By S.Sarwar.Malik
(Vision Versified – I)
Without commenting on the travel of her Vakhs from oral tradition to popularly acceptable documented compilations available today, Lal Ded (born in1320 or 1335 AD), is the saint – poetess widely regarded as the greatest icon of Kashmiriyet; saviour of the Kashmiri language – who warded off the potential threat of Sanskrit; and the true mystic transcending compartmentalization; remembered by Baba Nasr as “manind humsheera Mansoor Halaj”. Although semantics and legends have got mixed up and scores of vakhs attributed to Lal Ded have to be winnowed, credit goes to Sir George Greirson – who got 109 Vakhs gathered from Mukandram Shastri in 1914AD. Thanks to Richard Temple for his work on mystic lines and to dozens of local scholars for their contribution towards our great legacy and literature.
Unflinching faith in ideology and poetic mastery complement one another in the poetry of the revered mother in such a visionary manner that the charter of interfaith harmony and cosmic vision seems relevant even today.
Shiv chhoye thalle thalle roozaan
Mou zaan Heund tai Musalmaan
Trook hai chhookh te paan parzenav
Soyye chhay Sahibas zaeni zaan.
Shiva- the divine energy, resides everywhere
Discriminate not between a Hindu and a Muslim
Realize the true self, if you are wise
That alone is true acquaintance with the Lord.
Rau matte thalle thalle taepetann
Taepetann votim daish
Varrun matte looke garri ae-tsy-tam
Shiv chhoye kruoth te ts- ain wopdaish
Doesn’t the sun shine alike, on all abodes?
Does it only bless the highlands?
Doesn’t the rain- god visit all roofs; high and low?
Grasp the truth, Shiva isn’t easy to realize.
(Vision Versified- II)
Popularly known as the Staff Bearer of Kashmir(-i mysticism / Ryoshoet ), Nünd Ryosh ( 1377- 1438 AD ) – the patron saint , is not only held in high esteem for being the spiritual heir of Lull Ded – whom he reverently called Mother of our Avatars, but also as the real saviour of Kashmiri language. His poetry – Wa-ts-oen and Shroik, survives in hearts as well as in popular idiom of common people. Through his ethical poetry Nünd Ryosh ( Sheikh Noor-u- Deen Wali ) preached non- violence and religious tolerance; rendering Islamic tenants and teachings in understandable Kashmiri (-of his contemporary time), instead of Persian or Sanskrit language and spoke openly against Mulla-ism / Pandit-ism and hypocrite Rishis. For finding a place in the celestial constellation around the Sun his exhortation to become King- Swans; not ignorant crows, by seeking company of wise, reminds me of Shiekh Saidi Sheerazi’s ba gul nishistumm and Maulana Rumi’s sohbatte Saleh and the symbolic dance form of latter’s order.
Winnowing the attributed ones from the original verses is a difficult task and writing a credible biography of Shiekh Noor-u-Deen Wali is not easy because writers/ researchers often find themselves in a piquant situation where considerations of sentimental attachment to myths and legends has to be respected; as going beyond accepted writings of Baba Nassr, Baba Naseeb, Baba Mishkati and numerous others- including G.M.D Sofi, PNK Bamzai, Ab.Ahad Aazad, leads to a tortuous path.
Without going into the controversial Arabic Khati- Irshaad – letter of authority to enroll in Kubravi mystic order, and the Elegy of his own female disciple Shamme Bibi, let us dwell on the report telling us that Mir Mohammad Hamdani ( 15 th century) and Shiekh Hamza Makhdoom(16 th century) paid homage to Nünd Ryosh; and so did sultan Zainul-abbideen Budshah and sultan Ali Shah Chak. In 19 th century governor Atta Mohammad Khan struck coins in the name of this local saint and in 20 th century Bhakhshi Gulam Mohammad and Sheikh Mohammad Abdullah did much practically- beyond voicing tribute. His shrine at Ts-rari Sharief is a much thronged place and was rebuilt recently.
Nünd Ryosh, known for his piety, humility and humble life style, believed that by closing the six gates of senses, union with “Meem-less Ahmad” can be achieved. He also states that First Rishi was Ahmed Rishi – identified by all writers as prophet Mohammad (saw).
Internal evidence provided by some of his verses- for example, “Kasheeri Pheuroes ande ande” reveal that people did not pay much heed to his teachings immediately, especially in the areas influenced by Persian missionaries.
Though Sheikh Noorudin addressed his verses to both- “Asl Hendyeh Mosalmana,” communities and preached “LOVE—that makes inner nightingale sing hymns”, he employed Quran, Sunnah and Hadees in explaining the concept of unity of Godhead –“Towheed/Koneir” and what is expected of a Muslim—“Soi Dapzehay Mosalman.”
Know that imbibing the essence of first Surah (“Alhamdu”) – called epitomized/ brief version of holy Quran; understanding truly the concept expounded in Surah Ikhlas 112 (“Qulhoo Allaho”), — together comprising of eleven Aayats only; reciting with utmost devotion Atehayyaato i.e. Tashahod [followed by integral part- Darood—Allahum Sallialla Mohammad (s.a.w.) wa alla Aale Mohammad (s.a.w.)] prescribed for daily ‘Nimaz’; is equivalent to complete Quran (“Palkhai Tae Chhoie Qoranus Yootei), says Nünd Ryosh in one Quatrain.
Readers may recall Maulana Abul Kalam’s commentary of invocative Surah no. 1 in The Tarjumaan-al-Quran- “If a person were to read nothing but this from Quran and grasp its meaning, he could understand all the essentials of the faith.”
“Aeksi mael te majje hindein
Timmun deaye thhovaeth keiya
Mosalmanun kyo Henddein
ker banddan toshe khoddaye”
Born of the self- same parents
Muslims and Hindus –
-Why are they estranged?
When will they earn the sight
–of God’s Pleasing countenance?
- The author can be reached at [email protected]
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