by Jankinath Kaul 'Kamal'

deham ca nasvaramavasthitamuthitam va
siddho na pasyati yotadyagamat svarupam
daivadapetamuta daivavasadupetam
vaso yatha parikrtam madiramadandhah
(Bhagvata Bk. XI, Ch. 13, Ve. 36)

Drunk deep, one becomes unmindful,
Knows not about the cloth he wears -
Whether it's fallen off the body or held on to the shoulder;
Likewise, the sage of spiritual attainment
In disembodied joy of Divine Ecstasy,
Knows not about this transient body -
Whether he retains it by the power of destiny
Or has gone beyond it by Grace Divine [1].

deho pi daivavasagah khalu karma yavat
svarambhakam pratisamiksata eva sasuh
tam saprapancamadhirudhasamadhiyogah
svapnam punarna bhajate pratibuddhavastuh
(Bhagvata Bk. XI, Ch. 13, Ver. 37)

This body moves on the power of destiny
Unto the fruit of actions done in previous births;
The natural plan of whose commencement
Involves investigation, as if, of arrows
Shot formerly - whence and why;
But one in a meditation mood
Got firm in the knowledge of the Supreme Self,
Shares not the experience of manifest projection,
Just as a person, on waking from sleep,
Minds not his dream [2].

vag gadgada dravate yasya cittam
rudatyabhiksanam hasati kvacicca
vilajja udgayati nrtyate ca
madbhaktiyukto bhuvanam punati
(Bhagavat Bk. XI, Ch. 14, Ver. 24)

Whose earnest devotion melts the mind
And renders his speech convulsive,
Who frequently weeps, laughs on occasions
Unabashed sings aloud and dances;
Endowed with My Bhakti,
He makes mankind sinless [3].

[1]. Just as in the case of Lal Ded (of Kashmir) in her own expression:

'suy gav Lali me vakh ta vacun
tavay hyotum me nangay nacun.'

"To Lala, that precept inspired me:
Therefore, I took to roaming naked."

[2]. As is said about the accomplished sage:

prakasamane paramarthabhanau nasyatyavidyatimire samaste
tada' budhah nirmalavrttayo 'pi kincinna pasyanti bhavaprapancam (Yogavasistha)

"When the sun of spirituality shines bright
And the darkness of ignorance vanishes completely,
The wise, even with a purified mind-process,
Then, has no feeling of worldliness as himself."

[3]. This is the sign of a truly inspired sage:

etavadeva khalu lingamalingamurteh
samsanta samsrticirabhramanirvrtasya
tajnasya yatmadanakopavisadamoha -
lobhapadamanudinam nipunatanutvam. (Yogavasistha)

This alone is the sign of that non-distinct self,
Whose long-drawn rolling in births has ended,
And, who is tranquil on realisation - Thou Art That;

That his relative emotions -
Desire, anger, grief, delusion and greed,
Lose their weight day after day.

by Jankinath Kaul 'Kamal'

Very little is known about Utpala, the great mystic Saint of Kashmir, except that he might have lived somewhere in Nauhatta (Navyut) in Srinagar. From some authors on Kashmir Shaivism and his contemporaries we find that he was a Brahmin and lived a married life around the middle of 900 A.D. He was the son of Udayakar.

Utpaladeva must have been a precocious boy with a sharp intellect and a quest for learning. This becomes evident from the fact that he was taken as a disciple by the great philosopher. Siddha Somananda, whose great work Shivadrishti, the Pratyabhijnya Shastra (Philosophy of Recognition), inspired him to write the Ishwar Pratyabhijnya Karikas. It is stated in the Shivadrishti that Utpala was motivated to write the Karikas on the request of his son, Vibhramakara. Therein he summarized the teachings of his master and this work is spoken of as "the reflection of wisdom taught by Somananda". Kashmiri's Persian-knowing scholars have termed it is Khird-e-Kamil (wisdom of the sage).

 Mass of Literature

 Together with the various commentaries there grew up a mass of literature around these Karikas (also called Sutras) of Utpaladeva. Thus, Pratyabhijnya assumed such an important position that the whole system of the Kashmir Shaiva philosophy has come to be known, outside Kashmir also, as the Pratyabhijnya Darshana. Even at present scholars from foreign lands taking up research work in the Pratybhijnya school of thought come to Kashmir to seek help and guidance from Shaivacharya Swami Lakshman Joo, the living Yogi and Jivanmukta (liberated while assuming body) at Ishaber, Nishat (Srinagar).

 Although Ishwar Pratyabhijnya is heavy to study, yet it is a perfect work on philosophy. It is not only a set of philosophic doctrines but contains instructions on practical Yoga also. This is preached for the aspirants of highest calibre who have developed acute awareness. None of the means (Shambhavopaya, Shaktopaya and Anavopaya) is recognised in this philosophy. Only the five functions are to be followed. The doctrine advocates <verse>.

 No Impurity

 Since there is no existence of impurity, whence can there be any erosion. It is only a change in the point of view. Nothing has happened to Shiva; no Jiva-bhava has been assumed by Him.

 Somananda has explained the doctrine to Utpala with the following example:

 A girl and a boy whose marriage has been fixed by their relatives and who have not seen each other happen to sit together along with their friends and relatives at a fair. The girl happens to serve refreshments to the boy. As a matter of course, there is no special feeling between the two. But, when an acquaintance comes and hints at the would-be marriage of the couple, at once feelings of love run through both the boy and the girl. The girl recognizes her lover. Such is the recognition of Jiva with Shiva. This is Pratyabhijnya philosophy in the nutshell, as preached comprehensively by Utpala. He sat and wrote these abstuse aphorisms on the philosophy in calm moments. This was his self-introspection.

 Tradition has it that Utpala, in the later period of his life, would often be in ecstasy. He would sing rapturous notes, intensely musical and pregnant with meaning. These, verily, reveal the heart of Utpala. His poems give expression to the philosophical doctrines of Kashmir Shaivism known as Trika system of philosophy in a devotional form. These occupy the same place in this system as the Vedanta Stotras do in the Vedanta philosophy.

 Adi Sankara

 Utpala's philosophy is as deep as that of Adi Sankara, though, perhaps, more devotional. He believes in self-surrender and love. He uttered his poems in ecstasy which were noted and written down by his disciples. He was so deep in divine rapture that he had no body consciousness and when he came to it once and found almond blossoms strewn on the ground, he uttered; "O Shiva, Bhaktas have adorned You with flower wreathes. Only I fall back in adoring You", and instantly went into Samadhi. Again, while running in divine ecstasy, his locks would get entangled in the low-hanging branches of trees and he would feel that Shiva was catching hold of him. He would then sit there and be in meditation for long periods.

 Utpala's poetic works were compiled by his disciples - Sri Rama and Adityaraja. Later a great scholar, Vishwavasta, divided these into 20 Stotras assigning a heading to each. It is also said that Utpala himself had assigned the headings Sangrahastotra, Jayastotra and Bhaktistotra to 13th, 14th and 15th Stotras.

 This great work came to be known as Shivastotravali (a rosary of hymns to Shiva). Commentary in Sanskrit has been written to this work of Utpala by Kshemraja, the fourth in line of disciples. Utpala was followed by his pupil Lakshmangupta, who was the guru of Abhinavagupta.

 Shivastotravali (or Utpala-Stotravali) is so soul- stirring that once you read these Shlokas, you will continue to sing and muse on them. The ringing music in your ears will make you shed tears of joy and forget yourself. Kashmir's Persian scholars have termed it as Jnoon-e-Kamil (divine ecstasy of the sage). A stir is experienced while singing:

  <verses>

 "O Lord'! Stand by my side and listen to the definition in brief of pleasure and pain. What is union with The is pleasure and what is separation from Thee is pain."

 Isolational Joy

 Here you have the feeling of isolational joy that you experience by listening to the shrill voice of a morning bird or the continuous flow of a waterfall. Utpala, for all purposes, was a loving and pure- hearted mystic. As the chief characteristic of his language is symbolism, he appeals to all sections of people. He has the power to penetrate human feelings and enraptures one with his dynamic touch. His great utterance to this effect is:

  <verses>

 "O Lord! I may have increased desire for the objective world like other people but with this difference that I shall look upon it as Thyself without any idea of duality."

 The available works of Utpaladevacharya are as follows:

 Pratyabhijnya Karikas (or Sutras);

 Shivastotravali (with Kshemaraja's Sanskrit commentary and Hindi commentary by Swami Lakshman Joo); and

 Ishwara-Siddhi and Ajadapromatri-Siddhi.

A comparative view of the two Philosophies

by Jankinath Kaul "Kamal"

The six systems of Hindu Philosophy are Nyaya, Vaisheshika, Saankhya, Yoga, Mimaamsa and Vedanta. There are also many other schools of thought in India, but all are the variations of these six systems termed the Hindu Philosophy. To understand this clearly, we have to realize that the basis of all the schools of Indian Thought is the same which we call the Ultimate Reality, Supreme Consciousness, Brahman, Siva, Allah or God. All these schools of thought several conclude on common concepts which are :-

i) All accept the central cycle of Nature, which is without beginning or end. This consists of vast phases of Creation, Sustenance and Dissolution.

ii) All accept that life and death are but two phases of a single cycle to which the soul is bound. This is because of the ignorance of the true nature of things.

iii) All accept Dharma as the moral law of the universe that accounts for these central cycles of Nature, as well as the destiny of the human soul.

iv) All agree that knowledge of the self is the path to freedom and that Yoga is the method to attain final liberation.

All the schools of thought are, thus, but the fundamental interpretations of the Ultimate Reality. They are so inter-related that the hypothesis and the method of each is dependent upon that of the other. They are, in no way, contradictory to one another, as they all lead to the same practical end, the knowledge of reality and liberation of soul.

<verses>

'To get rid of evil and to attain permanent and supreme bliss', is the innate desire of every creature in the world.

Here is an attempt made to study a comparative view of the two schools of Indian thought, namely the Advaita Vedanta of Shankara and the Kashmir Shaivism, as these have great affinities with one another. Both advocate monism. Fundamentally, they have a single conception, but each develops it individually to suit particular minds. The physical reason for their individual development, apart from that of the mental, may be due to Historical background and Geographical situation of each.

Badarayana, probably, founded Vedanta in the plains of India while Durvasa expounded Trika Shaiva in the Himalayan ranges, the two being sobre and sentimental respectively. Vadanta is an enquiry into the nature of the Ultimate Reality while Shaivism discusses the nature of this ultimate Reality and explains the cause of the initial impulse in nature. The sources of Vedanta are Vedas and those of Shaivism are the Tantras, which give supplementary explanations to Vedic thought. Both are said to be of divine authorship. No doubt, they are the revelations favoured to great sages and seers of this ancient land. But neither objects the postulates of either of these.

Both of these evolved philosophies seem to have had prevailed in this beautiful land of Kashmir since the very early times i.e. the first century A. D. or earlier. This is evident from a keen observation of the performances of daily and occasional rites and rituals by the Kastimiri Pandits even upto this day. Hymns from the Vedas and recitations from the Tantras are included in all kinds of such performances, simultaneously. Even later hymns like Mukundamala- a hymn to Lord Vishnu, and Sivamahimnastotram- a hymn to Lord Siva - the supreme deities of the two philosophies, are recited and worship offered simultaneously by devotees in traditional way. By this we understand that people in this land of Kashyapa have from the very early times been accommodating perhaps because of their gift of intelligence from Nature. They always assimilated what came their way. According to Dr. Aurel Stien," the Brahmins absorbed Buddhist Faith and lived in harmony with their brethren who were converted to this faith in the valley. Thus the old religion here seems to have been polytheistic, of course, with special inclination towards ritualistic Shaivism.

Kula system of Shaivism, advocating the highest form of Siva had been introduced here in the fourth century A. D. Krama system of Shaivism, connected with Raja-Yog, and Kundalini Yoga, which stress that vital air and mind are interdependent, also had been introduced here early.

Then, Sankaracharya (788-820 A. D.) visited this valley in the first two decades of the ninth century. He only re-established the true faith of Upanishads called the Vedantas. To check further deterioration caused by the split in Buddhisn, he explained the Upanishads in a system on the basis of Brahma Sutras in its commentary. He gave Vedanta Philosophy the right footing when he wrote his valuable commentaries on the ten principal Upanishads and the Bhagwadgita. He composed a number of hymns to different deities like Saraswati. Krishna, Skanda and so on, to give the unilateral direction to multi- farious faiths in the whole country. He gave practical instructions that worship of different deities leads to the same goal, the Ultimate Truth on realization.

In his hymn to Dakshinamurti, Sankara's conception ultimate reality is the same as that of Pratyabhijna, reintroduced by Somananda and Utpalacharya, in Kashmir. To examine a comparison, let us study the following:

<verses>

"He, in whom this universe, prior to its projection was potentially present like a tree in a seed, and by whom it was wrought to its multiform by the magic, as it were, of His own will or in the manner of a great Yogi out of His own power, to that Supreme Being, embodied in the auspicious and benign Guru, I offer my profound salutation."

And <verses>

"By His own will the Supreme Lord, the essence of Knowledge (Supreme Consciousness) projects causelessly like the Yogi into this multiformal world."

Again, in the first stanza of the Dakshinamurti Stotra, Sankar, says:

<verses>

which means: "Who, by Maya as by dream, sees Himself the universe which is inside Him, like unto a city that appears in a mirror, (but) which is manifested as if without." In the commentary to this stanza in his book entitled 'The Hymns Of Sankara', Dr. T.M.P. Mahadevan points out: "It is to be noted that in this hymn Sankara employs certain key-terms and concepts of the Pratyabhijna system known popularly as Kashmir Shaivism. The illustration of the mirrored city is found in the pratyabhijna works". Thus the people of Kashmir seem to have been influenced by the Vedanta Philosophy of Sankara as well as by the ancient Shaivism which later developed into Kashmir Shaivism.

Earlier two great Shaiva families of Sangamaditya and Atrigupta had migrated into Kashmir, when King Lalitaditya (699-736 A. D.) ruled here. They practised Tantric Shaiva rituals. These had already influenced the thought of people here when Shankara's Tantric Philisophy spread and influenced the Trika also. This leads us to think that Shankara must have had personal touch with some founder-writers here. To illucidate this we quote the following passage from the book entitled 'Abhinavagupta - An Historical & Philosophical Study' by Prof. Dr. K. C. Pandey :

"On the authority of the Rajatarangini (Ch. V, 66) we know that Bhatta Kallata, the pupil of Vasugupta, was a contemporary of Avantivarman, King of Kashmir (855-883 A.D). There he is referred to as 'Siddha.' It is, therefore, evident that at that time he was an old man of established reputation. Vasugupta, the teacher of Kallata, therefore, it is natural to suppose, belonged to the preceding scholastic generation extending from about 825 to 850 A. D. We shall, therefore, not be wrong if we say that Vasugupta gave a systematic form to the philosophical ideas of the monistic Tantras in his Siva Sutras in the next decade after Shankaracharya's visit to Kashmir towards the end of the second decade of the 9th century A. D." - (Page 154)

Thus, the mixed faith that the people of Kashmir had professed so for developed into a philosophical system when Vasugupta and Somananda gave Spanda and Pratyabhijna thoughts during the middle and latter part of the 9th century respectively. The Trika system of philosophy which had appeared on this earth through Durvasa, was in this way re-introduced by Siva's will, for the welfare and spiritual development of the people of Kaliyuga. Srimat Swami Lakshman Joo, in one of his lectures on Kashmir Shaivism says, "Like Vedanta, this system endeavours to remove the innate ignorance that separates the individual from the universal."

Then, what are the points of difference between these two established philosophies?

There is no difference so far as the aim of both is concerned. Both the monistic philosophies aim at the realization of the Ultimate Reality, which one calls Parabrahman and the other calls Parama Siva. So Paramasiva or Parameshwara is that ultimate Reality, which the Vedas declare as "This world came out from the Eternal Existence which is one, the only and without the second."

<verses>

But there are points of difference in so far as their composition is concerned. On the basis of Sankhya, the two philosophies hold that the universe comprises of tattwas (or categories).

Twenty three are common in both:

Five Bhutas - (Elements)

Five Jnanendriyas (Organs of cognition)

Five Karmendriyas (Organs of action)

Five Tanmatras (subtle elements)

Three Antahkaranas (internal organs)-Mind, Intellect & Ego.

The points of difference are:

i) In Vedanta the twenty-fourth category is Prakriti and the twenty-fifth is the Purusha, which is known as the Supreme Being (Parameshwara). He is ever pure and is not tainted with the stain of worldly corruption, just as no amount of dirt can ever alter the chemical purity of gold in a gold ring. Therefore, soul or self in Vedanta means the universal Soul, Paramatman or Supreme Spirit. This is identified with Purusha, the efficient cause of the manifest world. It brings all change by its mere presence as the sun brings forth the spring flowers.

Trika, on the other hand, adds thirteen more tattwas to the twenty-three of Sankhya. These are:

Prakriti - the world of difference which has the quality of being affected,

Purusha - the limited individual,

Six Kanchukas or sheaths - They are the limiting adjuncts on the individual in respect of space, Knowledge, interest, time and authorship.

So far this is all impure knowledge.

Five more tattwas are considered to be in the field of Pure- knowledge. These are the five energies Parama Siva called consciousness, bliss, desire, knowledge and Action. Kashmir Shaivism postulates the single reality of Siva with two aspects - one Transcendental and the other Immanent like two sides of one and the same coin. The first is beyond manifestation. But both are real as the effect cannot be different from the cause. It is said:

ii) Vedanta discusses the relationship of God, Matter and World. The central theme of the Vedanta Sutras is the philosophical teachings of the Upanishads, which concern the nature of these three relative principles. This includes the relation between the universal soul and the individual soul. Shankaracharya explained, for the practical purposes, this union in his monumental commentaries in the 8th century A. D.

The system of Kashmir Shaivism deals with the three-fold principle of God, Soul and Matter, which gives it the name Trika. Vasugupata ( 9th century A. D. ) received the Siva- Sutras by inspiration and explained these to preserve for man the principle of monism which existed in the Tantras, also known as Agamas. This revived an understanding of truth in its ultimate form.

iii) In Vedanta, Maya, is a means of operation. It is not a substance. It is the force which creates illusion of non-perception in nature. It is the dividing force or we may call it the finitising energy which creates form in the formless. The world is known as Maya because it has no reality. It is only an appearance of fleeting forms. The real is never affected by the unreal as the ground is never made wet by a mirage. Maya is ignorance (avidya) when it operates the individual mind. It vanishes when the knowledge of reality dawns just as the morning mist dissipates on rising of the sun.

In Kashmir Shaivism Maya is the power of contraction of the five universal modes of consciousness, called the Kanchukas or sheaths. The power of contraction works thus:

Eternal Existance contracts into time
All-pervasiveness contracts into Space
All-completeness contracts into desire
All-knowledge contracts into limited knowledge
and, All-powerfulness contracts into limited power

Maya-shakti, as it is called here, produces Purusha and Prakriti which together establish the dual world of mind and matter. Here it is termed Maya-Granthi, as it becomes the cause of bondage. As un- divided power of Siva, Maya is not separate from the reality either. As the gross power of consciousness it is called Maya-Shakti, which grants liberation to the contracted soul. The influence of Maya is evident in the law of Nature. Every period of action is followed by a period of rest just as sleep follows action.

iv) In Vedanta we are required to pass through the four-fold discipline which consisis of: viveka - Discrimination vairagya - Dispassion shat-sampat - Right conduct (six-fold ) :- a) Mental quietness; b) Taming the mind; c) Abstinence; d) Endurance; e) Confidence; and f) Steadiness.

mumukshutwa - Desite for liberation. (Tattwabodha of Shankaracharya) 2(b).

There are also three kinds of students who advance towards self-realization. They are those :

 i) who act with zeal and faith,
ii) who act for the good of humanity,
iii) who are immersed in meditation.

But in Shaivism it is said: <verses>

'There is no consideration of first being worthy of it. There is no restriction of caste, creed of colour for getting admission to this shaiva order. This naturally must mean that it is the intelligent who can grasp this advanced philosophy, being the lastest development on all the others. For the fine intellects no restriction is imposed. But there are grades in Diksha-initiation. They are :

1. Samayik - when the disciple is given the training of proper discipline.
2. Putrak - when spiritual knowledge is imparted to the disciple.
3. Acharya - when the disciple becomes Acharya (preceptor) and imparts knowledge to other disciples.
And
4. Siddha- - The perfect being. (vide Tantraloka) 3 (c)

v) Divine Grace is anugraha in Vedanta and shaktipaata in Kashmir Shaivism. Both the philosophies understand it to be unconditional. They are in complete agreement on this point. Vedanta says that intellectual power, study of the Vedas and even spiritual instruction are persuaded by divine grace alone :-

<verses>

'It is by Lord's grace that one is led to monistic practices.' Again, the Upanishads declare :-

<verses>

'Atma can be realized by him whom He favours and to whom He reveals Himself.'

In Shaivism also it is Shaktipaata that makes self- recognition possible.

<verses>

'One is directed towards the preceptor as if tethered with a rope' .

<verses>

'There is no human effort to earn shaktipaata'.

It is the independent will of Lord Siva to grant shaktipaata or divine grace to any one at any place and at any time.

vi) Badarayan's viewpoint is the outcome of the various schools of thought of his day, as there existed Ashmarthya, Audulomi, Kaashakritsna and others who had held different views previously. His is the accepted classic of the Vedanta system to-day. It was endorsed and expanded by Gaudapada and Shankaracharya through Maandukya karikas and Prasthanatrayi respectively. Vidyaranya held the same view in his Panchadashi.

Likewise, we find that the polytheistic faith with greater inclination towards Shaivism developed into Kashmir Shaivism or Trika philosophy with the advent of Vasugupta and Somanandanatha. This peculiar philosophy developed in Kashmir and includes almost all the previous thoughts. It was further adored by Kallata, Utpalacharya and later by Abhinavaguptapada. Siva-Sutra, Sivadrishti, Spanda, Ishwara- pratyabhijnavimarshini need special mention in this context. Besides this, Abhinavagupta's Tantraloka and Paratrimshika Vritti form the encyclopaedia of Kashmir Shaivism.

To sum up, if we study both these philosophies with interest and zeal, we shall find that both lay stress on the practical aspect, which is realization of the Self. Both enable all to realise the teachings during one's own lifetime. Their individual developments lead to the common goal - Realization of the Supreme Reality - where there is no experience of duality and hence no sorrow. It is the state of absolute bliss. It is the stateless state. The vedas declare :-

<verses>

Truth is one but the wise give it in many ways'.

Although Kashmir Shaivism can hardly be grasped until all the six systems of philosophy are comprehended, yet no such system of India will be complete without this. No doubt, Tantras suffered a great criticism from the western and eastern scholars, due to their esoteric or symbolic character. But thanks are due to Sir John woodroffe (Arther Avalon), who was the first to defend the outraged Tantras. In the foreword to his book entitled 'The Garland of Letters', Dr. T. M. P. Mahadevan (professor Emeritus, Centre of Advanced study in philosophy, University of Madras) writes :-

"The decent Indian mind that had developed a deep-rooted prejudice against the Tantras became awake to their excellence after the pioneering work of this great foreigner.''

He made their meaning clear and helpful for understanding the culture of India. Therefore, it is imperative that this line of traditional literature should properly be understood. Then it will be convincing to the common man that Kashmir Shaivism gives the detailed analysis of the ultimate Reality, which Vedanta already explained on the basis of Saankhya Philosophy.

REFERENCES

1. Stein, Dr. Aurel, Rajatarangini (Tr.)
2. Adi Shankara, (a) Dahshinamurti Stotra (b) Tattwabodha.
3, Abhinavaguptapada, (a) Ishwarapratyabhijnya Vimarshini (b) Paramartha-sara, and (c) Tantraloka. Pub. The Kashmir Series of Texts & Studies, Srinagar.
4. Mahadevan, Dr. T. M. P. The Hymn to Sanhara, Madras, Pub. Ganesh & Co.
5. Kaul, Jankinath, "Trika Shasana Ka Aavirbhava,' in MALINI, Pub. Kashmir Shaiva Institute, Gupta Ganga, Kashmir 1870.
6. Pandey, Dr. K, C., Abhinavagupta - an Historical & Philosophical Study, Pub. Chowhhamba Sanskrit Series office, Varanasi.
7. Lakshman Joo, Swami; Lectures on Kashmir Shaivism (unpublished)
8. Chandogya Upanishad
9 Dattaatreya, Avadhoota Gita.
10. Mundaha Upanishad.
11. Woodroffe, Sir John. The Garland of Letters. Madras, Pub. Ganesh & Co.

"Immersed in Samadhi, he never moved out for 20 long years"

- Jankinath Kaul 'Kamal'

In the middle of the 19th century AD there lived a Brahmin named Shukdev at Chinkral Mohalla, Srinagar. The Brahmin was a Purohit and lived a pious life. Around 1852 AD (1910 Bikrami), a son was born to him. According to his horoscope, it was predicted at his birth that the baby would grow to be a great saint. Nobody could imagine at that time the great spiritual heights that Swami Ramji would attain in his life later.

Swami Ramji

The boy Ramji received instruction as Purohit; in those days modem education on Western lines was in its very infancy in this country. In his youth he came in contact with Shri Lala Joo Kokru, who was well-versed in Kashmir Shaivism through reflective heredity. Since Ramji also had a spiritual bent of mind, to which heredity and environment again must have contributed, he took to the study of Shaiva philosophy under Shri Lala Joo. His intelligence and interest brought to him a clear comprehension of this school of philosophy. As the adage goes, when you deserve the desire in you gets fulfilled by itself. When you really need help, it must come.

Later, Ramji met his guru, Sri Manas Ram Monga (or Maneh Kak as he was called) who was a great mystic saint of the time in Kula system of Kashmir Shaivism. He had great spiritual attainments and wanted that philosophy to spread through a line of disciples. Being a Siddha Yogi and eager to transmit the knowledge to a capable person who understood this subtle philosophy, the master found the true disciple in Ramji and transmitted Yoga to him by his divine touch.

Ramji devoted himself to the practice of Yoga in right earnest. He did not undergo the formal renunciation as a Vedantin usually does. He continued with his work of Purohit in a professional course and regularly attended Yajman's houses for conducting worship and religious rites for quite some time of his early life.

Naveh Naran

Swami Ramji had a great devotee in Pandit Narayan Das Raina, a merchant and houseboat owner of Srinagar at that time. In fact, Shri Narayan Das was the first to introduce houseboats in Kashmir. Among Kashmiris he was, therefore, known as 'Naveh Naran'. He was a man of high ideals. His simple habits, loving nature and cheerful behavior had earned a name for him. Swami Ramji is said to have been his family priest. The family honored Swamiji and all his requirements were met with pleasure by Sri Narayan Das.

Swami Ramji, with his comprehensive study of Kashmir Shaivism and severe practice of Yoga, got well established in the system. Now he wanted a secluded place. He found a congenial one at a fellow-disciple's home at Safakadal. When a flower is in full bloom, it gives out fragrance. Swami Ramji was now a Siddha Yogi. Discerning people who could recognize his worth came to him. Common people too thronged round him to invoke his blessings. This disturbed the family life of his fellow-disciple. Realizing this, Swami Ramji one evening called on his admirer and worthy Yajman, Sri Narayan Das, at Fatehkadal.

"Naran Joo: I want to be in seclusion. Will you provide me with a place to -live? " he told his trusted Yajman. The noble Pandit was simply pleased to welcome the sage and offered a small three-storied house, which he owned, just 300 metres from his residence. The second storey of the small house was furnished. In a few days Swami Ramji moved to this room. Here he carried out his spiritual practice (Sadhana) and taught the Shaiva-Agama (Advaita Kashmir Shaivism popularly known as Trika philosophy) to worthy disciples like Swami Mahtab Kak, Swami Vidyadhar and Swami Govind Kaul who had been his personal devotees and received inspiration and his personal guidance to rise to their full stature in their time.

Scholarly Exposition

Many more devotees and admirers, mostly householders, were attracted towards him by his scholarly expositions of the Agama and Yogic wonders. He was the greatest Yogi of his time in Kashmir. His mere look or touch was bound to make a person a changed one. He wielded a wonderful Shaktipata. Even Maharaja Pratap Singh, the then ruler of Kashmir and a discerning devotee, is said to have approached him for blessings. In his later years Swami Ramji is said to have sat, with knees to his breast, at his Asana (seat) and did not move out for 20 long years. Here the saint-philosopher imparted Yogic instructions to deserving disciples and delivered discourses on Trika philosophy for hours together to his listeners who were spell-bound to see him immersed in undisturbed Samadhi.

(To enlighten his own disciples he (Swami Ramji) openly displayed, even while in body, his own Shaivahood, by remaining in Samadhi continuously for four hours daily).

Stories about his Siddhis are still current in the valley The separate house where Swami Ramji lived is now the famous Shri Rama-Trika- Shaivashrama. Devotees and admirers are heard chanting devotional hymns and recitations from Shaiv-Agamas up to this time.

Shaivashrama

Shri Narayan Das and his wife, Srimati Arnyamali, were greatly devoted to Swami Ramji, who from the* family priest had now evolved to be their spiritual Guru. They had been serving him and looking to all his needs and convenience with great love and devotion. On May 9, 1907 (about 1964 Bikrami), the couple was blessed with a son. When the news of the birth of this baby was instantly conveyed to Swami Ramji, it is reported that he got up to dance and uttered:

"I am Rama and the child be named Lakshmana."

(Even in his old age, Swami Ramji lost his body- consciousness out of divine joy at the auspicious birth of my Master (Shri Lakshman Joo), singing 'I am Rama and he (the new born) be named Lakshman' and danced in joy).

Divine Being

He believed that a divine being had taken birth in the form of the child. Truly so, the child, who was named Lakshman, showed signs of abnormality as he grew up. Swami Ramji encouraged the anxious parents and conferred blessings on this divine child. He had recognized divine features in the child who would often go into fits. Once when the parents approached Swami Ramji to express their anxiety about the child he sent them back with a remark.

"..What happens to him, may be graced unto me." Thus the child, Lakshman, entered boyhood under the spiritual care of this great sage, who later initiated him into Gayatri Mantra, Pranayama and certain Yogic practices.

(There lived the renowned saint, his Holiness Swami Ramji, the Shaiva teacher of my Master - Swami Lakshman Joo).

Knowing that he would not be in the mortal coil L till the divine boy attained maturity, the sage L entrusted his future initiation into the-Shaiva order to his chief disciple, Swami Mahtab Kak.

Entrusting his craving disciples and the seven- year old Shri Lakshmana to the charge of Swami Mehtab Kak, his principal disciple, he (Swami Ramji) entered the real abode of Shiva by giving up his body).

After a few years, Swami Ramji left the body in 1915 AD (1971 Bikrami Magha Krishnapaksha Chaturdashi) to merge in the Divine Universal Self of which he had been an embodiment.

Divine Rapture

Swami Ramji was sometimes heard by his close disciples uttering in divine rapture his experiences of Supreme-Consciousness and here is given a verse (Shloka) from his pen:

(On accepting the Truth from the mouth of the Master, whose word is the sacred text, all my ignorance got dispelled. The mind (Chitta) dived deep in the ocean of consciousness eager to taste the loving nectar of equality. The web of thought calmed down in the state of unqualified meditation. Thus the  Supreme-Consciousness inexpressible is revealed to me in its perfectness.)

The Supreme Peace

by Jankinath Kaul 'Kamal'

The Upanisad (Kathopanisad) speaks of the secret Brahman:

ya esa suptesu jagarti kamam kamam puruso nirmimanah
Tadeva sukram tadbrahma tadevamrtamucatye
Tasminllokah sritah sarve tadu natyeti kascana Etadvaietad
(Kath II.ii8)

'Purusa, who keeps awake and goes on creating desirable things even when the senses fall asleep, is pure; and He is Brahman, and he is called the Immortal. All the worlds are fixed in Him; none can transcend Him. This is That'.

The knowledge of the unity of the self, though validated by proof and reiterated more than once, does not find a lodging in the hearts of those Brahmins of insincere intellect whose minds are swayed by the intellect of numerous logicians; therefore, the Upanisad, being eager to inculcate it, says again and again:

agniryathaiko bhuvanam pravisto
rupam rupam pratirupo babhuva;
ekastatha sarvabhutantaratma
rupam rupam pratirupo bahisca
(Kath. II.ii.9)

'Just as fire, though one, having entered the world, assumes separate forms in respect of different shapes, similarly, the self inside all beings, though one, assumes a form in respect of each shape; and (yet) it is outside'.

Another mantra follows with another illustration of Air:

vayuryathaiko bhuvanam pravisto rupam rupam pratirupo babhuva
ekastatha sarvabhutantaratma rupam rupam pratirupo bahisca
(Kath. II.ii. 10)

Here the contingency arises - If the one entity is the self of all, the sorrowfulness of the world will belong to the Supreme Brahman itself. The Upanisad answers:

suryoyatha sarvalokasya caksurna lipyate caksusairbahyadosaih
ekastatha sarvabhutantaratma na lipyate lokadukhena bahyah
(Kath. II ii. 11)

'Just as the sun, which is the eye of the whole world, is not tainted by the ocular and external defects; similarly, the self, that is but one in all beings, is not tainted by the sorrows of the world, it being transcendental' .

eko vasl sarvabhutantaratma ekam rupam bahudha yah karoti
tamatamastham ye nupasyanti dhiraste'sam sukham sasvatam netaresam
(Kath. II.ii. 12)

'Eternal peace is for those (and not for others) who are discriminating and who realize in their hearts Him who (being the One, the Inner Controller, and the Inner Self of all) makes a single form multifarious'.

nityo nityanam cetanascetananameko bahunamyo viddhati kaman
tamatamastham ye anupdsyanti dhirastesam santih sas'vafi netaresam
(Kath. II.ii 13)

'Eternal peace is for those (and not for others) who are discriminating and who realize in their hearts Him who (being the eternal among the ephemeral, the consciousness among the conscious) alone dispenses the desired objects to many' .

This was spoken by Yama to Nachiketa, an intelligent and earnest boy, who had approached the former in order to know the Truth, the Supreme Peace. Then Nachiketa, the inquisitive and self-reliant boy, put a question to the teacher Yama:

tadetaditi manyante nirdesyam paramam sukham
katham nu tadvijaniyam kimu bhati vibhati va
(Kath. II. ii. 14)

'How shall I know that supreme, unspeakable Bliss which they realize directly as "This" ? Is it self-effulgent ? Does it shine distinctly ? Or, does it not ?'

Yama answers how it is both self-effulgent and shines distinctly (or multifariously):

nk tatra stiryo bhati na candra tarakam
nema vidyuto bhanti kuto yamagnih
tameva bhantamanubhati sarvam
tasya bhasasarvamidam vibhati
(Kath. II.ii. 15)

There - is Brahman which is one's self- the Sun does not shine (i.e it does not illuminate that Brahman, though it illumines all). Similarly, neither the moon, the stars nor these flashes of lighting shine; how can this fire, that is seen by us, shine ? In short, all, inclusive of these that shine, shine according as He, the supreme Lord shines. Just as hot water, fire-brand etc, owing to their contact with fire, burn according as the fire does, but not independently; similarly, it is verily by His effulgence (tasya bhasa) that all this (sarvamidam) - the sun etc, shines variously (vibhati). This being so, it is that Brahman itself that is effulgent and shines variously. Through the various kinds of effulgence in the effects, it is known that the characteristic of luminosity is intrinsic in that Brahman. For that luminosity which does not exist naturally cannot impart itself to others; for a pot etc. are not seen to illuminate others, whereas luminous things like the sun etc are seen to do so.

by Jankinath Kaul 'Kamal'

The Pratyabhijna School is quite akin to the non-dual vedantic thought of Ajatavada explained by Gaudapada. Vasugupta was the first propounder of Shaivism in Kashmir. He flourished in the middle of the late Eighth Century A.D. Worship of different deities, Yoga systems and Shaiva faith have already been in practice here. According to Dr. K.C. Pandey, Kula, and 'Krama' system of Shaivism existed here much before Atri Gupta and Sangamaditya were invited by king Lalitaditya (725-761 A.D.) to settle in Kashmir. 'Agamas' are believed to be as old as 'Vedas'. It is natural that after the lapse of a certain cycle of time an established system of ' hought begins to fade away. Its revival, which emanates from God Himself, is also natural. Shaivism was thus revived in Kashmir when Lord Shiva Himself revealed 'Shiva-sutras' to Vasugupta in the vicinity of Harwan Village. He re-established the faith by explaining the Sutras to his disciples. With this he combated the growing Buddhism in Kashmir. This faith developed into two school of thought-one Spanda system of thought and the other Pratiyabhijna Philosophy; Siddha Somananda's Shivdrishti explains the latter. His teachings were imbibed well by his disciple Utpaladev, who possessed a sharp intellect. This brilliant disciple reestablished the thought of 'recognition' with his illustrious work Ishwara - Pratyabhijna. It is stated that Utpala was motivated to write the Karikas at the request of his son Vibhramakara, who wanted to imbibe them. In this treatise Utpala reflects the wisdom taught to him by his preceptor. It is an exhaustive exposition of the Philosophy of Recognition. Persian Scholars of Kashmir have termed it Khird-i-Kamil, "Wisdom of the sage". Together with various commentaries on this book and other similar works there grew up a mass of literature round the Pratyabhijha Karikas of Utpala. This work assumed such importance that the whole system of Kashmir Shaiva philosophy came to be known as Pratyabhyha Darshan in India and the countries abroad.

We know little about the early life of Utpala, who grew to be a great mystic saint of Kashmir. This, however, comes to us by tradition that he lived somewhere at Nowhata in Srinagar and that his time was the middle of the ninth century A.D. This is also as calculated from the date available in Rajatarangini. From the colophones of the works of his contemporary authors and those who followed him, we know that he was a Brahmin and lived a married life. His father's name was Udayakara. Utpala was followed by his disciple Lakshmana Gupta, one of the preceptors of the great Abhinavgupta, who wrote an exhaustive commentary and gloss on this work.

Although Utpala's Ishwara Pratyabhijha is difficult to assimilate as it deals with abstruse logic, yet it is a perfect work on this philosophy It is not only a set of philosophic doctrines but also contains instruction on practical yoga. It is, therefore, interesting for aspirants of the highest ability, who can develop constant awareness of Supreme Consciousness. The three means advocated by Kashmir Shaivism in general are recognised in this philosophy. It is, however, known as Anupaya - the means without any means. The doctrine as summed up by Abhinavagupta is:

"Only the five great functions are to be followed. Since there is no existence of impurity, whence can there be any erosion: it is only a change in point of view. Otherwise, nothing has happened to Shiva. No Jeeva Bhava has been assumed by Him." (Abhinavagupta's commentary).

This doctine of 'Recognition' was explained by Somananda to Utpaladev with the help of the following illustration:

A girl and a boy whose marriage was fixed and who did not know each other, one day happened to sit together along with their relatives and friends at a fair. During this short company the girl served tea to the party in which one was her would-be groom. There was no stir of feeling in either of them. But while tea was being served, a common acquaintance gave a hint of the scheduled marriage to the one sitting by his side. Instantly a wave of the feeling of love ran through the bodies of both. The girl recognized her lover." In the same way 'Jeeva' recognizes himself in Shiva with the help of his preceptor. This is the philosophy of 'Recognition' in a nutshell. Utpala explained this more comprehensively than his teacher had. He sat and wrote his abstruse aphorisms during calm moments. It was his self-introspection which got established as philosophy. Gaudapada, the grand preceptor of 'Adi Shankaracharya' also had expounded a similar philosophy earlier. It is known as 'Ajatavada' in the Advaita vedanta philosophy. He says that nothing is born and so nothing dies. It is only the change in vision that fne world appears as such." Utpala explained the philosphy in his own way and convincingly too.

Tradition goes that Utpala, during the later period of I his life, would often be in spiritual ecstasy. His practices had ripened by the divine grace of Lord Shiva as a result of which he uttered notes full of divine rapture, intensely musical and pregnant with esoteric meaning. These utterances, verily, reveal the 'heart of Utpala'. He gave the same philosophy an exclusively devotional tinge. He sang verses in different tunes in praise of his Lord, expressing non-dual devotion, 'Abheda Bhakti'. He was so engrossed in ecstasy that he could notkeep a record ofhis composition. He 'floated' above bodyconsciousness.

Since divinity also recedes to duality more often than not, while the soul resides in the body, Utpala at times came down to it when he opened his eyes to look around, his spiritual joy predomenated in him. Filled with divine consiousness he would find his own mental reflection outside and get instantly drawn within. Once in spring, being in his ecstatic mood for long, Utpala opened his eyes and saw almond blossoms strewn by wind on the ground. At once he exclaimed: "Ah! devotees have performed worship and adorned the Lord with flower wreaths. Only I fall back." Uttering this he instantly got into Samadhi again.

Another time, while running in divine ecstasy, Utpala's locks got entangled among bushes. He felt that his beloved Shiva was catching hold of him. Imagining this he got drawn into meditation. To common people this may mean that Utpala was a psychologic abnoramlity with a soft heart. Since psychology has no approach to the spiritual field, as it is beyond the range of mind and matter, Utpala is known to have measured a considerable divine height. He needed not to sit for meditation. Shiva was always in his being just as Mother Kali's Divinity was always present in Paramahansa Ramakrishna's being. He sang in a melodious tune while panting for the final beatitude of Shiva, addressing him with earnest devotion. This speaks of the extent of his joy, the expression of which was termed Janun-i-Kamil - divine ecstasy of the sage by the Persian scholars.

Thus Utpaladev is said to have composed in this state a large number of verses many of which were collected and compiled by his disciples Sri Ram and Adityaraja. Finally, these were classified into twenty hymns by a great scholar Vishwavarata, who gave each hymn his own heading. The collection is named Utpala's Shivastotravali. This information has come down to us from Kshema Raja, a later author, and a disciple of Abhinavagupta.

In his exhaustive commentry on Sivastotravali Kshemaraj tells us, at the very outset of the book, that Utpala had, however, named three hymns himself. These are Sangrastotra, Jayastotra and Bhaktistotra - thirteenth, fourteeth and fifteenth chapters respectively as arranged in the book. Unplumbed deeps of one's heart get stirred as the rhythm on reciting of the verses touches one's ears. One sits rapt and breathless. A new life, a new course of study and meditation seems to begin. The centre of interest gets shifted. You continue to sing to yourself or the muse on the versified lines. Tears of joy, like pearls, trickle down the eyes and one virtually forgets oneself. Utpala addresses his beloved:

<verses>

O Lord: just, a while to listen to me
My pleasure and pain, in a nut-shell, I tell.

This being with thee is joy Supreme,
Bereft of thy grace, I suffer again.

Here you have a feeling of the joy of soltitude that is experienced by listening to the shrill voice of a morning bird or the continued flow of a waterfall. Utpala, for all purposes, was a mystic, a loving and pure-hearted soul whose example we much later again find in Lalleshwari, Nund Rishi and Ropa Bhawani. Swami Rama Tirtha was also one of such exalted modern saints.

As the chief characteristic of Utpala's language is symbolism, it appeals to all sects of people, especially to those who understand it. His power of penetrating human hearts enraptures one with his dynamic touch. He sang:

<verses>

O Lord: I may possess like common people, desire for enjoyment in the world. But with this difference that I should look upon these as thyself - without the least idea of duality.

Utpala laid stress on reconciliation of knowledge and devotion which practically means earnestness in knowing the self. He categorically expressed:

<verses>

"There is naught but thy existence in the Universe for those endowed with knowledge of self."

"Thy worship is great celebration for those who are blessed by thee."

Both these statements ever befit thy earnest devotees." Again he gushed

<verses>

"All their actions bear fruit who worship thee for their fulfilment. But every act of thy devotees who reside in thee is the fruit by itself."

These lyrical songs of Utpala are pithy and pierce through the very recesses of the heart of a devotee who is endowed with Divine grace. Utpala sang, rather uttered these notes like a singing bird, not for others but for himself, drowned into the Divine. His own feelings and emotions, joys and sorrows and above all his intense longing as an earnest seeker of spiritual Truth are vividly pictured in the hymns.

Utpala's philosophy of Recognition can be summed up in the lines of Carol Schnieder

"Being sad with you is more beautiful
Than being happy Anywhere else."

This exactly conveys what Utpaladeva says to Lord Siva.

[Sh. Janki Ntith Koul 'Kamal 'is a well-known scholar and writer. Recently, he got a prestigious award - a Certificate of Honour - from the President of India.]