Lalleshwari | |
|---|---|
| Born | 1320 (1320) |
| Died | 1392 (aged 71–72) |
| Other names | Lalla, Lalleshwari, Lal Arifa |
| Known for | Vatsun poetry |
Lalleshwari, (c. 1320–1392) also commonly known asLal Ded (Kashmiri pronunciation:[laːldʲad]), was aKashmirimystic of theKashmir Shaivism school ofHindu philosophy.[1][2] She was the creator of the style of mystic poetry calledvatsun orVakhs, meaning "speech" (from Sanskritvāc). Known as Lal Vakhs, her verses are among the early compositions in theKashmiri language and are a part of the history of modernKashmiri literature.[3][4]
Lalleshwari ("Mother Lal" or "Mother Lalla") is also known by various other names, including Lal Dyad (Dyad means "Grandmother"), Lalla Aarifa, Lal Diddi, Lalleshwari, Lalla Yogishwari/Yogeshwari and Lalishri.[5][6][7][8]
Most modern scholars place Lalleshwari's birth between 1301 and 1320 C.E., near Sempore orPandrethan.[9][2] She is estimated to have died in 1373, and a grave nearBijbehara is attributed to her, although there is no confirmation of this. Lalleshwari is believed to have been born to aKashmiri Brahmin family, and was married at the age of twelve in accordance with the local customs.[10] Following her marriage, she was renamed, as is custom, to Padmavati, but continued to be known as Lalla or Lalleshwari.[9] Some reports suggest her marriage was unhappy,[9] and that she left home, between the ages of twenty-four and twenty-six, to become a disciple of a spiritual leader, Siddha Srikanth or Sed Boyu, who was aShaivite.[10] As part of her religious education, she travelled alone on foot, surviving on alms, before becoming a teacher and spiritual leader herself.[10]
Records of Lalleshwari's life are contained in oral tradition, and consequently, there is variance on the details of her life and beliefs.[10] Numerous contemporary Kashmiri histories, such as those prepared by Jonaraja, Srivara, Prajyabhatta, andHaidar Malik Chadura, do not mention Lalleshwari.[10] The first written record of Lalleshwari's life is contained in theTadhkirat-ul-Arifin (1587), a collection of biographies of saints and religious figures written by Mulla Ali Raina, and followed by an account of her life in Baba Daud Mishkati's Asrar ul-Akbar (1654). In these texts, Lalleshwari is described as a mystic saint who appears in the forest to travellers.[10] In 1736, Khwaja Azam Diddamari'sTarikh-i-Azami contained a more detailed account of Lalleshwari's life.[10] She is also noted in a Persian chronicle, theWaqiati-e-Kashmir (1746) in which she is described as being known in the reign of Sultan Alau-ud-din (1343–54) and died in the reign of Sultan Shihab-ud-din (1354–73).[9]
Lalleshwari is also believed to be a contemporary ofMir Sayyid Ali-Hamdani, an IranianSufi scholar and poet who recorded stories of her in his own verse during his travels to Kashmir.[11]
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The profound connection between Lalleshwari andNund Rishi (Sheikh Noor-ud-Din Noorani) is a cornerstone of Kashmir's spiritual and cultural heritage.[12] Their intertwined legacies symbolize the syncretic traditions that have shaped the region's identity.
A widely recounted legend narrates that as an infant,Nund Rishi refused to nurse from his mother. Lalleshwari, upon visiting, addressed the child:
"If you are not ashamed of being born,why are you ashamed of being breastfed?"
Following her words, the child began to nurse, an act interpreted as Lalleshwari imparting spiritual wisdom toNund Rishi. This anecdote underscores the deep spiritual bond between the two mystics.Both Lalleshwari andNund Rishi employed vernacular Kashmiri poetic forms ('Vakhs' and 'Shruks') respectively to convey their mystical experiences and teachings. Their verses emphasize themes such as the impermanence of the material world, the importance of self-realization, and the unity of existence.Nund Rishi's poetry often reflects the influence of Lalleshwari's thought, acknowledging her spiritual stature and expressing a desire to attain similar enlightenment, he writes:
That Lalla of Padmanpore,
The one who drank the nectar,
The one who kept gazing at Shiva,
God, give me a gift like that!
The spiritual kinship between Lalleshwari andNund Rishi symbolizes the harmonious blending ofShaivism andSufism in Kashmir. Their teachings transcended religious boundaries, fostering a culture of tolerance, compassion, and unity. Their combined legacy laid the foundation for theRishi order in Kashmir, which emphasizes inner spirituality over external rituals and promotes a universal message of love and understanding.
In summary, the profound connection betweenNund Rishi and Lalleshwari exemplifies the rich tapestry of Kashmir's spiritual heritage, characterized by a deep commitment to inner realization, universal love, and the transcendence of religious divisions.
Lalleshwari profoundly shaped theRishi Sufi Order in Kashmir through her mystic poetry, known as 'Vakhs'. These verses, blending elements ofShaivism andSufism, emphasized direct personal experience of the divine, transcending ritualistic practices. Her teachings inspiredNund Rishi, who further developed theRishi order, promoting values of simplicity, equality, and non-violence. Lalleshwari's influence is evident in theRishi Sufi Order's emphasis on spiritual unity and communal harmony, laying the foundation for a syncretic religious culture in Kashmir.
Lalleshwari's poems represent some of the earliest works of Kashmiri literature, written as Kashmiri began to emerge as a distinct language from Apabhramsa Prakrit, which was spoken in North India.[13] A total of 285 poems, known asvakhs, are attributed to Lalleshwari.[10]
Lalleshwari'svakhs drawn from influences and languages that made contact with the Indian sub-continent in her life, drawing from Sanskritic, Islamic and Sufi cultures.[10]
Lalleshwari's work were first recorded in writing in the twentieth century, and have been republished since, in Kashmiri as well as in translation. In 1914, SirGeorge Grierson, a civil servant and the Superintendent of theLinguistic Survey of India, commissioned a copy of Lalleshwari'svakhs. A written record of thevakhs was unavailable at the time, and one was prepared by transcribing an oral narration of thevakhs performed by Dharma-dasa Darwesh, a story-teller residing in Gush, Kashmir. This manuscript was translated in English by Grierson and published asLalla-Vakyani, orThe Wise Sayings of Lal Ded.[14] Grierson consolidated and expanded on the partial translation prepared by the Hungarian-British archaeologist and scholar SirMarc Aurel Stein, and incorporated some archived poems that were contained in theDictionary of Kashmiri Proverbs and Sayings (1888).[10]
Grierson's translation was the first printed and published volume of Lalleshwari's works. Following his translation, a number of English translations have been produced, those by Pandit Ananda Koul (1921), SirRichard Carnac Temple (1924)[15] and Jaylal Kaul (1973). Recent translations include those byColeman Barks,[16]Jaishree Odin Kak,[17] andRanjit Hoskote.[10]
Her poems, (vakhs) have been translated into English by Richard Temple, Jaylal Kaul,Coleman Barks,[18]Jaishree Odin, andRanjit Hoskote.[19][20][21][22]
The leading KashmiriSufi figureSheikh Noor-ud-din Wali (also known as Nooruddin Rishi or Nunda Rishi) was influenced by Lalleshwari. He led to the formation of theRishi order of saints and later gave rise to many Rishi saints likeResh Mir Sàeb.[1] One Kashmiri folk story recounts that, as a baby, Nunda Rishi refused to be breast-fed by his mother. It was Lalleshwari who breast-fed him.[23]
Lalleshwari and her mystic musings continue to have a deep impact on the psyche of Kashmiris, and the 2000 National Seminar on her held at New Delhi led to the release of the bookRemembering Lal Ded in Modern Times.[24] In his book "Triadic Mysticism", Paul E. Murphy calls her the "chief exponent of devotional or emotion-oriented Triadism".[citation needed][25] According to him, three representatives of devotionalism emerged in Kashmir in the five hundred years between the last half of the ninth and the end of the fourteenth centuries.[25]
What this points to is the non-sectarian nature of Lalleshwari's spiritual life and her song-poems. Yet, her life and work have been used for various religious and political agendas over time. As author and poetRanjit Hoskote writes:[10]
To the outer world, Lal Ded is arguably Kashmir's best known spiritual and literary figure; within Kashmir, she has been venerated both by Hindus and Muslims for nearly seven centuries. For most of that period, she has successfully eluded the proprietorial claims of religious monopolists. Since the 1980s, however, Kashmir's confluential culture has frayed thin under the pressure of a prolonged conflict to which transnational terrorism, State repression and local militancy have all contributed. Religious identities in the region have become harder and more sharp-edged, following a substantial exodus of the Hindu minority during the early 1990s, and a gradual effort to replace Kashmir's unique and syncretically nuanced tradition of Islam with a more Arabocentric global template. It is true that Lal Ded was constructed differently by each community, but she was simultaneously Lallesvari or Lalla Yogini to the Hindus and Lal'arifa to the Muslims; today unfortunately, these descriptions are increasingly being promoted at the expense of one another.
Beyond several new translations of Lalleshwari's vakh, there are other contemporary performative arts that are based on Lalleshwari's life and poetry. For example, there are contemporary renderings of Lalleshwari's poetry in song. In addition, a solo play in English, Hindi, and Kashmiri titledLal Ded (based on her life) has been performed by actressMita Vashisht across India since 2004.[26][27]
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