Lal Ded

TAOSHOBUDDHA MEDITATIONS PRESENTS

KASHMIRI MASTER OF IMPECCABLE INSIGHT

2|P ag e L al es hw ar i- M a st er o f impeccable Insight

KASHMIRI MASTER OF IMPECCABLE INSIGHT (Born 1300-1320 Death 1377-1390 A.D)

To me Laleshwari is existential. One who was never and born never died. Beings of such an awareness that have experienced oneness within are existential. Their bodies are born and die but not the being that they have realized. Even a moment spent in the company of such suc h a being being is bless blessing. ing. Let me me take take you to such a moment of ecstasy. Indian spiritual horizon is aglow because of the Trinity of Female Beings in Mirabai, Sahjobai, and Laleshwari. The three had been beings of tremendous awareness, insight, and understanding. One thing


common all three have been enlightened masters, and poets.

BIRTH: Lal Ded or Laleshwari is also affectionately called Lalla, Lal Diddi, or Laleshwari. She was born in Kashmi Kashmirr in norther northern n India India at Pandrae Pandraetha than n Village Village (ancient Puranadhisthana). According to Noor Nama and Reshi Nama she was born sometime between 1300- 1320 A.D. and died round round about 1377 1377 A.D. Among the historians and scholars there is controversy about the birth and death of Laleshwari. Although I have mentioned of the controversy and debate among scholars about the life, birth and death of Laleshwari I am, in fact not interested in the historical events. To me Laleshwari is existential. One who was never and born never died. Beings of such an awareness that have experienced oneness within are existential. Their bodies bodies take birth and die but not the being that they have realized. Even a moment spent in the company of such a being is blessing. Yet still historians and scholars engage in futile childlike discus discussio sions. ns. Quite Quite a futile contr controve oversy rsy among among the the scholars continues who have not reached the core of their own being how could then reach to the being of Lala. Nothing Nothing more is is available available as far as her birth birth and early life is concerned.


The Hind Hindus us calle called d her Lale Laleshw shwari ari while while the Musli Muslims ms called called her Lalla Arifa. Arifa. But both lovingly lovingly called called her Lal DED (Grandmother or Grandma). This is certain and continues as such to date.

MATRIMONIAL RELATIONS AND RELATIONSHIPS: Lal Ded could not be and was no exception to the common lot of womanhood, the world over in general and Indian womenfolk in particular. She was married at the age of twelve to one Pandit boy at Pampore (ancient Padmanpora) where presumably she was renamed Padmawati, as per the Kashmiri Pandit tradition, by her-in-laws. Her mother-in-law, perhaps as a means of cathartic projection of her own experience, often incited her son against his wife. Being unintelligent and too dull to observe and appreciate appreciate the the nobility nobility of of Laleshwari Laleshwari and the divine divine sparks in her, he would thoughtlessly create unnecessary unnecessary problem problemss for her. Lal Ded remained remained ill-ill-treated and ill-fed despite the family control of her father-infather-in-law law who liked liked her. her. Lalia's hypocritical mother-in-law was cunning and tricky. She would usually place a large round shingle underneath underneath the cooked cooked rice rice in her plate plate at lunch and and


dinner-time to display her deceptive affection for Lal Ded and, at the same time, to show to others how hefty the latter latter was. Laleshwar Laleshwarii would always always finish finish eating quickly the scanty rice, wash her plate and the pebble and deposit them at their specified places before attending to other chores. She would not utter a word of protest, much less complain against such a strange way of ill-treatment, but take take every care care to shield shield her husband husband as well well as mother--in-law and their honor. Once, while carrying a pail of water on her head from a brook, brook, Laleshwari Laleshwari was intercepte intercepted d by her husband. husband. He fell upon upon her out of purpose. purpose. And And broke broke to pieces the earthe earthen n pot with a rod! rod! The pieces pieces fell to to the ground but the water remained frozen pitcher shaped at its place. After After filling filling all the vessel vesselss at home, home, she asked her stunned mother-in-law if there were any other vessels to be filled. On getting a negative reply, Laleshwari Laleshwari threw the the remaining remaining water water out at a place which later came to be known as Lalla-Trag (marsh). It has dried up since. Such a particular aspect of self-denial, patience, self discipline and forbearance are unparalleled in human behavior. However, once on a festive occasion while filling a pitcher at the river bank, she was asked by her girl


friends what the festivity and merriment at her home was all about. She responded: ‘Whether they slaughter a ram or a lamb, Lalla will never miss her shingle’. The allusion to her routine travail is reflective of the stress of circumstantial exasperation seeping into her delicate demeanor demeanor and ticking her divine leanings.

Laleshwari and the inner quest: After enduring such ill treatment for several years, Lale Lalesshwar hwarii slow lowly and stea steadi dily ly resor esorte ted d to secr ecret spiritual practices deep Sadhana and yoga in seclusion. A highly talented and reputed scholar yogi of the the time, time, Sidha Sidha or reali realized zed Sri Kanth Kanth (Sedd (Seddha ha Mol) Mol) of Srinagar became her guru. She eventually escaped to take Sanyas (initiation into the world of renunciates) in the Shaivite tradition. Lal Ded became a sadvi, a wandering ascetic, singing out of her bliss and love for the Divine. The name Lalla means, appropriately enough, ‘a seeker.’ Thus, Laleshwari Laleshwari lived a life of purity purity guided guided by yogic yogic discip disciplin line. e. Her experi experienc ences es mature matured. d. Awaren Awareness ess deepen deepened. ed. And thus thus she transf transform ormed ed the asceti asceticc in in her into into a Yogini of of the highest highest order. order. Laleshwa Laleshwari ri is


the supreme supreme manifestat manifestation ion of Yoga. Purified Purified by the crys rystal tal cle clear ar wate waterrs of of Veda Vedant nta, a, and and so soaked aked in Upanishadic awareness, she invigorated and revita revitaliz lized ed the TrikaTrika-Phi Philos losoph ophy, y, the the three three fold fold scienc science e of of an an indi individ vidual. ual. This This includ included ed the immedi immediate ate and remote environment in the universe, pervaded by the supreme energy in its totality.

Laleshwari Compositions: Goras pritshyom sasi late yas nu kenh vanan tas kyah nav pritshan pritshan thachis tu lusus kenhas nishi kyatha drav

Gwaras – GURU; pritshyom – ENQUIRE; sasi late THOUSAND TIMES; yas nu nu ke kenh vanan - THE UNKNOWN UNKNOWN AND UNKNOWA UNKNOWABLE; BLE; tas kyah nav - WHAT IS HIS NAME; pritshan pritshan-ASKING AGAIN AND AGAIN; thachis tu lusu-EXHAUSTED; kenhas nishi drav - Out of nothingness evolves the entire existence

A thousand times I asked my Guru the name of the one who can’t be named? The one who pervades the entire cosmos! One who is the cause of the existence both finite and infinite! Both inner and outer! No response! And asking again and again I tired myself myself


only silence was the response. How has something come out of nothing? I wandered a myriad time! The silent communion of the Guru continued! Many a day day and night I spent in in my sojourn. sojourn. Then I reached to very core of my being. Then one day out of deep deep within within respo response nse came came:: ‘SEEK ‘SEEK WITHIN! WITHIN! SEEK SEEK WITHIN!! SEEK WITHIN!!!’ I knew it is the voice of that which is unknown and unknowable. One whose communion I sought erelong. Existence showered harmony, bliss, oneness, and serenity on me. This is Laleshwari. Since then I sing, chant, dance, and frisk around out of joy and ecstasy.

SHIV CHUI THALE THALE ROZAN MAOZAN HIEND TA MUSALMAN TRUKH HAI CHUK TA PAN PARZNAV SAI CHAY SAHEBAS SEETH ZANI ZAN

SHIV CHUI –is; THALE THALE ROZAN –omnipresent; MAOZAN HIEND TA MUSALMAN –do not discriminate between Hindu and Muslim; TRUKH HAI CHUK - if yo you are intelligent; TA PAN PARZNAV -Realize yourself; SAI CHAY - that that is; is; SAHEBAS SEETH ZANI ZAN - that that is how you understand God.


Shiva's present everywhere. Where lies the creek to distinguish between a Hindu and a Muslim? Quick witted witted if you you are, recogn recognize ize yourself yourself and realize realize God !

Lord Lord Shiv Shiva a is all pervad pervading ing onenes oneness. s. In His sublim sublime e Omniprese Omnipresence nce and Omniscien Omniscience ce He exists in the very electric electric charges charges that pulsates pulsates the nucleus nucleus of even the smallest smallest atoms of matter. matter. Laleshw Laleshwari’s ari’s concept concept of of Shiva’s universal presence or Omniscience combined with the qualities of evenness, truth, goodness and beauty enjoin upon us to follow her didactic message. A message message that imbibes the qualities of impartiality impartiality of judgment, indiscriminating attitude towards all, equality, equanimity, love and affection for the socioeconomic, socio-political as well as socio-cultural and reli religi giou ouss harm harmon ony. y. Hen Hence ce,, she she say says, s, Shiv Shiva a is Omnipresent! Everything evolves out this cosmic oneness. oneness. Then why distinguis distinguish h between between a Hindu and and a Muslim. It is said ‘Love begets love’, and to this I add ‘Evil begets evil’. And the latter is too contagious to contro control. l. It certai certainly nly distur disturbs bs the mind, mind, raises raises tempers, tempers, and causes causes tensions, tensions, leading leading to violence that that becomes a perpetual source of turmoil and threat to life and serenity. Laleshwari Laleshwari continues, continues, how apt the the age age – old Kashmi Kashmiri ri sayi saying ng is. is.

10 | P a g e L a l e s h w a r i - M a s t e r o f impeccable Insight

I bought bought nettle nettle and transplant transplanted ed it. it. But-alas! But-alas! I myself myself became became the first victim of its painful painful pricks. pricks. Hence, the truth of Shiva is Omnipresent and Omniscience Omniscience.. Distinguish Distinguish not between between a Hindu and and a Muslim. The following discussion between the Guru and his disciples should be of interest to the reader: Once, Lal Ded's husband approached her guru, Sedha Mol, Mol, requesti requesting ng him to to help help make make Lal Ded retu return rn home. The guru agreed and the discussions that took place included an interesting dialogue. Lal Ded: There There is is no light light like like the the knowl knowledg edge e of ultim ultimate ate TRUTH. TRUTH. No pilgri pilgrimage, mage, like the one one of the love love of the Supreme. Supreme. No relati relative ve like like the Lord himself, himself, For, for her Gurus ‘Gur-Shabad’ i.e. her Guru's Guru's advice ‘Draw within from without, tickled Lalleshwari’s’ spiritually susceptible inclination and she at once by a reflex action withdrew from without to merrily delve down deep into the domain of her choice to probe into the depths of her inner soul. Absorbed thus she roamed about the depths of her soul in relation to her body and the super soul called Almighty Lord. The process advanced in a happy


concentrat concentrated ed mood in in dancing and and trekking trekking to reach and analyze analyze the truth truth of ultimate ultimate reality reality of the focus focus of the energy of the energies of which only a few of such energy rays are known to us in the form of heat, height, etc. In this way she almost became one -with the Lord of the Universe the source of eternal dynamism of the Universe." Says, Says, Lalles Lalleshwr hwri. i. My Guru gave gave me but one one Shabad. He told me me to move within within from from withou without. t. That That hit hit my Nail, Nail, on the the head head I realiz realized ed myself myself and and shed shed off off the the veil. veil. Self Self realiz realized, ed, I began to dance in freedom. My Guru whispered into my ear but one Guru Shabad He asked me to seek myself within myself, not without. The magic worked, worked, I become become free and, began dancing in blissful Boom What use to me are Those fives, tens-and tens-and elevens Who lick cooking cooking kettles and go away If we gather together and pull The same rope, in the same same direction, direction, Then, how can a single cow Elude eleven eleven of of us? us? Thou are the sky, the earth and air, Thou the day and night; Thou art the grain, flowers and sandalwood, Thee, the water, universe, all; then what remains to adorn thee with O. Lord? No need is there of garden, flowers Oil lamps, water: He, Go with faith and Bhakti Heartily trusts his Guru’s word. And, of his oven volition, Contemplates on


Shiva, He'll do what he says With easel With a florists heart and Abiding faith, Offer Him thy flowers of Bhakti: In bone with sacred Mantras use A ‘Naeri Kalush’ Kalush’ to pour the the nectar nectar of Obeisance Obeisance on Him; Him; Thy mute prayers prayers to Shiva Shiva will thus Heed, Heed, thy Soul: Soul: Salvation Salvation ‘l would I obtain obtain Even while while living living A Social Social life, day and night: Ever beloved of the gods are those that live for for others others (or (or those those that that are selfles selflesss :) Exhausted I was, seeking myself Within myself; Cocoon Cocooned ed around around me was was The secret secret of myst mystic ic knowledge knowledge Tended Tended and rocked rocked it till till I attained attained my my goal: Found I there, pitchers and pitchers of nectar but, but, - no drin drinker kerss Thou art within me And without: I contemplated, scanned scanned and and Analyze Analyzed d myself myself and and thee: thee: A century century later, Sant Kabir gave vent to a similar spiritual experience experience in one of of his dohas: The more more you observe the red glowglow- Of my red pearl, pearl, the redder redder (beloved ) It becomes; becomes; I went went to see the rednes redness, s, And, I too fumed fumed red A double century later, Mira Bai burst into song: None but Girdhar Gopal is mine, Thus she too bathed in the sun-shine of one God. Century after century from 14th century onwards, Lalleshwari and Nund Reshi were followed by Ramanands, Kabir, Guru Nanak, Mira Bai all, highranking saints of the Bhakti Movement. While Tulsi Das (conte (contempor mporary ary of of Akbar) Akbar) compose composed d Ramayana, Ramayana,


MiraBai took solace in Lord Krishna who was her Girdhar Gopal. However, However, the the honor of being being the first first scribe scribe of the Kashmiri language in the form of Mahany Prakash, goes to Shitikanth. Lalleshwari is credited with laying the reinforced concrete basis of the language by her dexter dexterous ous coinag coinage e of apt idioms idioms and and prove proverbs rbs to to infuse life and dynamism into it from its very infancy. The language, thus enriched and ornamented by lively idiom pregnant proverb, depth of philosophical thought and messages of social welfare and peace, became the main vehicle of communication of ideas among the Kashmiri people. Her cryptic, terse sayings still continue to enliven scholarly discussion and resolve social problems. Votary of Vegetarianism and critic of animal sacrifice O, you dull pundit, you offer A living ram to a lifeless stone, It will cover you in woolens. And shield you against cold; It will feed on water and natural grass And crumbs crumbs:: Who has advised advised you to sacrifice sacrifice A livelamb as an offering To a dead rock? The stone that forms the temple and the prayer hall, The very same stone forms The sanctum sanctorum. And the rolling mill: Shiva is hard to reach, Take the cue:


Commentary for Vakayas No 11, 12 As a Shaivite, mistress yogni, the Divine for Lalleshwan is NIRANKAR formless, limitless, boundless, timeless, changeless, non conceivable (mentally or physically), non--confined to any place and yet, not non-existent anywhere, either. To her, God is one absolute Truth, infinite and Omnipresent, all pervading. pervading. She has has realized realized her inner sun and and moon in objectless, self-consciousness, vacuum, nothingness (void, emptiness and essence of cosmic consciousness. Lalleshwari is firm on NIRGUNA aspect of goodhood, without any attributes, qualities, objectives or personifications such as, God is gracious, merciful, just or great, great, as against against its its complement complementary ary SAGUNA SAGUNA counterpart, wherein visual or verbal images are used as catalysts of concentration on the focusing object, both as mental or material images so usually used by the followers of different religious sects in one form or the other as rightly noted by the author of ‘Negations ‘Negations in India’ , by an European European scholar. scholar. The Lalia of Padmanpora, Gulp by gulp Amrit who drank, who saw Shiva face to face everywhere: Grant me too that boon, O. Lord Shiva! The Hindus called her Lalleshwari and the Muslims Lalla Arifa. But both endearingly called her Lal DED


(Grandmother or Grandma). This is certain and continues as such to date. Lalleshwari was a thought provoking saint-poetess, profound Shaivite philosopher. deep thinker, creative artist and the builder of the Kashmiri language. She has been and still continues to be an unmatched sage, seer, seer, sadhak par excellen excellence. ce. As such such she relieve relievess in nirankari Divinity and nirguna type of worship and Sadhana Sadhana as observed observed above. above. She is a ruthless ruthless critic critic of ritual religion and, worship too. And yet, says she: With a florist's heart and Abiding faith Offer him the flowers of BHAKTI. IMMORTALITY AND THE PHILOSOPHY OF EQUALITY Shiva is omnipresent, Distinguish not between A Hindu and a Mussalman. We existed existed ever ever before before and will exist exist for for ever; ever; we perm permea eate te all, all, did did so so earl earlie ierr and and will will con conti tinu nue e prevailing prevailing all, forever; forever; the immortal immortal soul shuttles shuttles between between life and death, death, the sun ceases ceases not rising rising and setting. setting. Nor is it destro destroyed: yed: Siva Siva ceases ceases not coming coming and going: Thus does this versatile genius of a Yogni and poetess of eminence communicate her enlightened experience on the path of self-recognition and the 'thrill of self consciousness' and widening vision to quote quote late late Swami Swami Laxmanji. Laxmanji. Hefty efty eati eating ng in quic quick k succ succes essi sio on will will lead lead you you nowhe owherre: Meag Meager er eati eating ng or non non-eat -eatin ing g will will exc excite ite


your ego. ego. Be moderate moderate in food and moderate moderate you'll you'll be in eve every ryth thin ing. g. Sust Sustai aine ned d mod moder erat atio ion n will will ope open n the the doors of Warm Welcome for you; Sadhana Sadhana without without the purity purity of spirit spirit in action action has no mean meanin ing g for for Lall Lalles eshw hwar ari. i. Sadh Sadhan ana, a, with withou outt the the removal of the cloak of evil, bears no fruit. Lalleshwari Lalleshwari skillfull skillfully y conveys conveys the ticklish message message by blaming blaming her rasher rasher then others in in the matter learning learning by rote, my tongue and palate dried. That thou art my destiny! destiny! I found not the the right right way to act and reach reach thee. Tellin Telling g the beads, beads, my thumb thumb and finger finger wore out; and yet, my friend I couldn’t get rid of The duality of mind: MULTI FACETED PROFUNDITY OF LALLA'S VAAKHS

Lalleshwari seems to have delved deep into the realms of her consciousness guided by sparkling rays of the inner, master Sun, which reveals the ultimate Truth, gifts one with the right choice of inspiring words of wisdom that kill all evil and pain, of every kind, cool and compose the soul and delight the mind with intuitive foresight and divine discrimination and discernment. Let the reader relish and estimate of the sweetness of expression and profundity of divine, social and cultural message in the foregoing and the following Vaakhs of Lal Ded.


Undern Underneat eath h your your very very feet! feet! Is A concea concealed led ditch, ditch, And you are are danci dancing ng over over it. Tell Tell me dear, dear, how how does does your your mind allow it? How do you you like like it? it? Your life long long collection collections, s, all you have to leave behind behind Tell me me dear, how do you relish relish your your food? food? The flesh of my feet stuck to The Tracks only one showed me, the only One path to the only ONE Even if those, that hear this May go mad: From hundreds of path., Lalla Chose only but one: The Finale: FINAL JOURNEY:

Towards the late seventies or eighties of the fourteenth Century Lalleshwari is said to have gone to Bijbehara town in Anantnag district in South Kashmir. There, her soul said to have left her physical body to merge into the Supreme Soul A dispute dispute is said said to have arisen arisen between between the the Hindus and the Muslims, the former wanting to cremate the body body accordi according ng to Hindu Hindu rites rites where whereas as the latte latterr wanted to bury it according to the Muslim, code. For some some she she was was the the gran grandm dma, a, Lal Ded Ded for for all all irrespective of creed or status in life. Appreciating the sentiments, the spirit of the the yogini is said to have asked those present to bring two large washbasins. The body is said to have sat inside one


and inverted the other over her head. Thereafter the body is stated to have shrunk slowly till the two washbasins overlapped. After sometime those present are said to have ventured to remove the upper wash basin. basin. They found there nothing nothing but but a liquid formation. Half of the liquid is said to have been taken taken by the Hindus for for cremation cremation and the other other half by the Muslims for burial adjacent to the local Jama Masjid. A similar similar episode episode is said to have repeated repeated itself itself more than than a century century late laterr when when Kabir Kabir died. died. After After a simila similarr dispute over the mode of disposal of the body, Kabir’s body that was kept in in the coffin coffin is said said to to have turned turned into flower-petals. Half of which were cremated by the Hindus and the other half buried by the Muslims. For no For now I would ould conc conclu lud de the the mess essage age with ith a quotation from a modern scribe, Fida Mohd Husains, recently published book entitled. ‘The ‘The Beautif Beautiful ul Kashmi Kashmirr Valley’ Valley’ publis published hed by Rima Rima publishing House New Delhi. I quote. ‘The earliest Kashmiri work is MAHANAY PRAKASH written by Shati Kanth. Lalleshwari composed her philos philosoph ophy y in in the the langua language ge of the people people;; she expressed her spiritual and mystic experiences in Kashmiri. Her songs became popular and the people committed to their heart and passed on from generation to generation.


To crown all, her message did cut through the manmade barriers of religions. Hindus as well as Muslims became her votaries with equal gusto. Her appeal was humanistic and not sectarian. Her approach was of positive affirmation and not of negative abjuration. Lalleshwari did not preach any religion, she even disdained ritual. She projected a way of life quite in harmony without cultural traditions, in which a happy amalgamation was made of what was good in Buddhism and even Islamic. Her Clarion call to assimilate human values in those days won for her the esteem and acclaim of Hindus and Muslims Muslims alike. alike. It was no mean an achievemen achievementt on her part in uniting the lost children of one god. Her message was so appealing that the tallest of Muslim Rishis of Kashmir Sheikh Noor-Ud-Din Noor-Ud-Din Noorani Noorani made her his ideal and expressed what he owed to her in these words :‘That Lalla of Padmpur was fortunate enough in gulping the ambrosial nectarine draughts; thereby she sojourn sojourn adoration adoration as in incarna incarnation tion of immort immortal al Divinity. Benevolent God, grant me also such a boon.’ Only this much for now on Lalleshwari!


Lal Ded

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