Kashmiri Shaivism, also known as Trika philosophy, is an ancient spiritual system that has been central to the cultural and religious life of Kashmir. This philosophy emphasizes the direct realization of divine consciousness through self-awareness, and its teachings find their most resonant expression in the verses (Wakhs) of Lal Ded, a revered mystic poetess of Kashmir. Born in the 14th century, Lal Ded, also known as Lalleshwari, played a vital role in disseminating the essence of Kashmiri Shaivism. Her simple, yet profound verses encapsulated the highest philosophical truths of this system, making them accessible to ordinary people.
Lal Ded’s life and her poetic works are deeply intertwined with the core principles of Kashmiri Shaivism. Her verses do not merely echo abstract ideas, but reflect her personal mystical experiences, conveying profound insights about the nature of reality, self, and God. Through her verses, she sought to challenge orthodoxy, shatter illusions of the material world, and guide seekers toward the path of self-realization.
Kashmiri Shaivism, unlike other dualistic systems, is a non-dualistic or monistic philosophy. It holds that there is no real distinction between the individual self (Atman) and the universal self (Paramatman). The material world and individual consciousness are merely expressions or manifestations of one divine, universal consciousness, known as Shiva. In Kashmiri Shaivism, the universe is not seen as an illusion (as in some other schools of Indian thought) but as a real, vibrant expression of Shiva’s energy, or Shakti.
The ultimate goal in this philosophy is to realize the unity of the individual with Shiva. This realization is not theoretical or intellectual but a direct, experiential awakening to the truth that the individual soul and the universal consciousness are one. The path to this awakening includes practices such as meditation, self-inquiry, and the cultivation of awareness.
In Kashmiri Shaivism, there are three principal schools or streams:
- Krama: Focuses on the gradual unfolding of divine consciousness.
- Spanda: Emphasizes the pulsation or vibration of consciousness.
- Pratyabhijna: The philosophy of recognition, where the individual soul recognizes its unity with the universal consciousness.
It is the Pratyabhijna School, or the “Doctrine of Recognition,” that resonates most with the teachings of Lal Ded. Her verses emphasize the direct recognition of one’s divine nature, often bypassing ritualistic traditions in favor of an internal, mystical realization.
Lal Ded’s Wakhs (poetic aphorisms) are the quintessence of Kashmiri Shaivism. Her verses emphasize direct experience of the divine, self-awareness, and spiritual liberation. Her philosophy negates external rituals and formal religious structures, urging individuals to turn inward for spiritual fulfillment. This is clearly illustrated in one of her famous Wakhs:
Shiv chuy thali thali rozan, Mo zan hyond ta musalman. Trukh ay chukh panun paan parzanav, Soi chuy sahibas satyam zan.
(Shiva is imminent in every place and thing,
Do not discriminate between a Hindu or a Muslim.
If you are wise, recognize your own self,
That alone is the true realization of the Divine.)
In this verse, Lal Ded conveys the essence of non-duality, the central teaching of Kashmiri Shaivism. For her, Shiva is omnipresent, permeating every aspect of existence, and the distinctions between different religious identities are inconsequential. The real task for any seeker is to realize the own divine nature, a notion deeply rooted in the Pratyabhijna tradition.
One of the core aspects of Lal Ded’s teachings is the importance of self-realization. This is vividly expressed in the following Wakh:
Vuchum braman gariy zanun, Pan panus hyot, su panay. Tsey sonuy naavith ches tal, Tsey pansay wuchun tsaev.
(I searched for my true self in every temple,
Finally, I found Him within my own body.
This is how the thread of the pearl was hidden,
Right within my grasp, but beyond my sight.)
In this verse, Lal Ded speaks about her journey to self-realization, which echoes the Trika Shaivism’s notion of Shivoham (I am Shiva). Through metaphor, she presents the idea that the divine, which she likens to a pearl, is already present within each individual. Yet, it remains hidden from ordinary awareness until one embarks on a path of introspection and self-discovery. This verse also captures the Kashmiri Shaivite belief that liberation (Moksha) is not something to be attained externally but is the natural state of one’s consciousness, obscured only by ignorance.
Lal Ded’s mysticism, hence, transcends religious dogma and encourages an inward journey of awakening. Her rejection of rigid societal norms and her embrace of asceticism were expressions of her spiritual quest, one that sought to dissolve the boundaries between the material and the spiritual.
While Lal Ded’s verses emphasize the individual’s inner journey, she also recognizes the role of the Guru (teacher) in spiritual awakening. Kashmiri Shaivism places great importance on the Guru, viewing the Guru as not merely a teacher but as the embodiment of divine consciousness. Lal Ded reflects this view in several of her verses, where she speaks of her Guru as the one who illuminated her path to self-realization:
Zuv chum braman gatse, na zaanum kyah tsor, Yim navi chhati rozy sahibas soar. Yi yeli pyali tim saalus toor, Timi zaani kyah roz raths toor.
(I wandered aimlessly like a blind soul,
Not knowing what the true path was.
But when the guru’s grace fell upon me,
All the darkness of ignorance vanished.)
In this Wakh, Lal Ded highlights the transformative power of the Guru’s grace. This mirrors the teachings of Krama and Pratyabhijna schools of Kashmiri Shaivism, which emphasize that while the individual is ultimately responsible for their own spiritual progress, the guidance of a realized teacher can provide the necessary impetus for awakening.
Lal Ded’s wisdom continues to resonate in contemporary times, where her call for tolerance, inner awakening, and universal divinity challenges divisive religious and social constructs. Her verses transcend time and are still relevant for individuals seeking to rise above the egoic self and connect with the divine reality within.
In the current age of religious and ideological conflict, Lal Ded’s emphasis on the essential oneness of all beings offers a spiritual solution to the fragmentation of modern society. Her teachings can inspire contemporary seekers to look beyond superficial differences and embrace the unity that underlies all existence—a unity that is the very heart of Kashmiri Shaivism.
In conclusion, Lal Ded’s life and her Wakhs are a profound reflection of Kashmiri Shaivism’s core principles. Her poetic expressions of divine love, self-realization, and non-duality continue to illuminate the path of spiritual seekers today, offering timeless wisdom grounded in the rich spiritual tradition of Kashmir. Through her verses, Lal Ded invites each one of us to recognize the Shiva within and experience the divine essence that permeates every moment and every being.
(Author is a columnist and can be reached at: [email protected])
