Scripture Road Map or Primer For Initiates

(Swami Govind Koul Ji)

Now that we have made three broader categories to handle KASHMIR SHAIVISM scriptures, let's put some major works in these categories and create a full scripture roadmap for leaners. This scripture roadmap was meticulously followed in Ashram and was refined over century of teaching! Through brainstorming within Ashram, under supervision of Gurudev Sri Swami Ram and his disciples.

It must be understood beforehand that all aspects of KASHMIR SHAIVISM can be broadly put into two categories, theory and practice. While most of the theory is contained within major works of KASHMIR SHAIVISM, practice was mostly borrowed from either tradition or "Vigyana Bhairava Tantra" or few other works. KASHMIR SHAIVISM believes in more holistic approach, thereby moving both theory and practice side by side. Starting with basic theory, a practice would be prescribed by Guru (at Ashram). This practice would make student appreciate meditative aspects of system, thereby expanding intellect. Which would then lead to more theory, which would then provide more practice. It was like a spiral of both theory and practice supporting each other (hand in hand), moving upwards, and taking adherent to higher realms.

Within KASHMIR SHAIVISM, any learner, versed in theory only, wouldn't have practical experience of stages of self-development or enrichment, without a spiritual practice. In addition, theory has capacity of becoming dry easily. On other hand, a spiritual practice without theory would be lopsided too, as adherent would have no clue about direction or reason of meditative practice.

Advanced readers can note this twin development as an entwined vertical spirals (theory and practice) as embodiment within Tantric Systems—represented by two snakes, also known as Kundalini System (would be touched in later posts). Only spiral has capacity to move upwards and is base of many Tantric Systems. This representation can be testified by outer physical structures—like formation of Galaxies as Spiral!

This dual aspect can be compared to Chemical Science, whereby the procedures outlined in book are practiced in lab and testified. Similarly any extensive lab testing would go into making of theory. In the same way KASHMIR SHAIVISM while teaching theory asks for practice that leads to further understanding or contributing to theory. Which then leads to another round of practice.

The below given section would be outlining the process of learning KASHMIR SHAIVISM theory based on its scriptures (in phases):-

Phase 1

Any new disciple would be made to learn Sanskrit and Shardaa, if not already acquainted. Shardaa used to be de-facto script for most Sanskrit scriptures (within Kashmir), for thousands of years.

Phase 2

The first work to be introduced would be "Para Pravesika" from Sri Kshemaraja (post Buddhist period, conclusion), which is a primer for understanding all of KASHMIR SHAIVISM. This work compiled much later (during conclusive stages of KASHMIR SHAIVISM literature), rendered itself so important and useful that it was used by most masters for the beginner classes. From pen of Sri Kshemaraja (who was a well versed KASHMIR SHAIVISM scholar, who was a student of Abhinavgupta), this work is a full roadmap of all KASHMIR SHAIVISM understanding. Not only does it shows full elemental theory but it goes further, highlighting need to study KASHMIR SHAIVISM for self-realization. Touching on almost all important aspects of KASHMIR SHAIVISM. Our series of articles will draw heavily on this work and would render this work as supplementary to articles presented.

Study Timelines: - This work would take anywhere from 6-10 months to finish, for a typical learner. Based on their ability to handle scripture and background.

Further Explorations: - For this work, contemporary new learners don't require a full Sanskrit knowledge. They can refer to translations from few past or new scholars. As the translations weren't required back then, scripture was read in Shardaa. Any new adherent would be asked to replicate a copy for himself from any existing copy in Ashram. By this he would have firsthand chance to peek through scripture, further few sufficient spaces were kept for transcribing personal notes within scripture (during reading).

Phase 3

Next scripture to be introduced would be "Shiv Sutras" from Sri Vasugupta (post Buddhist period, revival). This scripture have different commentaries. The one that was used initially was from Sri Kshemaraja, called "Vimarshini"--a detailed commentary in prose form. It is most complete commentary, without which "Shiv Sutras" are difficult to comprehend. The other commentaries being "Varttika" by Bhaskara and "Varttikam" by Vardaraja. Among these, "Varttika" was learned afterwards and "Varttikam" was ignored or taken only leisurely, as it is just rehash of "Vimarshini" in verse forms. So for the sake of learner, only "Vimarshini" was picked and studied extensively. This would provide full background of KASHMIR SHAIVISM philosophy to the learning students.

Study Timelines: - Typically this would take around 1-2 years to finish, based on capability of student.

Further Explorations: - Nowadays this scripture can be read through translation by Jaideva Singh, which is both penetrating and true to Shaivistic culture (having learnt from Swami Lakshmana Joo). Or a translation by John Hughes derived from Audio Lectures by Swami Lakshmana Joo. Hindi preferred readers can either go with Hindi Translation of work from Jaideva Singh or one published by Swami Ram Shaiva Trika Ashram (Jammu).

Anecdote: - It is said Swami Vidhyadhar Ji finished "Shiv Sutras" in just three days, during which neither Gurudev Sri Swami Ram nor Swami Vidhyadhar Ji moved out of Ashram premises. It shows intellectual capability and absorption of disciple and this has been unmatched so far!

Phase 4

Following the full introduction of KASHMIR SHAIVISM, the student was introduced to “Pratyabhijna” (Recognition) Philosophy through "Pratyabhijna Hrdyam" or Heart of Pratyabhijna, a minor work by Sri Kshemaraja (post Buddhist period, conclusion). This work literally is the Heart of Pratyabhijna Philosophy, as it introduces student to this system thoroughly, highlighting all major points.

Study Timeline: - This work would typically take anywhere from 6 months to 1 year to finish.

Further Explorations: - Current learners can use the translation by Jaideva Singh or one published by Swami Ram Shaiva Trika Ashram (Jammu) in Hindi, or one by Ishwara Ashram Trust, Nishat.

Phase 5

Following next would be "Spanda Karikas" by Sri Vasugupta, whereby "Spanda" means Vibration or Throb (post Buddhist period, revival). These works elaborate "Shiv Sutras" from energy or Shakti point of view. According to KASHMIR SHAIVISM tradition, Ultimate Principle ("Param Shiva") is comprised of Shiva and Shakti Elements. Shiva being dormant-male principle, while as Shakti being energy-female principle¹. In this area, beginners would start with "Spanda Nirnaya" (a detailed commentary on "Spanda Karikas") by Sri Kshemaraja. This work has a "Vritti" by Sri Kallata Bhat (taught next), "Vivritti" by Sri Ramakantha (taught next) and a "Pradipika" by Utpala Vaishnava (not used much). Further there is a small work "Spand Sandoha" by Sri Kshemaraja (exposition on first sutra of Spanda Karikas). This work was taken at the end, which would provide a final seal on "Spanda" doctrines.

Study Timelines: - This text "Spanda Karikas" using "Spand Nirnaya" commentary would take around 6 months to 1 year. Few initiate disciples would finish it in a months’ time. Others having a strong foothold on "Shiv Sutras" would finish in under a month! The next texts like "Vritti" and "Vivritti" would take another 6 months to 1 year or so.

Further Exploration: - Current learners can use translation by Jaideva Singh or by John Hughes for further studies. Advanced learners can check Doctrine of Vibration by Mark Dyczkowski.

Few other works were introduced and completed too, like Panchastavi, Stav-Chintamani, Bodhapanchadashika etc.

So far all the above given works would be what aspiring learners would know of KASHMIR SHAIVISM literature, while learning in Ashram. All these studies would take around 5-6 years to finish and master completely. To be a connoisseur though, it would take years of teaching to new learners. As was practice in Ashram, any old learners were then given task of teaching new students, while as adept masters would teach advanced texts of Pratyabhijna or Agama (Tantric) to advanced students. Somewhere along the teaching KASHMIR SHAIVISM scriptures, Guru would give some meditative practice. Which learner had to do at quietude of home, either early morning or late night (before sleep)! One such basic technique is shown below, to start off!

Basic Meditative Practice

Any learner would be asked to sit quietly (cross legged) and asked to close eye and fix the gaze upon the place between both eyebrows (internally). Then learner had to just relax and keep an awareness of breath. This practice when done correctly for 15-20 minutes (everyday) had explosive impact. A new silence or clarity dawns upon seeker, which would push him to learn further and refine the technique (and theory). This can be done by adherent in their daily lives, anywhere, anytime and much benefit can be reaped, even in times like that, in-fact, especially in times like these.

Further, it must be inculcated in all learners that the order of text is to be followed strictly! Otherwise a shallow understanding of KASHMIR SHAIVISM will be formed. Unless one knows "Shiva Sutras" fully and is comfortable with all parts, one must curb the feeling to move onto "Pratyabhijna" or "Spanda" doctrines. This is particularly important now, as most students have access to all KASHMIR SHAIVISM literature, which wasn't the case in past! In past, the next text was only allowed to be copied, if previous text was fully completed under guidance of Guru.

Most of the students would have finished their KASHMIR SHAIVISM study and remain in these areas only. Few adherents who were intellectually adept and spiritually guided would move onto learning advanced texts. As handling advanced texts is out of scope for our discussion, so we won't delineate their structure. We can provide such structure in future articles or at culmination of series, as reference.

1. It must be understood that word “male” or “female” are used for illustration only. In no way do they represent gender! These are just principles, like “Positive” and “Negative”. Just to emphasize that there are two distinct elements! One being “male” or “positive” (the dormant) and one being “female” or “negative” (the active). In Shaivism, “male” is usually represented or called as “Shiva” and “female” is usually called a “Shakti”. 

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Brief Survey of Kashmir Shaivism Literature

KASHMIR SHAIVISM is abound with lots of scriptures, both Tantric (or Agamic aka divine authorship) and works of known masters (like Utpalacharya, Abhinavgupta etc.). This survey is intended to provide a simple, yet exhaustive outlining of the scriptures within Kashmir Shaivism. Some authors hitherto have distributed the literature into broad categories which is both good and evil. Their basis have been to put all Kashmir Shaivism scriptures in three broad categories, namely, Agamic (or Tantric), Spanda (Vibration) and Pratyabhijna (Recognition). It is good because you can pick any scripture and fit it into the broader categories. Evil because this order is blurred in many ways and get mingled for most readers or serious adherents of Kashmir Shaivism--while they study Kashmir Shaivism. For examples, Shiv Sutras, the famous book, which revived Kashmir Shaivism in Kashmir, is still disputed as Agamic or work of master, to be attributed to Sri Vasugupta Acharya. Though revealed through him, is an Agamic work, as he refused any authorship and attributed it to the revelations from Lord Shiva. Sri Vasugupta received an inspiration from Lord Shiva and found the Shiv Sutras on a huge stone in Srinagar (near Harawan, older Shad-Arhatwan or abode of Six Buddhists Arhats). Our classification would be to give them an era and this helps in both understanding and gradual progression for any new or old leaners of Kashmir Shaivism.

Pre-Buddhist Era (before 7^th Century AD): - Most of the works from this era are Agamic, as no precise authorship is known, just like Upanishads. This also mean these texts are terse and very difficult to understand. With only exception of "Vigyana Bhairava Tantra", they can be safely ignored by most of the Kashmir Shaivism beginner students or learners. A rough estimate would be keep them out of your gaze for at-least a decade of reading through Kashmir Shaivistic scriptures, as they not only interfere with normal reading but they can be differently interpreted. There are 92 scriptures in all that fall in this category, based on them being either Monistic (one element) being 64 in number, Dualistic (two element) being 10 in number or Mono-Dualistic (both one and two element) being 18 in number. Thus bringing out the triple factor law of Shiv, Shakti and Anu of Trika Darshan (Philosophy). Kashmir Shaivism deals mostly with Monistic Tantra, which are 64 in number. Few examples would be Svvachanda Tantra, Malini Vijayottara, and Netra Tantra etc.

Post-Buddhist Era (Circa 8-10^th Century AD) The Revival: - Each century after Buddhist era presented a unique master, with unique capability propounded an exact system. Sri Vasugupta after being found Shiva Sutras, started the surge of Kashmir Shaivism among then Buddhist turned KPs. The wave took on and Spanda literature sprang out from there. From works of Sri Vasugupta or Bhatta Kallata (a disciple), creating Spanda Karikas. Further refinement brought Pratyabhijna (Recognition) to stage with works of Somananda (a disciple of Sri Vasugupta) in his work Siva Drsti (a bit incomplete). This line saw its pinnacle with Sri Utpalacharya, propounding Isvara Pratyabhijna Sutras. The logical part of Kashmir Shaivism that blew away all Buddhist Logic from the society. A completely new interpretation or restructuring of Buddhism happened and gave way to Kashmir Shaivism. Kashmir Shaivism owes a lot to Buddhism for most of the scriptural depth and analysis. Buddhist system stopped as supreme objectivity, while as Kashmir Shaivism took a giant leap and went into supreme subjectivity. A new establishment saw coming of Sri Abhinavgupta, perhaps most known Kashmir Shaivism scholar and saint worldwide. Sri Abhinavgupta did to Kashmir Shaivism what Sri Nagarjuna did to Buddhism. Creating an exegesis of new system and through his authorship, we see a new revival of Kashmir Shaivism scriptures. Not only did he compose lots of his own works but he went far and wrote commentaries on most of Kashmir Shaivism systems, including Pratyabhijna, the most difficult bit. As Sri Utpalacharya was his Grand-Guru.

Post-Buddhist Era (Circa 10-13^th Century AD) The Conclusion: - After the final restoration of Kashmir Shaivism in valley and downfall of Buddhism, we see lots of KPs contributing to Kashmir Shaivism literature. Especially Sri Kshemaraja, a disciple of Sri Abhinavgupta, writing not only new works but exegesis on most Tantras and other obscure works. He was first to recognize the need to have a starting scripture for Kashmir Shaivism study and thus "Para Pravesika" or Beginners Guide to Absolute, in which he gave complete synthesis of the Kashmir Shaivism system. He went further and also created primers for Pratyabhijna Darshan, namely "Pratyabhijna Hrdyam" or "Heart of Recognition". He wrote commentaries on many works, except works of Abhinavgupta. It would take another century of scholars to do that, especially Sri Jayaratha, who wrote "Viveka", a commentary on "Tantraloka", magnum opus of Sri Abhinavgupta, in which he explains all Tantric Systems, including first six chapters devoted completely to Kashmir Shaivism. It must be noted even though we have deemed this time as conclusion, there were few works of notable importance after this time, like commentary named “Bhaskari” etc. But we will omit it here for the sake of brevity. The reason Kashmir Shaivism declined steadily in Valley of Kashmir can be attributed to rise of Islam in the Valley, which persisted until end of Afghan Rule. Things started to spring up after Dogra Rule and we see resurge of Kashmir Shaivism in the Valley in this period.

Gurudev Sri Swami Ram, as a great revivalist and visionary, can be attributed majorly in bringing this Shaivistic revival and revolution in valley—post 6 centuries of low profiles in back water. Being taught within tight circles of learned Kashmiri Pandits.

A beginner in Ashram would start from beginner texts like "Para Pravesika" going then onto "Shiva Sutras" and further into "Spanda" system works. Then, with increased maturity, could move to "Pratyabhijna" works and finally onto "Agama" works. Though this is the broader outline, things would be clear in future articles, as we move through this journey together, touching briefly on each system and knowing its place in Kashmir Shaivism. It must be emphasize among "Agama", we will speak highly of "Vigyana Bhairava Tantra" which was used extensively for general meditative practices within Kashmir Shaivism community. As it shows 112 yoga techniques, though with trial and error only one is to be picked by adherent (and stick to), with help of Guru. So this "Agama" book was used as a guide to navigate through spiritual practices, as one moved from one scripture to other and learning kernel of Kashmir Shaivism along the way.

Establishing Relationship within Gamut of Kashmir Shaivism

On eve of Gurudev Sri Swami Ram's Birthday, we are publishing this new post, about the scope of discussions and establishing of relationship between author and readers. 

We have established a lineage system, we can work on foundation now. Before any gigantic work or thing can be understood, a ground work has to be laid. This work helps both reader and writer to communicate things. It removes ambiguity from discussion and provides reader a clear perspective. I know lots of people starting the study of Kashmir Shaivism, only to go towards dry intellectual discussions or lost amass the scriptures!

Like any systematic study of philosophy (Eastern), it must lead man to total freedom and understanding, otherwise it becomes petty. Philosophy from Kashmir Shaivism perspective or from Indian perspective for that matter, is never an intellectual jargon or speculations. It is a deep realization within oneself to know one's true nature. Man, from outside, looks similar, but is quite diverse internally. When I say internally, I don't mean mentally, because that is superficial. I mean loaded with a quality or blueprint that is unique to individual. Each person is on a unique journey and on a specific place within broader fabric of life. To elaborate, the reader of this writing, is reading it from a specific physical space-time and with unique mind. That makes each of us unique in perspective! We need to go beyond this perspective, only to return back with higher understanding and outlook. By subjectivity, I mean, from person's point of view, objectivity on other hand means non-personal. The subjectivity is internal to human, while as objectivity is outside. For example, Sun is objective to us all, while as experience of heat is subjective. Whole of science is based on objectivity, while as realm of religion lies in subjectivity. This has to be understood first, before any philosophical study is undertaken. Kashmir Shaivism only accentuates on this and move from limited subjectivity to absolute subjectivity, having objectivity in middle or in traversing! I know many of these things won't make much sense in first reading or numerous, but by the end of series it would be completely understood.

To understand life, we need to get off from this mental perspective and get towards objectivity first! That would be main aim of all philosophical studies and this would act as a bridging between higher realms. Then objectivity is to be transcended, paving a way towards unique or absolute subjectivity. That's why establishing a relationship between writer and reader is so important. Writer might be discussing things from objective manner, while as reader might read it subjectively. It would only end in a catastrophe and total misunderstanding of study. As is seen in past and done by many higher minds throughout histories. So writer would be explicit in telling the perspective of each theory, exhort reader to do the same adjustments. This isn't a blog where writer just writes things in a pedantic way, instead writer/reader are engaged in an active mental flow, learning from each other. The intent of writer is to put a focus on study, so as to make it expand on itself. Nothing can be understood without a focus and without expansion things won't make sense.

Writer would be happy to answer any queries within study. We are listing out things which would be discussed in future writings and things which would be left out.

Things within scope of discussion:-

1. Framework of Kashmir Shaivism and its basic tenets, as propounded by older masters and by Gurudev Sri Swami Ram.

2. Meditative techniques, which can be inculcated by anyone in their lives.

3. Survey of literature around Kashmir Shaivism and its delicate handling.

4. Propounding advanced topics which enrich Kashmir Shaivism study.

5. Broader road-map for any enthusiastic student, avoiding typical pitfalls.

Things which are left out or out of scope:-

1. Tantric Systems, they are part of Kashmiri culture, nevertheless, aren't required for basic Kashmir Shaivism study.

2. Juxtaposition of Various Philosophies, as it would further confuse the reader, who has no background (a fruitless activity).

3. Meticulous study of Kashmir Shaivism scriptures, as this would incur both time and can easily become dry.

4. Study of Tantraloka, this has to be explicitly stated, as most people erroneously start there and end up nowhere. This is a very advanced work, left only for most advanced students or elite teachers. In fact great Abhinavgupta emphasized it being a scripture for Gurus, in Sanskrit “Gurur ev vicharane” and who’s Mala (impurities, will touch later) have been absorbed, in Sanskrit “Galit Mala”! Yet no one pays heed to his advice and handles scripture wrongly. We will mention this in scriptural survey but would leave this work alone, at least for this series.

Writer is apologetic if anyone was interested in knowing the Out of Scope material. That material would be discussed separately under advanced part of the series.

----"It is primordial throb that thrives within all of us and nourishes life"----

Key Disciples of Gurudev Sri Swami Ram

(Gurudev Sri Swami Ram with few disciples and devotees)

Touching briefly on the lineages is important, as that sets the tone and plausibility of contemporary society at that time. As has been emphasized in past articles, there were hundreds of householder disciples of Gurudev Shri Swami Ram. Among other things, Kashmir Shaivism doesn’t teach “Sanyaas” or Renunciation as a way to know the absolute (like Vedanta etc.). Instead, it encourages humans to take responsibility for regular chores of life and its struggles, including householder’s life.  Having said that, we won’t invest our time in pinning down all major disciples, as that would increase the length of article—besides would be futile. Remember, one of the basic tenets of Kashmiri Shaivistic study is to know its underlying principles, the people or central figures are there to impart the teaching. Even though many of these householder disciples were very close to Gurudev Shri Swami Ram, we would only mention the ones that carried the lineages. These were ones closest to Gurudev Shri Swami Ram and had a great impact on imparting the core of teachings, until exodus of Kashmiri Pandits from Valley.  It must be said that these disciples were three in numbers, thus echoing the “Trika” or Triple nature of Kashmiri Shaivism. We will touch on “Trika” principle in later articles because the understanding of “Trika” is incumbent for Kashmiri Shaivism.

As already suggested, there were three main disciples of Gurudev Shri Swami Ram. The classification of these disciples has been done as “Kriya” (Absolute Action), “Gyaan” (Absolute Knowledge) and “Iccha” (Absolute Will). The classification is the outcome of my understanding of their lives and incidents, preserved as anecdotes, from many other disciples. These are attributes of highest reality, among few others, are the cornerstone of Kashmiri Shaivism.

(Swami Mehtab Kak Ji)

The first being Swami Mehtab Kak. He was a landlord from a remote area of Kashmir, who once made contact with Gurudev Shri Swami Ram, never returned back! He was the closest disciple of Gurudev Shri Swami Ram, as he not only lived with the great master but had the responsibility for daily chores in Ashram. He is one of the longest serving disciples and was the constant companion of reverend sage. Though not that well-read, he knew all the basic scriptures of Kashmiri Shaivism, including its essence. Among many of his disciples, Shaivacharya Swami Lakshman Joo (Raina) was most famous. From Kashmiri Shaivistic point of view, he encompassed “Kriya” element or Active disciple of the great sage. 

(Swami Govind Koul Jalali Ji)

The second being Swami Govind Koul Jalali. He was a householder disciple of Gurudev Shri Swami Ram and for his livelihood was working as in-charge in one of the HH Maharaja’s department. His work allowed him to show up at the Ashram during mid-day, a post which he would leave Ashram at late evening only. He was the disciple who used to take regular classes (daily), after Gurudev Shri Swami Ram’s “Maha-Samadhi” (in 1915). All the new creed of scholars, from K C Pandey to Jaidev Singh, owe him a lot for their luminary works, one way or other. It is said that he knew all Shaivistic literature by heart (including footnotes) and never opened a book in his lifetime for any textual study or reference. Many disciples learned secrets of Kashmiri Shaivism under his guidance, from Mahatma Tarachand to Mahatma Kashi Nath Ji (who started Jammu Ashram, post migration), including Dr. T. N. Ganjoo (being one of the last). Swami Govind Koul Ji being “Gyana” element or Knowledge disciple of the great sage.

(Swami Vidhyadhar Ji)

The third and final being Swami Vidhyadhar Ji. He was a scholar par excellent, even before meeting Gurudev Shri Swami Ram. He was introduced to Gurudev Shri Swami Ram by his elder brother, who wanted him to study Shiva Sutras during his holidays—post examination! Folklore tells us that Gurudev Shri Swami Ram and Swami Vidhyadhar Ji finished the whole of Shiva Sutras in just three days! Further, he was the one who had “Shaktipat” or Energy Transmission from Gurudev Shri Swami Ram and became an “Iccha-Putra” or God-Willed son. He was asked by Gurudev Shri Swami Ram to carry out a tremendous amount of social reforms, which he did throughout his life until finally coming back to Srinagar. A separate volume is required to outline his spiritual endeavors, but he was by far one of the most known saints of Kashmir and a well-read saint-cum-scholar of Kashmir Shaivism. He was “Iccha” or Will disciple of the great sage.

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.