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.