YOGA-In Indian Scriptures,
Kashmir Shaivism and Lal Ded Vakh
By Prof. M.L.
Koul
PART 1
Yoga
is the metaphor of Indian spirituality. It
has a history as old as the Himalayan mountain
ramparts guarding the civilisational frontiers
of India. The statue of a yogi in dhyan mudra
as a rare find from the archaeological sites
of Mohenjo-daro (now in Pakistan) sufficiently
testifies to Yoga as an ancient practice
of the ancients. The broad ouever of Indian
scriptures from vedas to the epics, to
the philosophical Geeta, to the Puranas
and all streams of literary works are pregnant
with copious references and details that surely
establish the enormous antiquity of yoga.
Patanjali, a rishi of the highest order,
wrote an elaborate treatise on yoga
delineating its semantics and mundane and
supra-mundane ideals. Patanjali Yoga is
‘more an enunciation of esoteric practices for
self-realisation than a frame-work of coherent
philosophy’. During its evolutionary process
yoga got appended to the Sankhya thought for
philosophical anchorage. Being essentially a
spiritual discipline all schools of thought
accepted it for practical realisation of their
purported philosophical goals.
Philologically,
yoga as a word owes its origin to
the root 'yuj' which means to
unite, to join or to hyphenate. Panini,
a brilliant grammarian of India, traces
the word yoga to 'yuj
samadhav', to 'yuj yoge',
to 'yuj samyame'. The consensus
among the Indian rishis is that yoga
implies to unite, to yoke or to hyphenate
the individual soul with that of the universal
or macro-cosmic soul.
Patanjali,
the systematiser of yoga as a
spiritual discipline, defines it as suppression
of the mind's activities and proclivities
(yogash cha chitta-vrati nirodah). It is
also called samadhi yoga (yogah samadhi).
Lord Krishna, decked as Yogeshvar
Krishna, defines yoga as the
fortified capacity of a seeker to keep his poise
in face of wordly successes and failures,
triumphs and set-backs, favourable and
unfavourable events, achievements and losses.
Such a temper of firm stability and equilibrium
gained as a result of assiduous practice (abhyas)
is featured in the Bhagvatgeeta
as 'sama yoga'
Yogastha
kuru karmani sangam tyakhtva dhananjai!
siddhi-assidhayo samo bhutva samtvam yoga
uchyate !!
'yogah
karmasoo kovashalam'
(Geeta chap. v)
defines the entire gamut of human activities
performed without a trace of attachment (moha)
as yoga.
The renowned sage
of modern times, Sri Aurbindo, explains
yoga as ‘not only the realisation of
God, but an entire consecration and change of
the inner and outer life till it is fit to
manifest a divine consciousness and become a
part of divine work' (lights on yoga).
Yoga
is a
comprehensive name for all shades of spiritual
practices that were/are acted out by seekers at
various hermitages presided over by rishis
(seers). This is how different treatises on
yoga have given varied
classifications of yoga. The
seminal work on yoga, called
yoga-karika, makes a mention of
'eight limbs of yoga' (ashtang
yoga). Yoga-sutra of Rishi Dattatreya
and yog-raj upanishad,
specifically ennumerate mantra-yoga, laya
yoga, hatha yoga and raj yoga as four
limbs of yoga. The
Bhagvatgita mentions dhyan yoga,
karma yoga, sankhya yoga and sanyas yoga
thereby adding new spiritual practices to
the corpus of yoga.
Patanjali's sutra
underlining 'eight limbs of yoga' states-
'yam-niyam-asan-pranayam-pratyahar-dharna-dhyan-samadhayo
ashtav angani'. Yam means to remove
one's mind and other senses from disturbing
thoughts. Niyam is to bind oneself
to the rules of shauch (purity),
santosh (contentment), tap
(meditation), sva-adhyai
(self-study), Ishvar-prenidhan
(devotion of God). Asan means a
comfortable seat that a seeker should have while
setting himself to dhyan/dharna/samadhi.
Pranayam is to control one's breathing
process. Pretyahar is to withdraw
one's senses from the outer world. Dharna
is to fix one's mind on an icon or a
part of one's body to increment concentration.
Dhyan is self-absorbtion and
Samadhi is meditation for God-realisation.
The practices and
spiritual goals as conceived and systematised by
Patanjali rishi have served as salient
guide-lines to all seekers through generations.
The yogic body (astral body) from muladhar
to sahasrar has had wide
acceptance across the board of spiritualists or
God-seekers. The ascent from muladhar
to sahasrar has remained as
the spiritual evolution for a seeker subscribing
to any hue of spiritual philosophy. Consensus
has been broad. Changes if any have been
neglegible and minimal.
Yet, yoga
as a subject of theory and practice has
undergone gradual evolution without getting
mired in the pools and puddles of stagnation.
Its idea and idiom have been growing and
expanding in scope and application. Many sages,
thinkers and practitioners have re-oriented the
theme of yoga and re-defined its
goals and ideals for widening its range and
scope. The tantrics subscribing to a novel pole
of theory and practice have considerably
enriched the archive of yoga by
raising mantra yoga, laya yoga &
kundalini yoga to a surmounting
pedestal. They opened up new vistas in the
realms of yoga for spiritual
discernment and self-realisation.
The historical
material that we gather from the pages of
Kashmir history affirm that Kashmiri Pandits as
Buddhist monks fertilised the spiritual swathes
of Tibet, Japan and China through the theme and
idiom of yoga. They played an admirable role in
weaving the spiritual fabric of Central Asian
countries, again, through the praxes of
yoga. Smarting under pain and anguish of
non-acceptance and persecution at their native
abodes the semitised sufis of various hues who
entered Kashmir and other parts of India as
sappers and miners of Islam highlighted their
so-called sufi temper through the same corpus of
yogic practices which the Kashmir Pandit monks
had effortfully introduced in these countries
through inter-active sessions and debates. Even
in modern times yoga continues to
be a paramount hall-mark of the spiritual
heritage of India. It has caught attention of
large numbers of men and women beyond the
margins of India. Our sages and gurus are more
than generous in providing spiritual succour and
fare to those who are spiritually hungry.
Yoga in
Kashmir Shaivism
As per Kashmir
Shaivism, Shiva assumes the form of a man, an
individual self, through His intrinisc attribute
of absolute freedom (svatantrya).
For this, He harnesses His own in-built potency
which is Maya. In Shankar Vedant Maya as a
category of thought is an independent pole which
overtly rivals the sovereignity of Brahman. But,
contrary to this, in Kashmir Shaivism, Maya is
Shiva's own potency through which He sportively
veils Himself to create difference (maya
vibhedkarini). Shiva is jiva and jiva is
Shiva is a cliched statement in Kashmir Shaivism.
Through the sportive act of veiling Himself
Shiva assumes a limitation without losing His
absolute lordship and transcendence. A Jiva, an
individual self, has cramping limitations which
reduce his universal authorship (sarva-kartritava),
omni-science (sarva-jnatritava),
all-satisfaction of universal
consciousness (purntava), eternity
(nityatava) & freedom and
Universality (niyati). In Shaiva lexicon
a limited individual is pasu because he is
encased and shackled by five sheaths called
kanchukas.
A Jiva,
individual self, has a gross body consisting of
panch-bhutas, earth fire, water,
air and sky. For the maintenance of his whole
body pran-Shakti permeates it. A Jiva has also a
psychic frame called antakaran
that consists of mann, buddhi and ahankar. The
existing and living Jiva as a conditioned and
limited being is required to realise or cognise
his original condition of Shiva and that forms
the value. To actualise the value a Jiva,
individual self, has to tread upon and work out
a spiritual trajectory under the spiritual
guidance of a sat-guru. The Shaiva
Yoga as a corpus of esoteric practices defines
the trajectory for self-realisation which in
Shaiva terminology is self-recognition (pretibijjna).
In the realms of
Kashmir Shaivism the regimen of esoteric
practices has been named as yoga,
but has deliberately been qualified as 'Shaiva-Yoga'.
The practices which form the warp and
woof of Shaiva-Yoga are mostly drawn from the
non-dual Tantras like Malini-Vijay, Netra,
Vijnan Bhairav and Shiva-Sutra. The Patanjali
Yoga that broadly rotates round
externally-oriented practices lacks in the
critical potential to lead an inquisitive seeker
far on the highway of self-cognition (pretibijjna).
The very definition of yoga as
suppression of natural human instincts and
other in-born urges is not acceptable to the
theory and practice of Shaivism. As Kashmir
Shaivism is affirmative in its essential
world-view it could not, in any way legitimise
the practices that somehow violated the very
spirit and soul of it. A Jiva, individual self,
is accepted as he intrisically is. Nothing is
thought of which has to be forcibly thrust upon
an aspirant. Kashmir Shaivism, by and large, is
a pravarti marg which is for
sublimation and gratification of all that which
defines an essential man. Bhukhti and
Mukhti hyphenate the worldly and
spiritual destination charted out by Kashmir
Shaivism. The existing world and spirituality of
sorts, in its approach and premise, have been
reconciled and co-related.
Utpaldev,
a
scintillating genius of Kashmir Shaivism,
defines Shaiva-Yoga as a new and
easy-to-practise path (Sughat esh margo
navah). His definition is based on the
assertion that Shaiva-Yoga can
serve common-place house-holders more than a
life-negating monk. It is also an easy path
because yam, niyam and pretyahar
are presumed optional in the process of
achieving spiritual destination. Shaiva
Yoga is even hesitant to accept the
status and fruitfulness of Samadhi-Yoga
as its well-defined parameters evaluate
it as 'a superior-type of dream-less state of
sleep' (sushupti).
Contrary to Patanjali Yoga, Shaiva-Yoga
directly shoots at the distant stars. It prompts
a seeker to commence his spiritual journey with
the highest practice which in Shaiva-Yoga is
anupaya, a path-less path. It is
called anupaya because it does not
delineate a trajectory to recognise one's innate
nature of Shiva. In case a seeker does not
succeed by directly taking to anupaya,
he can take a re-course to a low-grade
practice for gradual ascent by stages.
PART 2
In
Shaiva-Yoga the guidance of a sat-guru, a
perfect soul, is a must. The Shaiva-texts
describe a sat-guru as one who initiates,
teaches and showers grace (Shaktipat). For the
disciple a sat-guru is Shiva Himself. Guru, to
Khemraj, is the means to realisation
(Shiva-Sutra). A disciple has to be insightful
and receptive to what sat-guru teaches him.
Sat-guru and disciple are in a relation of
identity.
Reason in Shaiva-Yoga is not at all considered
as extraneous. Right reason is a real aid in
learning and grasping the subtleties of Shaiva-thought.
It plays a positive role in cleansing the head
and heart of a seeker. Sharp intellect tempers
an aspirant for the quest. The world-view that
Kashmir Shaivism projects as its essence needs a
reason-based comprehension and
appreciation.Hence, reason, to Kashmir Shaivism,
is a valued asset for a seeker undertaking a
spiritual journey.
Scriptures pertaining to the domain of Shaivism
and other forms of thought-structures are
receptacle of all the distilled knowledge that
has come right from Shiva Himself. As per
spand-pradeep 'God reveals Himself through
them (scriptures). They are one of the forms in
which He, (Shiva) is directly apparent in this
world'. The scriptures teach, reveal, delineate
and describe what is worth to be sought after.
The scriptural knowledge as wisdom has to be
translated into experiential knowledge through
the Shaiva-praxes.
What is highly significant about Kashmir
Shaivism is that it is so inclusive that it does
not reject any method and form of spiritual
discipline of indigenous origins that helps in
the expansion and heighening of consciousness (unmesh)
of a seeker. Any method that suits the abilities
and psychic-frame of a seeker can be practised
to cognise his original status of Shiva. Methods
or means are many in number. Their worthiness
and usefulness as a tool are determined by the
spiritual goals that a seeker pursues. Shaiva-Yoga
recognises as many as twenty-four means (upayas).
Vijnan-Bhairav is a known
compendium of 112 dharnas which can be put into
practice for realising the spiritual goal of
pretibijjna.
The Shaiva-Yoga has offered 'samavesh'
as a new concept that rivals, equals or
surpasses 'samadhi' as a supreme
practice stipulated in the Patanjali-Yoga. In
his voluminous work Tantralok
Abhinav Gupta explains that 'samavesh'
is mergence of a seeker's consciousness into
the consciousness of Shiva wherein he feels that
he is omni-present, all-powerful and
all-knowing.
Aaveshashcha-svatantrayase
sva tad rupa nimajnat !
par tad rupta shamboradhyat shakhtyavibhaginah
!!
T.A.-1/173-74
Again in his commentary on utpaldev's
Ishvar-pretibijjna Abhinavagupta describes
'samavesh' as the state of
turiya or still a higher state of
turiyatit.
In
Shaiva-Yoga Shambavopaya is the
highest practice. In it all mental activities
cease and mind glitters without a stir of
thought. The seeker with his mind calmed and
stilled turns inwards. Inward light shines and
flashes. With regular practice such a state is
to be prolonged. It results in going beyond the
time-space limitations. The seeker with highly
intuitive qualities gets a feel of his
Shiva-like powers and ultimately cognises
himself as Shiva.
'Svatantry-shakhtimevadhikam
pashyan nirvikalpameva Bhairva samavesham
anubhavati
(Tantra-Sar-Abhinavgupta)
.
Shakhtopaya
is
the second practice that Shaiva-Yoga prescribes
for seekers who do not have the ability to take
to sambhavopaya. It is based on a regular
practice to imagine oneself as Shiva. It dispels
all other thought currents that disturb the
mind. The act of imagining oneself as God is
called bhavana. The regular
practice awakens the pure consciousness of a
seeker who starts feeling that he has shiva-like
powers and potencies. Shakhtopay is based on the
element of Jnan (knowledge). It can be called a
technique of auto-suggestion or self-hypnotism.
Anavopaya
is
the last of the practices. It is better known as
kriya-yoga because it is based on meditation and
other practices. A seeker focuses on an object,
an icon, a picture or a part of his body with
the impression that it is Shiva or is permeated
by Shiva. It helps in purification of thought
known as 'vikalp samskar' . All
forms of external rituals are included in anava-yoga.
Anava-yoga helps in going over to the next stage
of Shakta-Yoga.
Yoga in Lalla Ded Vakhs
The general perception that a lay reader of
Lalla Ded Vakhs forms is that she was a yogini
of the highest order. Being shaivite to the core
she had deeply penetrated the spiritual
imagination of Kashmiris as a
shaiva-yogini. In his voluminous work
'The Word of Lalla' Sir Richard Temple
bafflingly characterises her as
Shaiva-Yogini on the basis of contents
of her vakhs which he has admirably translated
into the idiom of English.
What I gather from my diligent study of Lalla
Ded Vakhs is that she had first tried her luck
with a guru other than Sidda Srikanth. His
prescription and spiritual discourses somehow
failed to lead her far on the spiritual highway.
It was in a vein of sheer dismay that she poured
out 'abakh chaan pyom yath razdanay'.
Sidda Srikanth whom she calls
'omniscient' subsequently phrased her spiritual
evolution through debates and discourses coupled
with all grades of shaiva-practices. Her
initiation and consecration in the theory and
practice of non-dual Shaivism marked her
absolute break from hazy spiritual goals and the
very manner she conducted herself in normal life
and its affairs. 'gora sund vanun ravan
tyol pyom'.
The bija-mantra through which Siddha
Srikanth initiated her was the vedic
symbol oum and Shaiva symbol
aham, apparently two divergent
bija-mantras, but in a synthesis
connoting and denoting the same Reality of Shiva
in transcendence and immanence.
Lalla sings—
dama dama
omkar mann parnovum
panai paran ta panai bozan
suham padas aham golm
teli Lalla ba vachus prakashasthan
Lalla Ded though an instinctive seeker faced a
catastrophic crisis in life when her marriage
got fractured. As a result, agitation, conflict,
despair, anger, anguish and uncertain future
must have been the dominant weaves of her mental
and psychic frame. She being in critical
doldrums could not have direct tryst with the
Shaiva path of 'pathless path', anupaya.
She could not have begun her spiritual
journey even with shambhava-yoga
that features the predominance of divine
consciousness as a result of stilling and
silencing of 'chita'-mind, a pre-requisite for
it. Her vakhs affirm and establish that she
engaged herself with jap, tap, dhyan, laya
and pretyahar as the common place
yogic-practices to calm her mind which was
deeply agitated and extremelly disturbed. In a
good number of vakhs she positively refers to
'abhyas', regular practice of yoga
for concentration and chita-samskar
(purification of mind), thus enabling herself to
go over to other levels of Shakta Yoga and
Shambhava Yoga. The intensity of her
yoga-practices that steeled her for spiritual
elevation is revealed by the vakh:-
mala vondi
zolum
jigar (kam) morum
teli lalla nav dram
yeli dala travimas tati
Three dirts, mayiya, karma and anava,
are to be consumed and removed in the
blazing fire of yoga. Anava mal as
such cannot be removed through any form of Yoga.
It needs Shiva's unreasoned shaktipat
(grace). That is why Lalla Ded says that she
surrendered herself in totality to His grace.
Lalla Ded initially was not introduced to the
yogic practices. It was her Shiva-guru who
introduced such practices to her and over a
period of time she came to realise their vital
role and efficacy in attaining identity with
Shiva. Through practices (abhyas) of controlling
her fickle mind and managnig the nerve-plexi
Ida, pingla and sushmana and tearing and
pulverising the bunch of klesas disturbing the
mind she learnt how to jell the alchemy of yoga
for spiritual destination of unity with Shiva.
Lalla Ded conveys:
Zaniha nadi dal mann ratith
chatith vatith kutith kaleesh
zanha ada asta rasayan gatith
shiva chuya kruth tai
chen vopadeesh
Lalla Ded must have undergone sham and dam
as very essential practices for making
over from anava yoga to other
higher levels of yoga. Having steeled herself
through vigorous practices she pacified her
chita (mind), cleansed it of impurities of
distraction, gloom and despair and made over to
higher levels of Shakta Yoga and Shambhava
Yoga that would ensure her
self-cognition. She conveys that Shiva (sahaj)
does not need sham and dam for
identity with Him. He needs to be accessed and
attained through Iccaha which
means Iccaha Yoga which is
shambhava yoga, sure path to spiritual
fulfilment. Lalla says:
sahzas sham dam na gache
yachi pravakh mukti dhar
salilas lavan zan meelith gache
toti chuai dwarlabh sahaz vyachar
The navel-region (nabisthan), technically called
kand-pura, is the sun-region where heat glows
incessantly. The vital air (prana) rising from
navel along pingla nadi is warm
when exhaled from nose. The air gets warmed up
by the heat glowing at the navel region. Lalla
Ded asserts that brahmand is the
moon-region at the extreme end of
sushmana nadi and is naturally
cold. A cold current coming down the
sushmana nadi cools the breath carried
by Ida during the process of
breathing in. Lalla Ded explains the whole
process of pranayam in the
Vakh as under:-
nabisthans chai prakrath zalvani
hindis tam yati pran vatagat
brahmandas pyath chai nad vohvani
ha-ha tava turun ha-ha tava tot
Lalla Ded is unequivocal in proclaiming that she
was born in the world for meditation (tapasya),
a known yogic practice of wide
acceptance. It was through intense meditation
that she attained the divine light of
consciouenss (bodh prakash), a
state of turiya which is the state
of Shiva (Shivahood), She is liberated as
liberation while living (jeevan-mukhut)
as a perennial state of
Shiva-consciousness is beyond the condition of
gyrations of life and death. Lalla says:-
samsaras aayas tapsya
bodha prakash lobum shaz
maryam na kanh marna kansi
mara nech lasa nech
Lalla Ded in essence is a Shaiva-Yogini
par-excellence. Her varied mystical experiences
are, vividly revealed through her prismatic
vakhs couched in coherently brilliant language
of indigenous origins.
Source: Kashmir
Sentinel
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