Pratybhijjna-From Scriptures to Kashmir Shaivism
to Lalla Ded Vakh
By Prof. M.L.
Koul
The
Doctrine of Pratyabhijjna is a highly
significant development in the theory and
practice of Kashmir Shaivism. It is neither a
school of Kashmir Shaivism nor is it a sub-trend
within its matrix. The philosophisation of the
vision of Agamas became apparent in the seminal
work of Shiva-Sutra authored by Vasugupta, a
sage and thinker. The Doctrine of Pratyabhijna
graduates the philosophical vision of Acarya
Vasugupta to the stature of philosophy proper.
How Pratyabhijjna expounded and
interpreted the theory and practice of Kashmir
Shaivism came to be the essential philosophy of
it. It posed philosophical issues, formulated
and conceptualised them, forged a system based
on required building blocks and used logic to
gell and cement the system. It is apt to say
that if Kashmir Shaivism is a system of thought,
it is because of the rational approach of
Pratyabhijjna to the issues of theory and
practice as expounded by Kashmir Shaivism.
Pratyabhijjna epitomises the full
thesis of Kashmir Shaivism, its architectonics
and architecture and logical exploration of that
area of knowledge that subordinates empirical
and theoretical learning to the cognition of
identity with consciousness supreme or Shiva.
Being the Central philosophy of Kashmir Shaivism,
it is imprinted with the semantics of a man
attaining pratyabhijna (recognition) of his real
identity. Oft-quoted upanishadic 'Maha-Vakyas
(great sentences) carry a ring of 'Pratyabhijjna'
hall-marking the identity of man with Brahman,
the ultimate reality. 'I am Brahman' (aham
brahmosmi), "Thou art that' (tat
twam asi) & "This self is Brahman'
(ayam atma brahma)
explicitly reveal the identity of self with
Brahman. The upanishads are replete with such
maha-vakyas (great sentences) which Shaivite
scholars of Kashmir and Varanasi acknowledge as
'pratyabhijjna maha-vakayas'.
The word 'pratyabhijjna' with its
morphological variations travelled to Kalidas,
5th century poet and dramatist, who crafted an
epoch-making drama titled as 'Abhijnan
Shakuntalam'. The word 'abhijnan' fascinated a
scholar like Dr. Laxmidhar who went whole hog to
interpret it as 'pratyabhijjna'.
In his doctoral thesis, the Birthplace of
Kalidas, the learned writer opines that 'Abhijnan
Shakuntalam' is 'the allegorical representation
of the philosophy of pratyabhijjna'.
In elaboration of his thesis he states that
Dushyant, hero of the drama, represents Shiva
and Shakuntla, heroine of the drama, represents
Shakti. The ring, which is a motif of love, used
as a dramatic device is the cause that reminds
Dushyant of his marriage to Shakuntala. The same
is interpreted by Dr. Laxmidhar as Kalidasa's
profound knowledge of the Pratyabijjna Doctrine
central to the philosophy of Kashmir Shaivism.
The conclusive thesis of Dr. Laxmidhar that the
Doctrine of Pratyabhijjna had gained wide
currency in the times of Kalidas, 5th century
A.D., is not historically credible. The galaxy
of scholars from Kashmir led by Swami Laxman Joo
Maharaja, Dr. Balji Nath Pandit and Prof. Nila
Kanth Gurtu are on terra firma of history when
they place Acarya Vasugupta in the second half
of 8th Century A.D. It was his pupil, Siddha
Somanand, 9th century A.D. who was the first
philosopher of Kashmir Shaivisism to
conceptualise the seminal idea of 'pratyabhijjna'
in his theoretical work titled 'Sivadrshti'.
Siddha Somanand, a seer of tremendous erudition,
had received the idea of 'pratyabijna' as a
legacy from the vibrant Vedantic and Epic
sources. It was his feat of genius that he
invested the word 'pratyabihjjna'
with a lofty philosophical meaning that
gradually morphed as the sublime theme of
Kashmir Shaivism at the hands of philosophical
seers like Acarya Utpaldev, Acarya Abhinavgupta
and a host of their successors in due line of
the same tradition.
Besides vedantic and epic sources, Siddha
Somanand, was also aware of the Pali version of
the lexical word 'Pratyabhijjna'
as 'Paccabinna' littered over the Buddhist
philosophies that dominated the intellectual
landscape of Kashmir for a better part of its
history. In the Buddhist lexicon the word 'paccabinna'
denotes conceptual knowledge that is recognised
through the tool of a sign, symbol or motif.
Possessed of an acumen and discernment of a
great theoretician Siddha Somanand treated the
Buddhist philosophies incisively and critically
with a view to laying the foundation of Kashmir
Shaivism indubitably non-dual. Logic is Sidha
Somanand's excellence. It is manifest from the
conceptualisations and formulations that he has
ably framed in his philosophical manual called 'Sivadrishti'.
In the annals of Kashmir Shaivism Siddha
Somanand has earned tremendous appreciation and
recognition as a logician and rationalist par
excellence. His approach and premis have always
been preferred to the mystical treatment that
Ksemaraj, a worthy pupil of Bhagwan Abhinavgupta,
has given to the philosophical issues of Kashmir
Shaivism. That is why the vibrant Shaiva
tradition of Kashmir has not lent much of
credence to his work titled 'Pratyabhijjna
Hridayam' as a work on Pratyabhijjna and
its essential theme.
In his ardent quest of source-materials that led
to the evolutionary development of the theme of
Pratyabhijjna Dr Laxmi Dhar aptly quotes verses
from the Nilamatapurana that amply establish the
Pratyabhijjna theme, if not in a philosophical
sense, but in a sense that appears akin to the
theme of Prayabijjna. In his doctoral thesis
'The Doctrine of Recognition' Dr. RK Kaw has
quoted verses in full from the text of Nilamata
purana and has aptly evaluated them as 'seed
ideas' that served the philosophical fare of
Siddha Somanand who transformed them into a
full-fledged concept that shaped the whole
course of future development in the domain of
Kashmir Shaivism.
The high-ranking philosopher of the Doctrine of
Pratyabhijjana is Acarya utpaldeva, the
celebrated pupil of Siddha Somanand, who deftly
built a coherent architecture on the substratum
of the doctrine originally conceptualised by his
preceptor (sat-guru). Ishvar
Pratyabhijjna-Karika is his principal
work on the theme of Pratyabhijjna. Written in
an aphoristic style he commented on his own 'Karikas'
with a view to explaining and clarifying his
concepts and 'seed ideas'. This work known as 'Vritti',
a commentary, is lost in the holocaust wrought
by foreign Sufi-Sayyids on the natives of
Kashmir. 'Siddhitrayi', a trilogy of treaises on
philosophical issues like 'relation,', 'time and
space' and 'Sankhya as a thought model' is a
philosophical work highlighting the 'Pratyabhijjna'
perspective.
Acarya Utpaldeva is a philosopher, logician and
incisive critic of prevalent philosophical
systems. He raises issues philosophical, debates
theme thread-bare and architects a theoretical
structure where in all catergories of thought
are cogently synergised. As a seer of exemplary
erudition he had comprehensive knowledge and
understanding of the Buddhist schools of
philosophy, vedantic model of thought, Sankhya
and other materialist philosophies. Kashmir
Shaivism is a system of thought because of the
brilliance of Acarya Utpaldeva as a philosopher
having skills in methodologies of debating
issues on logical and analytical lines.
In his doctoral thesis 'The Doctrine of
Pratyabhijjna' Dr. RK Kaw is all plaudites for
Acarya Utpaldeva for his remarkable originality
of 'systematising the philosophy of Kashmir
Shaivism' which in essentials is the
Pratyabhijjna Doctrine.
In his brilliant introduction to the masterly
work of Bhagwan Abhinavagupta, Ishavar
Pratyabhijjna Vimarsini, Pt. Madhusudan Koul,
the then Director of Research Department, J&K
Government, writes, 'the object of Utpaldeva
was, first, to canonise the new system of Shaiva
monism and to establish it on philosophical
lines, second, to check the Buddhist in-roads
levelled against it and lastly, to popularise
the system as superior to the other prevailing
systems of philosophy'.
The Pratyabhijjna Doctrine would not have
acquired heightened philosophical finesse and
sophistication had Bhagwant Abhinavagupta, the
doyen of Kashmir Shaiva thought, not expounded
it with his scintillating philosophical insight
and sagacity. His two commentaries on the
Pratyabhijjna philosophy are outstanding
contributions to the domain of philosophy in
general and to the domain of Pratyabhijjna
philosophy in particular. In his 'Laghu
Vimarsini' he dwelt on the semantics of
Pratyabhijjna and spelt it out to make it
understandable to averages. But, in his 'Brahati
Vimarsini' he explained and clarified the vital
concepts and formulations which Acarya Utpaldeva
had neatly delineated on his own 'Karikas',
styled in aphorisms, about the Doctrine of
Pratyabhijjna.
A long line of Acaryas in the un-interrupted
tradition of Kashmir Shaivism enriched and
reinforced the conceptual frame of Pratyabhijjna
philosophy through their scholarly works, and
elaborate commentaries on the theory and praxis
of the Prayabhijjna philosophy. New concepts
were framed, old ones were subjected to
revaluation and re-appraisal and new dimensions
were added to the main philosophy of
Pratyabhijjna. The theoretical frame was made
more comprehensive and cohesive and empirical
segment of the Pratyabhijjna philosophy was
given a new orientation and thrust. The Acaryas
who in deed and word were men of form divine
included well-known seers like Ksemaraj, Yogaraj,
Jayarath, Sivopadyaya and Bhaskaracarya. The
list would remain incomplete if the name of
Swami Laxmanjoo Maharaj is not mentioned. His
immense contribution to Pratyabhijjna philosophy
and its wide propagation deserves separate study
and appreciation.
Acarya Somanand on Pratyabhijjna
In Sivadrsti Acarya Somanand refers to the
concept of Pratyabhijjna as 'a simultaneous act
of perceiving some aspects of a thing and
remembering all aspects of it in totality as
perceived or cognised in the past' (V 118-120).
He morphs the same statement to the level of
philosophy for recognition of Supreme Realty of
Shiva, the immanence of whom is within the grasp
of every ordinary individual. But, the other
attributes of Shiva like His omniscience and
omnipotence are not within the range of his
experience because of the limitations that wrap
his being. But, he has heard about these
attributes of Shiva from many others within the
orbit of his contact who are well-versed in the
corpus of scriptures. So, his memory retains
impressions of Shiva's inherent attributes other
than His pervasion in all objects around the
world. The moment an individual perceives one
attribute of Shiva through his random
observations in the world he comes to remember
other attributes of Shiva that are already
implanted on his memory plate. In Pratyabhijjna
two simultaneous acts of direct perception and
remembrance are integrated and unified. Says
Acarya Somanand-
tasmat samgraha ekya vastu shaivam
vyavasthitam
tatha sumran yogat cha samaryate kim
tathavidham
yadrk drashtam drashtata syat athwa jnanam
etat
drsta sumanyoke stihe tad-uppadyate
tatha sa prabyabhjjnat sa eva ayam iti
sithiti (Sivadrshti)
Acarya Utpldeva on Pratyabhjjna
In the second and third karikas of Ishvar
Pratyabhijjna Karika Acarya utpaldeva
controverts the polemics of his critic who is
critical of Pratyabhijjna thought by informing
him that Maheshvar (Lord) has the
absolute sovereign powers of cogntiion and
action and is in no need of proofs (pramanas) to
establish His being as such. But, a Jiva, who is
Shiva only, has forgotten his intrinsic powers
of freedom to cognise and act because of
delusion (moha-vashat). Pratyabhijjna is to
realise his inherent powers of cognition and
action which otherwise he has forgotten and thus
are dormant or unrealised. writes Acarya
Utpaldeva--
Kartari Jnatari sia-atmanya adi sidhe
mahesvare
ajadatma nishedham va
siddhim va viddeht kah
kintu moha-vashat
drshte anupplakshyate
shakhtya avishkarnen
iyam pratyabhijjna updashyate
Karikas-2 & 3 IPK
Bhagwean Abhin-avagupta on
Pratyabhijjna
Bhagwan Abhinavgupta delineates 'Pratyabhijjna
as 'Maheshwar (sovereign Lord
becoming) manifest now as it was always so
before.'
Writes the Acarya, 'tasya mahehvarasya
pratyabhijjna pratipam atma abhimukhena
prakashah pratyabhijjna'. After dwelling
on two vital words of 'pratipam' and 'abhimukhena',
Dr R.K. Kaw concludes that Pratyabhijjna is an
act of cognition 'facing oneself of what was
forgotten'.
Bhagwan Abhinavagupta makes it amply clear that
the recognition of Mahehshvar (sovereign Lord)
is not in reality recognition of some-thing that
is not already known. In fact, recognition of
Maheshvar was within the range of experience but
is forgotten (Jnantasya api visumritasya
eva chaditasya eva purnah). A seeker in
quest of 'atma pratyabhijjna'
(self-recognition) is already aware of his
innate reality but has forgotten it because of
his own deluding powers. He takes that as his
real 'Self' which actually is his 'not-self'.
When he removes this veil of delusion, he
cognises his original reality as Shiva. He is
Shiva be
cause he in his origins is Shiva. His experience
of being a Shiva was already known to him. So,
Bhagwan calls it, 'bhat-bhasman anusandhatmika...'
Two Illustrative Examples
Bhagwan Abhinav-agupta has given
two examples to explain the concept of 'Pratyabhijjna'.
There is a lady who has been betrothed to a man.
She has not met or seen him. She has started
loving him and is love-laden. Her fiance,
somehow, stands before her and is one among many
others. She is unable to locate him, much less
recognise him. Finally a man reveals the
identity of the one she is betrothed to. She
realises that he is her fiance who will be her
husband in future. The revelation gives her lots
of pleasure. This is what pratyabhijjna
is.
In another example a king has heard of a pandit
and his achievements in the Shastras and other
segments of knowledge. But, the king has not
seen him and therefore does not know him.
Another pandit in the king's court fetches him
to the court and reveals his identity to the
king. Thus, the king recognises his identity as
the same Pandit about whom he had heard from
many sources. It is also a case of pratyabhijjna.
Pratyabhijjna and Intellectual Knowldge.
Kashmir Shaivism does not discount but
appreciably recognises the part that
intellectual knowledge plays in the process of
Pratyabhijjna. All the philosophers who moulded
and structured the philosophical discourse of
Shaiva thought have written prolific tomes on
issues relevant to it. As an article of faith
they hold that all forms of knowledge emanate
from Shiva as the source. It is testified by the
fact of Shiva lucidly answering all the
metaphysical questions posed to Him by His
ever-inquisitive consort, Parvati.
Intellectual knowledge gained from diligent
studies in scriptures, varied forms of thought
and other segments of learning shape the temper
of an aspirant, broaden his perspectives on life
and world, deepen his understanding of
metaphysical ontological and epistemological
problems, cultivate his aesthetics, dispel his
doubts and deepen his knowledge relating his
field of study and more than most, purify his
mind for a spiritual awakening. Mundane
knowledge though classed as 'apara' knowledge is
not rejected as negative but is accepted as a
step in the attainment of self-recognition.
Though widely accepted as positive yet
intellectual knowledge is not in any way what we
call self-recognition (pratyabhijjna).
'Pratyabhijjna' can be had when an aspirant
removes his crippling limitations that are
caused by three 'dirts' (malas) lexically known
as anava-mal, mayiya-mal and karma-mal. These
limitations shrink and inhibit his inherent
powers (shaktis) of cognition and action. He
sees things but does not see them in depth. He
has perceptions and knowledge, but are limited
in range and scope. His limitations get
reflected when he perceives the world apart from
him. In his basics he is Shiva with all the
attributes of freedom, omniscience and
omnipotence. But it is the 'self-veiling' act
that has reduced him to a 'Jiva' or 'Anu' in
Shaiva parlance. Under the initiation and
guidance of a preceptor (sat-guru) or through
impartation of a 'mantra' or by grace (shaktipat)
he comes to recognise himself as Shiva with all
his intrinsic powers. It is no sea change or
transformation (parinamvad). It is a simple
change of condition that makes a 'jiva' or 'anu'
to intuit his 'Shiva condition'. He is free from
all limitations. He is in close harmony with the
outside world. In fact, he intuits all that is
outside him as his own pulse of emanation. He
experiences Shivahood right in the world as a
living and existing individual. He is 'Jeevan
mukhta'. As a 'self-recognised' soul he
lives an unfettered normal life and with an
awakened sense of social responsibility he urges
and guides others to prepare for attainment of
'self-recognition'. His condition is that of
'loftiness', 'sublimity' and 'elevation' with a
deepened sense of commitment to fellow-beings.
The Theme of Pratyabhijjna
The non-dual Shaivites of Kashmir hold that 'Pratyabhijjna'
always denotes and connotes 'atma-pratyabhijjna'
(self-recognition). 'Self', therefore, is the
genreric theme of 'pratyabhijjna'. 'self' is not
the ordinary self of a Jiva. It is identical
with the Highest Lord (Maheshvar). In the
Bhaskari it is clearly put that 'self'
remains established in a Jiva on the basis of
self-experience, reason and scripture (evam
sva samvedana uppatya agam siddham maheshvar
rupam atma svarupam). Maheshvar as the
Highest Reality is well-within the experiential
range of a Jiva. As he is wrapped up under the
layers of delusion or darkness or limited
knowledge (mita-jnan), the self comprehends
itself as the duality and multiplicity of the
world. In Parmarth-Sar Bhagwan Abhinavaupta
writes:-
ajnan timir yogat ekam api svam svabhava
atmanam,
grahya-grahak nana
veichitrena avabudhyat!
'Self' is eternal and self-luminous (sva prakash).
It is self-proved (svayam siddha). As all forms
of knowledge shine in its light, no reason based
knowledge can establish its luminosity (prakash).
'Self' is consciousness, which is free to create
the world of objects out of its own essence.
'Self' as such is transcendental and immanent
too. As per the Shaiva thought 'Self' through
its own absolute freedom (svatantrya), assumes a
limitation that causes loss of freedom to
cognise and act. A Jiva living in the objective
world takes body, breath and ego as his real
Self. 'Pratyabijjna' is to cognise his essential
nature of Shivahood which he has forgotten under
the impact of assumed limitations.
'Pratyabhijjna' as per the world-view of Shaiva
masters is knowledge (Janan). But it is not the
same knowledge that we take pains to acquire
from multiple sources of discursive knowledge.
It is the knowledge which in the words of Dr.
Kamlakar Mishra is 'an awakening, enlightenment
or rising to a higher level of awareness or
consciousness'. 'Pratyabhijjna' is the real
knowledge as it is knowledge of the 'Self', atma
jnan, which is beyond the subject-object
dichotomies of the world and is deeply rooted in
an integrated vision that perceives everything
in the world of multiplicity as its own
expansion or emanation. The state of ordinary
knowledge is that of limited knowledge or
circumscribed vision or awareness. But the state
of 'Pratyabhijjna' is that of 'bodh',
illumination or enlightenment. Though 'pratyabhijjna'
is intuitional, yet it is a sustained intuition,
a sustained enlightenment. A self-recognised
soul, who is a Shiva, continues to bask in the
light of consciousness (bodh-prakash). He loves
all humans of all grades and stations in life
because he sees them all as his own projection (abhasa).
He is the real seer, rishi, acarya above
all trivial and tribal affiliations and
linkages, His perception of love is not that
of 'obedience' but that of universal variety as
is epitomised in the Vedic dictum, 'Vasudaiva
Kutumbakam'.
'Pratyabhijjna' is to recognise that the real
nature (svabhava) of 'Self' is 'Prakash
and Vimarsh, which is termed as
Shiva'. 'Pratybhijjna' is to cognise oneself as
Shiva as that is the stuff of one's being.
Pratyabhijjna in Lalla Ded Vakh
Lalla Ded was s Shaiva-yogini with her gaze
rivetted to the goal-post of 'atma pratyabhijjan'
(self-recognition). Going through the mill of
yogic practices under the tutelage of a
prescient preceptor, she had stilled her 'chitta',
purified it (chitta samskar) and harnessed all
the potentials of her psycho-physical frame to
awaken her initiative processes for recognition
of her intrinsic nature of Shiva. Through
initiation and intellectual knowlege (baudik
jnan) she was able to identify the deluding
energies that wean away a man from the path of
real knowledge and keep him entangled in
dualities of the world. Lalla Ded transcended
all that symbolises 'not-self' and what remained
was her real 'Self' which she recognised as her
fundamental essence.
As an initiated Shaivite Lalla Ded was
well-groomed in the fact that she was possessed
of all the six attributes that feature the
sovereignty of Shiva. Yet she was aware that she
was unable to act out her inherent attributes
because of the limitations that engulfed her
total being.
Says Lalla--
yimai shey che timai sheya meya
shyam gata che byan tats
yohai byan abeed che ta mea
cha shyan sami ba sheyi mushyas
When she set herself onto the path of self-quest
she fought anger (krodh), greed (lobh) and
ravenous eating (ahar) as markers of 'not-self'
that distract and disturb the mind (man) of a
seeker. Though body is a vehicle for spiritual
enlightenment, Lalla Ded discarded the penchant
for identification of her real 'Self' with body,
breath and subject object apprehensions through
intellectual clarity and courses in yoga.
Pratyabhijjna dawned on her after the veil of
delusion (moha) was cut as-under and removed.
The Shaiva position vis-a-vis Shiva is that He
is absolutely free and has no constraints in
matters of willing, knowing and acting. In
existentialist parlance He can be said to be
'condemned to freedom'. It is out of His
absolute freedom that Shiva assumes a limitation
and turns into a living individual, existing,
breathing, making choices and decisions. Such an
act, kriya in Shaivite parlance in no way
impairs His absolute sovereingty or
transcendance. In fact, His sovereignity lies in
creation. Matya Skakti is His own energy whcih
He harnesses at will for this act. Through this
energy Shiva forgets Himself only to assume
limitation of an individual.
Lalla Ded is in full know of the transcendance
of Shiva in which state there are no 'I' and
'thou' relationships, subject-object
dischotomies and no ideas to contemplate on.
Shiva's transcendance is total equilibrium and
quiescence. She calls Shiva as 'sarvakreyi',
all-doer. He forgets Himself to get shrivelled
into a limited individual
Conveys Lall--
tsu na bo na dheya
na dyan
gava pania sarva-kreyi mashith
Lalla Ded had known it as a theoretical tenet,
but she realised it thruogh Shaiva-Yoga only to
become wise by recognising her own, reality as
Shiva. Thsoe who do not know their own essence
as Shiva are blind and remain entangled in the
meshes of ignorance or limited knowledge.
Says Lalla--
anto dyuthukh kenh na anvya
gayi sath layi par pashith
The limitations that Shiva assumes through His
own sovereignty are lexically known as malas
(dirts) in Kashmir Shaivism. Three forms of
malas wrap up an individual in layers of
limitation inhibiting the inherent
potentialities of an individual as Shiva.
Anavamala, mayiyamal and karma mal impair his
divine faculties of 'fullness', omniscience' and
'one-ness'.
As a caged being he lives in the empirical world
of name and form. The very empirical life impels
him to soar above the dualities of the world. It
may be at the behest of Shiva's grace (shaktipat)
or sat-guru (shaiva guru). The limitations (malas)
that are inhibiting, crippling and impairing are
in any case to be curbed, burnt (as Lalla says)
and finally removed even to the last vestiges.
In fact, removal of dirts is the gate-way of
Pratybhijjna.
As an inquisitive seeker Lalla Ded was naturally
conscious of her caged existence in the
empirical world. Taking that as a reality she
took to Shaiva-Yoga trajectory to transcend her
limitations. She burnt the dirts coiling her
heart and slew her passions through meditating
on her own intrinsic Shivahood and as a last act
surrendered herself to Shiva's grace (Shaktipat)
for removal of 'anava mal'. It earned her name
as a 'tapasvini' or a 'yognini' and that
remained her identity down the ages.
Says Lall--
mala vondi zolum
kama morum
telli lalla nava drama
Lall Ded cleansed her mind (man) of the dirts (malas)
staining it. It shone dazzlingly like a mirror
that is dust free. Her clean mind as the plank
made her soar into a state of self-recognition (pratyabhijjna).
Recognition of Shiva within her microcosmic
frame underscores her own condition of Shivahood.
Says she--
makris mala zan chalum manas
ada labum zanis zan
Having realised the mission of self-recognition
Lalla Ded is blithe and rapturous. She is all
through new as a result of 'bodh jnan'
or enlightenment (sva prakash).
Her body and mind in complete purity are totally
soaked. Her chitta has come to the state of
chitti (consciousness divine) and she perceives
all objects in the world as her own emanation (abhasa)
and all forms of nature in the same way of her
own projection.
Says Lalla Ded
Chyath navai chandrama
novuya
zalmai dyuthum navam
novuya
yana pyatha mea tan man
novuya
tana lalla bo navan
navai chyas
Lalla Ded's objective in pursuing spiritual path
was only to get merged into Shiva, thereby
losing her identity as a separate pole. It is
also called moksa (liberation) from the pains
and agonies of birth and death that ensue
because of one's own karmas actions committed in
previous lives. Lalla Ded, therefore, was a
liberated soul, one who had recognised her
essential essence as Shiva and become an
inseparable part of Shiva or consciousness
supreme.
Says Lalla-
Su yali dyuthum nishi
panas
sorui
sui ta ba no kenh
Source: Kashmir
Sentinel
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