Lalla has no linkage with Islamic Sufism

Prof.  M. L. Koul 

R.N. Koul's book on Lalla Ded has in no manner thrown any new light on the historical times that provided background setting for the emergence of a personality like Lalla who by and large shaped a response to the challenge posed by the forces of religious intolerance and obscurantism. A mere superficial reference to the religious and political turbulence, that ravaged the Happy Valley does not explain it. The learned author could have taken a cue from Sir Richard Temple, who, despite his distortions and misinterpretations, has surveyed the total political and religious scenario to ensure a thorough comprehension of the shaping processes of Lalla's mind and thought. 'Orthodex' 'Brahmanism' and 'aggressive Islam' (due to some fanatics) fall into a pattern of cliches in absence of a relevant exposition objective in approach and premise. 'A tradition or cult engendered by Hindu mystics and Muslim Sufis' needs a thorough and dispassionate discussion which the author has given a short shrift. 

There are evidences galore to establish that Kashmir enjoyed a tremendous reputation for being an abode of rishis (rishi vatika) harbouring a strong and coherent indigenous tradition of rishi-cult with its root systems embedded in the vedic age. In terms of history, Sufism in its essence was absolutely foreign to Kashmir. It was introduced in the religious ambience of Kashmir by the Muslim proselytizers. Most of them sought protection in Kashmir when they were under persecution in their native lands for their indulgence in politics and affairs mundane. A Sufi owing affiliation to the Kubrawe sect of sufism imposed twenty humiliating conditions on Hindus. The learned author does not seem to be sure which Sufi-cult he is alluding to. Does he refer to the same sufis that have authorized the chapter of inconoclasm and religious strife in Kashmir' He is perhaps led-into the belief of the existence of a mis-labelled Sufi-cult in Kashmir by the native rishis, are perpetuators of the mainstream native tradition bequeathed to them by Lalla and her galaxy of cultural progenitors having no linkages with the Islamic Sufisim of Central Asian vintage. 

In the sub-title of the book the learned author has perhaps more wittingly than unwittingly re-introduced an Islamised name for Lalla Ded. A similar campaign was spearheaded at the inaugural function of Lalla Ded Hospital, which was initially christened as Lalla Arifa Hospital by the powers that be. A person sitting in the audience challenged. The far-fetched and unhistorical references to Lalla Ded. The function presided over by Sheikh Abdullah was literally disrupted by the vigorous intervention of an old man leaning against his scaff. The Sheikh dithered under a wave of protest by a number of genuine intellectuals including Pt Jaya Lal Koul and Pt PN Pusp (professors of classical vintage) and ordered formation of a committee to have a second look at the Lalla Arifa nomenclature. On the recommendations of the committee the Islamised nomenclature was dropped again to be picked up by the learned author for a new dress up a revival for wayward reasons, may, opportunist considerations. 

Lack of thorough grounding in the basics of Kashmir Shaiva monism (paradvya) is the Achile's heel of the whole work which in fact has impaired the critical evaluation and treatment of the pithy vakhs of Lalla. It is a misnomer to call Trika Shastra as Kashmir Shaivism. Trika is a strand of Kashmir Shaiva monism and understandably a part cannot represent the entire thought model. It is equally relevant to point out that Kashmir Shaivism is not an apt name for the system which has pristine non-dualism as its cardinal principle. The deceptive no-menclature gained currency with the publication of JC Chatterje's first doctoral thesis on the subject. 'The theory and practice of Kashmir Shaivism' in which Lalla was initiated by her preceptor, Siddha Shri Kanth, was neither dualist nor dual-cum-non-dualist, but essentially monist in assumptions. Sir Richard Temple has expressed an amazing grasp of the over-riding spirit of Lalla when he chracterised her as 'Shaiva Yogini'. Had the learned author heeded his appraisal, he would not have digressed to recount all forms of yoga that have little relevance in Kashmir Shaiva monist thought. Patanjali Yoga stresses the regression of human senses and other natural proclivities. But the monist thought recognised their positive role in the processes of higher ascension through their sublimation and satiation. The yogic terms have been absorbed in the system but stand ruminated with new nuances of meaning and semantics. The word 'Bindu' originally known as 'Vindu' denotes unidifferentiated condition of infinite luminous consciousness supreme. 'The mystic moon and the mystic sun' carry three shades of meanings in sync with Shaiva Yoga methodologies of Shambava, Shakta and Anava. In Shambava methodology the mystic moon and the sun are representative combination of supreme luminosity (Prakash) and I-consciousness (Vimarsa). In Shakta methodology they imply Jnana and Kriya and in Anava methodology they denote prana and apana. The mystic sun also symbolises an inflamable energy that burns out meshes of duality. The mystic moon also refers to 'apana breath' deemed as cool and invigorating and the mystic sun alludes to 'prana breath' which is suffused with warmth. Sahasrasar is the repertoire of infinite consciousness in the being supreme. 'Hamsa' is derivable to 'ham' and 'sah', the former indicates the divine will of the Lord and the latter divine knowledge. In Swacchand Tantra 'Hamsah' is explained in the sense of 'I am That' symbolising' undifferentiated and indivisible being. 'Sushumna' is known by other variants like brahma-nadi, madhya nadi or madhya-dham. Buit as per Shaiva-yoga in tersm transcendental it is known as all pervading Samvit-Shakti penetrating the sentient and insentient objects.In the classic work of Ishwarpratybijjna utpaldev has explicitly explained five forms of prana-shakti as prana, apana, saman, udana, and vyana (Ishwarpratybijjna, 3,2,19). 

A systematic study of Lalla's Vakhs as is deftly made by BN Parimu in his book 'Ascent of self 'establishes that she had undergone all relevant processes of becoming to mature into the state of divine consciousness which in Shaivite parlance is known as 'Shiva Samavesh'. When initiated she had to work out the practices recognised under Anava methodology like japa, vrata, niyam, dhyam, dharna for yoking the sensesinatured tendencies for entry into the Shakta grade for higher elevation. An initiate is certainly helped is under proper guidance he practises all the formulae which the learned author has huddled under, Hindu, ritealistic system'. After a seeker attains higher phases of consciousness, such methodologies become redundant and are of nouse. In sivastatravali, utpaldev has put:- 

Na yoga nor tapo Nacharkrama koapi preniyate! 
Amaye Shivamarge asmin bhakti eka prashyaste !! 

Lalla was a witness to the turbulent times. She was honing up her thought and working out its actualisation by harnessing her body potentialities and inherent urges. She through her vakh "Shiva chuy thali thali rozan, mozan Heund ta musalman.." castigated the proselytisers not to differentiate between Hindus and Muslims and called upon them to take to the path of Trika (trial of para, parapara and apara) which would lead them to self-recognition (pratybijjna). As an initiated follower of Shiva monism she had learnt to rise above the distinctions of caste and religion and disseminated the message to proselytisors who advocated and practised conversions as cure to imaginary ills out of xenophobic considerations. 

In his curious explanation of the Vakh 'temple is built of stone as the stone he worships' the learned author establishes her as a 'trend-setter' as he has decried the 'false pantheon of Hindu's and 'their blind faith' in finding God by 'singing hymns to the stone lingam'. As Lalla was thoroughly grounded in the fundamental precepts and tenets of Shaiva monism planked on tantric assumptions, she could not subscribe to external forms of worship signifying duality notwithstanding their efficacy at initatory stages. 'Shaiva Bakhti' rejects daulism and focuses on Shiva pervading the worshipper, the worshipped and instruments of worship as the focal point of worship. Tantras have not accepted any form of external and ritual worship and as Kashmir Shaiva monism has tantric asumptions as its substatum, Lalla as an initiated practitioner of it could not but reject it in ultimate analysis. She has in no way rejected or decried the pantheon of Buddhist and Hindu Gods who as per her thought considered them as various manifestations of Citi (supreme consciousness).  Before coming to a far-fetched conclusions, the author should have considered the following vakh:- 

Shiva of Keshava or Jina 
or Brahma, the lotus born Lord 
May be remove from me 
the sickness of the world! 
It may be He or He or He 
(For He is one though variously called) 
J.L. Koul's rendering. 

That Lalla danced naked as put in an emotion-packed vakh and moved about naked as per a legend has evoked various responses from scholars who have written upon Lalla's life and her poetical outpourings. Shanker Pandit, a scholar and practitioner, suggested to replace the word 'nangaya' (naked) by the word 'nonguy', said to be a flower growing wild on mountain slopes. The learned author, Koul, finds a lot of incompatibility in Lalla 'moving about naked' and 'her incarnation as the 'Muse of knowledge' and more prcisely 'as the Muse of poesy'. In his attempt at reconciliation he attributes it to her 'miraculous powers'. 

The fact about Lalla remains that she was initiated by her preceptor, a perfect soul, through the laconic metaphor of 'turn your gaze within' which like an alchemy metamorphosed her whole being. She became one with the Shiva consciousness in a manner of absolute synthesis. As freedom (swatnatrya) is an inherent attribute, call it nature, of absolute consciousness, Lalla in the same condition of consciousness cognised her self and true cognition lies in the realisation that pure undifferentiated consciousness is infinite freedom itself. It is the same stateof infinite freedom that is symbolised by Lalla singing that she danced naked in joyecstactic. 

What is said above is corroborated by the statement about Shambhava, Upaya in Malinivijaya Tantra. That is said to be Shambhava-Samavesha which happens to one whohas attained freedom from all ideation by an awakening imparted by the guru (preceptor) or by an intense awakening of one's own. 

There are other inaccuracies and mis-statements littering over the book. Kashmir Shaiva monism does not consider 'flesh' i.e. human body as 'dross'. It has given the body an utmost importance as it serves as a vehicle for purposes spiritual. Five bhutas have been stated as five senses. 'Moha' is translated as illusory pleasures. It should have been translated as delusory pleasurers as Kashmir monism does not subscribe tothe thesis of world as an illusion or chimmera. World as per its tenets is a manifestatino of Shiva. It,therefore, cannot be termed as illusory. Delusory implies all that which is taken for self, but falls withinthe ambit of 'not'self'. Desires and other natural urges are not to be crushed to powerdish non-existence' nor are these to be 'burnt'. Kashmir Shiava monism advocates the sublimation and gratification of senses and desires which paves the wa to the final state of self-cognition. 

The book is a good reading especially in the portions where inner themeof the Vaakhs has been elucidated. Such an attempt pioneers a new trend inthe exposition of Lallar Book: Kashmir's Hermat Poetess Lalla Ded Alias Lalla Arifa by R.N. Koul Pages 101, Price 150.

Sun Worship in Kashmir

by Prof. M.L. Koul

The sun-god is in essence is a Vedic god and its reverential worship has been widely prevalent throughout including Kashmir. In the Rig-veda we find a web of mythology woven around the sun-god known as Aditi. During the upanishadic era the sun-worship had assumed tremendous significance and the Chamdogya upanishad is replete with references to the sun-worship as it created life and also nourished it. In the Mahabharata the sun-god attained a sweeping sovereign status and in some respects was deemed more significant than most other gods in the Hindu pantheon. The sun-worship was so pervasive that massive temples were built in honour of the sun-god. The magnificent Konark temple, built in the eleventh century A.D. testifies to the importance and prevalence of the sun-god worship.

The sun-worship touched a new height during the reign of King Harsha. In his court, an eminent writer Banabhata, has made a specific reference to Harsha's father, who was an ardent devotee of sun-god and offered its worship as a matter of regular practice. Kalhana's Rajatarangini equally establishes that the sun-worship was prevalent in Kashmir too. As Kashmir had been a crucible of numerous cultural traditions and trends, the sun-god was worshipped alongwith a litany of religious gods and icons connected with Buddhism, Shaivism and Vaishnavism. As per Kalhana, a ruler named Ranaditya as a devotee had built a sun-temple at a place known as 'Simharotsika'. The temple was said to be grand, massive and exemplary in terms of art. He has made a mention of another sun-temple, known world over as Martand. This temple is built on an elevated plateau in natural ambience in the vicinity of Mattan in Anantnag.

The temple was made to perfection by Lalitaditya, who besides being a conqueror was a great builder. Martand as a temple has been evaluated as the 'germ of Indian architecture', which set a trend in the contemporary temple architecture. The temple caused amazing wonder to medieval fanatic Zealot Sultan Sikander, who set up a government department to destroy it by the use of gun-powder. The hamlet of Mattan which has been of great religious importance to the Hindus all over India has been traditionally known as the 'Surya tirth', a place of sun-pilgrimage. After Mattan, second in importance was Kwalkhetra, not far away from Srinagar. Here Pandits would go on pilgrimage for sun-worship and for a purificatory bath to wash off worldly sins. As per Nilmatpurana, there were eight places exclusively meant for sun-worship in Kashmir. The temples built at the places were known as Aryaman Arka, Divakar, Surya , Savitra, Martand etc, all these words are synonyms of the word sun. Kashmiri Pandits still stick to a number of rituals, which are directly related to sun-workshipr

KASHMIRI LANGUAGE

The Kashmiri Pandit scholars who were intimately connected with Dr George Grierson were not at all in agreement with his formulations about the origins of Kashmiri language. There were many other European scholars like Ralph Turner, Joules Block, Stenkonow and George Morgenhtierna, who openly flouted the observations made by Grierson. The fundamental word-hoard of Kashmiri language, its syntax, its noun and verb forms and more than most words related to agricultural processes and names of implements used during such operations owe their origin to Sanskritic word-hoard. Dr Grierson has placed Kashmiri in the Dardic group of dialects and subdialects. These, as per him, are intermediate to the Indo-Aryan and Iranian groups of languages. Stenkonow and Joule Block have placed the Dardic languages or dialects within the Indo-Aryan group of languages and not in the Iranian cluster of languages. Even the very word 'Dard' is itself a Sanskritic word and as a language is a metamorphosed form of old Vedic Sanskrit Languages Chitrali, Kafri, Shina, Kashmiri and Kohistani are the Dardic group of languages,which in terms of linguistics are directly related to Paischachi, which is a recognised prakrit, having a sufficient quanta of litterature.

According to Hornley, Pashachi is a Dravidian prakrit, but Purshotamdeva and Dr Gune as experts consider it a metamorphosed form of Sanskrit and Shaursemi prakrit. It is pertinent to put that Dr TN Ganjoo under the able guidance of Dr RK Sharma, former HoD of Hindi, Kashmir University, has thoroughly researched the subject and established the origin of Kashmiri language to the Vedic Sanskrit. Dr Grierson had colonialist imperatives in distorting the origins of Kashmiri language in a region, which was being eyed by British Imperial government for imperialist designs. Dr Grierson, whose presumptions were accepted uncritically, was equally unaware of the fact that the literature of Kashmiri language pre-dated fourteenth century and references in this behalf, which are of extreme relevance are available from the works of Abhinavagupta, Bilhana, Kalhana.

Source: Kashmir Sentinel