Once upon a time, precisely in 1915, India was a leading producer of the harmonium! Yet, a quarter-century later, it became `untouchable’, so much so that All India Radio ( later called Akashvani) had to ban it in 1940 and the instrument, with a formal burial, was removed from all of its studious located in undivided India
John Foulds, who headed the Western music wing of All India Radio during its earlier days, believed the harmonium was mute on microtones that were so essential to Indian classical. Lionel Fielden, India’s first broadcasting chief on the request of so many Indian musicians, had to ban the harmonium in 1940 as he too had felt that it (harmonium) was not suitable to the tonal inflections of Indian classical music
AIR banished harmonium on March 1, 1940
Soon after Fielden ordered to ban harmonium, this keyboard instrument was banished and literary thrown away from the studios. Its last rites were symbolically performed at All India Radio Lahore by laying it to rest. Some newspapers of that era, also came out with cartoons and sketches, with other musical instruments telling harmonium “Dafa Ho jao”-(Go to the Hell)
Records available with www.kashmir-rechords.com reveal that historian Ananda Coomaraswami and even Jawaharlal Nehru as a freedom fighter too had found the harmonium `un-Indian’. Thus, the ban on the instrument sustained even after India’s Independence owing to the attitude of Information and Broadcasting Minister BV Keskar, a student of scholarly vocalist VN Bhatkhande. During the Indian independence Movement, both British and Indian scholars condemned the harmonium for embodying an unwelcome foreign musical sensibility
Popularity of Harmonium
Harmonium, developed by French inverter was once very popular musical instrument in the mid-19th century. Considered a cheaper and more durable alternative to organs and harpsichords, as the latter two often finished the long voyage east warped and unplayable, Indian craftsmen had quickly learned to manufacture harmoniums, and soon their compatriots incorporated the instrument into performances of Indian classical music. In comparison to traditional instruments, the harmonium was easy to tune and a cinch to learn to play. However, as the harmonium became a target of `anti-colonialists’, All-India Radio, the influential state-run broadcaster had to ban it from its programs.
Lifting of ban on Harmonium
The ban was loosened in 1970, after critics argued that the harmonium “should not be treated as an ‘untouchable.’
As elites have struggled to cleanse modern Indian music of what they argue is a “foreign” intruder, the masses have used the harmonium as a gateway to an understanding of their musical heritage. Critics opined that harmonium was considered well suited to teaching the fundamentals of Indian musical grammar and to accompanying choral groups—thus needed recognition and not the ban.
Today, the harmonium in India thrives in a range of systems: Hindustani, Carnatic, Qawwali, Ghazal, Bhajans, Church choir and Sikh Gurbani besides several traditional and folk music. Even so, solo harmonium concerts continue to be rare on AIR.
For its unique geo-political importance, Kashmir has always remained in the news for all reasons and seasons. Even during the British regime, the media had shown its strategic interest in Kashmir affairs by either resorting to biased reporting or giving much coverage to the happenings in this erstwhile princely state, now bifurcated into so many regions and pieces!
These observations are well documented in a series of official files and valuable records preserved by the J&K Department of Archives, Archeology and Museums. Dr D C Sharma, a former senior librarian of the Jammu University, has also penned down certain similar findings in his book “ Documentation of English Newspapers on Kashmir’’
Anglo-Indian Newspapers’ bias towards Kashmir
The records available with the Archives Department reveal that in post 1880 period, most of the “Anglo-Indian papers’’, including the Pioneer of Allahabad, were highly critical of the ruler of Kashmir and Kashmir affairs under a strategic plan. On the contrary, The Tribune held an independent opinion via-a-vis Kashmir.
The archival records refer to many instances when different newspapers, including Civil and Military Gazette of Lahore, Englishmen (Calcutta), Indian (Rawalpindi) and the Indian Daily News, published from Calcutta (then) had carried a series of `provocative and misleading’ stories on Kashmir only to be rebutted or clarified by the Maharaja’s publicity department.
One such typical instance of misleading the masses had come to the fore when Patna based `Indian Nation’ in its February 23, 1932 issue, under “Jummoo’’ date-line, had carried a story that Lt Col Forrester Farewell Colvin, a Briton, had taken over from Raja Hari Krishan Kaul as the Prime Minister of Jammu and Kashmir. The story was far from the truth but had momentarily created ripples.
` Muslim Press’ and anti-Hindu Stories
Similarly, the records reveal that the Urdu newspapers from Lahore, like “Alfazal’’ and “Siyasat’’, which were referred to as the “ Muslim Press”, were equally publishing “misleading and anti-Hindu’’ stories.
It was, however, the popularity and the independent view of The Tribune and The Statesman that in 1936, the then State Government had ordered that these newspapers, alongwith two other English dailies, be despatched to most of the educational institutions, including Prince of Wales College Jammu and S P College Srinagar besides 13 High Schools functioning at Akhnoor, Bhaderwah, Sopore, Mirpur, Muzaffarabad, Kishtwar, Samba, Kathua and Bhimber.
The other national dailies which had marinated journalistic standards like The Tribune and The Statesman and were equally recommended for education institutions of the state, included Eastern Times (Lahore), and Civil and Military Gazette ( Lahore).
Srinagar’s Raina News Agency
The records further reveal interesting anecdotes linked with The Tribune. The proprietor of the Onkar Brothers at First Bridge, Srinagar was the newspaper’s sole distributor for the state. The firm had also a branch office at a picturesque spot of Pahalgam, where tourists and high dignitaries were provided the newspaper.
From 1936 to 1939, Onkar Brothers continued to supply The Tribune to the state machinery, Government Institutions and even the Prime Minister of the princely state. However, in 1940, by the Government order, the charge to supply the Tribune was given to the Raina News Agency, Srinagar, as Onkar Brothers was found irregular at times.
Imagine purchasing an `American’ Pistol in Kanpur and that too without a licence! Hold on, this used to be a practice prior to 1947 and even advertisements for the same were being prominently displayed in newspapers and magazines!
Kashmir Rechords is in possession of one such advertisement, published in a prominent Government-published Urdu magazine of yesteryears! The contents of the advertisement are interesting and newsworthy!
An advertisement of 1947!
The advertisement, in Urdu, published in July 1947, claims that the `American make’ pistol does not require a licence. It can be purchased from United Traders Post Box Number 643, Kanpur. The pistol is claimed to be of better quality than the one actually manufactured in America, with a provision for a ½-inch six rounds (Kartoos) and a weight of 15 ounce, besides a length of nine inches. The cost of the pistol used to be in three different categories of Rs 55, 66 and 77 with a high quality of `faulad’ used in its manufacturing.
For extra purchase of cartridge, one could purchase the same at the rate of one rupee per 100. For cleaning the pistol, there used to be a provision to purchase a small bottle of oil for 12 annas.
Going by the advertisement, one gets the feeling that the way this `American model’ pistol was projected, it would have been in no way less in quality than the present Nirbheek (fearless)– a six-shot cylinder double-action revolver presently designed and manufactured by the Ordnance Factories Organization in Kanpur, which even now produces fire-arms for the nation.
Can one carry gun without license in India?
The contents of the advertisement are interesting….One could have purchased this pistol without a licence! However, can one purchase any weapon without license in India?
The Government of India amended the Act of 1877 to correct its flaws and adapt it to the requirements of Independent India. The Indian Government then passed the Arms Act, 1959 in 1959, repealing the Act of 1877. Therefore, carrying guns without license is now illegal and punishable in the Court of Law.
Then this advertisement, of July 1947 era —a month before India achieved Independence—- reveals a different story, worth pondering!
Pakistan is continuing India bashing right from 1947 and is using all its resources in resorting to anti-India propaganda. Apart from tribal-cum-military raid of 1947, the best available method with Pakistan at that time was the strong network of Radio stations, which were exclusively used for anti-India propaganda. The trend continued in every war, intrusions and ongoing proxy war. Even during peace times, Pakistan strategically used its media, ( print, digital and electronic) to spread canards against India and at the same time, to rouse the religious frenzy among Muslims of Jammu and Kashmir to revolt against the Indian Union, an unscrupulous mission in which it has failed completely.
The media harped over Pakistan’s claim on Jammu and Kashmir based on the two-nation theory, ignoring the fact that the same has already been debunked by history itself. The target of Pakistan’s propaganda has indeed been India and the Indian People. Its victims are increasingly the people of Pakistan Occupied Kashmir (PoK) , fed on falsehoods and rendered vulnerable to the voices of extremism. This needs to be countered. We at Kashmir Rechords, shall make a solemn effort to further Indian Government’s cause to liberate Pakistan Occupied Kashmir, for which we are bound by the Parliament Resolution of 1994.
Over the past 75 years, it appears, little efforts have been made in reclaiming Pakistan Occupied Kashmir, illegally under the occupation of Pakistan. However, with a changing political landscape over the past few years and tough and determined measures taken by the present Union Government at New Delhi, the idea to have merger of PoK with J&K can be visualised and given a shape as well. This has primarily happened due to the complete integration of Jammu and Kashmir by converting it into a Union Territory on August 5, 2019 by “The Jammu and Kashmir Reorganisation Act, 2019’’ after the abolition of Article 370 and 35A.
New Political Map of Jammu and Kashmir
Further, on November 2, 2019, the Survey General of India came out with a new Political Map for entire UT of J&K comprising 22 districts including Muzaffarabad and Mirpur. The districts in UT of J&K, as per the new map, include Kathua, Jammu, Samba, Udhampur, Doda, Kishtwar, Rajouri,Reasi, Ramban, Poonch, Kulgam, Shopian, Srinagar,Anantnag, Budgam, Pulwama, Ganderbal, Bandipora, Baramulla, Kupwara, Mirpur and Muzaffarabad.
Apart from Jammu and Kashmir Reorganisation Act, 2019, recasting of Political Map of India by showing Muzaffarabad and Mirpur as two districts of Union territory of J&K and further the political unrest in Pakistan occupied J&K, wherefrom indications have recently poured in that the people of the divided Union Territory want to be merged with India, Kashmir Rechords can thus further push the Government’s resolve for total Integration of the territory by helping in building pro-India perception through its blogs, write-ups and to help people know the real story of the other side of Kashmir.
Muzaffarabad and Mirpur— two districts of Pakistan Occupied Kashmir, have been included in new Political Map of India
Parliament Resolution of 1994 to reclaim PoK
In addition, the Government is also bound by the Parliament Resolution of 1994 to reclaim the portion, which is under the illegal occupation of Pakistan. Then what are we waiting for?
As per this Resolution, passed on February 22, 1994, the Parliament of India unanimously resolved that Pakistan must vacate the areas of Jammu and Kashmir, which they have occupied through aggression. It was further resolved by the Parliament that all attempts to interfere in the internal affairs of India would be met resolutely.
Also, as per the recent delimitation of the Assembly Constituencies of J&K UT, out of the total 114 Assembly segments, 24 AssemblyConstituencies have been reserved for the areas under POK.
Thus, the idea to subscribe, promote and patronise Kashmir Rechords will be of immense help to achieve India’s vital strategic and national goals. Its material can further be a direct attack on the psyche of Pakistani establishment, who all these years have taken India for granted while spitting venom through its electronic, print and other media channels and fed all the falsehoods to the people of Pakistan occupied Kashmir.
Kashmir’s geography has been quaked and moved by the will of Gods – so says the NilmataPurana. A darkening lake spread around the vale of Kasmira, resting in titanic fashion – its womb swelling with fish, snakes, crabs, whales, sharks, frogs and a demon – Jalodbhava.
So begins the triumph of man’s pursuit over the mystical, magical and legendary power of the demons. Jalodbhava – as the Nilmata mentions – is a demon with human ambitions – its lust for power and authority, its awesome defiance in the face of Gods, its amphibian rebellion – all
woven together around the momentous geography of Kashmir strikes the reader as the first of many seductions that whisper verses of acute longing in their ears. But, Nilmata – important and monumental as the text may be, does not stand alone in the league of literary escapades showering Kashmir with verses of poetic brilliance that wish to rival in words the beauty that Kashmir holds in secret. Natives and voyagers alike have sung praises of its beauty, of its sensuous longing, of its gardens, its lakes, its mountains, and its people.
Vitasta Mahatmaya
Atext among them that stands out particularly is the Vitasta Mahatmaya, (The significance of Vitasta. Vitasta: aliases – Vyeth, Bihat, Hydaespis – in Greek, Bidaespis – in Kemetic – Greek) the concluding chapter of the Bhringgisha Samhitā that confesses in length the turns and terrains of the valley. The mention of cities and sites since changed or unchanged can be traced back tothe text, and fortunately – some names have sailed swiftly through the crashing tsunamis of time and social tumult. Neelnag (currently Nila), Vishoka (Veshav), Kramsarnag (Kaunsernag),Ramamoha (Romuh), Vijayashwara (Bij Bihera), Kshudramohakhya (Khunmoh), Jayavana(Zevan), Padamapore (Pampore) are only some of the places that still retain their parental
shadow. Though the names have changed, they still hold significant clues that thread them back to the text, and its resigned antiquity. For detailed research paper on this interesting subject, contact us on kashmirrechords@gmail.com . Be in touch with :
Was Jesus Christ in Kashmir during the “lost” years? Some scholars believe so. Did Jesus visit Kashmir as some books claim? Does a tomb – Rozabal, near Srinagar exists in his name as the story of one Hollywood film tried to project? Are you aware of a Kolkata based filmmaker Subhrajit Mitra who tried to trace Christ’s ‘India trail’ in his film “The Unknown Stories of the Messiah”? Did Christ visit India after his crucifixion? What is your take on all such issues?
Was Jesus buried at Rozabal, Srinagar?
Whatever could be the fact, the Rozabal shrine in downtown Srinagar is an object of curiosity. According to one theory, Jesus did not die at the Cross and was buried here carrying the name of Yuzu Assef. It is believed by some that a wandering mystic (Christ) travelled across India, lived in Buddhist monasteries, spoke against the iniquities of the country’s caste system and lived as a shepherd along the vast banks of the brooks in the beautiful vale of Kashmir.
On a routine visit to the tomb at Rozabal, one is greeted with a green signboard written in Urdu and English referring to it by the name of “Yuz Asaph”. It is situated in the thickly populated locality with a “Martyrs’ graveyard’’ on its one side and a Muslim shrine of Dastagir Sahib in its close vicinity. The Muslim shrine, unlike Rozabal tomb, is frequently visited by devotees. The management of
this Muslim shrine is believed taking care of Rozabal as well.
The period in the life of Christ from the age of 13 to 30 is amazingly vague in the Gospels and other chronicles on his life. However, the theory that he spent those years in Kashmir has provoked a section of the Christian community to term it as total heresy. Who term it just “fantasy and fiction.”
“The very essence of Christianity depends on Christ’s fructification and historically, Saint Helena found the original Cross while digging at the Mount Calvary,’’ some counter, who however opined that Christ may or may not have visited Kashmir but no Christian believes that his tomb exists in the Valley.
What do History Books say about Christ’s Kashmir Sojourn?
Hollywood’s interest in attributing Christ to Kashmir is not the first instance. The theory that Christ’s teachings had roots in Indian traditions has been around for more than a century. In 1894 a Russian doctor, Nicholas Notovitch in his book “The Unknown Life of Christ’’ claimed that while recovering from a broken leg in a Tibetan monastery in Ladakh, he had been shown evidence of Christ’s Indian wanderings. He claimed that he was shown a scroll recording a visit by young Jesus to India and Tibet. In 1908, Francis Younghusband, a traveller to Kashmir mentioned in his book `Kashmir’ about Rozabal and Christ connection.
Aziz Mohd a historian from Kashmir mentions Christ having lived in Ladakh monasteries and Kashmir in his book `Israr-e-Kashmir’.
Fida Hassnain, former director of archaeology, Kashmir, who has written books on the legend of Jesus in India, points out in one of his books that there was extensive traffic between the Mediterranean and India around the time of Jesus’ life.
Aziz Hajni, author of `Jesus Lived in India’ in his 160 page book argues that Jesus survived the crucifixion and travelled to Kashmir and died at a ripe age.
In 1995, a German religious expert, Holger Kersten, claimed that Jesus had been schooled by Buddhist monks to believe in non-violence and to challenge the priesthood. Kersten’s book remains a bestseller in India.
A website on Christ’s tomb in Kashmir claims to have ‘‘historical and well-documented proof’’ to establish that Christ visited Kashmir and has a tomb at Rozabal. Besides the existing works, the website mentions Bhavishya Maha Purana claiming that the manuscript carries the name of Jessu “ the teacher and founder of the religion, who was born miraculously, proclaimed himself the Saviour of the world and survived in Asia, for a long period.’’
J&K Archaeology department’s former Deputy Director opines that archeologically there is no proof of Christ having a tomb in Srinagar. “Kashmir has had a tradition of documenting history since times immemorial. There should have been at least some mention of Rozabal or Christ’s visit to the valley in Pt Kalhana’s Rajatarangini,” which is a point of reference for Kashmir’s history.
K N Pandita, former Director of Central Asian Studies, Kashmir University, is of the opinion that the issue remains an open subject and scholars ought to focus attention on a comprehensive and convincing research. According to him, the word Rozabal comprises two parts; Roza (of Arabic origin Rawzah meaning a garden or a spot) and Bal is a Kashmrised Sanskrit word used as place- suffix meaning where water is close by. “Perhaps the water stream once called mar ran close to present day Rozabal. But I believe that it was a Hindu or Buddhist shrine and later taken over.”
Once the stronghold of the militants, the Khanyar area of Srinagar that has Rozabal as one of the mohallas, however, dons the same everyday look even after so many sophisticated cameras zoom on its highly congested lanes and by lanes. Shopkeepers at Khanyar Chowk are nostalgic of those peaceful days when foreign tourists, mostly Christians in large numbers, would visit Kashmir and Rozabal on summer holidays and would generate employment for some unemployed youth in the city.
Many share that wish every four seasons of Kashmir!
In the aftermath of exile, concerted attempts have been made by the ivory-tower, pompous intellectuals of Kashmir to downplay and eliminate the notable literary champions of the Kashmiri Pandit community who have hammered their name in the annals of the valley’s brilliant literary tradition.
Academics of Kashmir in the decades following 1990’s violent social turbulence have consciously tried to portray the legendary Kashmiri Poetess Arin Mal as a figment of imagination, but evidence exists that brings to light endeavors at preserving and anthologizing her precious poetry. During the 18th century, Arin Mal is seen as the sole poet to have composed in the relinquished, and often now unheard – Vatschan genre of Kashmiri poetry – following in the footsteps of the love sick and hugely idolized Habba Khatoon – a past native of the same valley.
Fortunately, Arin Mal has had her verses of stupendous inspiration burrowed into history. Tracing her humble origins from Palhalan village, Baramulla – she was married off to an elite of the Kashmiri Pandit community, one BhawaniDas Kachroo, a resident of Rainawari, Srinagar. There is sufficient evidence of revenue records that certify her having lived and breathed a normal yet essentially, a deeply poetic life.
Immortalizing Arin Maal
Sri Arjan Dev Majboor, a celebrated intellectual undertook the herculean task of immortalizing Arin Maal. He and his ilk, have tied the loose threads of maligned history, and done justice to the profound life of the great poet.
For Detailed Reading:
To read further commentary on the forgotten tragedy of Arin Maal and her unsung contribution to Kashmiri literature, keep in touch with: https://kashmir-rechords.com.
The world is having an increased and value based interaction with Kashmir Shaivadarshana. This association has continuously been going on over a hundred years particularlyin the west and it seems that profound benefits of this discovery which lays stress on one’s own ability to recognise oneself and what the world knows as the Pratyabijna is a paradigm shift and seems to be a renaissance of sorts to which the world is earnestly responding to .
But is Shaivadarshana or Abhinavagupta relevant?
Providence by her grace chose Abhinavagupta (975-1050) A.D to accord glory to valley of Kashmir. He not only synthesised all schools of earlier Indian Shaiva and Buddhist philosophical traditions but lived his own postulates and profound spiritual truths he so brilliantly advocated. He was the single most colossal figure in the pre- medieval world who combined literature ,yoga, tantra philosophy etc, thereby according luster to an already existing shining and dynamic spiritual tradition. Abhinavagupta not only continued to augment the flow in the river of consciousness but imparted an exemplary volume and intensity to it. The spiritual treasure and corpus he created is and can guide us through these tumultuous waters that the human existence finds itself in. During these times when wars, genocides politics, economic crisis, poverty,depression and lack of respect for the planet have marred the quality of our life, when compassion from human heart has depleted, when cloning, artificial intelligence and robotics and their likely thrust in the days to come will take the ground under our feet and evaporate whatever is left of human consciousness, it is during this crisis Shaivadarshana and Abhinavagupta’s contribution creates hope and imparts sense to deal within an increasingly fragmenting and negatively changing world.
Before deliberating on Shaivadarshana and Abhinavagupta’srelevance to the present it is important to get an idea about spiritual cum existential river called Shaivadarshana. It is always an evolving field and is always a dynamic process combining Vedanta, its own ‘Agamic’ corpus and essential truths of Spanda and Pratyabijna which are unique to it. There is no distinction to be made on the basis of caste, colour, sex while making an outreach and accessibility of this treasure to the desirous. Thus the assumption that the Buddha’s teachings have provided a substratum to Shaivadarshana cannot be said to be not true.
Unfortunately in our process of discourse, there is always an urgency and immediacy to refer to texts and also most of which it seems to be in a mere verbal way. While quoting from the scriptures or commentaries is necessary, it is equally important to thoroughly examine the truth, context and import of these teachings. This like all manners of study does and should take time. The notable quality that makes Shaivadarshana unique is its adaptability across time and thatit combines both consciousness (Chaitanya) and dynamism (Spanda) to explain the inner and the outer. Hence in the Trika scheme of things that is the Individual, Shakti and the Absolute the transcendent contains the manifest. The dichotomy of thought processes propounded by the religions so far has felt short to explain the same. The same has been smoothened by Shaivadarshana and according to it Paramshiva is understood as the absolute, the ultimate consciousness that creates, maintains, destroys, conceals and reveals all existence and all experience. The goal of this tradition is to realize that one is Paramshiva who transcends everything physical, mental and emotional. Thus in the non dual Shaivic traditions of Kashmir there is a term “Samvitsamaavesha” which can be translated into immersion into supreme consciousness that suggests the realisation of identification with Paramshiva as the ultimate goal. Saivites who are essentially thus non dualistic understand the human being to be a contraction of Supreme Consciousness called Paramshiva and all meditative and other techniques are employed with an objective to retrace this contraction and to expand consciousness. Of course the words that the writer is using here are not the thing. You can call that by whatever name you will. The word is not the thing. Meditation or ritualistic practice may be important but perhaps more important is the perfected reasoning and liberated grace of Shiva, says (Muller Ortega)..
Deconditioning human mind
Krishnamurthy, a great thinker of our times although apparently never a Shaivite, has laid stress on the de-conditioning of human mind and researchers like Bakhtin supplement his seminal insight that even though one’s understanding may begin with one’s own culture and an exploration of how it has been shaped by the horizons of the past and various other cultures or any other world view, it can still pave way for the study of enhanced understanding. Fixed ideas or conditioning may thus have to be dissolved. Unmistakably Abhinavagupta time and again reaffirms that the Indian thought process even though it is scriptural, the scripture is ‘Apaurusheya” that is it can’t be attributed to anybody as it is also ‘ Anadi ‘ that is without beginning. Being aware of the same he on many occasions has demonstrated that Budha or Kapila both founders of Buddhism and Sankhya have derived from same eternal and authorless transmission.
Krishnamurthy calls the same as Choice less Awareness and in that ,the perception of truth gets unfolded. Now how does Shaivadarshana explain the manifestation that is the universe? This tradition unequivocally advocates that Absolute Reality’s Swabhava the Spanda Shakti unfolds the universe ofTattvas” and during the times of cosmic manifestation which is behind the interplay of 36 tattvas beginning with prithvi, jala,tejas, vayu and akash assumes a subtler organisation ,gets down to further subtler levels corresponding to five subtle elements for example gandha (smell),rasa (taste), rupa,(form) ,sparsha (touch) and shabda (sound). This subtlety moves onwards and onwards but the supreme principal (Para Tattva ) retains its pure ,peaceful and indestructible quality. The 37th tattva accords the innate power to these 36 tattvas just like the crystal even though it assumes different hues and colours but at the same retains its own essential nature. Says Abhinavagupta in Paramarthasara :“That the diversity in the universe with manifold bodies of gods, men, animals and plants is like a crystal assuming a multi coloured form. This naturally is the outcome of his innate powers and might’’.
Abhinavagupta could so proclaim as he does everything with authority but can the modern science verify this insight if it proceeds with its own processes and structure in place ? That is the moot point. This should neither be confused with some vital force theory on the basis of which science may try to undermine it nor should it in no way ,repeat no way undermine and belittle the scientific approach and mind. Infact unlike the present mode in which science operates through its methods, Shiavadarshana cannot be standardized on mass scale. Being highly individualistic it operates in one’s own field of consciousness and incorporates power of the self to guide and be the master of one’s own destiny. Considering this can there be an interface between science and Shaivadarshana to harness the human energy for bettering its condition?. The academic environment needs to ponder and build a consensus. Baljinath Pandita, a great Shaivite scholar of our age, in his noteworthy treatise “ History of Kashmir Shaivism’’ while referring to Ishwarpratyabijna of Utpaladeva mentions that subtle esoteric thought or nature of Kriya, of Paramshiva is the way and manner of the manifestation of movement, relativity, time, space etc. He further goes on to add that the Shaivite theory establishes that absolute existence shines through its own psychic lustre of what is called as pure “I” consciousness and lies beyond the scope of all worldly means of knowledge.Ideally the Ultimate Reality has been termed as Prakashvimarshmaya . That is the Ultimate Reality and its manifestation are
Undivided One and Vimarsha is the power of that Absolute Principle by which it gets aware of itself. In essence it can be said to be the highest or ultimate creativity .Now why does the individual self get caught up in the limited experience? Shaivas attribute this to Maya Tattva, where the word Maya here denotes to measure out . This mental classification of discrimination and division draws a veil or avarna over the self which otherwise is Paramshiva. Then writer may have said much of this in a mere verbal way that has come to us from the great masters, but if the students are caught young and under the care of very adept hands, the need for understanding the finer points of the Ultimate Reality explained to them, not only will they develop necessary wherewithal to deal with the complexities posed by modern times but they will contribute creatively also. This also means that the inertia or the negative doubt which the contemporary generation is experiencing and comes to believe this ignorance of division as truth will be delivered free of it and then perhaps we will set our priorities right which at the moment seem to be misplaced. Another challenge of our age is the phenomenon of “Obsolescence”. This can be gauged by the fact that the amount and kind of knowledge and application the world generates in the morning gets obsolete by the evening. Our current lifestyles and priorities seem to reinforce this beliefthat the world is there for exploitation and this forces us to stand fragmented and is giving rise to myriad imbalances. This instability which creates a visible disorder the way we conduct our life, forces us to appreciate the beauty of stillness which we so desperately are clamouring for. We surely can refer to Shloka 16th of Parmarth .That is this kala this niyati is something that is kala. I know that is vidya. I know it completely: this hex ad of cloaks which includes maya is known as the interior organ of the finite soul. Now analysing this with respect to the distress created by this phenomenon of obsolescence is the result of the very structure which forces us which in fact is our ignorance to relentlessly pursue things without a creative dimension and makes the stillness of our nature or simply the constitution of our existence as its victim. This is the mala which obscures the Chaitanya. Therefore. maintaining a continuity of the same all schools of Indian philosophical discourse and Shaivadarshana including its Aagamic texts beginning from Vigyan Bhairav Tantra onwards have laid stress on getting acquainted with what may be called the “quality of stillness” or simply the “Silence”. In this state the real perception takes birth. However, that is beyond words and is not a thing of discussion. It is here that creativity is said to bloom. This state where perception unifies this quality of Silence is
the state where one previously known as ‘Anu’ gets qualified to proclaim that he/she is ‘Paramshiva’. Even being in the realisation that one is taking up a journey towards the summit called Paramshiva is itself full of pleasant wonder, unfolding Rahasya after Rahasya or mystery along the way. Such an existence becomes a repository of ‘ Satyam Shivam Sundaram’. Such a realised existence treats the phenomenon of obsolescence as its own activity which is always peripheral while the core is resplendent with the power of the truth. To such an existence, the phenomenon of obsolescence is the very sugar of life and its ‘Svabhava’..
Shloka 24th of Paramarthasara perhaps illustrates this:-
That is how to know defilement. There is a supreme veil (Maya Mala) consisting of five ‘Kanchukas’ or ‘coverings’ and a gross external veil (Karma mala) in the form of a body. In this way, the self is enveloped by the three tier sheath. Upon getting enlightened, the perception of such a person shines forth through this sheath and one does not know thus of any division between one’s power and its projection as the world. To such an existence, this projection called universe and everything associated with it that resides in the heart and this heart knows it as supreme intelligence. This is the core of Abhinava’s ‘Pratyabijna’ . Thus there is no division between the empirical and the real self. Whatever follows in this state is beyond the scope of discourse. Alternatively it may also mean, even if one may have to perform the same action as one was performing before as an ‘Anu’, nevertheless its quality will be totally different. Thus, no dichotomy exists in Parmashiva’s Chit, Anand, Iccha, Gyana and Kriya shakti. However, having said this we may add that real perception does not happen in a vacuum. Humanity needs real preceptors or teachers who have the power to bestow their grace on us. At the moment, the contemporary world, having ignored this, is confronting the resultant mess it has created. Another formidable challenge that the writer would like to emphasize is the similarity between computers and the human brain. It seems to me the present and clear danger. Humanity has collectively failed to realise the implications of artificial intelligence replacing the human consciousness in the very near future. Can this rob us off our own self or consciousness? The way the development of computers is taking place at a faster pace, a corresponding decline and deterioration in human consciousness is also visible. The world needs to prioritize a strategy for the same. Shaivadarshana suggests a retreat not the kind to enforce a ban but to withdraw from the current meaninglessness to a life pregnant with meaning.It is also to put on record that Shaivadarshana has nothing to do with any organised religion or cultural conditioning. It is a movement in time, therefore, always a dynamic process. One can
pursue any religion but still be a Shaiva, because; being a Shaiva means to be at the core; thus the truth. The Writer makes it clear to the readers that they are at liberty to reject whatever has been said in this paper, because the writer believes that doubt can be central to life and an attitude of negation upon negation has the power to affirm truth. Self knowledge continues to be the liberating force always. Finally, the writer would like to emphasise some analogy vis- a- vis the condition of the world and human existence as portrayed in Gotham city in the movie series ‘Dark Knight Trilogy’. Here the protagonist portrayed by Bruce Wayne, tells his butler companion, Alfred, and quote :
“Master, why do we fall?” “So that we can rise again.” Pat comes the answer.
Understanding the condition, that we find ourselves in, would therefore implore and make a call from this platform: “Utishtha, Uthistha, uthistha….. Rise again, Oh! Shiva!… Rise again. Shiva, rise again!”.
