Namaskar to Shrimant Yogishvara Swami Ram Ji Maharaj, adored as theTrikācharya of Kashmir, an incarnation of Shiva Himself, with the Pragyā intuitive knowledge of the Shaiva Agamas.
His innate nature is that of the Three mystic sounds Om Hreem Shreem Kleem Bija Aksharas / Seed Syllables, being the sacred Nāda of the Shakti worship, which invoke Shri Chakreshvara at the Shārika Parbat, and also at the Shakti Siddha Peethas like, Kheer Bhavaāni, Shri Bhadra Kāli, Shri Mahā Kāli, Shri Tripura Sundari, Shri Bālā Devi, Shri Shailaputri, Shri Tankadhārini and Shri Nava Durga around the followers of the Sanātana Dharma.
He is the Master of the 'Svara Siddhanta', the principle of invoking the Three types of Svaras in the Vedas, as Hrisva-Dhirgha and plutawith the tune of Udhātta, Anudhātta, and Svarit, as is being recited during Yajnyas. His eyes look like Lotus, which represent the broadness of the spirituality. He is the very appearance of Samvit Shakti and personification of the ‘Spanda Shāstras’, based on the Shiva Sutras, in the aphorism style, which are highly revered.
His devotion to the Universal Mother is comprehended through the recitation of the Shri Panchastavi, which he would comment upon for months together and would get into trance. Eventually, the Swami would merge in the Shaivi Yoga Samādhi, being the very vibration of that Varnamālā.
The recitation of the Sāmaveda, as found in the Kashmiri music, 'Wanawun' and the way of reciting the Bhavāni Sahsranāma, on the pattern of the Sāma Vedic style and tune, was very much approved of by him.
He is the Time personified as the Present, Past and Future, and would synthesize the Time Serial with Time the Eternal. He would ask the devotees to go in for ‘Havya and Kavya’ oblations in the Shaiva and Shākta Homas/Yajnyās and Agni Hotrās based on the Vedas and Agama Shāstras of Kashmir, a very special tradition of Kashmir, initiated by the Rishi Langhakshi in the Māntrik and Yāntrik approach.
He is the very spirit of the Four Vedas known as the Rigveda, Yajurveda, Samaveda and Atharva Veda, being the integral part of the Kashmiri Yajneopavit Mekhalā Sanskāra/ sacramental ceremony. Since Kashmir spiritual thought as is blended within Agama, including the Nigama, and that pattern is of high spiritual ascendancy, based on the Vedic Shruti and Smriti, as proponded by the Rishi Laughakshi. He would glorify the Gāyatri Mantra.
He would guide the devotees into the path of solar and lunar patterns of the Vedas ,including the Agamic modulation known as the 'Kadi and Hadi' Vidyā. He would invoke Mantras having keen desire to be in tune with the Shaivistic Trika system through his mere glance, and would create a 'Hetu Abhāsa' a logical and rational proof about the cause and effect theory from Prithvi Tattva to the Absolute Shiva Tattva, on the Trika foundation, in which Swami Ji’s contribution is that of a Shaivistic Rishi and Trikāchārya.
He happened to be the Great Swāmi. He would teach the Shaiva Advaita on the basis of the 'Ishvar Pratyabignya' philosophy, where there is Oneness between Jiva and Shiva. Always emotive in his day to day life like a great Maharshi, having the quintessence of the Madhyamā and Pratipadā systems of the Agamas, he was always revered as the Shiva-incarnate. We bow at the lotus feet of the Trikāchārya.
Swami Ram Ji abides in the past, present and future, signifying his omnipresence and omniscience. He would encourage for the Ahutis known as ‘Havya’ for the Devatās, and ‘Kavya’ for the ancestors, as is the common Achāra, within the Agamic thought. He explains the quintessentials of the Rigveds, Yajurveda, Sā maveda and Atharva Veda, in association with the Shruti and Smriti in application within the Shaivistic thought, which stands for the Nigama and the Agamas both Shaiva and Shākta.. He always stands for the Shaivistic aproach to quench the thirst of understanding the Traidic identity of Shiva-Shakti and Nara/Jiva/Anu.
Thus, the Swami Ji would explain through the inductive and deductive approaches of understanding the Truth “Ishvaro Ahameva Rupavāna. Aham Eva Shiva--Shiva Kevaloham”. Swami Ji is verily, the Trika Purusha,Trika Devatā,Trika Avadhuta and Trika Rishi, including Trika Vaibhavam, who established the Siddha Peetha for rejuvenating the lost tradition of integral understanding of Shiva Advaita or Pratyabijnyā Shāstra. Madhyamā is the modest approach to understand Shiva, through Vrata/fasting and Dāna. Charity Pujā/worship Snāna/bathing etc., while living a Grihasthi/ house holders life, but being in close proximity with the ever glooming Purnā-Shakti.
It is inherent in the spiritual thought of Chinmayi Shakti, through Tripura Sundari Devi, whose Bijākashra seed syllable is what we gather from the Chakreshvara Pujā Nirupanam. Shri Tripura Sundari is the Chaitanyamayi Devi, Parā Vāk Devi, Shārika Shyama Sundari, Shri BhavāniRāja Rājeshvari Raginya Bhagawati. Their Asana is the Agni Kunda consciousness of Fire altar, where Svāhah and Svadhāh are invoked through यवतिल “Yava-tila in Homa”, अन्न ” Anna Homa and “Aajya Homa”. The Yogic Sādhanā makes a Saādhaka perfect by arousing the dormant energy lying hidden in the Mulādhāra Chakra, through Sushumnā, arousing the Kundalini Shakti. He develops the moral and religious code through the Muni Laugakshi Kritih. He recognizes the beauty of the Jyotisha, following the Shukla Paksha and Krishna Paksha. Tithis, based on the time durations of Nakshastras, and Rashis, related to the Moon and the Sun.
The Guru makes the devotees understand the Shaiva Darshana/Trika Shāsana, on the aphorism of “Athato Shiva Shakti Nara Jigyāsa” within the realities of the, Adhi Bhautik, Adi Daivik and Adhyātmik realms. He, who understands the Oneness of this Triadic thought, becomes a Siddha by the grace of the Guru, who is none different from Shiva. This paves a horizontal way to the Advaita approach to Shiva through Triadic analysis.Then, the Sādhaka enters into the realm of Shakti first, which is the Madhyamik approach or the Motherhood consciousness of Shiva.
The Guru is to be revered as in the Saumya Sharirah, to be seated on the altar of 'Udhyamo Bhairava', which is of course, the middle path, as Shakti is synonymous with Udhyamakriyā, Guru needs to be invoked through Panchāgni, because,the Swami is himself absorbed in the Agnihotras, Yagnyas and Yagas, as well.
Ultimately, the aesthetic attitude is to see the formless, in the form, which is our interpretation of Shiva, and that of the Yantras, and of the Mantras, written in the Sharada script/fonts. All that exists is to be taken as Pramāta, Pramāna and Premeya, subject, object and ultimate. This is what the Shaivistic Trikācharya, the great Guru has taught to his devotees. The Guru is the Adi Kuta, Madhya Kuta and the Shakti Kuta, which is the ascending graph of Sādhanā , of the Sumeru of the Chakreshwara. These are but a few intuitive faculties of the Shiva Swarupa Swami Ram Ji Maharaj, whose merger in the Shiva Sāyujya is revered on the Māgha Krishna Paksha Chaturdashi Tithi, also adored as the Shiva Chaturdashi. He is Trikācharya of Kashmir. He is the Yogishwara the Master Yogi of eminence. I with all adoration and humility bow at His lotus feet!
|*Dr. Chaman Lal Rain|