Kashmir, often called Resh-Vaer, has been an abode of many Rishis and Sufis. The valley has stood as an epitome of a multicultural and multi-religious ethos, the foundation of which was laid by some renowned visionaries. Since time immemorial, it has been a seat of learning and discourse on human existence and the purpose of life. Philosophies such as Shaivism, Tantra, and Trika were propounded by great thinkers, including Somananda, Vasugupta, Utpaldeva, Abhinav Gupta, and Lakshamandeva. On the other hand, Kalhana pioneered historical research in the subcontinent, a tradition followed by Jonaraja, Srivara, Prajya Bhatta, Shuka, and the rest. With the advent of Islam in the valley, a syncretic ideology was propagated by both Hindu and Muslim seers who emphasised worship of one God through devotion, called Bakhti-Marga or Sufism, rather than through academic pursuit and study of scriptures, called Gyana-Marga. Sufis and Saints like Nund Rishi, Rupa Bhavani, Arni Maal, Parmanand and Krishen Joo Razdan came forward to guide people towards their ultimate destiny. The most outstanding among them, Lalleshwari (Lalla-Arifa) of Padmanpore (Pampore), is revered equally by both Hindus and Muslims. The famous quatrains of this fourteenth-century mystic poet, called Vaakh in Kashmiri (Vaakh is derived from the Sanskrit word Vakya, meaning 'sentence'), have ever since been filling the air with the fragrance of divine and celestial lyric. These short, pithy, moral aphorisms, carried through word of mouth for many centuries in the past, often distorted, interpolated and mutilated, in the absence of a written word, so much so that it became difficult to separate the wheat from the chaff.
Kashmir has an age-old tradition of singing and playing music in places of worship and at personal functions such as weddings. At the beginning of a singing or dancing session, a singer generally starts with the recitation of a few Lalla-vaakhs, which is regarded as a good omen. Well-trained singers often sing these quatrains as a separate genre with utmost devotion.
In the recent past, several scholars have made commendable efforts to collect and explain Lalla-Vaakh, and various books have been published from time to time. Mention of such scholars is made briefly in the present book. Still, many poems may have been lost, while some stand substituted. The latest collection of these quatrains has been attempted by Jawahar Lal Bhat, an English teacher by profession, who, after extensive research and verification of their genuineness, has included 244 Lalla-vaakhs in his book entitled ‘Lal-Ded Revisited’. The book stands as a testimony to his lifetime achievement. What gives this book an edge over others is that it is written in English, a language read and understood worldwide. The commendable job done by the author is that these Kashmiri vaakhs are printed in three different scripts, viz. Roman, Devanagari, and Nastaliq, for the convenience of different readers, with a brief translation at the end of each vaakh.
Last but not least, each vaakh has been further elucidated in light of its contextual import, as well as its religious and spiritual background, to make her philosophy intelligible to the reader. The foreword to the book has been penned by an eminent Kashmiri scholar, T N Dhar ‘Kundan’, who has aptly set the tone with dexterity. In the introductory chapters, Jawahar Lal Bhat discusses the life and works of the great mystic poet Lalleshwari, fondly called Lal Ded by Kashmiris. Proud of her Brahmanic descent, the Yogini was revered by both Hindus and Muslims alike. Lal Ded believes that the universe is controlled by the Supreme Lord, who has no religion, caste or creed, and therefore, people should seek refuge in Him and attain the said goal through self-realisation (V-111):---
Shiv chuy thale thale rozaan,
Mo zaan hyund ti Musslman;
Truk ay chukh ti panun paan parzaan,
Soy chaey Sahibus zaenie zaan.
(The presence of Shiva can be felt everywhere, in every object and creature. How stupid it is to discriminate between individuals—Hindus and Muslims! If you are truly sensible, recognise yourself. It will help you achieve the eternal truth- the Supreme Lord)
The author sets many myths about Lalla’s life at rest. However, he confirms the ill-treatment meted out to her by her husband and in-laws, which she herself mentions in a few vaakhs besides the ridicule, jeering and fun poked at her by the public (V- 54 & 105). These acts drove her to seek peace and enlightenment through worship of Shiva, the absolute, at the feet of her Guru, Shri Sidh Sri Kanth, known as Sedh-Mol. She strongly believes that only a good teacher (Guru) can show us the right path, and one must choose the right Guru to attain salvation in life (V-202-209). In vaakh 206 she writes:--
Guraey mol tay guraey maejey,
Guraey divan nyaetren gaash;
Yem tchaeris maeris vastir laegiy,
Chuy punyaes bhaegiy te papan nash.
(The Guru is both mother and father to his disciple. It is he who gives his eyes the spiritual sight and clothes his bare self with celestial garments. The Guru is the participant in the returns for his good deeds and a crusader for all sins committed by him.)
Lalleshwari acknowledges that she learnt the truth about existence only through discourse (V-18) and believes that most of us are led astray because we choose the wrong skills and paths to reach the absolute (V-20). She further forbids people from wasting time on rituals such as chanting mantras or counting rosary beads (V-26). As regards spiritual attainments, she says that God blesses some without asking, others are bestowed with spiritual powers after hard work and labour, while still others, despite achieving the objective, let it go to waste due to negligence (V-98).
In V-29 & 85, Lal Ded highlights the ephemeral character of life and material acquisitions, which have to be abandoned ultimately. In this connection, the poetess says in Vaakh-165;
Kus mari tay kasu maran,
Mari kus tay maran kus;
Yus Har Har traevith ghar ghar kare,
Adhi suy mari tay maran tus.
(Who will die? Who will be killed? One who is always worried about the interests of himself, home and family and forgets the name of the Lord, would certainly die and be killed for sure.)
In contrast to Sanyas, Lal Ded believes that a seeker need not give up their Grahast Ashram (normal family life) to seek union with the Absolute. Yet she wants a human being to give up sensual pleasures, material wealth, and ego in pursuit of a better spiritual experience through suffering and the awakening of the soul, reflecting Hindu philosophy. In Vaakh-123 she says;
Traishe bochche mo kraish na vun,
Yani tcheye taane sandarun deeh;
Phrath chon daarun te paarun,
Kar vopkarun suy chuy krey.
(Don’t torture your body by refusing it food and drink to appease the gods. Feed it whenever it needs. Hell with expensive clothes and delicious foods, these can’t make you better. Help others in their need; there is no better worship.)
Lalleshwari believes in maintaining a moderate lifestyle coupled with contentment (V-99). In some vaakhs, she uses the Socratic method of dialogue by asking questions and seeking answers to reach the goal of life (cf. 102-103, 237-238).
According to Lalla, the awakening of the soul and self-realisation are essential for attaining salvation from the pain of the continuous cycle of births and deaths. Her teachings are strewn all over her quatrains like gems of pearl, which the author has tried to make a rosary of. As per the author, “Lalleshuri was one of the leading expounders of Kashmir Shaivism, the internationally renowned philosophy depicting oneness of man with the absolute. As a poet and an ascetic, she sang in an easily intelligible word the terse principles of Kashmir Shaivism, Yoga and Tantra, henceforth limited within the corridors of highly educated scholars and saints of yore.” Further, she relates her ecstasy when she watched Shiva and Shakti together in their heavenly abode as per V-177.
In vaakhs 215 to 221, she has highlighted the importance of ‘OM ’, which she considers pivotal to life, as it represents the basic sound of life (Naad) that sustains the world. In Vaakh 215, she says;
Omai akuy achchur porum,
Suy ha mali rotum wondus manz;
Suy ha mali kani paeth gurum ti tchurum,
Aises saas ti sapnis soen.
(I chanted repeatedly the unique divine word OM and saved it lovingly in my heart with my persistent dedication and love. I was just ash and by its divine grace got transformed into gold.)
Lalleshwari’s similes and metaphors, which enrich her poetry, are drawn from normal life. At times, she uses common items like the Kangri and charcoal made from Chinar leaves as symbols to convey her viewpoint, so that the commoner can quickly and vividly understand her philosophy (V199). It is one of the reasons her poetry became very popular and is still quoted today, despite its many archaic words.
The exegesis at the end of the book, in the form of ‘Notes’, is exhaustive. For the sake of convenience, the author has classified the quatrains into seven groups and arranged them accordingly, though their order may not be chronological. It has been done to link vaakhs with similar dispositions and bring out their unity through this linkage. The groups are: i) Personal celestial experience, ii) The essential purpose of life, iii) The concept of Universal Lord, iv) On Pranayama and Kundalini Yoga, v) Guru Saadhna, vi) On the divine syllable ‘Om’, vii) Miscellaneous.
It may not be an exaggeration to say that the book is a direct result of the author’s faith, devotion, and hard work, and will hopefully be received well by the reading public, especially by those who want to understand her philosophy and the ancient thought of Kashmiri sages.
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