Matha

A matha or mutt is a Sanskrit word that means "cloister, institute or college", and it also refers to a monastery in Hinduism. 

Monastic life, for spiritual studies or the pursuit of moksha (spiritual liberation) traces its roots to the 1st millennium BCE, in the Vedic tradition. The earliest Hindu monasteries (mathas) are indirectly inferred to be from the centuries around the start of the Common Era, based on the existence of Sannyasa Upanishads with strongly Advaita Vedanta content. The matha tradition in Hinduism was likely well established in the second half of 1st millennium CE, as is evidenced by archeological and epigraphical evidence.

Mathas grew over time, with the most famous and still surviving centers of Vedanta studies being those started by Adi Shankara. Other major and influential mathas belong to various schools of Hindu philosophy, such as those of Vaishnavism and Shaivism. The monastery host and feed students, sannyasis (monks, renouncers, ascetics), gurus and are led by Acharyas. These monasteries are sometimes attached to Hindu temples and have their codes of conduct, initiation and election ceremonies. The mathas in the Hindu tradition have not been limited to religious studies, and historical evidence suggest that they were centers for diverse studies such as medieval medicine, grammar and music.

The term matha is also used for monastery in Jainism, and the earliest monasteries near Jain temples are dated to be from about the 5th-century CE.

A matha refers to "cloister, institute or college", and in some contexts refers to "hut of an ascetic, monk or renunciate" or temple for studies. The root of the word is math, which means "inhabit" or "to grind".

The roots of monastic life are traceable in the Vedic literature, which states Jacobi likely predates Buddhism and Jainism. According to Hermann Jacobi, Max Muller, Hermann Oldenberg and other scholars, the Jainism and Buddhism traditions adopted the five precepts first developed in the Vedic-Brahmanical traditions for monk life:

1.    Do not injure living beings

2.    Be truthful

3.    Never take anyone's property

4.    Self-restaint (continence)

5.    Be liberal

However, in 20th century, scholars such as Richard Garbe suggested that the pre-Upanishad Vedic tradition may not have had a monastic tradition, and that the Upanishads, Jainism and Buddhism may have been new movements that grew, partly in opposition, on the foundations and ideas of earlier Vedic practices. The asceticism and monastic practices possibly emerged in India in the early centuries of the 1st millennium BCE. Johannes Bronkhorst has proposed a dual model, wherein monastic traditions and matha began in parallel, both in Vedic and non-Vedic streams of traditions, citing evidence from ancient Hindu Dharmasutras dated to have been composed between 500 BCE to about the start of the Common Era. Other evidence of mathas is found in the Brahmanas layer of the Vedic texts, such as in chapter 10.6 of Shatapatha Brahmana (Yajurveda) as well as in the surviving Aranyaka layer of the Vedas such as in chapter 15 of Shankhayana Aranyaka.

Scholars such as Patrick Olivelle state that the history of Hindu monasteries played a role in the composition of the Sannyasa Upanishads of Hinduism. Six of these Upanishads were composed before the 3rd-century CE, probably starting sometime in the last centuries of the 1st millennium BCE. These six Sannyasa Upanishads are Aruni Upanishad, Kundika Upanishad, Kathashruti Upanishad, Paramahamsa Upanishad, Jabala Upanishad and Brahma Upanishad.

The oldest Sannyasa Upanishads have a strong Advaita Vedanta outlook, and these pre-date Adi Shankara. Most of the Sannyasa Upanishads present a Yoga and nondualism (Advaita) Vedanta philosophy. This may be, states Patrick Olivelle, because major Hindu monasteries (matha) belonged to the Advaita Vedanta tradition. Almost all medieval Sannyasa Upanishads are also Advaita Vedantin because of these monasteries. The only significant exception is the 12th-century Shatyayaniya Upanishad, which presents qualified dualistic and Vaishnavism (Vishishtadvaita Vedanta) philosophy and is likely linked to a Vaishnavism monastery.

In addition to the Upanishads, evidence of matha tradition in Hinduism is found in other genre of its literature, such as chapter 12.139 of the Mahabharata and section 3.1 of Baudhayana Dharmasutras. Matha-s were regionally known by other terms, such as Ghatika-s and Khandika-s. The oldest verifiable Ghatika for Vedic studies, from inscription evidence is in Kanchi, from the 4th-century CE.

The matha tradition of Hinduism attracted royal patronage, attracting endowments to support studies, and these endowments established, states Hartmut Scharfe, what may be "the earliest case on record of a university scholarship". Some of these medieval era mathas of Hinduism in Andhra Pradesh, Karnataka, Kerala and Tamil Nadu, were for Vedanta studies, but some mathas from the 700 to 1000 CE period predominantly focussed on Shaivism, Vaishnavism, military, martial arts, music, painting or other fields of knowledge including subjects related to Buddhism and Jainism. There is evidence, states Hartmut Scharfe, of mathas in eastern and northern India from 7th century CE onwards, such as those in Kashmir, Uttar Pradesh particularly in the Hindu holy city of Kashi, Madhya Pradesh, Bihar and Odisha, but these are not from ancient temple inscriptions, but implied from traveler records (Chinese) who visited these regions.

Brahmins were likely involved in the education and oral culture of textual transmission in ancient India through the gurukul tradition, but inscription evidence collected by E. Hultzsch suggests that at least some matha attached to temples were dominated by non-Brahmins by the early 2nd millennium CE.

The mathas and attached temples routinely hosted debating, Vedic recital and student competitions, and these were part of community festivals in the history of South Asia. These mathas were also the centers where many new texts were composed, as well as the libraries and repository of ancient and medieval manuscripts, where the old texts were preserved and decaying copies replaced over the centuries. Some scholars such as the 8th-century Adi Shankara who established four major mathas in different regions of India, stated in the founding documents that the respective responsibility of the mathas was to preserve one Veda each. Some Hindu monasteries offered hospice care for pilgrims and various forms of assistance to their local communities.

According to Kenneth G. Zysk – a professor specializing in Indology and ancient medicine, Hindu mathas and temples – like Buddhist monasteries – had by the 10th-century attached medical care along with their religious and educational roles. This is evidenced by various inscriptions found in Bengal, Andhra Pradesh and elsewhere. An inscription dated to about 930 CE states the provision of a physician to two matha to care for the sick and destitute. Similarly, a stone inscription in Andhra Pradesh dated to about 1262 CE mentions the provision of a prasutishala (maternity house), vaidya (physician), an arogyashala (health house) and a viprasattra (kitchen) with the religious center where people from all social background could be fed and cared for.

The matha is a monastery, often with numerous students, many teachers and an institutionalized structure to help sustain and maintain its daily operations. Their organization is more sophisticated than an Ashrama or Gurukul which is usually boutique and caters to a smaller group of students. A matha, like a college, designates teaching, administrative and community interaction functions, with prefix or suffix to names, with titles such as Guru, Acharya, Swami and others. In Lingayat Shaiva mathas for example, teachers are Gurus, the administrative functions the responsibilities of Acharyas, and the community relations of Swami. A similar organization is found in Vaishnava mathas.

Acharya

The word Acharya in Hindu monastic tradition refers to either a Guru of high rank, or more often to the leader of a monastery and sampradaya (teaching institution, denomination). This position typically involves a ceremonial initiation called diksha by the monastery, where the earlier leader anoints the successor as Acharya.

In large denominations that ran a collection of historical monasteries, an Acharya may refer to the leader of a regional monastery school operated in that denomination. Alternate titles of the heads of Hindu monasteries are Jeer, Jiyar or Ciyar. The chief of a collection of large Hindu monasteries in a sampradaya has been sometimes referred to as Jagad guru.

Guru

The matha host not only students but many Guru. A Guru, in Hindu tradition, is someone who is a "teacher, guide or master" of certain knowledge. He or she is someone more than a teacher, traditionally a reverential figure to the student, with the guru serving as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student." The term also refers to someone who primarily is one's spiritual guide, who helps one to discover the same potentialities that the guru has already realized. The guru concept is traceable to ancient Vedic times, found in traditional schools as well as a matha.

The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism. The guru, and gurukul – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads, texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts. The mathas hosted these teachers and their students as they pursued their studies.

By about mid-1^st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. The first epigraphical evidence of a Shaiva matha, for example, dates to around 800 CE, which was attached to a temple. It hosted scholars and students for theosophical studies.Another inscription from about 1100 CE, states Hartmut Scharfe, attests that a matha was the center of medieval medical studies (Charaka Samhita) and of Vedic grammar in Tamil Nadu.

Mathas in Hindu traditions

Vaishnavism

Dvaita Mathas

Madhvacharya, the founder of Dvaita Vedanta school of Hindu philosophy, studied in an Advaita Vedanta monastery like Ramanuja, then disagreed with Advaita, launched theistic Dvaita school of Vedanta interpretation, then established eight mathas (monasteries) in Udupi by early 13th century. These are referred to as Madhva mathas, or Ashta Mathas of Udupi, and include Palimaru matha, Adamaru matha, Krishnapura matha, Puttige Matha, Shirur matha, Sodhe matha, Kaniyooru matha and Pejavara matha. These eight surround the Anantheswara Krishna Hindu temple. The matha are laid out in a rectangle, the temples on a square grid pattern. The monks in the matha are sannyasis, and the tradition of their studies and succession (Paryaya system) were established by Madhvacharya.

There are Madhva mathas set up all over India. Including those in Udupi, there are twenty four Madhva mathas in India. The main center of Madhva's tradition is in Karnataka. The monastery has a pontiff system that rotates after a fixed period of time. The pontiff is called Swamiji, and he leads daily Krishna prayers according to Madhva tradition, as well as annual festivals. The process and Vedic mantra rituals for Krishna worship in Dvaita monasteries follow the procedure written by Madhvacharya in Tantrasara.

The succession ceremony in Dvaita school involves the outgoing Swamiji welcoming the incoming one, then walking together to the icon of Madhvacharya at the entrance of Krishna temple in Udupi, offering water to him, expressing reverence then handing over the same vessel with water that Madhvacharya used when he handed over the leadership of the monastery he founded.

The monastery include kitchens, bhojan-shala, run by monks and volunteers. These serve food daily to nearly 3,000 to 4,000 monks, students and visiting pilgrims without social discrimination. During succession ceremonies, over 10,000 people are served a vegetarian meal by Udupi bhojan-shalas.

Other Dvaita Mathas include:

·         Kashi Math, Varanasi, Uttar Pradesh

·         Gokarna Math, Poinguinim, Canacona, Goa

·         Uttaradi Matha

·         Raghavendra Swami Matha

·         Vyasaraja Matha (Sosale)

Sri Vaishnava Mathas

Ramanuja, the Sri Vaishnavism philosopher, studied at an Advaita Vedanta monastery with Yadava Prakasha before disagreeing with Advaita idealism, and launching his Vishishtadvaita (qualified Advaita) philosophy. Ramanuja was nominated as the leader of the Srirangam matha, after the death of Yamunacharya, though they never met. Along with his philosophy, Ramanuja is famous for his organizational skills and the lasting institutional reforms he introduced at Srirangam paralleling those at Advaita monasteries of his time. He also travelled and founded many Sri Vaishnavism mathas across India. The Sri Vaishnavism tradition believes that Ramanuja started 700 mathas, but historical evidence suggests several of these were started later.

The Sri Vaishnavism mathas over time, subdivided into two, those with Tenkalai (southern) tradition and Vadakalai (northern) tradition of Sri Vaishnavism. The Tenkalai-associated mathas are headquartered at Srirangam, while Vadakalai mathas are associated with Kanchipuram. Both these traditions have from 10th-century onwards considered the function of mathas to include feeding the poor and devotees who visit, hosting marriages and community festivals, farming temple lands and flower gardens as a source for food and worship ingredients, being open to pilgrims as rest houses, and this philanthropic role of these Hindu monasteries continues. In the 15th-century, these monasteries expanded by establishing Ramanuja-kuta in major South Indian Sri Vaishnavism locations.

Some Srivaishnavism monasteries include:

·         Melukote – matha founded by Ramanuja

·         Srirangam – Tenkalai Srivaishnavism matha

·         Vanamamalai – Tenkalai Srivaishnavism matha

·         Tirukkurungudi – Tenkalai Srivaishnavism matha

·         Kanchipuram – Vadakalai Srivaishnavism matha

·         Ahobila – Vadakalai Srivaishnavism matha

·         Parakala – Vadakalai Srivaishnavism matha

Nimbarka Vaishnava Mathas

Nimbarka, a scholar variously dated to be from 11th to 13th century, proposed a compromise that was inclusive of all Vedanta schools, stating that everyone is right, that truth is simultaneously Advaita, Vishishtadvaita and Dvaita at the same time, calling his philosophy as Dvaitadvaita or Bhedabheda system. He moved to Vrindavan-Mathura, and launched a matha centered around loving devotion to Radha-Krishna (Radheshyam) worship. This group emphasized togetherness of community, public singing and constant bhakti. The Mathas of this group are:

·         Kathia Baba ka Sthaan at Vrindavan

·         Nimbarkacharya Peeth at Salemabad, Rajasthan

·         Ukhra Mahanta Asthal at Ukhra, West Bengal

·         Howrah Nimbarka Ashram at Howrah

Ramanandi Vaishnava Mathas

Ramananda was a 14th-century Vaishnava devotional poet sant of Bhakti movement, in the Ganges river region of Northern India. He studied in an Advaita Vedanta monastery, joined the Ramanuja's Sri Vaishnavism tradition, then proceeded to start god Rama-based Vaishnavism movement from Hindu holy city of Varanasi.The Hindu tradition recognizes him as the founder of the Ramanandi Sampradaya, the largest monastic Hindu renunciant community in modern times. The monasteries of these ascetics are found particularly in the northern and western states of India, in Nepal, but they are also found as wandering monks.

The largest mathas of the Ramanandi tradition are in Ayodhya and Varanasi, and Ramanandi monks are also known as Bairagis or Vairagis (literally, detached ones), their groups called Akharas. The Ramanandi mathas are historically notable for being part of warrior ascetics movement in medieval India, where monks metamorphosed into a militant group, trained in arms, rebelled against Islamic rule and at times cooperated with the British colonial officials as mercenaries.

Known for his egalitarian views in a time of political uncertainty and Hindu-Islam conflicts, Ramananda and his matha accepted disciples without discriminating anyone by gender, class, caste or religion (he accepted Muslims). Traditional scholarship holds that his disciples included later Bhakti movement poet-sants such as Kabir, Ravidas, Bhagat Pipa and others, however some postmodern scholars have questioned some of this spiritual lineage while others have supported this lineage with historical evidence. His ideas also influenced the founding of Sikhism in 15th century, and his teachings are included in the Sikh scripture Guru Granth Sahib. Adhyatma Ramayana is a key text of this matha.

Other Vaishnava Mathas

·         Yadugiri Yathiraja Matha

·         Gaudiya Matha

·         Narasingha Chaitanya Matha

·         Sree Rama Dasa Matha, Chenkottukonam, Thiruvananthapuram

·         Bhubaneswar Matha

Shaivism

Shaiva mathas were established at least from the 1st millennium onwards, in Kashmir, Himalayan regions such as Nepal and throughout the subcontinent such as in Tamil Nadu. Many of the monasteries and attached temples, particularly in the northwest Indian subcontinent, were destroyed by Islamic armies after the 12th-century, and Shaiva monastic network severely disrupted from the consequent violence. In some cases, the Hindu monasteries were converted into Islamic ribats or madrasa (soldier barracks, schools) during the medieval period. The Shaiva monasteries have been from diverse schools of Shaivism, ranging from nondualist to theistic schools, and regionally went by a range of names such as Jogi (Yogis), Natha, Darshani, Kanphata of Gorakshanath sampradaya.

Advaita Vedanta

Shankara is regarded as the founder of the most famous monasteries in Hinduism. These have hosted the Dasanami Sampradaya under four Maṭhas, with the headquarters at Dwarka in the West, Jagannatha Puri in the East, Sringeri in the South and Badrinath in the North. Each math was headed by one of his disciples, called Shankaracharya, who each independently continued the Advaita Vedanta Sampradaya. The ten Shankara-linked Advaita monastic orders are distributed as follows: Bharati, Puri and Saraswati at Sringeri, Aranya and Vana at Puri, Tirtha and Ashrama at Dwarka, and Giri, Parvata and Sagara at Badrinath.

The mathas which Shankara built exist until today, and continue the teachings and influence of Shankara.

The table below gives an overview of the four largest Advaita Mathas founded by Adi Shankara, and their details. However, evidence suggests that Shankara established more mathas locally for Vedanta studies and its propagation, states Hartmut Scharfe, such as the "four mathas in the city of Trichur alone that were headed by Trotaka, Sureshvara, Hastamalaka and Padmapada".

Shishya (lineage)	Direction	Maṭha	State	Mahavakya	Veda	Sampradaya
Padmapada	East	Govardhana Pīṭhaṃ	Odisha	Prajnanam brahma (Consciousness is Brahman)	Rig Veda	Bhogavala
Suresvara	South	Sringeri Sarada Piṭhaṃ	Karnataka	Aham brahmasmi (I am Brahman)	Yajur Veda	Bhūrivala
Hastamalakacarya	West	Dvaraka Piṭhaṃ	Gujarat	Tattvamasi (That thou art)	Sama Veda	Kitavala
Toṭakacarya	North	Jyotirmaṭha Pīṭhaṃ	Uttarakhand	Ayamatma brahma (This Atman is Brahman)	Atharva Veda	Nandavala

Other Advaita mathas

Other Advaita Vedanta mathas following Smarta Tradition include:

·         Svarnavalli Matha at Swarnavalli near Sodhe, Sirsi, Karnataka

·         Ramachandrapura Math at Haniya, Hosanagara, Karnataka

·         Kanchi matha, at Kanchipuram, Tamil Nadu

·         Chitrapur Math, Shirali, Karnataka

·         Shri Gaudapadacharya Math, Kavale, Ponda, Goa

·         Sri Samsthan Dabholi Math, Dabholi, Goa

·         Ramakrishna Math and Ramakrishna Mission

Shaiva Siddhanta

Shaiva Siddhanta is a theistic school of Shaivism based on dualism (human soul and God are different), and it established matha at least from the middle of 1st millennium CE. Archeological evidence dated to 724 CE suggests the existence of an influential Saiva Siddhanta matha named after Mattamayura. Other historical evidence suggests that these Shaiva monks were active in Shaiva theosophical scholarship and the spread of Shaiva ideas in north and west India till about the 12th century.

Other major monasteries include the Golaki matha that existed by the 10th century, famed for its round temple shape, probably near modern Jabalpur in Madhya Pradesh. This monastery featured a cluster of Shiva temples, a hospital, college and lodging for students. The Golaki matha was a center for Vedic studies with parallel studies of Buddhist literature. Inscription evidence suggests set up numerous Shaiva monasteries in the Deccan region under Kakatiya dynasty sponsorship, many of which were destroyed in Hindu-Muslim wars that ended the Kakatiya rule. The origins of Golaki matha of central India has been traced to more ancient monasteries in Kashmir.

In Karnataka, historical evidence suggests that Queen Alhanadevi established the Shaiva monastery called Kodiya matha which included a temple, monastic lodging and study hall, with scholarship on Vedas, Shastras and Puranas. The Chola dynasty sponsored many influential Shaiva mathas. While many Shaiva monasteries had attached temples, some did not and were entirely dedicated to education and scholarship.

Nath Shaiva Mathas

The Nath tradition is a syncretic Yoga and Vedanta schools of Hindu philosophy based Shaiva tradition, that reveres Shiva and Dattatreya. Its founding is attributed to the ideas of Matsyendranath and Gorakshanath, developed further with an additional seven other Siddha Yoga Gurus called "Naths" (literally, lords). The Nath Yogi sampradaya and monastic organizations grew starting with the 13th century, with its matha headquarters in Gorakhpur, Uttar Pradesh. Many of their mathas are found in the northern, central and western states of India particularly in the Himalayas, but archeological inscriptions suggest their mathas existed in south India as well. The early Nath monks received endowments in Karnataka, for example, between the 10th and 13th century, which later became a temple and Shaiva matha hub for them near Mangalore. The Kadri matha, for instance, is one of the legendary monasteries in the Nath tradition which attracted converts from Buddhism and infusion of Buddhist ideas into Shaivism, and it continues to be a part of the Nath Shaiva tradition, particularly during the Kumbh Mela celebrations in modern times.

The Nath Siddha tradition of Shaivism is credited with establishing numerous Shiva Hindu temples and monasteries, particularly in Gujarat, Maharashtra, Madhya Pradesh, Rajasthan, Uttar Pradesh, Himachal Pradesh, north Bihar, and Nepal. The Gorakhnath matha is an active Shaivism monastery named after the medieval saint, Gorakhnath of the Nath sampradaya. The matha and town of Gorakhpur in Uttar Pradesh is named after him. The monastery and the temple performs various cultural and social activities and serves as the cultural hub of the city. The monastery also publishes texts on the philosophy of Gorakhnath.

Nath Shaiva monastic organization was one of those Hindu monk groups that militarized and took up arms following the Muslim conquest of India, to resist persecution. They were scorned and persecuted by Mughal Empire officials, and by social, cultural and religious elites. However, the Nath yogi monks have been very popular with the rural population in South Asia since medieval times.

Lingayatism

The matha monastic organization has been active since the emergence of Lingayat movement in Karnataka around the 12th century. They have enjoyed community support, and have served as the center for Shaiva studies as well as Lingayat community's educational, cultural and philanthropic activities. There have been six active large Lingayat monasteries, one each at Kedaranath (Himalayas), Kashi (Varanasi, Ganges), Srisaila (Andhra Pradesh), Kalyana, Rambhapuri-Balehalli and Ujjain (all three in Karnataka).There are smaller Vira-Shaiva monasteries, and rural branch monasteries, across India that serve the needs of the local Lingayat communities.

The Lingayat monasteries have associated priestly class who are referred to as the Jangamas, but this class is not part of the monastery and often householders. Anyone, from any social class, can become a Lingayat monk and join its monastery, and the internal organization has allowed social mobility from its earliest days. The Jangamas often officiate rites of passage, such as wedding. The succession in Lingayat branch monasteries may be appointed either by the main monastery, or the local chief may name his successor.

Other Shaiva mathas

·         Dharmapuram Adheenam

·         Thiruvaduthurai Adheenam

·         Madurai Adheenam

·         Thiruppanandal Adheenam

·         Sivatirtha matha

·         Hardwar matha

·         Nasik matha

·         Caughera matha (Nepal)

·         Dhinodara matha

Websites:

Adi Shankara's four Amnaya Peethams

The Hindu Monastic Code, Rama Ramanuja Achari (2013), Australian council of Hindu Clergy

Lalleshwari (Lal Ded)

Lalleshwari (1320–1392), locally known mostly as Lal Ded, was a Kashmiri mystic of the Kashmir Shaivism school of philosophy. She was the creator of the style of mystic poetry called vatsun or Vakhs, literally "speech" (Voice). Known as Lal Vakhs, her verses are the earliest compositions in the Kashmiri language and are an important part in the history of modern Kashmiri literature. She inspired and interacted with many Sufis of Kashmir.

She is also known by various other names, including Lal Ded, Mother Lalla, Lalla Aarifa, Lal Diddi, Laleshwari, Lalla Yogishwari and Lalishri.

Lalleshwari was born in Pandrethan (ancient Puranadhisthana) about 4.5 miles to the southeast of Srinagar, in a Kashmiri Pandit family during the time of Sultan Ala-ud-din. There is evidence of the fact that in those times, liberal education was imparted to women. From her vakhs, it is thought that she was educated in the early part of her life at her father's house. She was married at the age of twelve, but her marriage was an unhappy one. She left home at the age of 24 to take Sannyasa (renunciation) and become a disciple of the Shaivite guru, Siddha Srikantha (Sed Bayu), whom she ultimately surpassed in spiritual attainments.

She continued the mystic tradition of Shaivism in Kashmir, which was known as Trika before 1900.

Her poems (called vakhs) have been translated into English by Richard Temple, Jaylal Kaul, Coleman Barks, Jaishree Odin, and Ranjit Hoskote.

An example of Lal Vakh in Kashmiri:

yi yi karu'm suy artsun
yi rasini vichoarum thi mantar
yihay lagamo dhahas partsun
suy Parasivun tanthar

English translation:

Whatever work I did became worship of the Lord;
Whatever word I uttered became a prayer;
Whatever this body of mine experienced became
the sadhana of Saiva Tantra
illumining my path to Parmasiva.

While the above translation uses the hindu terms in the translation that are actually there in the original, Lal Ded has since been appropriated by later day Islamic culture and analysed from Sufi prism.

Here is another translation of the same vakh, from a more poetic and islamic perspective:

Whatever work I've done,
whatever I have though,

was praise with my body
and praise hidden
inside my head.

The leading Kashmiri Sufi figure Sheikh Noor-ud-din Wali (also known as Nooruddin Rishi or Nunda Rishi) was highly influenced by Lal Ded. He ultimately led to the formation of the Rishi order of saints and later gave rise to many Rishi saints like Resh Mir Sàeb. One Kashmiri folk story recounts that, as a baby, Nunda Rishi refused to be breast-fed by his mother. It was Lal Ded who breast-fed him.

Lal Ded and her mystic musings continue to have a deep impact on the psyche of Kashmiris, and the 2000 National Seminar on her held at New Delhi led to the release of the book Remembering Lal Ded in Modern Times. In his book "Triadic Mysticism", Paul E. Murphy calls her the "chief exponent of devotional or emotion-oriented Triadism". According to him, three significant representatives of devotionalism emerged in Kashmir in the five hundred years between the last half of the ninth and the end of the fourteenth centuries.

What this points to is the non-sectarian nature of Lal Ded's spiritual life and her song-poems. Yet, her life and work have been used for various religious and political agendas over time. As author and poet Ranjit Hoskote writes:

"To the outer world, Lal Ded is arguably Kashmir's best known spiritual and literary figure; within Kashmir, she has been venerated both by Hindus and Muslims for nearly seven centuries. For most of that period, she has successfully eluded the proprietorial claims of religious monopolists. Since the 1980s, however, Kashmir's confluential culture has frayed thin under the pressure of a prolonged conflict to which transnational terrorism, State repression and local militancy have all contributed. Religious identities in the region have become harder and more sharp-edged, following a substantial exodus of the Hindu minority during the early 1990s, and a gradual effort to replace Kashmir's unique and syncretically nuanced tradition of Islam with a more Arabocentric global template. It is true that Lal Ded was constructed differently by each community, but she was simultaneouslyLallesvari or Lalla Yogini to the Hindus and Lal'arifa to the Muslims; today unfortunately, these descriptions are increasingly being promoted at the expense of one another."

Beyond several new translations of Lal Ded's vakh, there are other contemporary performative arts that are based on Lal Ded's life and poetry. For example, there are contemporary renditions of Lal Ded's poetry in song. In addition, a solo play in English, Hindi, and Kashmiri titled Lal Ded (based on her life) has been performed by actress Mita Vashisht across India since 2004.

Further Reading

·         Lalla Yogishwari, Anand Kaul, reprint from the Indian Antiquary, Vols. L, LIX, LX, LXI, LXII.

·         Lalla-Vakyani, Sir George Grierson and Dr. Lionel D. Barnett Litt. D. (R. A. S. monograph, Vol. XVII, London 1920).ISBN 1846647010.

·         Vaakh Lalla Ishwari, Parts I and II (Urdu Edition by A. K. Wanchoo and English by Sarwanand Chaaragi, 1939).

·         Lal Ded by Jayalal Kaul, 1973, Sahitya Akademi, New Delhi.

·         The Ascent of Self: A Reinterpretation of the Mystical Poetry of Lalla-Ded by B. N. Parimoo, Motilal Banarsidass, Delhi. ISBN 81-208-0305-1.

·         The Word of Lalla the Prophetess, by Sir Richard Carnac Temple, Cambridge 1924

·         Lal Ded: Her life and sayings by Nil Kanth Kotru, Utpal publications, Srinagar, ISBN 81-85217-02-5.

·         Lalleshwari : spiritual poems by a great Siddha yogini, by Swami Muktananda and Swami Laldyada. 1981, SYDA Foundation, ASIN: B000M1C7BC.

·         Lal Ded: Her life & sayings, by Swami Laldyada. Utpal Publications, 1989, ISBN 81-85217-02-5.

·         Naked Song, by Laldyada, Lalla, Coleman Barks (Translator), 1992, Maypop Books, ISBN 0-9618916-4-5.

·         I, Lalla: The Poems of Lal Ded, translated by Ranjit Hoskote with an Introduction and Notes, Penguin Classics, 2011, ISBN 978-0-670-08447-0. 

·         Siddha Yogini, A Kashmiri Secret of Divine Knowledge. by Ghauri, Laila Khalid. Proquest Dissertations And Theses 2012. Section 0075, Part 0604 82 pages; [M.A dissertation].United States – District of Columbia: The George Washington University; 2012. Publication Number: AAT 1501080.

Websites:

Lal Ded's Vakhs, Verses 1–65

Lal Ded's Vakhs, Verses 66–138

Mata Rupa Bhawani

Mata Rupa Bhawani (c. 1621- c. 1721 birth name: Alakheshwar, also known as Sharika Ansha Roopa) was a Kashmiri mystic poet. She was a 17th-century Hindu saint who lived in present-day Kashmir.

She was the daughter of Pandit Madhav Joo Dhar, a resident of Khankah-i-Shokta, Safa Kadal, Srinagar in the early 17th century. He introduced her to the practices of yoga.

Oral and written legend has it that Madhav Joo Dhar was an ardent devotee of Mata Sharika (Kali's). He visited her temple daily at Hari Parvat to pray for hours. In 1620, on the first day of Navratra, pleased by his devotion, Mata Sharika gave him a boon. Madhav Joo Dhar asked for a daughter, and Alakheshwar was born to Joo's wife on Poorna Amavasya in the month of Jeth (Jyeshta) in 1621. The exact year of her birth varies in a different account between 1620 and 1624. Alakheshwar followed her father in pursuit of God and spirituality.

Rupa Bhawani's descendants, from her paternal side, called Sahibi Dhars, have carried her message and memory forward. They have been observing her nirvaan ceremony with great piety and devotion at Safa Kadal, the place where she was born and also attained nirvaan, and at Waskura in Baramulla district which the graced for many years after the initial tapasya at Khanqahi Sokhta, Wusan near Ganderbal, Manigam in the same area, and Chashma-i-Sahibi, adjacent to the renowed Chashma-i-Shahi on Zabarwan hills in Srinagar district.

Brought up with affection, and respect, Rupa Bhawani was married to a learned youngman, Pandit Hiranand Sapru, at an early age with great pomp and show.

Even after her marriage at an early age, she often visited Hari Parvat to perform her Sadhana at midnight. This raised questions about her, as a woman out on her own. Her mother-in-law and husband mistreated her. Roopa Bhawani was, however forced to forsake Grihast as her in-laws, including Pandit Hiranand, could not reconcile to her spiritual bent of mind and the meditative spells she had got used to at her father's abode. Ultimately, she left her in-law's house in the pursuit of God.

Alakheshwar performed her Sadhana in solitude at Cheshma Shahi, Manigam and Vaskura. These places, including her birthplace at Safa Kadal, are now famous as Ropa Bhawani Asthapanas.

The First Miracle

Her estrangement with the in-laws accentuated after a miracle which her mother-in-law failed to comprehend. It is recorded that at a special yagnya performed at the Sapru's place, the kulguru of Dhar's could somehow not give a satisfactory account of his capabilities. Not that he was not learned, but the other Brahmins present made fun of him. He could not put up with this. Feeling humiliated, he wanted to leave unnoticed without partaking of the prashad. And that is why and how the Mata's first miracle took place. While the kulguru was trying to get away, he was accosted by Rupa Bhawani. She requested him not to go away like that. "It is not appropriate to go away without taking food" she told him adding "you, Sir, seem to be very tired. Why don't you have a bath in the river (Vitasta) and feel fresh and then take food?" The kulguru could not refuse. He had the bath as advised, and while coming back he was accosted againg by Rupa Bhawani. She gave him a full glance, welcoming him to the dinner. This glance transformed lhe Brahmin into a well-versed and confident guru. Bowing to the Bhawani, he partook of the food, and after that recited a full poem in praise of the Mother spontaneously, winning applause from one and all, including those who had tried to humiliate him only a few hours earlier.

This miracle of the Bhawani invited strong reaction. Her mother-in-law got infuriated, she provoked her son and made it impossbile for Rupa Bhawani to live in her house. And this brought about the Sanyas of the Mata. She returned to her father's place, bared her heart to him. Consoled and encouraged by the father Rupa Bhawani started her meditation in right earnest. However, finding regular meditation somewhat difficult in a grahast, she shifted to Wusan, Manigam, Waskura, Chashma- i-Sahibi, etc. in that order, creating ashrams at every spot holding spititual discourses, attracting devotees, Hindus and Muslims alike, and performing miracles. A real sanyasin, she was the mother to all irrespective of caste or creed.

The great old chinar tree on the bank of Sindh river in Manigam, the culmination of a half-burnt branch planted by the Mata with her bsnign hands was, till some year back, standing as a mute but living witness to her spirituality. A devastating fire in Manigam was extinguished by her through a mere glance. Fish cooked for Shivaratri in the house of Pandit Lal Chand in Manigam started crawling over to the wall when it was learnt that the fish had been cooked in spite of her presence in the house. A potter's son got his eyesight back on completing the digging of a well at Waskura at her bidding. A shankh-shaped spring in Chashma-i-Sahibi appeared in the Zabarwan hill area when Rupa Bhawani shifted there, giving the hillock its name.

Mahanirvaan

Mata Rupa Bhawani attained mahanirvaan at her father's place, where she spent her last days. It was the Saptami of Magha Krishna Pakshya in Samvat 1777. The day is since known as Sahib Saptami, observed by all the Hindus in Kashmir.

Websites:

Works by or about Rupa Bhawani

Bhagwan Gopinath Ji

Bhagwan Gopinath (3 July 1898 - 28 May 1968), born Gopinath Bhan, also called Bhagwan Gopinath Ji, was a mystic saint of early 20th century Kashmir in India. He has been called a jivanmukta (liberated soul) and his spiritual state has been described as Shambhavi avastha (state of Shiva). Contemporary saints of his times have also called him an Aghoreshwar. It was sometime during 1946–1956 that he came to be called as Bhagwan by his devotees. 

Though not much is known about who his spiritual master was, he is known to have remarked that one can consider Bhagvad Gita as one's spiritual master. In his teachings, he regarded the practice of "self-enquiry" (atma vichara) as highly effective in helping a seeker attain self-realization. He considered lust and ego as impediments in one's spiritual development and extolled the virtues of honesty and truthfulness. He wouldn't differentiate between religions and regarded Hindus and Muslims to be one and the same. During various periods of his life, he spent considerable time meditating at various shrines in Kashmir as he considered it spiritually beneficial and would recommend the same to spiritual seekers.

Bhagwan Gopinath was born in a Kashmiri pandit family of Bhans, in a locality called Bhan Mohalla, in the city of Srinagar in Kashmir, on Friday 3 July 1898, which corresponds to Ashad, Shuklapaksh, Dvadashi (Ashada 19th, Vikrami 1955) per Hindu lunar calendar. His grandfather, Pandit Lachhman Joo Bhan was a wazir wazarat (deputy commissioner) of revenue department in the Dogra regime of the then-princely state of Kashmir. His father, Pandit Narayan Joo Bhan dealt in the business of cashmere wool and devoted much of his time to spiritual pursuits. He is known to have donated all his ancestral inheritance to his step-mother. Bhagwan Gopinath’s mother, Haar Maal, was the daughter of Pandit Prasad Joo Parimoo who was an initiated disciple of a local saint. His brother disciples used to call him Jada Bharata. Hindu scriptures like Yoga Vasistha were regularly taught and discussed in religious gatherings at their house. Prasad Joo had initiated his younger daughter, Zapaer Ded, into Japa Yoga and eventually in her fifties, she was recognised as a saint. On one occasion, while Pandit Prasad Joo Parimoo was meditating at the shrine of the deity of Mata Kheer Bhawani in Kashmir, he is said to have had a vision of the deity who expressed her desire to be born in his family as his daughter. Soon thereafter, Haar Maal was born who eventually got married and gave birth to Bhagwan Gopinath.

There have been some unconfirmed reports that Swami Vivekananda, who happened to be in Kashmir during 1898, had paid a visit to the Bhans' family on occasion of Bhagwan Gopinath’s birth. Some maintain that he stopped just short of entering their house while waiting at a nearby tailor’s shop on 3 July, where he got the American flag stitched, to be hoisted next day on 4 July, which was probably when he even wrote the poem To The Fourth of July.

He had two brothers and two sisters. While his elder brother, Pandit Govind Joo Bhan, remained celibate throughout his life; the younger one, Pandit Jia Lal Kak, got married but remained issueless and would spend much of his time at religious services. Both his sisters lost their husbands at an early age. The elder one, Smt Deva Mali, after bearing two daughters and the younger one, Smt Janaki Devi, after bearing two sons and two daughters. For the most part, towards the later part of his life, Bhagwan Gopinath was looked after by his elder sister and her two daughters: Smt Kamla Ji and Smt Chanda Ji.

After having given up his ancestral home in favour of his step mother, Pandit Narayan Joo Bhan, along with young Gopinath who at that time must have been around 10 years old, started moving around, living at various rental accommodations. His mother died when he was 12 years old and his father died when he was around 30 years old. However, all along these years from 1909 till his final days in 1968, his family changed their residence eleven times with period of stay at these places varying sometimes from a year and a half to eleven years at a stretch.

He completed his education till middle grade from a local Christian missionary school called Tyndale Biscoe School, which used to be situated at Fateh Kadal locality of Srinagar back then. Here he must have learnt languages like Sanskrit, Persian, Urdu and scripts like Sharda and Devanagari. Some of his close devotees, at times, had heard him speak English too.

Employment

Since his early years, he had expressed reluctance in taking up any form of employment. However, given their financial circumstances, his family insisted upon him to take up some kind of employment. To begin with, during 1912, for a brief while he assisted his maternal uncle in the business of cashmere wool (called pashmina in local language). Then, for a period of three years, he took up the post of a compositor with Vishi Nath Printing Press. Thereafter, he started a grocery store at a place called Sekidafar. Sometime during 1920, he moved the store to a locality called Chaayidob in Srinagar. He ran the grocery store for ten years till about 1925 before taking to his spiritual pursuits full-time.

Spiritual Inclination

In his younger years, he would recite by heart the sacred Hindu hymns like Bhavani Sahasranama, Indrakashi Strotam, Panchastavi, Vishnu Sahastranam, Shiv Mahimna Strotam, Shivastrotavali, Guru Gita and vaaks (poetic couplets) composed by some local saints. However, he had a marked interest for Bhagvad Gita and had kept a copy of the book close to where he would sit for his meditation right till his last day. He had memorised all these texts probably in his younger years. During his early years, young Gopinath would accompany his maternal uncle, Pandit Bhagwan Das Parimoo, who was a devotee of Sharika Bhagwati (the deity of the shrine of Hari Parbat), on annual or biannual trips to the holy spring at Pokhribal to desilt it from all the accumulated offerings of devotees. As a leader of a group of young men, he would often organise trips to local shrines like Kheer Bhawani, Mattan, Mahadev and Vicharnaag.

Since his days in middle grade, he would often visit some of the local saints like Swami Zanakak Tufchi of Habbakadal locality and Swami Baalak Kaw, a jatadhari sadhu, at Sekidafer locality. He would also press Swami Baalak Kaw's feet at times. Yet another saint that he is known to have paid regular visits to was Swami Jeevan Sahib. He would also visit Swami Narayan Joo Bhan of Bodhgeer locality in Kashmir. He would regularly attend gatherings of these saints discussing spiritual and philosophical topics on vedanta, Yoga Sutras of Patanjali and Kashmir Shaivism. During his employment days at the grocery store, while manning the cash counter at the store, he would often be found engrossed in meditation. Sometimes he would spend whole night at the store while being absorbed in meditation.

Spiritual Master

No one knows for sure as to who Bhagwan Gopinath’s spiritual master (guru) was. Some of his relatives were of the opinion that he received spiritual initiation from his own father while his younger sister, Janaki Devi, was of the view that Swami Baalak Kaw was his spiritual master. However, few years before his death, a devotee enquired of him as to who his guru was. In response to this, Bhagwan Gopinath is said to have pointed towards Bhagvad Gita and remarked that any one its 700 verses can be considered as one’s spiritual master. S. N. Fotedar, his principal biographer, who was associated with him for over two decades, tried to lay his hands on all the evidence he could in this regard and finally settled with the opinion that Swami Zanakak Tufchi was his spiritual master. This was later corroborated by the testimony of Pandit Baalji Wangnoo who was the younger brother of Swami Aftab Joo Wangnoo. Swami Aftab Joo Wangnoo was an initiated disciple of Swami Zanakak Tufchi. Although Mr Fotedar got convinced with this idea, he was not able to establish it conclusively as an accepted fact particularly amongst Bhagwan Gopinath's devotees at large. Based on Bhagwan Gopinath's comments about Bhagvad Gita, majority of his devotees, including some religious writers, consider him to have been self initiated.

Spiritual Practice

Although Bhagwan Gopinath's family tried to convince him to get married and take up the worldly life, he chose to live a life of celibacy and did his spiritual practices, all the while living at various localities of Srinagar in Kashmir. The tenure of his spiritual practice can be divided into the following three stages:

Initial Stage (1908–1930)

From his younger years, Bhagwan Gopinath would devote much of his time attending religious gatherings of singers (called bhajan mandalis) singing glories of God and deities of Kheer Bhawani and Hari Parbat shrines. He would also attend religious plays (called rasa-lilas) and gatherings of religious men (called satsang) discussing spiritual topics. Based on some of his relics and hymns found written in his own handwriting, dedicated to Maha Ganesh, Hindu Mother Goddess, Lord Narayana, Lord Shiva and his spiritual master, his devotees believe that he had practised a form of spiritual practice called sanatana panchang upasana (also called panchayatana puja) in the beginning of his spiritual journey, which consist of worshipping these four deities and one's spiritual master. From the age of 22 years, he is said to have started the daily practice of circumambulating the shrine of Hari Parbat in Srinagar. He was often found meditating for long hours at the shrine courtyard while smoking his pipe (called chillum in local language). He is said to have had a vision of the deity of the shrine of Hari Parbat, Mata Sharika Bhawani, at the age of 25. Hereafter, he is believed to have gradually veered towards the practice of meditating on God without a form (called nirguna upasana in Hinduism).

Intermediate Stage (1931–1937)

During this period, he is known to have resorted to extreme measures of sense control which involve self-abnegation methods like fasting for months together (having just a cup of tea a day) while taking huge quantities of food at other times. During this time, he confined himself in a dark room with a lamp that used to be lit up at all times. He would often be found lying on bed while facing the wall. He did not allow very many people in his room during this period. Whole room and his bed used to be covered with a lot of dust and one could find cobwebs and spiders around the room but he wouldn't bother cleaning it or let anyone else clean it. A rat is said to have nibbled a hole into one of his heels during this time though he is said to have been oblivious to its pain. His only constant companion in the room besides the burning lamp was his pipe. During this time he would take intoxicants like opium and sometimes vomit a lot of blood. His whole body had swollen and had become weak. On one occasion his sister reminded him of the financial difficulties they were going through but he is said to have responded by saying (translated here into English) "our boat is in the middle of ocean right now, either we would reach ashore safe or drown". Some religious writers think he might have practised some form of tantric spiritual practice like pranabhasya during this time. After seven such years of his spiritual practice, his devotees affirm that he had become, what they call in Hinduism, a siddha purusha (one who attains spiritual powers) as it was right after this period that people started flocking him to get their worldly problems solved.

Final Stage (1938–1968)

During this stage, he is a said to have practised some technique of meditation that would seemingly help him control elements (called tattva) like fire and water out of the total 36 such elements enumerated in Kashmir Shaivism. He started the practice of blowing air at live charcoals in his fire pot (called kanger in local language) sometimes for hours together. He was found talking to and directing invisible people at times. Various parts of his body like his shoulders and knees were seen shuddering at times. He spiritually initiated a Sikh disciple who had come to see him from some other state and lived at his home for 3 months. He also initiated Pandit Maheshwar Nath Zutshi of Mallapore locality of Srinagar by offering him his pipe. He also started the practice of transfixing his gaze on water filled in a tumbler kept inside a brass basin filled with water. This brass basin was placed over an earthenware pot which too was filled with water. It was also during this time that majority of his miracles were recorded and people started flocking him, seeking solutions to their worldly problems. It was sometime during the period between 1946–56 that he came to be called as Bhagwan by his devotees. He regularly visited the shrines of the deities of Mata Sharika Bhagwati and Mata Ragnya Bhawani during this period. Sometime after 1957, on every Sunday afternoon, musical concerts were held at his place by known local musicians who would play local and Indian classical music for him. Some of the other shrines visited by him during the initial and final stages of his spiritual practice were Jwala Jiat Khrew, Bhadrakali at Handwara, Jyestha Bhagwati at Srinagar, Gupt Ganga near Nishat Bagh, Tushkaraja Bhairav at Srinagar and Amarnath.

Philosophy

Bhagwan Gopinath, being an introvert, was a man of few words and had a straightforward demeanor. He is known to have always shunned publicity and covered himself with anonymity. As such, various religious commentators along with his devotees have found it difficult to classify his spiritual journey into a particular school of Indian philosophical thought. Its widely believed that he must have followed the tenets of trika doctrine of advaita (non-dual) Kashmir Shaivism (in which, the Goddess Bhairavi-Aghoreshwari is enthroned above God Bhairava and is the main ideal of worship) with jnana (knowledge), iccha (will) and kriya (action) having had a dominating influence on him.

Once, while explaining the inter-relation of various spiritual disciplines in realising God, he said: " think of Brahman (God without a form) as a tree and if one sits on any one of its branches (various spiritual disciplines), the same goal will be reached in each case." He once remarked: "Omkara (Hindu Symbol) is the "throat" of Godhead and nothing is possible without it". A couple of his pen-drawings have been found in which he has drawn the symbol Omkara (in Sharada script) surrounded by the names "Rama" and "Shiva" probably indicating that God (in the form of Omkara) can be realised through either path. Once, while visiting the shrine of Amarnath, he is said to have remarked: "Shiva is dancing everywhere" and afterwards, was seen in a joyful mood the whole day.

He would keep incense sticks burning in flames instead of letting them smoulder as he had an affinity for light sources. Sometimes he would also keep the oblations, offered in the fire pot, burning in flames and also referred to it as the "feet" of Lord Narayan. He would refer to his legs as mere "logs of wood" and the body as "food" for the God of death (Mahakal) and as such didn't consider physical body as the end-all be-all of human existence.

He wouldn't advise anyone to give up one's family and household in pursuit of self-realisation but guided people only if they practised celibacy.

Gathering from various hymns written by him, it is evident that he had an inclination towards Bhakti tradition as well, which is also indicated by his fondness for Indian classical music and the pictures of Guru Nanak and Ramakrishna that adorned his walls.

Final days

A couple years before dying he was often heard remarking that he had grown old and this to some of his devotees was him dropping hints about his final days being imminently close. On the morning of 28 May 1968, as a part of his daily routine, he washed his face, tied his turban and smeared his forehead with a saffron mark (called tilak in Hinduism). All throughout the day, many people had come to visit him. Later-on in the noon, some sadhus (wandering monks) too had come to visit him. He used to give alms to these visiting sadhus (some of whom he would call as mere jugglers in ochre robes) who, on their journey to Amarnath shrine, would stop-over at his place. On this day too, he gave these sadhus whatever money he had in his cloth purse. He is then said to have gone into a state of meditative trance (called samadhi in Hinduism) till about 5:30 pm when he asked for some water and was helped to drink a tumbler full of sweet water. He died at about 5:45 pm and his recorded last words were Om Namah Shivaya (the mantra of Lord Shiva). On his death, Swami Nand Lal, is said to have remarked that Kashmir was being rocked by an earthquake. He is also said to have predicted Bhagwan Gopinath's death a week in advance.

Teachings

Bhagwan Gopinath never taught in a formal way. However, he would, from time to time, make statement either in response to questions of devotees, or on his own while being amongst them. Being a man of few words, he would usually use short sentences and one had to lend a curious ear to decipher their contextual meaning. A few of such of his statements, translated here into English, which his devotees recognise as his teachings, are as follows:

·         One should cultivate and preserve the three virtues of righteous moral conduct, viz straightforwardness, honesty and purity in thought, word and deed.

·         Self realisation comes when one bids farewell to ones ego.

·         Lust is the biggest impediment in ones spiritual development.

·         Keen intellectual contemplation and self scrutiny help one to realise all aspects of God.

·         Serious spiritual seekers should not be afraid of taking on the road which is fraught with difficulties of self-realisation.

·         One should rise above the narrow division of religion, caste or creed and make peace with all humanity.

·         One can consider Bhagvad Gita as ones spiritual master.

·         Sincere spiritual efforts and guru’s grace lead a seeker to self-realisation.

·         A seeker must surrender onto guru’s feet with all his heart and soul.

·         One should always contribute to charity to not let greed settle in.

Websites:

Bhagwan Gopinath Ji