Part
I: Chapter 4
LALLESHWARI - A SHINING SYMBOL OF
INDIANNESS
Lalla's pristine personality and
philosophical beliefs realised through yogic practices are thoroughly reflected
in her verse-sayings, which, if clinically scanned, do not in the least reflect
the Islamic teachings nor is there any blend of Islam and Shaivism. As correctly
appraised by Sir Richard Temple, she was a Shaiva Yogini neatly grounded in
Shaivayoga practices, a self-recognised soul and a spiritualist of depth and
maturity. Scholars keen to find an artificial graft of Islam on Lalla's stem of
personal cultivation and ultimate flowering catch hold of the verse-saying
"Idol is of stone and temple is of stone," not knowing that it is
suffused with the Shaivite thought and content, which does not accept adherence
to and frankly rejects any conformity to external forms of ritualistic worship
based on duality. Idol worship as held by Kashmir Shaivism and also by Tantric
enunciations might be useful for an initiate under-taking a spiritual journey
for final absorption in the ultimate Reality, but as he goes on ascending step
by step from lower planes of consciousness to higher ones, it is abandoned as of
no use and utility.
Motivated by their Semitic back-ground,
Grierson and Temple baffled by Lall's profundity of thought and intensitv of
felt experiences were in assiduous search of traces of Islamic influence in her
verse-sayings and went into raptures to find the word 'Jin' which, to them is
Arabic in origin and usage. But, to be sure, the said-word, to their dismay, is
sanskritic in origin and semantics denoting one 'who has conquered his wayword
senses' and Lalla has used it for the Buddha, though it is used for Mahavira
also.
Temple with his known Semitic persuasions
and Kausambi with all his erudition have indicated and held out a ridiculous
thesis that Lalla conceived the idea of 'one God reality' from her associations
with Muslim saints like Mir Ali Hamadani. But, these scholars, to the surprise
of all, are and seem to be totally oblivious of the fact that the Hindus in
their congeries of queries and questionings have not only conceived, but
reflected a thorough consciousness of the idea and the same gets expressly
revealed through the Hindu works on religion. Though polytheistic-vedic hymns
are permeated with polytheistic conceptions about the forces of Nature, yet the
concept of 'one reality' is not absent or missing, but is prominently present
and palpably existing. In the upanishads, the idea of 'one reality' is the nub
of all enquiry, which culminates in the thought-construct of Brahman as the
ultimate ground and support of the universe.
Lalla is the essence of Indianness, its
luminous and indomitable spirit, its holistic world-view, and its challenge to
the forces of hatred and persecution, obliterating its heritage rooted in
continuity. Her verse-sayings, thoughtful, intense and esoteric in import, are
'statements of spiritual experiences, lived and felt, and guides to that
experience.' As the epitome of indigenous ethos, Lalla is all-embracing,
coherent and sweeping, never singing songs of despair and woe, despite a blood
soaked catastrophe to which she was said to be a witness, but persistently
defiant of hate-mongers and violence-perpetrators through her mystical voice,
lofty and resonant, proclaiming that 'equality before God was as much a part of
Hinduism as of Islam' and monotheism was not what could have sent her into
raptures.
Despite defeat and discomfiture of the
native Hindus, Lalla personified their unflinching confidence and deep sense of
pride in their heritage and roots and provided them a distinct and unmistakable
identity by irrigating the fields of Rishi-ethos with its root systems bedrocked
in the Vedic Age only to sharpen the cleavage between a highly tolerant and
incredibly eclectic and catholic weltanchauung and a proselytizing and heresy
hunting creed. She honed and fine-tuned her thought, lived and felt, when
Muslims were sharpening their swords. She as a counter crusader held aloft the
pennant of humanism at a time when it was under the process of being cruelly
bruised and brutally trampled upon and as a prime mover generated a new wave of
humanism flowing from the perennial fountain of Indianness, ever flowing and
fresh in contents, defying all attempts by full-blown fundamentalist parochials
to give it a hiatus and a break. In sharp defiance of what was alien Lalla
thought in her own terms, and mused 'productively, not reproductively'.
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