Mathura Devi, Sati Ded et al. In the lineage of
Kashmir Shaiva Philosophy luminaries we had Vasu Gupt, Utpal Dev, Somanand,
Abhinav Gupt, Swami Ram, Swami Mahtab Kak and Swami Laxman Joo. They have left
behind a treasure of literature expounding the tenets of the unique
‘Trika’ Philosophy of this pious land.
This basically a non-dualistic
philosophy, propounds that the whole creation is the manifestation of the
Divine and is, therefore, real and not an illusion. It comprises thirty-six
elements and the spiritual quest consists in moving from objectivity to
subjectivity or vice versa and attaining the position where the two get
merged. In this doctrine the Divine is perceived as the Supreme Universal
Consciousness, which manifests itself in the form of the creation with the
help of its own inseparable energy aspect out of its own free will. Kashmir
has been fertile enough to give birth to saints like Bhagavaan Gopi Nath, who
during his lifetime got the epithet of ‘Jagad Guru’, the Preceptor of the
World. To his numerous disciples he was ‘Bab’, the loving father. Some of
his disciples have fondly called him ‘Bab Bhagavaan’ or the God father and
God father no doubt he was to his numerous devotees and fortunate persons who
gained proximity to him. He was their ultimate hope for support, succour and
spiritual guidance. He continues to provide this support in his astral form
even now to the people in various nooks and corners of the globe. His birthday
and Nirvana day are celebrated every year throughout the length and breadth of
the country and abroad with devotion and dedication.
Attractive Disposition
Even today long after he has
ceased to exist in human form, Bhagavaan Ji is as radiant as the Sun. He is as
cool and soothing as the Moon. He is deep as an ocean and vast as the sky. He
is ever fresh as the morning dew. He provides shelter like a mighty Bunyan
tree. Whenever we see his portrait, picture or statue a strange kind of
magnetic attraction is felt. We are drawn to him by the intensity of the gaze
of his eyes. It is as penetrating as the rays of the morning sun entering a
closed room through the mesh windows. It is so enchanting as the sight of the
rising sun from behind the mountain peaks. It is so captivating as the
thousand flowers of all hues blossoming simultaneously. We are drawn towards
him because of the attraction of his half open lips, which are eloquent enough
to give an impression that they are reciting ‘Richas’ of the Rig Veda or
singing ‘Sama’ of the Sama Veda or uttering the eternal seed syllable ‘Om’.
Incidentally he was himself very fond of Shastriya Sangeet or the classical
music. We are drawn to him due to the radiance reflected from his glittering
countenance and the splendour and grace radiating from his white turban and
coloured ‘Pheran’. This radiance spreads throughout the atmosphere around
and envelops the entire audience. We are also drawn to him by the fountain of
lights sprouting forth from the vermilion ‘Tilaka’ of his shining
forehead, likened by many with the ‘Sharika Shila’ at Hari Parbat.
He was a recluse who lived an
austere life. He was an ascetic and an introvert who was never after name or
fame. He had taken birth not only to achieve the supreme truth himself but
also to uplift others spiritually, rescue those in difficulty and relieve the
suffering of their pain. He proved to be a pole star guiding the course of the
ship of life for a number of devotees. Dr. S. Radhakrishnan has rightly
observed about such an experience, ‘It is good to know that the ancient
thinkers required of us to realize the possibilities of the soul in solitude
and silence, and to transform the flashing and fading moments of vision into a
steady light which could illumine the long years of life.’ He was always
engrossed in his own divine spiritual world, in communion with the Divine,
whom he could approach at will. He was not in favour of getting married.
Perhaps he thought that he would not be able to devote his full attention to
the ‘sadhana’ that was his main interest and the aim of his life. We have
had many examples of sages who did not marry for the same reason or if they
did under force and coercion of their parents, they had to neglect their
family, which pained them. The 14th century saint Nunda Rishi was
forced to marry and got two children. Eventually his wife died and he himself
went into a cave for intense penance. The burden of bringing up the kids fell
on his aged mother. It is said that the old lady approached him and asked him
to relieve her of this troublesome responsibility. The sage looked up towards
the sky and requested God to take away the children since household duty was
not his forte. Instantaneously the children died and that was the end of this
distraction for him. To avoid such a grave and pathetic situation it was in
the fitness of things that Bhagavaan Ji should have from the beginning decided
not to marry and lead the life of a celibate. He had special liking for the
celibates although he was equally considerate and kind towards the devotees
who were householders. He recognized that even they could attain spiritual
heights but the path for them was more arduous.
Aptitude and Inclination
In 1923 on Vijay Saptami he joined a group of people
comprising the families of Shalis and Parimoos for pilgrimage to Mattan. When
they reached Khanabal by boat, he along with a couple of his associates
separated from the group and dashed off to see the saint Jeevan Sahib, who
lived somewhere that side. There are other instances when he similarly went to
see other saints. He would likewise organize trips to Kshir Bhawani, Mahadev,
Vitsarnag and other holy places along with a group of people as their leader.
This shows that Shrines and Saints attracted him a lot. Shrines would provide
him the right atmosphere and a serene environment for his spiritual ‘sadhana’.
Saints would provide him the proper forum to talk about his spiritual
experiences and also help him choose the right mode of ‘sadhana’ best
suited to his genius and temperament. He must have carried forward the ‘sanskaras’
of his previous births because of which the latent sainthood in him started
flourishing right from his young age. Shrimad Bhagavad Gita says, ‘Aneka
janma sansiddhah tato yanti paran-gatim – a seeker gets perfected over a
number of births and then only attains the exalted spiritual position’. The
exalted spiritual position that Bhagavaan Ji attained during his lifetime
stands testimony to the fact that he had a number of highly successful
spiritual lives in the past, the cumulative effect of which enabled him to
merge with the Divine during this life.
Although the formal school education did not satisfy
his mental needs, he did continue his studies till he completed the Middle
Standard. He was a student of the Church Missionary School, Fateh Kadal, just
across the river from his house. A renowned missionary educationist, Tyndel
Biscoe had established this school as a part of his missionary work. The two
of Bhagavaan Ji’s close classmates were Pt. Vish Nath Kukiloo and Pt. Gash
Lal Bhan. The trio would jump into the river Vitasta from the diving board of
the school and swim down the river right up to the Veer after the seventh
bridge ‘Safa Kadal’ and then swim back to the third bridge, Fateh Kadal.
It is authentically known that he had a good command over Persian, Sanskrit
and Urdu. He knew both Devanagari and Sharada scripts. Whether he had read
these languages or acquired their knowledge by the dint of his spiritual
acumen is, however, not known. There are many devotees of his who have vouched
that in his ecstatic mood he would sometimes utter beautiful sentences in
English as well. It is also said that when the Kashmir question was being
discussed and debated in the Security Council he had uttered a few sentences
in an unintelligible language, which turned out to be Russian eventually as
these very sentences were spoken by the Russian Delegate the next day while
vetoing the resolution of the Council sponsored by the Western powers, which
was detrimental to the interests of India. In his early life Bhagavaan Ji
would recite Bhawani Sahsranama, Indrakshi, Panchastavi, Vishnu Sahasranama,
Mahimnastotra and Shivastotravali. He would occasionally recite the Vaakhs of
Kashmiri Saints as well. He was an ardent reader of Shrimad Bhagavad Gita, a
copy of which was always by his side.
Himself also he did not attach
too much importance to his external self, the body or its upkeep and
maintenance. Every morning he would wash his face and Yajnopavit with water at
a water tap. Then he would be seated on his ‘asana’. Here he would
tie his turban and put on a tilak of saffron with a little ash in the centre.
Thereafter he would light his ‘Dhooni’ in an iron sigdi placed on a stone
slab or in a large iron tray. The ‘Dhooni’ would be kept burning with
firewood from morning till evening. In the morning some oblations would be
offered in the ‘Dhooni’ and then he would fill his ‘chillum’ and
engage in smoking. Oblations into the fire would consist of ‘Shakkar’
(raw sugar, yellowish-brown in colour), rice, barley, dry fruits, mint and
skimmia leaves, ‘bel patra’ and flowers of sorts. This ‘yajna’
was a detached ‘sattvika yajna’ described as the yajna of the
highest order in the Bhagavad Gita in the following verse: ‘Aphalakankshibhir-yajnah
vidhi drishto ya ijyate, yashtavyam-eva-iti manah samadhaya cha Sattvikah –
Yajna performed without desiring any fruit, as per procedure, with mind fixed
on yajna only for its own sake is categorized as a sattvika yajna’.
He was particular that the ‘Dhooni’ was always in flame and it was not
merely a burning charcoal. This indicated the importance he imparted to the
light ‘Prakasha’ represented by the flame and blaze. This is in consonance
with the Vedic prayer, ‘Tamaso ma jyotirgamaya – lead me from
darkness to light’.
Signs of Sainthood
He was indifferent to
everything external. In the matter of food also he showed a lot of
indifference. He used to say that one should not eat when one is hungry but
feed this body only when there is no urge for eating or appetite. This was
obviously to conquer hunger and thirst. He would go without food for days
together and sometimes eat ferociously. Perhaps he believed in what is stated
in Shri Gita about digestion, ‘Aham Vaishvanaro bhutva praninam
deham-ashritah, pranapana-samayukhtah pachami annam chaturvidham –
Abiding in the body of living beings as Vaishvanara, associated with pran
and apana, inhale and exhale, I digest the four types of food’.
Normally he would take a cup of Kashmiri black tea called ‘Mogael chai’
at about 9 a.m. At about 1 p.m. he would have his lunch consisting of rice,
vegetables etc. For this he had to be reminded by his sister and many times he
would decline saying that either it was too late or too early. In the
afternoon he would again take a cup of ‘Mogael chai’ or salted tea
with milk, called ‘Sheer chai’ in Kashmiri. More often he would
take only one meal a day and even that he stopped eight months before giving
up his gross body. Even while eating or taking tea he would be lost in his own
contemplation, in his own ‘Sadhana’ and in his own spiritual world.
The tea in the Kashmiri bronze cup called ‘Khose’ would get ice
cold while in his hand for a prolonged time. Then he would either gulp it down
or throw it away. During fasting he would be physically weak but mentally
alert. ‘Chillum’ was his constant companion and as per his own
statement it would give him enough nourishment. It seems he had complete
mastery and control over his sense organs because of which he did not feel
hunger or need for any thing else.
In his later years he would recite a shloka or two from
these scriptures but would not read from them; perhaps he had memorized them
thoroughly. He seems to have been particularly fond of the fourth ‘Stava’
called the ‘Ambastava’ or the Hymn to Mother. He would himself
recite a verse or two from it. Once when Shri S.N.Bakshi was introduced to him
as a melodious singer of the ‘Panchastavi’ he asked him to recite the same
fourth hymn in a singing tone. Another important text that was very dear to
his heart was the ‘Guru Gita’, a hymn in praise of the preceptor. This
clearly demonstrated the amount of importance he gave to a preceptor for those
who aspire for the Supreme Truth. His attendance at the Satsang of saints and
scholars shows that he took keen interest in Vedanta and Kashmir Shaiva
Darshan in particular and in other disciplines discussed at these meetings in
general. For him the different paths of devotion and self-realization did not
matter. It was the goal of merger with the Divine, which was of utmost
importance for a seeker. The Scriptures were, therefore, of secondary
importance to him and what mattered was the personal spiritual experience.
Some Sadhu is reported to have made a comment about his not being well versed
in scriptures to a disciple of his. Endowed with a clear vision as he was, he
made a mention of this comment when the disciple visited him. By this he
proved that knowledge does not come to a seeker by merely reading and
memorising like a parrot but by perception, vision and yoga and that the
experienced truth is supreme and is superior to that acquired by reading
scriptures or by listening to discourses. He believed in this shloka from ‘Panchadashi’:
‘Adhitya chaturo vedan sarva-shastranya-anekshah, Brahma tattvam na
janati darvi sooparasam yatha – Just as the feeding spoon does not get
the taste of the soup served with it, a person does not get to know the Divine
merely by reading the four Vedas and all the scriptures many times over’.
The idea conveyed here is that the scriptures are there to help. They are the
means but it is the perceived and experienced truth ultimately that matters.
The Spiritual Attainment
What brought him emancipation and what gave him the
spiritual height of a rare order, nobody knows. However, one thing is clear
that he had attained ‘Moksha’ through his spiritual insight, ‘Jnana’.
It is rightly said, ‘Jnanena cha-apavargo- it is through knowledge
that one gets liberated’. Righteousness takes one to spiritual heights, ‘Dharmena
gamanam-urdhvam’, lack of righteousness throws one in the abyss, ‘Gamanam-adhastad-bhavati-adharmena’,
and through sub-conscious aspirations ‘Vasana’ one is tied to vice and
virtue, ‘Viparyayadishyate bandhah’. Knowing these facts fully well
Bhagavaan Ji seems to have cleaned his mind of all conscious and sub-conscious
aspirations and inclinations. He was ‘Vasana-rahita’ and had
instinctively and intuitionally directed his mind and soul towards the Divine.
He was a ‘Jeevana-mukta’ – an emancipated soul during his
lifetime. He had transcended all distinctions of being and non-being, right
and wrong, true and false, loss and gain, respect and disrespect, love and
hate. Even when circumstances demanded of him to attend to some worldly chores
or family problems, he did it in a dispassionate and detached manner. He lived
like a lotus in a pool of water, unscathed and unaffected, ‘Padmapatram-iva-ambasa’.
What brought him emancipation and what gave him the spiritual height of a rare
order, nobody knows. However, one thing is clear that he had attained ‘Moksha’
through his spiritual insight, ‘Jnana’. It is rightly said, ‘Jnanena
cha-apavargo- it is through knowledge that one gets liberated’.
Righteousness takes one to spiritual heights, ‘Dharmena gamanam-urdhvam’,
lack of righteousness throws one in the abyss, ‘Gamanam-adhastad-bhavati-adharmena’,
and through sub-conscious aspirations ‘Vasana’ one is tied to vice and
virtue, ‘Viparyayadishyate bandhah’. Knowing these facts fully well
Bhagavaan Ji seems to have cleaned his mind of all conscious and sub-conscious
aspirations and inclinations. He was ‘Vasana-rahita’ and had
instinctively and intuitionally directed his mind and soul towards the Divine.
He was a ‘Jeevana-mukta’ – an emancipated soul during his
lifetime. He had transcended all distinctions of being and non-being, right
and wrong, true and false, loss and gain, respect and disrespect, love and
hate. Even when circumstances demanded of him to attend to some worldly chores
or family problems, he did it in a dispassionate and detached manner. He lived
like a lotus in a pool of water, unscathed and unaffected, ‘Padmapatram-iva-ambasa’.
It seems he was deeply seeped into the dictates of
Patanjali’s Yoga Vasishtha. He would strictly adhere to ‘Yama’
and ‘Niyama’, do’s and do not’s prescribed therein. He adopted
the laid down posture ‘asana’ and engaged in ‘Dharna’
and ‘Dhyana’ or contemplation, concentration and meditation. His
aim was ‘Samadhi’ or complete merger with the Divine and this art
he was perfecting slowly and steadily, largely unnoticed by others. With his
constant companion ‘Chillum’ and occasionally
‘Khos’, the Kashmiri teacup in his hand also he would be
miles away absorbed in his own ideas wandering in his own world. The sparks
from the fire in the ‘Chillum’ would burn his dress even his lips
sometimes, the tea in the cup would become ice-cold and he would be unmindful
of all this, himself dwelling in his spirit and not the gross body. An eminent
Urdu poet has said, ‘Rehte hain apne jism main kuchh istarah se ham, Apne
nahin kisi gair ke ghar mein hun jaise’ meaning that I live in my own
body in such a detached way as if I live in somebody else’s house and not in
my own. This was exactly what Bhagavaan Ji must have lived like. His real self
was his soul and the spirit that was embodied in the gross body and only
carried by it.
When he lost his father in the house of Pt. Dina Nath
Bota at Rangateng, it seems his last link with the mundane world was severed.
He plunged headlong into the rigorous discipline of ‘Yoga Sadhana’.
His communication with outside world was minimal and he remained in communion
with his inner self all the time. May be he also believed in what Lal Ded had
said six hundred years ago: ‘Go’ran dopnam kunuy vatsun, nyabra dopnam
andar atsun. – My preceptor told me but one secret, to go from without
to within to seek Him’. There are eyewitness accounts that while at the shop
he would seldom speak to others and would remain lost in his own inner world.
Many a time he would leave the shutters of the shop unbolted and unlocked and
rush to Hari Parbat. This shows the aversion he had towards the worldly
affairs although the circumstances compelled him to attend to family matters
occasionally. That sure must have been a detached involvement, an outward act.
Effect of The Gita
While there are authentic accounts of his knowledge of
various ‘Stotras’ and devotional texts, it is not known if he had
studied various scriptures and texts relating to Vedanta, Kashmir Shaiva
Darshan or the like. Even otherwise ‘Bhawani Sahasranam’ and
‘Panchastavi’ are the two texts very popular among the Kashmiri Pandits,
the all-Brahmin community. There are two possibilities in this regard. Either
he had studied some of these texts or he had experienced through his own
‘Yoga sadhana’ all that is written and explained in these scriptures. Such
things are not uncommon with many a saint of high spiritual order. In Kashmiri
language it is called ‘Apaer achhar’ or acquiring knowledge without
reading any text.. Even so it has been reported that he had recited the
following three selected Shlokas to Pt. Shankar Pandit and Pt. Nila Kanth of
Ali Kadal: 1. Na jayate mriyate va kadachit. Naayam bhutva bhavita va na
bhuyah. Ajo nityah shashvato-ayam purano na hanyate hanyamane sharire –
The soul has no birth and death. It neither comes into being nor ceases to
exist. It is unborn, eternal, constant and ancient, it does not get killed
when the body is slain. 2. Indriyani paranyahuh indriyebhyah param manah.
Manasastu para buddhih yo buddheh paratestu sah – The senses are said to
be superior to the body; the mind is superior to the senses; the intellect is
superior to the mind and beyond intellect is that or the Brahman. 3. Na tad
bhasayate Suryo na shashanko na pavakah. Yadgatva na nivartante taddhama
paramam mama – The eternal abode of Mine is such that it needs no Sun,
Moon or fire to illumine it and having attained it there is no return from
there. On one occasion he is said to have recited four of the five
‘Stavas’ or cantos of ‘Panchastavi’.
The year 1929 seems to be a landmark in his life. Till
then he must have been in search of the spiritual discipline best suited to
his temperament. As soon as he moved to the house of Pt. Tika Lal at Rangateng
he intensified his ‘Sadhana’ on the path finally chosen by him.
There was no looking back for him thereafter. In his typical ‘Asana’,
with a bolster on the right and at the back, was seated his ‘Sthoola
Sharira’ gross body only. His ‘Sookshma Sharira’, the subtle
body was engrossed with his ‘Ishta Deva’, the Brahman. His was an
embodiment of a single-minded devotion described in the Gita as ‘Eka
bhakti vishishyate – excelling with single minded devotion’. He stayed
at this house for seven years. Thereafter he shifted first to the house of Pt.
Nila Koul Saraf at Dalhasanyaar and then to the house of Pt. Madhav Joo Sathoo
at Rishi Mohalla and stayed in these houses for a period of ten years each. It
was in the house of Shri Saraf that for the first time he began to be
addressed, remembered and called as Bhagavaan Ji. Finally he moved into the
house of Pt. Sham Lal Malla at Chondapora, which turned out to be his last
resting place. Here he stayed for eleven years till his ‘Maha Nirvana’ in
1968. All these places were sanctified and made holy by his presence and by
the dust of his lotus feet. Hundreds of people had the good fortune of having
his darshan at these places, many blessed people had the good luck of
listening to his golden words though limited and very brief, many were cured
of their ailments and many more got answers to their queries and remedies to
their needs. These answers, however, were always indirect and one had to be
very alert and sharp to catch, understand and interpret these.
His subtle self was the most
valuable possession with him. He kept nothing for himself. Whatever people
brought and offered to him was there and then distributed among all those
present. Favoured were those who got a pinch of ash from his ‘Dhooni’
and ‘Dhoop’ or those who were allowed to have a puff at his
‘Chillum’. Fortunate were those who were treated to a cup of tea or even
to a meal at his place. Theirs is an enviable lot as they got the most
precious things one could aspire from this seat of ‘Dharma’, truth
and righteousness. His ‘Aasana’ was a Sanctum Sanctorum, ‘Garbha
Griha’ and his lotus feet were as sacred as the Flagstaff, ‘Dvaja-stambha’
of a temple. The sacred fire in his Dhooni was the ‘Agni’ about which the
Rig Veda says, ‘Agnimile purohitam, ratna dhatamam – I bow to the
fire, which has always in the past kept my interests supreme and which is the
giver of wealth’. Agni is next only to Indra in the Vedas. It is significant
to note that in Rig Veda alone there are more than 200 ‘Richas’ in favour
of Agni. While the white turban above his broad forehead bearing a glistening
‘tilaka’, a coloured ‘pheran’ and a blanket over his
shoulders were prominent in his external appearance, a ‘Chillum’ in his
hands, a ‘Dhooni’ with a blazing flame, a pincer, a long iron tong, a
spoon for oblations in front of him and a few pillows and bolsters on the
right and at the back of his ‘asana’ constituted all the wherewithal he
had in his room wherever he stayed. He believed in no sermons, no scriptural
discourses and no scholastic discussions. Physically he would be seated in his
‘Aasana’ and his real self would be miles away, in communion with
his ‘Aradhya’, the beloved one. Occasionally the word ‘Narayana’
would, as it were, slip out from his lips in a feeble low whispering sound. At
times he would mutter a few words in such a low tone as if he were talking to
himself or to Him who was all the time within him as the great Lal Ded would
have it, ‘Vuchhum Pandit panani gare – I perceived Him within
myself’. Normally, however, his eyes would be looking up with his gaze fixed
upwards. He was seldom in direct conversation with any one present before him,
lost in the world of his own. At times while puffing at his ‘Chillum’ he
would go in a trance, stay in that position for quite sometime and then return
to this world. This situation is called in spiritual parlance ‘Sahaja
Samadhi’, or easy communion with the Divine. This is the high point of
‘Yoga’.
A Self-Initiated Saint
There is a controversy about his preceptor. Many names
are mentioned in this regard and many arguments are put forward. Although he
has many times stated that one’s own effort and preceptor’s grace are
required for spiritual uplift, yet when himself he was asked who his preceptor
was he is reported to have said that any one shloka from the Bhagavad Gita
could be the preceptor. It is, therefore, clear that he was self-initiated.
Many a miracle is ascribed to him. He delayed death of a person till the
wedding of his daughter was solemnized. He cured many patients from severe
ailments. He rescued many of his devotees from imminent dangers. Above all he
caused a lucky few to have a glimpse of the mother Goddess in the form of a
small girl, whom he fed by his own hands with some savouries. He caused rain
when it was needed and warded off the clouds when they were likely to cause
hindrance in some programme. Many Sadhus who came for the pilgrimage to Swami
Amar Nath Ji would call on him. He would pay a Rupee each and then funds would
flood from unexpected corners for them to meet their expenditure. He would
empty his cloth purse to the needy parents of any marriageable girl and all
their needs for the wedding of the girl would be met easily. He was furious to
see an unchaste woman or a man of doubtful character, yet he would eventually
show compassion towards the erring persons. He inspired householders and
celibates alike to take up spiritual ‘Sadhana’.
No body knows the path he chose for self-realisation
and realization of the Divine. It appears that he taught different methods to
different disciples, each according to his capacity, aptitude and inclination.
Himself he started with traditional ‘Panchanga Upasana’ of Ganesha,
Surya, Narayana, Shiva and Shakti. Ganesha is the ‘Adi Deva’, the
primary deity and has to be propitiated before any other deity. Surya is
described as ‘Pratyakhsha Deva’ or the visible deity. Narayana
represents the Vaishnava stream and Shiva the Shaiva stream. Whereas Shiva is Prakasha,
the Eternal Light, Shakti is the inseparable energy of the Divine with the
help of which He controls and manages the entire creation, animate and
inanimate. The five together complete the ‘Panchayatan’ or a group
of five that is worshipped traditionally by the Kashmiris. Later on Bhagavaan
Ji seems to have concentrated on Shakti, the energy aspect of the Divine. This
must have been the result of his having a vision of the Divine Mother when he
was a young man of around 25 years of age. From the age of 22 years itself he
had started daily circumambulation, ‘Parikrama’ of Hari Parbat. He
would rush to Hari Parbat, worship and meditate at Devi Aangan and smoking his
Chillum in an open hut there be absorbed with his ‘Ishta’, the
desired one. There should be no doubt about his having been a regular
practitioner of Yoga as propounded by Patanjali in his ‘Yoga Vasishtha’.
One has to look at his life and habits in their totality in order to arrive at
the conclusion that he had discreetly adopted its tenets of ‘Yama’,
‘Niyama’ and ‘Asana’, gone through the stages of ‘Dharna’,
and ‘Dhyana’ prescribed therein and eventually attained the highest
stage of ‘Samadhi’ described in this text. No wonder, therefore,
that he would often be seen puffing at his ‘Chillum’ gazing upwards
unmindful of his surroundings. He appears to have experimented with control of
senses by observing silence at times and by fasting for days on end. He may
have practised ‘Pranabhyasa’ (a Tantric technique of meditation) as
well as is clear from the fact that he is reported to have vomitted large
quantities of blood at times, which is not uncommon in this process. Some
persons have recorded that he would also propitiate Saturn.
Patrizia Norelli Bachelet, the Director of Aeon Centre
of Cosmology has given a different reason for Bhagavaan Ji paying homage to
the Saturn in his daily practice. According to her Saturn rules Capricorn and
Capricorn is the planetary ruler of India.
Furthermore Saturn has been equated with Chronos, the Time-Spirit. This
is considered to be Shiva in his ‘Mahakala’ or the ‘time
supreme’ form. She has, therefore concluded that since this planet is
central to destiny it is no surprise that Bhagavaan Ji used to pay homage to
this planet everyday. She has also observed that such saints, who are
perfectly realized souls, perform such acts guided by their own inner command
that this must be done. Finally Bhagavaan Ji seems to have settled for ‘Aghor-upasana’
of Shiva. This is indicated by the two items, which were his lifetime
companions, the ‘Chillum’ and the ‘Dhooni’. This ‘Upasana’,
or worship gave him a vision of the past, present and future, powers
extra-ordinary to control even death and capacity to transcend time and space
and remain engrossed with the Divine at will. May be he sometimes dabbled in
‘Kundalini yoga’ as well. This can be deduced from the accounts of
many of his disciples who have found him often in an ecstatic state. This
ecstatic state is the result of awakening of Kundalini, the dormant
energy coil, which has been described by Adi Shankara in his ‘Soundarya
Lahari’ as ‘Cidananda Lahari’ and ‘Paramananda Lahari’,
or bliss of the Consciousness and the bliss Supreme, respectively. The ‘Sadhaka’or
the seeker remains glued to his ‘Aasana’ for hours together,
enjoying the feeling of an eternal bliss.
Bhagavaan Ji
appears to have reached a ‘Jeevan-mukta’ (emancipated in lifetime
itself) state at quite a young age in the prime of his youth. Normally this
age leads the young men of ordinary prudence astray and they are attracted
towards the worldly pleasures. For him, however, the youth was a different cup
of tea. It was the time to reflect on the purpose of the life and explore the
right path for attaining the Supreme Truth. He did not consider the gross body
as the be all and end all of human existence. He would refer to his legs as
mere logs of wood. He was unmindful of his body even when it was swollen,
unsteady due to prolonged fasting or weak due to some ailment. Once a rat
nibbled a hole in one of his heels that remained so for a long time. This
shows that he enjoyed himself in his ‘Sookshma Sharira’ (Subtle
body) of ‘Sat, Chit and Ananda’ or Being, Consciousness and Bliss
and bothered little about his ‘Sthula Sharira’ (Gross body) of
flesh and blood or the ‘Karana Deha’ (Causal body). He had no
qualms in taking non-vegetarian food and sometimes showed extreme habits by
either not eating at all for a long period or by eating unusually large
quantities of food. Taking opium, Datura seeds, ‘panak’ and other
intoxicants, emptying bottleful of whisky or brandy when offered at times were
the other extremes he engaged in and baffled those present on these occasions.
Strange are the ways of such saints and nobody can fathom their depth,
vastness or gravity.
A Mystery
It is very
difficult to classify his method of ‘Sadhana’. He has guided many a
disciple transmitting knowledge either through his ‘Chillum’ or by a mere
gaze or by touching them with a pair of tong used for the fire in his ‘Dhooni’.
There are indications that he prescribed different methods of ‘Sadhana’
to different disciples of his. This shows that he would examine the capacity,
genius and aptitude of a devotee before suggesting what particular path he
should follow to achieve the Supreme Truth. His frequent visits to holy places
and shrines and his having shown some people a vision of the Divine Mother in
the form of a girl indicates his ‘Sakaara Upasana’ or worship of
the Divine with form. Hymns to various deities written in his own hand show
his inclination towards ‘Bhakti’ or devotion. This is also
indicated by the fact that the portraits of gods and goddesses, and great
saints like Guru Nanak and Sri Rama Krishna Paramhamsa adorned the walls of
his room. This is further corroborated by the fact that he was very fond of
classical music. Shri Shivpuri, who would normally go along with his disciples
carrying a Harmonium and a pair of Tabla to sing before him, was once asked by
him to bring a Tanpura along giving a clear indication that he preferred
Classical music to other forms of light music. He would present various ragas
like Kedar, Malkauns, Jogia, and Bairagi Bhairav etc.
Many well-known Musicians like Shri Shivpuri, Mohd. Abdullah Tibetbaqal
and Ved Lal Vakil would present Kashmiri Sufiana Kalam and Bhajans before him.
This indicates
the state of proximity or ‘Samipya’ in his spiritual life, which is
an essential ingredient of the ‘Bhakti Marga’ of the dualistic
school of Philosophy propounded by Madhvacharya. He would concentrate on
‘Om’ and has written this seed syllable, symbolizing the crux of the Vedas
in his own hand in Sharada script. Shri Gita says, ‘Pranavah sarva
Vedeshu – I am the Om, the crux of all the Vedas’. He has also written
Rama and Shiva decoratively around this Pranava. This shows his firm belief in
the fact that Shiva and Vishnu are one and the same. He was so much enamoured
about the worship of ‘Om’ that he once explained that it was the throat of
the godhead. Om is described in Maitri Upanishad in these words: ‘the sound
of Brahman is Om. At the end of Om is silence. It is a silence of joy. It is
the end of journey where fear and sorrow are no more, steady, motionless,
never falling, ever lasting, immortal. In order to reach the Highest consider
in adoration the sound and silence of Brahman. For it has been said, God is
sound and silence. His name is Om. Attain, therefore, contemplation –
contemplation in silence on Him’. Bhagavaan ji advocated this contemplation
on Om. This is also indicative of
his ‘Nirguna Nirakara upasana’ or worship of the attribute-less and
formless God and the state of similarity or ‘Sarupya’ in his
spiritual life, peculiar to the Vishishta-advaita or qualified monism
of Ramanujacharya. One has, therefore, to conclude that for him all paths led
to the same goal or that he believed that different methods of ‘Sadhana’
were useful at different levels of spiritual quest and for seekers with
different capacities and attitudes.
Ultimately he
became a ‘Siddha’, an accomplished soul conquering death,
transcending time and space and remaining in constant communion with the
Divine and thus attaining the state of identity or ‘Sayujya’ as a
spiritual entity, the ultimate goal envisaged in the Advaita or
non-dualistic doctrine upheld and elaborated by Adi Shankara. It is
astonishing that while analyzing and writing commentaries on the ‘Brahma-sutra’
of Badarayan, the Upanishads and the Gita, called the ‘Prasthana Trayee’
the three great commentators, Shankaracharya, Ramanuja and Madhva should have
propounded three different schools of Philosophy. This justifies Bhagavaan
Ji’s saying that one can hold on to any branch of the tree and yet reach the
Truth. A saint is once reported to have found it rather baffling that he
should have come to the shrine at Tulamula and without performing any puja at
the holy spring should have straightaway gone to a hut in the periphery and
got absorbed with his own ‘Chillum’. Here one is reminded of a couplet
written by an Urdu poet, ‘Jo khud se guzar jate hain sijda nahin karte
– one who has transcended the self seldom bows’. No doubt he had
reached that elevated stage in spirituality where he had transcended his self
and had become one with the Divine. There was thus no need for him to follow
the routine rituals or routine practices.
He
was a ‘Virakhta’, a detached ‘Sadhaka’ although
occasionally he attended to his family matters as well as social customs. Shri
Shali has stated that he once attended the tenth day ceremony of someone who
had died but was seen absorbed with the Sun above. He was compassion
personified and that is why he sometimes deferred the death of a person when
the situation so demanded and so often relieved people of their pain and
suffering. God only knows how many people have benefitted due to his benign
and compassionate nature and how many have got solace sitting at his lotus
feet. Even a cat was allowed to sit in his ‘Asana’ in spite of the
remonstrations of some devotees. It is, therefore, meaningless to enter into a
discussion as to which Guru initiated him and what method of worship he
professed. Let us not forget what Pushpadanta has said in his ‘Shiva-mahimnastotra’,
which Bhagvaan ji often recited in his younger days, ‘Trayi sankhyam
yogah pashupatimatam vaishnavam-iti, prabhinne prasthane param-idam adah
pathyam-iti cha, ruchinam vaichitryat riju kutila nana patha jushyam, nrinam
eko gamyah tvam-asi payasam arnava-iva- At different times different
people professing Vedas, Sankhya, Yoga, Shaivism or Vaishnavism due to their
personal preferences proclaim their faith as beneficial. Yet all these people
treading different paths, whether straight or involved, seek you alone O Lord!
Just as all the rivers are heading towards the ocean only.’
Achieving Immortality
The fateful
day of Jyeshta Shukla Dvitiya corresponding to 28th May 1968
arrived. It started as usual and Bhagavaan Ji had his usual routine. There was
nothing abnormal or unusual about it and no indication of any major event
going to take place. Some people came for his darshan throughout the day and
got his blessings and prashada of the holy ash. In the afternoon some three
Sadhus came and got the customary ‘Dakhshina’ of Rupee one each. He
puffed at his ‘Chillum’. A devotee made some tea for him but he
declined to have it. Then he drank a glassful of sugar-mixed water. A lady
devotee wanted to have ‘Prashada’ from him. She refused to budge an
inch until and unless she received it from him and not from any one else. At
the end he did oblige her by taking out some dry fruits from his pocket and
gave it to her. Finally the time came and at 5.45 p.m. he uttered the ‘Shad-akhshar’
Maha mantra of ‘Om Namah Shivaya’ and closed his eyes forever.
This was in keeping with what the Lord has said in the Gita, “Om
iti-ekaksharam Brahma vyaharan mam-anusmaran, yah prayati tyejan deham sa yati
paramam gatim – He who remembers me by uttering the single word ‘Om’
while giving up the gross body certainly attains the exalted spiritual
position”. Uttering these immortal words with the last breath was very
significant. It sheds light on his entire life and sums up his message. All
along he had attached a lot of importance to the seed syllable ‘Om’. He
used to call it the throat of godhead. Om is the crux of both Nigamas
or the Vedas and Agamas or other scriptures. It represents the Absolute
God, its Energy and the resultant manifestation in the form of the creation.
Shiva is the Divine in his attribute-less and formless state, attaining whom
is the high point of spiritual seeking. When we pay obeisance to Him by saying
‘Namah’ we recognize the limitless ‘I’ being sought after by
the limited ‘I’. After all the spiritual ‘Sadhana’ is nothing
but a journey from this limited ‘I’ circumscribed by time and space to the
limitless ‘I’ transcending all the barriers of time and space. By uttering
these words while giving up the mortal coil he gave a clear indication that he
had accomplished the highest point of ‘sadhana’ and was one with
‘Param Shiva’.
Bhagavaan Ji might have ceased
to exist in his embodied form but he lives in his astral form even today. A
distinction has to be made between ‘Kshetra’ or the body and ‘Kshetrajna’
or the knower of the body, the terminology used in the Gita. As ‘Kshetra’
he may not exist today but as ‘Kshetrajna’ he continues to be
there. He lives in the hearts of those who loved and adored him. He lives in
the memories of those who were relieved of their suffering by him. He lives in
the gratitude of those who consider themselves indebted to him for one reason
or the other. He lives in the spirit of those who were guided by him in their
spiritual quest. He lives in the gatherings where hymns in his praise are
sung, where oblations in his name are offered into the holy fire and where the
soul-satisfying ‘Mantra’ of ‘Om Namo Bhagavate Gopinathaya’ is
chanted with dedication and devotion. He lives in the captivating gaze
emanating from his resplendent eyes in the photographs and statues. He lives
in the unspoken words that appear to sprout forth from the half-open lips of
the statues and portraits placed on pedestals in the Ashrams at different
places. He lives in the dreams, thoughts and feelings of his devotees,
admirers and beloveds. He had come to this world with a purpose and the
purpose was first to complete his own spiritual journey and then to serve the
humanity both in mundane and spiritual matters. He accomplished the first
purpose by bringing his sadhana to fruition and realizing Self and the Divine.
He fulfilled the second purpose by coming to the aid of the suffering and
deserving and by guiding the aspirants in their spiritual quest. From all
accounts given by various people within the country and abroad he continues to
fulfill his mission in his astral form. People have seen him in their dreams,
perceived him in human form and seen a glimpse of this great soul in their
imagination. This has established his oft-quoted utterance, ‘Amar chha
maran – How can death come to an immortal.’
Importance of A Preceptor
From different
accounts of the devotees it is clear that Bhagavaan Ji attached a lot of
importance to the grace of a preceptor. By this he meant that a preceptor was
always a must in order to evaluate the need, the capacity and the temperament
of a seeker. Although he has emphasized that the effort of the seeker is of
paramount importance and that he has himself to strive for the truth, yet he
feels that the preceptor helps him in selecting the method best suited to his
genius, guides him in spiritual exercise and assists him in warding off the
difficulties and overcoming the hurdles. Just as destiny and actions govern
the course of one’s worldly affairs the two important elements that shape
the spiritual ‘Sadhana’ of a seeker are ‘Guru Kripa’ or
the grace of the preceptor and ‘Parishrama’ or the effort of the
seeker himself.
A World-View
It is clear
from the account given in the preceding paragraphs that he experimented with
all sorts of spiritual disciplines, different methods of worshipping and
various procedures of penance and thus climbed the ladder as it were, step by
step. This position also suggests that he had no formal initiation from
anyone. For had he got initiation from a Guru he would have been directed on a
specific spiritual path and he would have no need for all the experimentation
that he actually had to undertake. In that case he would have adopted the path
prescribed by his preceptor and stuck to it up to the last. He would give a
lot of importance to the path of ‘Vichara’ or contemplation, the
path leading to supreme awareness and universal consciousness. He used to talk
reverentially about persons whom he thought were ‘Vicharavan’ or
thoughtful. This vichara took him to the level of totality,
universality and limitless eternity. He appeared before Mr. Simpfendorfor, an
Australian devotee in 1978 and remarked: ‘World harmony depends on a
globally inter-connected network of light among sacred places and groups of
people without regard to nationality or religion’. This is a glaring
demonstration of Bhagavaan Ji having attained a universal vision and having
dismantled all man-made barriers of religion, cast, creed sects and faiths.
This is perhaps the elevated position where saints like him quite naturally
make statements like, ‘Aham Brahmo’smi – I am the Brahman, the
Divine’ or ‘Man Khuda – I am God Almighty’ or ‘Anal Haq
– I am the Truth’ or ‘Chidananda Rupo Shivo’ham Shivo’ham –
I am Shiva, I am Shiva, in the form of Consciousness and Bliss, or in the
words of the Upanishad Tat Twam asi – That Thou art or the Sufi’s Hama-O-ast
- I am He’.
Shri Rama
Krishna is reported to have experimented with Muslim and Christian methods of
attaining the Truth with the same amount of success as he had achieved by
following the traditional Indian methods of ‘Advaita’. Even the great Lal
Ded, the 14th Century saint-poetess of Kashmir has said, ‘Shiv
Chhui thali thali rozan, mo zan Hyond ta Musalman – God pervades
everything, do not, therefore, discriminate between a Hindu and a Muslim’.
Bhagavaan Ji also has remarked once, ‘Hyond chha akh ta Musalman byakh
– is there any difference between a Hindu and a Muslim?’ In fact there
is an interesting story involving a Muslim. It is said that a lady came to see
him. A Muslim servant accompanied her carrying a bagful of yellow pears called
‘Bagugosha’. He directed that these be distributed among all present
beginning with the servant. A devotee who was distributing the fruit gave one
pear to him but Bhagavaan ji signalled that he be given more. One after the
other he got five pears whereas others got only one pear each. Later he
revealed that when the lady was purchasing the fruit he had a craving to get
some for his consumption but he was not sure that he would get even one as he
did not know the person for whom these were being purchased. It is the saints
of his stature who have a universal outlook, a world view and an unlimited
vision who are able to perceive the truth and express it spontaneously in
these expressions: ‘Ishavasyam-idam-sarvam yat kinchit jagatyam jagat
– All this that is and that takes place here in this world is pervaded by
the Divine’ or ‘Vasudevah sarvam-iti – Everything here verily is
Shri Krishna only’ as clearly stated in the Ishavasya Upanishad and the Gita,
respectively.
Lessons to Learn
Bhagavaan Ji was a saint of very few words. He seldom
gave a straight answer to any one. He would always refer to himself in plural
and would say sentences like, ‘We have eaten already’ or ‘we shall go to
Hari Parbat’. Even so he did utter some pithy and meaningful statements from
time to time, which have been devotedly recorded by his disciples. Some of
these are:
·
A person should be endowed with three qualities of ‘Sezar,
Shozar and Pazar’ or straight-forwardness, purity and truth.
·
‘Amar chha maran’ meaning that cease to exist which
is immortal. Here he refers to the immortality of the soul.
·
‘Ahankaras namaskar, sui gav omkar, tami saet bani
sakhshatkar’ . It means that a seeker must realize his self. In so doing
he shall realize the Divine and perceive Him as Om. In this situation the
subjectivity and objectivity shall get merged.
·
‘Yi chhu kitab paran, tor chha gash’. Here he says
that mere reading the scriptures does not bring enlightenment and by inference
enjoins upon the seeker to experience the truth.
·
A seeker can achieve his goal only if he strives for it and has
the grace of his preceptor. ‘Mehnat panan ta Gora kripa’ or one’s
own effort and the kindness of the preceptor.
·
Seeking the truth by contemplation is superior to worshipping
the Divine with form. ‘Yi gav taf parun, yi gav veeri shihlis tal pakun’
meaning that worshipping God with form is an easy-going way like walking
under a shade and avoiding the Sun.
·
A seeker must put his own mind and breath on the same wavelength
as that of his preceptor. This happens only if God so wills, ‘Yi gatshi
yatshun’.
Bhagavaan Ji had a simple message for a common man that
he should earn his living honestly, spend some of his money in charity and
remain honest in his dealings. For him all men were equal irrespective of
their faith. He used to say, ‘Bata chha akh ta Musalman chhu byakh’
meaning that a Muslim is no different from a Hindu. For the seekers of the
truth he emphasized to have a positive attitude, be prepared for a strenuous
effort and keep on loving God. He attached a great importance to the Gita as a
guide and the Panchastavi as a document of penance. He had a world-view of
spirituality. He desired that the forces of peace, piety and righteousness
world over should pool their efforts and serve humanity so that universal
brotherhood prevails and the forces of dissention and division are defeated.
A question is often asked
whether a saint can change the ‘Prarabdha’ or the destiny of a
person. Shri Krishna has said in the Gita ‘Yo me Bhakta sa me priyah
– one who is devoted to Me is my beloved’. Once a devout commands the love
of the Lord, he is in a position to get anything done through Him. There is a
story about the sage Narada. He was once going to ‘Vishnuloka’ when he
happened to pass through a township. A couple living there desperately desired
to have a child. They requested Narada to give them a boon so that they got a
child. The sage told them to wait till he enquired from Lord Vishnu. The Lord
told him that the couple was destined to remain childless. He conveyed this to
them but they did not give up their hope. They approached another saint who
gave them a boon and in course of time they begot a son. After many years
Narada happened to drop in the same house for alms and was surprised to see
their son. He was furious when he was told how they had got the child and in a
rage he went to Vishnu to complain about his having been let down by the Lord.
The Lord explained that He was duty-bound to keep the word of His devotees,
who are dear to Him. Narada instead of recommending a child for the couple had
made only an enquiry whether a child was in their destiny. On the other hand
the other saint had straightaway ordered, so to say, that a child be given to
them and the Lord immediately accepted his command and blessed the couple with
a child.
This mythological story
illustrates that the accomplished saints can, if they so desire, give any boon
and fulfill any desire of their beloved devotees. Ordinarily, however, they
would desist from interfering with the nature or tampering with the destiny.
These may be termed as their miracles or the manifestation of their compassion
or their concern for the suffering humanity. We can get anything at their
lotus feet but it depends on us whether we seek transient impermanent
pleasures of worldly nature or eternal and limitless bliss and joy of the
spiritual realm. To illustrate this it may be stated that once a devotee came
to him with a huge number of fresh lotus flowers brought from the Dal Lake. At
his insistence Bhagavaan Ji remained motionless – in fact he went in ‘Samadhi’,
engrossed with the Divine, while he decorated the Master with these flowers
from top to toe in his own choicest way. In order to oblige him and give him
the benefit of deriving supreme pleasure he remained in this position for
hours together. What better example of selfless love and ecstatic devotion one
can give. Yet these acts give eternal joy to the devotees, after all there is
a thin line of demarcation between love and madness.
Towards Bhagavaan Consciousness
These directions and the
spiritual message received from this saint extra-ordinary have encouraged a
band of his devotees to launch a movement of bringing people under the fold of
what they call ‘Bhagavaan Consciousness’. Ashrams and centers of worship
have been established within the country and abroad. These serve as hubs of
twofold activity, ‘Sadhana’ or spiritual quest and ‘Seva’ or
service of the mankind. During 1997-98 yearlong functions were held in India
and abroad as a part of centenary celebrations of the Master. The Government
of India, Department of Posts issued a special Rs. 3 stamp and the first day
cover to commemorate his hundredth birthday. Mayor Schundler of New Jersey
proclaimed July 26, 1997 as Jagadguru Bhagavaan Gopinathji Day when a
colourful function was held there with devotion and religious fervour.
In one of his articles on
Bhagavaan Ji Philip Simpfendorfer, his Australian devotee has recorded his
experience in these words: “In the dark of the night, somewhere beyond deep
sleep, I sometimes glimpse awareness of his presence. He is not in human form,
but his presence is unmistakable. Perhaps his body is an energy field, perhaps
a vibration. It touches one of my subtle bodies with light. I suspect that it
touches the whole earth because the presence does seem to pervade some rocks
and caves and canyons on the bushland property where I live. Several years ago
when I knew him more in his astral form, I asked where he really was, and the
reply was to the effect that ‘We are in the circle of the Shaktis.’ The
reply is still an enigma to me. Does it mean he is like the hub of a wheel and
his emanation like the spokes, connecting with the rim of powerful blessing as
it whirls in energy paths across the earth? Nothing can block or stop the
waves of power. All nature receives its good-ness as do receptive humans. To
others, it just passes through them. It is an energy of infinite
Consciousness.” He has concluded with a significant remark that if all of
humanity lived in Bhagavaan Consciousness, all creation would be open to
infinity. He is sure that Bhagavaan Ji is constantly breathing his
consciousness into us. If we also perceive the situation in a similar way any
apparent miracle performed by our master will cease to be a miracle and will
be seen as a natural and logical phenomenon, irrespective of whether the
occurrence has taken place before or after his giving up the mortal coil.
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