Mata Lalleshwari (LALDED)

During the reign of some of the intolerant rulers, who ruled Kashmir from 14^th century onwards, lot of Hindu literature was destroyed. It is recorded in history of Kashmir that some of these rulers destroyed every piece of literature and every symbol associated with Kashmiri Pandits on which they could lay their hands.  

The original inhabitants of the valley, the Kashmiri Pandits, survived all the atrocities, brutalities, and torture during the said period. They survived six exoduses from the Kashmir valley from 14^th century onwards. Kashmiri Pandits suffered a lot and were reduced from a majority to minority, yet they survived. Pandits did not abandon their faith, heritage, culture and traditions during all these exoduses. During one of the worst exoduses of Kashmiri Pandits, only 11 Pandit families survived. The seventh and the latest exodus were in 1989-90. The seventh exodus being different from the earlier six exoduses that took place during the five centuries of Muslim rule, as it took place after independent of India. During this exodus Pandits displayed their survival instinct and came out of the distress gracefully. Even in exile, they upheld their faith and protected their heritage, rich culture and traditions. Kashmiri Pandits, in exile, have not only been celebrating Janamdin and Nirvana Diwas of great Kashmiri saints but have also built Ashrams in their honour in different places in the country.

Mata Lalleshwari, Lalded a great saint poetess and Shiva Yogini, was born in 14^th century (1326) in a Kashmiri Pandit family at Sempore near Pampore, about 6 kms from Srinagar. Her father was Sh. Cheta Bhat. Towards the later part of her life, she attained the status and respect of a mother (Lalded).

Laleshwari was born around the period of defeat of ‘Kota Rani’ and the onset of Muslim rue; when there was chaos & conflict in the valley. She came to protect Pandits at this juncture.

Right from her childhood, she was deeply influenced by religious thought and had shown remarkable intellect to pursue the goal of realization. At her parental home she studied the Bhagavadgita, Shaivism and undertook some spiritual practices in pursuance of her goal of self-realization. Her teacher (Guru) was Sh. Siddha Srikanth, Sedboy.

At the age of 12, she was married with Sona Bhat (Nika) resident of Drangbal near Pampore (ancient Padmapura) in district Pulwama of Kashmir. This town is located on the bank of river Vitasta on Srinagar-Jammu National Highway. Her in-laws named her Padmavati. She did not enjoy marital comfort and was ill-treated by her mother-in-law. She never complained about it to anyone, but on the other hand continued to show love and respect towards her husband and mother-in law. Neither her mother-in-law nor her husband 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. While at her in-law’s she continued her search for God, visited holy places, offered prayers and performed Yogic sadhana. Her spiritual knowledge 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 relates place called Lal Trag (pond of Lalded). This pond, came into existence due to her only. It is a known fact that one day Lalded went to fetch water. While returning towards her home, her husband struck the pitcher with a stick. The pitcher cracked but the water inside froze and did not fall. With the frozen water, she filled the pots in the kitchen and threw the remaining water in the compound, where a pond came into existence. She left her home at the age of 26 years and in the year 1373 attained Nirvana. (The exact year of her birth and nirvana is not known but most of the historians agree with the period 1326 to 1373).

The pond existed in its original form till 2014. During the floods in 2014 it lost its shape and the area got converted into a park   with a fountain in the centre. After the exodus, first time in 2025 (current year) Pandits collected at the said place and performed Puja on the birth day of Matta Lalleshwari.

The other prominent place associated with Lalded is called ‘Lalleshwari’ at Malik Aangan, Fateh Kadal, Srinagar. It was very common to light a lamp in the evening at the said sacred place. The other place associated with her is Siddeshwara Mandir, Drangbal, Pampore.    

After the exodus a temple was built on the top of a hill at Anangpur, Faridabad, Haryana named ‘Chakreshwar Sharika Devi temple)’. On its Western slopes of this hill is a memorial, named ‘Lal Ded Memorial’. Various Lal Vaakhs have been engraved on stones on this hill.

Mata Lalleshwari has recited great ‘vaakhs’ known as Lal vaakhs, at various stages of her life. The vaakhs, all in Kashmiri language have deep meaning hidden within it. These vakhs speak about sadhna, tolerance, way of life, manner of worship etc. One can find reply to any situation The vaakhs came down from generation to generation through the oral tradition. She laid the foundation of rich Kashmiri Literature, Yoga philosophy, Shaivism and Religious tolerance and reforms.

Lal vaakhs were preserved orally from one generation to other. Sh. Baskar Razdhan (during the 20^th century) had preserved 59-60 vakhs in writing. Vakhs were compiled in the year 1914, 1^st time by Sir George Grierson (a Civil servant & Superintendent of the Linguistic survey of India). The vakhs (228) were thereafter translated into English by Richard Carnac in the year 1924. Sh. Mukund Ram Shastri and Sh. Dharam Dass Darvesh also contributed in preserving the Lalvakhs. Subsequently, a number of books on Lalvakh have been authored by a number of prominent Kashmiri writers.

Since the vakhs travelled orally from generations to generations there is difference of opinion on the exact wording of various vakhs. The Sahayita Academy under the control of J & K Government set up a committee to find out the correct vakhs. It was under the chairmanship of Prof. Jia Lal Kaul. It came up with a publication “Lalvakh” in the year 1961 and its second edition was published in the year 1973, giving rise to various corrections. Serious efforts are presently on foot for coming up with authentic Lalvakhs.