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.
Source: Kashmir
Sentinel
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