Basic Shaivistic Framework and Brief Overview of Our Journey

Having said so many sugary things about Gurudev Sri Swami Ram, it would be worthwhile to see the contemporary societal stage. The 19^th to early 20^th century Kashmir was basically filled with learned Kashmiri Brahmins. They were competent in most forms of Indian traditions, from Ayurveda to Karma-Kanda. But their underlying philosophy was still Shaivistic, as those of their ancestors from antiquity. From historical perspective, it must be noted that there were around 500-600 years of Buddhistic period¹, that served an intellectual framework for re-surged Shaivistic philosophy. The philosophy of Shaivism before Buddhism was quite differently structured. The philosophy that sprang after waning of Buddhistic systems is the one that would be our main line of enquiry and illumination thereof. Because it was to this later period we see a recorded surge of intellectual authorities, on both Kashmiri Shaivism and Tantric systems. Though we would only skim through latter traditions, as that would be a separate field altogether and would require different methods of analysis. Our treatment of Tantric systems would be limited to our interests around basic principles  of Kashmiri Shaivism. The Tantric system or their texts would be picked only if they provide a different vantage to an ongoing discussion or provide better illumination.

Talking about contemporary Kashmir at the time of revival, from Gurudev Sri Swami Ram, we basically see a vibrant era of dynamic people, with high intellectual and spiritual capabilities. Kashmiri Shaivism isn’t a playground of intellectual jargon or dual, for academic pursuits or battle against any system per se, but the refinement of oneself through self-metamorphosis! The most commendable contribution of Kashmiri Shaivistic masters, is the way system handles the worldly attachment. Instead of taking them as a means of bondage, Kashmiri Shaivism makes this bondage a springboard to touch higher realm. Thus echoing the eternal words of Kashmiri Shaivistic masters, “All relationships are real”! And that everything is related to each other and is interdependent, owing to same underlying principle! So before we proceed further with our analysis, we need to establish a relationship, the relationship between the writer of this blog and the reader. Without this relationship, nothing can be known or transferred. Otherwise, in absence of any relationship, it would become quite superficial or another academic pursuit, which would not be life changing in any way. It must be said beforehand, the forthcoming articles propound system in a non-linear way, diverging from many of the contemporary masters or books. In addition, core principles would be re-emphasized as we go along, as they provide a unique perspective for better understating of the system. Though before we embark the details of the proper system, I would have to briefly touch upon few lineages and disciples of Gurudev Sri Swami Ram. As that would provide us with a background and way system was handled originally. Additionally, it would also provide a view on the way Ashram worked on a daily basis, including intensive Kashmiri Shaivistic studies and brainstorming thereof.

Please drop in any comments or any queries, I would be happy to provide details or explanations within my capacity. Pranamam!

1. For further details of Buddhism in Kashmir, please see:-

•  Buddhism in Kashmir and Ladakh, Ganhar et. al. Tribune Press, New Delhi, 1956.
• Buddhist Savants of Kashmir-Their Contributions Abroad, Advaitavadini Kaul, Utpal Publications,Srinagar,1987

Gurudev Sri Swami Ram, Shaivite Saint and Scholar

These were the lines written by Swami Vidhyadhar Ji, a great Shaivite Saint, and Mystic, about Gurudev Sri Swami Ram (of Fateh Kadal), who was his spiritual Guru.



Swami Ram Ji can easily be seen as a saint, seer and a great scholar of Kashmiri Shaivism. In addition being social reformer and a profound revivalist of Kashmir Shaivism from past century. He was born in a humble Kashmiri Pandit family (Braroo's). With sheer persistence and hard work, he was able to revive Kashmir Shaivism in its entirety, in the valley of Kashmir. Even though priest by profession (like Ramakrishna Paramhansa), he had a sheer urge to know the secrets of Kashmir Shaivism. It looks like the Greek phrase, "To Know Thyself", was always the cornerstone of his life. Kashmir Shaivism was mostly held up within elite families, who had gotten them through traditional lineages. If there was one thing that single marked him out from other people was his tenacity. He was a single instrument in deciphering the inner secret of the ancient philosophy of Kashmir Shaivism and its proper propagation, without any biases (religious or otherwise). It is to him we owe an establishment of Research Dept. under the keen eye of Maharaja Pratap Singh(1). It is not a surprise that most of the books published by Dept. are all from Kashmir Shaivism discipline one way or other. In fact that search and establishment spun a movement of revival, which was initiated by Swami Ram Ji. Swami Ram Ji, after assiduous Sadhanas and study thought of assimilating the system and propagating it. This wish was fulfilled by their esteemed disciple Nav Narayan (father of Swami Lakshmanjoo (2), another Shaivite Saint, a Grand-Disciple of Swami Ram Ji), providing one of their house, at Fateh Kadal to Swami Ram Ji. Later this house was established as an Ashram, in 1884. Aforementioned Ashram, also known as Sri Ram Shaiva Trika Ashram, is still open today, though not that thriving, post Kashmiri Pandit migration(3). The day to day activities and annual havans are being performed under tutelage of Dr. T. N. Ganjoo—being the second generation initiate (disciple of Swami Govind Koul Jalali)—who never left the valley and would go up to Ashram every day, for daily pooja, even in storming years of militancy. Though it must be said that the careful study of scriptures and spiritual practices became extinct, post Kashmiri Pandit migration, the legacy is still going on. It was in the premises of this Ashram that Swami Ram Ji started tutoring people from all ages, cultures, background in Kashmir Shaivism. From illiterate masses, reading only a few initial books, to highly learned scholars (like Harabhatt Shastri), Swami Ram Ji was accessible to all. Giving out intricacies of scriptures, which are terse, like Agamic Literature, to spiritual guidance to laymen and disciples alike. In all those years Swami Ram Ji not only refined Kashmir Shaivism material but also made a prescribed curriculum for approaching Kashmir Shaivism. Any study of Kashmir Shaivism is shrouded with mystery and inaccessibility, due to terseness and obscurity of material. In the same light, we would like to approach Kashmir Shaivism, with blessings of Swami Ram Ji, delineating its principles and practices. With a full emphasis on structure and approach, as there is lots of misunderstanding amidst scholars and laymen alike. This is expected owing to lots of research work being done in past century by great Indian and Western scholars. Plus the overall mass of literature, out of which many things are lost. The literature is overwhelmingly abundant, thus creating further confusion for any new or old student of Kashmir Shaivism. The extinct literature doesn't impair system in anyways, as it was bridged by personal Sadhanas of Swami Ram Ji. So do we begin our journey to bring up some clarity and clear the mist from our eyes, until we realize "Para-Bhairava" residing in all of us.

1. Swami Ram Ji had urged Maharaja Pratap Singh to open a department for publishing Kashmiri Shaivistic literature, which was extant and available in manuscript forms only.
3. Another branches are active in Jammu, though traditional study is rarity now and is no longer practiced.