Painting by Pt Ravi Dhar

To the immortal Kashmiri saint Lal Dyed (1320- 1392) goes the credit of starting the trend of blending spiritual thought with mysticism and expressing it in poetry of highest order. Many others, like Nund Ryush followed. One such flower that bloomed in Kashmir was Swami Parmanand whose devotional creations enjoy huge popularity for their literary quality as well as devotional content amongst Kashmiri Pandits and students of Kashmiri language. To quote Master Zind Kaul, the great Kashmiri educationist, poet and philosopher, “While Swami Parmanand is less mystical than his great predecessor Lalla, he surpasses all his predecessors in the technique of meter and rhyme. He is deeply devotional and highly philosophical; his didactic poems and litanies have not been yet surpassed,”.

Born as Nand Ram in 1791 to a village revenue officer (Patwari) Krishna Pandit and his wife, Sarasvati, in Vil Seer, near the ancient pilgrim town of Mattan (Distt Anantnag, Kashmir), young Nand Ram received his initial education in Persian and Sanskrit in the village Maktab(school) itself. His father was quite adept at Persian and had copied Mahabharat in Persian language. Nand Ram, however, received his real education from the wandering Sadhus and scholars who often stayed at Mattan or at the nearby Martand Temple. Apart from learning Sanskrit and a smattering of Punjabi (Bakha) from some Sikh sadhus on way to Amarnath Cave, young Nand Ram is also believed to have learnt the basics of Shathchakra Upasana and Kundalani Yoga from his aged Kulguru and later his Kulguru’s son Pt Atma Ram of Bijbihara. Looking to his lack of interest in worldly affairs, his father arranged his early marriage to the daughter of one of his fellow Patwaris. The young bride, Maldyad was a few months older than him and the two had probably played together as kids – though she turned out to be one with an acerbic tongue and acidic temper.

After the death of his father, Nand Ram took up his father’s position as a Patwari. But his heart never was in his job or the affairs of this world. He would prefer to sit in company of seers and savants at Mattan, particularly during the annual Amarnath pilgrimage. His wife took severe exception to his lack of interest in household affairs and several stories exist about her maltreatment of her husband. Nand Ram, however, silently and with great patience withstood all that Maldyed would dish out.

Nand Ram is said to have remained confined to his room for 15 years, performing his spiritual practices and emerged an evolved soul as Parmanand, one in perpetual bliss! At some stage, Nand Ram is said to have resigned from his job to spend all his time in pursuing his heart’s cherished goals. His worldly needs were looked after by the Zildar (head of the village) of Mattan, Salah Ganai, a devout Muslim who had seen the spark of the divine in the evolving savant and ensured that he never was in need. During this period, Swami Atmananda came all the way from Varanasi to meet Swami Parmanand and the two are said to have remained confined to his room, engrossed in spiritual practices. An interesting anecdote is said to be associated with the arrival of Swami Atmanand’s arrival at Seer. Swami Ji came to Seer to meet Parmanand Ji and sought directions to Parmanand’s house from a handsome gentleman traveling towards Mattan. On reaching the house, the door was opened by Maldyad who informed Swami Ji that Parmanand Ji had left the house only a few minutes before; on learning that Swami Ji had come all the way from Varanasi, she invited Swami Ji in and, in the tradition of a householder, offered refreshments, asking him to wait till her husband returns. After a couple of hours, the door opened and Parmanand Ji entered. Swami ji recognized him as the same person who had guided him to the house. Before the Swami could say anything, Mal Dyed opened up, berating her husband for keeping the Swami ji waiting. In a fit of anger, she threw whatever was in her hand at Parmanand Ji which hit his turban. Shocked at the ferocity of the lady, Swami Ji tried to quietly leave but found that the door would not open! Parmanand Ji, who had withstood the outburst very quietly, smiled at the Swami and then invited him to his room. He explained that in an earlier incarnation, his wife had been a cow and he had been a crow; as is typical of crows, the crow would harass the cow by hitting her with his beak. This continued for a few years. Parmanand Ji, very smilingly said,” She is just settling scores with me. Why should I feel bad? And, her such behaviour is ONLY for me. I knew that you are coming – had I stayed, she would not have offered even a glass of water to you!”

Parmanand would interact with saints and savants of all faiths. Pt Tika Ram, a learned sage many years his senior and a neighbour, Wahab Seheb of Khrew, Mahmud Gami of Duru, Pt Nidhan Kak of Bijbihara, Naem Saeb of Seer etc. Once, Wahab Saheb of Khrew playfully complained that his compositions had strong influence of Hindu mythology and were not easily understood by Muslims. Instantly, Parmanand ji is said to have composed what is known as one of his masterpieces:

Parmanand Ji’s devotion and spiritual evolution is said to have come to fore during one of his singing sessions at the residence of Pt Nidhan Kak of Bijbihara when it is said that Radha and Krishna themselves appeared on either side of Parmanand while Parmanand ji was singing, in full ecstasy.

Parmanand Ji rose to enviable eminence not only as a sage, but also as a poet articulating spiritual insights. He was a prolific writer and is said to have composed hundreds of hymns and poetic masterpieces during his lifetime; his compositions were mostly spontaneous expression of his ecstasy. His poems are allegorical and strongly interwoven with puranic lore. For example, in his Amarnath Yatra, he compares the Amar Nath cave with the hollows inside the human body and associates the stages of the actual yatra (pilgrimage) with the traditional stages of Kundalini from Muladhara to Sahasrara at the crown of the head. His well-known long compositions include Shiv Lagan, Radha Swayamvar, Amarnath Yatra, Sudama Charitra etc. These apart, there are numerous smaller ‘leelas’ – devotional poems, mostly composed spontaneously, in a state of spiritual bliss! In addition to his compositions in Kashmiri, Parmanand Ji has composed verses in Persian under the Penname ‘Gareeb’; he has also written devotional hymns in Hindi. One of his most brilliant compositions, very popular amongst Kashmiri Pandits and often used as a lullaby is a deeply allegoric poem addressed to his favourite Lord Krishna:

Gokal hridai myon tati chon goory vaan, Tcyeth vyamarsha deptimaana Bhagvaano.
Vratchy myaani goopiyi tsey pata laaraan, Bansari naad vaad mataano

Loosely translated: 'Gokul is my heart where you tend your cows, O Lord, radiant with the light of pure consciousness; My senses are the gopis whom the magic of your Flute wafts to a higher plane'. This definition of the divine as ‘Chitt”, ‘Vimarsh” and ‘Deeptiman’ is in line with highest understanding of Sanatan scriptures!

Parmanand Ji lived to a ripe old age (appx 90 yrs) – all his relatives had preceded him and towards his last days, his devotees, particularly two disciples, Pt Laxman Bhat of Nagam Pt Krishna Das of Vanpoh, along with Saleh Gani, his long term devotee, took care of the sage. As the time came for his exit from the stage, Parmanand Ji is reported to have developed fever. As he continued to sit in his Sidhasana, he is said to have suddenly uttered ‘OM’ –and a great light was seen bursting from his skull, as his soul mingled with Almighty.

To read Parmanand Ji or listen to his Leelas is to live through a profound religious experience. One of Kashmir’s most respected writers and educationists, Master Zind Kaul has extensively worked on the composite collection of Swami Parmanand’s works and translated the same into English. Master Ji himself was a poet-philosopher of highest order and was greatly influenced by the compositions of Parmanand Ji. It would be presumptuous for anyone to assume that Parmanand Ji can be explained or described in a couple of pages.

This attempt is to create awareness in the Generation Next so that, they become aware of the colossus that strode the spiritual and literary horizon of Kashmir almost 150 years ago!