Chapter 3
Cultural Heritage of Kashmir
Kashmir has had its share in liberal distribution of knowledge, wealth etc. which is an important ingredient of Indian culture. The land of Kashmir nourished the spiritual wealth of the philosophies of Buddhism, Shaivism,Vaishnavism and then spread this verdent and immortal culture in the world, without any discrimination, for the benefit of mankind. Dr. Raghunath Singh has, in his commentary on Rajtarangani, written about this peculiar feature of Kashmiriyat. According to him, there was no difference between Kashmiris and outsiders in Kashmir. Rulers of Kashmir had given shelter, honour and wealth to the foreigners. They flourished through their work and religion. There was no hatred, ill will and pain against any community, no hatred because of their behaviour. There was no opposition, no dishonour despite their different style of living and their lack of support for other religions. Buddhism and Shaivism existed side by side and received recognition in Kashmir till the 14th Century. There was never any conflict between them. There was no struggle and the Buddhists neither interfered in the state administration nor hatched conspiracies.
Many faiths and sects were born to flourish in Kashmir. Many a time there were revolutions but these were miles away from the bloody revolutions in the west. The revolution in the west meant uprooting the existing system through violence and bloodshed but in India revolution stands for a change which does not end one's existence and instead promotes its growth and development. Change as a result of the amalgam of the old and the new does not give birth to any struggle. Respect to all "faiths" is the same value of the Indian life which in Kashmir has been called Kashmiriyat.
Sect of Nag Puja
Such changes took place in Kashmir many times but the trend of thrusting one's sect never succeeded. Never was there any conflict among these sects. First of all the philosophy based on snake worship, propounded by Neel Rishi developed in Kashmir. This way of worship continued without restrictions.
Buddhist Sect
Kashmir witnessed the advent of Buddhism during the time of Ashoka in the middle of the 3rd Century. There was propaganda of the Buddhist doctrines of contentment in renunciation, truth is real happiness, greed and happiness have no end and non-violence is the supreme way. During the period of Ashoka many monasteries and temples were built. Kashmir Buddhist preachers toured many parts of the world for quenching the thirst of humanity.
Buddhism spread in Kashmir but the Brahmins were not influenced by it and they maintained the sanctity of their complex religious activities. In order to secure support of the Brahmins Ashaka would visit ancient Shiva temples for worship. (See Rajtarangani: 1, 102-107). Buddism declined by 638 A.D. After its spread till the 9th Century it mingled with different tribes but it made no change in Sanatan Dharam.
Nagaarjun is counted among great philosophers of India. He used to live in Kashmir during the reign of Kanishka. Kanishka organised a Buddhist conference under the presidentship of two scholars, Ashwagosh and Vasumitr. The conference was held at Harwan (Srinagar). About 500 Buddhist monks participated in the conference. During the reign of Abhimanyu, who succeeded Kanishka, Nagaarjun adopted Buddhism and defeated Brahmins in the discourse on religious philosophy. Chandracharya, a known grammarian of Kashmir, had participated in the debate on behalf of the Brahmins. Despite the opposition from the Brahmins, the influence of the Buddhist majority on people remained intact. Many scholars, born in this period, spread Buddhism far and wide. During 384-417 A.D. a renowned Kashmiri scholar, Kumarjeev, went to China with a message of Buddha and he was honoured by the Chinese kings. He is considered, in China, one among the four sons of Buddha. Shakishree Badr, Ralawra, Shyam Bhat are included among the Buddhist preachers who, around 405 A.D., established credibility of their supremacy in China and Tibet.
Shaivism
After Ashoka the advent of Shaivism took place during the time of his son, Jalok. But religion remained the means for this change. No Buddhist monastery was damaged. No obstacles were created in their system of worship. Jalok was himself nonviolent. Through the Government order he banned animal killing.
Kashmir is an apt place for Shaivite philosophy. About 70 per cent of the Kashmiri society worshipper of Shiva Shaivite philosophy is the soul of Kashmiri life. The philosophy of Shaivism, based on deeds, considers Yoga and renunciation, the pillar of humanity, the soul as permanent. The body performs desire-oriented work and destruction of illusions and dellusions lead to salvation. It is, in short, the Shaivite philosophy.
In old days Kashmiri scholars would study the same philosophy. Their teachings influenced entire India. It is said that Ramanuj, a devotee of Vaishnav, undertook a long journey from Madras to Kashmir for studying this philosophy. Enough material on Shaivite literature is available in Kashmir even these days. Vishnu and other deities are worshipped in Kashmir. Many people were followers of Tantric sect. Every family would remain devotees of one or more of the goddesses of Sharika, Ragniya, Jwala and Bala. They would believe in Sanatan Dharam as it is these days.
The vision and conception of Shiva has been formed in a family fashion. Shiva has a family, Parvati is his wife, Kartikiye and Ganesh his two sons. Kartikiye is the lord of war and Ganesh the chief of the republic. The base of agriculture is the bull which is his chariot. Water, the life of agriculture, is manifest in the shape of the water of Ganges on his forehead. While being in concentration towards the universe, he is away from it. He is in concentration. While seated in 'padmasana' 1ike a yogi he lives in the world but is not attached to it. He is embodiment of renunciation and detachment. He is absorbed in meditation. He loves his devotees and he is a great donor. He is well versed in the scriptures. His weapon is trident which tsymbolises the three worlds and three 'gunas'. Shiv is the synthesis of opposing inclinations and natures. If his throat is blue because he has drunk poison, nectar - like moon and the Ganges are his ornaments.
What is not in the philosophy of Shaivism which is born and developed in Kashmir ? It is a vision of perfect human life, it is way of its progress. The issues and areas connected with family, agriculture, religious wars, republic, yoga, development of mind, renunciation, arms training have all got assimilated in the form of Shiva. Where is such a philosophy in the world ? People from every area of the world would come to study this philosophy. The pebbles of Kashmir have quenched the thirst of everyone.
Centre of Education
Mr. Anand Koul has written in his book "The Kashmiri Pandit" that from the ancient times Kashmir and Kaashi were famous for learning throughout India. But Kashmir was ahead of Kaashi. Scholars of Kaashi had to come to Kashmir for completing their studies. Even today people of Kaashi, during initiation of children to barning, tell them to wear the sacred thread and walk seven steps in the direction of Kashmir. After the completion of education sacred thread is considered a symbol of visiting and returning from Kashmir.
The land of Kashmir has remained an important training centre of Indian culture. Kashmir has a special role in propagating Indian life style in the entire world. This fact cannot be ignored.
Mr John Mecenze has written in his boak "Hindu Ethics" that Kashmir (India) has enriched the world ethics by its religious doctrines and the principles of sobre qualities and deeds. With this the recognition of the doctrine of deeds and the immortality of soul have received important place in the code of ethics.
Kashmir has remained a strong centre of culture. Many foreign historians and scholars would consider it essential to receive education in Kashmir as is recorded in the diaries of Chinese scholars like Huen Tsang and Oukaang who had come to Kashmir for the study of Sanskrit in 631-759 A.D. Right from the beginning, Kashmir has been a centre of teaching and learning. No scholar would be considered experienced and perfect without learning from known scholars in Kashmir. Huen Tsang has written that people of Kashmir are lovers of education and culture. For centuries there has been honour and respect for education in Kashmir. Albrooni who in 1102 toured Punjab with Mohd. Gaznavi has written that Kashmir is the biggest school of Hindu scholars. People from far and near places used to come to Kashmir for learning Sanskrit and many among them would stay back after getting attracted by the valley's pleasant climate and natural beauty.
A Sanskrit college was being run under the guidance and prmcipalship of Parshotam Koul at a short distance from Srinagar in the Kashmir valley. Students from various corners of India and abroad would come to study Sanskrit. Education was free in this institution. This is an invaluable example to highlight the aspect of free education in Indian culture. The son of Guru Nanak Dev and founder of the sect of renunciation, Baba Shri Chand, also had received training in this college. The Mughal prince, Dara Shikov, too had come to Kashmir for learning Sanskrit.
Kashmir produced an endless community of learned and elevated men and women. These greatmen, by getting encouraged from the strong religion and ancient doctrines, adopted a life of penance and resolved the mystery of existence. They explored the ultimate truth and carried that truth to mankind.
Sir Francis Young husband hao written in his book on Kashmir that Kashmiris have remained as they were despite living with the proud Mughals, heartless Pathans, obstinate Sikhs and hard-hearted Dogras.
He has written that those Hindus who remained mute spectators of rape of their women, death and destruction of their children and properly by their cruel conquerors, without daring to complain, saw the destruction of their country in arson, watched the desecration and destruction of temples and idols, these very Hindus turned into flames of fire when perpetrators of injustice raised the question of conversion of religion and customs. Even the 1000 years rule of the Muslim conquering was not sufficient to thrust their religion, customs and rites, through violence and cruelty, on the Brahmins and weaken their determination. The allurement of honour and high posts and the threat of death and dishonour could not shake them. In reality the opponents had to yield and had to adopt many religious and unwarlike style of the conquered people.
There wais no danger of foreign invasions to Kashmir, situated behind the sky-kissing mountains, cut off from the neighbouring countries, inaccessible and a natural republic. That is why people from other countries rushed here like locusts. According to Albrooni, the moment Mohd. Gaznavi conquered Punjab, people fled to Kashmir, Benaras and other places where the hand of invaders had not reached. In ancient times people from Central Asia and China started coming to Kashmir in the light of good relations these countries had with India. Kashmir was a fertile state and self-sufficient in foodgrains and that is why people belonging to far and near scarcity-hit countries were attracted to it.
These tired and defeated people were accepted in the affectionate lap of the panoramic valleys. Hunger tormented people were given shelter in the valley, rich in wealth and foodgrains, and its sweet and soft singing streams gave coolness to the thirsty people. Thus people belonging to every race, tribe, community, sect led a happy life for centuries in this land of strange amity. There was no enimity, ill feeling, no dispute. There were separate ways, monesteries, temples, gurdwaras, priests, places of worship and yagnya but there was no discord and confrontation. In the shape of co-operation everyone contributed to the development and promotion of Kashmiriyat (Indianness).
Why all Kashmiris are Called Pandits ?
An important question arises. If people from all regions and communities settled in Kashmir, why then all of them are Kashmiri Pandits ? A simple answer to this deep question is linked with the cultural and spiritual legacy and caste recognition in Kashmir. Right from the beginning Kashmir is famous as a land of scholars. This land of rishis, saints, monasteries, temples, educational and spiritual centres had given birth to victorious and honourable scholars. All these scholars were called Pandits. The man who possesses knowledge and imparts that among otheris is a "Pandit". The caste and community identity in Kashmir, the land of knowledge, became famous with the name of "Pandit". Those rivers and rivulets that joined the sacred flow of the Ganges became Ganga and similarly "Kashmiri" and "Pandit" assumed one mould to become synonyms.
One more bright and encouraging side of "Kashmiriyat" is that on this land oneness was brought about in different castes, and communities. The land of Kashmir has given right to all, forest and town dwellers, backward and scheduled castes, to become Pandits. It is because of this that the land is a "paradise". Besides this, people belonging to the four castes, Brahmin, Kshatriyas, Vaishas and Shudras, lived and live in Kashmir. From the ancient period Kshatriya dynasty has remained influential and rulers in Kashmir. Just as people belonging to Kshatriya caste attach "Singh" word with their names in rest of India. Kshahtriyas in Kashmir would attach "Aaditya" word with their name. Pratapditya, Lalitaditya, Vajraditya, Baladitya, Ranaditya, Vedaditya and Yikramaditya are some of the instances. Thus Aaditya was a "Suriya vanhi Kshatriya". There are still many dynasties of Kshatriyas in Kashmir. They have changed their sect because of scare and self-interest but majority of them have not forgotten to write the name of their basic sect and "gotra". The sect of Lohar, Damar, Rathore, Naik, Thakur etc. are prevalent. There are Lohars in the northern region of the valley and Damar in the south. The community of traders is also in Kashmir. Tramboos and Voras of Sopore belong to this sect. Poters, cobblers connected with the scheduled caste were called "Wattals". They are still there. Till a few years ago an editor of a newspaper in Kashmir was connected with this caste.
The caste character in Kashmir is both Brahmnical and soldierly. Bhat is a famous subcaste (gotra) of the land. "Bhat" is a mixture of both the trait. Bhat means a Brahmin, teacher, who imparts knowledge. The one "T" in Bhat means a soldier, a warrior, a protector.
The word Pandit symbolises that aspect of Kashmiriyat which has attracted and influenced world scholars for the last 4,000 years. The word Pandit is a tradition of Kashmir. This word is a memorial of ancient history, culture, mountains, streams, verdent and cool vales of Kashmir. It is a symbol and proof of the ancient glory and importance of Kashmir.
In this connection Sh. T.N. Ganjoo has written in his book "Mahashri Shribhat" that those Kashmiri Hindus who managed to escape from the killing by Muslims and from the forcible conversion to Islam did not belong to only one caste. In reality there were Brahmins, Kshatriyaa, Vaishas and Shudras among them. Their number was so small that it was difficult to maintain social practices by adopting the established caste system. In these circumstances Shribhat encouraged people for establishing a classless society. But the caste and the class have remained a deep and strong social trend and it has been difficult to explain it fully. For this Shribhat initiated all Kashmiris to the Brahmin class in order to have one caste and class. The secret of this scheme gets clear through the elucidation of "gotras". This has not received the attention of any historian so far.
What do Names of Streams and Mountains Denote ?
It is clear like the sunlight that Kashmir was once a land of Hindus even if today firm attempts are being made to annihilate Kashmir's ancient and real setup by dyeing it in the hue of foreigners and religious intolerance. Kashmiriyat was, once, a Hindu culture. And today those who have come in the clutches of conspiracies of religious intolerance are the proginy of Hindu ancestors.
Far in the north is the Hundukush mountain which is the crown of the vale of Kashmir. Its name speaks of its heritage. A revolutionary nationalist, Ashfaqullah, had said in a fit of emotion "My Hindukush became Hindukash" - Hindukash meaning killer of Hindus. The chain of mountains in Kashmir start from this Hindukush. The peaks of Brahma, Harmukh, Mahadev, Goparai, Chandanwan, Naag parbhat are all Sanskrit names. The name of Satisar to Kashmir has been given by gods. The ruler of Satisar, Neelnaag, was after all the son of Kashyap Rishi, the founder of Kashmir. Kalhana in his Rajtarangani has named the river Indus as north Ganges and in Neelmat Purana it is called "uttarmanas" meaning Gangabal close to which is an ancient pilgrimage. It is now called Nandkot. Adjacent to it flows Kankvahini stream which has changed to "Kankai Nadi." Jehlum is the Vedic Vitasta and the Sharda pilgrimage is situated on the bank of Kishenganga.
The names of other pilgrimages are Amreshwar (Amarnath), Sureshwar, Tripreshwar, Hareshwar, Jeshteshwar, Shivbuteshwar, Sharda Saritshilla. To which religious philosophy are they connected ? Look at these mountain passes of Kashmir whose names are Sidh Path (now called Sedan pass), Panchal pass (Pir Panjal), Dugdhar (Dudukant), Zozilla pass, Chinta Paani etc. To which history they signal to? That is why a British historian, Vernier, accepted that the name of Kashmir is linked with Kashyap Rishi. Malik Hyder, a Muslim writer too has written clearly that Kashyap Rishi was the founder of Kashmir.
Rajtarangani
The world famous book, Rajtarangani, written on Kashmir, is a factual history of 4,000 years. The events shaped in front of its makers. It io also a world record that the same book has been written by writer after writer for centuries. Kalhana, Joanraj, Shriwar and Shuk advanced the book during their times. There is an extraordinary contribution from Buddhist, Shaivite; Vaishnav, Pischach, Naag, Guhjak, Boatt, Shia, Suni, Syed, Chhak, Mughal, Pathan, Sikh, Dogra, British and Kashmiri people in this historical book. The state administration and the rulers in Kashmir were influenced by these philosophies Kashmir is a well equipped laboratory for carrying out analytical study of opposing setup and systems, contradictory philosophies and opposing sects and faiths.
Sati Desh
This fact has been established in this historical laboratory that ancient rulers in Kashmir recognised every human being as the creation of God. That is why state power did not become means of achieving selfish ends for the rulers here. The standard of human value and civilisation did not fall. All the ruins of the buildings that are available in Kashmir are all the result of destruction of places of worship, schools, monasteries. But there is no sight of places and palaces for entertainment and pleasure and no sight of the harems of the kings. The rulers never hijacked people's pleasure and happiness for their comforts and delight. Rulers in Kashmir, saints, seers treated the land as the country of Sati and that is why they thought any injustice or pain caused to people would be an insult to goddess Sati. This very religious taboo encouraged rulers to remain bound by rules and traditions. The ruler could not enjoy absolute powers. This philosophy supported the supremacy of people's interest and the national interest. Powers of the rulers remained within the limits of tradition.
Kings in Kashmir protected and furthered India's glorious traditions. But whichever state was conquered the reins of the Government were given to the local people. The conquerers did not settle in the conquered states and they did not destroy the style of living of the people there. Places of worship were not damaged, religious conversion was not done. Their system and setup were not thrust on anyone. Lalitaditya conquered the state upto central Asia but never allowed himself to become a seeker of pleasure. Kashmir produced a renowned emperor, Meghvahan, whose armed forces conquered half of the world. Conquered states were returned on only one condition that there would be no violence and killing of human beings. He returned after ensuring people a terror free life. Meghvahan raised the stature of Kashmir by his ideals of sacrifice for the protection of people. This is Indianness.
Kashmir provided an opportunity for the ideals of Emperor Ashoka and Kanishka to grow together. One was connected with spiritualism and the other materialism. But the philosophies of the two did not go against the established ancient conventions. Liberalism, tolerance and mundane principles became the base of the two philosophies.
Sufi Cult
The beginning of the 14th Centuly marked the advent of Sufi cult in Kashmir. A Sufi saint from Hamdaan (Persia), Syed Ali Hamdani, came to Kashmir alongwith 700 followers in 1372. This was followed by arrival of many sufi saints. These sufi saints had come to Kashmir with the sole aim of converting people of Kashmir to Islam, in which they succeeded, the people in the valley accepted their spiritual discourses and sermons in the form of yet another flower in the sprawling garden. Devotion in human life, simplicity, discipline, sanctity etc., were guiding spirit behind the sufi cult. "Jehad", according to the sufi cult, is purging one's mind of evils and fight against them by controlling material desires.
According to the Sufi cult, God is formless. Man succeeds in establishing relation with Him through his sanctity and concentration. God has created man and man is a form of God.
The doctrine of the sufi cult is clear and practical. People of Kashmir placed these sufi saints in the galaxy of their greatmen and made their sermons part of Kashmiriyat. It is a different matter that the conversion of Hindu society to Islam, carried out by the sufi saints, has now become a cancerous fester on Kashmiriyat.
Rishi Cult
The "Rishi" tradition or system was born in Kashmir towards the middle of the 14th century. This spiritual association was the result of efforts and teachings of Lal Ded and Sheikh Nooruddin, two known saint poets of Kashmir. The number of thege rishis was about 2,000 and were spread in villages. Abu Fazal, a Muslim saint and who later became part of the rishi cult, has said that the most respected group in Kashmir is of Rishis. Though they had given up the traditional mode of worship, still they were true devotees. They have no desire for worldly matters and pleasures. They plant fruit trees for the benefit of the people. They are vegetarians and are celebates. In reality these rishis have converted the land of Kashmir into a paradise. There was no place for self-interest in their teaching, no pride in their behaviour, no meanness in their teachings.
According to these rishis, if a man controls his ego and pride and surrenders in front of God, he can experience the real aim of life. The rishi system can be better understood by referring to the relevant material connected with the life of its founder, Sheikh Nooruddin.
One day he went out for a walk. Many fish preparations were being prepared in a shop. Sheikh Nooruddin went there with an urge to eat fish. But the moment he moved ahead, he was jolted by his spiritualism; he stopped. Instead of eating fish he took up a live charcoal from the hearth and put it in his mouth. His mind was afflicted with pain and in a fit of emotion he said "It is the punishment for self-interest, lust, ego and meat eating".
Thus Kashmiris demonstrated their broadmindedness by amalgamating the teachings of sufi and rishis, which were born and which grew in Kashmir, by treating these sayings, like Sant Kabir, as yet another addition to human qualities.
Indian Nationalism and Kaahmiriyat are One
In fact what is called today as "Kashmiriyat" is not, in any case, different from Indianness. Kashmiriyat has no independent existence. Those who harbour the idea of regional nationalism by dividing the Indian culture in Kashmiriyat, Panjabiyat, Assamiyat, Bangla, Tamiliyan etc., have been responsible for the shrinking of the geographical area of India which was once a vast country. Unfortunately these conspiracies are still being hatched. Many ffowers bloom in a garden. Their joint existence contributes to the beauty and glory of the garden. If any flower declares its independent existence, drops out of the branch, moves out of the garden, then its existence not only ends but it will commit the sin of ruining the garden.
That is why Kashmiriyat is not a product of any one religion. This Kashmiriyat is not the one that was born 600 years ago. Let those, who while taking arms in their hands to disturb the conception of Kashmiriyat, watch carefully and realise which blood runs in their veins. The blood is of their Hindu ancestors. Those very ancestors who watered Kashmiriyat with their blood. It is that very blood. The sects and cults of snake worship. Shaivites, Buddhists, Vaishnavas, Sufis and Rishis have, like flowers, bloomed on the soil of Kashmir lending fragrance to Kashmiriyat. Everyone has a share in Kashmiriyat. And this Kashmiriyat is part of that Indian culture whose strange form has been shaped by the kind God with His hands.
|
|
|
|
© 2001 Kashmir Information Network. All Rights Reserved.