Saints of Kashmir

 

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

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

Swami Nand Lal Ji Maharaj

Swami Nand Lal Jee Maharaj was born in 1902, at Gurguri Mohalla of Zaina Kadal Srinagar, Kashmir. His Father Sehaz Koul was a Land Lord. It is said that Sehaz Koul was so wealthy that he used to lend money to Maharaj Gulab Singh, the King of Jammu & Kashmir. Swami Nand Lal Jee lost his mother at a very young age. His father, Sehaz Koul got remarried and Nand Lal Jee got a stepmother. Sehaz koul was too busy to give enough time to his son. This disturbed Nand Lal Jee and he left his home for ever. It was his early teen age. After that nobody knew anything about Nand Lal Jee for about twenty years.

After leaving his father’s house Nand Lal Jee wandered about for some time and then joined a group of people who were going to Sharda Temple (Now in POK), In those days the pilgrims of Sharda Temple stayed at Zeni Pora, Sopore Kashmir. Swami Nand Lal Jee stayed at various places as Bumy, Sharda Mata Temple (Now in POK), Resh Peer Mandir in Sopore. In Resh Peer Temple Swami Nand Lal Jee met Swami Lal Jee Maharaj who accepted him as his Disciple and gave him Guru Mantra. Swami Nand Lal Jee took the Guru Mantra and began to work hard to achieve heights in Yog Sadhna. Six Months later, Swami Lal Jee visited Sopore again but could not find Nand Lal Jee there. He asked people about Swami Nand Lal Jee and was informed that young Swami Nand Lal Jee was seriously ill.

Swami Lal Jee asked people to bring Nand Lal Jee to him. Swami Nand Lal Jee was brought to Swami Lal Jee on the back of a person as he was too ill to walk himself. Actually Swami Nand Lal Jee had a very attack of Black Motion. Swami Lal Jee gave Swami Nand Lal Jee Some Prashad to eat which worked wonder. In a few days Nand Lal Jee got well. People asked Swami lal Jee the reason of illness of Nand Lal Jee for which Swami Lal Jee replied that Nand Lal Jee had worked very hard to get some desired heights of Yog Sadhna. Too much hard work took on his health and he got ill. In fact he achieved all that in only six months which I myself achieved in six years. He will get a second attack of similar kind in his life and that will be his end of life. In fact the same thing happened with Swami Nand Lal Jee at the end of his life which he left Kashmir and went to Delhi where he left for his heavenly abode in the house of his Disciple Sh. Sadu sahib.

Websites:

Swami Nand Lal Ji Maharaj

Documentary Film on Swami Nand Bab Sahib

Swami Kral Bab Maharaj

Swami Kral Bab Maharaj emerged from a normal family living in Kashmir, in a village called Kralgund, situated on the Kupwara-Hundwara road, at a distance of 15 Kilometers from Sopore Town of Kashmir Valley. The family gave him a name as Bhagwan Dass, which meant as (Servant of God), but who new that one day this sant will signify his name and will become true Bhagwan’s Dass. They never ever have thought that Bhagwan Dass would really be the person who will not only be followed by thousands of people but will be worshipped by those.

The same Bhagwan Dass when took Adyatmik Path and went to his Guru Swami Nand Lal Jee, and introduced himself as Bhagwan Dass, Swami Nand Lal Jee gave a significant look to the person as he saw the Sant in him and his esteemed adyatmik vision gave him his vision and so he named him as “KRALBAB”, (which not only signifies sant from Kralgund, but in Kashmiri “KRAL’ Means Potter, who prepares utensils from clay, i.e, He provides the perfect shapes to the Clay), and said that this sant should be called as “KRALBAB” instead of “Bhagwan Dass”. This was the day when Swami Kralbab came into existance, and the same became present day’s Swami Kralbab Maharaj.

Swami Kralbab Maharaj spent his life through Kralgund, Venkura (Qalanderpora, Baramulla), Tikkar (Kupwara), Houshur (Badgam, Srinagar), Gadi (Udhampur, Jammu), and his lots of time was spent at Venkura (Qalanderpora), Baramulla. “Venkura”, the name is derived from Maharaj Venkat, the same is situated on the Mountain Peek with Mata Ganga being Virajmaan there with all her Gaity and Respect. The place is known by “Ganga Asthapan” also and is situated at the top of the Venkura Mountain within the Venkura Village. Maharaj Venkat who was also religiously sound worshipped Mata Ganga at this place. It has beautiful and elegant Mata Ganga’s kund where it is believed that Maa Gange is herself Virajmaan.

This pious soul was born in the month of Falgun on Puranmashi in the year 1928 at Kral Gund, a small village of Handwara Distt. Kupwara Kashmir. Kral Gund is at a distance of 15 Km, to north of Sopore Kashmir. His father Shree Sansar Chand Jee was a devotee of lord Shiva and his mother, Smt. Kudmall was a simple religious lady Sansar Chand Jee left for his heavenly abode when Kral Bab Maharaj was only 8 years old. He was brought up by his elder brother Rughnath Jee and his mother. The actual name of Kral Bab Maharaj was Bhagwan Dass. He was called by the name of Bagh Lal by all. Bagh Lal was very simple by nature, besides working in the fields, he helped his mother in her domestic work. Bagh Lal was so simple by nature that sometimes people made fun of him which often upset his mother, Kudmall and made her worried about him.

At early stage of his life Bagwan Dass used to gaze at the sky for hours together. It seemed that he was exploring the sky for some purpose. Seeing such strange behavior his mother Kudmall got sure that her son had some special quality in him. Being a religious lady Kudmall was sure that Bhagwan Dass was a pious soul who had come to this world to complete some job left unfinished in his previous life. She was in a fix what to do for him. During that period a Patwari from Anantnag Kashmir came to Kral Gund on posting and settled in the house of Sansar Chand as it was the only Hindu Family in the village. Patwari was a devotee of Lord Vaishno. He used to chant Vedic Mantras, hymns of Ramayan and Mahabarta aloud which attracted Bhagwan Dass and he began to spend most of his spare time in the company of Patwari, who told him the stories of Ramayana, Mahabarta and from other religious books. Now Bhagwan Dass looked a different personality. His mother Kudmall noticed this difference. She thought that the company of Patwari brought this change in her child so she requested the Patwari to show Bhagwan Dass the path of truth and the Patwari gave a Jap Mantra to Bhagwan Dass who was 11 - 12 years old. This was the first step towards the spiritual life of Bhagwan Dass.

Bhagwan dass was totally changed now. His Kul Guru Anand Jee noticed this change in Bhagwan Dass and he being a Purohit of his family felt his duty to help Bhagwan Dass to overcome the hardships of spiritual path which Bhagwan Dass was walking upon. This was the second step towards his spiritual life. Bhagwan Dass was now always busy in reciting the Mantras given by Patwari. When ever he got time, he would sit in a corner and recite the Jap Mantras in his heart with his eyes closed. During this period a Patwari was transferred to Gureze. He took Bhagwan dass with him as he got much time to boost his spiritual power. As time passed Bhagwan Dass got more and more engaged in going ahead on the path he had chosen. On coming back from Gureze, Qazi Gopi Nath a munsif engaged Bhagwan Dass as his domestic servant. His simple behavior and shyness made him popular among the family members of Qazi Gopi nath. It was this place where Bhagwan Dass met saint Shridhar Joo Mastana who had great spiritual powers by which he used to help the needy persons. Qazi Gopi Nath was a follower of Shridhar Joo Mastana and often invited him for food. Shridhar Joo Mastana gave some food from his Thali to Bhagwan Dass which gave a new heights to the spiritual powers of Bhagwan Dass. His secret got exposed to Gopi Nath Jee. Bhagwan Dass never wanted to be in news among masses so he left the job and came back to his mother. After some time Bhagwan Dass met Swami Nand Lal Jee who accepted him as disciple. Meanwhile Kudmall fell ill. Bhagwan Dass had to come back from the holy Ashram of his Guru Maharaj. He stayed with his mother till her last breath. After the death of Kudmall, Bhagwan Dass spent most of his time at the lotus feet of Swami Nand Lal Jee Maharaj. After the death of Swami nand Lal Jee Maharaj at New Delhi in his house of Sh. Sadu Sahib on ----1968. Bab Maharaj never wanted that the Holy Ashram of his Guru maharaj to be discussed by the masses, so he decided to establish as Ashram of his own. After one and a half year Bab Maharaj raised an Ashram at Venkura (Baramulla). Under the pious, pure and spiritual guidance of Bab Maharaj the Venkura Ashram became very famous in very short time and disciples of Bab Maharaj multiplied. In the year 1975 Bab Maharaj laid foundation stone of an Ashram at Gadhi Udhampur which he called as Thak Pend [Resting Place]. Swami Kral Bab Maharaj left for heavenly abode on 18 September in the year 1990.

Websites:

Swami Kral Bab Maharaj

Vidoe of  Swami Kral Bub Ji Maharaj

Swami Lakshman Joo

Swami Lakshman Joo Raina (9 May 1907 – 27 September 1991) was a mystic and scholor of Kashmir Shaivam or Trika. He was known as Lal Sahib (‘‘Friend of God’’) by followers.

Lakshman Joo was born in the city of Srinagar, which is in the Kashmir region. He was the fifth child in a household of four boys and five girls. His father, Narayandas ("Nav Narayan") Raina, was the first person to have introduced houseboats in the Kashmir Valley. His mother's name was Arnyamali Raina.

At the age of five he was introduced to the path of spirituality by his elder brother Maheshvaranath. Up to the age of eight his spiritual progress in the lineage of Kashmiri Shaivam was monitored by his family priest, Pandit Swami Ram Joo (1854-1915), and later by his chief disciple Swami Mehatab Kak (1870?-1942). At the age of 19, it is said, he experienced a clear taste of Self-realisation. Shortly afterwards he left home, as he wrote, "in search of the Supreme" and moved to the famous ashram of Sadhamalyun (Sadhuganga) in Handwara. Persuaded by his father to return to Srinagar, he continued to study Sanskrit and Shaiva philosophy under the guidance of a scholar named Maheshwar Razdan.

In 1934-35, he moved to an isolated place above the village of Gupta Ganga near Nishat suburb of Srinagar where his parents built him a house. This was a place where Abhinavgupta had lived nine centuries before. In 1962 he moved down the hill to a place closer to the famous Dal Lake a few hundred metres from the Nishat Gardens.

Around the age of 30 he traveled in India, spending time on a Bombay beach and a short time with Mahatma Gandhi at Sevagram and then with Sri Aurobindo at Pondicherry. From there he found his way to Tiruvannamalai to meet Ramana Maharashi. There he spent some weeks and later commented; "I felt those golden days were indeed divine".

Little was known about the Swami for almost three decades (1930-1960), as it was his habit to spend the winter months in silence and seclusion. Still, in the summer he had occasional visits from both scholars and saints. The Indian Spiritual Master Meher Baba visited his ashram in 1944. In 1948 Lilian Silburn from the National Centre for Scientific Research, Paris, visited the Swami. She would return regularly for the next ten years, during which time she studied the major texts of Kashmir Shaiva philosophy, all of which were published in French. It was through Silburn that Andre Padoux, another prolific scholar of Kashmir Shaivism came to meet the Swami. Paul Reps, the American artist, author and poet stumbled across the Ashram in 1957. With Swami Lakshmanjoo he studied the ancient text of Vijnana Bhairava Tantra, and later published the 112 practices of transcending in the fourth chapter of his book Zen Flesh, Zen Bones. This teaching also influenced Osho, and formed the basis of The Book of Secrets. It was a few years later, in 1965, after attending a Sanskrit conference in Varanasi, chaired by the renowned Sanskrit Tantra scholar Gopinath Kaviraj, that the word quickly spread that the tradition of Kashmir Shaivism was alive and well, and fully embodied in the person of Swami Lakshmanjoo. Maharishi Mahesh Yogi visited the Swami each summer from 1966 to 1969. The two saints formed a lasting relationship. Baba Muktananda, of Siddha Yoga also visited on two occasions. Until his death in 1991, Swami Lakshmanjoo freely taught, giving weekly lectures on the mystical and philosophical texts of Kashmir Shaivism. Many of these lectures were audio recorded by John Hughes and later published. Lakshman Joo's interpretation of Kashmir Shavism attracted the attention of both Indian of western Indologista. The Swami has correspondence with Professor Giuseppe Tucci of the University of Rome La Sapienza, and his regular visitors included scholars, such as, Jaideva Singh, Professor Nilkanth Gurtoo, Acharya Rameshwar Jha, Jankinath Kaul ‘Kamal’, Gherardo Gnoli, Alexis Sanderson and Mark Dyczkowski.

In 1991 the Swami traveled to the United States and established the Universal Shaiva Fellowship where he designated John Hughes and his wife Denise to continue publishing his teachings of Kashmir Shaivism. In India the teachings of Lakshman Joo are carried on by a local organisation Ishwar Ashram Trust which was founded by him.

Selected Publications:

·         1933 – Gitartha Samgraha (Abhinavagupta's commentary on the Bhagavad Gita)

·         1943 – Hindi translation of Sambpanchashika

·         1958 – Sri Kramanayadipika (Hindi) on the 12 Kali-s

·         1964 – Hindi translation of Utpaladeva's Shivastotravali

·         1982 – Lectures on practice and discipline in Kashmir Shaivism

·         1985 – Kashmir Shaivism: The Secret Supreme, edited by John Hughes (the essence of the first fifteen chapters of Abhinavagupta's Tantraloka)

·         1986 – Hindi commentary by Swami Lakshman Joo on Abhinavagupta's Bhagavad Gitartha Samgraha

·         1987 – Hindi translation of Panchastavi

Posthumously:

·         1994 – Self Realization in Kashmir Shaivism, Oral Teachings of Swami Lakshman Joo, edited by John Hughes

·         2002 – English translation of Shiva Sutras, edited by John Hughes

·         2002 – Shiva Sutras of Vasugupta along with original audio recordings

·         2005 – Revelations on Grace and Spiritual Practice, original audio and DVD recordings

·         2006 – Trika Rahasya Prakriya, Sanskrit verses with Hindi commentary

·         2007 – Vijnana Bhairava, original audio and transcript, introduction by John Hughes

·         2009 – Bhagavad Gitartha Samgraha of Abhinavagupta (Revisited), Chapters 1–6, translated by Swami Lakshman Joo, DVD

·         2013 – Bhagavad Gītā in the Light of Kashmir Shaivism, Chapters 1-18, translated by Swami Lakshman Joo, DVD

Kashmir Shaivism – Library:

Over a period of nineteen years John Hughes recorded Lakshman Joo's translations of the following texts. Transcripts of these lectures are maintained in the Universal Shaiva Fellowship library.

·         Bhagavad Gitartha Samgraha of Abhinavagupta, translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 28 Nov. 1978 to 3 June 80).

·         Bodhapancadashika of Abhinavagupta, translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 18 to 22 Oct 1980).

·         Dehastadevatacakra of Abhinavagupta, translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 25 Oct to 12 Nov 1980).

·         Interviews with Swami Lakshman Joo: Questions by John Hughes, Alexis Sanderson, Alice Christenson, original audio recordings (July 1974).

·         Janma Marana Vicara: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, May 1975).

·         Kashmir Shaivism, The Secret Supreme (Lectures in English), Swami Lakshman Joo, original audio recordings (Kashmir, 1972).

·         Kashmiri Lectures on Practice and Discipline, Swami Lakshman Joo, original audio recordings (Kashmir, 1980).

·         Paramarthasara (Abhinavagupta's commentary): Swami Lakshman Joo's comments on John Hughes’ reading, original audio recordings (Kashmir, 26 April to 6 Sept 1972).

·         Parapraveshika of Kshemaraja: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 12 to 15 Nov 1980).

·         Pratyabhijna Hridayam of Kshemaraja: Swami Lakshman Joo's answers John Hughes questions: original audio recordings (Kashmir, 26 April 1972).

·         Paratrishika Laghuvritti of Abhinavagupta: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 25 May 1974 to 6 July 1974)

·         Paratrishika Vivarana of Abhinavagupta, translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 26 May 1982 to 24 Aug 1985).

·         Revelations on Grace and Practice: A collection of Swami Lakshman Joo's original audio recordings plus transcript, ed. John Hughes (USA, 9 May 2005).

·         Shivastotravali of Utpaladeva: translation by Swami Lakshman Joo, original audio recordings (Kashmir, June 1976 to Sept 1978).

·         Shiva Sutra Vimarshini of Vasugupta: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 7 June 1975).

·         Spanda Karika of Vasugupta: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 5 Aug to 26 Aug 1981).

·         Spanda Samdoha of Kshemaraja: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 29 Aug to 9 Oct 1981).

·         Special Verses on Practice Swami Lakshman Joo, original audio recordings (Nepal, 1988).

·         Stavacintamani of Bhatta Narayana: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 26 Nov 1980 to 17 July 1981).

·         Tantraloka of Abhinavagupta (Chapters 1–18): translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 1976 to 1981).

·         Vatulanath Sutras of Kshemaraja: Swami Lakshman joo, original audio recordings (Kashmir, 1975).

·         Vijnana Bhairava: translation and commentary by Swami Lakshman Joo, original audio recordings (Kashmir, 1975).

·         Vijnana Bhairava Questions: Swami Lakshman Joo, original audio recordings (Kashmir, July 1985).

Audio recordings in Kashmiri language:

·         Kalika Stotra of Shivanandanatha, Recitation by Swami Lakshman Joo and devotees (Kashmir, 1977).

·         Maharthamanjari of Maheshvarananda, translated by Swami Lakshman Joo (Kashmir, 1977).

·         Paratrishika Vivarana, translated by Swami Lakshman Joo (Kashmir, 1982–83).

·         Shiva Sutra Vimarshini of Vasugupta, translated by Swami Lakshman Joo (Kashmir, 1978).

·         Shiva Stotravali of Utpaladeva with Kshemaraja's commentary, translated by Swami Lakshman Joo (Kashmir, 1975–85).

·         Stuti Kushmanjali, translated by Swami Lakshman Joo (Kashmir, 1977).

·         Tantraloka of Abhinavagupta (selected chapters), translated by Swami Lakshman Joo (Kashmir, 1975–85).

DVD recordings in English:

·         Bhagavadgitarthasamgraha of Abhinavagupta, translation and commentary by Swami Lakshman Joo, original video recordings (Nepal, 1990)

·         Paramarthasara of Abhinavagupta, translation and commentary by Swami Lakshman Joo, original video recording (Nepal, 1990)

·         Revelations on Grace and Spiritual Practice, Selections from translations and commentaries on Bhagavadgitarthasamgrah (video), Paramarthasara (video), and Tantraloka (audio). (Los Angeles, 2006)

·         Special Verses on Practice by Swami Lakshman Joo, original video recordings (Nepal, 1988).

Websites:

Ishwar Ashram Trust

Universal Shaiva Fellowship

Swami Lakshman Joo Academy