Bhagwan Gopinath (3 July 1898 – 28 May 1968), born Gopinath Bhan, also called Bhagwan Gopinath Ji, was a mystic saint of early 20th century Kashmir in India. He has been called a jivanmukta (liberated soul) and his spiritual state has been described as Shambhavi avastha (state of Shiva). Contemporary saints of his times have also called him an Aghoreshwar. It was sometime during 1946–1956 that he came to be called as Bhagwan by his devotees.
Jagadguru Bhagwaan Gopinath Ji - Professor J. N. Sharma
Bhagwaan Gopinath Ji - The Great Aghoreshwar - Shiva Nath Katju
Jagadguru Bhagwaan Gopinath Ji - The Inimitable Sage - G.N. Raina
Bhagwaan GopiNath Ji - The Saint Extraordinary - T. N. Dhar
Indigo Indian of Mystic East - N. Kaul
Bhagawaan Ji After 1968 - Shri S. N. Fotedar
Immortal Bhagawaan Ji - Philip Simpfendorfer, Australia
Remembering Bhagwaan Ji - Prof. A. N. Dhar
Jagadguru Bhagwaan Gopinath Ji - Professor J. N. Sharma
Jagat Guru Bhagawaan Gopinath Ji - B. N. Fotedar
Bhagawaan Gopinath Ji As Jagad Guru - Professor O. N. Chrungoo
Bhagwaan GopiNath Ji. Some reminiscences and thoughts - A. K. Jalali
A Biographical Study - Shri Shanker Nath Fotedar
Bhagwaanji was veritably God in the human form. This became unmistakably evident to the discerning among his devotees who found him ever-absorbed in the universal consciousness. He would come down to our plane of consciousness only when prompted to answer queries by the seekers and would then instantly return to his exalted state of divine bliss.
A model of utmost simplicity and humility, he could be mistaken for the ordinary. But deep inside him was hidden the saint extra-ordinary, a Yogi of the highest order who had all the elements at his command, who could transform a person with a mere touch or glance. He not only helped the seekers advance on the path of spirituality, but gave liberally out of his "Bounty" to relieve his devotees in distress and even granted many of them fulfillment of their worldly aspirations.
Bhagwaanji had attained full union with the Paramatman long before he gave up his mortal coil and Mahasamadhi. Having got identified with Siva-Sakti, his energetic activity continues unabated. For the devotees he is as accessible now as he was in physical form. Bhagwaanji is believed to have counselled his devotees not to bother themselves about awakening the Kundalini, for he considered it a risky undertaking that could harm and mislead them. Instead, he helped the seekers in experiencing divine illumination through direct transmission. In his hallowed presence, the true seeker felt an overseeing power bringing him to the path of righteousness; the change wrought in him was spontaneous and durable.
We should constantly have Bhagwaanji in our thoughts, and make it our habit to turn inwardly to him in deep prayer to earn his benedictions. Through his grace alone can we contribute our mite to running the programmes and institutions under the aegis of Bhagwaan GopiNath Ji Trust.
Jagadguru Bhagwaan Gopinath Ji
Jagadguru Bhagwaan Gopinath Ji was one of the most eminent saints who have evergraced the sacred land of India. Unlike the other saints, he was called Bhagwaan in his lifetime as all the six attributes which that word stands for were seen in him. He was a jeevanmukta, having attained mukti or liberation while still in the gross body, to which he was not attached in the least. His spiritual state was what the Shaivites call Shaambhavi avasthaa (the state of Shiva Himself) and the Vendandns, Brahmisthiti (the state of ever dwelling in Brahman, or God without a form).
With his spiritual power, he did a lot of good to spiritual aspirants, house-holders and the country. He had a peculiar way of bringing sinners around to the path of virtue. Though utterly detached, he, in his later life, showed much concern for the country and its people. Now, according to S.N. Fotedar, his biographer and one of his senior disciples, he also exercises a beneficent influence on the modern age and its concepts. Gopinath, one of the several brothers and sisters, was born in a middle-class Kashmiri Pandit family at Banamohalla, Srinagar, Kashmir on 3rd July, 1898. His mother, Shrimad Haara-Maali, passed away when he was only twelve, and his father, Pandit Narayan Joo Bhan, when he (Bhagwaan Ji) was in his late twenties. Gopinath was educated only up to the Middle Standard, but had absorbed well whatever he had been taught at school. He would very rarely, though utter beautiful English sentences even in later life, when he used to be absorbed in the Self most of the time. He was also conversant with Sanskrit, Persian, Hindi and Urdu.
When Gopinath was only 10, Pandit Narayan Joo Bhan relinquished the possession of his residential house, along with most other belongings, to his step-mother. The family continued to live in Srinagar, but had to shift residence from place to place. Thus, Bhagwaanji lived in 11 different houses, besides his ancestral house. These included the house of a niece of his at Chondapora where he gave up the mortal frame on 28h May.
The family being in dire financial strains Gopinath was asked to take up some work so at the young age of about 15 or 16, he started working at a local printing press as a compositor. He, however, gave up that job after three years. In his 20, he ran a grocer's shop, here he seemed to be generally minded, being absorbed in meditation. The family pressed him to marry, hoping that marriage would bind him to the world, and so he would be a permanent financial support, but he was adamant in his refusal. As a young man, Gopinath stood out for his bravery, fearlessness and hatred of dishonesty. Another notable feature of his youth was his longing to visit the great saints of that time. The ones he visited included Swami Baalak Kaw, popularly known as Baalji, Swami Jeewan Saheb and Swami Zana Kak Tufchi, Gopinath remained a celibate all his life.He regarded lust as the greatest obstacle self-realisation. Here is an incident worth mentioning in this connection. Some friends once forced the young Gopinath to visit a courtesan, along with themselves. At the very sight of her, he felt such a revulsion that he called her a witch and reprimanded her in very harsh language. Then, he advised, her to live a virtuous life. However, thinking that poverty must have forced her to take to a sinful life, he in his characteristically compassionate manner, threw a rupee-coin towards her before leaving her
room.
His hatred of lust was noticed throughout his later life was well. Once, among the many visitors, there was a woman sitting before him. At the very sight of her, he started beating her with his long iron tongs, and chased her away. Returning to his seat, he told the others that the unchaste woman had visited two friends that morning, and then had come to him steeped in sin. He felt happy whenever a celebrate came to see him though he never asked a house-holder disciple or devotee to give up his wife and children in pursuit of Self-realisation. Bhagwaan was above all considerations of caste, creed and nationality. From 1947 onwards, the people of all creeds would go to see him and he would shower his live and compassion equally on all. Once he said, in answer to a devotee's question. Is Hindu one and Muslim another?
Unmistakable spiritual leanings were discernible in the child Gopinath from the early year of seven or eight. That he visited some great saints in his youth. Most probably, he did so to find out a guru who would initiate him formally. It was not generally known who his guru was. However, much investigative work was done in this regard by Sh. S.N. Fotedar. One piece of irrefutable evidence on which he based his conclusion that the great saint Swami Zana Kak Tufchi was Bhagwaanji's guru is that it was confirmed by Pt Baal Ji Wangnoo, the younger brother of Swami Aftaab Joo Wangnoo, Bhagwaan Ji's senior co-disciple. Bhagwaanji started with the spiritual discipline known as Panchaanga-upaasanaa, that is, meditating on the five deities, Ganesha, Surya, Narayana, Shiva and Shakti. Later, his ideal was the Divine Mother Shaarikaa, whose vision he had, for the first time, at the age of 27. Gradually, he shifted to nirguna-upaasanaa, that is, meditating on the Supreme Reality without a form. His interest in worldly affairs, including domestic matters, dwindled till in the early thirties, he took to intense saadhanaa: (spiritual discipline), shutting himself up in a room, which no one, except mostly his, was to enter. An earthenware lamp was kept burning there all the 24 hours. He did not allow even the room to be swept. His concentration was so intense and he grew so unaware of his body that a rat nibbled a hole in a heal of his. It is not possible to say what type of spiritual discipline it was, but it caused his body to swell and made him vomit blood, sometimes. During this seven-year period of saadhanaa, he would take no food for long periods extending even to six months. Sometimes, however, he would take food in very large quantities. He came out of this terrible ordeal with the full realisation of the Supreme Reality.
In his later years, Bhagwaanji took to another type of spiritual practice. He would emit vibrations from some parts of his body, e.g. the knees and the intestines, and through his chillum smoking. The vibrations seem to have been in tune with (to-us, mysterious) cosmic vibrations. Bhagwaanji kept a dhooni(sacred fire) burning before him and offered oblations into it off and on. He continued with this practice even while he stayed at some holy shrines in, or outside, Srinagar. Ekam Sat vipraah bahudhaa vadanti (The Reality is one but the wise call it variously), so says the Rig Veda. The paths leading to It are also various. Having realised the Reality, Bhagwaanji respected all these paths. He defied categorisation as a Shaiva, a Shaakta a Vaishnava, a Vedaantin, and so on. Discerning people could find the characteristics of all these in him. He uttered 'Aum namah Shivaaya ' at the time of giving up the gross body, and yet a copy of the Bhagavadgita (a vadantic text, which also he regarded as a guru) used to be always by his side.
Calling Aum the throat of the Godhead, he once said that nothing was possible without it in the spiritual field. It is known that he put two of his prominent disciples on the path of the upaasanaa of Narayana with a form. However, he seems to have preferred to guide his disciples from the upaasanaa of God with a form to that of God without a form. Having attained the highest spiritual state, Bhagwaanji, as already stated, used to be absorbed in the self most of the time. But he could easily come down to our level of consciousness to answer questions, or, to give permission to someone to leave. Immediately thereafter, he would rise to his own state. He talked little and that, too, in such low whispers as to be almost inaudible. Generally, he did initiate a disciple directly by word of mouth. He did so by a mere glance, by giving him a little bhasma or prashad, or by allowing him to have a puff at the chillum. Once, a European's kundalini was awakened by just having a puff at his chillum. With a mere touch of his iron tongs, he shifted a senior disciple from meditating on Narayana with a form to meditating on Him without a form. What was exactly Bhagwaanji's spiritual state? A pointer in this direction is that a devotee of the Divine Mother Raajnaa had a vision of Bhagwaanji seated before Her at the Khirbhawaani shrine at village Tulamulla, Kashmir. The devotee was a great saint and would have visions of the Divine Mother off and on. Our question is, however, clinched for ever if we consider that Bhagwaanji himself said when an aachaarya from outside the State wanted to know from a devotee in his (Bhagwaanji's) room at what stage of spiritual evolution Bhagwaanji was. While the devotee wondered what to say, Bhagawaan Ji recited the sixth verse of the Fifteenth Chapter of the Bhagavadgita, which, translated into English, reads:" The Sun does not illumine it, nor the moon, nor fire. That is my supreme abode, reaching which one does not return (to this world of birth and rebirth).
Bhagwaanji did not perform miracles deliberately. Miracles often happened where, out of compassion, he helped someone or the country. A very brief account of a few of them is given below. Bhagwaanji helped a devotee to realise the concept of time relative to man and Lord Brahmaa (The devotee had some reservations about this). Bhagwaanji enabled him to live three life-cycle in only some earthly hours! And in each cycle he reached a mature old age! Bhagwaanji helped two devotees separately to have a darshana (vision) of the Divine Mother of the Universe in the form of two girl children. A third was helped to have Her darshana in the form of dazzling effulgence equal to that of several suns.
From 1947 onwards, Bhagwaanji took much interest in what was happening around him. He used his spiritual power to help the country. In 1948, our soldiers saw him, at the front and just in front of them, directing them to fire in this or that direction though at that time he was in his room in Srinagar. His body was no hurdle in his going anywhere. Once he said that he was himself present at the battle-front, and so there was no danger to Kashmir though, again, he was physically in Srinagar. During the border was with China (1962), he once left his residence and returned the next day. His body was quite cold. He had caught a chill and had bronchitis. In answer to a question by a devotee, he said that he had gone to Tibet to settle the matters. In a few days, there was a lasting cease-fire. He kept a close eye on the 1965 war also. Bhagwaanji was a tattvajnani (one who has all the knowledge about the elements). By a peculiar type of saadhanaa he had gained control over the elements. During a pilgrimage to the holy cave of Amarnath, he brought rain to a drought-hit area. On some occasions, he stopped rain when it was likely to cause suffering or death. He was able, due to his control over the elements, to know which organ of a person's body was diseased, and to cure it. With a mere look or the bhasma from his dhooni, he cured dreaded diseases like cancer, epilepsy, and the diseases of the heat, the kidneys and the stomach, besides many other physical ailments. He brought the dead back to life temporarily of permanently, as the situation demanded. Once, he asked someone (probably, Mahaakala, the god of death) to wait till the next day to revive the dead father of a girl whose marriage (lagana) was being performed just then. The man came back to life, blessed the newly-wed couple, and died for good at about noon the next day. Once, two cooked fish, chewed and swallowed by Bhagwaanji himself, were vomited by him in their original form, that is, as two live fish, because the situation demanded that the fish sprang into the nearby spring and swam away!
Once, Bhagwaanji visited Mata Jawalamukhi Shrine at Khrew in Kashmir. There were five or six people with him, so his sister cooked rice sufficient for seven or eight people. But may more started coming to have Bhagwaanji's darshana and, finally, food was needed for 50 people. Finding herself in awkward predicament, Bhagwaanji's sister talked about it to him. He asked her to keep the pot of cooked rice covered while taking helpings out of it. And, lo and behold! All the 50 people were fed, and there was still some food left in the pot! Now something about how Bhagwaanji used his spiritual power to help householders in solving their domestic problems. Once he fasted for a month with the specific purpose of extending by a year the life-span of man, whose children still needed his attention. Could it be that the food Bhagwaanji would have taken for a month sufficed the man in question for a year and so he continued to live, even though the stock of food he was destined to take in that birth had been exhausted? Several times, he made a peculiar offering to Mahaakala to save the lives of certain people. Sometimes, he prevented road accidents even at far-away places. His blessings helped people in arranging and performing the marriages of their daughters. As a result of his blessings, some people suspended from their services, got reinstated.
It has been already mentioned that, after attaining the highest spiritual state, Bhagwaanji in his life-time, was never hampered by his gross body. He could be present at some other places, too, while he was in Srinagar. No wonder, then, that, after giving up the gross body, he has been helping spiritual aspirants in, and outside, the country. He may appear in his astral body before them or in their meditation.
Bhagwan GopiNath Ji - The Great Aghoreshwar
Kashmir has produced many Sanskrit scholars of renown. Its savants and sages who expounded Kashmir Shaivism, such as Utpaladeva, Somananda and others, and, to crown them all, Mahamaheshwar Shrimad Abhinavagupta have made lustrous contributions to our philosophy and their fame has spread all over the world. Kashmir is the fountain-source of Kashmir Krama in Shiva-Shakti worship, the other two being the Kerala Krama and the Gour Krama. It has also produced Kaulas and Aghoreshwars of the tallest stature, the last of whom was Bhagwan Gopinath who left his mortal frame in 1968. His spiritual stature could easily be compared to Maharishi Raman, Shri Ramakrishna Paramhansa and Shri Aurobindo.
19.1.1 Cloistered Life
Bhagwan Gopinath lived a very cloistered life. He was known only to a few close devotees. He never moved out of the valley. Gradually, his fame spread and saints and sadhus from different
parts of India used to visit him. By his intense Sadhana he had become a Kaul and an Aghoreshwar of the highest order. He talked little and never preached but he was full of compassion and love for all who sought his protection and blessings. He had the healing touch and gave boons to the needy. Occasionally, he exercised his spiritual powers in the interest of the nation. Pandit Shanker Nath Fotedar in his Biography of Bhagwan Gopinath was given a vivid account of the life of the Great Kaul. The biography has been translated into Hindi by Pandit Rama Dutt Shukla, the General Secretary of the All-India Shakta Sammelan.
Savants and sages in India have experimented in the realm of the spirit since time immemorial. By following diverse paths they have sought to see the ultimate truth face to face. In all ages many have attempted to seek spiritual knowledge but only a few have succeeded in reaching the top. The Shastras describe such spiritual giants as Kauls and Aghoreshwars. In popular
parlance, Kaulachar or Aghor is regarded as indicating some kind of a sect or order. Kaulas are regarded as persons belonging to an order who use wine and women in their spiritual practices and Aghories as those who live in utter disregard of normal social behavior of cleanliness in matters of habit and diet. If such were the case then every drunkard and debauch and every person who wallows in filth and consumes huge quantities of Ganja and Bhang would be a spiritual giant. Suffice it to say that such popular conceptions are ridiculous and absurd.
19.1.2 Last Climb
Both among the Shaktas and the Shaivas the last climb is indicated with clarity and the way up and the means to reach the summit are clearly shown. It is the stage prior to the start of creation or when creation ends and before it starts all over again. At this point Shiva and Shakti are wrapped in together and are One and there is nothing besides that One. In that stage He cannot be seen because there is no one to see Him or bow to His majesty and certainly He is beyond any ritual worship. No Yantra, circle, triangle or Bindu can adequately symbolize the absolute void or blankness when manifestation itself remains an idea in the mind of the Creator -Param Shiva as the Shaivas and Shakta Agamas call Him. The Sanskrit word 'Shunya' is the only word that can be used to express such utter nothingness. An artist's canvas while portraying this stage of "Total Nothingness" except Him would remain blank, may be with a background showing absolute void, if there could be any such background. He in that stage is beyond any portrayal because even Gods do not know Him in His aspect as Param Shiva. It is the glory of Shakta and Shaiva Sadhana that it takes the Sadhak to the highest point which is humanly possible to reach in his quest of the unknown. It is sufficient in this context to say that the most elite of the Shaiva and Shakta Sadhaks are instructed in the knowledge of Aghora and Paravidya.
19.1.3 Highest Summit
In this climb to the highest summit the Devi is seen as gradually withdrawing Herself from Her play (Lila) and merging Herself into the prime source from where She has emerged. Unlike the earlier stages in the Sadhana where the Sadhak sees Her in Her dazzling cosmic play the focus of attention now turns more and more towards Shiva In Aghora and Paravidya the Sadhak's
thoughts are directed towards Param Shiva. Realization of Para and Aghora, which can be equated, the highest stage which a Sadhak can attain and having attained it he becomes a Kaul
or Aghoreshwar and a Shiva or Bhairava himself and is entitled to say Shivo. Bhagwan Ram of Varanasi, one of the greatest Aghoreshwars of present-day India, has described the state of a
Kaul or Aghoreshwar in the following words (the English rendering is mine):-
"An Aghoreshwar reaches a state where he is totally freed from all Karmic bonds. For him there is neither Moksha (liberation) nor rebirth. He becomes a burnt seed which cannot sprout. When he leaves his mortal frame he lives and directs from the astral plane or he may enter the body of a living person and make him an instrument of his line of action. He is not subject to the currents of cause and effect which bind the ordinary mankind. He is law unto himself". In short he becomes the sun of his own solar system and performs acts either directly or indirectly which may appear to be baffling.
Bhagwan Gopinath belonged to this spiritual line (Parampara) of Kauls and Aghoreshwars. He had reached the highest stage of self-realization and what he did and .said during his life-time
have become the subject matter of a legend. He could perform wonders but he lived the life of a recluse and an ascetic.
Bhagwan Ram of Varanasi has now brought him to "Kreem Kund", one of the oldest and most sacred shrines in Varanasi, and he now sits in the midst of a galaxy of Aghoreshwars there. The significance of the awakening of,the great invisible galaxy in Kreem Kund will only be known as the future unfolds itself in the present stormy and tumultuous period. Besides the Satsang Mandal in the Kreem Kund, Bhagwan Gopinath Jee Satsang Mandals have been established at Allahabad and other places in India. Bhagwan Gopinath seems to be more alive now after leaving his mortal body. His influence, guidance and direction are being increasingly felt all over India.
19.1.1 Cloistered Life
Bhagwan Gopinath lived a very cloistered life. He was known only to a few close devotees. He never moved out of the valley. Gradually, his fame spread and saints and sadhus from different
parts of India used to visit him. By his intense Sadhana he had become a Kaul and an Aghoreshwar of the highest order. He talked little and never preached but he was full of compassion and love for all who sought his protection and blessings. He had the healing touch and gave boons to the needy. Occasionally, he exercised his spiritual powers in the interest of the nation. Pandit Shanker Nath Fotedar in his Biography of Bhagwan Gopinath was given a vivid account of the life of the Great Kaul. The biography has been translated into Hindi by Pandit Rama Dutt Shukla, the General Secretary of the All-India Shakta Sammelan.
Savants and sages in India have experimented in the realm of the spirit since time immemorial. By following diverse paths they have sought to see the ultimate truth face to face. In all ages many have attempted to seek spiritual knowledge but only a few have succeeded in reaching the top. The Shastras describe such spiritual giants as Kauls and Aghoreshwars. In popular
parlance, Kaulachar or Aghor is regarded as indicating some kind of a sect or order. Kaulas are regarded as persons belonging to an order who use wine and women in their spiritual practices and Aghories as those who live in utter disregard of normal social behavior of cleanliness in matters of habit and diet. If such were the case then every drunkard and debauch and every person who wallows in filth and consumes huge quantities of Ganja and Bhang would be a spiritual giant. Suffice it to say that such popular conceptions are ridiculous and absurd.
19.1.2 Last Climb
Both among the Shaktas and the Shaivas the last climb is indicated with clarity and the way up and the means to reach the summit are clearly shown. It is the stage prior to the start of creation or when creation ends and before it starts all over again. At this point Shiva and Shakti are wrapped in together and are One and there is nothing besides that One. In that stage He cannot be seen because there is no one to see Him or bow to His majesty and certainly He is beyond any ritual worship. No Yantra, circle, triangle or Bindu can adequately symbolize the absolute void or blankness when manifestation itself remains an idea in the mind of the Creator -Param Shiva as the Shaivas and Shakta Agamas call Him. The Sanskrit word 'Shunya' is the only word that can be used to express such utter nothingness. An artist's canvas while portraying this stage of "Total Nothingness" except Him would remain blank, may be with a background showing absolute void, if there could be any such background. He in that stage is beyond any portrayal because even Gods do not know Him in His aspect as Param Shiva. It is the glory of Shakta and Shaiva Sadhana that it takes the Sadhak to the highest point which is humanly possible to reach in his quest of the unknown. It is sufficient in this context to say that the most elite of the Shaiva and Shakta Sadhaks are instructed in the knowledge of Aghora and Paravidya.
19.1.3 Highest Summit
In this climb to the highest summit the Devi is seen as gradually withdrawing Herself from Her play (Lila) and merging Herself into the prime source from where She has emerged. Unlike the earlier stages in the Sadhana where the Sadhak sees Her in Her dazzling cosmic play the focus of attention now turns more and more towards Shiva In Aghora and Paravidya the Sadhak's
thoughts are directed towards Param Shiva. Realization of Para and Aghora, which can be equated, the highest stage which a Sadhak can attain and having attained it he becomes a Kaul
or Aghoreshwar and a Shiva or Bhairava himself and is entitled to say Shivo. Bhagwan Ram of Varanasi, one of the greatest Aghoreshwars of present-day India, has described the state of a
Kaul or Aghoreshwar in the following words (the English rendering is mine):-
"An Aghoreshwar reaches a state where he is totally freed from all Karmic bonds. For him there is neither Moksha (liberation) nor rebirth. He becomes a burnt seed which cannot sprout. When he leaves his mortal frame he lives and directs from the astral plane or he may enter the body of a living person and make him an instrument of his line of action. He is not subject to the currents of cause and effect which bind the ordinary mankind. He is law unto himself". In short he becomes the sun of his own solar system and performs acts either directly or indirectly which may appear to be baffling.
Bhagwan Gopinath belonged to this spiritual line (Parampara) of Kauls and Aghoreshwars. He had reached the highest stage of self-realization and what he did and .said during his life-time
have become the subject matter of a legend. He could perform wonders but he lived the life of a recluse and an ascetic.
Bhagwan Ram of Varanasi has now brought him to "Kreem Kund", one of the oldest and most sacred shrines in Varanasi, and he now sits in the midst of a galaxy of Aghoreshwars there. The significance of the awakening of,the great invisible galaxy in Kreem Kund will only be known as the future unfolds itself in the present stormy and tumultuous period. Besides the Satsang Mandal in the Kreem Kund, Bhagwan Gopinath Jee Satsang Mandals have been established at Allahabad and other places in India. Bhagwan Gopinath seems to be more alive now after leaving his mortal body. His influence, guidance and direction are being increasingly felt all over India.
Jagadguru Bhagwaan Gopinath Ji - The Inimitable Sage
Jagadguru Bhagwaan Gopinath Ji - The Inimitable Sage
Your Guru has directed me to grace you''- these words were uttered by no less a spiritual luminary than Shri Satya Sai Baba of Puttaparti to a close devotee of Bhagawaan Gopinath Ji when he approached the sage in Bombay at the behest of his son-in-law to seek Grace for overcoming his bodily ailment. The Baba moved his right hand, and poured some holy ash to be taken orally and lo and behold, the devotee instantaneously got rid of his physical pain. The Baba, then, continued saying, ''Your Guru was the greatest Kashmiri saint: he was Jiwan Mukta in the real sense. He will appear before you in about two months''. This was in December 1973, nearly six years after the Bhagawaan had left his mortal coil.
An embodiment of com- passion for all those who sought his grace, Bhagawaan Gopinath Ji has been and continues to be an unfailing source of solace to their afflicted souls. Men and women, young and old, the educated and the unlettered, the agnostics and the believers, would visit him, in and out of season, to receive words of comfort which would still the throbbing pain of their hearts.
Kashmir has produced a galaxy of saints and sages from times immemorial, and in recent past we have had a number of them. But few among the contemporaries have left as indelible an impression on the minds of the people as Bhagawaan Gopinath Ji. Two highly venerated mystics of con- temporary Kashmir -- Kashkak and Nanda Bab, recognised Bhagawaanji's greatness. While Swami Kashkak is on record as saying that Bhagawaanji has been the recipient of special grace of Mother Sharika, Swami Nandlalji described Bhagawaan as ''the king of saints in Kashmir''.
Bhagawaan Gopinath Ji led a simple, austere life. He never moved out of Kashmir: in fact, he shunned publicity, and covered himself with anony- mity. Sadhus and saints from outside Kashmir did visit him. A celibate, he lived with his near relations all his life. Though he read upto middle standard only, yet he displayed a fair knowledge of Sanskrit, Persian, Urdu and English. He spoke very little, never preached, puffed Chillum constantly and always remained engrossed in Brahman, so much so a casual visitor would remain unnoticed by him for hours together.
A Siddha, having attained the olympic heights of spirituality, Bhagawaan Gopinath Ji was an enigmatic God-man. His life was a curious blend of Jnana (knowledge), Bhakhti (devotion) and Karma (action). For most of us who had had the good fortune of his darshan in flesh and blood, he was the holiest of the holy, with a healing touch and wielding Ashta Sidhis for the good of the people and the nation. To some others, his bizarre behaviour presented a picture of his inscrutability. His marijuana smoking, his non- vegetarianism and unortho- dox ways were an enigma to the uninitiated. Ordinary mortals like us could hardly fathom his 'Gunateet' and 'Mayateet' nature.
Born in a respected Bhan family of Kashmiri Pandits in Srinagar on 3rd of July, 1898, Bhagawaan Gopinath Ji al- most inherited spiritual fervour from his highly religious minded father and mother. His mother was born to her parents following the grant of a boon by Goddess Rajnya herself. Bhagawaan Gopinath Ji had two brothers and two sisters. While the elder brother was a bachelor, the one younger to him did marry but remained issueless. The two sisters unfortunately lost their husbands early, the elder one after bearing two daughters and the younger one after bearing two sons and two daughters. Bhagawaanji was looked after by his elder sister and her two daughters.
From the days of infancy, Bhagawaan Gopinath Ji, showed little interest in things material. He would sing the glories of God, of Mother Sharika and seize whatever opportunity he could get to attend bhajan mandalis and raslilas. The spirit of renunciation and the other- worldliness had overtaken his sensitive young mind. That is why his schooling was not complete and he did not take seriously to his uncle's Pashmina business either. He did take up the job of a compositer in the city's oldest press-Vishnath Press, but gave it up only after three years, during which period the press is said to have flourished. Bhagawaan ji rejected the entreaties of the proprietor of the Press saying that his ''Dassdaraz'' with him had ended. Later, he started a grocer's shop which he gave up soon after to plunge headlong into a rigorous tapasya.
From the age of 20, he had begun daily Parikrama of Hari Parbat and would spend hours in Devi Angan absorbed in the meditation of the Divine Mother. Of course, Chillum was his constant companion, even in those days. This period of his Sadhana was marked by devotion to the Shakti aspect of Godhead. He used to recite from memory hymns like Panchastavi, Bhawani Sahasranama, Saundaryalahri Vishnu Sahasranam, Mahimna Stotra, Utpalastotravali, Guru Gita and Bhagwadgita.
Not much is known about who initiated him. The well-known biographer of Bhagawaan ji, Shri S.N. Fotedar has tried to lay his hand on all evidences in this regard but has not been able to establish who his Guru was. Here, we would like to accept what Bhagawaan ji himself hinted at, obliquely though. On being asked, only a few years before his Nirvana, as to who his Guru was, he replied'' any one of the 700 Shlokas of Gitaji can be one's Guru''.
The second and the most important phase of his quest for self realization began when he was 32. For the next seven years, i.e. upto the age of 39, he wrestled with God, so to say. In this period of intense tapasya, he would lie on a bed, face towards the wall, with a lamp burning in his room which would often be cover- ed with layers of dust. It is said that a rat made a hole in one of his heels which took a long time to heal. He had almost lost all consciousness of his body. He would often take Datura seed, opium and other intoxicants and would, at times vomit blood.
While it is difficult, nay impossible, to assess the state of Bhagawaan ji's spiritual advancement during this period, we have a clue given again by Bhagawaan ji himself in a cryptic reply he gave to his elder sister when she tried to pursuade him to take to wordly life in view of the financial difficulties the family was in. He told her, ''Sister, our boat is in the midst of an ocean. Either we will reach the shore safely or get drowned''.
To our great good luck, Bhagawaan Gopinath Ji did swim to the shore and out of the great ordeal of seven long years emerged a Siddha, with of course, a mauled body but a radiant spirit, with full vision of past, present and future. He had realized his true self and become one with Siva, the Ultimate Truth.
The truths of spirit can be apprehended only by those who like Bhagawaanji prepare themselves for their reception by rigorous discipline. It was not for nothing that in later years, he would often tell his close devotees that ''MEHNAT PANANYA BIYI GURU KRIPA'', meaning that intense personal effort and the grace of Guru are the essential pre-requisites of God realization.
Devotees like Prof. K.N. Dhar feel that Bhagawaanji inclined towards the Tantric method of Sadhana. According to him, ''Bhagawan Gopinath Ji opt- ed for the more strenuous path of Tantras with its curves and bends and wove the threads of his life on this texture''. This body, says Rudrayamala Tantra, is an oblation which is to be continuoulsy offered to the fire of self scrutiny. The unextinguishing Dhooni in front of Bhagawaanji since the end of the seven-year spiritual odyssey symbolized this truth.
After realizing the dynamic aspect of Reality, i.e., the Divine Mother, Bhagawaanji took to the worship of Siva, the pure consciousness aspect of Truth. Siva is Infinite Consciousness, the subject as well as the object. Siva and Sakti are one indivisible whole. While Siva is the changeless reality underlying the entire universe, his energy, Shakti, has an infinity of aspects - Chit (intellect), Ananda (bliss), Ichha(Will), Jnana (knowledge) and Kriya (creative work). The recognition (Pratyabijna) of reality, according to Kashmiri Saivist thought, is all that is needed for Moksha. That is why Bhagawaan Gopinath Ji was recognized as Jeewan Mukta (a liberated soul).
Again, Siva and Shakti, in the Ultimate analysis, constitute the contours of a common rather than a specific gender. The male (Nar) and the female (Nari) aspects of Reality are fused together in the case of Tantrik mystics who have often been observed to give feminine names to males and vice versa. One of the foremost Tantrik mystics of Kashmir, Swami Anandji of Jamnagari often addressed his male disciples as females, perhaps to demonstrate that gender had lost all meaning for him and the likes of him. The great sage-poetess of yore, Lal Ded, looked upon all males as females.
An important aspect of Bhagawaan Gopinath Ji's spiritual Sadhana was emission of well-controlled rhythmic vibrations from various parts of his body. Spanda Shastra of Kashmir Saivism speaks of the vibratory nature of ultimate reality. In the last 30 years of his earthly existence, Bhagawaan ji would keep talking to invisible forces while he would be smoking his Chillum. At times, he would not even respond to people around him. None dared disturb him while puffing his Chillum with his eyes turned skyward, emitting and receiving vibrations. Always immersed in Samadhi, he would come down to our plane of consciousness when his attention was drawn, speak a few words and then go back to the same state. It was quite apparent that Chillum symbolized the vehicle of his communion with the Divine. The inhaling of the smoke acted as an aid for supra- mental dialogue with the Ultimate Truth. In such planes of mystic exhilarotion, natural propensities of human organs are said to reverse the roles, where the eyes can speak, the ears can see and the mouth can feel. The senses are said to be under complete control and the mystic utilises them the way he thinks is the best. This stage is known as DIWA SHAKTI.
There is neither East nor West for the naked soul. The whole world is its home and as its home is in each of us, it belongs to all of us''. These words of the French Savant, Romain Rolland, are true of all great saints, savants and sages, Bhagawaan Gopinath Ji belongs to the entire world. There was no Hindu, Mussalman or Christian for him. All religions and all faiths led to the same goal. He once told a close devotee of his. "Think of Brahman as a Tree and sit on any one of its branches. All branches will lead you to the same goal''. As Isa Upanisad puts it, this entire universe is enveloped by God, and nothing but God.
Bhagawaan Gopinath Ji laid stress on Vichar, rational thought and the ability to discriminate between the real and the unreal, and he would often say that ''a Yogi may attain realisation of God but it is only the Vicharvan, the discerning sage and the profound seer, who can fathom all aspects of the Brahman, the Ultimate Truth.'' He confirmed the faith of the devotees in whatever they held dear and guided them according to their capacity. Though he suggested Saakar Upasana (worship of God with form) to the beginners, he would say Yl Gav Taaph Parun meaning that it was just like worshipping the effulgence and not the substance of the sun. On yet another occasion, he told a Sakar Upasak ''you have light to the level of your throat but your body is blank''. He wanted his devotees to realize the absolute truth in all its aspects.
Bhagawaan Gopinath Ji advocated special efforts on the part of a spiritual aspirant. He abhored lackadiasical form of Upasana which he thought was like moving under the shade of willow trees, Yi Gav Veeri Shihilis Tal Pakun. He wanted Truth Seekers to plunge into God realization with complete surrender.
He would often urge the devotees to lift the veil of ego that enveloped Atman. AHANKAARAS NAMASKAAR - SUI GAV OMKAAR - TAMI SAATI BANI SAAKSHATKAAR, which means, ''bid good-bye to Ego and be face to face with reality.''
Here, one would recall an incident when a saintly person was disuaded by a scholar-saint from visiting Bhagawaan ji, saying ''since when have you started bowing to lumps of muck?'' And when the said gentleman went to see Bhagawaan ji, he was asked, ''Why do you come to bow before lumps of muck? We are not chiselled scholars.'' A nice, subtle dig at the scholar-saint! How true! It is the meek, the humble, the unsophisiticated who shall be saved rather than those with inflated egos.
He never advised anyone to give up his houshold, wife or children in the quest of Truth. According to him, a worldly man, a Grihasta, could be a man of dispassion and reach the Ultimate. But he was quite adamant in not guiding those who could not practise celibacy, for he believed that the two centres of Brahma Jnana were located in the Cit (intellect) - one near and the other beyond the back of Chidakasha and that these centres were well preserved only by remaining celibate.
In our spiritual tradition, there are two ways to attain God- head-the one is known as the Buddha way where you tread the path alone, better known in scriptures as tapasya in which individual effort dominates, and the other is to cross the ocean of existence through the medium of a Guru who represents the Divine, who knows the path and is in a position to help others in finding it. The Guru seeks to awaken much more than to instruct, says the great Yogi, Aurobindo Ghosh in his famous work Synthesis of Yoga. And Bhagawaan Gopinath Ji him- self said on one occasion, when a verse in Kashmiri extolling the virtues of a Guru was being sung, Yl GACHHI YACHHUN. It is an indication of God's grace, if one surrenders at the feet of the Guru.
He did not deliver sermons. He initiated a devotee and induced Parmarth (spirituality) by a touch, a mere glance and by sharing his chillum. Each received his grace according to one's Karma.
Strange are the goings-on of mystics. We recognise their greatness on the basis of something they do which is not explained by the ordinary laws of nature. And we describe these ways as mysterious. Saints and sages have been known to have a clear vision, with ability to read the thoughts of others, forecast events, prescribe remedies and clear impediments.
The saints, however are not to be judged by miracles alone, for some of them are really averse to demonstrations of this sort as they do not wish to interfere with nature. But, again, as Bhagawaan Raman Maharishi of Tiruvanamalai put it, ''it is enough for the thoughts of a Jnani to be turned in any direction and the automatic divine activity begins''. As if to prove beyond doubt the effi- cacy of what Shri Raman Maharshi had said about miracles, Bhagawaan Gopinath Ji, during his Amarnath Yatra, addressed an overcast sky at Wavjan above the sacred Sheshnag lake, ''You settle down in Sheshnag'' and in no time was the sky cleor of the black clouds and the thousands of pilgrims resumed journey without fear of a bad weather.
Kind and compassionate as Bhagawaan Gopinath Ji was, he cured incurable diseases like blood cancer, and he would often ask those stricken with malignant diseases to be brought to him and a mere glance or touch would cure them completely, to the surprise of all. On request, he would give some ash from his Dhooni to cure ailments. Diabetes, Tuberculosis, brain haomorrhages and mental disorders were cured by him. He never asked for any money, though whatever was offered was accepted only to be distributed among those present. Once he referred to these offerings (money, fruits, sweets etc) as blood. This is all blood, he would say. And, it is said, he took upon himself any evil attached to such offerings.
A mystic tradition has it that at a particular point of time, a Divine Government functions and oversees the workings of human mind. It also directs the world affairs. Bhagawaan Gopinath Ji was regarded the king of this Divine set up in the State. In this context, one can understand what happened in 1947 and 1948 in the aftermath of a tribal raid conducted surreptituously by Pakistan into the territory of Jammu and Kashmir.
In 1947, in one of his soliloques, Bhagawaan ji was heard saying: ''What is our army doing? They get so much ration and yet do not open a direct route to Kashmir for Ladakhi Lamas.'' And in 1948, we witnessed Indian army conquering Zoiilla Pass and Kargil, thus establishing a direct link with Ladakh. A Military Police Officer connected with this operation was informed by the Front Commander that the operations were directed by a mysterious person, giving his identification clues. Long after that, the said Military Police Officer, a Christian, did visit Bhagawaanji in Srinagar through the courtesy of one Mr. T.N. Dhar and the officer confirmed that the saint exactly answered to the description given by the Front Cammander.
This is not all, In September 1962, when he was at Bhadrakali, Bhagawaanji told his sister and Swami Amrit- ananda who accompanied him, ''Don't you see what is happening across the mountains? A whiff of wind from that side will blow you over''. Rest is a matter of history. Again, before the 1965 war, he pointed towards south-west and said, Kaala (death) was dancing there. At the end of the hostilities, however, he pointed out that ''the west is clear now".
Bhagawaan Gopinath Ji used to sit on his aasan almost all the 24 hours absorbed in Higher Self. Every morning he would wash his face and Yajnopavit at the water tap, tie his turban and put on saffron tilak with a touch of ash in the centre. And then he would start his Dhooni. He would rarely take bath. In fact in the last 30 years of his life, he took bath only twice, once at Kshir Bhawani and another at Chundapora residence in Srinagar when Dal Lake was frozen. It is said that soon after he took bath, there was thaw and the cold wave abated. But even though he did not take bath, his skin usually gave out an aroma. In fact, he had no body consciousness. He used to describe his legs as splinters of wood. He clean shaved his head once a month. The devotees used to massage his body but he would never take bath after the massage. He, however, stopped devotees from doing any massage a year before he left us. He would undertake fasts for months at a stretch. The fasts were not of the ceremonial type, that of missing a meal a day but these involved total abstention from food, except a cup of Kahwa on rare occasions.
In the last two years of his sojourn on the planet earth, he gave enough hints of his decision to give up his gross body. During this period, he did not leave his aasan even to answer the calls of nature. He would remark: ''I have now grown old''. To a devotee who showed concern at his failing health, he said about one and a half month before the fateful day: Amar Chha Maraan (Do the deathless die?) Again, a few months before his leaving the mortal frame, his biographer and a close devotee, Shri Fotedar, asked him why swelling in his genitals persisted. He replied, ''What else is going to happen to this body? It will get shattered piece by piece''. Only a few days before his passing away, he remarked:'' I should like to go to Kshir Bhawani now''. He also said that Dhooni was no more necessary.
Almost on every Sunday, musicians sang till late in the night and he would never ask them to stop. But on his last Sunday on earth, 26th May, '68 he directed the musicians to stop, remarking ''we shall not listen to any more music''.
Then came May 28, 1968, Tuesday - the day Bhagawaan Gopinath Ji finally chose to cast off his Bhautik Sareera. He went through the morning routine as usual. At about 3 p.m. he directed one of his devotees to give the three Sadhus rupee one each. He had the last few puffs at his Chillum. A devotee started making tea but Bhagawaanji said ''We shall not take tea any more''. He asked for water at 5.30 p.m. And at 5.45 p.m. he uttered OM NAMAH SHIVAYA in a low voice, looked around with infinite love towards those present, and closed his eyes. All was over. The revered Nanda Bab mourned the loss by saying that Kashmir had been rocked by an earthquake.
Thus, passed into eternity a great Siddha. He may be no more with us in flesh and blood. But his Spirit continues to guide the ever-increasing number of devotees scattered all over the world. His influence is being felt in even greater measure now.
Nearly a quarter of a century has elapsed since his Nirvana. Yet a mere look at his portrait gives, to the man of faith, the feeling of the presence of a Living Reality. He seems to talk through his lustrous and penetrating eyes. His angelic countenance takes charge of one's afflicted heart, as it were and fills it with inexhaustible bliss. Many a devotee who had never seen him in his life-time, have testified to this mysterious experience.
In his Cosmic form, Bhagawaan Gopinath Ji has been seen to take care of all those who surrender to him, heart and soul. Not bound by the limitations of time and space, Bhagawaanji has been munificent in answering sincere prayers anywhere any time. In the words of Swami Yogananda, the celebrated author of ''The Autobiography of a Yogi'', perfect Masters like Bhagawaan Gopinath Ji "can materialize and dematerialize themselves and move with the velocity of light and utilise the creative light rays in bringing into instant visibility any physical manifestation''. According to him, a sage who has merged his consciousness with that of the Supreme Reality perceives the cosmic essence as light and being free from the three dimensions of space and the fourth one of time, is able to transfer his physical or cosmic form with equal ease through the light rays of earth, water, fire and air.
We are passing through very critical times. Materialism has taken a firm hold over our minds, particularly the young. The moral and spiritual values are on the wane. The need to move from the outer to the inner life, to coordinate the scientific temper and the spiritual approach and to restore the efficacy of our ancient ethical, cultural and spiritual perspectives, has never been greater than now. And in this task, only the saints like Bhagawaan Gopinath Ji can show us the right path, dispel fear in our minds and instil the much-needed faith and love. Bhagawaanji has a divine mission to fulfil. He will, we firmly believe, shed light and illumine the dark patches of our aggrieved souls.
Our salutations to this great sage who made Kashmir, nay the entire world, proud.
Bhagwaan GopiNath Ji - The Saint Extraordinary
In response to the questions of his enthusiastic devotees and inquisitive seekers about the nature of the self, Ramana Maharshi is reported to have observed: "The state of self-realisation, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been. All that is needed is that you give up your realization of the not- true as true... The state we call realisation is simply being oneself, not knowing anything or becoming anything. If one has realised, one is that which alone is and which alone has always been." If Bhagwaanji had given discourses or entered into conversation with his devotees on the subject of realizing one's self, he would perhaps have said the same thing, because he was a living embodiment of this vital truth about the state of self-realisation. The narrative of his life, though plain and singularly unspectacular, is a striking illustration of how- through single-minded devotion, rigorous discipline, and iron will, he attained this true state: of being himself.It is almost unbelievable that a saint of the stature of Bhagwaanji could have lived so near our times which, because of our relentless and unabashed pursuit of material gains, has witneued a radical transformation in our life styles, reflected most conspicuoudy in the steady decline of faith and our indifference to the rich spiritual heritage of our land. I am not even sure how many amongst us can share my feelings of regret when I recall that though Bhagwaanji lived right through my school and college days I did not have the good fortune of having his darshan, even touching his feet. For me it will always be a costly miss, an opportunity I did not avail myself of, for does not Kabir say it beautifully: "A pilgrimage is good; To meet a saint is better?" And what better luck could it have been to have met not just a saint, but a saint of saints, a veritable Bhagwaan, for that is what Gopinathji was and still is for hundreds and thousands of his devotees, whose tribe has been on the increase?
Bhagwaanji's journey towards sainthood in Kashmir can be understood in its proper perspective as part of a long tradition in the holy valley of rishis, as Kashmir was known in the past, and of the still older tradition of asceticism in India. The way of life in ancient India, which is now generally understood as the Hindu way of life, is perhaps unique in providing a proper and meaningful space for ascetics, sadhus, rishis, and saints within the normal recognizable social framework. For the four- fold varnashrama provided for different stages in an individual's growth and maturity, through the stages of boyhood, youth, marriage and family life to the last stage, in which he stepped into asceticism. This ideal arrangement balanced social needs and material pursuits, for keeping the race alive and providing for its upkeep and growth, with an individual's quest for spiritual enlightenment and self-realisation. It recognized asceticism as a stage following worldly pleasures and joys towards a state in which, through rigorous detachment, every being learnt to withdraw into himself and work towards his personal salvation.
The most remarkable feature of this arrangement is the clear and realistic focus of the ancient Indians on asceticism: it is something normal, desirable, and within the reach of every person; because of this, it has remained an integral part of our society. As a logical extension of a life of fulfillment, it is not something unusual, i.e., a thing diametrically opposed to social and material goals. However, it did affirm that the ultimate purpose of life was much more than perpetuating the race in material comfort. This consciousness was supposed to have a healthy, salutary effect on the earlier stages of an individual's life, imbuing it with a definite moral purpose and character.
In Kashmir, a slightly altered form of this tradition was the strong tradition of householder-sadhus and saints, of enlightened souls who had attained extraordinary spiritual powers, evenwhile living in recognizable family structures. It survived the onslaughts of the rise of Muslim faith, and made inroads into the spiritual fabric of Islam, by straightening the order of the Sufi saints. I have had the good fortune of knowing quite a few of the householder- saints, who preferred to remain almost unknown. They were extraordinarily gentle, humane, and compassionate beings, who kept the tradition of spirituality alive in Kashmir.
Although the four-fold varnashrama was the standard practice among the Hindus, many people chose to plunge straightaway into the last stage, bypassing the proceeding ones of marriage and raising a family. In course of time, this tendency grew further, giving rise to the emergence of another class of saints. Some even held that a person who chooses to be a celibate and leads a life of renunciation right from an early stage is ideally suited to face the rigours of ascetic life.
Within the differing strands of this main tradition, sadhus and saints had enormous freedom to do whatever they thought was right and desirable for attaining their ends. There is hardly any evidence, both literary and archival, in pre-Buddhist times to show that asceticism had a rigid institutionalized character, which could be identified through recognizable orders, monks, standardized practices, training schedules, and rules firmly laid-down. This left people free to choose different modes of worship of the deities of their choice; they were, likewise, free to adopt ascetic practices of their choice involving physical and mental discipline. Even the search for a proper mentor or guru was a part of the saintly quest. This partially accounts for the great variety in the saintly order in India. If we find the emergence and growth of more recognizable kinds of saintly orders in the later periods, it is largely because of the growing influence of Buddhism and Jainism on tha Hindu thinking and practices. It is not my intention to go into details concerning the various kinds of saintly orders; I have mentioned this social phenomenon only to show what kind of a saint Bhagwaanji was.
The most striking feature of Bhagwaanji's life is that though he lived hardly a few decades ago, when writing about people of eminence and distinction in any field was quite possible, because documenting lives had already developed into a standard literary practice, we actually know very little about him. In spite of our awareness of the extraordinary spiritual powers he had and of the respect he commanded among people, we have less than adequate knowledge about his personality and the nature of his achievement. All that is available to us is a short and in many respects a very inadequate biography by one of his devotees, the late S. N. Fotedar. A devotee of a long stanting, he had known BhagwaanJi for over two decades. Also available today are a few short pieces of reminiscences by some people, which provide descriptive accounts of their meetings with him and also of some miracles that he performed. The biography in particular is more of a chronicle of Bhagwaanji's physical movements in the city of Srinagar than a sustained narrative about his life.
The reasons for the paucity of materials about BhagwaanJi do not lie solely with the people who wrote about him; we cannot pin it on the lack of acumen of his biographer or of the people who recorded their impressions about him. They largely inhere in the very nature of his sainthood. He had such a normal and ordinary childhood and youth that nobody could have thought that he would become an eminent saint. In fact, till the time he was in his thirties, he had first a regular job and then ran a small business in a shop, because he needed money to help the members of his joint family. If he resolved not to marry and took interest in visiting holy places, it was not something too unusual. One can cite examples of several house-hold saints of Kashmir who did not marry and did not earn for the families they belonged to. I emphasize these details to establish that Bhagwaanji's early life did not provide any significant clues about the nature of his future life, as one normally finds in the lives of Kabir, Mirabai, or Ramakrishna neither struggle, nor neglect, nor extraordinary visions and fainting spells.
Bhagwaanji's story is too prosaic and ordinary. Compared with the lives of many of the known saints, it has no fire, no striking passion, no flamboyance., which could stimulate people's interest in him. Although he had a well-directed will to seek his Parmeswar and spent virtually his whole life, more noticeably his years after he gave up active work of all kinds, in pursuit of his goal, he did not do anything out of the ordinary which could attract his attention of people. He undertook no complicated measures, did not do anything risky, did not even move out of his home or place of birth. Even after attaining his goal, he remained steadfast in his endeavour to be a true being. He had no ambition to announce anything to the world, or found a school, or raise a following, or reform the society of his day.
In many respects, Bhagwaanji, though he never became a house-holder in the true sense of the word, is a model of the family-saint. Till it was necessary, he shouldered the responsibility of looking after his kin. After he was free from it, he continued to live with his close relatives. He observed most of the routine social norms, was never choosy about his food or other requirements, and seldom gave any obvious indications of his true state.
Though he maintained links with his family, he stuck to his saadhana. When he concentrated on it with increasing intensity, he became more and more careless about his appearance and living style. Any person seeing him for the first time could hardly take him for the realized soul that he was, for around him one could see only the traditional trapping of commonplace sadhus. He would frequently smoke his chillum and offer ahutis in the dhooni in front of him. Most of the time, he would simply be either lying down or sitting with an abstract look on his face, this was certainly not a very inviting sort of look, which could encourage people to talk to him. This self- absorption became his usual manner in the last years of his life. Though he allowed some of his devotees to press his feet and his legs, which he always thought no better than pieces of wood, he was not much of a talker. Most of the people who sat with him for hours together did not even open their lips, because they always held him in reverential awe. Obviously, Bhagwaanji's mode of saadhana did not make room for discourses, and he spoke no philosophical profundities. He was more of a loner, and too much into himself. His biographer tells us that during the closing years of his life, he spent much of his time in mauna, and hardly ever took food or attended the calls of nature. Although he seldom washed his body, it always looked clean and exuded aroma.
In spite of living through protracted spells of reticence, Bhagwaanji did not cut off his links with people. He was essentially gentle and compassionate and fully alive to the pain and sorrow of those who came to him for succour. To them he offered solace and help and no intellectual or metaphysical fare. He spoke to them in the language that they could understand, the language of a fellow being and not of a learned pundit. Several people have written about Bhagwaanji's acts of kindness and also about the various ways in which he mitigated their pain. All such acts perceived by the devout as miracles have been recorded systematically by Fotedar in a separate chapter in his book.
Though it is generally believed that true saints do not normally perform miracles, especially those who do not want followers or raise sects, yet most of them do it because that is one of the ways for them to reach out to their fellow beings. Dadu Dayal, a famous family- saint from Rajasthan, has said that a saint is always one with God. And when He deems fit, He automatically takes care of the saint and his devotees in very many special ways, which common people understand as miracles. In his celebrated autobiography, Swami Yogananda has recorded a large number of miracles of several yogis. He maintains that "by the perfection of his surrender to the Prime Healing Power, the master enabled it to flow freely through him." Here Swami Yogananda explains that it is actually God Himself Who performs what are seen as 'miracles' of the Masters that act as His instruments.
Bhagwaanji's miracles of various kinds have been meticulously documented not only by his biographer but also by various other people, whose writings have featured in different issues of the Patrika. That is why there is no need to recount them here. I would only like to emphasize that they were actuated by his love and compassion for the people who came to him with hope. Some of them also illustrate how he came to the rescue of his loved ones during moments of their trial or crisis. Another interesting aspect of his miracles is that they were not concerned only with his desire to help or heal people, but also with his wish to enable them to havs a taste of the divine. Several times he is believed to have let some of his chosen devotees to have darshan of the Devi, Sharika Devi of Hari Parbat in particular, right in the midst of their routine surroundings. He would let this happen in a very casual manner, which would catch his devotees off their guard. Often when they missed out on the miracle and their chance of seeing the Davi with attention Bhagwaanji would get into his rare unusual moods: he would be playful, humorous, even mischievous. However, such moments minimized with the passage of time, for during the last phase of his intense saadhana, he was hardly conscious even of his surroundings.
Since Bhagwaanji was one with God even while he lived in this world, he was truly a mystic saint, and his mysticism could be called the "mysticism of personal life." Sudhir Kakar, in his illuminating study of Ramakrishna as a mystic, characterises his mysticism as ecstatic, accompanied by physical movements (such as the postures or mudras associated with the Indian dance). Unlike this, "the mysticism of personal life," according to - Kakar "is not rooted in ecstatic nature, but in a meeting with God in the midst of life's problems and struggles, a meeting experienced at a deep level of faith within normal waking consciousness." This, in my view, aptly describes Bhagwaanji's state as distinguished from Sri Ramakrishna's.
I think that the most remarkable part of Bhagwaanji's achievement is that he makes us see and understand the saintly path in very ordinary and human terms. No adverse circumstances in life pushed him into adopting this path; nor did he show any unusual signs, which could be interpreted as his pre-disposed leanings in this direction. But deep inside him was a strong urge towards it. And he chose to follow this path slowly, steadily, and without any fanfare. He went on intensifying his powers of concentration to such an extent that at one stage he thought of nothing but his Paramatman. Everything he did was within the tried-out, known, and traditional mould, through ways and means which are neither difficult nor unattainable. This makes him into a splendid example of the realized saint, who inspires us more by his example than by his words and actions. The most direct and simple lesson of his life for us is that personal salvation is a purely individual concern and every human being can and should strive towards it: that each one of us, in spite of our ordinaliness, is a potential saint.
Indigo Indian of Mystic East - H. N. Kaul
I am no great believer in men who claim direct liaison with the GOD (emphasis nine). To me all Godmen are fraudmen, whom I dare not touch with a ten-feet-long barge pole.
Naturally, I hit the ceiling when my god- fearing and god-abiding wife asked me, one fine morning, to accompany her to a Godman, wrapping me up with a lot of crape about the supposed miraculous powers of the holy man and the likely material benefits I could get. I may have had a bite at the bait but before she could hook me up for the visit she slipped and that settled it for me. Being mortally afraid of droppers and junkies I put my foot down-and I knew I hurt her-when she told me the Godman was a hash-addict. It was in the winter of 1967- 68, hardly three months after my marriage.
In the summer of 1968, while cooling my heels in Kashmir on a sandwiched holiday, my wife continued her efforts to bring me round to a visit to the holyman and this time I had to thwart a two-pronged attack as my sister-in- law Jai, a committed devotee, had joined forces with my wife. But I was so scared by the mere thought of confronting a junkie that I refused to budge even an inch despite the provocations, temptations and nagging they tried to corner me with. And when it was time for us to say thank you to the vale and dale and tie our shoelaces for the return journey to our joint in Delhi, it happened. My wife trooped in, with puffed cheeks and blood-shot eyes, a picture of misery and grief and broke down: "He's left us."
And to my sympathetic enquiries she cleared the riddle amid sobs. The Godman was dead.
"Good riddance", I thought, and felt a surge of relief through me. But to show my concern for her grief I presented her my sympathies rolled in butter. I even volunteered to pay my homage to the saint by joining his funeral procession. This was great comfort to her and I had nothing to be scared of. "Who is afraid of the dead - even dead junkies.
I kept my word and was at the spot on the dot. But I was stunned to see the size of the crowd - a funeral crowd any national leader would have envied. And what struck me most was the devotion of the people more than their grief. They said their grief with rose petals and tears.
For some time curiosity welled up in me to know why so many sane people were drawn to a dope but the bustle of hectic life in Delhi, put the lid down on my inquisitiveness and I parked the thought of Godman in the closed shelf of my brain and forgot about him the way I forget all the trifles that cross my way.
But it was not to be so. One day when I returned back from my work very late, tired to the bones and ready to hit the sack, I failed to recognize my bedroom. A Godrej-size cane-rack had pushed the yacht-size bed to the corner and string of coloured bulbs had given the room a festive look. My wife, in lotus posture, eyes closed and string of beads in her hand was seated like a statue in front of the rack. I nudged forward and looked into the rack. An old man in typical Kashmiri Brahminical attire was staring at me from within the rack. He was supporting a six tier Muslim turban and wearing a 'pheran'. He was deeply drawing at his 'chellum' with the tongue of a flame licking his broad and furrowed blow and his luminous eyes were penetrating through me like X-ray. For a few minutes I could not take my eyes off him. It was an impressive photograph in a chrome frame.
I jerked my wife out of her reveries. She promptly introduced me to the Godman, pointing an enthusiastic finger at the photograph and she kissed the locket, with another mini-portrait of the saint studded in it, with reverence. And so the Godman, despite my apparent disliking, started staying with me right in my bedroom and in the heart of my wife. And I had to stay with him to compromise peace at home. I had my misgivings as I thought the ghost of the saint in my bedroom will be standing like a ten-feet-tall concrete wall between me and my wife. But it was not so. I managed peaceful co-existence with the godman.
Satya Sai Baba, a south Indian Godman with a liberal crop of Negroid hair that shaded his head like an umbrella was the most sought- after Godman those days and I decided to cash on his popularity to make a fast buck and steady my fast declining bank blue. Somehow, I managed to gatecrash and got an audience with the saint and wrote a 50 page sketch of my impressions. The booklet was sold before it hit the stalls. Though it fattened my bank-roll a bit, it did not make me any wiser about Godmen and I continued to love Godmen like plague. Then two small happenings softened me a bit and I began to waver but, yet, I was not fully sold to the idea.
I prize two things in life: my son Ashish and my liquor. One day Ashish suddenly doubled up in pain and his yelps and shrieks were piercing through my heart like lances. It was midnight and I was trying to ring my doctor out of his slumber when my wife brought Ashish to me, parked him in my lap, opened a rusty tin box, scooped up a pinch of ash and put it in the crying child's mouth. Suddenly like a taut wire let loose at both ends, the child's stiffness vanished and he calmed down. Within five minutes he was his giggling self again with no pain or sickness. I smiled through misty eyes in utter disbelief: How could a pinch of ash calm a child, who seemed dangerously ill? This was the poser that was raising its hood like a cobra in my mind and biting into my convictions. I had a mind to get the ash chemically examined but gave up the idea lest it may lose its healing touch for Ashish. Since then a pinch of holy ash is the first medicine we try on Ashish whenever he gets ill. Dr. Arya's regular visits for check-up are of course there but we have not taken the child specialist into our confidence about our potent drug. I might have been shaken in my convictions a bit but I was still unconvinced.
Doctors had advised me to cut down my liquor as my liver had lost its potency to keep track with my intake. Like all good things in life, I stubbornly disagreed with the advice and fell like a pole axe. I was not bothered much about the liver but the pain was unbearable and I had started living on pethidine shots and mandril tablets. But it was a temporary relief and I was not getting well. My guts were in mess. Touched by my plight, my wife tried her wiliest best to persuade me to swallow a pinch of the holy ash-she has a swell stock of the ash- but firstly because of the pride of my convictions and secondly because I never wanted her to score over me, I brushed her aside. I was writhing with pain but would not give up.
I was itching for a smoke and pleaded with my wife for a fag, despite doctor's strict warning. It was one in a hundred chance, if I know my wife as I should, expecting the usual harangue of: "liquor and cigarettes are poison to you", I was pleasantly surprised when she readily gave me a butt of a Charminar, she dug out from the folds of her purse. Though my brand is different and I don't relish butts but being off the fag for over a week I readily accepted her generosity and hungrily puffed the-life out of the butt. I felt a surge of relief passing through my body. It was all balm, blue and Sunny. I felt like a king lighter, happier and better. A fag after three days is just like posting maiden kiss on the lips of love and with these pleasant thoughts I slipped into deep slumber after five days of agony and tossing about in the bed. And when I came out of it my wife attributed my miraculous escape from the clutches of death not to the liver-extract and terramycine and the hundreds of tablets and capsules I had consumed but to the healing touch of "Bhagwaanji"-her Godman.
"How does your Bhagwaanji come in?" I asked partly in anger and partly in surprise.
"The half-smoked Charminar was Bhagwaanji's" she told me and showed me scores of half smoked cigarettes in her purse.
I decided to find out more about her "Bhagwaanji", whom she had now made the honorary physician in absentia of us both, me and my son Ashish. And my quest began in right earnest.
Indians seeped in deep superstition have elevated thousands of mortals to the status of Godhood all through the ages and this tradition of creating halo of Godhood around men and women has continued to this day. And it is the unflinching faith of the devotees more than the miracles of these Godmen that have made them great. Grapevine in India is the most effective medium of circulation. While the few among thousands of such Godmen have circulated all over the country, many more despite better achievements have remained obscure. At least fame is not all that Godly. And Gopinathji Bhan, whom his devotees identify with the God, or atleast with the God's closest circle has not reached all over the country like Satya Sai baba or all over the globe like jet-age Swami Maharishi Mahesh yogi, the once spiritual head of Mia Farrow and Beatles. Except within his own community in Kashmir and a few individuals outside the state, he has not been in the spotlight despite being spiritually more robust and miracle-wise more stunning.
Naryana Bhan was a man sold out to the idea of God and the devoted most of his time in pursuit of a chance meeting with the Almighty. But wordly-wise, he knew spiritualism was no substitute for a square meal and hence did business in pashmina wool. And like every good Kashmiri Brahmin, his spiritual pursuits did not prevent him from marrying and raising good many children. He martied Hara Mali, who her father believed was the incarnation of Goddess Ragyina-the deity who relishes milk. And Gopinathji Bhan was born off the conjugal explosion of tbe two spiritual sparks. He was the second of three brothers and two sisters. Naryana Bhan bequeathed property to his stepmother and spiritual legacy to his son. Some father!
Gopinathji cried his arrival on July 3, 1908 in his ancestrical house at Banamohalla, in the heart of Srinagar. But the family had to shuttle around thanks to the liberal attitude of Narayan Bhan.
Gopinathji was not averse to studies and passed middle. He lost his mother at the tender age of 12 and started earning his bread and butter at the age of 16 as a compositor. But born free, he shook off the shackles of subordination and opened a grocery shop. He carried on for ten years but then gave up.
He churned the gist out of scriptures and showed special preference for Gita and Vedas. Most of the time he remained within than without. No one, not even his biographer, Mr. S.N. Fotedar are sure about his Guru. Some say it was his father who initiated him into the realm of mystic while some others feel it was the holyman Balak Kaw but the majority opinion is that Zana Kak Tufchi, a local Godman should be credited with this honour.
Reason: Gopinathji attended the anniversary function of Tufchi religiously and even cleansed dirty pots at the function. Few of the staunchest followers believe that he was his own 'Guru' and got the word direct from the 'God'.
Guru or no Guru, Gopinathji knew the ropes and rose high in the coterie of local Godmen. He was so high in the estimation of his devotees that they started calling him "Bhagwaanji"-The God. Never before in the history of Kashmir has a mortal been elevated so high.
First it was deep study of scriptures, then brooding concentration to unfold the self, then visits to shrines, then burning ambers and pulls at the hashish-chellum. Step by step he climbed up and a few who saw in him the saviour, clung to his apron strings. He neither offered help nor shrugged them off but sustained their faith with a miracle now and then. The cult spread, his devotees had found a Messiah and they entombed him at Kharyar, a comparatively unknown temple in Srinagar. The faith spread, so did the devotees multiply and those who had not seen him in his mortal form did draw inspiration from his life-like statue. Faith, they say, is a horse, you can ride when in distress.
What miracles? Many devotees come forward with tales of the powers of this holyman. They are men and women whom it is very difficult to disbelieve. He showed many devotees, including Pt. Nila Kaul, Goddess Sharika in human form. Sixty people were served tummy- ful of lunch prepared for six souls. He predicted wars with the accuracy of the minute. He healed those given up by the best brains in medicine. He read thoughts, both wicked and noble, like an openbook. He was here, there and everywhere at the same time and many sane people vouche for it. His commitment was total. He gave everything without asking anything in return. He shunned publicity and abhorred fame. He carried his laurels with indifference. He was a Godman but never said so.
A piece of mind. Anniversaries, holy fires, books and pamphlets, 'Bhajans' and Kirtans are good. They keep the clan bonds strong. But look beyond the statue of the great man, untie the knots of talisman and don't freeze himin stone. It is polluting not honouring. Let the Indigo Indian spread the fragrance of mystic east for all to smell and refresh. Open the portals of Kharyar for the world to see that God is a man at his best.
Bhagawaan Ji After 1968 - Shri S. N. Fotedar
Association with a Saint or even a mere touch or a single glance from him can transform a man and make him Divine. His heart is full of universal compassion and he works ceaselessly for redeeming suffering souls from ignorance. He guides them to a life of joy, freedom and immortality. The Saint is verily God in flesh and blood.
During the present century one such saint of exalted dimensions was Bhagawaan Gopinath Ji of Kashmir, who graced not only the sacred soil of Kashmir where he was born and lived (1898-1968) but also played his part in the spiritual upliftment of India, though he had never moved out of Kashmir in his physical body.
The people of Kashmir had the good sense to realize this in his life time, they gave him the name Bhagawaan while he was still in his earthly existance, a unique phenomenon indeed. Such is a rare saint for whom a monument is raised and relics enshrined. In his Ashram at Kharyar, Srinagar, where his marble statue has been installed, regular Aarti is held everyday. His Mahanirvana and Jayanti festivals are observed every year, where a Yagnya performed on the former occasion and a Sadhu Bhandar and prayers are offered on the latter. A Trust (Regd) has been organised for maintenance of the institution and other activities for spreading of Bhagawaan Ji's message of universal love and brotherhood. The aim is to awaken a higher level of consciousness amongest the masses. This is styled as "Bhagawaan Consciousness" by his Australian devotees. Attempt is made to develop this consciousness for the betterment of the whole world.
Since it is not possible to give an exhaustive picture of Bhagawaan Ji's life, sadhna and his other manifold activities in a small article, I shall confine myself to give a brief sketch of his life.
Bhagawaan Gopinath Ji was born in 1898 A.D. at Bana Mohalla, Srinagar. His revered father Pandit Narayan Joo Bhan was a Pushmina Merchant and a man of liberal mind, Bhagawaan Ji's pious mother Smt. Har-Mali was the daughter of Pandit Prassad Joo Parimu, a mystice saint popularly known as "Zad-Bharata". In a vision at Khir Bhawani the Divine Mother had told him that she would be taking birth in his house and thus the blessed girl (Haramal) was born, who later got Bhagawaan Ji in her lap. On account of strained family circumstances, Bhagawaan Ji had a very troubled time in his early days. He had to give up his studies after passing the middle school exarnination.
He had studied Sanskrit, Persian and other languages but all along he was detached, attending to 'Raslilas' and other Bajan Mandalis and also visiting saints usually. He would sip at all cups but drain none.
From his early boyhood he had started going to Sharika Bhagawati Shrine at Hari Parvat, Srinagar. It became routine for him to circum-ambulate the hill every day. When his age was about 25 years he was blessed with Darshan of Sharika Bhagwati. He did not rest at that but aspired for attaining perfection. He girded up his loins and plunged himself headlong into intense sadhana for exploring all the aspects of the Divine Reality and gaining mastery over Tattwas, with no hold barred and with scant attention to his body welfare. This process was the same as Swami Ram Krishna Parmahansa had adopted after having Sakshatkar of Maha-Kali. For some time he continued to live with mundane affairs which gradually waned off and later he took no interest in such matters whatsoever.
The most crucial period of his Sadhana, a do-or-die effort, was while he was residing at Rangteng in Srinagar (1929-36). He lay stretched on a bed all the 24 hours of a day, absorbed in the Supreme with a small wick lamp kept lighted. He would sometimes fast for months together and sometimes take large quantities of food at a time. His body got swollen. He at times spit large quantities of blood. A rat had bored a hole in one of his heels and he did not seem to be conscious of it. On occasions he would eat handfuls of Datura and other lethal intoxicants. The Sadhana continued for about 7 years after which he emerged a radiant soul but with a battered body. His 'Chelum smoking' continued to be his constant companion from an early age to the day he gave up his mortal coil.
Questioned why he was fasting so often he said, "that he was taking tons of energy through his puffs (smoking) and food was not necessary. "
After this Sadhana of 7 years, came to be recognized as a great saint and he began his saintly mission of improving the lot of humanity and alleying the distress of people who called on him for succour and hope. He even started helping sadhus and other people monetarily and the practice continued till the end of his days in this physical world.
After attainment of perfection he had, in pursuit of his mission, to contend with opposing immical forces which, left to themselves would have harmed our country. He had to exert a lot, to keep these forces in check. On some occasions, you would find him like Aghura with flaming eyes rivetted upwards, parched and foaming lips, fasting, refusing to take water even but addressing some invisible forces. To what extent he was successful in taming those forces is known to all. One wonders at his unrelenting efforts, his determination of not yielding to dark forces, for a number of years with scant attention to his Physical comforts. Such a great saint, with such endurance is really a God and Bhagawaan Ji displayed this.
He seemed always in tune with the infinite and used to come down from a higher plane of consciousness in response to requests and appeals made by devotees and that too for a few moments only. He started the practice of giving Ahutes, after the year 1936 in the first instance into his fire pot (Kangdi) and later into an Iron Sekdi and then offerings in Dhuni continued till the end.
Saints do not live in their outer actions. It is not possible to speak of the inner Sadhana of Bhagawaan Ji which is a closed book. It is possible however, to give an account of his Sadhana as seen by common people in diverse fields and disciplines.
It is apparent that few saints like Bhagawaan Ji emerged from the sacred soil of Kashmir during the last three or four centuries or so, became so active in their spiritual realms. They either seem to be spent up or have gone to higher unfathemable realms and we have to depend solely on the divine protection of the Spiritual colossus Bhagawaan Gopinath Ji, not only for succor but also for effectively combating the satanic forces, bound on destruction of our culture and personality.
I smell and visualise that the decade of nineties will be a period of great test for the lovers of Bhagawaan Ji. They have to strengthen the spiritual exercise, be engrossed in Bhagawaan Ji's worship through bajans, meditation, offerings. Dark clouds are roaming but have to vanish. Bhagwaan Ji is active in the subtle plane we have to develop the attitude to present ourself before Him. All the Ashramities have to undergo strenous Sadhana to get in tune with Bhagawaan Consciousness. I have faith in Pran Nath Ji to hold the internal front and Chrungoo Sahib for the external, because the swallon ranks of devotees need guidance.
BhagawaanJi's very presence is not doubtful. Saints are heelers, masters and Spiritual guides. They seek disciples and hunt for them so that the chord is framed between masters and aspirants Gurus and Shishyas. He knew his sphere.
One day Bhagawaan Ji had to face for a photograph and some close associates wanted to be included, but he disallowed that. There was some annoyance. Next day Bhagawaan Ji very patiently explained, "This photograph has to go to far far corners, that is why I wanted it to be so". Today when thirteen years have passed we have been seeing that Bhagawaan Ji's photograph has reached every home. It is placed in Pooja rooms and Ashrams, that are coming up. The aura of spiritual and mental shelter has spread so wide and far that Bhagawaan Ji's "Parivar" has passed all the geographical boundaries. Devotees have taken him to Australia, New Zealand, Japan and other parts of India. Bhagawaan Ji has been in gracious for those who need Him and for those whom he needs.
In 1975, Justice S.N. Katju a Sadhaka practising shakti worship was in a difficult and there was some conflict in his mind about his sadhana. Bhagawaan Ji appeared in a vision to him and said, "Your Gurdeva and I are one, and you have now been put under my care for carrying out the mission of the masters, What you are doing under the guidance of Papaji was all chalked out by me and your Gurdeva together". Katju said, he spoke in Kashmiri, what I needed. Then he slowly faded out of my vision and I opened my eyes; How keen Bhagawaan;Ji is for spiritual seekers.
In Feb, 1975 Philip Simpfendorfer an Australian Bhakta had come on Kashmir yatra with some friends. He alongwith his friends had came to see the writer and his problem was about the mission and message for him from Bhagawaan Ji. The writer said, "Mr Philip, do you remember how Bhagawaan Ji accepted your request when your daughter was to be married". "Yes every detail of that day", said Philip, "It was Saturday when my daughter Helen was to marry Peter. From Friday it started raining, I went into my room and prayed before Bhagawaan Ji, asking to take care of happiness of the children, give sunshine for the outdoor wedding function. The miracle happened clouds got rolled, bright sunshine appeared till function was over and by evening again clouds came, but it did not rain. I was happy how Bhagawaan Ji helps when, we are in complete obedience."
"Again, it was 15th of Feb. 1978 while in full concentration and meditation I met him in a very awakened state." He said, "For the guidance of humanity we seek people in every land, strengthen their faith. They fight against the dark ocean of destruction. We guided when there was no religion, we do not interfere with religion. Well being of the world and spirituality of man is the goal". "My Mission and goal was made clear", said Philip.
Immortal Bhagawaan Ji - Philip Simpfendorfer
The vision of Paradise became strong for me when I made my home in a cave near the Bargo River NSW for four months during my midlife crisis. I felt impelled to find my nature in the context of nature, because I realised that I did not know the essence of either. What I discovered was a reality different from what I had experienced in society or in my inner world of spiritual power. Not knowing what I lacked, I felt I had to abandon my spirituality and somehow live in the ISNESS of myself and everything else.
After four months I went to the Weston Plains where I lived with the sun and the stars for two years. I still went about my daily work, experiencing it as a respite from the strange, overwhelming dynamic attitude within me. It was not until I stayed two months in a Balinese village that I felt I had met a culture that embodied the dimensions I experienced within environment and cosmos.
At Amarnath Cave in Kashmir in 1976, a voice spoke to me as I stood before the ice stalagmite within the cave. I was thinking that the only request I could make was that God continued to look after me. The voice said, "Don't you trust me.?" A similar voice spoke to me from Kashmir 18 months later and saidwords to the effect that the wellbeing of the world depend on the interconnection of anchorages and sites of power across the globe. It was not as simple stated as that because it was Bhagawaan Gopinath Ji communicating unfamiliar concepts to me from the astral level. The Saint had left his mortal coil in 1968 and it was no surprise to his devotees that he was in my room speaking to me in English - it was within the pattern of his behaviour before and after his death.
Bhagawaan Ji was beyond religious categories, but he did spend a lot of time at certains sacred springs and rocks associated with various Devine Energies, i.e., the immanent, feminine aspect of transcendence. Contact with him did not violate my freedom. He did not say I had to do anything. But in 1979 I invited around 20 friends to camp in the bush for the weekend. The purpose was to be aware of our inward being and the energies of environment as one, if possible. Since then on the first Sunday of each month people link in meditation with sacred sites in different countries of the world to strengtllen Earth's network of light. The first Sunday is now called 'Sacred Earth Sunday'.
Probably the idea of harmonious human society came first to the Himalayan area in the age of Gemini and blossomed in the Age of Tourus. Its centre could easily have been Mt. Kailas in Tibet . Certainly the human collective memory of paradise on earth alludes to this area. The belief in the four rivers flowing from paradise could be the memory of the four rivers that rise in the Kailas region. As late as the Middle Ages in Europe, paradise was somewhere located between India & China. During the earlier ages, though the work of great Himalayan asecties (or people who came from the stars, if A Hopi Prophesy is correct). 1995 The new race of humans will begin to design their new reality of life on this planet as they intended it to be when they came from the stars. (A Hopi Prosphesy).
The harmony of heaven began to permeate human social groups causing animal and instinctive traits to yield to human spiritual consciousness. The Indian word 'Bhagawaan' is sometimes simply translated as 'Lord' or 'God'. In K.N. Dhar's book, 'Bhagawaan Gopinath Ji of Kashmir Vol.II.' There is a quote from Kalika Purana defining "Bhaga" as 'unmitigated sovereignty over temporal and subliminal powers, religious and moral merit, undiminished glory, graceful lustre, perceptive Knowledge and discernment'.
Like the Fisher Kings father in the Grail Story, a Bhagawaan does not live as a person bound by spiritual and physical realities. By his sovereignty over temporal and eternal energies he brings in all qualities necessary for a strong and happy society cemented by love and abundance.
He is lord ofthe sites in his region. The last great person in this Bhagawaan tradition was Bhagawaan Gopinath Ji who during the mid decades of the 20th century took spiritual responsibility for Kashmir during the time of acute threat. The Bhagawaan energy broods over Glastonbell (Glastonbell, NSW Australia is 410 acres of bushland, a garden of delight, a great landscape and temple managed by a non-profit association - a big Ashram in true sense.) waiting for a building that resonates with the harmony of the sun, the moon, the earth and universal brotherhood, when built, its spiritual energy will probably relate to Mt. Kailas.
The 'Renewal' movement in part grow out of Australian involvement with the enigmatic Kashmir saint Bhagawaan Gopinath Ji. As the saint Gopinath Ji said little and spent his time weaving strong positive spiritual energies into both the Elemental forces, and the doings of people. In a sense Glastonbell, and occasionally the people in it, are Gopinath Ji's Australian focal point.
Bhagawaan Gopinath Ji was a celibate, he belonged to no religious order. Staying mostly in a room of a relative or in a hut at a sacred site, he lived in extreme introversion. His teaching sessions were limited to a few sentences. Often he would awaken necessary insight in people with a touch or a glance or sometimes like a Zen Master, with a blow. Miracles constantly happened around him. Far the enlightement of others he sometimes caused goddess or sages to appear physically. His goddess was a rock site on the hill of Hari Parbat in the centre of Kashmir valley, called Sharika, the Universal Mother.
Born Gopinath Bhan, he was the only Kashmiri given the title 'Bhagawaan' (Glorious Lord). Once he commented that a yogi may get realisation of God, but an introvert can get realisation of all aspects of God. God in the Kashmir Shiva - Shakti spirituatily is like an infinite ocean of consciousness consisting of every possible vibration even material objects.
Bhagawaan Ji's mastery over the varied manifestation of God was recognised by his awed devotees. Visiting sadhus, wandering from sacred site to sacred site, visiting the holy men of India would comment that they knew of no other so fully absorbed in the infinite. His method consisted in emitting vibrations from various organs of his body in tune with the universal cosmic vibrations. In this way he was able to entre the realm of subtle thought that pervades the world and influences the world consciousness.
Six weeks before he died he said,"Amar chha maran"(Does an immortal die?) to a disciple who was merely thinking about Bhagawaan Ji's impending death.
On 15-2-78 I met him in a vely awakened state and the following is a part of the conversation as recorded a few hours later. .
"---- Have you not heard of the guides of Humanity ? On every land we seek people who will stand like an immovable rock against the dark ocean of destruction. We would like ashrams linked with places of power and linked throughout the world."
These may not have been the precise words as I was confused by the visilation. I asked, "Are you Bhagawaan Ji,"?
"Wlll you make limitations? if not, that is true. "
"Do you have a religion? What are your religious beliefs?"
"We guided when there was no system of religions. We do not interfer with religions. We want the well being of the world. If men make patterns of belief, it is their concern. Our guidance is to make circles of light and love for the well being of Earth.
''Will the present patterns of human life go on?"
"But the circles remain."
Remembering Bhagwaan Ji - Prof. A. N. Dhar
Bhagawaan Gopinath Ji attained Mahasamadhi in 1968. since then his renown as an eminent saint has spread far and wide. The number of his devotees and followers has swelled considerably during the past 2-3 decades. In consequence, Bhagawaan Gopinath Ji centres have sprung up at several places in India in addition to the main centre at Srinagar one centre has been established in N. S. W. Australia. The present Ashram at Udaiwala, Jammu, that came up in the wake of the outbreak of militancy in Kashmir, has turned into a busy spiritual centre where regular prayer meetings devoted to Bhagawaan Ji are held on all week days. Besides, Yajanyas are performed periodically at this centre and the birthday of Bhagawaan Ji is celebrated with great fervour and devotion annually here. In fact, it is noteworthy that all the centres are managed and run efficiently, thanks to the orderly manner in which a disciplined and dedicated band of Bhagawaan Ji's followers is seen to handle congregations and conduct proceedings at each centre.
I remember having seen the Bhagawaan on some festive occasions at Khir Bhavani and also several times at his Chandapora residence in Srinagar in the fifties (when I was a young man in my twenties).
Whenever I observed this great saint, what impressed me deeply about him was his total absorption in divine contemplation - that a true seeker could immediately percieve. One had to lend one's ears keenly to the words he sometimes mumbled to get at what they actually conveyed. Once, in my very presence, Bhagawaan Ji almost whispered some meaningful words into the ears of my friend, Sh. Triloki Nath Dhar, and then made an offering into the dhooni that was there in front of him. As I gathered from my friend later, Bhagawaan Ji had spoken of his own exalted state of consciousness, what: in mystical parlance could be described as Unitive Experience, I, myself, had an 'encounter of a different sort with Bhagawaan Ji, which I still shudder to recall (though the experience, in effect, turned out to be auspicious for me). I saw the saint last at his Chandapora residence in 1961 purposefully to seek his blessings. Something about me was perhaps not liked by Bhagawaan Ji. This became evident when he spoke some harsh words to me, making me leave the room in an agitated state of mind. Wlthin a couple of days ofthis seemingly 'unpleasant' encounter, I got the job I had applied for a Lecturership in English, which I held at the start of my teaching career. Obviously, the Bhagawaan's 'anger' proved to be a blessing for me.
In attempting the present article on Bhagawaan Gopinath Ji, I am acutely conscious of two handicaps - my first handicap is that I have not had the advantage of knowing this saint closely as a disciple nor as a devotee who paid regular visits to his residence. The other handicap is that my own knowledge of authentic facts relating to Bhagawaan Ji's life and teachings is scanty, far less than what one can glean from the two sequential studies published by Bhagawaan Gopinath Ji Trust - the biographical study by the late Sh. S. N. Fotedar and the volume bearing the sub-title 'The Saint of All Times' by the late Professor K. N. Dhar. Shri Fotedar's work is a well-documented study, offering a lucid account of the life and teachings of Bhagawaan Ji. It is replete with authentic facts, in terms of dates and events, concerning the life of the saint. Analytical and critical in his approach (aiming at objectivity in spite of his devotional fervour), the author has arrived at sound conclusions regarding the spiritual attainments and eminence of Bhagawaan Ji. Professor K. N. Dhar's volume is a useful sequel to Shri Fotedar's biographical study. It sheds further light on the important observations and statements made in the earlier work. The author has attempted to provide illustrative support from relevant scriptures (bearing on Vedanta and Shaivism) to the findings and conclusions of Shri Fotedar. The concluding section of the book, titled 'Exchange of Notes', is revealing. On going through the letters exchanged, among others, mostly between Mr. Philip Simpfendorfer and Shri Pran Nath Koul, Secretary Bhagawan Ji Trust, the reader realizes how 'Bhagawaan consciousness' has grown and spread beyond India, 'touching' and influencing devotees in far offplaces like Australia, where Bhagawaan Ji's Australian devotees have established the centre mentioned earlier.
Having touched briefly on the two studies brought out by Bhagawaan Gopinath Ji Trust, I should like to elaborate a few points that I gathered from Shri Fotedar's work. I shall deal with them one by one:
i) The question of who actually was Bhagawaan Ji's Guru has been discussed at some length by Shri Fotedar. After thorough investigations - all controversies settled - he has come to the conclusion that Swami Zanakak Tupchi was his Guru. However, the author mentions Bhagawaan Ji himselfas having conveyed, in response to a disciple's query, that he considered the Gita as his Guru. At the same time, we know on authority that Bhagawaan Ji was fond of the Guru Gita. Understandably, he prized it because his Guru, Swami Zanakak Tupchi, had prescribed its study for his disciples. And this work indisputably attaches utmost importance to the Guru (as a person). The only conclusion we can draw from this apparent divergence is that while the Guru's grace is indispensable, the seeker has to assimilate his Guru's teaching through self-effort. The Guru's anugraha and the seeker's purushartha are complementary in character.
ii) Bhagawaan Ji led a celibrate life, yet he continued to live in grahasta and performed agnihotra as a ritual in earnest throughout his life. He never donned the yellow robe and did not preach or practise vegetarianism. Nor did he preach any orthodox doctrine but spent all his time in Sadhana. All this could lead one to the conclusion that Bhagawaan Ji was in line with the tradition of Kashmiri saints who were at once Shaktas and Saivites, who would'nt make a distinction between 'Siva' and 'Kesava', who never thought high of external sanyasa but emphasized inward purity and discipline.
iii) Bhagawaan Ji was a great Siddha and used his spiritual powers for the welfare of mankind. He performed miracles to alleviate the suffering of bhaktas and to help those who were in distress. As a tattava jnani, the Bhagawaan emphasized self analysis and introspection. Ample evidence is available to suggest that he continues to guide spiritual seekefs and events as Jagat Guru.
iv) He was an institution in himself, an accomplished Master who could initiate the seeker through a glance, a gesture or a puff from his chellum. As a spiritual genius, he evolved his techniques to awaken 'Bhagawaan Consciousness'.
v) Bhagawaan Ji was accessible to all and gave liberally of his spiritual bounty, taking, of course, into account the receptive capacity of each seeker. His impact on a large number of spiritual seekers has been phenomenal, explaining his pervasive influence in this country and abroad.
May Bhagawaan Ji's grace descend on all of us in this hour of crisis and deliver us safe across the perilous ocean of samsara.
Jagadguru Bhagwaan Gopinath Ji - Professor J. N. Sharma
Jagadguru Bhagwaan Gopinath Ji was one of the most eminent saints who have ever graced the sacred land of India. Unlike the other saints, he was called Bhagwaan in his lifetime as all the six attributes which that word stands for were seen in him. He was a jeevanmukta, having attained mukti or liberation while still in the gross body, to which he was not attached in the least. His spiritual state was what the Shaivites call Shaambhavi avasthaa (the state of Shiva Himself) and the Vendandns, Brahmisthiti (the state of ever dwelling in Brahman, or God without a form).
With his spiritual power, he did a lot of good to spiritual aspirants, house-holders and the country. He had a peculiar way of bringing sinners around to the path of virtue. Though utterly detached, he, in his later life, showed much concern for the country and its people. Now, according to S.N. Fotedar, his biographer and one of his senior disciples, he also exercises a beneficent influence on the modern age and its concepts.
Gopinath, one of the several brothers and sisters, was born in a middle-class Kashmiri Pandit family at Banamohalla, Srinagar, Kashmir on 3rd July, 1898. His mother, Shrimad Haara-Maali, passed away when he was only twelve, and his father, Pandit Narayan Joo Bhan, when he (Bhagwaan Ji) was in his late twenties.
Gopinath was educated only upto the Middle Standard, but had absorbed well whatever he had been taught at school. He would very rarely, though utter beautiful English sentences even in later life, when he used to be absorbed in the Self most of the time. He was also conversant with Sanskrit, Persian, Hindi and Urdu.
When Gopinath was only 10, Pandit Narayan Joo Bhan reliquisted the possession of his residendal house, along with most other belongings, to his step-mother. The family continued to live in Srinagar, but had to shift residence from place to place.Thus, Bhagwaanji lived in 11 different houses, besides his ancestral house. These included the house of a niece of his at Chondapora where he gave up the mortal frame on 28h May.
The family being in dire financial strains Gopinath was asked to take up some work so at the young age of about 15 or 16, he started working at a local printing press as a compositor. He, however, gave up that job after three years. In his 20, he ran a grocer's shop, here he seemed to be generally absent-minded, being absorbed in meditation. The family pressed him to marry, hoping that marriage would bind him to the world, and so he would be a permanent financial support, but he was adamant in his refusal.
As a young man, Gopinath stood out for his bravery, fearlessness and hatred of dishonesty. Another notable feature of hls youth was his longing to visit the great saints of that time. The ones he visited included Swami Baalak Kaw, popularly known as Baalji, Swami Jeewan Saheb and Swami Zana Kak Tufchi, Gopinath remained a celebate all his life.
He regarded lust as the greatest obstacle to self-realisation. Here is an incident worth mentioning in this connection. Some friends once forced the youag Gopinath to visit a coutesan, along with themselves. At the very sight of her, he felt such a revulsion that he called her a witch and reprimanded her in very harsh language. Then, he advised, her to live a virtuous life. However, thinking that poverty must have forced her to take to a sinful life, he in his characteristically compassionate manner, threw a rupee-coin towards her before leaving her room.
His hatred of lust was noticed throughout his later life was well. Once, among the many visitors, there was a woman sitting before him. At the very sight of her, he started beating her with nis long iron tongs, and chased her away. Returning to his seat, he told the others that the unchaste woman had visited two friends that morning, and then had come to him steeped in sin.
He felt happy whenever a celebrate came to see him though he never asked a house-holder disciple or devotee to give up his wife and children in pursuit of Self-realisation.
Bhagwaan was above all considerations of caste, creed and nationality. From 1947 onwards, the people of all creeds would go to see him and he would shower his live and compassion equally on all. Once he said, in answer to a devotee's question. Is Hindu one and Muslim another?
Unmistakable spiritual leanings were discernible in the child Gopinath from the early year of seven or eight. That he visited some great saints in his youth. Most probably, he did so to find out a guru who would initiate him formally. It was not generally known who his guru was. However, much investigative work was done in this regard by Sh. S.N. Fotedar. One piece of irrefutable evidence on which he based his conclusion that the great saint Swami Zana Kak Tufchi was Bhagwaanji's guru is that it was confirmed by Pt Baal Ji Wangnoo, the younger brother of Swami Aftaab Joo Wangnoo, Bhagwaan Ji's senior co-disciple.
Bhagwaanji started with the spiritual discipline known as Panchaanga-upaasanaa, that is, meditating on the five deities, Ganesha, Surya, Narayana, Shiva and Shakti. Later, his ideal was the Divine Mother Shaarikaa, whose vision he had, for the first time, at the age of 27. Gradually, he shifted to nirguna-upaasanaa, that is, meditating on the Supreme Reality without a form. His interest in wordly affairs, including domestic matters, dwindled till in the early thirties, he took to intense saadhanaa: (spiritual discipline), shutting himself up in a room, which no one, except mostly his, was to enter. An earthenware lamp was kept buming there all the 24 hours. He did not allow even the room to be swept. His concentration was so intense and he grew so unaware of his body that a rat nibbled a hole in a heal of his. It is not possible to say what type of spiritual discipline it was, but it caused his body to swell and made him vomit blood, sometimes. During this seven-year period of saadhanaa, he would take no food for long periods extending even to six months. Sometimes, however, he would take food in very large quantities.
He came out of this terrible ordeal with the full realisation of the Supreme Reality.
In his later years, Bhagwaanji took to another type of spiritual practice. He would emit vibrations from some parts of his body, e.g. the knees and the intestines, and through his chillum smoking. The vibrations seem to have been in tune with (to-us, mysterious) cosmic vibrations.
Bhagwaanji kept a dhooni(sacredfire) burning before him and offered oblations into it off and on. He continued with this practice even while he stayed at some holy shrines in, or outside, Srinagar.
Ekam Sat vipraah bahudhaa vadanti (The Reality is one but the wise call it variously), so says the Rig Veda. The paths leading to It are also various. Having realised the Reality, Bhagwaanji respected all these paths. He defied categorisation as a Shaiva, a Shaakta a Vaishnava, a Vedaantin, and so on. Discerning people could find the characteristics of all these in him. He uttered 'Aum namah Shivaaya ' at the time of giving up the gross body, and yet a copy of the Bhagavadgita (a vadantic text, which also he regarded as a guru) used to be always by his side. Calling Aum the throat of the Godhead, he once said that nothing was possible without it in the spiritual field. It is known that he put two of his prominent disciples on the path of the upaasanaa of Narayana with a form. However, he seems to have preferred to guide his disciples from the upaasanaa of God with a form to that of God without a form.
Having attained the hlghest spiritual state, Bhagwaanji, as already stated, used to be absorbed in the self most of the time. But he could easily come down to our level of consciousness to answer questions, or, to give permission to someone to leave. Immediately thereafter, he would rise to his own state. He talked little and that, too, in such low whispers as to be almost inaudible.
Generally, he did initiate a disciple directly by word of mouth. He did so by a mere glance, by giving him a little bhasma or prashad, or by allowing him to have a puff at the chillum. Once, a European's kundalini was awakened by just having a puff at his chillum. With a mere touch of his iron tongs, he shifted a senior disciple from meditating on Narayana with a form to meditating on Him without a form.
What was exactly Bhagwaanji's spiritual state? A pointer in this direction is that a devotee of the Divine Mother Raajnaa had a vision of Bhagwaanji seated before Her at the Khirbhawaani shrine at village Tulamulla, Kashmir. The devotee was a great saint and would have visions of the Divine Mother off and on. Our question is, however, clinched for ever if we considcr that Bhagwaanji himself said when an aachaarya from outside the State wanted to know from a devotee in his (Bhagwaanji's) room at what stage of spiritual evolution Bhagwaanji was. While the devotee wondered what to say, Bhagawaanji recited the sixth verse of the Fifteenth Chapter of the Bhagavadgita, which, translated into English, reads:" The Sun does not illumine it, nor the moon, nor fire. That is my supreme abode, reaching which one does not return (to this world of birth and rebirth).
Bhagwaanji did not perform miracles deliberately. Miracles often happened where, out of compassion, he helped someone or the country. A very brief account of a few of them is given below.
Bhagwaanji helped a devotee to realise the concept of time relative to man and Lord Brahmaa (The devotee had some reservations about this). Bhagwaanji enabled him to live three life-cycle in only some earthly hours! And in each cycle he reached a mature old age!
Bhagwaanji helped two devotees separately to have a darshana (vision) of the Divine Mother of the Universe in the form of two girl children. A third was helped to have Her darshana in the form of dazzing effulgence equal to that of several suns.
From 1947 onwards, Bhagwaanji took much interest in what was happening around him. He used his spiritual power to help the country. In 1948, our soldiers saw him, at the front and just in front of them, directing them to fire in this or that direction though at that time he was seated in his room in Srinagar. His body was no hurdle in his going anywhere. Once he said that he was himself present at the battle-front, and so there was no danger to Kashmir though, again, he was physically in Srinagar. During the border was with China (1962), he once left his residence and returned the next day. His body was quite cold. He had caught a chill and had bronchitis. In answer to a question by a devotee, he said that he had gone to Tibet to settle the matters. In a few days, there was a lasting cease-fire. He kept a close eye on the 1965 war also.
Bhagwaanji was a tattvajnani (one who has all the knowledge about the elements). By a peculiar type of saadhanaa he had gained control over the elements. During a pilgrimage to the holy cave of Amarnath, he brought rain to a drought-hit area. On some occasions, he stopped rain when it was likely to cause suffering or death. He was able, due to his control over the elements, to know which organ of a person's body was diseased, and to cure it. With a mere look or the bhasma from his dhooni, he cured dreaded diseases like cancer, epilepsy, and the diseases of the heat, the kidneys and the stomach, besides many other physical ailments.
He brought the dead back to life temporarily of permanently, as the situation demanded. Once, he asked someone (probably, Mahaakala, the god of death) to wait till the next day to revive the dead father of a girl whose marriage (lagana) was being performed just then. The man came back to life, blessed the newly-wed couple, and died for good at about noon the next day. Once, two cooked fish, chewed and swallowed by Bhagwaanji himself, were vomitted by him in their original form, that is, as two live fish, because the situation demanded that the fish sprang into the nearby spring and swam away !
Once, Bhagwaanji visited Mata Jawalamukhi Shrine at Khrew in Kashmir. There were five or six people with him, so his sister cooked rice sufficient for seven or eight people. But may more started coming to have Bhagwaanji's darshana and, finally, food was needed for 50 people. Finding herself in awkward predicement, Bhagwaanji's sister talked about it to him. He asked her to keep the pot of cooked rice covered while taking helpings out of it. And, lo and behold! All the 50 people were fed, and there was still some food left in the pot!
Now something about how Bhagwaanji used his spiritual power to help householders in solving their domestic problems. Once he fasted for a month with the specific purpose of extending by a year the life-span of man, whose children still needed his attention. Could it be that the food Bhagwaanji would have taken for a month sufficed the man in question for a year and so he continued to live, even though the stock of food he was destined to take in that birth had been exhausted? Several times, he made a peculiar offering to Mahaakala to save the lives of certain people. Sometimes, he prevented road accidents even at far-away places. His blessings helped people in arranging and performing the mairiages of their daughters. As a result of his blessings, some people suspended from their services, got reinstated.
It has been already mentioned that, after attaining the highest spiritual state, Bhagwaanji in his life-time, was never hampered by his gross body. He could be present at some other places, too, while he was in Srinagar. No wonder, then, that, after giving up the gross body, he has been helping spiritual aspirants in, and outside, the country. He may appear in his astral body before them or in their meditation.
Jagat Guru Bhagawaan Gopinath Ji - B. N. Fotedar
On the 30th December 1993, hundreds of men, women and children surged to the newly built prayer hall for Bhagawaan Gopinath Ji, at Bohri, Talab-Tilloo, Jammu, chanting the mantra 'Om Namo Bhagawate Gopinathaya'. Their faces reflected joy and radiance and extreme pride. The event.was the inauguration of a newly built prayer hall and the installation of Bhagawaan Ji's marble statue there in, for hours, devotees thronged the place and paid their homage and sought blessings from the immortal saint. One was left wondering about the personality of this saint who could so inspire people even after throwing away his mortal coil, 25 years ago.
Before dwelling on the life sketch of Bhagawaan Ji, it will be relevant to recall the role of saints in this world. Saints hallow this world. When man forgets the ultimate purpose of life, saints appear and with the surging tide of their devotion redirect the course of humanity. These saints have no creed, cast, colour or country Their approach is universal. It is out of the prayer of a whole society that a saint is born to show human beings the path of righteousness for self-realisation. Our country has produced a galaxy of saints and sufis who have not only enriched the life here but also left their deep imprint on the culture and way of life of the people.
Such a saint was Gopinath Ji, who in his life time achieved great spiritual enlightenment that people in affection addressed him as Bhagawaan (Gopinath Ji). He was born on the 3rd July, 1898, in a humble Bhan family in Srinagar, Kashmir. He is stated to have read upto the middle standard (a rare achievement during those times). He was well conversant with Sanskrit, Persian, English and old Sharda languages. He started his life with a grocer's store but after 2 years he closed it and took up employment in a printing firm. He gave up this job also after about 2 years much against the wishes of the employer who wanted him to continue. After this, he took to the path of spiritualism. He began his spiritual quest with frequent visits to the great shrines of Kashmir like "Goddess Sharika" at Hari Parabat, Srinagar, as well as shrines of 'Khir Bhawani, Jawalamukhi, Jayastheva Bhagwati, Gupt Ganga, Badar Kali and Mahadev hill. He often stayed at these shrines for long periods. He made 2 pilgrimages to the holy Amarnath cave. He remained celibate throughout his life and lived with different relatives from time to time. He resorted to intense Sadhna at 39 years of age at 'Rangteng" in Srinagar for about 7 years. He renounced all other activities and immersed himself in the contemplation of Parambrahma. It is stated that during this period he did not allow anyone to enter his room and even disliked any sweeping . His only companion was a 'Diya' (oil lamp). After 7 years, he shifted from this place and moved to other relative's homes by turn. From 1949 till his death on the 28th May, 1968, he stayed at one place at Chandpora, Srinagar. The later part of his Sadhana was devoted to the worship of Lord Shiva and Lord Narayana, though it is not clear to which he gave priority in his heart. May be he had made a synthesis of both.
From 1949 onwards, people flocked to offer their homage to Bhagawaan Ji. They were sometimes seen occupying in even the stairs outside his spacions room. He sat on his Asan for 24 hours and took no food except a cup of Kashmiri tea (Kahwa). He smoked his chillum continuously gazing heavenward as if in communion with higher beings or absorbed in intense Sadhana. It must have been his intense Sadhna which sustained his body without regular food, though the physical effects of emaciation etc were apparent. He, however, made light of these problems and once exclaimed that the body was all muck and perishable, meaning thereby that it was the spirit or the soul that needed to be nurtured and cared for. He never preached and seldom spoke directly. He would some times mutter to himself which the devotees present could not follow or understand. His body had to be nudged when he was requested to reply to a query. During the later part of his Sadhna (for about last 20 years of his life), the practice of lighting of a 'Dhooni' (sagri type in which wood or characoal is burnt) was adopted in which he made the usual offerings. He would sometimes poke the fire with a pair of tongs himself. However, a few days before leaving his mortal coil he had desired the lighting of tbe 'Dhooni' to be stopped.
It is believed that saints do not normally interfere with the laws of nature but they are known to help people in their difficulties. Bhagawaan Ji followed this practice of helping human beings in distress and when this was.pointed out to him he averted that ants cannot on their own cross a river unless they were carried on strong shoulders. The reference was to the guiding role of saints in crossing the ocean of Maya. He was filled with compassion and was fond of listening to classical and sofiana music. This encouraged the classical singers to sing in his presence usually on Sundays. These singers included Hindus and Muslims alike and all were welcome in his presence. He was fully conscious of his surroundings and to the threat of the security of Kashmir and indeed of other parts of India and made herculean efforts on the spiritual level to ward off such threats in 1947 and then again in 1965.
A few incidents of help to his devotees are briefly stated here though there are scores of such incidents in which Bhagawaan Ji played the role of a messiah.
In 1947, he asked a devotee who was posted at Baramalla to move to Srinagar with all his belongings. This was 2 months before the raiders looted the town and razed the buildings to the ground.
A lady who had been confirmed for leukemia was given 'Bhasm' by Bhagawaan Ji and was cured of the disease much to the surprise of her doctor a leading physician at that time.
In 1946, after paying his obescience at the holy shrine of Amar Nath, he detained his party for a few hours much to their chagrin while all other Yatris were seen going on. When he finally allowed them to move, they found that a freak cloudburst had rendered the Yatris who had proceeded there, miserable with cold and drenched at Mahaguns pass, a few miles away from the holy cave.
A devotee had a serious problem while attending to the marriage of the daughter of a relative. The marriage ceremony was performed in one room but in the other the father of the bride was in his death throes. The devotee was perplexed and approached Bhagawaan Ji for help. Bhagawaan Ji uttered the words loudly "Tell him to wait till tomorrow." Thereafter, Bhagawaan Ji accompanied the devotee to the site of marriage and saw the bride and bridegroom off. The father died the next day.
Such was the spiritual eminence of Bhagawaan Ji that one day a learned Acharya from Banaras visited him and enquired of the only devotee present there in the morning about the spiritual status of Bhagawaan Ji. The devotee was perplexed as he could not make such an assessment but Bhagawaan Ji came to his rescue after coming off his reverie and recited saloka No.6 of chapter XV of Shrimad Bhagwat Gita. Translated this verse means "that the sun does not illumine me nor the moon nor the fire that is my supreme stage reaching which one does not return to life."
Even though Bhagawaan Ji never moved out of Kashmir, a lot of people from outside knew him and came to pay their homage to him. Even after he attained 'Nirvana' people not only from India but also from far away countries like Australia came to seek his blessings. His Ashram in Srinagar is still intact even though all the surrounding buildings have been targets of arson.
There is therefore no doubt that his spiritual eminence and prowess are the guiding principles to which people are attracted, some for redressal of their worldly ills while others for their spiritual advancement.
Let this beacon light guide people to spiritual progress so that this country regains her position of leading the world to high thinking and great moral values.
Bhagawaan Gopinath Ji As Jagad Guru - Professor O. N. Chrungoo
Kashmir is indeed a pearl in the Himalayas. Its natural charm matches the spiritual eminence of the saints and sages that have been born in enchanting valley from time to time.
There are several energy centres in Kashmir. These are of two kinds Primary and Secondary. The primary energy centres are the permanent Shiva or Shakti power points, which symbolize the powers of consciousness existing in the Universal Mother, the Universal Mind, or the Universal power. A few instances of these are the Ice-Lingam of the holy cave of Amarnatha, which waxes and wanes with the phases of the moon; the Shri Chakra engraved on a Shila (rock) on the hillock of Hari-Parbat symbolizing the Divine Mother as Mata Sarika; the holy spring of Khir Bhawani whose water changes colours with the changing moods of the Divine Mother, Rajna, whom the phenomenon symbolizes; (on the surface of the spring appears automatically the Rajna Chakra, a form of the Divine Mother Rajna, when she is in a happy mood); and the shrine ofthe Divine Mother Jawalaa at Khrew.
The secondary energy centres are the places of birth, places of penance or the Ashrams of the saints of highest spiritual attainment, whom God sends to this world in order to put the earning humanity back on the rails of spiritual attainments. They also acts as the mentars of those who are on the spiritual quest, even sharing their spiritual experiences with them.
A few instances of such saints from the part of Kashmir are Laleshwari, Peer Pandit Padshah ( Rasi Peer Saheb), Mata Roopa Bhawani, Swami Jeewan Saheb and Swami Shaivaachrya Ramjee and such others.
Every Sadhaka has to be clear in perception and understanding about these two types of energy points (Primary and Secondary). Kashmir is full of these Tirthas, seats of power. From the early dawn of history we find a galaxy of sages, savants, seers and spiritual preceptors profitably engaged in going near and near the essence of divinity. Primary energy centres were, their attraction and guiding forces, where they meditated, widened spheres of knowledge, unlocked certain knots for the aspirants, to understand the ultimate reality. They established different schools of thought, established Aashrams, Patshalas and seats of learning. These places became the secondary energy seats for the seekers and their followers.
Neelmata Purana, the ancient record of socio-religious account of Kashmir has paid glowing tribute to the piety prevailing in this land, " O, King (Janmejaya), whatever holy places are found in the world, do exist here also."
Kalhana the great historian too writes in Rajtarangnee, "there is not a space even as large as a grain of sesamum without a Tirtha in this country." Further he writes the great saints have taken birth in this sacred land from time to time.
In our age, too, we were fortunate enough to have amongst us in Kashmir one such spiritual giant, Bhagawaan Gopinath Ji, a multidimentional spiritual personality. He lived in his ownself and yet lived with the masses around him. To write about him, for a lay man in spirituality is nothing short of impudance. But what encouraged me is the foeling that, talking, writing in praise of a saint ofthe eminence of Bhagawaan Gopinath Ji comes near to worshiping him.
This great saint was born on the 3rd of July, 1898 A. D. at Bana Mohalla, Srinagar, Kashmir. His childhood as well as adolescence was full of strife; he lost both his parents and all the domestic responsibilities evolved on his shoulders; these included the upbringing and marrying off of an unmarried sister. Schooling ended at the Middle standard. However, he learnt the art of composing and worked as a compositor at a printing press. Next he started a small grocers shop at Sekidafar, Safakadal under the guidance of his maternal grand father, Pt. Prasad Joo Parimoo.
Prof. B. N. Parimoo, son of Pt. Prasad Joo Parimoo, writes: "Bhagawan Ji lived a normal life. He had formed a group and as the leader of this group would organise trips to the holy shrines of Kher Bhawani, Sharika, Pokhribal, Jawala Ji, Mahadev and Vicharnagh. He was fond of going to saints. Having married off his younger sister, he felt relieved of great domestic responsibility and started showing less and less attachment to worldly attractions."
Bhagawaan Ji could no longer remain a house holder. He shut himself up in a room for months together and carried on 'Tapasya' (Penance) unmindful of food even. The business of the world did not attract him any more. He severed all worldly bonds and got absorbed in the Absolute. He attained the stature of a 'Siddha'. He attained the position known in the Tantric Lore as that of the celestial realiser.
The late Prof. K. N. Dhar a renowned Sanaskrit scholar writes, "such persons of towering stature are 'Divya Sadhkas' (Celestial Realisers) in the Tantric Lore. For them man is essentially part and parcel of Divinity, but owing to his tortoise like self centered attitude, grafting the host of limbs into his own body, has lost much of his flavour and fragrance. Bhagawaan Ji throughout the Years assigned to him for this enabling mission, strove hard in his own unassuming, yet persuasive way to restore that devine spark to man. He tried to rehabilitate him on his actual moorings."
Bhagawaan Ji guided and helped people in general and 'Sadhkas' in particular to strive for service to mankind and the purification of the body, the mind, and the spirit. He himself lived this truth in letter and spirit. Hence he has been accepted, as the great Master the 'Jagadguru'.
Justice S. N. Katju writes, "Bhagawaan Gopinath Ji lived a very claistered life. He never moved out of the valley. He was a great Siddha. Gradually, his fame spread and saints and 'Saadhus' from different parts of India used to visit him. By his intense Sadhana, he has become a 'Koula' and 'Aghareshwara' of the highest order. He talked little and never preached but he was full of compassion and love for all who sought his protection and blessings. He exercised his spiritual powers in the interests of the nation. Kashmir is the fountain source of Shiva-Shakti worship. It has produced great Koulas and Aghareshwaras of the tallest stature, the last of whom was Bhagawaan Gopinath Ji, who left his mortal frame in July, 1968. His spiritual stature can easily be compared to that of Maharishi Ramana, Shri Rama-Krishna Paramehensa and Shri Auribindo".
Bhagawaan Ram of Varanasi, one of the greatest Aghareshwaras of present day India has described the state of an Aghareshawana thus: "An Aghareshawara reaches a stage where he is totally freed from all Karma bonds. For him, there is no Moksha (liberation) nor re-birth.
"He becomes a burnt seed which cannot sprout. When he leaves his mortal frame, he lives and directs from the astral plane and he may enter the body of a living person and make him an instrument of his line of action. He is not subject to the currents of cause and effect, which bind the ordinary mankind. He is a law unto himself.
In short, he becomes the Sun of his own solar system and performs acts either directly or indirectly which appear to be befitting. Bhagawaan Gopinath Ji belonged to this spiritual line (Parampara) of the Koulas and the Aghareshwaras. Bhagawaan Ram of Varanasi has taken his photograph to 'Kreem-Kund', one of the oldest and most sacred shrines in Varanasi where He is adored in the midst of the galaxy of Aghareshwaras. Daily 'Satsang' bhajans, and aarti, is performed there."
The main seat of this great saint is at 'Kharayar, Habbakadal, Srinagar, Kashmir, where an Ashram with a registered trust is functioning. Bhagawaan Ji's relics are also there for the darshans of the people. A 'Maha-Yajna' on Jeshtha Shukla Dwitiya and a 'Maha-Jayanti' on Ashaarh Shuukla Dwadashi, and Guru-Poornima on Ashaarh Poornima, are the main festivals celebrated at the Ashram.
Besides these main festivals at Ashram, there is a Japa of 'Guru Geeta' and Homa (Namaa-Smaranaa) of mantras on the first Sunday of every month before sunset. The Ashram at Srinagar is one of the most effective and powerful energy centre.
Justice S. N. Katju says, "Bhagawaan Gopinath Ji seems to be more alive now even after leaving his mortal body". It is as true as the fact that the sun is in the sky and the Ganges springs in the Himalayas, that His influence, guidance and directions are being increasingly felt all over India and even in some foreign lands, wherever his devotees are. He commands as 'Jagad-guru' and guides all. We have only to establish a link with his divine energy through meditation, Puja and Archanaa.
Mr. Philip Simpfendorfer, an Australian devotee of Bhagawaan Ji, has written in the world-famous journal Cosmas, a living paper of Australia, "Kashmir has produced many people of highly developed consciousness. The greatest in recorded history died in 1968."
During his life time of 70 years, Bhagawaan Ji's consciousness settled in the 'Turiyaa'. He never acted like a spiritual leader, not did he seem keen to propegate his outlook on life. In fact he was satisfied to live with relatives as a bachelor uncle. But in his own being he lived out the pre-occupations of the awakened of this age altered states of consciousness, harmonious living with Nature and its powers, helpfulness to others in every day life and concern for humanity's well-being.
Although humble and an introvert, he was able to direct aspirants according to their needs; in the inward sphere, the realm of causes, he was a supreme master. He was willing to heal, work miracles on material and weather conditions, cause divinities to appear and solve the personal problems of individuals, but, when he was involved in massive struggles against the powers of chaos in times of calamity or warfare, no one dared go near him, for he was then like a whirlwind of fire. His devotees still find his presence with them, long after, he gave up the physical body. He still lives.
Bhagawaan Ji is even more active as an inspirer for immature spiritual seekers than he was in his gross body. He is their permanent guide and, indeed, that of humanity at large. His way of working is quite unassuming. He works to help and guide a person from behind the scene. In order to meditate on Bhagawaan Ji one has to think of him as having a turban on his head, a 'White Pheran' (a loose gown worn by Kashmiris) on his body, a Dhooni (Sacred Fire) in front of him. When the meditation (Dhyaana) is perfect, He does nor fail to appear before the 'saadhaka'.
Vandey Bhagawaantam Gopinatham !
Bhagawaan Gopinath Ji Some reminiscences and thoughts - A. K. Jalali
I had my first 'darshan' of Bhagwaan Gopinathji in the year 1966. Those days, he lived at the house of the Mallas at Gudood Bagh, Srinagar-Kashmir. I found him seated on an 'aasana' in a corner of the room on the first floor. He was wholly absorbed in the self, seemingly oblivious of the surroundings snd even of his own body. There, I saw for the first time also a young bachelor, Bodha Kak, Later, I found that he was deeply devoted to Bhagwaanji. Everyday, he would light, in a 'Sigrhi', the small 'dhooni' (sacrificial-fire) into which Bhagwaanji would make offerings, off and on. Whenever Bodha Kak was away, I would have the privilege of lighting the 'dhooni'.
I went to have a 'darshan' of Bhagwaanji almost everyday. Seated before him, I got wholly absorbed in divine thoughts and almost lost the awareness of my physical existence. This continued upto May, 1968 when he gave up the gross body in the very house in which I had seen him first.
Bereft of the bliss of his physical presence, I found myself utterly lost a ship-without an anchor. A student of the B.A. then, I found it very difficult to concentrate on my studies. I even cursed myself, feeling that I was floating rudderless in the ocean of life. Then, lo and behold! Bhagwaanji's grace came in the year 1969 when I had a vision of him in a dream. He said to me, "My child, why are you sad? I am alive and at the place which you used to visit to see me." This filled me with inexpressible joy. I started once again visiting the place and experienced as much bliss there as before.
Then, owing to Bhagwaanji's grace, some of his disciples and devotees set up an 'ashram', named after him at Kharyar, Habbakadal, Srinagar. A beautiful marble statue of his was also installed there. I felt as if Bhagwaanji had returned to this world in his physical form. Unfathomable was the joy I experienced. My visits to the 'ashram' were regutar, and I participated every day in the prayers and the evening 'aarti' (song service) offered to Bhagwaanji there.
Now, I should. Iike to pen down further what I observed about Bhagwaanji in the course of my regular visits to him ae Gudood Bagh during a period of two years or so. It has been already mentioned that he would be absorbed in the self and make offerings into a small 'dhooni' (The latter practice, I have long since been told, was related to his efforts to save Kashmir). He lived a hard and disciplined spiritual life, never indulging any of his senses. Sometimes, for weeks and even months on end, he would deny himself even food, taking off and on, only a cup of the Kashmiri milkless sugar tea seasoned with cardamom. Ever absorbed in the Divine, Bhagwaanji would never say anything to any one, unless it was in answer to a question. Even then, he spoke the fewest words needed, and in a low whisper which was hard to catch. Men, Women and children came in large numbers everyday to have his 'darshan'. He spoke to everyone politely and sweetly. Towards some visitors in particular, whom Bhagwaanji perceived as faulty or erring, his behaviour was visibly harsh, he got up and chased them away even from the stairs leading up to his room and, on occasions, struck them with the long iron tongs-the kind some ochre- robed wandering monks carry-which he always kept by his side. However, to the true devotee, Bhagwaanji's anger too proved a blessing.
Even a casual visitor could feel that Bhagwaanji had all his senses under perfect control. His affectionate nature reminds me of a personal experience. Once, after I had prepared Kashmiri tea-Kahava-and poured it into his khos (an alloy tea-cup used only by Kashmiri Hindus), he asked me lovingly, 'tehi cheyaunaa? tohi phirvanna Pannas? (Won't you take tea? Didn't you pour yourself a cupful?). A person's faith did not come in the way of his affection. Once he remarked in answer to a question from a devotee, "What is the difference between a Hindu and a Mussalman?" He was, indeed, an ocean of love and compassion. Whoever approached him with a mundane or spiritual problem, never went away disappointed, very often, his helping others resulted in miracles though he did not seem to believe in performing miracles in order to impress anyone. His spiritual state was far above to that of egoism. I never found him using the first person singular pronoun.
All were equal before him. In this connection, I can recall an incident to which I was an eye-witness. Once, some Ochre-robed monks called on him as they would often do. As was his habit he gave away to them a rupee each. One of them expressed the wish to be given two rupees. Bhagwaanji simply sent him packing; he would not discriminate between one monk and another.
Devotees and musicians would sing devotional songs before Bhagwaanji though, being absorbed in the self, he would not seem to be listening to theni. Once, while a party of musicians was singing 'Soofiana' songs to the accompaniment of the relevant instruments, I heard Bhagwaanji remark in Kashmiri, 'Poga Kashiree' (O Kashmir, which has seldom been calm and peaceful). I was unable to grasp the significance of this remark then, but its full import became clear to me many years later when militancy robbed kashmir of all calm and peace, and lacs of people had to migrate to several other parts of the country to save their lives and dignity.
Bhagwaanji's eminence as a guru is hard to imagine. He became one with God during his earthly life. If anyone thinks of him as Shiva, he will see him in the form of Shiva, and if, in any other form of Divinity, he will see him in that form. This has been borne out by several of his disciples and devotees. Meditating on him helps one to get rid of lust, anger, greed and delusion.
How can one attain Bhagwaanji's grace? My own observation and experience have shown that, for this purpose, one must perform right actions and have right thoughts, one should not harbour any evil designs against anyone, to whatever creed or caste that person may belong. Egoism and pnde catapult one far away from Bhagwaanji. And last but not the least one must surrender completely at his holy feet.
A Biographical Study - Shri Shanker Nath Fotedar
THE BIRTH, THE ANTECEDENTS AND THE FAMILY
Bhagawaan Gopinath Ji was born on the auspicious Friday, the l9th Har, 1955 (Bikrami), corresponding to 3rd July, 1898 AD at Bhanamohalla, Srinagar (Kashmir), in one of the most highly esteemed Bhan families of the Kashmiri Pandit community.
Bhagawaan Ji's grandfather was Shri Lachhman Joo Bhan, a Wazu Wazaarat (the equivalent of a Deputy Commissioner of these days) in the Dogra regime in the princely State of Jammu and Kashmir.
His father, Pandit Naraayan Joo Bhan, did the pashmina wool business. He was spiritually very advanced and devoted most of his time to religious pursuits. He gave up his ancestral home and other possessions in favour of his stepmother.
Bhagawaan Ji's mother, Shrimati Haara Maalee, was a very pious lady. She was the only daughter of Pt Prasaad Joo Paarimoo, a saint whom people used to call Zada Bharata. He had no issue and adopted a son. Shortly after, while in samaadhi at the Kshir Bhawaani Shrine at Tulamula, he had a vision of Shri Raajnaa Bhagavati, who chided him for having adopted a son, as She Herself was taking birth in his house. Soon after, was born to him a daughter who was destined to be Bhagawaan Ji's mother.
According to Shri J.P. Paarimoo, a flrst cousin of Bhagawaan Ji from the mother's side, Pt Prasaad Joo Paarimoo was a co-disciple of Swaami Anand Ji of Jamanagari, Shopian. Kashmir. 'Satsang' was held as a matter of routine at his house. His second daughter, Zapri Dedi, lost her husband at the very early age of thirteen. She was initiated by her father into japa-yoga and progressed well on the spiritual path, being recognised as a saint when she was around fifty.
Bhagawaan Ji's maternal uncle, Pt Bhagawaan Dass Paarimoo, was a devotee of the Divine Mother in her Shaarikaa Bhagawati form. He performed every day the parikrarnaa of Haari Parvat, the abode of Shri Shaarikaa. 'He would be back home at dawn. De- silting the holy spring at Pokhribal (at the foot of Haari Parvat) once or twice a year was a regular practice. Gopinath was the man to descend into the spring and perform the laborious work of removing the mud, the accumulaled rotten flowers and other things which had settled at the bottom of the spring because of the indiscriminate offerings of the devotees to the spring. An annual yajna was performed at Pokhribal. Sat-sang, and the teaching of the various scriptures like Yoga Vaashishtha was a regular feature of our domestic routine'.
Bhagawaan Ji had two brothers. The one elder to him was called Pt Govind Joo Bhan, He was an employee in the Customs and Excise Department, and died in 1946 AD. He was a bachelor and maintained Bhagawaan Ji. His younger brother, Pt Jia Lal, was a draftsman in the State PWD and had been adopted in a family of the Kaaks living at Sathu, Srinagar. He was married but had no issue. He, too, was spiritually very advanced and very liberal towards saadhus and the poor. He passed away in 1964 AD.
Bhagawaan Ji had two sisters. The sister elder to him, Shrimati Deva Maali, was widowed at an early age after giving birth to two daughters. It was her tender care that sustained Bhagawaan Ji during the period of his rigorous saadhanaa. She remained with him for a major portion of his life, taking care of his food, clothing and so on. She died in 1965 AD. She had two daughters. The elder one, Shfimati Kamalaa Ji, died after giving birth to a son and two daughters. It was in her house that Bhagawaan Ji lived for about eleven years at Chondapora, and gave up the gross body. Shrimati Dev Mali's younger daughter, Chaandaa Ji, is alive. Before Bhagawaan Ji moved to the house of Kamalaa Ji, he lived in her house for about ten years at Rishi Mohalla, Srinagar. She served him very well during this period and also when he lived at Rangteng, Srinagar (1930-37) during the period of his intense saadhanaa.
Bhagawaan Ji's younger sister, Shrimati Jaanaki Devi, was widowed at an early age after giving birth to two sons and two daughters. She, too, used to serve him on specific occasions and was very much devoted to him.
From the information gleaned from various sources, we have been able to ascertain that Bhagawaan Ji had passed the Middle School Examination. The Middle standard of those days, it is said, was equivalent to the Matriculation standard of these days. In his ecstatic moods, he would sometimes utter beautiful English sentences. He could read and write Sanskrit in both the Devanaagari and Shaaradaa scripts. He had attained mastery over Urdu and Persian as well. Since his earliest boyhood, he had shown great interest in Sanskrit, and would recite from memory beautiful Sanskrit verses in an impressive way. In his early life, he was known to have recited, without any aid, the Bhavaani Sahsranaama, the Indraakshi the Panchastavi the Vishnu Sahsranaama, the Mahimnastrota, the Shivastotraawli and the Vaaks of some Kashmiri saints. In his later life, he would recite verses from the above-mentioned texts whenever he was in a mood to do so. He had great interest in Shrirnad-Bhagavadgita, a copy of which lay before him till he gave up the gross body. But, during the last thirty years of his life, nobody saw him reading these texts. Probably, he had memorized all these in his early life. It is not known whether he had studied any text on the Upanishadic thought or the Trika Shaiva philosophy, for which Kashmir has been so famous. It is however, a fact that he attended the satsangas of scholars and saints in his early life when discussiooo ons on Vedaanta and Kashmir Shaivism were very common. May be, he had studied the Upanishadic and the Shaiva texts as well.
Bhagawaan Ji, since his early youth, had been very reluctant to take up any bread-winning employment. Because of the pressure from his parents and relatives and because of the straightened circumstances of the family. however, he was forced to take up such employment early in life. To begin with, he assisted his maternal uncle in the pashmina wool business, which was a flourishing industry in Kashmir those days. According to Shri J.P. Parimoo, his first regular employment was with the Vishi Nath Press in Srinagar as a compositor. Soon after Bhagawaan Ji had taken up employment in the Press, its business flourished. When he offered to relinquish his job three years later, the proprietor implored him to continue, but he refused, saying that his dass daaraz (dealings of the old incarnations) with the proprietor had ended. He gave up the job. 'It is said that next he got an offer from the proprietor of the Mercantile press, Srinagar... But he spurned the offer.'
After this. he started a grocer's shop at Sekidaafar and, soon after, shifted his business to a nearby place Vaaniyar, Chaayidob. These premises still exist. Probably, he took up this work as it gave him more time for his saadhanaa He appears to have worked at the grocer's shop for about ten years, i.e., till about 1925 AD. Though he sat at his shop, he remained absorbed, most of the time, in meditation, and spent even some nights there.
After he had given up running the shop, he plunged headlong into rigorous spiritual discipline, staking his very life with an iron will and a remarkable determination. Those alive to-day, who saw him at the shop, say that he talked seldom and seemed always to be lost in thought.
INITIATION
It is not known for certain who Bhagawaan Ji's guru was. Some of his relatives were of the opinion that he was initiated by his own father, Pandit Naraayan Joo Bhan, but this was not borne out by his sister or by the testimony of the people who were his associates in his early life. His younger sister was of the opinion that, probably, he had received initiation from the great Kashmiri Saint, Swaami Baalak Joo Kaw. This, too, was not corroborated by any evidence. Bhagawaan Ji, in one of his soliloquies, some years before he gave up the gross body, addressed him as 'Hato Baallakc Kaawaa' meaning 'O, Baalak Kaawaa.' He would not have addressed him thus, had he been his guru. Bhagawaan Ji also sometimes visited Swaami Naraayan Joo Bhan, a well-known saint of Bodager, Srinagar. But the Swaami is said to have had only one disciple, Swaami Kash Kaak of Manigaam, and, hence, Bhagawaan Ji being his disciple is ruled out.
The evidence collected now shows that Bhagawaan Ji very often used to go to the house of Swaami Zana Kaak Tufchi of Karafalli Mohalla, Srinagar, who was a great saint. In his later life, Swaami Zana Kaak had moved to the house of Swaami Aftab Joo Waangnu at Baabaapora, Srinagar. It is certain that Bhagawaan Ji used to go to the house of Swaami Zana Kaak, when the latter resided at Karafalli Mohalla, and very frequently when he resided at Swaami Aftab Joo Waangnu's house. Every Saturday night, there used to be a bhjan rnandali in his house, and Bhagawaan Ji would invariably be present at such rnandalis, where the Guru Gitaa and the Vaaks alone were recited.
After Swaarni Zana Kaak Tufchi had shaken off his mortal frame, Swaami Aftab Joo used to perform a big yajna ever year, on Swaami Zan Kaak's death anniversary, which Bhagawaan Ji attended for many years, doing all sorts of work including even cooking and washing utensils, along with the other disciples of Swaami Zana Kaak Ji. This could only have been possible if either Swaami Zana Kaak or his disciple, Swaami Aftab Joo Waangnu, had been his guru. Pt Maheshwar Nath Trisal of Badgaam, who associated with Bhagawaan Ji during the latter's early life, says that Swaami Aftab Joo Waangnu was his guru. One instance given by Shri Trisal is that of an occasion when Swaarni Aftab Joo addressed him as 'Goopiya, have you had the darshana?', Bhagawaan Ji replied, 'I am having darshana', meaning that it was a continuing process for him. After I enquired of Shri Trisal whose darshana Bhagawaan Ji was having, he said that it was his guru's darshana.
The enquiries made from Swaami Aftab Joo Waangnu's younger brother, Pt Baal Ji Waangnu, yielded the information that Swaami Zana Kaak was, Bhagawaan Ji's guru and that Swaami Aftab Joo was his brother disciple. This appears to me to be the correct position.
Some of Swaami Zana Kaak Tufchi's disciples alive today stated that Bhagawaan Ji was not among the known disciples of Swaami Zana Kak. It is possible that the Swaami had secretly initiated him. Bhagawaan Ji had been very subtle since his early childhood. It is just possible that he had been visiting the saints mentioned in this chapter to learn whatever he could from them, but without any involvement of an initiation. A few years before Bhagawaan Ji's giving up the mortal frame, a devotee had the courage to enquire of him who his guru was. Pointing towards the Bhagvadgitaa lying before him, he said, 'Any one of the 700 shlokas of the Bhagvadgitaa can be one's guru, and, in reality, God, Who is the True Self, is one's Guru.'
Of all the past saints of Kashmir, he alone was addressed as 'Bhagawaan' in his own life time. People also called him 'Bub', i.e., father. As he had attained the highest stage of consciousness and remained ever absorbed in the Supreme, there was nothing extraordinary in his being styled as 'Bhagawaan.'
Two others of the greatest saints of Kashmir, LaLla Dedi and Roopa Dedi were addressed as Lalleshwari and Roopa Bhavaani respectively, but that status came to them after their passing away, whereas Bhagawaan Ji was known as a living personification of God even in his life time.
VISITS TO SHRINES
Bhagawaan Ji never left the Kashmir Valley but used to have brief sojourns or, sometimes, longer halts at the various shrines in the Valley. A list of the shrines frequented by him and some interesting events connected with them are given below:
1. Shri Shaarika Bhagawati Shrine at Haariparvat, Srinagar.
This shrine is situated on a hillock in the north of the city of Srinagar. Devotees go there early in the morning for a parikramaa round the hillock, and for pooja at Devi-aangan. which is an open space at the foot of the hillock, and in front of the main Chakreshwara Temple, constructed half-way up the hill-side. Bhagawaan Ji went to this shrine, sometimes early in the morning and sometimes late in the afternoon. Sometimes, he spent nights there in the house of one Pt. Saligraam, a priest. Once, he styed at this shrine for about nine months, lodging in the house of one Pt. Ram Joo, a priest alive to-day.
While living at Dalhasanyaar, Srinagar ( 1937-1946), Bhagawaan Ji once asked a devotee to accompany him to Haari Parvat. The devotee agreed on the condition that he should get a darshana of Shaarikaa Bhagawati. Bhagawaan Ji agreed. While he and the devotee were sitting at Devi-aangan in a hut, a very young and beautiful girl came and sat on the lap of the devotee, who was charmed, and forgot about having the Devi's darshana He fed to her some sweets, purchased previously at Bhagawaan Ji's bidding. As soon as the girl got up to go, Bhagawaan Ji beckoned to him to follow her, but the devotee was puzzled, as the girl had disappeared suddenly. The devotee had got the Devi's darshana according to his spiritual state at that time. Probably, he could not have stood the sight of the transcendental form of the Divine Mother, and so got her darshana in the human form.
Another incident, reported by Pt Shyaam Lal Raazdaan, working in the Forest Department of Jammu and Kashmir, is given below.
During the spring of 1944 or 1945, when almond trees were in full bloom, a group of devotees sitting in front of Bhagawaan Ji requested him to go with them to Haari Parvat, which is surrounded by almond orchards. He asked another person present, Pt Nila Koul Saraaf, also to accompany him. But Pt Nila Koul said, 'The Devi is here also. Why should we go there?' However, somehow he was prevailed upon to go and the party of nine including Bhagawaan Ji, left for Hari Parvat at about 12 noon. They entered the Shrine through the exit gate of Kaathidarwazaa and proceeded to the Pokhribal Temple, inside which is a holy spring. As soon as they opened the small outer wicket gate, they saw a small girl of about five years, alone, playing with the fallen chinar leaves with a stick. They entered the inner gate and sat on a wooden platform inside the Shrine premises. Bhagawaan Ji asked Pt Nila Koul to get the small girl inside the Shrine. As soon as Pt Nila Koul brought her, Bhagawaan Ji made her sit on his lap and fed to her naderimunjas (a fried preparation made from lotus roots and rice flour) which he had asked a man (while they had been far away from the Shrine) to fetch from a confectioner's shop at Deviaangan. After feeding her, Bhagawaan Ji asked Pt Nila Koul to escort her back. She moved fast after coming out of the inner gate and disappeared. Pt Nila Koul came back. The party returned after taking salted tea. Enroute, as they came out of Kaathidarwaazaa, Pt Nila Koul said to Bhagawaan Ji banteringly, 'Have you shown me the darshana of the Devi?' Bhagawaan Ji said, 'Did you not see the Devi, Whom you called to sit with us? Was She not fed, nadermunjas by me and did you not escort her back, at my bidding?' Pt Nila Koul understood the position and fell down in a swoon. With difficulty. he was almost dragged home by the party.
2. The Shrine of Raajnaa Bhagawati at Tulamula, known as Khirbhavaani.
This place is situated about 16 miles north of Srinagar. For several years, Bhagawaan Ji would spend three or four months at a stretch at this shrine. He would occupy a hut in the precincts of the shrine, start his dhooni and sit in deep contemplation. He would very rarely go to the holy spring to offer worship but generally kept sitting in his hut smoking his chillum. offering oblations into his dhooni off and on and sometimes cooking his own food and feeding others also. People flocked round him but he was completely absorbed in deep contemplation.
A pious devotee of Raajnaa Bhagawati, who used to have the Devi's vision, was wonder-struck to notice Bhagawaan Ji's behaviour in not going to the holy spring for worship. Soon after, the devotee saw, in a trance, Raajnaa Bhagawati sitting on a resplendent throne and Bhagawaan Ji sitting nearby with his chillum. While at Kshirbhavaani, Bhagawaan Ji met a saint known as Nila Bab. While returning to Srinagar from the Shrine, Bhagawaan Ji, a devotee of his and Nila Bub took rest at the Dodarhaama camping ground. Nila Bub sat very near Bhagawaan Ji and made him uncomfortable by continuously jabbing his elbow into his sides, but Bhagawaan Ji said nothing. After they had resumed their journey, the devotee enquired of Bhagawaan Ji why Nila Bub had gone on. jabbing him with his elbow. The Bhagawaan replied, 'If one becomes successful in the spiritual field, the other aspirants grow jealous of one.'
3. The Jwaalaa-Mukhi Shrine at Khrew.
The Shrine is situated about sixteen miles southeast of Srinagar. There is a temple on a hillock, at the foot of which is a large spring in which the pilgrims bathe before going up to the temple. In his early life, Bhagawaan Ji used to visit the Shrine for three or four days every year.
Once, during the period 1937-47, he visited the Shrine along with his elder sister and some devotees. At the meal time, he asked about fifty people to sit for meals. His sister was alarmed, as the cooking vessel contained cooked rice sufficient for five to seven people only. How could such a large number of people be fed? But he told her to keep the degchi (the rice-cooking vessel) covered, after she had taken cooked rice out of it on each occasion. To the amazement of all, the vessel supplied cooked rice for all the fifty invitees, and still there was a surplus of a little quantity.
4. The Bhadra-Kaali Shrine.
After having spent some time at Kshirbhavaani in 1962, Bhagawaan Ji went to Bhadra Kaali, a shrine in a forest in the Handwaaraa Tehsil about fifty-five miles to the north of Srinagar. He started his dhooni in an open piece of land below the Shrine. He asked all his devotees (except his sister and Swaami Amritaananda) to go back, telling them that they would, otherwise, be blown away by the gusts of wind (meaning the waves of spiritual disturbance) blowing from the north, i.e., the Tibet side. Soon after, the Chinese invasion followed.
5. The Jyeshthaa-Bhagawati Shrine.
This Shrine is situated near what is known as the Gulaab Bhavan Palace, about three miles from the city proper. Bhagawaan Ji would, occasionally, visit the Shrine, spending two or three nights there on each occasion. One winter, while it was snowing, he, along with a devotee, left for the Shrine at about 10 p.m. A barbed wire had been put up across the road to the Shrine under orders of the late Mahaaraaja Hari Singh, so that the short cut to the Shrine had been blocked. Bhagawaan Ji and the devotee had to crawl in under the barbed wire, and the former remarked that the Maharaajaa would have to quit. A few years later, in 1947, the Maharaja had to leave Kashmir,
At the shrine, the devotee implored Bhagawaan Ji to grace him with a vision of Jyeshthaa Bhagawati. At about 4 a.m., while they were reciting Chapter IV of the Panchastavi, Bhagawaan Ji asked the devotee to stand up and look towards the Bhagawati's holy spring. The devotee found an excessively bright light, as though of many suns, coming from the spring. Bhagawaan Ji immediately asked the devotee to sit down or he would become blind.
The offerings made at the Shrine are partly non-vegetarian; e.g., boiled rice, seasoned with turmeric powder to make it yellow, and a sheep-liver preparation. Some party had brought such an offering to the Shrine. After performing poojaa, they gave a portion of this as prashaad to Bhagawaan Ji and many others. Just then, a saadhu came to the Shrine. He began to speak ill of all present there for offering, and taking meat at the Shrine. Bhagawaan Ji was benign and never troubled anybody, but this time he got very angry and cursed the saadhu. saying, 'May small pox afflict you (Peyinay shutali-bood)'. An hour later, the saadhu got fever and. a few hours later, small pox appeared on the whole of his body. The saadhu. then, repented and begged Bhagawaan Ji's pardon. The latter asked him to leave the Shrine immediately but comforted him saying that he would get well within a few days.
6. Guptagangaa
This shrine is situated about nine miles from Srinagar and is near Nishat Baagh.During the year 1949 AD, Bhagawaan Ji spent about nine months at this shrine. Normally, he would spend about two or three days there every year. But on this occasion, he spent much time there. He blew regularly into his dhooni which was fed with big wooden logs. Raadhaa Devi, a well-known woman saint, came to this place to meet him. The details of what transpired at their meeting are given in chapter XI.
7. Tushkaaraaja Bhairava Shrine at Narsingh Garh, Srinagar.
Bhagawaan Ji would stay at this shrine for two or three days every year. This place has been an abode of great saints and, as such, is hallowed. He liked this place very much and said that this was a place where a spiritual aspirant should live. Probably, it has suitable vibrations for spiritual development.
8. The Amarnath Pilgrimage.
During the year 1946 AD, Bhagawaan Ji went on a pilgrimage to Shri Amarnath Ji Cave along with a number of devotees and his elder sister (thirteen people in all). The party left by bus for Pahalgam, a famous health resort, from where ponies were engaged to carry the party along the mountain track to the sacred Cave. But Bhagawaan Ji did not ride the pony allotted to him at all. He forbade his sister also to ride a pony, but she disobeyed and fell off after only a little distance. Subsequently, she, too, proceeded to the Cave and back on foot.
On the day of the darshana, the party had a dip in the ice-cold water of the Amaraavati and proceeded up the stairs towards the holy cave. Three of them - Bhagawaan Ji, Shri Bhola Nath and Mrs [Prabhaavati] Handoo - did not go up. but stood below the stairs, at Bhagawaan Ji's behest. Bhagawaan Ji took the customary coconut offering to Lord Shiva in his right hand. Withdrawing the hand inside his pheran, he put the coconut near his left armpit, pressing it in place with the arm. He was steadily gazing towards the icy lingam in the holy cave. Shri Bhola Nath asked his daughter, Mrs [Prabhavati] Handoo, to look in the direction in which Bhagawaan Ji was looking. She could see above the icy lingam and just below the ceiling of the cave on a shelf-like formation, three heads. Were they those of Lord Shiva, the Divine Mother Paarvati and Lord Ganesha? When Bhagawaan Ji pressed the left hand out through the pheran sleeve, there was no indication of the coconut still being in the arm-pit.
On the return journey, the party boarded a bus at Pahalgam for Srinagar. At Achhabal, however, Bhagawaan Ji, accompanied by another devotee, Shri Bholanath, got down and proceeded on foot to visit some other shrines. He returned to Srinagar after about a month.
In the year 1936 AD also, Bhagawaan Ji had visited the holy Amarnath Cave, accompanied by his co-disciple, Swaami Aftab Joo Waangnu, and others. On return from the shrine, he visited Swaami Mirza Kaak's samaadhi at Haangalgund, and also Umaa Ji (Braariaangan), sacred to Umaa Shankar where, besides the main Umaa-Shankara spring, there are other springs sacred to Brahmaa. Vishnu and Rudra. The shrine is now (i.e., in the early seventies) being renovated by a young Swaami, Shri Swayamaananda Ji.
DAILY ROUTINE
At various places in Srinagar or while on his visits to various shrines outside Srinagar, Bhagawaan Ji sat on his aasana all the 24 hours, deeply absorbed in the Supreme. When he lived at Dalhasanyaar, Srinagar (1937-47 AD), he had his aasana on the second floor of the building at a window overlooking a street. At Reshi Mohalla (1947-57 AD) and Chondapora (1957- 68 AD), his aasana was on the first floor. While at Dalhasanyaar and Reshi Mohalla, he went out to visit various shrines. He did not move out of his Chondapora residence except on very few occasions. One thing, however, is certain: during the last seven years of his life, he did not leave his aasana al all. During the last two years he did not leave it even to answer the calls of nature. His was a state, in this respect, known as Aasana-Jaya.
Every morning, he would wash his face and yajnopavita at a water-tap, and resume his seat on his aasana which he would not leave till the next morning or, sometimes, for 48 hours, not even to make water. Seated on his aasana, he would tie his turban and put on a saffron tilak with a touch of ash at the centre. He would next start his dhooni (sacred fire). The receptacle used for it was an iron sigdi about a foot and a half in diameter. This was placed on a rectangular slab of stone or in a big round tray. He would sometimes use the outer iron tray only for his dhooni if the occasion so demanded. Fire-wood was used as the fuel for the dhooni After offering some oblations into the dhooni he would fill his chillum and start smoking. The dhooni ' would be kept burning from morning till evening with ahuties put into it off and on The aahuties consisted Or shakkar (sugar. brown in colour, rice, barley, dry fruits, flowers of various sorts, Mentha leaves (mint), skimmia leaves, bhel patri etc. With eyes glued towarddd ds the sky, he would take intermittent puffs at his chillum. Live coals and cinders would sometimes fall off from his chillurn on his phiran or on his aasana and burn holes in them. But his deep absorption left him unaware of it. He would remove the live coals and cinders only after he had finished his smoking and extinguish the fire in the burning clothes by sprinkling a few drops of water on it. One could see several gaping holes in his phiran which he would not care to get mended.
On certain rare occasions, he would fill the big iron tray of his dhooni with tobacco, sprinkle a layer of turmeric over it, and spread over the whole layers of sugar, and rice-maize-and wheat flour. Then he would set fire to it. This fire would continue for two or three days till everything was consumed During this period, he would eat very little, if anything, and remain absorbed, puffing at his chillum. He did not allow anybody to touch this dhooni even to poke the fire. All this struck me as rather extraordinary. Once, I picked up courage to enquire of him what all that was about. He said that that was done to propitiate Mahakaala (the god of death) to save somebody's life. During the last ten years of his lire, he repeated that process on four or five occasions only.
Personal Hygiene
During the last thirty years of his life, Bhagawaanji appears to have taken a bath only twice. He once bathed at Kshir Bhawaani where pilgrims bathe before offering, pooja. and then again in his last residential place at Chondapora when the Dal Lake was frozen one very severe winter. Soon after he had bathed, there was a thaw and the cold wave, which had been sweeping through the Valley, abated. He did not bathe generally as he did not look upon the body as we do, Once, when I was pressing his legs, he told me that they were splinters of wood. But even though he did not bathe usually, his skin gave out an aroma.
Bhagawaan Ji got his head shaved clean once every month. His devotees used to massage his body with oil, but, some years before he gave up the gross body, he discontinued this practice, stating that there was enough oil in his skin. He would never take a bath after the massage. He however, advised some people to have an oil massage after their bath to cure them of some physical ailments.
Dress
Before 1925, Bhagawaan Ji wore good quality pashmina phirans and shoes of a sophisticated design. The year 1925 marks a turning point in this respect. Since then, he seems to have lost interest in what he wore. When his sister and devotees insisted, he changed his clothes once a week or even after a fortnight.
In later years, he used a shirt, a waist-coat and a phiran and potshoo (an inner phiran of cotton cloth). The phiran used in winter was woollen and in summer of dyed linen. In winter, he used, besides, a woollen blanket and kangri (fire pot) under his phiran.
Food
At about 9 a.m., he took a cup of tea (known as kahva in Kashmiri) prepared from dried green tea leaves and sugar only, without milk. At 1 p.m., he took his lunch of rice, vegetables etc., but his sister had to remind him many a time before he could be persuaded to take this meal. He would sometimes miss it on the pretext that it was too early in the day, or too late to have it. In the afternoon, he took another cup of kahva or of tea with milk and salt (called shirchai in Kashmiri). He would, on rare occasions, take a piece of bread with his kahva or shirchai. Sometimes, he took only one rice meal or some milk in the evening. Eight months before giving up the gross body, he stopped even taking this one meal a day. After great persuasion, he took rice meals on only four occasions during those months. He did not show any interest in sweets or other tasty foods, though he seemed to like peaches.
Even while taking his meals or tea, he did not seem to pay much attention to what he was taking, and continued to be absorbed in the Infinite. Hot Kashmiri tea is served in a bronze cup known as a khos which is held with a towel. On occasions. the cup, full of tea, would remain in his hand for an hour or so, after which he would seem to 'wake up', and either finish it in a draught, though it had cooled. or simply throw it away.
Drinks
Whatever was offered to Bhagawaan Ji was accepted; some people would offer him brandy, whisky or other alcoholic preparations. He would distribute small dozes of these to the assembled devotees, and empty the rest of the bottle himself. While drinking, his physical frame would shake, giving those present the impression that he was shaking off the sheaths of the antahkarnas (Chit, Buddhi Manas and Ahankaara) that envelop the Jivaatman. Then he would fall into some sort of samaadhi for two or three hours, or more. This state was interrupted ~ short periods when he would smoke his chillum. He would not touch food for many hours after he had had a drink.
Fasts
Bhagawaan Ji used to observe fasts very often, sometimes for a month, three months or even six months. His fast was not of the ceremonial type where one misses a meal a day or observes other formalities, but total abstinence from food except for a cup of tea on rare occasions.
At the Shaarikaa Bhagawati Shrine (Haari Parbat), he lived at the house of one Pandit Ram Joo, a priest. On one occasion, he observed a continuous fast for 33 days. He grew very weak, so much so that one day, while trying to stand up, he fell down face downwards, but this did not deter him from continuing the fast. He was a saint with great purushaartha. However difficult the aim, nothing would deter him from trying to achieve it. On one occasion, he had not taken anything for three days when one Pt Gwash Ram implored him to take food. He said petulantly in my presence, 'Where are you born today (to proffer such advice)? I have not taken meals for six months on end.' It is a known fact that those on the path of spiritual advancement take little food. It is likely that he resorted to frequent fasts to conquer hunger. He once told a devotee. whom he wanted to elevate, 'One should not eat when one feels the pangs of hunger, but feed it (the body) when it does not ask for it.'
Fasting did not in any way affect the pursuit of Bhagawaan Ji's ideal but he appeared to be mentally more alert during fasts, though his body showed great strain: his lips foamed, his mouth got parched and his tongue had a white coating. His chillum was, more or less, his constant companion during these days. Implored by his devotees to take some food, he would say that by smoking his chillum, he got enough nourishment.
ATTITUDE TO MARRIAGE AND SEX
Though Bhagawaan Ji's parents and some other relatives pressed him to marry, he spurned their advice. They had speculated that, if he got married, he would take to a householder's life, and be a bread winner for his family, but this proved only a dream.
Bhagawaan Ji was a born brahmachaari (celebate) and remained a celebate throughout his life. He must have cultivated this virtue during the course of many previous births. That alone can explain his remaining unaffected by this powerful natural urge, to which even some saints have been seen to succumb.
Just as Shri Ramakrishna Parmahansa advised people to shun kaarnini and kanchan (lust and greed), Bhagawaan Ji would say 'Where is the way for spiritual advancement so long as there is lust?'
At twenty, Bhagawaan Ji's ways were becoming visibly godly. Some of his class-mate companions, in order to test him, took him to a house of ill fame, which they visited to satisfy their carnal desires. They went to the woman's room by turns. Bhagawaan Ji's turn came last of all. He went into her room and found her lying in a compromising position. Addressing her as a witch, he bade her stand up, administered her a rebuke and advised her to give up her sinful ways. Then he flung a rupee coin at her and left the room. He felt that it was all bliss. His companions had found bliss in illicit sex indulgence while he had found it in abstinence. This fact was revealed by Bhagawaan Ji to his companions the very next day, and he pitied their lot and that of the woman.
Some saints do not allow others to touch them but Bhagawaan Ji was different. He allowed anybody (who offered to do so) to press his feet or legs, and repeatedly said that his legs were mere splinters of wood.
Once, when I was indisposed and pressing his legs and feet, he said, 'Have you thrown your senelity on to me?' Normally, saints do not allow people to touch them as, thereby, the taints or ailments of the latter are transferred to them. But Bhagawaan Ji was an ocean of grace and such things did not affect him at all; instead, he allowed people to get solace by pressing his legs or feet.
While he lived at Rishi Mohalla (1947-57), a lady once came to his place. As soon as she took her seat he started beating her with an iron pincer. As she took to flight, he followed her to the compound and also to the lane just outside the house. As he had never before shown such anger on any occasion, all sitting in his room were surprised. After he had taken his seat, he explained, on his own, that the unchaste lady had visited two friends that morning, and then she had come to him, steeped in the sin.
Once, a group of five women from outside Kashmir came to see Bhagawaan Ji, and he remarked, 'They live by prostitution. This is Kaliyuga' Once, a man fell for the blandishments of a widow, and was planning to meet her. He went to see Bhagawaan Ji. As soon as he was seated before him, he (Bhagawaan Ji) spoke out this, to all present: 'A drop of semen will produce fire all around. Why go in for such a folly?' The man understood that, if the widow conceived, the news would spread like wild fire to the great detriment of them both. The conception might result in abortion or the death of the baby. if born, by any other means. The man shuddered. This was Bhagawaan Ji's method of bringing people to the path of righteousness. Once, another man fell for the shapely legs of a lady, began to follow her and stated trying to meet her. When he went to see Bhagawaan Ji, the latter told him, 'What is the charm in fine legs' The whole body is food for Mahakaala (the god of death)'.
PHILANTHROPIC NATURE
Bhagawaan Ji was an ocean of power and helped those who called on him to advance on the path of spirituality, and also those who came to see him for the fulfillment of their worldly ambitions, the removal of their physical maladies or the solution of other problems. Besides, he would help the deserving monetarily as well.
He would pay multitudes of sadhus Re 1/- each, on as many occasions as they called. Why he did so became clear to me one day when I was a witness to the following incident.
Once, I happened to see Bhagawaan Ji's sister on the ground floor of the building where he lived those days. She was complaining bitterly that he gave away all the money to saadhus, leaving very little to meet the needs of the household. I seemed to agree that Bhagawaan Ji should not be indifferent to the financial needs of the household. I went upstairs to Bhagawaan Ji's room. As soon as I paid my obeisance and was seated before him, he said, 'These poor gosaains (saadhus) have only the earth to sit on, with the open sky as the roof over their heads, and they are naked and starving.' I was abashed. Some of these saadhus said that, after they had got a rupee from him, other avenues opened for them automatically.
A few other instances of his munificence may also be cited:
(a) Pandit Dina Nath was the priest of the family with whom Bhagawaan Ji lived during 1957-68. The priest was very poor and had three daughters, two of them married and the third of a marriageable age. One day, along with the unmarried daughter, he paid obeisance to Bhagawaan Ji. He placed his pass-book, with a balance of Rs. 500/- only, before him and told him that he would poison either himself or his daughter, as he had no where withal to marry her off. Bhagawaan Ji was visibly moved. He told the gentleman to come again after two days, on the Somavati Amawsyaa day, early in the morning. He was to knock thrice at the closed door of Bhagawaan Jl's room (which used to be unlocked). In case the door did not open at the third knock, he was to return home. But as soon as the priest knocked the third time, Bhagawaan Ji himself opened it and then resumed his seat on the aasana. He gave the priest charanamrita (holy water), that was lying there on a lotus petal, to drink thrice. The priest says that it appeared that there was only a single drop on the lotus petal, which appeared to get divided into three parts. Bhagawaan Ji then predicted that his daughter would be married in the next six months and that thenceforth his pockets would never be empty. After he had fixed the date of his daughter's marriage, this gentleman came again to see Bhagawaan Ji who gave him Rs. 200/ - and told him not to worry as he would get the funds necessary for performing the marriage. He received help also from some other people, in cash as well as in kind, and was thus able to celebrate the marriage of his daughter comfortably, in about six months. The gentleman met me recently and confided that, since his above-mentioned meeting with Bhagawaan Ji, his pockets had never been empty. The question that naturally arises is that, if his poverty was a result of his past karmas, how did Bhagawaan Ji manage to help him?
(b) Bhagawaan Ji stayed at Kshirbhavaani for some months during the year 1961. Once, when only two people, Pt Dina Nath Ticku and Swami Amritaananda (both his disciples), were present in his hut, a lady came and whispered in a low voice to Bhagawaan Ji that the date for her daughter's marriage was only ten days away. The money-lender, who had promised to lend her the required amount, had backed out. In a fix, she did not know what to do. Bhagawaan Ji immediately emptied the contents of his cloth purse, which contained Rs 60/-, in the lady's hand. He also beckoned to Mr Ticku to give her some money. The latter gave her Rs. 600/- from his Post Office Savings account. Bhagawaan Ji left the Shrine a few days later for Srinagar. After the girl's marriage, the lady went to Srinagar and offered to Bhagawaan Ji the prashaada of the marriage yajna He told her, why did you get the naivedya for me? I was present at the ceremony.' Bhagawaan Ji must have been there in his astral body as he was in Srinagar on that day.
'DARSHANA' TO PEOPLE
From 1947 AD onwards to the day he gave up the gross body, a large number of people of diverse creeds used to come to Bhagawaan Ji's place, wherever he might be living, for his darshana everyday, from early morning till late in the night. He was accessible to all. The room at Chondapora (20'x12'), where he lived for the last eleven years of his life, was always full of people. Quite often, the room overflowed with people, some of whom had to accommodate themselves outside on the stairs. People of all kinds of faith and opinion held him in high esteem and felt peace in his presence, forgetting their woes and worries. As already reported, he was an introvert, talked very little and remained always absorbed in communion with the Infinite. He would generally reply to questions indirectly and seldom directly, even without people ex- pressing themselves openly. He was very compassionate and helped all those in trouble. If requested, he gave them a little Or the ashes from his dhooni to cure them of their ailments. He is known to have cured blood cancer, diabetes, tuberculosis, internal hemorrhages and brain disorders by his spiritual power. He sometimes asked those afflicted with malignant diseases to be brought to him. The patients, who were fortunate enough to come to him, got cured completely, to the surprise of all. Bhagawaan Ji never asked anybody for money or anything else, but people on their own offered him money, fruits, flowers, rice, sugar and sweets. He never refused to accept whatever was offered but distributed it among those present. Once, he told me (pointing towards the fruits, sweets, etc. lying before him), 'This is all blood.' But he took the evil attached to such offerings upon himself, and distributed them as prashaada, duly sanctified by his touch.
Bhagawaan Ji was sometimes offered currency notes of Rupees hundred, ten, five or two denominations. He got these exchanged for one-rupee notes. This money he would distribute among the saadhus who came to Kashmir for the Amarnath Yatra or just to spend the summer in the Valley. The saadhus living in Kashmir also came to him. On each occasion he would give each saadhu Re. 1/- only. If a saadhu pressed for more, he would send him away unceremoniously. Thousands of saadhus normally come to Kashmir every year and no day would pass without saadhus calling for dakshinaa. Sometimes, more than a hundred saadhus would call on a single day before the Amarnath Ji Yatra in the month of Saawan (July-August). He would offer his chillum to some of them. Even on 20th of May, 1968, the day of his passing away, he paid three saadhus Re. 1/- each.
During the last few years of his life, a large number of small children would call on him. He gave them toffees or something else suitable that was handy. He, however, gave priority to putting aahuties into his dhooni. A large number of students also would come and entreat him for help in passing their examinations.
Bhagawaan Ji would chase away ill-charactered people, beating them with the iron spoon with which he offered aahuties into his dhooni or with iron pincers. But none of them suffered any serious injury. On some occasions, without any apparent cause, he became very cross and everyone present shuddered. But after a few moments, he would be his genial self again and smile (he was never seen laughing). He subsequently gave prashaada even to those who had suffered a beating at his hands. He treated saints and the devotees of God with great reverence. About some saadhus he would say that they were merely jugglers; he nevertheless gave them a dakshinaa of a rupee each.
'SAADHANAA'
For a layman, it is difficult to write about the saadhanaa of a great saint who has attained the highest spiritual state. K.M. Munshi and R.R. Diwakar, the biographers of Mahayogi Shri Aurobindo Ghosh, quote him as saying, 'It is impossible to write any biography; moreover, there is no meaning in the writing of the biographies of poets, philosophers and yogis. The reason is that they do not live in their outer actions which are visible to people.' They go on to say, 'Now he is no more amongst us and we have to be satisfied with whatever little we can have from stray hints he and his closest associates have left behind.'
For writing a biography of Bhagawaan Ji, the only material we have is Bhagawaan Ji's occasional utterances, hints and suggestions picked up by me during my contact with him ranging over two decades, and also by other devotees with long personal contacts with him; their information is very useful and authentic at the same time.
Nobody dared disturb Bhagawaan Ji when he was smoking his chillum with eyes transfixed towards the sky. He would come down to our plane of consciousness if questioned, but return to his state of infinite bliss immediately after.
For the sake of convenience, we shall speak about Bhagawaan Ji's sadlhanaa and the related matters during each of the following periods separately:
(a) The period from 1908 to 1924 AD
(b) The period from 1924 to 1930 AD
(c) The period from 1930 to 1937 AD
(d) The period from 1937 to 1947 AD
(e) The period from 1947 to 1957 AD
(f) The period from 1957 to 1968 AD
(a) The period 1908 to 1924 AD
Fortunately, we have in our possession certain prayers in the Devanaagri, Shaaradaa and Persian scripts copied by Bhagawaan Ji himself. From the information gathered from them and some other sources, we can have some insight into his early saadhanaa
As has been mentioned already, since his earliest boyhood he had been reciting from memory hymns like the Panchastavi, the Bhavaani-Sahasranaam, the Saundraya Lahiri, the Vishnu-Sahasranaama the Shiva Mahimnastotram, the Utpalastotraavali, the Bhagavadgitaa and the Guru Gitaa, besides the Vaaks of some Kashmiri saints. He showed great interest in devotional songs and music, and in Raslilas. which he organized himself. He was lost in ecstasy on these occasions.
From 1920 onwards, he started having a daily parikramaa round the sacred hillock of Haari Parvat on which, besides other shrines, is situated the holy shrine of the Divine Mother in the form of Shri Shaarika Bhagavati. He would sit in the Deviaangan, a plain ground at the foot of the hillock, in a hut open on all sides, smoking his chillum. He remained absorbed thus for many hours before returning home. While running the grocer's shop, (which he gave up in about 1925 AD) one evening he put up the wooden planks of the shop that served as the shutter, but neither bolted nor locked the shutter; he confided to a companion, 'Let us see whether the widow (meaning the Divine Mother Shaarika Bhagawati) really exists.' Then both left for the Haari Parvat Shrine. (It is only a great devotee, regarding the Divine Mother as his Real Mother, who can use for her the seemingly irreverent word 'widow.') At about 11 p.m., the owner of the premises happened to come out on the street. He was bewildered to see the shop unlocked and apprehended a burglary. He mounted guard at the shop for the night, sitting on the wooden platform attached to it. In the morning, Bhagawaan Ji and his companion returned from Haari Parvat and the owner of the house chided them for their negligence. Bhagawaan Ji, however, did not heed the chiding and opened the shop.
The hymns in Bhagawaan Ji's own handwriting lying at the Ashram are:
1) A hymn to Mahaganesha
2) A hymn to the Divine Mother
3) A hymn to Lord Naaraayana
4) A hymn to Lord Shiva
5) A hymn to the Guru
There are also the following in Bhagawaan Ji's own hand:-
(1) An Ornkaara in Shaarada, double-lined, round which 'Raama Raama' is written; the space between the two lines is blank.
(2) A double-lined Omkaara in Shaarada round which 'Shiva Shiva' is written; the space round the two lines is blank. Over this Omkaara a prayer to the Guru.
(3) A taantric mantra in two lines in the Shaarda script.
These and other details show that Bhagawaan Ji practised the ancient Sanaatana Panchaanga Upaasanaa to begin with. This pertains to the period when he resided in Shri Ram Joo Paarimoo's house and Shri Keshav Joo Dhar's house i.e. 1914-24 and when his age was between 16 and 26 years. It appears that Bhagawaan Ji had a vision of the Divine Mother, Shaarika Bhagawati, during the latter part of this period. She was his tutelary goddess (Ishta Devi) also.
Just as Shri Ramakrishna Paramahansa started with the worship of the Divine Mother Mahaakaali and had her vision, and then began his search for the other realms of spirituality, so was the case with Bhagawaan Ji, too.
(b) The period 1924-1930
During this period, in Pt Dina Nath Bhotta's house at Rangteng, Srinagar, Bhagawaan Ji lost his father. While here, he is said to have observed silence, but he was not a total recluse as he attended to family matters at times, and to the marriage of his younger sister also.
(c) The period 1930-1937
In 1930, Bhagawaan Ji had to shift to the house of Pandit Tika Lal at Rangteng, Srinagar. At this place, he appears to have plunged headlong into intense sadhanaa. He would be found lying on a bed, face towards the wall, with a small lamp burning in his room all the 24 hours. His elder sister told me that during this period nobody was allowed to get into his room except her younger daughter, Chaandaa Ji, and a few other selected people. The room and Bhagawaan Ji's bed were covered with layers of dust which he would not allow to be swept away. Cob-webs and spiders also were there. During this period, a rat nibbled a hole in one of his heels and the hole continued to be there for a long time. He would sometimes take handfuls of Datwa (Stramonium) seeds, opium, paanak and other intoxicants during this period of intense saadhanaa
At times, Bhagawaan Ji would vomit basinfuls of blood and his body was wholly swollen. On one occasion, during this period, his sister reminded him of the intense financial suffering they were undergoing and suggested to him to take to a worldly life. His reply, firm and direct, was 'Our boat is in the midst of an ocean; either both of us will land safely or get drowned.'
During this period, he would fast for months together or sometimes take huge quantities of food. This tapasyaa lasted seven years and he came out of this great ordeal clairvoyant and clairaudient, with a full vision of the past, the present and the future, a siddha with a badly mauled body but a radiant soul. This appears to be the period when he had the saakshaatkaara of Paramaatman or Shiva.
(d) The period 1937-47
In 1937, along with his sister, Devamaali Ji, and his elder brother, Gobind Joo, he moved to the house of Pt Nila Kaul Saraf at Dalhasanyar, Srinagar. They had a separate building overlooking a bazaar. He had his aasana (seat) on the second floor of the building near a window from where the Hari Parvat and the Shankaracharya hill shrines were in clear view. He would smoke his chillum and keep talking to invisible people. He was, sometimes, seen instructing people invisible to ordinary persons like us. While he did not speak well of Mahaaraaja Hari Singh, the then ruler of Kashmir, he was appreciative of Yuvaraj Karan Singh. It was clear now that he was taking an interest in his environment. People started coming to him for his darshana, for the cure of their ailments, for getting some employment or for some other forms of worldly advancement. He would help them. Here, too, he was always absorbed in the Self and had to be awakened, so to say, to attend to the people sitting around him. After a brief reply, he would again get into sarnaadhi At times, he would not respond to the people addressing him. On some days, he would go to Haari Parvat and return after a few hours, or go to other shrines.
A Sikh saint had come from outside the State to see Bhagawaan Ji. He remained with him for about three months, got thoroughly initiated and left Kashmir quite satisfied. There was a devotee of Shri Shaarika Bhagawati, Pt Maheshwar Nath Zutshi of Mallapora, Srinagar. He was a man of dispassion. He husked paddy himself to prepare the rice for his own use. He said that he had received instructions from Shri Shaarika Bhagawati to see Bhagawaan Ji and get initiated by him. Bhagawaan Ji received the devotee well and offered him a meal, a drink and his own chillum to smoke after he had smoked it himself. That was all. The devotee became a siddha. He died only a few years after initiation.
During this period, he would, at intervals, go to the Kshirbhavaani shrine also, where he would spend some days or months. The usual practice is to take a bath in a running stream within the precincts of the shrine before performing the pooja at the holy spring. He did not observe this ritual but would go directly to a hut on the premises of the shrine.
On very rare occasions, he would offer flowers or milk at the shrine. It is, therefore, likely that he used to go to various shrines as he found there the vibrations suitable for his own kriyaa (spiritual discipline) and not to worship any particular deity at a shrine.
During this period, he started the practice of blowing at live charcoals in his kaangri (flre-pot) for hours at a time. He would, occasionally, put oblations into this fire in small quantities. This, presumably, was to gain mastery over the Agni-Tattwa (the element of fire) and/ or, through it, of the other tattwas (elements of Nature).
Bhagawaan Ji's elder brother passed away in 1946. Till then, he had looked to all the requirements of Bhagawaan Ji. On the day his brother passed away, he left for Kshir Bhavaani early in the morning and in the afternoon got his right arm bandaged there, on the plea that it had been fractured. That was at the moment his brother had just breathed his last in Srinagar. He got the bandage removed on the 10th kriyaa day of the deceased. This shows the extent of his detachment at that time.
(e) The period between 1947-1957 AD.
Bhagawaan Ji, along wlth his sister. moved to the house of Pt Maadhava Joo Sathu, to whom his sister's daughter, Chaandaa Ji, was married, in the beginning of the year 1947. Here, too, he continued his spiritual practices, with his chillum as his constant companion At this place, his miracles were often noted. He started offering regularly oblations in his fire-pot (kaangdi), which is commonly used by people to keep warm in the Kashmir winter. He kept on blowing at the fire for hours together. It was now clear that he was emitting vibrations from the various parts of his body-his shoulders, knees etc. He would sometimes raise his shoulder or some other part of his body, and it seemed that he was reacting to some vibrations received by him. This action can readily be understood by those who have some knowledge of Sufism.
During this period, he would often go to various shrines. A very interesting episode of this period may be mentioned to show how clairvoyant he had become. A saintly person used to visit a Shaivaachaaryaas well as Bhagawaan Ji. This person once went to visit the Aachaarya, After some time, he wished to leave and the Aachrya asked him why he was in such a haste to go. On being informed that he wanted to see Bhagawaan Ji, the Aacharya, boasting of his scholarship, said, 'Since when have you started bowing to lumps of muck'? But this observation did not weaken the man's resolve to go to see Bhagawaan Ji. As soon as he took his seat before Bhagawaan Ji, the latter told him, 'Why do you come to bow before lumps of muck? We are not chiselled scholars.' How well has it been said that it is the unsophisticated without much learning that shall be saved, rather than those whose egoes have been inflated by erudition!
During this period, Bhagawaan Ji's birthday used to be celebrated on a large scale. More than five hundred people would be served each with a rice meal. Bhagawaan Ji's family priest would come, perform poojaa and sanctify the yellow rice prepared for the occasion, but he (Bhagawaan Ji) seemed to participate in all this mechanically, and would, off and on, offer aahuties into his dhooni at the time of the poojaa even: he probably submitted to the family priest in order to keep alive the tradition. Musical performances, with the santoor and some other musical instruments being played, were very common on this day and would continue till the early hours of the next morning. He would put a vermilion mark between the eye-brows of all those who called on this day. He also gave them the prashaada of sugar candy and a pinch of ashes each from his dhooni. He was very gracious on that day and all smiles.
During this period, he had a number of devotees. He initiated a devotee by a mere look or by sharing his chillum with him, and very rarely by word of mouth. In fact, all those who came for spiritual advancement received his grace according to their capacity and leanings.
(f) The period 1957-68 AD
Bhagawaan Ji's sister's son-in-law died in 1957 and the deceased's younger daughter, Kishni Ji, approached Bhagawaan Ji to say that they were now feeling lonely and miserable and that there was none to look after them, their mother, too, having died earlier. Straightaway, seizing his chillum and a woollen blanket, he moved to their house at Chondapora, Srinagar, accompanied by his elder sister. He continued to live there till he gave up the gross body on 28th May, 1968.
On going to that house, Bhagawaan Ji started his dhooni in an iron sigdi. He kept it burning from morning till evening every day. At this place also, he would continuously blow at live coals for hours together. Again, at this place, he got a round, widemouthed earthen ware vessel and filled it with water; he placed a brass basin over it with a metal tumbler inside. both of which he also filled with water. He was seen concentrating upon it with a fixed gaze, as if watching the water vapour or something luminous, which we cannot see ordinarily, rising from the tumbler. It is clear that he was dealing with the Jala Tattwa (the element of Water). He seems to have been dealing with the Vaayuand AakaashaTattwas (the elements of Air and Ether) by smoking his chillumin a rythmic way, and emitting vibrations towards the Aakaasha(the sky).
Normally, we can see the three sthula (gross) tattwas, vlz. the earth, water and fire, and only feel the Vaayu Tattwa; but the remaining four sukshama (subtle) tattwas viz., Aakaasha, Manas, Buddhi and Ahankaara, cannot be experienced by our five sense organs. These can be experienced only by those whose intuitional eye (jnaana netra) has opened; they can see the colours, the form, and the actions of those tattwas as well.
The mastery over the tattwas is believed to have given Bhagawaan Ji supernatural powers to cure the otherwise incurable diseases, and regenerate the wornout organs of a human body.
He was a trikaala-drashtaa, one who clearly sees the past, the present and the future. One example of how clearly he could foretell the future is given below:
One Mr Kantha Joo Peshin who was a God-fearing man and used to visit Bhagawaan Ji often, fell ill. He sent a man to Bhagawaan Ji to tell him that the former knew that he (Kanth Joo) was to die soon, but he wanted to know the exact time and date Or his death. Bhagawaan Ji told the messenger that Mr Peshin would die on the following Wednesday at 4 p.m. And he passed away on that day exactly at 4 p.m.
Some of the spiritually-advanced saadhus who came frequently to have Bhagawaan Ji's darshana said that he was a rare siddha. Others said he was at the Avadhoota Avasthaa Still others said that he was a sthitaprajna and there was another class to whom he was a karma yogi. He seemed indeed to combine the qualities of all these in himself.
During this period, musical concerts were held every Sunday afternoon, when the santoor was played and sufiaana songs were sung by Pt Vedh Lal Dar, Pt Badri Nath Kaul and others. Bhagawaan Ji seemed to enjoy the music immensely.
LAST DAYS
The peculiarities in Bhagawaan Ji's behaviour during the last two years of his mortal existence were many and varied.
Bhagawaan Ji had usually a pillow behind him and one, about two feet high, on his right side, too. In front was his iron sigdi and the other paraphernalia of his dhooni. So he could stretch his legs on the left side only, if he wanted to lie down. Two years prior to his giving up the gross body, he got pillows fixed high up on his left side also, and there was, thus, no room for stretching his legs or lying down. The result was that his knees got so stiff, that he could not stand up; he was thus confined to his aasana seat. Somewhat similar advice had been given by him to a lady saint, Shrimali Raadhaa Devi (wife of Shri D.N. Raina), at Guptaganga, Srinagar. She first started criticising the vibrations Bhagawaan Ji was emitting from his chillum and the various parts of his body. (It is surprising that there can be such a difference among the actions of saints; she could not feel what the vibrations were about.) Bhagawaan Ji told her in a peremptory manner 'Go, break your knees' i.e. stop moving about and takeee e to an aasana at one place. About a month after this incident, she locked herself up in her room and did not leave it until the time of her death a few years later. It is also said, but not confirmed, that she had placed fetters on her legs.
About two years before his giving up the gross body, Bhagawaan Ji sometimes remarked casually that he had grown old. This was an indirect hint that some great saints of Kashmir like Kh. Lassa Sahib and Swaami Sona Kaak also gave before their departure from this world.
About a month and a half before his giving up the gross body, a devotee was sore to see Bhagawaan Ji's physical condition and thought that he might give up his body. Bhagawaan Ji, divining his thoughts, told him 'Amar chhaa maraan ?' ('Does what is immortal die'?)
Shri S. D. Dhar recalls that a few days before Bhagawaan Ji's giving up the physical frame, he called at his place in the morning and found him physically very weak. After enquiring about his health, Bhagawaan Ji remarked, 'I should like to go to Kshirbhavaani now'.
A few months before his giving up the gross body, Bhagawaan Ji had a swelling in his genitals. I asked him why the swelling persisted. He said, 'What else is going to happen to this body? It will get shattered piece by piece'. On many occasions, previously, he had had swelling on his face, feet etc. and some had thought he was in his last days. But such swellings would miraculously disappear overnight to everyone's astonishment.
Whenever he had fever, he would take hot water boiled over his dhooni. On rear occasions, he would take a water decoction in which Kahzabaan (Macrotomia Benthami) leaves had been boiled over his dhooni. Before his giving up the physical body, some devotees requested him to take pills for free urination, but he refused straightaway. During the last thirty years of his life, he did not take any medicine.
Every year, Bhagawaan Ji would have cannabis (bhang) and some other aromatic plants brought to him and keep them boiling in water in iron trays for two or three days; the boiled mixture was pounded and prepared into big balls, dried and then stored away. He would use these balls with toabacco for his chillurn; the balls were not intoxicant. He regarded these as very sacred and whoever was allowed to help in their preparation was considered fortunate by him. During the last two years of his lire, however, he did not order any leaves for the purpose.
Musicians sang before him every Sunday to the accompaniment of various instruments. They would stop late in the night, but he never in his life time asked any musician to stop. On Sunday, the 26th May,1968, his last Sunday on Earth, however, he directed the musicians to stop, remarking:- 'We shall not listen to any more music.'
About a month before giving up the gross body, he remarked, 'The dhooni is not necessary now.' But, when his devotees requested him to be allowed to continue it, he did not object.
GIVING UP THE GROSS BODY
Bhagawaan Ji gave up the gross body on 28th May, 1968 AD (corresponding to Jyeshta Shukla Dvitiyaa) at 5.45 p.m. Many people, who had intended to have his darshana on that day and about that time, including his younger sister (his elder sister having passed away in the year 1965) could not come, for this or that reason. This was probably so as he did not wish to be disturbed, while giving up his gross body. Only three people, including the present writer, were in his room at that time.
On that fateful morning, he, as usual, washed his face, tied his turban, put on a tilak and reclined on his left side. Some people had come to see him, though their exact number is not known. My youngest son, who had come from outside Kashmir, went to pay respects to him at about 2 p.m. Bhagawaan Ji blessed him, saying that he would pass the final Engineering Examination in the first division, would get a job soon after, and also be married outside Kashmir. Then he gave him an unusually large quantity of prashaad. The prophecy came true subsequently.
At about 3 p.m., three saadhus came and Bhaga waan Ji threw his cloth purse towards one of his devotees asking him to pay them Re. l /- each. This was done. He then had a few puffs at his chillum, though he felt difficulty in smoking. A devotee, Shri Badri Nath Kaul Khudabali started making tea for him but Bhagawaan Ji said, 'We shall not take tea any more.' He then remained in samaadhi till 5.30 p.m., when he asked for water, and was helped to drink about a tumbler of sugared water. At 5.45 p.m., he uttered 'Om namah Shivaaya' in a low voice, and looked around with infinite love towards those present. He then closed his eyes and all was over. At this time, his eyes had developed some sort of aura, particularly his left eye which had also got a little enlarged. A doctor was called in and he confirmed the cessation of all the functions of the body.
Soon the tragic news spread and people started thronging the room. The ground-floor compound and the lane leading to the house were filled with the mourners. Some people wailed as if they had lost their father; others mourned the loss of their guardian angel and benefactor, and said that all hope had gone out of their lives as there was none left to look after their welfare. Some said the prospect of their future was bleak.
Many people poured spoonfuls of water into his mouth as the last drink offered to the departed soul; although advised not to do so, they persisted, failing to comprehend the meaning of his cryptic words, 'Amar chhaa maraan) i.e. 'Does what is immortal die?'
Some men of wisdom explained to the people present that even after the death of the physical body, he lives, in his sat-chit-aananda form and, being immortal, he will be ever present with them and continue to guide them not only in reaching the higher realms of spirituality but even in their worldly pursuits. We have to look for him within us with dispassion in our hearts, love for all creatures and malice for none, and we will find him. This has been confirmed since, as some people have seen him in a trance in a transcendental form, and others in dreams with a smile on his face and a look of compassion. Bhagawaan Ji's marble statue, installed at the Ashram established for the purpose, where prayers are held morning and evening, has become a sacred place of pilgrimage and inspiration to many saadhakas and laymen, who get peace of mind there and whose worldly aspirations also are fulfilled.
Regarding the rites, an altercation ensued between his devotees and blood relations. The latter wanted the regular kriyaa ceremonies to be performed, arguing that even Lord Raama had done so, while the devotees contended that Bhagawaan Ji, being a jivan mukta, kriyaa was not necessary for him. However, his sister and some other relatives had the upper hand and kriyaa ceremonies were performed for the first twelve days and, later, during the rest of the year at intervals, according to the Karma Kaanda rites, by his sister's grandson; he was regarded as having been adopted by Bhagawaan Ji, who had invested him with the sacred thread. During the first twelve days, all those who called were fed.
In the park adjacent to the house, where Bhagawaan Ji had lived for the last eleven years of his life, about 5,000 devotees had already gathered. The coffin, containing the sacred mortal remains and draped in shawls and bedecked with flowers, was carried to the park at about 12.30 p.m. on 29th May, 1968. All present there offered an aarti to it. Then the funeral procession proceeded slowly towards the Karan Nagar cremation ground.
The procession swelled enroute and people showered flowers from balconies and windows on the coffin. By the time the procession reached the cremation ground, there were above 20,000 people from all communities. Such a large gathering of people had never been seen in the cremation ground in the living memory. Most of them broke up into bhajan mandalis and satsang parties; others were too depressed to do anything and kept just sitting. It was a very touching sight. The Nirvaana rites were started by the pundits at about 5 p.m. and concluded at about 10 p.m. when the holy mortal remains were laid on the pyre which was then lit. The holy ashes were collected a few days later and immersed at Shadipore, a place about ten miles from Srinagar at the confluence of the Jehlum and the Sindh river. A part of the ashes was preserved. It was immersed in the Gangaa at Haridwaar about seven months later.
The man incharge at the cremation ground said that he had never seen a purusha (Atlas vertebra) remaining intact and in perfect shape after cremation as in the case of Bhagawaan Ji, although the former had cremated numerous bodies so far. He showed the purusha to all present at the time of the collection of the ashes.
Swami Nand Lal Ji, a saint of Kashmir, said metaphorically, with tears in his eyes on the day of Bhagawaan Ji's passing away, that Kashmir was being rocked by an earthquake and that a huge burden had been placed on his shoulders that day.
Four or five days earlier, Swami Ji, with a devotee of his and of his own accord, went to a place adjacent to Bhagawaan Ji's residence. Looking towards a window of Bhagawaan Ji's room he started weeping and said, Why is he going away and placing such a heavy burden of responsibility on my shoulders?' Swami Ji got the room, where Bhagawaan Ji had lived and the route of the funeral procession bedecked with banners. He himself took his seat (as he could not walk) on one of the windows of the room to watch the procession.
MIRACLES
It is not proper to mention the miracles performed by great saints as, first, they shun publicity and, secondly, they are not to be judged by their miracles. Some of them, in fact, are averse to the demonstrations of this sort, as they do not want to interfere with Naure's ways. Saints generally shun the ashtasidhis (the eight supernatural powers), regarding them as detrimental to spiritual advancement. But, when a saint has attained Shivahood, what has he to lose or gain by performing miracles to help somebody? A few streams flowing out of the ocean, do not affect it. This was true of Bhagawaan Ji. He was a Karma Yogi who found the modern generation engrossed in materialism, with faith in God and godly ways shaken and crumbling. He had great compassion for the suffering humanity and would go out of his way to help them. By his very nature, he could not remain indifferent when the country was in trouble. He put in a great spiritual effort from 1947 onwards, unmindful of the physical hardships he had to endureee e in the process, to bring order out of chaos. Forgetting to eat and drink, and with a foaming mouth and blood-shot eyes, he would go on puffing at his chillumn and offering oblations into his dhooni. He did not deliver spiritual discourses, but induced spirituality by a touch, a look or by offering bhasma, prashaad or his chillum to the suitable aspirants. He seemed to us to be too preoccupied to have any spare time. It seemed as if he was to appear in some difficult examination and was preparing for it. The struggle in his mind was not an open chapter. The miracles reported here have their own instructive value and depict the various aspects of his personality. This is the reason why, I think, they should form part of his biography. Neither I nor any-one else could understand in which direction he was actually working, but major catastrophes were averted in those disturbed times because of his great penance, as is acknowledged by some other people also from Kashmir, which appeared to be the visible sphere of his activity.
In the first instance, some incidents affecting the country will be reported
In the year 1947, raiders from Pakistan attacked Kashmir, committing murder, rape and arson, wherever they went. They reached even the outskirts of the Srinagar city and some people approached Bhagawaan Ji for help. He assured them that the raiders would not enter the city but would be halted beyond the seventh and last bridge over the Jhelum in the city. The raiders were actually halted much below the Chhattabal Octroi Post by the Indian Army.
Two months before the raid, he had told a devotee posted at Baramulla that he should get to Srinagar everything from Baramulla, even a blade of grass, as he had purchased those articles with his honest earnings. By Bhagawaan Ji's grace, the devotee was transferred to Srinagar before the raid.
Bhagawaan Ji once went to the Shri Shaarika Bhagawati Shrine at Haari Parvat. That was some time after the raid and a Chandi yoajna was in progress there then. As soon as those present saw him, they flocked round him and requested him to save Kashmir. He replied, 'There is no danger, as I am always present on the battle fronts,' In one of his soliloquies, Bhagawaan Ji was heard saying, 'What is the army doing? They get so much rations and yet do not open a direct route to Kashmir for the Laddakhi Lamas.' We failed to comprehend what this meant. In the month of November, 1948, however, the Indian Army conquered the Zojila pass and Kargil, and a direct link was re-established with Ladakh.
The part played by Bhagawaan Ji in this campaign was revealed by an officer of the Military Policy who was connected with this operation. He had been informed by the Front Commander that a mysterious person directed the operations and gesticulated to the jawans at the battle front to fire in certain directions; this proved correct militarily. This Military Police Officer had been given the identification clues of the mysterious person and very much wished to know whether a person answering the description (who, he guessed, must be a saint) lived in flesh and blood. He gave the identification marks to one, Mr. T.N. Dhar of Rainawari, Srinagar. During this period, Mr. Dhar, among others, had already seen Bhagawaan Ji sitting on a pillow at his residence at Reshi Mohalla (Srinagar) and gesticulating with his hands as if to direct someone invisible to fire in this or that direction.
Mr Dhar told the Military Police Officer that he knew the saint in question and sent a man to escort him to Bhagawaan Ji's place. The officer was a plump, rather short-sized person of a dark complexion and with a pock-marked face. He was a Christian. After seeing Bhagawaan Ji, he said that the saint exactly answered to the description given by the Front Commander, who had also said that the saint had been mainly responsible for their victory.
During this period, Bhagawaan Ji fasted. But one morning he suddenly had a barber called in, had a shave and broke his fast. He was in a relaxed mood and his genial self again. 'The news of the capture of Zojila was announced the same evening.
Late in the autumn of 1956, the people of Kashmir were panic-stricken owing to the uncertainty about the future of Kashmir. A large number of them went to implore Bhagawaan Ji to save Kashmir. In a soliloquy, he remarked that Kashmir would be ruined if the Indian Army left. This accentuated their worry. Though this subject was often mooted, Bhagawaan Ji gave no reply but continued his austerities with redoubled vigour. One fine morning, when I, too, was present, he, on his own, gave the reply, saying that the Army would remain in Kashmir for the good of the country and the people. A month later, on 18th February, 1957, the UN Security Council passed a resolution co-sponsored by the USA, the UK, Australia and Cuba for inducting a UN Force into Kashmir. The resolution was, however, vetoed by the USSR and the picture changed dramatically during these years, he would often say, 'Kashmir is in the throes of consumption (silla). I am sitting on Kashmir and will not allow it to drift away.'
Bhagawaan Ji also, seems to have been connected with the Sino-lndian border war of 1962 in some mysterious way. He was at the Bhadra-Kaali shrine about the month of September, 1962. As has been narrated elsewhere, he was once sitting in an open space with his dhooni on, and sent away all his devotees back to Srlnagar, except his sister and Swaami Amritaananda, telling them 'Don't you see what is happening across the mountains (Tibet side)? A whiff of the wind from that side will blow you over.' This period, too, was for him one of intense spiritual activity for the safety of Kashmir. He returned to Srinagar after about three weeks' stay. The Sino-Indian border war had already started. While in Srinagar, he told his sister one night at about 11 p.m. that he was going out. Noting his determination, she assented and he left the house wrapped in a woollen chaddar and carrying only his chillum He returned after an hour or so, intensely cold. The Next day, he contracted bronchitis and all that. He told a devotee whhh ho had summoned courage enough to enquire where he had gone the previous night, 'To Tibet, to settle matters.' Some days later, the hostilities ceased.
Before the Indo-Pakistan war started in 1965, he would, of his own accord, point towards the South- West (i.e. towards Poonch, Rajouri and Gulmarg) and say that there was Kaala or Death there. The reference, we realised later, was to the Pakistani infiltrators who had sneaked into these areas and indulged in loot, arson and murder. One evening, during the 1965 war, he got up all of a sudden from his usual reclining position, saying that there was danger looming. He took out a sugar candy and put it into his mouth; he also gave a sugar candy to either of the two men sitting before him, and audibly asked himself whether he should save Srinagar or Delhi. Then he suddenly became silent. Only a few minutes later, the Srinagar aerodrome was bombed but the damage was minimal. It was learnt later that a Pakistani plane on a bombing mission to Delhi had been brought down near Meerut.
A few days before the hostilities ceased, he observed, 'The West is clear now.' Now I shall proceed to give the details of some cases where Bhagawaan Ji helped to ease individual distress. The instances cited are authentic.
1. The wife of Shri Chuni Ial, Vice-Principal of a music institute in Srinagar, once suffered from the cancer of blood (Leukaemia). She was under the treatment of an eminent physician specialist. At one stage, on the basis of her blood picture, the doctor gave up all hope of her survival, and left her free to take anything she liked, as her end was near. Dejected and distressed, Shri Chuni Lal went to Bhagawaan Ji, who gave him a small packet of the ashes from his dhooni. With tearful eyes, he said, 'What will these ashes do to my dying wife?' Moved visibly, Bhagawaan Ji said that she should take the ashes with water or medicine. Shri Chuni Lal went home sceptical about the efficacy of the ashes. He, however, told everything to his mother who snatched the tiny packet from his hand and put some ashes on the patient's tongue, smearing her body with the rest. The patient went off to sleep immediately. Waking up after two or three hours, she said that she was feeling hungry. Since the night had advanced, they could get and feed her milk only. The next day also, she felt very hungry though she had been given ample feeding. The doctor advised that the patient be taken to hospital for a fresh blood check-up. The check-up revealed a normal blood picture with no trace of the cancer. The doctor was puzzled and enquired of Shri Chuni Lal what he had done and how she had been cured. Shri Chuni Lal related the story of the ashes. He says that subsequently the doctor also went to pay obeisance to Bhagawaan Ji.
2. A lady in Delhi was declared a case of pyelonephrltis (Tubercular). The tests revealed that the infection in the kidney was galloping and involving healthy tissue . A relative of the lady approached Bhagawaan Ji in Srinagar with the prayer to save her, as her death would mean the ruin of her three young children. Bhagawaan Ji was moved, filled his chillum and smoked it for about half-an-hour and said, 'Go, the lady is saved'. Her husband reported later that the tests had revealed an improvement in the condition of the kidney and that she was recovering. She recovered fully and leads the normal life of a housewife .
3. Once, one of Bhagawaan Ji's devotees was suffering from a heart and a stomach ailment. He went to Bombay and got himself thoroughly checked up by a professor of cardiology. The treatment prescribed did not have any appreciable effect. The patient returned to Kashmir and was one day sitting in front of Bhagawaan Ji who, of his own accord, told him that he had renewed his heart and stomach. The devotee was fully cured. Next winter, he went to Bombay and got himself rechecked by the same cardiologist, who was surprised to find nothing wrong with the heart, and told him that he had expected changes for the worse in his heart during the year. He then enquired whether he had used the medicines prescribed. On being informed that the medicines had not been used, the doctor wanted to know how the marvelous cure had taken place. The patient informed him that it was only divine grace, leaving the doctor all the more amazed.
4. One of Bhagawaan Ji's devotees once broke the head of his femur. The patient's relatives approached Bhagawaan Ji for instructions whether the patient should be removed to hospital. He told them that he should rest in his room and that he (Bhagawaan Ji) would cure him himself. A month after the incident, he asked the patient's relatives to bring him to his place. He was taken there on a stretcher; placed in a chair, he was ushered into the presence of Bhagawaan Ji, who told him to rest for a few days in the ante-room. One day, Bhagawaan Ji went into the ante-room and helped the patient to stand up and move a few steps. He asked him to continue the practice himself with the help of crutches; after a few days, he directed him to go back home. The man is quite well and can walk long distances though with a slight limp.
5. One of Bhagawaan Ji's devotees was once laid up with an attack of what is commonly called 'black motions', and was removed to hospital by his relatives, without his (Bhagawaan Ji's) consent. After a few days, he advised a relative of the patient to get him back from the hospital, saying, 'I shall do the rest'. He also advised that the patient be given cooked rice and gram daal. Surprisingly, the doctor also suggested the same diet.
6. On 26-11-1966, one of Bhagwaan Ji's devotees, Pt. Pran Nath Kaul, who appears to be the man of destiny for carrying on his mission. was sitting before him, as usual, when the latter's brother came in, running and alarmed. He told Pran Nath Ji that his father, whose nose had been bleeding mildly off and on for two days, had started bleeding profusely from the nose and that his condition was fast worsening. Pran Nath Ji was asked to go home immediately along with a doctor by his brother. The devotee was nonplussed and wondered how he could get a doctor, the hour being very late. He talked about it to Bhagawaan Ji. A lady sitting there also prayed to Bhagawaan Ji for the patient's cure. Bhagawaan Ji gave a small quantity of dry tea leaves lying in front of him to Pran Nath Ji and told him that a decoction of it, mixed with sugar, should be given to the patient. Pran Nath Ji continued to stay on at Bhagawaan Ji's place, asking his brother to take the tea leaves home. As soon as a few sips of the tea were takeee en by the patient, the bleeding stopped. The next day he felt normal.
7. In December, 1963, the Holy Relic was found missing from Dargah Sharif, Hazratbal, Srinagar. All the people of Kashmir were terribly upset. There was a great commotion in Srinagar and the rest of the Valley. Normal life got disrupted and the Government appeared to have lost its grip on the situation. There was an apprehension of the situation deteriorating further. Pt Shambhu Nath Bhan, later a member of the Bhagawaan Gopinath Ji Trust, and some others approached Bhagawaan Ji for help. Pran Nath Ji also was present on the occasion and joined the others in praying to Bhagawaan Ji that the Holy Relic must be found as only then would the peoples' anguish be over and normalcy return to Kashmir. After a short pause, Bhagawaan Ji smiled and said, 'There is no worry. The Holy Relic will be found soon.' The very next day, it was announced that the Holy Relic had been found. As Bhagawaan Ji had predicted. Its genuineness was certified by the saint Khwaja Mirakh Shah Sahib of Shalimar and some other competent and reee eliable people.
8. A devotee of Bhagawaan Ji had a long-standing throat trouble, which the doctors suspected to be due to some malignant growth. Bhagawaan Ji asked him to get small brick pieces, heat them in the sun and keep applying them to his throat. After some time, the trouble disappeared.
9.(a) The husband of a pious and rich lady, a devotee of Bhagawaan Ji, fell ill with the cirrhosis of the liver. The lady requested Bhagawaan Ji to cure him. Though the request was made many times, he did not say anything in reply. However, one day he asked the lady to get her husband along with her to his place.
The lady's husband agreed reluctantly but, when he sat in the car to go to Bhagawaan Ji's place, he suddenly came out and did not go. He refused to go there on some subsequent occasions also. He passed away soon after. On the night previous to her husband's death, the lady went to see Bhagawaan Ji. She complained about the patient's lack of appetite. He asked her to give him some tea and also said, in my presence, that the pandits had started the katha which meant that the man's end was near. The katha is narrated for ten days after the death of a Hindu in Kashmir.
(b) This lady was a great devotee of Bhagawaan Ji. She developed asthma and hypertension but continued to live for about fifteen years. One day, he told her, in my presence, that her disease was sleeping on one of his legs; he then pointed to a spot on his own right leg, where, however, we could see nothing abnormal. During the year 1972, about four years after his giving up the gross body, the lady had a vision of him in a dream; he showed her his leg with a big scab on it but put the leg back under his phiran. This meant that he was still looking after her physical well-being, continuing to take the disease upon himself even after giving up his gross body.
Two or three cases have come to our notice when Bhagawaan Ji asked the patients to be brought to him. If they failed to come for this or that reason, they perished; those who came, got cured.
10. Bhagawaan Ji had a strange way of curing heart patients. When the patient would be sitting before him, he would begin feeling his own pulse for a few minutes in both the wrists alternately, and the patient would get cured. He also advised some such patients to have an oil massage after a bath.
11. Shri Shiban Lal Turki, a devotee of Bhagawaan Ji, who appears to have brought a good store of spiritual progress from his previous births and is well on the path of God-realisation, has reported the following experiences with Bhagawaan Ji:-
(a) One day I was pressing Bhagawaan Ji's feet for an hour or so and felt elated for doing that good deed. Thereupon Bhagawaan Ji said, 'You fool, you have gone crazy over pressing my feet which are simply splinters of wood". This opened my eyes and I fell at his feet, begging pardon. Nothing was hidden from Bhagawaan Ji, not even a thought that occurred even for a fraction of a second in another's mind.
(b) I was studying in the B.Sc. classes. One day, I wore a new shirt and pants, adding grace to my personality. My college friends started envying me. This inflated my ego and I thought I could make love to any girl I liked, and there were other low thoughts as well. I went to see Bhagawaan Ji about a week after this incident and he, in his bewitching way, repeated not-only the sentences my friends had used about me but also my filthy thoughts. I started sweating from head to foot. Had I not known that Bhagawaan Ji was benign, I would have fainted. However, I became rooted to the spot, as it were, and could not move. He went on to say, "What does this body contain, except dirt, phlegm urine, filth and the other excreta? Which of the body's outlets gives out any thing attractive? So why this feeling of pride?"
'(c) I went to Agra to try and get an M. Sc. Seat without taking Bhagawaan Ji's permission. The Head of the Department concerned kept dodging me from day to day and I had to stay on in Agra in the grueling heat of summer. As I did not write to her, Mother, getting anxious, approached Bhagawaan ji. As soon as she mentioned me, Bhagawan Ji showed great anger saying, "Poor boy is being sent from pillar to post, and is staying in a building situated on a four-way crossing [an exact description of the place I was living at] but is well and will return soon." I returned home soon afterwards.
'(d) My elder brother's marriage was to be celebrated and it had been raining continuously for two days; there appeared to be no sign of the sky clearing and, if the rain did not stop, the marriage function would be in a mess for lack of adequate space in the house. Mother went to see Bhagawaan Ji. Looking at the sky through a window, he waved a stick in the air as if dividing the clouds. Soon after, the vast expanse of clouds broke into two, and the next morning the sky was quite clear. We could arrange the function in our compound.'
12. Sister Jai Kishori a devotee of Bhagwaan Ji and model of chastity, is likely to be a promoter of Bhagawaan Ji's mission among the womenfolk. She has to say this about Bhagawaan Ji:- 'I went to pay respects to Bhagawaan Ji for the first time in the year 1964. As soon as I was seated before him, he cast an affable glance towards me and smiled. I felt a surge of bliss inside me. I continued to visit him practically every day thereafter.
'In the year 1967, the city was under curfew for many days and I could not go to see him. I felt very sad. An intense longing to pay my obeisance to him developed within me and I was restless. Then something unexpected happened: the curfew was lifted for just an hour and I dashed towards his residence. I found him in an ecstasy. He cast a benign look towards me and smiled. I returned home happy and relaxed.
'In the winter of 1967, I was returning from a pilgrimage to Haridwar; it snowed heavily and the road got blocked near Banihal. The clearance of the road was likely to take many days; I was in deep anguish, and did not know what to do. I could only pray to Bhagawaan Ji for help. After only a short while, the signal was given for our bus to start and we reached home in Srinagar safely. No other bus could come to Srinagar for a number of days on that occasion. The next day, I went to pay obeisance to Bhagawaan Ji. It seemed to me that he was waiting for me to come. After he had finished smoking his chillum, he looked towards me, smiled, pointed towards his own shoulders and said that he had to shoulder the bus for my safe arrival.'
13. Shri Mohan Kishan Ticku, an esteemed member and Organizer, Bhagawaan Gopinath Ji Trust, has reported the following experience with Bhagawaan Ji:-
'I am a businessman and my shop is situated on the road-side on the main Ganpatyaar-Habbakadal Road, Srinagar, on the right bank of the Jhelum. Once, Master Zinda Koul Qasba, a well-known philospher - poet of Kashmir and popularly known as Master Ji, was sitting in my shop, and there were some others also. Pt Shambhu Nath Bhan, a distinguished member of the BGT, passed that way and, seeing Master Ji sitting in the shop, came up and spoke to him. Master Ji enquired of Mr Bhan where he was going. He replied that he was going to pay his obeisance to Bhagawaan Ji. Master Ji told him that he had great respect for Bhagawaan Ji but did not like his smoking the chillum more or less constantly. Mr. Bhan then walked on quietly. A few minutes later, I, too, followed him. As soon as we were seated after paying respects to him, Bhagawaan Ji raised his head and said, 'What business has anyone to pass remarks in a road-side shop regarding my chillum smoking. I am doing this with a special purpose". Bhagawaan Ji being clairvvv voyant and clear audient. nothing was hidden from him.'
14. The incident that follows shows Bhagawaan Ji's solicitude for his devotees. Shri Makan Lal Tutoo, a devotee of Bhagawaan Ji, has this to say:-
'Early in the morning of 29th May, 1968, I wanted to have Bhagawaan Ji's darshana, not knowing that he had given up his mortal frame the previous day. As soon as I learnt about the tragic fact. I was smitten with grief; I proceeded to his residence and joined the procession to the cremation ground. I am a businessman and used to go out of Kashmir to sell some Kashmiri handicrafts. I had returned from Delhi about a month before and was on the look out for a shop at a good shopping centre in Srinagar. In spite of great efforts, I had failed. In fact, my contemplated visit to Bhagawaan Ji on 29th May was for his help in getting a shop on rent. While the last rites were on at the cremation ground, I was feeling terribly dejected and forlorn, thinking that the very source of my divine help had dried up . Beset with grief and anxiety, I lay reclining on the turf-covered ground. Soon, I fell into a sort of trance in which Bhagawaan Ji appeared before me, and directed me to follow him. He took me to Lambert Lane, one of the busiest shopping centres in Srinagar, opened the two locks attached to the shutter of a shop, raised the shutter, and signaled to me to enter the shop. Thereupon, I woke up from the trance.
'Three or four days later, I went to Lambert Lane. While I was sitting in a shop there, a man came up and informed me that a shop was to let. I approached the manager of the shopping centre straightaway. He handed over to me the keys of the shop there and then though he had rejected many prospective tenants. Bhagawaan Ji is very benevolent and helps his devotees in difficulty, even if he is not physically with us.'
15.(a) Shri Somnath Kaak, employed in Lloyds Bank, Srinagar, narrates the following experience:-
'My brother, Shri Jawahar Lal Kaak, when he was an Engineering student in Bombay, suffered an attack of renal colic. The doctors diagnosed it as a case of renal stone and advised an immediate operation. As soon as I received his telegram to this effect, I approached Bhagawaan Ji for help. He started rubbing his own left side, and, in his characteristic way, observed, "Stones come down with snow, with water; look, the stone has come down with urine." Though the hint was clear, I repeated my request. He, in turn, repeated that the stone had come down. Next morning, I received another telegram from my brother stating that, after another severe attack, he had a vision of somebody with a turban on and wearing a phiran upturned; this man was pulling at the stone. A few minutes later, the patient passed urine and the stone came out . He knew nothing about Bhagawaan Ji then.
'Later on, my brother again developed a kidney stone. On 3rd April, 1967, I received a telephone call from him from Bombay that he was to be operated upon on 5th April, 1967. As soon as I received this information, I went to see Bhagawaan Ji at about 6 p.m. There were many people assembled there and I could not get an opportunity to speak to him till 11 p.m.; by then, all others had left. I told him that it would not be possible for me to reach Bombay on the 4th. i.e. the next day, to be present at my brother's operation on the 5th morning. "Go by air', he said firmly. When I said that it would not be possible to get an air seat on the 4th without prior booking, he repeated, "Go by air tomorrow." Miraculously and by his grace, I got an air seat direct to Bombay by which I arrived on the 4th evening. On the 5th morning, the patient was operated upon successfully. Soon after, as he was being taken out of the operation theater, he regained consciousness. The first thing he enquired about was, "Where has Bhagawaaaa an Ji gone ? He was with me, when I was taken to the theater, with one side of his phiran on his shoulder and with a turban on " He (Bhagawaan Ji) had also told him that he should wire his mother in Srinagar to get purees made of 2 1/2 seers of flour, and send these to his (Bhagawaan Ji's) residence at Chondapora, Srinagar. The purees were taken to Bhagawaan Ji's place; he smiled and distributed them among all present.
(b) 'In 1960, accompanied by the other members of my family, I went on a pilgrimage to Haridwar. Before leaving Srinagar, I went to seek Bhagawaan Ji's permission. He agreed and gave me a small packet of bhasma, advising me to keep it with me. This was unusual, as he gave bhasma only on request. From Srinagar, we went direct to Delhi to spend a few days there before proceeding to Haridwar. Our host in Delhi, Shri Lakshmi Nath Zalpori, lived in only one room along with his family. We felt cramped up in it and wanted to leave as soon as possible. Nevertheless, we stayed on for three days. When we were about to leave for Haridwar, our host's daughter, aged about nine, was suddenly taken seriously ill; she also lost consciousness. The doctors diagnosed it as a case of meningitis. After three days, her condition worsened and the doctors gave up all hope of her survival. We felt extremely sad at our presence in the room when death was hovering over a member of our host's family. I lay awake the whole night, invokiii ing Bhagawaan Ji's grace to save the girl. Early in the morning, the idea flashed across my mind that the bhasma given to me by him, was meant to cure the girl. Straightaway, I ran to her mother and asked her to wash the patient's face. Her mother declined the request saying that the girl was dying. She gave in, however, in the wake of insistence. I took out a small portion of the bhasma and, mixing it with a little water in a tea-spoon, put it into the patient's mouth. She could not gulp it down and part of it spilled through the corners of her mouth. A few minutes later, when I tried again, a little water mixed with the bhasma went down her throat. About 15 minutes later, she started moving her legs and arms, and began to moan in a low husky voice. After about half an hour, she regained consciousness and opened her eyes. An hour later, she sat up in her bed. In the evening, she played with her playmates.'
16. Once, Bhagawaan Ji cried out, 'There will be an earth-quake, causing much destruction.' The many people present became panicky, fearing Kashmir might be rocked by the earth-quake. The very next day, there was a terrible earthquake in Iran, causing immense loss of life and property.
17. An incident reported by Pandit Vish Nath an old man in the employ of Ganesh Asthaapan, Srinagar, runs as follows:-
'In the year 1960 or thereabout, on the day following the Diwali day, I went to Bhagawaan Ji's residence at about 3 p.m. There were many other people also there. A young man from among them picked up a lump of hashish lying in front of Bhagawaan Ji while the latter was busy smoking his chillum and hid it in his phiran pocket. After Bhagawaan Ji had finished smoking, he asked the young man to keep the hashish tied in a handkerchief. Thereupon, the young man noticed that the pocket in which he had placed the hashish had become heavy. He also sensed something moving in it. After he had put a hand into the pocket, he started shrieking, "A snake, a snake . I am dying; I am dying. Save me." And a black snake, about 3 feet long, came out of the pocket, and all those present in the room, including Bhagawaan Ji's sister, bolted. Bhagawaan Ji, however, said, smiling, "There is no danger. Come back. " The snake crawled on to Bhagawaan Ji's lap and stayed there for a while. Bhagawaan Ji patted it on the back with his riggg ght hand and then asked it to go away. It crawled into one of the folds of his aasana and was never seen again. This, obviously, was a reprimand to the young man for committing theft.
Bhagawaan Ji usually did not seem to take notice, if anybody stole the money lying before him. A small boy once stole his cloth purse with money in it, but brought it back the next day.
18. During the year 1947, when Pakistani raiders attacked Kashmir, a Kashmiri Hindu was on duty in the Sindh Valley into which the raiders had infiltrated. As he failed to return to Srinagar, his wife got anxious and approached Bhagwaan Ji early one morning, praying to him for the safety of her husband and his safe return to Srinagar. In a round-about way, Bhagawaan Ji indicated that there was danger to her husband. She understood what he had told her but kept sitting, imploring him in her heart that her husband- might return home safely. At about 2 p.m., Bhagawaan Ji asked her to leave, saying that he would return. Dodging raiders, her husband reached Vayilu, a place about 18 miles from Srinagar, that very evening. There, he found a bus full of passengers. He pleaded with the driver to take him along and was made to sit on the roof of the bus. Reaching Srinagar, the bus stopped suddenly near Jama Masjid. He lost the balance, toppled over and fell down. But he felt somebody holding him in his arms while he waaa as falling, and saving him from sure death. Those who saw him falling down ran to him and removed him to a shop on the road. After he had taken some water, he was his normal self again and walked home. There is a proverb in Kashmiri that, by the intercession of saints, 'Kaathis Chhe Kath Gatshaan', i.e., a man destined to die on the rack gets a mere scratch instead.
19. Pt. Maheshwar Nath Qasba, a businessman with strong faith in Karma Kaanda is a scholar of Vedantic Literature. He has visited and served many saints, but, maintaining his individuality, sipped at all cups, draining none. He called at Bhagawaan Ji's place during the period 1957-68 off and on. One of the experiences, related by him is given below:
'During the year 1966, I once went to Bhagawaan Ji's place at Chondapora, Srinagar, late in the afternoon. While sitting in his august presence, I had a feeling that I would miss my evening aarti at the Haari Parvat Shrine of Shri Shaalikaa Bhagawati and was very much disturbed. At dusk, while sitting before him, I was delightfully surprised not only to get a full picture of the aarti; I saw clearly the big vermillion-coated slab, on which is engraved the Shri Chakra representing Shri Shaarika Bhagawati, the ghee lamps kindled by the pujaarias is usual with him on such occasions, and a dazzling light on the wall being Bhagawaan Ji; I could also hear the aarti being recited there. This was a scene never witnessed by me before, away from the Shrine. What puzzled me was Bhagawaan Ji's insight into the hidden recesses of my mind and fulfilling my desire by not only bringing a visual picture of the aarti but also making it audible to me. It seemed to me that the very walls of Bhagawaan Ji's room were reciting the aarti'
20. Shri A.N. Fotedar, then a Divisional Forest Officer, was suspended from the service on a flimsy charge and for no fault of his, in the year 1958. During the period of his suspension, he, along with his wife, was once going to a friend's house, when he encountered Swaami Nand Lal Ji (Nanda Bub), a clairvoyant saint of Kashmir, mentioned earlier also. Swami Ji, whom Mr Fotedar had not met previously, directed him to follow him to the house of a Kashmiri Hindu, where Swaami Ji, along with a retinue of people, was going. Swaami Ji, who was in the habit of putting on a tilak on the foreheads of all who came to him and giving parvaanas (chits of paper written on by him) to people, wrote down a parvaana in Urdu and handed it over to Shri Fotedar. On this parvanna, which is still in Mr. Fotedar's possession, it was written that he should put in an appeal to Shahanshah (King of Kings) Gopi Nath Ji who is adorned with seven medals, and lives at Chondapora, Srinagar. He also told Shri Fotedar that he would meet a maaa an at the Haari Parvat Shrine, Srinagar. The man would guide him to Bhagawaan Ji's residence. Mr Fotedar used to have a daily parikramaa round Haari Parvat. Two or three days later, while he was going round the hillock in parikramaa, he met a subordinate of his, who implored him (Mr Fotedar) to go and seek Bhagawaan Ji's grace. He pleaded with earnestness and offered to take him to Bhagawaan Ji's place. A few days later, Mr Fotedar went to see Bhagawaan Ji accompanied by this man and also on some subsequent occasions.
On one occasion, while Mr Fotedar was sitting in front of Bhagawaan Ji, he started debating in his mind about the pros and cons of astrology. Though he tried to put the idea out of his mind, he failed, and became uncomfortable and felt irritated. Meanwhile, a man come and sat in front of Bhagawaan Ji. After he (Bhagawaan Ji had smoked, he gave his chillum to this man, who returned it after having a few puffs. Soon after, this gentleman started speaking about the effect of the grihas (stars) in the various positions in a horoscope. Mr Fotedar, who has a rational and critical mind, did not believe in horoscopes and did not in the first instance suspect that this man was speaking about the positions of the stars in his (Shri Fotedar's) own horoscope, but somehow he got interested and began to listen to him with attention. Mr. Fotedar asked him where he had seen his janma kundali (chart of stars). The man did not reply but closed his statement with the remark that horoscopes are true, but the man reading them musss st be a saadhaka who can interpret them correctly. Bhagawaan Ji again gave him his chillum. This man had a few puffs and, returning it to him (Bhagawaan Ji), fell silent. It now appeared that he was not the same man as had spoken about the correctness or otherwise of horoscope reading. He even confessed he knew nothing about astrology.
Mr Fotedar visited Bhagawaan Ji frequently but did not broach before him the subject of his reinstatement. On one occasion, however, Bhagawaan Ji himself brought up the subject and told him that about the time it was spring in Jammu, he would go there and be reinstated, though there would be certain bad remarks and some loss of pay. He also said that, though he would, subsequently, go to court for redress, the case would linger on, till the Government of Bakshi Gulam Mohammed had been replaced by the Sadiq Government, which would redress all his grievances. That was what actually happened. Mr. Fotedar is in the Indian Forest Service and is working as Conservator of Forests at present.
21. In this second edition of Bhagawaan Ji's biography a few miracles that were reported by very reliable persons have also been mentioned. Any mention of the miracles performed by the Bhagawaan after giving up the gross body has been avoided, since the book is 'a biographical study'. An exception has, however, been made in the case of the following incident for the simple reason that Pandit Ramaadutta Shukla has mentioned it in the Hindi version of Bhagawaan Ji's biography.
The late Shri Shankar Nath Zadoo, a disciple of Bhagawaan Ji, had contacts with him for about three decades. Shri Zadu says, 'My wife, Smt. Prabhavati Zadu, passed away in May, 1970. Her sudden and untimely demise caused me not only much financial loss but also told upon my physical condition; I developed a serious nerve disorder. I roamed about like one having lost his mental balance as a result of some grave calamity. There was hardly any desire left in my mind. My daughter was very sad because of my physical and mental state. And in December, 1973, (Shri Zadu lived from September, 1971 to May, 1976 with his daughter and son-in-law in Bombay) she persuaded her husband, a devotee of Shri Bhagawaan Satya Sai Baba, to seek the Baba's grace for my well-being. The Baba was to deliver a lecture at Andheri, Bombay, and she virtually forced me to attend it. On reaching the venue of the lecture, I was wonder-struck to see an audience of over 40,000, eager to listen to the Baba as also the bhajan (hymn)- singing grouuu ups. Having concluded his speech, as the Baba was proceeding towards the rooms where he was staying, he passed by the place where I was. Standing before me, he said, 'Your Guru (that is, Bhagawaan Shri Gopi Nath Ji, who had given up his gross body ln May, 1968) has directed me to grace you" He also asked me whether I had been struck by some disease of the nerves. I gesticulated to indicate that I had been. Thereupon, he quickly moved around his right hand and, all of a sudden, sacred ashes started coming out of his right thumb. Giving me the ashes, he directed me to eat some of them and with the rest besmear my head. As soon as I ate the ashes, I felt an electric current, as it were, running from my head to feet: I underwent a sudden change: I became perfectly healthy, repenting over my folly and ignorance.
'While the Baba stood before me, he said, "Your Guru (Bhagawaan Gopi Nath Ji) was the greatest Kashmiri saint; he was a jivan mukta (liberated while still in the gross body). In the real sense, he is not dead. He will appear before you in about two months.......
'Bhagawaan Gopi Nath Ji gave me his darshana many times in those two months. He emphasized the transience and unreality of this world and spoke about the problems concerning moksha (liberation).'
22. The late Professor Kashi Nath Dhar, a former President of the Bhagawaan Gopi Nath Ji Trust, related his following experience to several members of the Trust:-
Once he (Prof. Dhar) visited at Chattabal a family closely related to him on the mother's side. One day, he went out to the market, a gadvi (liquid container) in hand, to fetch some milk. On his return, he lost his way in a maze of lanes. Even after wandering about for about a couple of hours, he had no idea where he was; the lanes and the rows of houses appeared to be quite unfamiliar. He grew very anxious. Then a certain lane led him towards the River Jhelum. He heard an angry remonstrance: 'Why are you coming in this direction? Take that small lane.' And he found that it was a Kashmiri Pandit, wearing a pheran and a white turban, and carrying a gadvi full of water in his right hand. The man was coming up the steps of a ghaat. Professor Dhar took the lane indicated and in a few moments was just before the house he had to return to. Bhagawaan Ji was still in his gross body then.
Many years later, Shri Pran Nath Kaul and some other senior members of the Trust approached Prof. Dhar to accept the Presidentship of the Trust. After some initial reluctance, he accepted the offer.
When he entered the Ashram hall at Kharyar, Habba Kadal, he was amazed to find a hundred per cent resemblance of the man who had led him back from the market and Bhagawaan Ji's marble statue-to the statue and not to the many photographs of the Bhagawaan in the hall. The statue does not bear a complete resemblance to Bhagawaan Ji's gross body and so not to the photographs either. Was it an indication in advance that the statue to be installed in future at the Ashram was to be taken to represent him in spite Or a lack of complete resemblance?
Prof. Dhar had never seen Bhagawaan Ji.
23. Dr Kaushalya Wali of the Post-Graduate Department of Sanskrit, the University of Jammu, says:-
(a) 'A certain family had felt somehow somewhere lacking in peace at home, although every mentionable material facility was available to its members...A few members of this family went to Bhagawaan Ji one fine evening. They sat in front of Him for some time. As usual, He was busy making offerings to his dhooni and having a puff at his chillm, when, in between, he stared at the faces of these visitors for some time, and then said, "You will be free on Monday'.....On the said Monday, the electric staff came to check the electric charges. The [electric] wire of a room was giving way; on being replaced, therewith came down a folded paper. The paper was unfolded and in it were found some grains of ash and some painted images of the members of the family with their hands bound. The elders of the family took this paper etc. to some person knowing this occult art and it was interpreted by him as the unwholesome effort of a not-well-meaning relative to harm the progress of this family by taking recourse to ..black maggg gic.
b) ' The young father of a number of small children was on the death bed. The mother of the children along with a few relatives implored Shri Bhagawaan Ji to save the dying patient in the interests of his minor children. It is said (that) since that day Bhagawaan Ji gave up taking food for about a month and, as a result, .... the patient's life tenure was extended by one year.'
24. Mr. Philip Simpfendorfer, an Australian devotee of Bhagawaan Ji, says, 'He (Shri Gwash Lal Malla) had once been obsessed by the contrast between the seemingly endless weariness of his life and the statement that the whole of humanity's existence on Earth is only a small part of one day in the life of Brahmaa (in fact one Brahmaa's day is 2160 million years). Going to Bhagawaan Ji with the problem, he was given an empty chillum to puff by one of the people present. Feeling giddy, he left but collapsed in the street and someone took him home. At 11 p.m., it was reported to Bhagawaan Ji that the man was still unconscious. Bhagawaan Gopi Nath said, 'It does not matter. He is all right. Put this piece of sugar into his mouth." At about 2 o'clock, he returned to his senses. During the trance, he had lived many cycles of life (only three cycles of life, according to the late Gopi Nath Malla, perhaps - Ed.), and he understood how one day of Brahmaa could be equal to millions of earthly Years.'
24. The following are some of the miracles narrated to Mrs Kusum Handoo by Smt:. Gauri Ji [Mrs Prabhavati Handoo], daughter of Shri Bhola Nath Handoo, a boy-hood friend and, later, disciple of Bhagawaan Ji. The miracles happened on Bhagawaan Ji's way to, and after his return from the holy Amarnath Cave.
(a) 'During the pilgrimage, Bhagawaan Ji's party was divided into two groups, women and men. The group of women, who went ahead, thought that Bhagawaan Ji was with the men who, in turn, thought that he was with the women. But he lay at some distance supine and seemingly asleep. When Shri Bhola Nath tried to awake him up', Bhagawaan Ji said, 'What have you done? Don't you see everything around is scorched? I was trying to water this area." Shri Bhola Nath said, 'But, Sir, rain will mean great difficulty for us. It may lead to some dangerous situation." Bhagawaan Ji replied that no harm would be done to the party. All along the rest of the journey, Bhagawaan Ji and party were in the sun; the rain followed immediately after.'
(b) 'About a week after returning from the pilgrimage, Bhagawaan Ji and the Handoo family decided to visit Gautam Nag, a holy place about three kilometres from the Anantnagh town, towards Mattan. Even though only a vegetarian meal may be taken at Gautam Nag, they carried, at Bhagawaan Ji's behest, their lunch consisting of cooked rice and fish curry. As the party was having their lunch near the spring, the Mahant of the place, Swaami Gwash Kaak Ji, appeared on the scene. In very great anger, he asked Bhagawaan Ji why, even though the latter was a brahmchaari (celebate) and saadhu (saint), he was taking fish at a holy place where nothing non-vegetarian might be taken. Bhagawaan Ji said calmly, "Who has eaten the fish? If you want them back, here they are." And he put two of his fingers into his mouth and vomited two living fish, 'which jumped into the spring. The Swaami prostrated before him and prayed for forgiveness.'
(c) 'After a week or so, the family, along with Bhagawaan Ji, visited another holy place in the Anantnagh District, called Trisandhyaa. It is a miraculous place: the holy tunnel-shaped spring there remains bone-dry for most of the year, but during a brief period, water wells out in fairly good quantities twice or thrice a day, and pilgrims bathe in it. As part of their worship of the holy spring, they drop flowers and thrice-washed grains of rice into it. During the intervals between the welling out of the water, the spring becomes so waterless that mice appear and eat the rice. On the day Bhagawaan Ji was there, Trisandhyaa appeared -i.e. water welled out-eight times. Then a woman came there to absolve herself of her sins by bathing in the holy Trlsandhyaa, but, even after a long wait, Trisandhyaa did not appear. Then she prayed to Bhagawaan Ji that it might appear. But he, in great anger, told her "Mondee (O wretched one), why did you let the cows burn to death in your burning house? Why did you not let theee em loose in time? You have committed such a heinous sin that, as long as you are here, the holy Trisandhyaa will not appear." All those present urged her angrily to go away. After she had gone a little distance, Trisandhyaa appeared. She returned to take a dip. But no sooner did she reach the holy place than Trlsandhyaa disappeared. After she had finally gone, it appeared again and all present bathed in it for the ninth time that day'
(d) 'In mid-1948, Bhagawaan Ji along with Shri Bhola Nath and the Handoo family went to the Nishat Bagh by boat. Bhagawaan Ji took up one of the dead fish they carried to be cooked as part of their lunch. He rocked it in his lap for many minutes and then threw it into the Dal Lake. And lo and behold! As soon as it touched the water, it regained life; a normal and healthy fish now, it swam about, - and away!.'
25. Mr. Iqbal Kaui of R K Puram, New Delhi, accompanied Bhagawaan Ji on a pilgrimage to the holy Amarnath Cave 'around August, 1946.' On the return journey, Bhagawaan Ji did not permit him and others to proceed beyond Panchtarni. Mr Kaul writes:
We had our lunch, packed our bags, and sought Bhagawaan Ji's permission to return to Wavjan. He would not let us leave our place, and did not budge from his aasana. All of us remonstrated with him, informing him that we had to cross a difficult leg of the route, and (that) any delay in departure would create unnecessary problems. These arguments did not cut any ice with him...Therefore, in utter frustration, we gave up pleading with him. However, around 4 p.m., he allowed us to set off for Wavjan.
'A shock awaited us at the Mahagunas Pass. The whole area of the Pass was carpeted with thick layers of slime and slush. The pilgrim pathway was converted into ruts by the passing ponies and pedestrians. Depressions were brimful with water and tiny rivulets were cascading down the slopes. The area, only twenty-four hours earlier, was bone-dry. We found a few frightened Kashmiri Pandit ladies here. They were soaked to the skin and shivering with cold. They told us their tale of woe. A freak cloudburst had struck the pass, and a large number of yaatris (pilgrims) had been caught by the deluge. We reached Wavjan around 9 p.m. in good cheer. (Now) the significance of Bhagawaan Ji's negative attitude at Panchtarni dawned on us. Had we started at Panchtarni according to our will, we too, would have received a drubbing from Nature. It was Bhagawaan Ji's intervention that saved us from a nasty situation.'
26. Shri A.N. Fotedar, IFS, a retired conservator of Forests, was a witness to the following:-
'One evening, while it was snowing heavily, the Bhagawaan, as usual, was in an ecstatic mood, puffing away at his chillum. Suddenly, he held the chillum in his left hand and looked out through the window near him, shouting, "O puny mortal, donning an immaculate military uniform covering your huge body and sporting a well-trimmed moustache, you cannot frighten us from across the mountrains. We are here under the protection of Shri Shaarika and numerous saints and sages, both of the past and the present. Their grace has protected us from marauders and continues to do so. You can do whatever you like in the area on the other side of the mountains, South and West of Kashmir. The yellow race with slit eyes and snub noses to the North of us, which, you think, will come down on us to help you in your evil designs, dare not do so now. The King, whom they will drive out of their area, will not be allowed to come to our sacred land, but may be received, and thereafter live in the hills and mountains East of Kashmir. I again tell you and do so forcefully, "Do not even cast an evil eye on this sacred land and do not expect the slit-eyed, yellow-faced and snub-nosed northerners to help you in this misadventure."
'Only the following day the news came that General Ayub Khan had taken over in Pakistan in a military coup, and had imposed martial law on the country. In the subsequent years, the insurrection in Tibet against the Chinese oppression resulted in the flight of the Dalai Lama and his followers into India, east of Kashmir. Later, in 1962, the Chinese launched a massive attack on India which shook it to its foundations. But all the fighting took place away from the Kashmir Valley.'
27 Mahaatma Nand Lal Ji, popularly known as Nanda Bub, once decided that the marriage ceremony of a devotee girl of his should be performed in the house at Gadood Bagh, near Chondapora, Srinagar, where Bhagawaan Ji lived during the last years of his earthly life. Shri Pushkar Nath Kaul of Kani Kadal, Srinagar, a saintly person, was asked by both the saints to officiate at the ceremony in place of the girl's father who was lying very ill in the room adjacent to that of Bhagawaan Ji. The following incident has been reported by Shri Pushkar Nath Kaul himself.
After the earlier ceremonies, the Mehandiraat and the Devagone, the day of the wedding came. On the arrival of the baraat, Bhagawaan Ji blessed the girl, saying, 'Deka bad aasin!' ('May her husband outlive her!'). The lagan (the marriage rituals) started at 9 a.m. Towards the close of the lagan ceremony. poshi-pooza is performed: the girl's parents and other relations shower heaps of flowers on the newly-wed couple while the officiating priests chant Sanskrit verses blessing the couple. Now, just before the poshi-pooza. Shri Pushkar Nath went to the room, where the girl's father was lying ill, to see if the latter could muster strength enough to go and drop at least a few flowers on the couple and bless them. But he was shocked to find the man's elder daughter wailing and beating her chest as he had just died.
Besides being shocked, Shri Pushkar Nath was at a loss whether to carry on with the marriage rituals and the ceremonial farewell to the couple and the bride-groom's people, or whether to start performing the rituals for the dead and organise the funeral procession to the cremation ground. It was an extremely difficult situation and he did not know what the injunctions of the shastras were to tackle it.
In a fix, he approached Bhagawaan Ji whom he found in a deep spiritual ecstasy. But before he could say anything, the Bhagawaan opened his eyes and said rather loudly, 'Dapus thahar pagaah taanya.' ('Ask him to wait till tomorrow'). Shri Pushkar Nath could not understand the purport of these words. He, however, returned to the dead man's room where he was pleasantly surprised to find him smiling and talking to his elder daughter. He now informed him about the poshi-poozaa
The function ended at about 7 p.m. and the couple was blessed by Bhagawaan Ji on their departure.
On the following day, the girl's father suddenly died, and his funeral rites were duly performed
BHAGAWAAN JI'S PHILOSOPHY
Sakori Baba, a great saint, has aptly remarked, 'The work of saints is the saving of souls or their absorption into the Source where from they have sprung, putting an end to the cycle of birth and death. They guide, but never compel anybody. The chief function of saints is on the astral or the spiritual plane; which it is impossible for the intellect to understand or appreciate.'
Shri Aurobindo has also said, 'Saints do not live in their outer actions visible to people.'
Bhagawaan Shri Gopi Nalh Ji, whose philosophy I am trying, in all humility, to interpret, was an introvert. He spoke very seldom and always remained absorbed in the Supreme. When his attention was drawn, he would come down to this plane, speak a few words to the questioner and then again get absorbed in the Supreme. No one dared disturb him while he was smoking his chillum. with the eyes turned towards the sky, and emitting vibrations and also receiving them; A discerning eye could see this. One does not, however, know about the depths of his spiritual experience. I had of necessity, therefore, to depend on the cryptic aphorisms uttered by him in my presence or in that of others, on various occasions, and on his response to the environment, in order to draw up a mental picture Or his philosophy and then make an attempt to interpret it. From a perusal of some notes in his own hand, and Or what some people, associated with him in his young days, had to say in this connection, it is reasonable to conclude that he practised, to begin with, the old Sanaatana Panchanga Upaasanaa in which Maha Ganesha, the Divine Mother, Lord Naarayaana, Lord Shiva and the Sun god are worshipped. In Kashmir, Shiva-Shakti Upaasanaa is known to have been practised from time immemorial. It was natural, therefore, for Bhagawaan Ji's mind to be swayed towards Shakti Upaasanaa at the impressionable age. His first ideal was Shri Shaarika Bhagawati. It is said that he had the saakshaatkaara of the Divine Mother before he was 27. This was to him, like his illustrious predecessors (most saints and mystics of Kashmir), the stepping-stone for the exploration of the higher realms of spirituality.
In Bhagawaan Ji's own handwriting, we find two Omkaaara symbols in the Shaarada script (which was then common in Kashmir and which is slightly different from the Devanaagri script) written somewhere about 1925 AD, when he was about 27.
All the space around and within Omkaara I is filled with Raama Raama except that inside each double line forming the Omkaara. This suggests that Raama is an adjunct of Omkaara. Likewise, Shiva Shiva is written in the case of Omkaara II, the space between the two lines forming the Omkaara being blank. The blank spaces in the case of each Omkaara seem to represent the Formless, Immutable and Eternal Brahman round which everything centres.
Above Omkaara-II, the following mantra is written:
Shrimat Param Brahma Gurum Vadaami
Shrimat Param Brahma Gurum Bhjaami
Shrimat Param Brahma Gurum Smraami
Shrimat Param Brahma Gurum Namaani
Om Tat Sat Om
These two Ornkaaras clearly point to the two paths of realizing Brahman: one through devotion to Raama (i.e. to Vishnu or Naaraayana) and the other through devotion to Shiva; the mantra above Omkaar suggests the recognition of the guru as Parambrahma.
Shri Ramakrishna Paramahansa has observed that he appeared lost wilhout taking refuge in Naaraayana. Bhagawaan Ji, too, would often utter the word Naaraayana. Once he told me that Naaraayana's was the highest Maayaa. Pointing towards his dhooni he said, 'It is Naaraayana's Paada (feet or an aspect). Is not Naaraayana within your heart (hridaya)? Become a Naaraayana."
A few years later, while I was contemplating on the saakaara form of Naaraayana, Bhagawaan Ji struck me with his pincers. Curiously, this had the effect of shifting me to the contemplation of Naaraayana without a form and attributes. The Supreme Entity, Ishwara, or Brahman is regarded by the devotees of Vishnu as Naarayanaa Who transcends the trinity of Brahmaa, Vishnu and Rudra. Aadi Shankaraachaarya regarded Him as the qualified or saguna version of the unqualified or Nirguna Brahman. Shankara's attitude towards this was one of a constant awareness of His being Brahman in association with, but in complete control of Maayaa Shakti. When the Supreme Being is recognised through a higher gnosis, He is Nirguna Brahman and when He is realised through emotion, He is Vishnu or Saguna Brahman. Bhagawaan Ji was a man of cold logic. Although he was often seen in an ecstatic state, he did not display any emotions outwardly. During the last thirty years or so of his life, he was never seen shedding tears of emotion or sss showing any signs of distress, as those following the Bhakti Maarga or the path of devotion often do. I asked him once whether the vibrations he was emitting, through his chillum-smoking or from the various parts of his body, could be indicative of Ajuz or Inquisaary (humility and entreaty). He replied that that might be so but did not elaborate. It is obvious, therefore, that he regarded Naaraayana as Saguna Brahman. But the proposition becomes somewhat complex when we see it in the context of what follows.
Bhagawaan Ji often uttered the name of Shlva also. Just before he gave up his mortal frame, he uttered the words 'Orn narnah Shivaaya'. In the year 1946, he went on a pilgrimage to Shri Arnarnath Ji. There, he gasticulated and said, 'Shiva is dancing everywhere', and he was in a state of ecstasy the whole day.
To my mind, Bhagawaan Jl's philosophy was something akin to the Trika Doctrine of the Advaita Shaivism of Kashmir, with Jnaana Icchaa (will) and Kriyaa (action) predominating. This doctrine means the recognition of the Self and the return of the Self through realistic thought, to the state of perfection from which It has fallen. This philosophy represents and harmonises the triplicate doctrine of Man, the Universe and the 36 tattwas. Its primary purpose is to explore the nature of the Reality and the experiences gained from the regular system of practice for the exposition of thought and the oneness of the individual soul with the Universe, through improved materialism. Though there are many principles common to the Vedantic and Shaiva philosophles, Shakti ls special to the latter. The Shaivas believe that the Universe is created, preserved and dissolved in Shiva alone . In Vedaanta, it is Maayaa alone that is responsible for creating the Universe, the whole of which is a delusion. The recognition of the Selll lf and the return to Its original, pristine state of absolute perfection, where we need nothing or lack nothing, is, according to this system, the state of moksha (salvation). The Shaivas argue that the Purusha (Shiva In a limited form) because of the association with the body, takes up the three taints (malas) Aanava, Maayiya and kaarma which are responsible for obscuring the true nature of the Self, for differentiating between the Self and the environment on the one hand, and between good and bad on the other; and are responsible for higher and lower births. It is in the nature of Shiva's Supreme will that He hides His real nature from Himself and manifests Himself in the form of jiva and then again as one with His true nature. They say that anything created by Shiva cannot be unreal, and so this phenomenal world is not unreal. Trika is regarded as an experience of the individual awakening to the level of the universal consciousness, and is believed to carry a man on the path of equilibrium. This philosophyyy y be1ieves in self-recognition, action and devotion. This is borne out by Bhagawaan Ji's actions over a number of years.
Bhagawaan Ji used the word 'we' and not 'I' when he was to do something: if a meal was to be served and he alone had to take it, he would say, 'We shall take'; likewise, he would say, 'We shall do this or that thing', even if he alone had to do it. This clearly points to the path of evolution from the 'I' stage (Idanta) to the egoless Ahantaa Tattwa. This Sadaa-Shiva state is regarded as the unmanifested Omkaara form of Shiva.
It is said that Yogis feel the presence of Shiva in the Aatman (the Soul) and not in the pratimas (idols). We cannot say whether the Naaraayana Cult or the Shiva Cult predominated in Bhagawaan Ji's mind or whether his was a synthesis of these two cults; it has been said:
Shivaaya Vishnu roopaaya,
Shiva-roopaaya Vishnave;
Shivasya hridayam Vishnuh,
Vishnosh cha hridayam Shivah,
i.e. Shiva and Vishnu are one and the same.
According to Aadi Shankaraachaarya, so long as one considers oneself a separate and external entity, the Supreme Ishwara, too, is an external entity as also the external Universe. When, however, one effaces, and transcends one's individuality, and wakes up into the unbroken awareness of Brahman, Ishwara and the Universe, too, melt and merge into the one Nirguna Brahman. The following analogy makes the idea c1ear:-
'The jivas are many fragments of the pan-cake ice that surrounds Ishwara, the giant iceberg floating in the polar seas of Nirguna Brahman in the marvellous irrideseent glow of the Aurora Borealis of Avidyaa in the Arctic winter. But the moment the Arctic summer sets in, and the sun of jnanna (knowledge) rises on the horizon, the numerous fragments of pan-cake ice and the iceberg melt and merge in the Arctic sea whence they emanated. So. too, Jiva and Ishwara who are but projections of Brahman, are real, so long as the differential awareness persists. But when the Universal awareness has dawned, Ishwara, the jivas and the multitudinous Universe melt and merge in the undeniable awareness of the non-dual Nirguna Brahman. '
A learned Brahmin from Kashmir who was at an advanced stage of Pranava (Ornkaara) upaasanaa, once put Bhagawaan Ji some questions about that kind of upaasanaa. Bhagawaan Ji replied in a loud voice, 'Omkaara is the throat of the Godhead. Nothing is possible without it.'
Bhagawaan Ji told me once 'Do you think this sort of saakaara upaasanaa will help you in realizing the Aatman?", meaning that theAatman be realized by vichaara and not saakaara upaasanaa.
On another occasion, he told me, 'Why do you shun the actions by which the Aatrnan can be realized?'
Addressing a devotee, Bhagawaan Ji once said in Kashmiri:
'Ahankaaras namaskaar,
Sui gav Omkaar,
Tami saati bani saakshaatkaar.'
Translated into English, this means:
'Bidding adieu to ahankaara (the ego) means concentration on Omkaara, by which one will get saakshaatkaara (self-realization).
Or,
Ahankaara means the realization that I am the Universe or the true ego; and that is Omkaara leading to saakshaatkaara (self-realization).
An incident, narrated by Pt Gopi Nath Dhar, who was associated with Bhagawaan Ji for over two decades, is reproduced below, in the former's own words:-
'Once, in May, 1957, an aachaarya from Benaras came to see Bhagwaan Ji early in the morning in order to ascertain what his spiritual evolutionary stage was. He bowed before the Bhagawaan and sat down in front of him. I also happened to be present. After learning from me Bhagawaan Ji's name, the aachaarya asked me at what stage of spiritual development Bhagawaan Ji was. I felt non-plussed as I could be no judge of the latter's spiritual evolution. Bhagawaan Ji, realizing my predicament, smiled and uttered Verse 6 from Chapter XV of Shrimadbhagvadgita:
'Na Tad bhaasayate Suryo,
Na Shashaanko na Paavakah
Yad gatva na nivartante,
Tad dhaama paramam mama.
The aachaarya listened with rapt attention, bowed before Bhagawaan Ji and said that he had got the answer. After some time he left, happy and satisfied.'
An English rendering of the above verse is as follows:-
The Sun does not illumine it, nor the moon, nor fire. That is my supreme state, reaching which one does not return.
Probably, this is what is called the Supreme State, Svadhaama, illumined by the self-luminous Brahma-Jyoti reaching which one does not return to the cycle of birth-death-rebirth,
This state is mentioned in the Upanishads also:
Na tatra suryo bhati,
Na charndra Taarakam,
Nemaa vidyuto bhanti, kotoyam agnih?
Tam eva bhaantam anubhaati sarvam,
Tasya bhaasah sarvam idam vibhaati.
So this was the Supreme State of awareness Bhagawaan Ji had attained.
This Supreme State is described by Kabir Sahib, in his dialogue (Sat Sangh) with Yogeshwar Gorakh Nath Ji, whom he desired to be elevated to this state. Kabir Sahib regards this state, Aatma-Loka, as beyond anything transitory (kshara) or permanent (akshara). and states that the mastery over Pranaayaama or the shatchakras will not take the yogin to Sameer, the highest spot in the brain (Brahmarandhra): it will leave him only halfway. He also says that, if one reaches the stage of Akshara, one will be free from attachment and hatred, and will have true renunciation and freedom from the clutches of Maaya. In the Atma-Loka, there is neither one nor two, neither truth nor falsehood. One should tIy to get merged into it. In that Loka. there is no Sun, Moon, Earth or Sky; no pain or sorrow; no action, and no pleasure or pain, which are the result of karma. There is no question of dependence. The rich, the poor, the recluse, can all reach it. Kabir Sahib also advised Gorakh Nath Ji to suppress his ego, become small and unsophisticated, and abjure the siddhis and the consequent pride of accomplishment; otherwise, the trammels of Maayaa would keep him away from the Reality. Kabir Sahib also suggested to him that he should keep the dhwanyaatmak sound, i.e. Pranava Shabda (Om) as his ideal and, with its help, reach the Atmaloka. The shabdas (sounds) he heard from the Shat-chakras were not real; the Pranava Shabda, after coming down from Kaarana (causal) and Sookshma (subtle) Sthaanas. as Madhyamaa and Pashyanti, had reached his ears so far; proceeding ahead, he would hear the real Pranava sound. That was the state Kabir Saheb himself was in.
Bhagawaan Ji did not seem to be interested in awakening the Kundalini or the Shat-chakras in the spinal cord. Once, when I was emitting vibrations probably according to the method he himself was practising, he admonished me not to emit them so forcefully lest the 'serpents' in me should wake up. On another occasion, he told me that in the vibrations that I was emitting, a concentrated sound of 'Om, Om' alone was heard in the Aakaasha, it was not accompanied by the sound of my ideal. That was to correct my practice in order to make it suitable to the stage of spiritual evolution I was at then.
Saakshaatkaara, according to Bhagawaan Ji, was some sort of divine light coming to an individual. This is borne out by what follows.
1. He told me once in Kashmiri when I was seriously studying the Gospel and some books about Shri Ramakrishna Pannahansa and had Mahaakaali as my Ideal (without telling Bhagawaan Ji what I was about), 'Yi chhu kitab paraan. Tor chhaa gaash?' (This man is reading the book (used collectively for books on a subject). Is there any light there?' Or, 'tor' may mean in the region from where the books I was reading had come.
Once a devotee of Shri Ramakrishna Paramahansa brought a photograph of his to Bhagawaan Ji. The latter scanned it and said, 'He was a Purusha'; and asked a devotee to hang it on a wall of his room, where there were many photographs of some Hindu gods and one of Guru Nanak.
2. Pt Dina Nath Tlcku worshipped God with a form. Bhagawaan Ji told him in my presence. 'You have light to the level of your throat but your body is blank.' He later became a disciple of Bhagawaan Ji . To begin with, he enquired of Bhagawaan Jl as to how he was to proceed on the path of God realization. Bhagawaan Ji replied in a short sentence, 'Do as I do'. There upon, Mr Ticku started imitating Bhagawaan Ji's outer actions. He would smoke a hookah when Bhagawaan Ji smoked his chillum. When Bhagawaan Ji spat, he did the same. He would eat when Bhagawaan Ji ate and so on. He imitated Bhagawaan Ji's rhythmic vibrations also. Of course, he thus made himself ridiculous in the eyes of others but he carried on quite unconcerned about their reactions. Subsequently, he got the saakshaatkaara at the Kshirbhawaani Shrine on a certain night, due to Bhagawaan Ji's grace, when Swaami Amritaanandaa and I, too, were present. Next morning, Bhagawaan Ji told me in a sad tone, 'Light has come to Dina Nath but it is such that it will kill him.' Later, while Bhagawaan Ji was at Bhadra Kaali, he sent Dina Nath away to live at his own house at Rainawari, Srlnagar. There, he attracted much attention by making predictions that came out true. Bhagawaan Ji sent him word to come and see him on several occasions, but he disobeyed, saying that he, too, had become a Bhagawaan. He died of cancer after a few years.
If Mr Ticku had obeyed Bhagawaan Ji's summons and gone to see him, would the latter have been able to change the nature of the light that killed him ? But this is a moot point.
3. Bhagawaan Ji had a strong affinity for light (Jyoti Swaroopa); he would keep dhoop and agarbatti in flame and not smouldering, as also his dhooni on many occasions. A few days after his giving up the gross body, one of his disciples was to sleep in the room where his (Bhagawaan Ji's ) aasana was. He switched off the light and was about to fall asleep when he felt a violent kick on the sole of one of his feet. He understood that he had committed a mistake in switching off the light. He switched on the light and slept peacefully thereafter.
4. Once, I was sitting in front of Bhagawaan Ji, poking the fire in his dhooni. Bhagawaan Ji said, 'You think these are ordinary embers. Trikoti devataas come to this dhooni' This means that, when the devataas are invoked, there should be light as, otherwise, the spirits of darkness may come and cause trouble to the man, or take possession of him. This was probably the reason why, during the period of his intense saadhanaa, (1930-37) he kept a small earthenware lamp burning.
5. On another occasion, while Bhagawaan Ji was at the Kshirbhawaani Shrine (Tulamula), a devotee asked him why he did not go to the holy spring to offer flowers, milk etc., as all other worshippers did; why did he keep aloof in his hut, away from the spring? Bhagawaan Ji said, 'There is a dazzling light there (in the spring)'; This clearly was a reference to the veil of Brahma-Jyoti the dazzling divine light enveloping the devas and the Divine Mother, without the removal of which one cannot see their personal transcendence. (A prayer in the Ishaava aasyopanishad reads, 'Lord, shift your dazzling effulgence so that the devotee can see the Reality.'). Bhagawaan Ji further said that our seeing the Divine Mother is not important; what counts is that She should look towards us', i.e., shower Her grace upon us.
Looking towards the sky, Bhagawaan Ji once told me, there is nothing else there except the chetan Bhandaaras of tej (i.e. conscious masses of light).
As has been stated previously, Bhagawaan Ji was a Tattva-jnaani who, with his intuitional eye, (the third eye, or jnaana netra), could see the nature and colour of the elements and their division and subdivisions. Those chosen by him for a higher degree of realization could, according to their individual capacities, be intuitively guided by him, or directed to blow continuously into fire, or, in other ways, to gain some knowledge of some of the elements.
Bhagawaan Ji once told me, 'Think of Brahman as a tree and sit on any one of its branches (representing Shiva, Naaraayana etc.). The same goal will be reached in each case.'
He would not dissuade anybody from pursuing his own ideal in upaasaana. Nor would he suggest an ideal directly; he always did that indirectly.
Bhagawaan Ji, once at Kshirbhavaani, asked for a copy of the Vishnu-Sahasranaama out of the many religious books a certain man had. He scanned the pages, turning over the leaves many times and looked towards me. Then he returned the book to the man. This was a hint to shift me over to the upaasanaa of Naaraayana, as my previous ideal had not proved helpful to me.
Bhagawaan Ji once told Shri Pran Nath Koul, a devotee of his and at present Secretary of the Bhagawaan Gopinath Ji Trust, to get framed a picture of Lord Vishnu on Sheshanaaga, which somebody had given to Bhagawaan Ji. Just after he had returned the picture, duly framed, Bhagawaan Ji told him, ' Look, how beautiful this picture is' This was an indirect instruction to him to start the upaasanaa of Lord Vishnu.
Though he suggested saakaara upaasanaa to the beginners, he did not seem to relish that kind of upaasanaa. He would say, 'yi gav taaph parun' (this means worshipping sunshine) i.e., worshipping the effulgence of the Sun and not the substance. In this connection, he once said, 'yi gav veeri shihilis tal pakun', i.e., this means moving about under the shade of willow trees. Willow trees have a cool shade. Walking under the shade means a lackadiasical form of upaasanaa and not plunging into the field of God-realization with complete surrender, come what may.
Though Niraakaara Upaasanaa bristles with difficulties and tribulations, Bhagawaan Ji.would, gradually wean away his devotees from the Saakaara to that type of upaasanaa. This was in keeping with the Upanishadic dictum:
Tasmaat saakaaram anityam,
Nityam niraakaaram iti.
Once, a devotee of Bhagawaan Ji, mustered courage enough to enquire of him who his guru was. Bhagawaan Ji replied, pointing towards a copy of the Bhagvadgitaa lying near him, 'Any verse out of the 700 verses of the Bhagvadgitaa can be one's guru. In reality, it is Ishwara, the real Self. who is one's guru.'
On another occasion, devotional songs were being sung before Bhagawaan Ji to the accompaniment of instrumental music. A verse in a Kashrniri song extolling the virtues of the guru meant, 'O devotee, worship the lotus feet of your guru, uniting your manas (mind) and praana ('the vital breath that sustains life in a physical body'). Pointing towards me, Bhagawa;an Ji said, 'Yi gatshi yatshun', that is, it is an indication of God's grace if one surrenders at the feet of one's Guru. I had been worshipping Ishwara and in this remark I read a clear instruction that Bhagawaan Ji wanted me to switch over to the upaasanaa of the guru as I had probably passed the first stage, at which God draws near a devotee who thus attains His grace: Bhagawaan Ji wanted me to proceed to the next stage at which the guru is worshipped as God. This saadhnaa leads to the manifestation of the real Self in the egoless state, and the devotee and the guru merge in the universall Aatrman.
Bhagawaan Ji guided his devotees according to their capacity to absorb his teachings, and this was done by induction and rarely by word of mouth or directly. The devotees who could not follow his own method of emitting rhythmic vibrations in consonance with cosmic vibrations were not given up by Bhagawaan Ji as lost. He would help them in the upaasanaa of the deities with forms and they, too, advanced slowly.
Bhagawaan Ji once told a devotee, that the requisites for God-realization are 'mehnat pananya beyi guru-kripaa', i.e., one's own effort and the Guru's grace.
One night, some time before he gave up the gross body, Bhagawaan Ji recited from memory four out of the five chapters of the Panchastavi in the presence of a devotee. He suddenly stopped after reciting the following verse from Chapter V :-
Ajaananto yaanti kshayam avasham anyonya kalahair
Ami maayaa granthau tava pariluthantah samnayinah;
Jagan-maatar janma jvara-bhaya-tamah Kaumudi vayam
Namaste kurvaanaah sharanam upayaamo Bhagavatim.
Probably, he did this for the benefit of the devotee who was a worshipper of the Divine Mother and could not advance further though Bhagawaan Ji had attempted to shift him to his own method of emitting vibrations, in which he did not succeed; or, may be he slid into the plane of the aesthetic perception of the virtues of the Divine Mother to impress upon the devotee that She is no different from Brahman, or, it was all his 'man kaa mauj', i.e., the mind in ecstasy.
As far as I could understand from my personal contact with Bhagawaan Ji for over two decades, the Devis are chetan (conscious) units of teja (effulgence) that come down to the Earth and remain there at various places for a thousand or two thousand years, and then revert to the source from which they had emanated. This way we can explain why the Shaarada Bhagawali Shrine in the Kishen GangaValley fell to the raiders from Pakistan in 1947. Probably She had left the site. About a hundred years ago, it is said, that Shri Raajnaa Bhagawati of the Kshirbhawaani Shrine moved away to the adjacent swamp; but in response to the supplication of her devotees returned to Her original spring in the Shrine. In the Kashmir Valley, there are many shrines of the Devis, but some are not worshipped now. These chetan energy bhandaars (stores of conscious effulgence, in the shape of Devis, too, appear to be having different qualities. While to some vegetarian offerings are made, to others mutton is offered.
A devotee sitting in front of Bhagawaan Ji was wondering once whether the truth should be told even if doing so involves others in trouble. Bhagawaan Ji answered him, saying 'Satyam shivam sundaram'.
Bhagawaan Ji would put on a tilak, wash his yajno- pavit (sacred thread) daily, and observe other daily rites also, but only in a casual manner. He would not differentiate on grounds of religion. Shri Shiban Lal Turki once told Bhagawaan Ji that his official duties involved him now and then in inter-dining. Bhagawaan Ji replied, 'Is Hindu one and Mohammedan another?'
Nila Bub, a saint, lived at Zaindar Mohalla, Srinagar. He used abusive language often but was clairvoyant. He would come sometimes to see Bhagawaan Ji during the period 1957-68 AD and always sit at a particular window of Bhagawaan Ji's room. One day, a lady brought some cooked rice in a cooking pot and placed it before Bhagawaan Ji. Normally, he would observe religious purity and take his meals from a thaali placed on a woollen cloth. But this time, he placed the pot on the ground, took out some food and offered it to Nila Bab, who refused to take it as it was unclean, having been placed on the ground. Thereupon, Bhagawaan Ji finished all the food himself. Nila Bab was an orthodox Brahmin saint still in the trammels of caste, and Bhagawaan Ji wished him to rise above caste and creed. Whenever Nila Bab called later, Bhagawaan Ji was indifferent to him.
Bhagawaan Ji never advised anyone to give up his household, wife or children, in the pursuit of God- realization. He said a worldly man, too, could be a man of dispassion (vairaagya). But he was adamant in not guiding people until they practised celebacy. The two centres of Brahma-jnaana are said to be present in the intellect (buddhi) of an individual, one being near and the other beyond, at the back of Chidaakaasha; and both these are well-preserved by the brahmachaari (celebate). Bhagawaan Ji used to be pleased whenever a brahmachaari came to him for guidance.
Bhagawaan Ji showed great consideration for the spiritually advanced. Master Shankar Pandit who was Headmaster of the Biscoe High School, Srinagar, was a scholar of Vedaanta and saint, who had contacts with several saints throughout his life. He used to come frequently to pay his obeisance to Bhagawaan Ji. On one occasion, I was sitting before Bhagawaan Ji, when Master Ji called. Bhagawaan Ji treated him with tea and was happy to see him. I wondered why Bhagawaan Ji showed so much consideration for him. After an hour or so Master Ji left. Reading my thoughts, Bhagawaan Ji said, 'Why are you so cross? He (Master Ji)is a Surya (Sun).'
Being decrepit in body, Master Ji could not come to Bhagawaan Ji in the last years of his life, but Bhagawaan Ji used to send him food every year on his (Bhagawaan Ji's) birthday, except the year during which Master Ji died. Master Ji said that, since Bhagawaan Ji did not send him prashaada during that year, he would pass away, and he died a few months later, while reading the 11th Chapter of the Bhagvadgita, by Bhagawaan Ji's grace. Master Ji had said that, if anybody could save Kashmir from 1947, onwards, it was Bhagawaan Ji. Working with an indomitable will and a heroic effort, unmindful of the physical privations Bhagawaan Ji underwent for about 21 years, he saved Kashmir from the calamities that engulfed the rest of India.
Bhagawaan Ji did not belong to the class of the advaitins of the Jnaana Maaraga (the School of know- ledge) who believe themselves to be actionless souls; they do not assist virtue and destroy vice. (He participated actively in moulding the environment at great personal sacrifice.) This will be clear from the example of Lalleshwari, one of the greatest saints of Kashmir. She lived in the 14th Century and has left a large number of vaaks containing the highest principles of the Shaiva philosophy. She did not, or possibly could not interfere with the changing picture of Kashmir then. But Bhagawaan Ji, participated actively in moulding the environment, though at great personal sacrifice. It is said that, if there is ajnaani in this world, his influence should benefit not only his disciples but the whole world.
When Bhagawaan Ji's younger brother, Pt Jia Lal Kaak died, his sister came to inform him about it, stricken with grief. He told her. 'What had he to do in this world now? He has gone over to become a Raj Yogi, and it is meaningless to grieve over his passing away.'
We did not actually perceive what he recited, or whether he recited anything while emitting the rhythmic vibrations from the various parts of his body, or while smoking. The vibrations caused by the chanting of mantras are believed to correspond to the original vibrations that arose from iranyagarbha. The rhythmic vibrations from japa are believed to regulate the unsteady vibrations of the five sheaths.
Once, BhagawaanJi was lying down, emitting vibrations by the rhythmic movements of his intestines. I started imitating this; Bhagawaan Ji said, 'What are you doing? These vibrations, if not properly emitted, will overturn the world'. He told me on another occasion that the vibrations emitted by me might reach the ceiling of his room or at best the roof in the next higher storey, but that they would die there. Once he told me that the vibrations emitted by me were still-born. I cannot throw any light on the nature of these vibrations, but Bhagawaan Ji had complete mastery over them. I got a clue to the nature of these vibrations when he told me that I was throwing out vibrations from the nerve centres, which was the kriyaa (action) of Devaloka (sphere of the gods) and not of Manushya Loka (sphere of man). He further said that I could not come out of these vibrations, i.e., these would become automatic and I would not be able to stop them. In my boyhood, I saw a saint called Nila Kaak (living in the house of Mr Gopi Chand Zutshi of Shehliteng, Srinagar) who continued with this practice till the end of his days. as he probably could not check the vibrations. This practice of emitting vibrations is very common among Sufi saints and is known as 'Zikri-Haq'. Sufism was initially a product of Indian thought but it travelled to West Asia and back to India from there: 'old wine in new bottles'. It is my belief that Bhagawaan Ji regarded this as a very superior and direct method of Self-realization though it involves much taxing effort and causes many tribulations.
Bhagawaan Ji said once that a yogi may attain the realization of God but a vichaaravaan can attain the realization of all the aspects (i.e., Paadas) of Brahman. By vichaara (Introspection) the capacity of the intellect of an individual increases, and he is enabled to catch the sukshma vichaara waves (subtle currents of thought) and newer and newer thoughts are produced, which remain in the Chid Aakaasha, as vichaaras never die. All the vichaaras of an individual get into the all-pervading omniscient life force, pervading throughout the creation, and remain there (Say, like genes in chromosomes). Similar vichaaras get mixed up and generate a tremendous potential force for good or evil, as the case may be. This probably was one of the reasons for the rhythmic movements of Bhagawaan Ji's body-parts, or smoking rhythmically, as if he was throwing his vibrations Into the all-pervading life currents and also reacting to the vibratiions from them. It will thus be clear that an emotional appeal had no place in his accc ctions, so far as I could understand. He was a rnahaa purusha (great soul) believing in action.
Before closlng this chapter, I wish to recall an incident related by Shri Som Nath Kaak. Shri Janki Nath Bhan of Shaalakadal, Srinagar, once confronted Bhagawaan Ji with the intriguing question whether saints should render assistance to people in the spiritual and temporal spheres. Does such help not exhaust the spiritual treasure acquired by a saint after great penance and sacrifice? Bhagawaan Ji replied, 'A man or an animal with a muscular and bulky body can afford to swim across a river. Can a small insect like an ant do so without help? It has to be helped.'
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