Roopa Bhawani
in Kashmiri Language and Literature
by Dr. A. N. Raina
SANSKRIT:
In Kashmir, poetry has ever
been true to religion and thought. In early times
Sanskrit was the Language, mainly Musical. It was
the voice from the depth of heart, not a verbal
exercise, tinged with any affectation but a simple
and sincere expression of thought and knowledge
preserved for the good of mankind. It was the
glorious age of this language in Kashmir when
scholars and researchers dived deep to unearth the
treasures by the giant intellects whose
characteristic zeal for divine wisdom enabled the
preservation of knowledge and spiritual
experience.
SHAIVISM:
It is believed that phonetic
distortion and decay in Sanskrit gave rise to
Apabhramsha followed later by Prakrit. Kashmiri
emerged as a language towards the close of the
14th Century when it assumed some form in its
original base of Sanskrit. Till then Shaivism had
expressed itself as the doctrine of Self
recognition. The doctrine had made an appeal with
its love and devotion regarded as the two main
planks of this faith. Giant intellects like
Abhinava Gupta, Utpaladeva, Kshemendra and other
seers and scholars had enriched this thought and
culture with their admirable contributions. As a
doctrine of soothing thought Shaivism inspired
love and affection in human hearts discarding all
the painful and tortuous methods of seeking God.
This soothing faith found a wide appeal across the
Himalayan frontiers into Tibet, China, Kabul,
Kandhar and Bactria. Intensive intellectual
activity covered a vast field of literature in
Philosophy, Poetry, Chronicle writing and
rhetorics. Kashmir was not a forgotten land of
mountains intellectually and spiritually isolated
but an illumined literary heaven shedding light of
knowledge and wisdom across its Himalayan borders.
ISLAM
With the coming of Islam,
Hinduism come under the influence more refreshing
and deeply protestant. Islam, it is to be
admitted, gave a jolt to Hinduism in its spiritual
slumber of ages. The Buddhism with its virtuous
path for life had discarded the fighting element
in man. However, the onslaught of Islamic faith
could not alter and dive deep into the philosophic
and spiritual attainments of Hinduism. May be
Islam in its beginning resorted to force but, as
time passed force created a subdued apathy in
hearts. Passion, rage, and physical conquest made
no appeal to people and failed to overpower the
good in man. The result was the reflective minds
dominated head and heart imploring the need of
some sort of spiritual discipline for the daily
conduct in life. It was this feeling that
stimulated into a rational view when Sufism
emerged as a doctrine of oneness based on
tolerance and unity. It was a healthy approach to
religions based on essential unity for human
happiness. A harbinger of peace Sufism or
mysticism served Islam in the real sense of the
term.
KASHMIR:
Sanskrit suffered change and
what followed is known Apabhransha that followed
Prakrit. Philologists traced the merger of
languages in time and in Kashmir both Apabhransha
and Prakrit ultimately merged into Kashmiri - the
modern Kashmiri of Lal-Ded.
Kashmiri, it may be
mentioned developed as a language, not as a
dialect. It emerged in a scientific manner well
rooted as it was in its antecedent Sanskrit.
Within the Panjal ranges and Kajinag mountains
Kashmiri became the mother tongue of those peace
loving inhabitants who steadily settled to an
appreciation of regular phonological
correspondences of certain words and syllables
which indicate common roots. Sounds may have
suffered a little change here and there in certain
positions to a degree but the identity was
retained. To mention some of the basic words at a
glance still in common use among many are Prakash,
Sumran, Shabd, Rishi, Sunder, anand, Samaya,
Prabhat, etc.
Koshur as Kashmiri is
called belongs to the Dardic group profoundly
affected by the Indo-Aryan spoken Sanskrit and
during over two thousand years a part of the
"Sanskrit Culture World" it was
Yogeshwari Lalla (Lal Ded) whose Vaakh laid a
sound foundation of this language. Her Vaakh
passed from mouth to mouth in the beginning. Her
four-line stanza Vaakh in Kashmiri poetry forms
the base of modern Kashmiri. Her verse was uttered
with all seriousness saturated as it is with
philosophic thought to be pondered over and not
only sung and enjoyed. These stanzas became food
for deep thinking and in the words of Lal Ded
herself "My Guru gave me but one precept -
from without withdraw your gaze within, and fix on
the inmost self."
It is necessary to
mention here that her Guru "Siddha" had
an important place in her spiritual attainments.
Philologists may have
taken pains to study the original form of Kashmiri
but the conclusion is accepted by all that
Bhaskara's Lalla-vaakh in Sharda script is to be
taken as authentic in modern Kashmiri.
It may not be a
digression to say that language has its own rhythm
of origin and growth. Time punctuates its
pulsation. Nature provides elements for its
enrichment. It is then that a language assumes its
form. It enters deep into human mind. Some
believe, may be rightly too, that the origin of a
language is always divine. It flows out or even
sprouts forth from the depth of soul destined to
be its progenitor. So has it been with Kashmiri
also.
LAL-DED:
Lal-Ded the well known
saint-poetess irradiated a deep and impalpable
influence with her verse during the 14th century.
Her verse had a transforming power of engendering
purity and human brotherliness.
Her message found the
response among the people irrespective of caste
and creed. Her sayings established a tradition of
harmony and tolerance which is our priceless
heritage. There is not a Kashmiri, Hindu or
Muslim, who had not some of her Vaakhs at the tip
of his tongue. Her Vaakh or pithy poems containing
spiritual experience documented in a form which is
of immense value to the seeker. These are inspired
speech.
Undoubtedly the
progenitor of modern Kashmiri Lal-Ded is the first
among the moderns not only chronologically but in
modern quality of interrogation and expostulation,
to her poetry. Her poetry comes alive for us even
today.
The close of the 14th
century brings to end the age of Yogeshwari Lalla.
Till then her Vaakh had established itself and
spread like fire in the valley of Kashmir. A
climate of modern Kashmiri had covered itself the
entire mind and senses of people who readily
accepted this Shaiva-Mystic whose minstrel
wanderings earned for her the name of divine
Mother.
NUNDRISHI:
It is time to see how after
Lal Ded followed the line of Sheikh Noor-ud-din,
reshi of Chrari-sharif in his Shrukhs educating
spiritually the people of Kashmir for over fifty
years (1377-1438 A. D.), in a simple vernacular.
The theme, form and tone, was essentially that
used by Lal-Ded in her Vaakhs. Of literary
interest these pithy verses formed the correct
coin of common speech. It is true that Persian
influence intensified, but it also is true that
interests widened towards a humanist awareness.
The modern Kashmiri was taking birth towards an
enlightenment and understanding. New words bring
new life and standard of literary language
develops towards a form of linguistic discipline.
By the close of 13th century the age of Yogeshwari
Lalla and Nundrishi come to close. Till then her
Vaakhs and his shrukhs had established as a
corrective for human mind and intellect.
RUPABHAWANI:
By the first water of the
18th century when Rupabhawani passed away (1721
A.D ) Kashmiri language had undergone considerable
change during about three centuries since the time
of Lallashwari. With the coming of many Iranians
from Iran where persecution by Timur drove away
rich crop of scholars and seekers. Essentially
these Savants after finding an asylum the happy
valley of Kashmir ushered is that branch of
Islamic mysticism known as Sufi-cult. And when
Rupa Bhawani appeared on Kashmir scene a synthesis
of Hindu and Islamic mysticism had already come to
birth. In the back drop of this harmonious
attitude to life Rupa Bhawani became its vocal
interpreter. She became a seer for search but she
was Search for herself having attained perfection
from her very birth. Rupa, a spring of
spiritualism, was destined to attract people from
all faiths. Rupa's life reveals a course of events
divine indeed but destined to fulfil a purpose.
There was spiritual illumination as it were from
her very birth. Faith moves mountains as such the
palatial house of Pt. Madhojoo Dhar, acquired a
sort of divine dimension. Rupa Bhawani will live
so long as her verse is there. It is therefore,
imperative that her Vaakhs be understood to the
extent possible. In this respect a word about her
verses will be to the point. Admirable as the
attempt of Sh. T. N. Dhar, who brought out a
volume on "Life, teachings and Philosophy of
Rupa Bhawani" in1977 is one cannot but value
this attempt as a contribution to the literature
and language of Kashmir. Any attempt as a critical
study of her divine verse depends on a careful
study of her text prepared by this studious
researcher.
That Rupa was light
herself, there is no doubt about it. Her
utterances are saturated with wisdom, divine
learning nothing unusal about her, spiritual
experience and attainments. She admits herself to
be the spark of great Brahman destined to proclaim
"Soham". This message was readily
accepted by the Hindus and Muslims alike. It is
here that mention of Sufi thought seems necessary.
It has already been
mentioned that many Iranians had come to Kashmir
and there was an effective influence of Sufism
here. These Sufi Saints like Shah Sadak who tried
to measure his spiritual strength with Rupa
Bhawani made him accept her superior attainments
when Shah Sadak spent years in penance in upper
Lar. The reply of Rupa Bhawani to Shah Sadak was
"Surat-ma-zeth". By this time cultural
mingling had effected itself and spiritual
contacts had brought about identical views and
approach to the quest of spirit. Hazrat
Hashimbin-Mansoor had already declared "Analhaw"
in 1900 A. D. The thesis his book "Kitabul
Tawasoon" was "I am truth, God".
In Kashmir the times had
changed since the day of Avantivarman (855 to 883
A. D.) of Utpal Dynasty, remembered even today
with his temple at Awantipur. His court was
adorned by two eminent poets Ratnakar and
Anandvardhan. The modelling and drainage system
and the drudging of the Jhelum mouth at Baramulla
was taken up by Suyya the founder of Suyyapur (Sopore).
It may be of interest to mention that the Tantrics
opposed to the Brahmins were again in power for
some years but rebellion and the economic
devastation brought misery to the people. The
Rajput of Lohar Dynasty ruled Kashmir like the
rest of India for more than a century when
Kshtriya rituals entered the Brahamnic cult. As is
common with despotic rule the whole period
suffered from murders, suicides,
corruption-material and moral- a record of which
has been prepared by Kalhan Pandit who followed in
the 12th century in the reign of Jayasinha. The
mysticism from Iran was a slow but soothing stream
aimed at raising up of moral and spiritual values
and oneness of God. Therefore, Kashmiris readily
accepted it in all its traits in which the Reshi
order of Nundrishi was also contained. So Kashmiri
thinking evolved out of a happy amalgam of
Sanskrit, Buddhist and Islamic values.
Now is the turn of the
text of Rupa Bhawani's verse, in diction, style
and cumulative expression.
STYLE
We owe it to a Brahmin
Pandit Kesho Bhat of Rainawari Srinagar, who
prepared the text of the Vakhs of Rupa Bhawani
originally in Sharda, seen and revised by late
Pandit Hara Bhat Shastri before these were
published by Kasho Bhat himself. "These
Vaakhs of the Divine Mother do not seen to have
gained much currency during the last 250 years.
There is no record
of any writing to show that
any attention was paid to interpret these
verses". It beggars not for a rise towards
climax. The reasons are not far to seek. It
required a careful study of the original text now
available in a volume. Original to the core these
Vaakhs need reading over and over again. This
diction requires thought and understanding of a
high order for which it is essential to have some
basic knowledge of Shastras. Her thoughts as
expressed in her verse leave much to ponder over
before realising the meaning. Thus there is more
than what meets the eye. It is then that a reader
becomes aware of the fact that Rupa Bhawani had a
Yogic stand, all her own, in the domain of spirit.
She is perfect and as such there is no beginning
of an idea of philosophy in her verse. Each verse
has its own rhythm in thought and its effect in
totality.
It is not the earthly
verse but an outburst, rushing out of the depth of
her soul where senses and mind vanish that void
where mystics enter a trance. The gaze is thus
deeply within (Antarmukhi)
<verses>
In such a state of
concentration there is the bliss of union with the
Infinite. The translator has however taken pains
to explain the subtle principle of Muladhara in
these ten verses strewing the refrain for clarity
and concentration. It will be no digression to say
that the physical span of Rupa Bhawani's movement
has not been beyond ten miles from Srinagar and
its environs within the Hariparbat side of the
Anchar Lake with its mountain amphitheatre with
the Lar area where Shah Sadiq lived at a higher
elevation. Rupa Bhawnai settled here for her
meditation at Vaskur. The famous shrine of Rajni
Devi at Tullamulla is situated in this area.
Shankaracharya hill and the Mahadev Peak look over
this region.
COMPARISON
It may not be fair to weigh
words of Rupa Bhawani and compare these with other
poets of Kashmiri. There being nothing very common
in vocabulary, such an attempt will lead us
nowhere. In thought, however, Rupa Bhawani states
her Yogic preparation with that of Lal Ded.
Accepting like Lal Ded the guidance of Guru before
whom ego vaxes with divine logic, one attains the
state of divine union. A close study of the Gita
and the Vakkhs will reveal an identity of views.
Here again Gita (iv,46) be referred to for each
shape of experience in the practice of Yoga.
Well-versed with the Yogic technique of Lal Ded,
Rupa Bhawani explains how unity of self with the
supreme self required "Anugraha" to free
the spirit off the shackles of matter. In this
respect Rupa Bhawani does not go beyond the
teachings of Gita.
<verses>
Does this form the basis
of her miracles? Well versed in Spand Shashtras as
she was, it may not be easy to appreciate the
verses that follow the verses of Ist canto. It
requires spiritual intelligence to follow the
Vakkhs in the second canto (113 verses) in which
the great union is propounded. Rupa Bhawani is
above the experience of pleasure and pain. The
translator has rightly remarked that "The
truth of developing inward vision through these
utterances can be understood by the practice of
Yoga". The purpose of Yoga is summarised
thus:
<verses>
"World teacher, ever
in service, worthy of infinite worship."
While going carefully
through the words in Sanskrit and sound close to
each other in meaning Kashmiri similar or
identical may appear, but no separate word in
Kashmiri is either attempted to be searched or
found. It is not the homophony of words, but the
regular phonological correspondence of words and
syllables indicating common roots.
Modern Kashmiri bears no
resemblance with the language of Rupa Bhawani and
no amount is worthwhile to make such an attempt.
New words brought new life to this language and in
keeping with the traditional cultural mingling the
Kashmiri got enriched. Its vocabulary depending on
its prefixes and suffixes enabled a new coinage of
words. The sweetness of Kashmiri poetry is due to
that mystical quality of individual coinage making
it fit for poetry. There is no abuse of foreign
words. They are set well in sound and meaning.
There is nothing beyond
God in Rupa Bhawani's verse. And if life aims at
aimless journey one wonders how in a mysterious
wandering one can get peace of mind.
The third canto signifies
perfection exclaiming "I am that great
Brahman". Such verse, to be intelligible,
needs grace of God (Anugraha). Since Samadhi comes
in it so it becomes an exercise in yoga that for
perfect to a degree far beyond is not within
comprehension. It appears that no effort is made
by Rupa Bhawani to make herself intelligible to
the non-sanskrit speaking people. Reason is not
far to seek. Gushing out of wisdom in Sanskrit
completely annihilates environmental consciousness
which is an attempt at a low level to that of
bliss of Heavenly peace, the domain of Supreme
Brahman. "Greatest miracle of biological
power is the development of speech in man which
finally developed into power of writing,"
Very rightly remarked by Shri T. N. Dhar, at page
156.
Coming to the 4th
canto of Vaakhas it ends the divine message being
the last. Her spiritual quest is an open penance
aiming at spiritual unity. Renunciation leaps to
actual attainment. "Having nothing yet hath
all" is often quoted. It applies to the
teachings of Rupa Bhawani. To give up worldly
pleasures for some time never means complete
renunciation. It is a period of penance a sort of
spiritual preparation aiming at purification of
the devotee. She depends on wisdom enshrined in
the Vedas to give up duality. Respecting
tradition, custom and kinship, she only bridged
the gulf with yoga. Samadhi she stresses, siddhi,
skill, prosperity, gush out from the source.
Personality is to be, free from decay and death.
CONCLUSION
Linguistically speaking
Kashmiri appears not to have emerged as an
accepted mixture of Sanskrit and Persian words as
is proved to be later in the middle of the 19th
Century. In the time of Rupa Bhawani whatever the
reasons, the diction in her verse shows no
synthesis of, Sanskrit and Persian. Assimilation
appears to have taken along time as her verse is
not even a half baked mingling of words from
Persian. it is not easy to erase her contribute on
to Kashmiri language. Had it not been for her rich
verse (about 150 verses) to Kashmiri
literature-"obscure and obsolete" verse
as mentioned in haste by some critics - the
poetess may have left little impression on
Kashmiri. This is not to be forgotten that the
verse of Rupa Bhawani is to be studies in
isolation and not as an evolutionary wave in the
synthesized current of Kashmiri. A recluse as she
was her spiritual domain was a divine Kingdom of
her own, unconcerned with the people around her.
Article
reproduced from:
Glimpses
of Kashmiri Culture
Shri Parmanand Research
Institute
Srinagar, Kashmir
Glimpses of Kashmiri
Culture Published by: Shri Parmananda Research
Institute (REGD.) (under the auspices of Shri Rupa
Devi Sharada Peetha Trust) Raghunath Mandir, 2/3
Bridge, Srinagar, Kashmir
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