MATA LALLESHWARI – AN ICON OF FAITH OF KASHMIRI PANDITS

 

Kashmir is known for its recorded history of more than 5000 years. The known chronicles which support this fact are Nilamata Purana (6th century) and Rajatarangini (12th century). It is known that during the reign of some of the intolerant rulers, who ruled the valley from 14th century onwards, lot of Hindu literature was wantonly destroyed. It is recorded that some of these cruel rulers, during their rule, tried to destroy every piece of literature or wipe out every symbol associated with Kashmiri Pandits. It is presumed that there were other chronicles and sources of information, which also could have supported this fact, but were, unfortunately, lost during this period.However, the above mentioned chronicles somehow survived the wave of destruction witnessed during this period. In this context, it is worth mentioning that even the original inhabitants of the valley, the Kashmiri Pandits, as a community,survived all the atrocities, brutalities, mayhem and torture unleashed on them during this long rule. In all, they survived six exoduses from the valley during these five centuries from 14th century onwards. According to many writers, both Indian and foreign, though, Kashmiri Pandits, as a community suffered a lot and were reduced from a majority to a miniscule minority, yet, they survived the onslaughts. In spite of all this, they, however, did not abandon their faith, heritage, rich culture and traditions during all these exoduses. It is recorded that during one of the worst exoduses of Kashmiri Pandits, only 11 families survived. The seventh exodus, which happened in 1989-90, is fresh in our memory. By contrast, the seventh exodus is markedly different, from the six exoduses that took place during the five centuries of Muslim rule, because it happened in that Kashmir which is part of independent India. During this exodus too Kashmiri Pandits displayed their survival instinct, which they have been bestowed with, and came out of the distress gracefully. Even in exile, they upheld their faith and showed a renewed vigour to protect their heritage, rich culture and traditions. As is known, Kashmiri Pandits have a long tradition of venerating and paying obeisance to saints, seers, Swamis and Gurus, both male and female, who from time to time have blessed the land of Kashmir and its people. It is observed that Kashmiri Pandits, in exile, have not only been celebrating Janam and Nirvana Diwas of these elevated souls but also have built Ashrams in their honour in the new found places. There is also a tradition of addressingwomen saints as ‘Mata’ or ‘Mother’. So, we have been revering Lalleshwari as Mata Lalleshwari, Ropa Bhawani as Mata Ropa Bhawani, Madhura Devi as Mata Mathara Devi and so on. It is in this context that Mata Lalleshwari, an Icon of faith of Kashmiri Pandits, assumes importance. This year Lalleshwari Jayanti (Janam Diwas of Mata Lalleshwari), which falls on beuuderpeth zuuniu pachh euutham (8th day of the bright fortnight of Bhadrapada i.e. Aug-Sep), was celebrated by Kashmiri Pandits, individually and collectively, on 31st August, 2025, also celebrated as Gangashtami and Shardashtami. Mata Lalleshwari (Inset 01), a great saint poetess and Shaiva Yogini, was born in 14th century in a Kashmiri Pandit family at Sempore near Pampore, in Pandrethan village (ancient village of Puranadhisthana), about 6 kilometres from Srinagar. Towards the later part of her life, she attained the status and respect of a mother (Ded in Kashmiri). Her original name was Lalita, fondly called Lalla and Lalleshwari. There are variations as regards her exact date of birth. It is recorded as between 1300-1320 CE (Rishi Nama) and middle of the 14th century (Pandit PNK Bamzai). However, based on the study and research work done by Prof. Jaya Lal Kaul, the more authentic date of her birth appears to be between 1317-20 CE and date of death between1387-90 CE. Right from her childhood, she was deeply influenced by religious thought and had shown remarkable intellect to pursue the goal of realisation of God. At her parental home, Lalleshwari studied the Bhagavadgita, learnt about Kashmir Shaivism and undertook some spiritual practices in pursuance of her goal of Self-Realisation. At the age of 12, she was married to a boy, Sona Bhat (Nika) by name, who hailed from Drangbal near Pampore (ancient Padmapura) in district Pulwama of Jammu and Kashmir. The historical town is located on the bank of river Vitasta on Srinagar-JammuNational Highway.As per Kashmiri tradition, her in-laws named her Padmavati. From day one Lalleshwari did not enjoy marital comfort as she was ill-treated by her mother-in-law. She, however, never complained about it to any one so much so that not only did she take the happenings in her stride, but also continued to show her love and affection towards her husband and mother-in-law. She was a gifted Yogini, who was not disturbed by the happenings around her. Neither her mother-in-law nor her husband, both unintelligent as they were, could recognize her talent and spiritual powers. Her mother-in-law not only continued to ill-treat her but also incited Sona Bhat against her. He suspected Lalleshwari on various counts, but nothing deterred her from moving ahead on her chosen path. While at her in-law’s she continued her search for God, visited holy places, offered prayers and performed YogicSadhana. Her spiritual prowess had reached such heights that people began to talk of her miracles, which she is known to have performed, though she never ever tried to show off such powers. One of the miracles recounted by various authors pertains to Lal Trag(Trag, a Kashmiri word, meaning pond) or Lalla’s pond, associated with her. Lalla’s pond, originally a beautiful pond, came into existence due to her miracle. According to the legend, one day Lalleshwari, after performing her Sadhana, as part of her daily routine, went to fetch water. While returning to her house, her husband, who used to ill-treat her, struck the pitcher with a stick. The pitcher broke but the water froze over her shoulder. With the frozen water, she filled the pots in the kitchen and threw the remaining water in the compound, where miraculously appeared a pond which became a sacred site for veneration by her devotees. The pond, about 250 feet by 50 feet in size, existed in a Parisar of about 8 kanals of land attached to it. According to Shri Shakti Wangoo, a resident from the area, the pond existed in its original form at the site till a few years back and that he had seen it personally. It is believed that the site was flooded during the floods in 2014 CE, after which the site lost its shape and historical importance. In the subsequent years, the area was converted into a park (Inset 02), with a fountain in the centre, boundary wall around it and an entry gate (Inset 03) on the roadside, overlooking the fact that a heritage site existed there. Few years back, press reports highlighted the concern raised by locals about neglecting the sacred site and convertingpart of it into a dumping ground. Similar concern was raised earlier also about the neglect of the original Lal Trag pond and dumping of garbage there. In spite of all the concerns raised by well-meaning people, the authorities chose to ignore. This author, during his visit to the site in September, 2023, saw the park, with a fountain in the centre, instead of the sacred site. The author was also shown a tube well (Inset 04) installed in the compoundofa neighbour, residing next to the park, whoclaimedthat it draws water from the erstwhile Lal Trag. Besides Lal Trag, there are a few more places which are / were associated with Mata Lalleshwari. One of the prominent places in the valley that was associated with her was a sacred place called Lalleshwari near Malik Aangan, Fateh Kadal. The shrine was situated on the left side of Fateh Kadal-Bana Mohalla road. Right from my childhood I had been a witness to the act of Kashmiri Pandits showing their reverence and paying obeisance to her from the roadside. It was also common to see a local Pandit lady light a lamp in the evening at the sacred place. The sacred spot, no longer exists now. The other place that is associated with her is Siddeshwara Mandir, Drangbal, Pampore. Situated at Drangbal, a short distance from Pampore, the birth place of Lalleshwari, Siddeshwara Mandir is an ancient Shiva Mandir which has a stone sculpture (Inset 05) of Mata Lalleshwari or Lal Ded in its sanctum sanctorum.The place, outside the valley, which is associated with Mata Lalleshwari is Mata Mandir Chakreshwar, Anangpur, Faridabad, Haryana. This Mata Mandir, built in honour of Sharika Bhagwati,stands on top of the hillock, now popularly known as Hari Parvat, Anangpur. On top of this Parvat on its Western slopes stands a memorial, called Lal Ded Memorial. Selected Lal Vaakhs, engraved on black stones, enhance the importance of this centre. Devotees from Faridabad (Inset 06) celebrated her Jayantion 31st Aug, 2025 and paid their obeisance to her on this occasion. Mata Lalleshwari is also known for composingher vaakhs (wise sayings), popularly known as lal vaakhs,at various stages of her life.The vaakhs, which have deep meaning and relevance to Trika philosophy, reflect her experiences as a Shaiva Yogini. It is recorded that her vaakhs came down to us initially through the oral tradition and then in written form. It is known that: i) Pandit Haram Das Darvesh gets the credit for being the preceptor of the oral renderings of lal vaakhs; ii) number of authors wrote on her life and vaakhs in Sanskrit, Kashmiri, English, Hindi and Urdu; iii) Pandit Bhaskar Razdan was the first to compile 60 vaakhs in Sharda script in 19th century, which were later on published by J&K Research Department; iv) George A Grierson and Lionel D Barnett, with the assistance of Pandit Mukunda Ram Shastri, published her vaakhs under the title Lallavakyani or The Wise Sayings of Lall Ded in 1920 CE; and v) Sir Richard Temple wrote The Word of Lalla The Prophetess (1924). Besides these, others who wrote on Lalleshwari and her vaakhs include: I) Pandit Anand Kaul (Llla Yogeshwari - Her Life and Sayings, 1924); ii) Prof. Jaya Lal Kaul (Lal Ded, 1973 and his independent work published by Sahitya Akademi); iii) Pandit Janki Nath Bhan& Prof. BN Parimoo (The Ascent of the Self, 1987); iv)Pandit BN Sopori (Voice of Experience: Lal Vaakh of Lal Ded, 1999); v)Pandit RN Kaul (Kashmir’s Mystic Poetess Lalla Ded, 1999); vi)Smt. Bimla Raina (Lal Ded Meri Drishti Main, 2007); vii)Jia Lal Kaul Jalali (Lal Ded); viii) Gopi Nath Raina (Lalleshwari Vakya Rahasya); ix)SK Raina (Lal Ded); x)Jai Shree Kak (To the other Shore: Lalla’s Life and Poetry) and xi) Mohan Lal Koul (Lal Ded Meri Drishti Mai - A Critique and Lalla - The Yogini, A Study from the Perspective of Kashmir Shaivism). Those, who translated her vaakhs include Pandit Moti Lal Saqi, Pandit Brij Nath Hali (Kashmiri), Pandit SN Haleem and Dr. Shiban Kishen Raina (Hindi) and Prof. Nand Lal Kaul ‘Talib’ (Urdu). In addition, the work Lal Ded: The Great Kashmiri Saint-Poetess, edited by Dr. SS Toshkhani, was published as the Proceedings under KECSS Research Series II in 2002 CE. I bow my head in reverence to the great saint poetess and Shaiva Yogini Mata Lalleshwari. Om Tat Sat.

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Courtesy: C L KAU  and Spade A Spade,2025