[Reader-list] Gurunatha-Paramarsa (of Madhuraja)

[Pawan Durani]

Gurunatha-Paramarsa (of Madhuraja)

By Prof. M.L.Koul

Acharya Abhinavagupta, the great Kashmiri Shaivite philosopher of
Tenth Century A.D. was a multi-faceted genius. He made extraordinary
contributions to the domain of philosophy and aesthetics. His two
commentaries on Isvarpratyabijjna of Utpaldeva are vital to the
understanding of Kashmir Shaiva monism, centering round Shiva as an
absolute. The Acarya perfected the theory and praxis of Trika as a
part of Kashmir Shaiva monism. Many a scholar has nomenclatured Shaiva
monism as Trika Philosophy in recognition of his stature as an
expositor of Trika. Acarya's many works have been lost as a result of
intolerant Vandalism and ravages of time. We still have his numerous
works, commentaries and devotional hymns, which establish him as an
incomparable Shaiva master.

Abhinavagupta's fame, in his own life time, had spread beyond the
purlieux of Kashmir. Many outstanding students and practitioners of
Shaivism flocked to Kashmir to learn from him. Madhuraja, the great
practitioner of Khandana (:smashing false wisdom) and mandana
(:establishing truth), in his 74th year came to Kashmir to become
Acaryas disciple. Madhuraja, who belonged to Madhura (Modern Madurai,
Tamil Nadu), was a yogi of the Pasupata Sampradaya. In his quest for
knowledge, he moved from place to place, carrying no personal
belongings except a staff (Dandah), a water vessel (Kamanduluh), an
earthen vessel (Karpar) and a patch-work blanket (Kantha).

Madhuraja, author of a number of works, was proficient in prose as
well as verse. He was deeply impressed by the Acarya's exposition of
Utpala's Sivadrsti, perhaps presented by him in the (now lost) Siva
drsti-locana. Two other works of Abhinavagupta, lost to us now, are
mentioned by Madhuraja, namely: Pancasika and Kathamukha Mahatilaka.
Of these the latter is referred to by Acarya himself in his
Paratrimsika, while the former is a new name. Dr. V. Raghavan, to whom
we owe the credit for retrieving one of the manuscripts of Gurunatha
Parmarsa, identifies it with Paryanta-Pancasika.

Madhuraja looked upon Acarya Abhinavagupta as Daksinamurthi reborn in
Kashmir. He has paid a poetic tribute to his guru, Abhinavagupta. His
panegyric, Gurunatha Paramarsa, was published by the Research and
Publications Department, J&K Govt. in 1960, when late Prof. PN Pushp
was its director. Commenting on the forte of the Paramarsa, Prof Pushp
wrote, "The pen-portrait of Abhinavaguptacarya in the arcadian milieu
of his asrama lit up by his spiritual radiance is so vivid and superb,
and gives a convincing peep into the integrated personality of the
great Acarya".

The text of Gurunatha Paramarsa, as established by the Research
Department is based on two manuscripts -- a) Swami Lakshmana Joo of
Ishbar, who copied out the manuscript in 1925 from a Devanagari
transcript belonging to a grahasti mahatma of Madras (46 verses) b)
Manuscript D. No: 15323 of the Sanskrit College, Tripunittura, Cochin,
as utilised by Dr. V. Raghavan in his edition of the work, published
in the JOR, Madras (47 verses).

In the two manuscripts, only twenty eight verses are common. Out of
the nineteen verses peculiar to manuscript mentioned in (b), only 1-9
verses refer to Abhinava-Bharati, Acarya's celebrated commentary on
Natyasastra of Bharata. May be the other ten verses have been drawn
from some other works of Madhuraja. Prof. Mohan Lal Koul, who holds
deep insights into Kashmir Saivism and cultural tradition of Kashmir
has translated 'Gurunatha Paramarsa' from original Sanskrit into
English for the readers of Kashmir Sentinel. Below is the English
translation -- (The Editor)

The actual name of our village was Khirman Tilak Chand. One day, some
Muslims from Wadipora came to us and sad, "we will remove your
household goods to show to the raiders that Pandits had already been
looted". We objected and said how was it possible to recover these
later one. They replied, "we shall make Tapsil". Our ladies started
weeping over this "advise". This plan of them was foiled by Muslims
from other villages--Lachipora and Dudipora. We had very good
relations with them. Abdul Ghani Bhat, working in Forest department
and his brother-in-law Abdul Gaffar Dar led a crowd of 50-60 people.
He challenged the Wadipora villagers and declared, "we shall see who
will dare enter Pandit houses. We will not allow this at any cost. If
such an eventuality rose later on, we shall try to counter that also,
if possible". The looters felt discouraged at the stand of Ghani Bhat
and Gaffar Dar.

Our village had substantial (250) Pandit population. Many Pandit
employees from Handwara had shifted to Wadipora. They included
Shridhar Joo Dhar, SHO, Sham Lal Handoo, Tehsildar etc. Wadipora
gained 'notoricity' for raiders since the treasury from Handwara was
also shifted here.

Some locals who bore enimity against Shridhar Dhar were planning to
kill him. A Muslim milkman had overhead the conversation going on in
this context. He went to Dhar, who was in hiding in his house, at
village Badhaer. The milkman apprised him about the conspiracy and
asked to him to remain ready for shifting to another safe place during
night. Around 2.30 AM in the night, the milk man got Dhar out from the
rear window of his house and made him reach Wadipora safely after
crossing the plateau. One Khatri trader, Brij Lal Khatri, who ran a
shop in Rajawar also shifted to Wadipora, along with some other Khatri
traders. Brij Lal, who came during night was waylaid on the way and
looted. Local Muslims did not resent the migration of other
non-Muslims to Wadipora. They had also a feeling that India may retake
Kashmir. We kept vigil during the night against the outsiders entering
the our villages. Muslim villagers also joined us in this.

After the massacre of Sikhs at Dudipora, our confidence was shattered.
If Sikhs, who had weapons for self-defence could meet this fate, what
would be our fate-this haunted us. On the eve of, the completion of
one month after father's death (Masvar), we sent our one of the
Kardars to fetch meat. He returned just after ten minutes and cried
'Aya Hasah' (they have come) we tried to escape but our uncle
restrained us. He said that this was not the time for running and
asked us to keep doors open for any eventuality. The doors of four
rooms were opened and also unlocked the boxes containing beddings and
other items for the raiders. While ladies were asked to go to the
nearby Khal/Khirvan, we stationed ourselves at the main door. Gold
ornaments were concealed us under earthern chulahs (fire pots) in the
kitchen. Ours was a joint family and four uncles of mine lived in 3
houses complex. My aunt, Tarachand Trisal' wife, was restrained by her
mother-in-law (the two had got stuck up at Wadipora) from keeping
ornaments under Chulha. They took out the ornament, and dug out a pit
in the earth on the open ground and kept it there. They preeved wiser.

Thirty-two tribal raiders had come in a truck bearing plate--No: 555,
Hazara Bus Service. Sixteen raiders armed with .303 rifles entered the
courtyard of our housing complex. Rest of them divided themselves into
small parties to prey other victims. Four went to Dudipora, another
four raiders went to Bahadurpura to hunt Mohd Mukthar Bhat a teacher
with strong pro-India leanings. Villagers from the adjoining villages
came shortly after, to watch the scene and loot the left-over goods.

While raiders were cleaning our house of the household items, they did
not allow locals to touch the looted goods. They themselves filled the
bags with looted goods and carried these to the truck lory parked
nearby. A raider in Pushto asked me to hand over my watch. I had hid
it and pretended that I had none. Another raider demanded my shoes. I
politely told him, "Mai Kya Pahne Ga" (What I shall wear).

Meanwhile a smartly dressed raider, wear Khakhi Shelwar, with revolver
under his belt climbed up the staircase and was face to face with him.
He had robust body and was wearing till dar Kula. The raider who asked
me for shoes left immediately after he saw this raider entering the
room. Other raiders were Khaki dress and grass shoes. They invariably
took our shoes, leaving their grass shoes behind. Metal items were
particular attraction for the raiders. The hookah in our house hade
pipe made from silver. The raiders licked it with tongue to "confirm"
this. The Sardar who had entered my room stood motionless before the
portrait of my father. This hand-made portrait, 2½ feet x 2 feet, made
in colour was prepared by Ramchand Bhan of Bana Mohalla. The potrait
depicted my father studying a pothi (book). The Sardar of raiders
stared at it for nearly five minutes. In turban and firan (gown), the
raider took my father to be a pir. I was standing at the door in fear.
Two raiders, who passed by were quite abusive and told me "Lao Sab
Kuch Varna Mai Goli Mar Donga" (Get everything, otherwise I will shoot
you). Another raider was foolishly packing up a carpet in a pashmina
shawls (Dussa-Kashmiri), thinking that carpet was costslier. Those who
saw this simply laughed.

Khan--the Sardar ordered me in Urdu, 'Darwaza Bandh Karo, Sangal Bandh
Karo" (Close the door. Bolt it). I closed my eyes, praying for the
last moment. While entering my room, Khan had loaded the revolver.
Then he entered my uncle's room and asked for a coat. I got two
overcoats and presented to him. He said, "Tera Nahin Loonga" (I won't
take yours). Because of father's death, all the bedding and clothes
were kept in the big room (Watu) on ground-floor. Khan asked me to put
other items in bags, while the bags were taken down by his
subordinates.

While coming down the staircase, I saw Arsalan, a notorious thief from
Kulfaqir tribe of Drugmullar. He closely resembled raiders. Arsalan
asked my uncle to hand over the entire cash saying, "Is Gar Me Teen
Lakh Rupiya Hai, Woh Pesh Karo" (In this house there are three lakh
rupees. Hand these over to us. My uncle replied, "Jitna Tha Woh Aapne
Liya Ab Jan Bachi Hai" (whatever we had you have taken that, only our
bodies remain now). Uncle worked in Revenue department and knew
Arsalan well. My uncle was taken away by the raiders to the village
shop, where their lorry was standing nearby. As an eagle crossed the
sky, the raiders mistook its had now as that of an IAF plane and
crouched themselves on the ground.

The coats we wore, were taken away by the raiders. They called
'Dejhor' as 'Sone Ka Anda' (golden egg). I had earlier handed over
'Dejhor' of my wife to uncle Dina Nath. As raiders matched his coat,
the 'dejhor' was lost for ever. My mother's 'Dezhor' was also in my
pocket but before raiders took my coat, I had handed it over to our
Muslim Kardar. Away from the watchful eyes of raiders, he had very
tactfully taken it out from my pocket.

Thief Arsala kept on insisting to raiders in pushto that my uncle was
very rich. They threatened to kill my uncle. He broke down and
disclosed where he had gold and cash. He led them to the kitchen,
where raiders dug out the gold with big iron rods (sambals). From the
"safe place" in the wall, raiders got the booty of Rs fifty thousand
in cash. Raiders were extremely, happy. We asked them 'Aab Khush Ho
Gaya: (are you happy now). They replied in affirmative.

Raiders asked Habib Rawa to make tea for them, as they waited for the
party which had gone to Wadipora. Two to five Sikh families from
Dudipora had not gone to Devnal and stayed behind. They started
fleeing as the news about the entry of raiders to Wadipora reached
them. But about 8-10 Sikh males were killed. However, ladies were not
touched. These ladies stayed with Raja Enayatullah till police came.
There was total anarchy-neither any political party nor any government
existed.

A raider's group had gone to kill Mukhtar Bhat. They looted his house
and grappled with raiders. From the top storey of his house, he pushed
down a raider who fell into the big stone pestel (Kanz) below. There
was no firing. Raiders panicked and beat a retreat. As raiders entered
his house, around two hundred local Muslims had reached there to
protect him. This also unnerved the raiders. Mukhtar was later on
recruited in policy by Maulana Masoodi. He played a notable role in
flushing out raiders during the second raid and guided Indian Army
from Handwara to Chowkibal.

While the raiders took tea, they had put their rifles down. After the
raiders left, Muslims told us that they could overpower raiders while
they kept their rifles down but were afraid of other raiders' party.
The truck carrying looted, goods reached Sopore, where to stall
raider's advance, local Hindus and Muslims had burnt down the main
bridge. Raiders returned to Handwara, where four of them remained to
guard their booty, while others left. During night they moved to
Sagipora on Sopore-Handwara road. Subsequently they left for Sopore.

At Sopore, raiders exchanged looted carpet for food from the local
hanjis. They ferried across the truck with looted goods. While in
Handwara, these very raiders had looted the treasury and decamped with
cash.

Raiders' truck was advancing towards. Army had reached Baramulla the
same day. At Delina an army patrol killed two raiders, while arresting
one. Another one escaped. The truck was seized and taken to Srinagar.
What happened to our looted goods remains a mystery.

We had strange thoughts that if raiders come again they would kill us
since they had nothing to loot from us. As we went for ablutions next
morning, we learnt that 8-10 raiders had stayed in the house of Daulat
Khan's house. Daulat Khan, originally a pathan lived at Nagrad Naag, 2
kms away from our house. He was a rich landlord and supplemented his
income by transporting timber of a forest contractor in his
bullock-cart. His son, Sadiq was a famous wrestler. He had won a truck
in Jammu in a wrestling competition. Later Sadiq emerged as a big
transporter. We related our apprehensions to Daulat. He said, "why are
you anxious. Those men stayed with me. I gave them a meal of chickens.
Later in the morning, somebody came and whispered something to them.
They hurriedly left towards Bungus Nowgam, on the looted horses of
Pandits. They had misbehaved with my daughter-in-law. I felt relieved
at their going back".

During the period, when we had converted, some local Muslims asked us
to interdine with them. They probably wanted to ascertain whether our
'conversion' was genuine. Myself and Shamboo Nath, to allay their
apprehensions took Kahwa from Habibullah's shop. But Habibullah Rawa
scolded them saying, "unless their heart accepts it why do you force
them." Majority of the Muslims were against coercion.

Meanwhile, Srinagar-Baramulla road had re-opened. We refurnished our
house and wore scared thread again. My aunty and her mother-in-law
were eager to return home. I had also to join my duties. We arranged a
tonga and reached Sopore. Tonga was ferried across in Sopore, by
disjoint its wheels for just Rs 10. As we crossed the Patan nursery,
the horse was galloping furiously in apprehension. The corpses of the
raiders, gunned won by the Army lay littered all over the road. Army
had buried the bodies in groups on either side of the road but dogs
had dug these out. Scene was repeated of and on. At Parimpora,
Chattabal, a house was shown to us where "1200" raiders were hiding in
preparation to the capture of airport. Army moved under camouflage and
killed them in bombardment.

In Srinagar, both Pandits and Muslim neighbours came to greet my
aunty. I went to T.T. College, where teacher Kashi Nath could asked me
to change my dress of Romi top and Shelwar immediately. He also
advised me to meet Pandit Gopi Krishan, veteran educationist and SL
Seru, a teacher at Shivala. As I narrated my agonizing tale, Pandit
GOpi Krishan sobbed. It took me no persuasion to become member of his
Sudhar Samiti.

My training phase was over uncles refused to shift the family to
Srinagar as demanded by my relatives in Srinagar. My final
examinations were to take place in March after winter vacations were
over. Back home in Wadipora, evening meet of the community became a
routine for us. Keshav Bayu, the venerated head priest of the
Bhadrakali Shrine passed a word to every family in and around Wadipora
to observe special fast on Shavchaturdashi festival. He argued, "Since
we had become Brasht and Shavchaturdashi was approaching, we should
observe fast on 10th, 11th and 12th day of the fortnight.

We had taken the 'fasting' meal at 4 PM on 10th day, and were relaxing
on the verandah. A Muslim neighbour came and in an apprehension tone
wished us "Salam". We asked him, "what happened'" He replied, "Chuv Na
Bozaan Kabaili Vaith Trehgam" (Are you aware that raiders have reached
Trehgam). He added that Dr SL Koul had suffered frostbite while
fleeing and was resting in Keshav Bayu's house we rushed to meet him.
Dr Koul said, "I was in my residential quarter, when raiders ransacked
the house. I jumped from the rear window over snow".

Immediately, Pandits of the village called a meeting and asked me and
Shamboo Nath Koul to gather latest information from Handwara. At 4 AM
in the night, I called at Shivjee's house and Shamboo Nath and myself
left Wadipora. We walked over frozen snow, which had accumulated to a
height of one and a half foot. I was in full "battle-dress", wearing
long boots, goggles and pilot cap. In Handwara, shops were open but
all the goods had been hoarded. Pandits of Handwara had left the
previous night. Only the family of Pandit Kashi Nath Kaw, the brother
of my younger aunty had stayed behind. Pandit Kashi Nath told me that
he had been waiting for our decision. Meanwhile Shamboo Nath had
disappeared without informing me.

I rushed back home, where Pandits of the village had been waiting for
me in the courtyard. I told them that we should leave for safety.
Local Muslims told us to reconsider the decision. Prithvi Nath Zaildar
asked them, "what did you do for our safety. When the raiders came
first time." Our caravan of sixty souls left soon after. Families of
Vishn Bhat, Ganjoos and Panditas left the next day. Two of our
servants-tenants, including Wali Bhat proved their loyalty by making
our march less tiresome.

We reached Handwara. There also local Muslims told us to stay back and
said they would provide full ration for us. They added that the army
would not allow us to move.

We managed to leave via Langate. The night was spent by us at Ujr,
village from where Justice Makhan Lal Koul hails. His father Sham Lal
was Zaildar Prithvi Nath's cousin. Pandit Sham Lal said, "I can
provide you everything tea, pickles etc but no salt" I had carried two
kgs of salt with me and gave them some salt. His wife prepared
Sheerchai (salt tea) and maize bread for sixty people. Same evening we
arranged two Khochas (country boats). Ujr Pandits also joined us for
the onward journey. Three of us-Gandesh Dass Kar forest guard, Radha
Krishan Koul and myself left on foot. Pandit Radha Krishan, who was a
teacher, was elder brother of Pandit Sham Lal. We soon touched
Kupwara-Sopore road. Armoured jeeps with chains tied to the wheels
were moving on. Few soldiers shouted at us, "Dushman Kidar Hai" (where
is the enemy). We replied fifteen kilometres away. Apprehension
gripped us that armymen may ask us to accompany them. We shifted our
track and went through fields overladen with snow.

My uncle who was in Sopore had been misinformed that his family after
leaving Wadipora has been liquidated by the Pak army. After hearing
this news, he had suffered a breakdown. Uncle had been staying as a
tenant in the house of Dina Nath, serving as post-master. Immediately
on arrival I contacted Dina Nath and told him that uncle's family was
safe. The family was on way to Sopore.

In Sopore our group got separated. Pandits of Sopore charged no rent
for the houses they rented to us. They provided us free rations for
one month, till government undertook relief measures. We stayed in
Sopore for six months.

After a weak I and Sona Lal Thusu, of Lidderwan went to Wadipora and
brought eight-horse loads of rice, oil and spices etc. Some locals had
pilfered our paddy and other left-over items. Till then army was still
in Kulangam and Handwara had no effective security. Our tenants helped
us in loading the rations.

When we left Wadipora, my uncle Nilakanth's family was held up in
Gushi. His wife hailed from this village. He, GOpi Nath, Serjeant in
Police, a Sikh peon and his brother had been taken hostage by Pak
army. They had been lodged in Tehsildar Mohamed Amin's quarter located
in the tehsil complex. Nilakanth was serving in Gushi as Patwari.
These hostages before being taken as hostage, had been desperately
looking for some Pandit families of Handwara, who had stayed behind.
These families were not traceable as they feared their own security.
Two hundred raiders under the command of Sanhi of Karnah had descended
down to Handwara. Gopi Nath tricked raiders by telling them he was a
mukhrir in the local police station. He was asked to take attendance
of raiders. Nilakanth described himself as a Makhtab Moulvi. Tehsildar
Mohd Amin played a positive role. Two Sikhs were killed, while Gopi
Nath and Nilakanth were released. They located a Pandit family and
stayed with them. Meanwhile uncle's family reached from Gushi and left
for Sopore.

Another raiders' group went to Gushi and massacred Malla family
members. Only one male, who lay among the corpses survived. He stayed
in the cowshed and had sustained bullet injury in the neck.

We returned finally in May-June 1948. Locals cooperated with us.
Leaders-Sofi Akbar and Pandit Kashyap Bandhu visited our village to
rebuild the inter-communal relations and asked the practise our
religion of without any fear.

Source: Kashmir Sentinel