Shaivacharya Shri Swami Lakshman Joo-The End Of A Playful Sport

Jankinath Kaul Kamal

Endowed with magnetic personality, divine charm and wide scholarship combined with spiritual attainments Shaivacharya Ishwar-swaroopa Shri Swami Lakshman Joo was an inextricable combination of life and religion. Years of study, contemplation and practice of Yoga had ripened in him to such an extent that his teachings contain the best solution of the problems that face humanity today. His very presence was solace to the depressed, hope to the forlorn, joy to the seeker, inspiration to the scholar and satisfaction to the soul striving for spiritual upliftment. The best in him was the all- lovingness which attracted to him people of all faith and all creeds. Being an embodiment of magnificent qualities, he was a faithful friend, a benefactor, brother, a fondling father, a true teacher, a noble neighbour, an instinctive instructor, an affirmed administrator, a congenial companion and, above all, the girdling guide devoutly voiced 'JAI GURU- DEV' by his disciples and admirers who sought to throng around his radiant personality just like bees keeping round a fragrant lotus in bloom.

First-Rate Luminary

A luminary of the first magnitude on the spirit- ual firmament of modern times, Lakshman Raina was born in Srinagar (Kashmir) during the first decade of the present century. Displaying signs of spiritual fertility during his early boyhood, his noble, god-fearing and devout parents put him in the tutorage of Swami Rama, their own family priest who had turned to be a saint of high order in the tradition of the refined Tantric Monasticism of Kashmir Shaivism known as Tarika. As the boy grew up, he showed inclination towards religious practices of Shaiva thought and culture. The striving and well-to do parents could not prevail on him for entering life of a householder or for taking up a job. At six- teen he was ripe enough to receive initiation from Swami Mahtab Kak, the whole-time devotee and graced disciple of Swami Rama.

It was typical of young Lakshman to take his own time to do things rather than act on the spur of the moment and force the pace. He adhered to proper study of Kashmir Shaivism in perfect alliance with the six schools of Indian Philosophy. Yet his urge made him leave home to undertake serious spiritual practice at Sada Malyun, the then famous forest-ashram in Handwara district of Kashmir. Later, he chose a place at the foot-hill above Ishaber village in the vicinity of the Nishat Garden on the banks of Dal Lake. This whole area had a sanctity for him for the simple reason that his ideal, Abhῑnavagupta, the great propounder of the Kashmir Shaiva Philosophy, had lived somewhere around the place about the eleventh century A.D. Side by side his pursuit of spiritual attainments, he propa- gated the Shaiva Faith so sincerely, efficiently and effectively that scholars from foreign lands were drawn to him. His guidance to scholars in Kashmir Shaiva Philosophy in general and Pratyabijña Thought in particular, was recognized by foreign universities. His contribution to the promotion of studies in Shaivism, propagation of the great philosophy and growth of Kashmiri Culture in particular, will be remembered for long. This considerably helped the revival of Kashmir Shaivism which had otherwise been fading away due to political changes in the valley.

Swami Lakshman Joo had disciplined himself into such unwinking vigilance that he was never found saying or doing a thing that was not in consonance with the Truth of his way of life. Only eight months passed when his chief disciple Brahmavadini Sharika Devi entered the Divine. He did wonderfully well what was quite befitting to his nature and practice. His two close contemporaries were Pandit Satlal and Pandit Nila Kanth Pandit (later Swami Nilakanthananda Saraswati). Each had quite a different background but the 'spiritual trio' was destined to meet and collaborate on the Yoga Bhūmi of Ishaber.

Leading Exponent Of Trika Philosophy

Swami Ji became known nationally and internationally as the best exponent of Trika Philosophy. Besides editing Abhinavagupta's Sanskrit commentary on the Bhagavad Gita with important foot-notes, he wrote glowing translations in Hindi of Sambapanchasika, Kramanaya Dipika and Shivastotravali of Utpala Deva. His works in English entitled Lectures on Practice and Discipline in Kashmir Shaivism (translated from Kashmiri), and Kashmir Shaivism the secret Supreme (lectures given to foreign disciples) are very well received by students and scholars of Indology. It added to the grace of the few journals of the world to publish papers/articles by him and about him. For the major part of his advanced life he taught Kashmir Shaivism and gave illuminating discourses. His paper in Sanskrit on 'Kuņdalini Vijñāna Rahasya' was very much applauded in All India Tantra Sammelana held at the Sampurnanand Sanskrit University, Varanasi, in the year 1965. After some years when he was informed that the University had conferred on him the degree of D. Lit. Honoris Causa in recognition of his splendidly valuable service to the cause of Sanskrit he innocently whiled it away in a humorous manner.

In fact there was something very high aiming in the case of the Swami Ji's very existence, the outer manifestation of which was visible in a happy combination of three elements viz.:

"i. Simplicity, an expression of sincerity;

ii. Enthusiasm, the vital push of the spirit within;

iii. Wisdom, the light of the soul as the portion of the Divine Himself".

The power of Truth and Light may not be visible to the naked eye, but they are there for a minute observer. A shocking current passed through nerves when it was suddenly on the air that this great scholar-saint of Kashmir had shed his mortal coil in the early hours of the 27th September, 1991. This marks the end of the playful sport of the Master who was verily a Yogabrashta (fallen from Yoga in previous birth) for he was born in the house of pious and wealthy parents of grace and glory- 'shuchinam shrimatam gehe yogabrashtobhijay- ate'. This was only a means for this Divine Being to merge in the Supreme Siva.

To pay homage to the beloved Gurudeva, 'let us live for the Divine and let Divine take control of our life to fulfill His purpose'.

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Courtesy:- Jankinath Kaul Kamal and 1991 December Koshur Samachar