How Maharaja Met Krishna Joo Razdan

The two were poles apart. Maharaja Pratap Singh was the king of the state of Jammu & Kashmir hailing from the famous Jamwal Rajput clan. Krishna Joo Razdan was a small landlord in a small village of Kashmir, born and brought up in a Kashmiri Pandit family. The only commonality about them was that both were born in the year 1850, the former at Reasi and the latter at Vanpoh. The other related commonality was that in both the cases, some regard 1948 as the real year of birth. One was a wise ruler with great concern for the people and a keen interest in the development of the state. The other was a village head that had blossomed into a poetic genius and was also prone to saintliness. How the two met and became instant admirers of each other is obviously a matter of chance. 

Krishna Joo Razdan, the renowned saint-poet of Kashmir, was married into the well-known Kaul family of Vessu, a small village off the National Highway leading to Srinagar, roughly midway between Quazigund and Khannabal, two tiny townships again on the National Highway leading to Srinagar. The well-known Kauls had traditional access to the durbar of Maharaja Pratap Singh. Kauls were prone to flaunt the poetic genius and the astrological prowess of their son-in-law, among the king's courtiers in the durbar.

Once it so happened that a cousin of Maharaja Pratap Singh, himself a ruler of Poonch, fell seriously ill. The Maharaja was, naturally, very worried. A pall of gloom fell upon the durbar in Srinagar. Kauls were summoned from Vessu and dispatched to Krishna Joo Razdan (KJR for short) to give his astrological advice. KJR thought for a while after making some calculations and advised that the king be advised to do "anna daan", (offering of food) indicating that his days were numbered. By the time this message was carried to the Maharaja, he had received a telegram stating that the health of his cousin King had shown signs of improvement. The Kauls went back to KJR for consultation. KJR reiterated his earlier advice of "anna daan" and when they reached Srinagar again, the Maharaja had received another telegram stating that his cousin and King of Poonch was no more.

When this story reached the ears of Maharaja some weeks later, he expressed his desire to see KJR, who, as stated earlier, was also a landlord and doubled up as the village head of Khirmani-Ganesh Raina, the landed jaagir named after his father, Ganesh Raina, in the state revenue records. Since the annual festival of Mata Khir Bhawani was round the corner and KJR was an ardent devotee of Maej Raagnya Bhagwati, as Kashmiri Pandits would call her, a meeting was arranged on the sidelines between His Excellency, Maharaja Pratap Singh and Krishna Joo Razdan. Formalities over, the first question that the Maharaja is said to have asked of KJR was as to whose pooja would the king perform as a morning ritual. Pat came the reply, "Shiver" - a bird whose worship is believed to bring good luck to the rulers. Surprised though, but without looking so, the shrewd Maharaja told KJR that he would accept him as a saint if the colour of the water of the spring holding the statue of Mata Khir Bhawani would change there and then. It is said that KJR instantly won the respect of the Maharaja; because the water changed its colours as His Excellency, the Maharaja had wished.

Having put to test the spiritual prowess of KJR, the Maharaja told him that the former had been writing bhakti poetry in Kashmiri and that he would accept his poetic genius if he would compose a a bhakti bhajan in Dogri, again, there and then. KJR had passed such trials by fire even before his Guru when other disciples had alleged that KJR only fiddled with the poetry written by others and that he could not write on his own. To silence his detractors, there and then, the Guru had asked him in the very presence of his disciples to sing a bhajan on dal lake because the entourage was enjoying the scenic beauty of the lake in a boat. And thus was born the famous Kashmiri bhajan that reads thus:

"Sara kor samsaar nadurui draav,
Dal ma hasha tseta kiya pamposh chhaaw"

This bhajan described the entire Kashmiri advait shaivite philosophy while drawing parallels between the spiritual terminology and the names of the things that abounded in and around the dal lake. The instant use of the sweet metaphors, similes, alliterations and assonances in the musical quatrains devised on the spot had gone a long way in establishing not only his spiritual authority but also in regarding him as a "poet of poets" for the simplicity of language that demystified the Kashmiri shaivism and his style started being copied by his contemporaries and his juniors.

And now it was the Maharaja's turn, in a way, to baptize KJR by the same fire! His honour and prestige were at stake. How could KJR not dispose when the King himself had proposed? And after a brief moment of contemplation, KJR composed the following Dogri bhajan, there and then, to the delight of the Maharaja:
Shiv Shiv kariyo jeeta mariyo
Man mein phiriyo Shiv simran
Shiv Shiv kar ke din raat bhariyo
Man mein phiriyo Shiv simran
Man ke Shiv shivalay mein jayiyo
Us mein paayiyo Shiv Keshav
Us Shivji ko kariyo pratikshan
Man mein phiriyo Shiv simran

It is said that KJR never visited the Maharaja in his durbar. Nor did he ever ask for any favour from the King. This was apparently because KJR was a firm believer in "Prarabdha" or what we, in common parlance, call destiny, about which he has written eloquently in so many of his beautiful poems. Only when the Maharaja would travel from Jammu to Srinagar or vice-versa, would he either visit KJR at his home at Vanpoh, KJR's native village on way to Srinagar; or simply send for him a "Nazrana" as a token of respect, that, as they say, was usually an amount of Rs.11/- accompanying a basket of the seasonal fresh fruit or almonds and cardamom.

By B L Razdan

Kashmiri Sun Sultan Sahib

"Go home,” he said, "the path is extremely difficult!” The Pir lay back on his sheepskin and turned on a tape of Kashmiri Sufi songs.  I sat quietly with my friend and our translator waiting for more of a response. The Sufi Pir we were visiting was a middle aged man who had been on the spiritual path for almost twenty years.  We had heard that his teacher was a Qalandar whose reputation for holiness, miraculous ways, and elevated states, was known throughout the Kashmir Valley.  I knew I had to meet such a holy man.  I was adamant and I hoped this Pir, who was one of Baba’s long time students, would give us his blessing to go.  This etiquette felt important, although at the time I wasn’t sure why.


I had been in India for almost one year, yet something within me said it wasn't time to go home.  As I anxiously awaited the Pir’s response I listened to the repetitive melodies and foreign words flowing out of the cassette player.  Questions about the Sufi path and memories of my encounters in this exotic land whirled about in my head.  Was Baba Sultan the spiritual guide I had been seeking?

Finally the Pir sat up, methodically scribbled a note, handed it to me and spoke abruptly to the translator.  Then he reclined again, closed his eyes and fell back into his music.  The note, the translator explained, was to be given directly to Baba Sultan.  It was a courteous formality from student to teacher requesting that Baba accept my petitions.  From Srinagar it would take about four hours by bus, or a little over two hours by taxi to reach Badasgam, Baba’s village.  We opted for the taxi.

Our translator tried to dissuade us: "Qalandars are very powerful, different from 'normal' people. Their speech is difficult if not impossible to understand. Even if I could translate his words, he speaks in symbols and…" he shook his head. “I can take you to Shalimar Gardens and then show you Srinagar's many other beautiful tourist attractions."  He continued with great vigor, trying to discourage us from going to Badasgam.  When the tourist attractions did not interest us, he began describing Baba's unusual "shabby" clothes and the Dervish's uncanny "way of knowing what is in people's hearts.”  This only fueled my burning desire to meet Baba Sultan.  As our translator spoke it became more and more evident that he was in awe of, but also feared the power of this Qalandar Sufi.  After we had refused all of his suggestions, he finally agreed to come with us to Badasgam and translate (as best he could) the words of this awesome holy man.


We arrived in the village that same evening.  As we stepped out of the taxi, several people walked over to us.  They told our driver that Baba was expecting us.  Even though there were no telephones or telegraph offices near by Baba Sultan had told everyone that we were coming.  He had no need of technology to keep track of things!

There were many people mulling about inside and outside of his house. Baba was in the kitchen sitting on the dirt floor, eating rice.  The powerful presence emanating from him permeated the room.  Although the dervish was literarily surrounded by people, he looked inwardly engrossed and completely peaceful.  Yet, at the same time he was obviously aware of everything that was going on around him.  People were talking to Baba (sometimes more then one at a time) telling him their dilemmas.

They sought help for physical ailments, financial difficulties, family issues, ailing farm animals, and even damaged crops.  Sometimes Baba responded verbally, but after he uttered a few words his attention would return inward.  Sheikh Sultan often appeared to be focused far beyond his physical surroundings.

                       Baba spoke infrequently. When he did converse he used symbols, rarely addressing a problem with a direct or analytical solution. I was to find out that most people admitted that they didn't understand the meaning of his words. The language of symbols that Baba used was powerful, all encompassing.  I later came to understand that a symbol has a specific meaning to a student at the time it is first mentioned.  Then, as the student grows and develops the symbol remains with him/her, expanding, changing and unfolding into new meanings.  As one's understanding grows and changes, so too does the meaning of each particular symbol.  Thus, the language of symbols has a power all of its own.  This form of communication has been used as a teaching tool down through the ages.  The prophets used it in parables and prophesy; the holy books of all religions use it.  It is the speech of the most holy and Baba Sultan had mastered its dialects.

Even though most people admitted that they didn't understand the meaning of Baba's words, they came by the hundreds, telling him their woes and begging for his help.  All who came were comforted in some way!
As this particular night progressed some people left but many remained.  The villagers told us that Baba Sultan was never alone. Even while he slept, he was surrounded by people who camped in, and around his house.  Still, Baba’s deep sense of inner peace was evident; he was in reality, alone with God.

As I stood within the throng of people looking at this unpretentious saintly man, I realized that I needed to devise some way to get closer to him.  I wanted to speak with him directly; but how?  There was no "orderly" way to take my turn, no lines; no place to make an appointment.  I simply had to watch and wait until the perfect time presented itself.

At last Baba rose and went into the other room.  I followed him hastily trying to surmise where he was going to sit.  I planted myself on the dirt floor hoping I had made an accurate choice. Baba looked around and then to my great relief, decided to sit just where I had hoped he would... a few inches from my chosen spot!  Of course there weren't any chairs. This was a village house and everyone, including the Sheikh, sat on the dirt floor.  Seconds after he sat down people surrounded him, leaving few if any gaps for those unlucky enough to be on the wrong side of the room.  Then, as was the custom, those close began grabbing for his hand and crying out their pleas.  Again, there was no apparent orderly way to make a request. I was overwhelmed by the number of people reaching for Baba’s hand. Yet, there I was amongst them, sitting as close to the Sheikh as I could get, waiting for the right time to take his hand and communicate my requests.


Baba reclined peacefully on the dirt floor while people clasped for his right hand.  Some shed tears without words, while others blurted out their problems.  The Dervish simply allowed his hand to be pulled from person to person, listening and occasionally speaking words or phrases that few, if any, comprehended.  The only consistency within the seeming chaos that surrounded me was the extraordinary power and love that emanated from Sheikh Baba Sultan's presence.

I watched patiently as Baba patted each person's hand, before clasping the next.  Finally I made my move.  I swiftly handed Baba the note I had received from his student.  I was the only "foreigner" in the room and many were curious to see what Baba would do with the note.  Baba examined my "letter of recommendation."   Then, he tucked it away into one of the cloth pouches he had made.  After that, I too, reached for his hand.

                  As I felt Baba's fingers close around mine, a deep sense of peace encompassed me.  The noise, the heat, all the discomfort was meaningless now.  I wanted to suspend this moment in time, for I knew I had truly found a "Wali Allah." Suddenly, Baba spoke to me, without words, yet the meaning was clear.  His communication was as lovely as a frequent breeze, yet as powerful as a clap of thunder. As I tightened my grasp, the cries around me, the dusty dirt floor, the candlelight, all faded away and there was only peace. After sometime (I couldn’t say how long) I felt someone grabbing at my arm, trying to pull my hand away from Baba’s.  Baba told me wordlessly to hold on tight, which I did, and our communion continued.  Finally Baba whispered something out loud.  His few words were filled with love and I knew it was time for him to help another.  He patted my palm gently as I released my clasp.  Immediately the person next to me grabbed his hand.  But, Baba had not really let go of mine, and I knew he never would.


    And so it began!  I finally found my teacher.  I had "taken hand" and been accepted.  Throughout my sojourn I’d met a wide range of spiritual teachers,  but not one of them had beckoned to my soul. Not one of them was able to reach deep into my heart as Baba had instantaneously done with the touch of his sweet hand.  My way was finally clear.  In this little village, among people I could barely understand my teacher had been waiting for me, as I had been for him.  We were together at last!

    The night progressed, but I was lost in peace.  As we drove back to the hotel I smiled to myself.  My spiritual guide was to be a “God Intoxicated” Qalandar.  I would get no classes, no lectures, and no written treatises from him.  To the westerner's logical way of thinking this was like a puzzling dream. And yet, to me, it was perfect, exactly what I needed!

As we road back to Srinagar, I reviewed every detail of Baba’s appearance in my mind: His patched, worn clothing; the pieces of cloth that he had tied into pouches, after filling them with bread, fruit, sugar, tobacco, candy, or other little treasures.  I recalled how Baba had distributed these pouches with great care.  Each item had a practical use and a symbolic meaning.  If the recipient was aware, he or she would understand the significance of both.

On my subsequent visits to my Sheikh, I would often ponder specific questions in my mind.  Baba usually answered them immediately upon my arrival, without me uttering even a single question out loud.  Yes, the answers were usually given in symbols.  But these symbols were alive and not confined to any one point in time.  Therefore, they constantly offered new answers and insights.  I often marveled as I watched Sheikh Baba Sultan read people's hearts, respond to hidden thoughts, and answer unspoken questions.

As all seekers know, there is no end to a story, after the teacher has been found.  There is only unfolding, movement, expansion, and the everlasting love that comes from God through His friends.  As one progresses there are chapters upon chapters, and often there are no words adequate enough to express the depth of the journey. 

     Each journey is unique and profoundly individual.  Thus, on that note, this little narrative will end with a prayerful wish:
       
 "Bismillah al-Rahman al-Rahim.
Dearest Allah, may all those who long for You bask in Your Presence; may their paths be filled with Truth and with the Pure Light of Your Friends.  Oh Beloved, bless all creation as You fill Your lovers with Peace, Wisdom, and Your Everlasting Affection.  You alone can fulfill our needs! Bismillah

May Allah's Peace and Magnificent Blessings be upon our beloved Sufi Teacher, Baba Sultan."

Author : Pir Saleema

Source: http://babasultansite.yolasite.com/page4.php

Saint Bhagwan Gopinathji

Bhagwan Gopinathji is one of the most eminent saints of India. He has the distinction of being acknowledged as Bhagavaan in his lifetime. He possessed all the attributes of a Jeevan Mukta. His was the state of Shambhavi Avastha or what the vedantins term a Brahmasthiti.

Gopinathji was born in a middle class family at Banamohalla, Srinagar on 3rd July, 1898. He lost his mother Haarmali when he was only 12 years old. His father, Pandit Narayan Joo Bhan, also passed away when Gopinathji was in mid-twenties. He was conversant with Urdu, Hindi, Persian and Sanskrit languages besides English. Gopinathji's father had given up his possessions leaving no permanent house for his family to live in. Consequently Gopinathji moved from one rented accommodation to another. During his last two decades of earthly sojourn he lived in his niece's house at Chandapora, Habbakadal. When still in his early teens he had to work in a local printing press as compositor for a couple of years to earn a living for his family. Subsequently, after giving up the job at the printing press, he ran a grocery shop, but there he was mostly oblivious to his surroundings because he was engrossed in meditation and to the advise of insistence of his elders and relatives to marry. He remained a Brahmachari. His friends once tried to lure him to visit a courtesan but they were astonished when the youngman (Gopinathji) chastised the woman for violating norms of morality. He valued celibacy but did not try to object to his devotees' conjugal life as grahesthies.

Bhagavaanji was above any consideration of caste, creed or religion. He traversed the path of divine journey starting with Panchaanga - Upaasanaa, with Mother Sharika as his ideal, of whom he had an intoxicating vision at the age of twenty seven. Then he moved to "nirguna upaasanaa". In his thirties he had the tryst with a seven year old for sacred Sadhanaa, relinquishing intake of food etc.

During his earthly sojourn and even after abandoning earthly coil he cared for his devotees in and outside Kashmir and India. He was seen physically at warfronts guiding and directing our troops in 1948, 1962, 1965, 1971 and 1999 though he was sitting in his room or had already left the physical frame. Bhagavaanji attained Nirvana (Nirguna form (formless form) on 28th of May, 1968.

Bhagavaanji helped earnest seekers experience and realize their spiritual yearnings. One such seeker underwent three long life-cycles in a matter of three terrestrial hours. Other two Sadhaks were helped to have vision of Jagadamba as a Kanya (young girl).

Many devotees were relieved of their mundane problems and difficulties when they earnestly approached Bhagavaanji.

After Bhagavaanji assumed Nirvana, His disciplies built an Ashram at Kharyar, Srinagar, where His marble statue was installed in 1973. This ashram has become a centre for spiritual upliftment for His devotees.

After displacement from the Valley, other Ashrams came up at Udaiwala Road, Bohri Jammu, and at Pamposh Enclave, Greater Kailash-I, New Delhi. At these Ashrams all the activities that were regularly performed in Srinagar Ashram, are being followed. The number of devotees participating in all such activities is increasing day by day.

During last five years the Trust has expanded the activities of three ashrams as well as augmented and added to the infrastructure. With the ever increasing number of devotees across the globe, Ashrams, meditation centres and Satsang Mandals at Vikaspuri, Mumbai, Pune, Australia, Switzerland are rapidly coming up.

Activities of the Trust

Every year the trust organizes a number of socio-religions functions which include Navreh, Zangtrai, Mahayagnya, Painting Competition, and other functions.

Philanthropic Activities: Financial help is being provided under the category of destitute aid, medical aid, education aid and handicapped aid. The aid is provided every month to the destitute, mostly widows, orphans, handicapped, needy students and patients irrespective of caste and creed. Total amount paid upto December, 2010 is Rs. 9,23,800.

O.P.D: An OPD functions at Jammu Ashram on every Sunday when free check up by specialists are provided to the selected patients.

Other Services/Activities:

Mentally retarded and orphan children and inmates of old age home are provided material as per their requirements, in the shape of uniforms, stationery, blankets and clothes.

Medical Camp: The trust conducts medical camps at different places round the year. Free medical checkup and free medicines are provided to the patients in these camps.

Relief aid: In order to provide some sort of succor to victims of Natural calamity due to floods, earthquake, fire etc. The Trust always makes a point to donate relief materials viz., blankets, clothes, medicines, utencils etc. besides cash donation to the Prime Minister's Relief Fund.

Achievements:

Recently the Jammu Ashram has been brought on the pilgrimage destination of Jammu and Kashmir Tourism map by the J&K Govt. Tourism Department alongside Mata Vaishno Devi Shrine, Shiv-Khori, Sudhmahadev.

On 21st of November, 2010 Vice Chancellor Mata Vaishno Devi, University, Prof. R.N.K. Bamezai and Swami Girishanandji, Secretary, Rama Krishen Mission inaugurated a new developed Heritage Hall at Jammu Ashram. Speaking on the historical occasion, the valued and learned guests remarked that on coming out of this hall, they had the feeling of having performed a pilgrimage.

Heritage Hall: The Heritage Hall depicts various places where Bhagavaanji resided and the pilgrimage centres he visited. The various articles of daily use such as fire-pot (Kangri), the chillum, pheran etc. used by Bhagavaanji form a captivating aspect of the Heritage Hall. Our posterity is sure to be proud of such an ancestor who became a Jagadguru in his lifetime.

Gopinathji was born in a middle class family at Banamohalla, Srinagar on 3rd July, 1898. He lost his mother Haarmali when he was only 12 years old. His father, Pandit Narayan Joo Bhan, also passed away when Gopinathji was in mid-twenties.