Rishis of Kashmir: Asceticism, Philosophy, and Spiritual Practices

By Sahil Razvi, New Age Islam 4 December 2024 The Rishis Of Kashmir Led An Ascetic Life Focused On Spiritual Purity, Renunciation Of Worldly Desires, And Meditation. They Practiced Simplicity, Vegetarianism, And Avoided Marriage, Aiming To Control Carnal Desires. Their Practices Were Distinct From Other Muslim Saints And Drew Inspiration From Both Sufi And Hindu Traditions Main Points: 1. The Rishis' ascetic lifestyle emphasized spiritual purity and self-control. 2. They rejected worldly desires, avoided marriage, and lived simple, isolated lives. 3. Their practices focused on meditation and breath control, influenced by Sufi and Hindu traditions. 4. The Rishis planted trees and served others selflessly. 5. Their philosophy conflicted with traditional Islamic practices, leading to criticism from orthodox scholars. ---- The practices and philosophy of the Rishis differed significantly from those of other Muslim saints of Kashmir. In fact, the peculiarity of their way of life and thinking attracted the attention of many chroniclers and hagiologists, who sought to define their identity. Abū’l-Fazl, for instance, writes: “The most respected class of people in this country (Kashmir) are the Rishis. Although they have not abandoned the traditional and customary forms of worship (taqlīd), they are true in their worship. They do not denounce men belonging to different faiths. They do not have the tongue of desire, and do not seek worldly objects. They plant fruit-bearing trees to benefit others. They abstain from meat and do not marry.” Jahangir corroborates this view, stating: “Although they have not acquired learning and Ma’rifa, they live a simple and unostentatious life. They criticize no one and ask nothing from anyone. They neither eat meat nor marry. They always plant fruit-bearing trees in uninhabited areas, so that people may benefit from them. But they themselves do not...” Kashmiri hagiographers also extol the asceticism and unworldly life led by the Rishis. Baba Dawud Khaki writes that a Rishi is an ascetic, disciplined, and leads a life different from other saints. He is free from worldly pleasures. Baba Nasib, in a long poem describing their way of life, states that Rishis are gracious to the pious, men of pure heart, and that their presence has turned Kashmir into a heaven. Cutting themselves off from worldly relationships, they neither marry nor concern themselves with family life. Piety is their garb; their nights are devoted to worship, and during the day, they fast incessantly. Having abandoned all worldly desires, they succeed in controlling their carnal lusts. Baba Dawud Mishkats, endorsing these earlier hagiographers, compares the way of Shaikh Nuru'd-Din's life to the celebrated mystic of Islam, Hasan al-Basri. 'Abdu'l-Wahhab identifies a Rishi as one who is pious, an ascetic, and recluse. Having abandoned worldly desires, he is devoted to piety and asceticism, striving to purify his carnal self, cleanse his heart, and illuminate his soul. According to Bahau'd-Din Mattu, the Rishis of Kashmir were known for their devotion to Divine unity and for conquering their carnal desires. Although they retired to caves, they illuminated them with the light of their spiritual attainment. Abandoning society, they did not even bother with food or sleep. They ate bitter greens (upalhak), and when others slept, they were busy meditating upon God. The testimony of both Kashmiri and non-Kashmiri sources leaves no doubt that the piety and asceticism of the Rishis had a profound impact on the people of Kashmir. The anecdotes relating to the Rishis indicate that their way of life passed through two marked stages, although these stages were not mutually exclusive. In the first stage, they confined themselves to asceticism and meditation in solitary places. In the second stage, some of them, like Nandi Rishi, accepted gifts of land for the comfort of their future followers. This group focused on planting trees and serving the people selflessly. Unlike other Muslim saints in Kashmir, the Rishis did not concern themselves with preaching or teaching Islam. They did not seek to bring nobles or rulers under their influence. Generally, they did not acquire theological knowledge or engage in debates. Nuru’d-Din admitted that he had not received formal religious education and wished to atone for this omission. It is likely that their meditation practice centred on Pas-i-Anfas ("watching of breath"), a technique adopted by Sufis from the time of Biyazid. In the Indian environment, pranayama, or breath control as practiced by Natha yogis, had developed greatly and did not require formal education. Their meditation was not primarily based on religious or theological knowledge but rather on techniques current among the Śaivite yogis of Kashmir. What they added to the Natha yogic framework was the name of Allāh or huwa. The core philosophy of the Rishis emphasized the control of carnal desires. They viewed carnal desires as their greatest enemy and believed they should be controlled and crushed. To achieve this, they imposed severe physical hardships upon themselves. One anecdote illustrates the high value the Rishis placed on subjugating the baser instincts. When Shaikh Nūru'd-Dīn heard a man boast that he had killed his enemy, he approached him and said: “May the blessings of God be upon you for killing your enemy. I have long been trying to destroy my enemy but in vain. Whom did you kill?” “One of my relatives,” replied the man. Nūru'd-Dīn sighed deeply and remarked: “I thought you had killed your true enemy—your Nafs (carnal self).” The Rishi attitude toward marriage and family life was similarly driven by their desire for ascetic perfection. If a man, before becoming a Rishi, was married, he would abandon his wife, children, and other relations. The Rishis believed that women were a great hindrance to their pursuit of perfection. It is said that Saiyid Hājī Murad, a Kubravī saint, was very close to a Rishi. However, when he shared his intention to marry, the Rishi disapprovingly remarked that marriage was incompatible with the life of a saint. When Saiyid Murad married, the Rishi ceased visiting him. The Rishis' attire and diet also reflected their philosophy of controlling carnal desires. Their dress was simple, often no more than mats of split reed, and some even wore yogic clothing. Their diet was strictly vegetarian. Rūpī Rishi was asked by his preceptor, Reṣī Rishi, to leave his abode because Rūpī had allowed another Rishi to eat fish. Generally, they ate wild vegetables, especially uphalhak, which is bitter in taste and grows abundantly in Kashmir. Some of the Rishis even avoided fresh vegetables, believing that even fresh grass was endowed with life. Nūru’d-Dīn is also said to have avoided walking on green grass. The Rishis' doctrine of non-harm was widely known in Kashmir. Once, Payāmu’d-Dīn Rishi, before taking the Rishi path, was traveling on horseback when he stopped abruptly. When his servant asked why, he replied: “The ants are moving on the path, and they might be destroyed.” The servant remarked, “It seems you will become a Rishi.” The Rishis' ascetic habits, renunciation of worldly pleasures, and abstinence from flesh bore a greater resemblance to Hindu ascetics and Buddhist monks than to Sufi practices. While some Sufis abstained from marriage and meat, those who immigrated to Kashmir from Persia and Central Asia lived normal lives. They entered government service and followed Iranian Khanqah traditions, making the Rishis' way of life seem strange to them. Some were horrified by the Rishis' practices, accusing them of violating the laws of Shari’a and Sunna. When Mir Muḥammad Hamadani visited Shaikh Nūru’d-Dīn, he asked why he did not eat meat, given that the Shari’a permitted it. Nūru’d-Dīn replied simply: “In our religion, cruelty is prohibited; therefore, killing is not allowed.” Similarly, Baba Dawud Mishkati, a distinguished Kubravī saint, observed that many Rishi practices, such as eating ashes, were incompatible with religious laws. Yet, for centuries, the Rishis maintained their ascetic lifestyle, despite periodic criticism from orthodox circles. Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path The Naqshbandi Order in Kashmir The Quadri Order’s Legacy in Kashmir: Saints and Spiritual Foundations ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/rishis-kashmir-asceticism-philosophy-spiritual/d/133919 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism