Sanskrit
Civilization of Ancient Kashmir
By
Chaman Lal Gadoo
European
scholars searched for histories of
India
, from eighteenth century onwards, but could not
find any that conformed to the familiar European
view of what a history should be. The only
exception, according to them, is history of Kashmir-Rajatarangini,
written by Pandit
Kalhana, a Kashmiri, in Sanskrit during
1149A.D.Rajatarangini-river of kings, is about
dynasties of kings, culture, people and about Hindu
civilization of
India
. Kalhana is often described as
India
’s first historian. Kalhana consulted at least
eleven Sanskrit compositions on the history of
Kashmir
, like Nilmat Purana, Kshemendra’s Nrapavli,
chronicles of Padmamihira and Chavillakaran etc.
while writing his own. These do not exist today,
barring Nilmat Purana. The Mahatamayas of
Kashmir
are sources of early historical geography and
describe the topography of the valley, also the
various places of pilgrimage.
Pandit
Kalhana begins writing Rajatarangini with an account
of king Gonanda I, who took part in Mahabharata war
and was killed. Mahabharata runs around 100,000
stanzas, probably the longest book in the world and
goes back around 3000 BC. By
popular tradition, the Kali Age started with the
death of Sri Krishna, 35 years after the War. The
Kali calendar has a beginning of 3102 BC; therefore
it is thought that the Mahabharata War took place in
3137 BC.
The
two great Indian epics--- Ramayan and Mahabharata
written in Sanskrit, speak volumes of histories of
ancient kings, their dynasties, their kingdoms, wars
they have fought, about people, their lands, culture
and religion. Ramayan
and Mahabharata are not only epics but are
historical traditions in the epic form. The
planetary positions narrated by Maharishi Valmiki in
Ramayan, at different events in Sri Ram’s life,
have stood the test of the times. Indian history has
recorded that Sri Ram, born in 5114BC, belonged to
the Suryavansh and he was the 64th ruler
of Ayodhya of his dynasty. Professor Subash Kak of
Lousiana University in his book,’ The Astronomical
Code of the Rig Veda’ has listed 63 ancestors of
Sri Ram, King Dashratha, King Aja, King Raghu, King
Dilip and their predecessors.
The oldest records were not written on parchment or
inscribed on stone, they were written in the memory
of people, who handed down the precious heritage
from generation to generation. The most vital part
of Indian history is the race memory of the Hindu
society, which gave birth to great treasure of
ancient Sanskrit literature in the form of Vedas,
Upanishads, Puranas, full of spirituality and
ancient wisdom. The earliest scriptures of Aryans
are Vedas and Upanishads known as Sruti. Later
scriptures are collectively known as Smrtis. Thomas
Berry, a historian of cultures, made following
remark about the Vedic heritage-- “In quality, in
quantity, in significance for man’s intellectual,
cultural and spiritual life, this literature in
totality is unsurpassed among all other literary
traditions of the world.”
A
Great Heritage
The
Sanskrit civilization constitutes the great heritage
of our country. It flourished mainly on the banks of
great rivers, in different regions by
socio-religious and cultural bonds. It was on the
banks of the lost sacred river Saraswati, that the
Vedic seers perceived the hymns of the Vedas, in
Sanskrit. Similarly, the Vedic culture spread over
the banks of
Indus
and Vitasta rivers and it became integral part of
Aryan culture. Sanskrit
is the richest and most ancient language. Sanskrit
language is the root of Indian culture. While
speaking to the Asiatic Society in Kolkata on
February 2, 1786, Sir William Jones made a
statement;“…the Sanskrit
language, whatever is its antiquity, is of a
wonderful structure; more perfect than the Greek,
more copious than the Latin, and more exquisitely
refined than either, yet bearing to both of them a
stronger affinity, both in the roots of verbs and in
the forms of grammar, than could possibly have been
produced by accident; so strong, indeed, that no
philosopher could examine them all three, without
believing them to have sprung from some common
source, which, perhaps, no longer exists”.
Sanskrit
Literature in
Kashmir
An
early name belonging to
Kashmir
is Bharata Muni of the Natyashastra. The
Natyashastra has a total of 36 chapters and it is
suggested that this number may have been
deliberately chosen to conform to the theory of 36 tattvas
which is a part of the Shaivite system of
Kashmir
. The bhana,
a one-actor play described by Bharata is still
performed in Kashmir by groups called bhand
pather (bhana
patra, in Sanskrit).Some scholars and
historians, record that Kalidasa, the celebrated
Sanskrit poet-dramatist had his roots in
Kashmir
. In fact, Kashmiri scholars, writers and poets have
made highly significant contributions to classical
Sanskrit literature and religious thought. The
dedication of Kashmiris to Shiva and his powers in
their prose and poetic writings is a golden chapter
in Sanskrit literature. The Shiva philosophy
of Kashmir, also known as Trika Shastra, flourished
in
South India
,and achieved an identity of its own. There are
Sanskrit texts relating to Tantra, Kundalini Yoga,
and Shaivism by Kashmiri scholars. Among the sages
who propounded the Kashmir Shiva philosophy, the
names of Vasugupta, Somananda, Bhtta Kallata, Utpal
Dev and Abhinav-Guta, stand out as celebrated
exponents. Both Vaishnava Agamas and Shiva Agamas
have their source in
Kashmir
. So far as Sanskrit literature is concerned apart
from Alankara Sastra in which Kashmirians seem to
have excelled, the names of Somadeva, Kshemendra,
Bilhana , Damodaragupta, and Kalhana stand out as a
brilliant galaxy of genius adding lustre to the
history of Sanskrit literature Kshemendra's
contribution to Sanskrit literature is unique
in one respect. He introduced humor with social
satire. According
to Bhartrihari and other early scholars, Patanjali
,a Kashmiri, made great contributions to Yoga (the
yoga-sutras) and to Ayurveda.
Kashmir has been on the threshold of foreign
invaders, who not only destroyed most of its history
but also adultered the culture and social values
from time to time.Buddhism, Shaivism and Sanskrit
learning flourished in the valley and produced a
remarkably rich culture till the Muslim conquest in
14th century, overturned the social
structure of
Kashmir
. Kashmiri scholars not only contributed original
Sanskrit texts to Sarvastivadin schools of Buddhism
but also to the development of Mahayana Philosophy. One
of the most remarkable books that Kshemendra, who
was himself a Shaivaite, produced was on the
Avadanas of the Buddha, a classic in later Buddhist
literature.
Early
History of
Kashmir
Jonaraja’s Rajatarangini (1420—70), brought
chronicle to the reign of Sultan Zainul-ab-din.
Greater part of his chronicle deals with Hindu
rulers from Jayasimha to Kota Rani. His pupil
Srivara wrote four chapters about the events from
1459-1486AD. The fourth and last Sanskrit chronicle
entitled Rajavalipataka, began by Prajyabhatta wrote
till 1513-14 AD, and was completed by his pupil Suka,
some years after annexation of Kashmir by Akbar in
1586AD.Narayan Koul Ajiz, wrote Twarikh-i-Kashmir in
1710AD, about reigns of Sultans and early Mughals.
Pandit Birbal Kachuru wrote history of Kashmir in
1835, when
Kashmir
was under Maharaja Ranjit Singh, 1819-46AD. He wrote
history of
Kashmir
under Mughal and Afghan rulers. In 1846AD, the
valley came under Dogra rule. It was from this time
onwards that scientific survey was conducted by
archaeological experts using modern scientific tools
regarding geography, history, and composition of its
people. Archaeological discoveries have given new
definitions about the history of
Kashmir
, its origin, people and ancient civilization.
The legends indicate that Kashmir was once a vast
lake known as Sati-Saras, the
Lake
of
Sati
. The lacustrine or lake deposits locally known as
Karewas, spread all over the valley, substantiate
this fact of history. According to a tradition the
drainer of this lake was Rishi Kashyap, hence this
land was called Kashyap-pur or Kashyap-mar and
latter
Kashmir
. On the basis of scientific observations, Frederic
Drew, a famous geologist, wrote,”The traditions of
the natives---traditions that can be historically
traced as having existed for ages---tend in the same
direction, and these have usually been considered to
corroborate the conclusions drawn from the observed
phenomena.”
The Karewa formation occupies nearly half the
area of the valley. Neolithic man settled on these
Karewas, or Udhars in Kashmiri. Geologically, the
Karewas provided natural settlements for earliest
Kashmiris, as forests for hunt and lakes for fishing
and fowling were in immediate vicinity. Neolithic
period was followed by Megalithic period. This
period is indicated by the erection of menhirs which
are huge standing stones. The history of the
development of human culture in
Kashmir
starts from hunting culture. Even as hunter the
earliest form of religion was developed. The worship
of rain-god, sun-god and Vedic fire-god, were
earliest form of religion which were followed by
Mother- Goddess, Shiva worship and by other Vedic
gods.
Excavations
at Burzahom
The
extensive excavation conducted at Burzahom was the
first of its kind in
Jammu and Kashmir
on the basis of stratified cultural deposits.
Burzahom karewa is about 25km. north of
Srinagar
and about 3km. from Telbal Nala. It is a megalithic
site situated on the
Yendrahom Karewa (table land) revealed
that earliest settlers were pit-dwellers. The
dwelling pits generally had a central post to
support the roof. The pit chambers also showed
partitions. Burzahom
in Kashmiri means the place of birch, which was
available during Neolithic times, is proved by burnt
birch found during the excavations. Apart from the
stone tools found at site, there were bone tools
also. Twenty four soil samples from different levels
of the Neolithic period were got examined and the
plant remains so recovered belonged to the ancient
crop of wheat, barely and lentil. The tools needed
for digging, planting and thrashing of crops were
found. Tools for hunting, bow and arrow were found.
A stone slab bearing the hunting scene was also
found.
“The
stone slab obtained from Burzaham is rectangular in
shape. Most of the stone slabs were plane without
any engravings. Among dozens of such slabs, only two
bore the engravings. Even among the two, only one
slab with a base width of 70 cm portrayed the most
impressive expression of art in relation to
Neolithic settlements. The engraved portion is
divided into two parts. The top
part shows
an animal
on the
right and
on the
left are
depicted
two suns,
one complete with
sixteen radiating lines and the other one is
slightly damaged. it seems that picture depicts the
hunting scene but it is postulated that this is not
a terrestrial
hunting scene
but represents
actually
a sky
map giving
location
of prominent
constellations
and the
moon on
that day
during which
Supernova
was observed (Joglekar et.al 2006).One of the
hunters on the figure is same as Orion, the central
animal is same as the Taurus. The hunter on the
right may have been formed from stars of Cletus and
the other animal on the right may be Andromeda and
Pegasus. The position
of Supernova's
(HB9'S) is
indicated
by a
spot in
the upper
part of
the picture and moon's position in the
carving is indicated by a bigger spot at the centre
of the picture. The long curved line in the carving,
traditionally interpreted as spear, may be an arc of
bright stars. Also the location of HB9 fits
perfectly with the left object in the
picture, with
a supernova
of -9.6
magnitudes in
the close
vicinity.
It is
already assumed
that the
figure on
the left
is Orion
and to
check this
relative
distances
of various star locations in the figure were
measured with the angular separation of stars in the
sky. The fitting of these various stars to different
points in the figure is reasonably accurate with
some error (Joglekar et.al 2006).These predictions
reasonably assume tobe an astronomical event which
has taken place some 5,000 YB. The event is assumed
to be a Supernova (Joglekar et.al 2006).” This is
extract from a research paper of (Dept. of Physics)
Kashmir
University
.
Hand made pottery in crude form also was dug out at
Burzhom. A pot with 950 beads was fond in a pit,
sealed by a hard layer of mud. Some of the beads
have parallels in Harappan beads. There are other
common features in Harappan ivory combs and other
objects found in
Kashmir
. Also cult objects found in Semthan (
Kashmir
) are similar to those found in Moenjodara. In their
book ‘Moenjodaro: a 5000 year old legacy’ by K.H.
Shaikh and S. M. Ashfaque, Department of Archaeology
and Museums(Pakistan) write; “The cult objects
show little change from Kot Dijian elements and
include the motif of peepal leaves (Sanskrit asvattha
or niagrodha. ficus religiosa), fishes
and fish-scale patterns, swastikas, hatched circles,
rhombs, wavy lines and other geometrical patterns. A
large variety of ‘mother goddesses’, phallic
symbolism, tree spirits, and a homed deity
recognized as ‘proto-Siva’.“
“The
radiocarbon evidence suggests movement and
development of the Neolithic
Culture in the
Kashmir
valley. It seems that central Asian neolithic
tradition entered the
Kashmir
valley in the second half of the fourth millennium
BCE when the Neolithic
Settlers occupied the western part of the valley
around Kanishkapura and then moved
towards central
Kashmir
as the dates from Burzahom indicate the occupation
around
2881 BCE onwards. The neolithic settlements occupied
further south-eastern part of
Kashmir
in about 2347 BCE onwards around Gufkral. It was
during this phase when
chalcolithic contacts might have developed between
the neolithic settlements of
Kashmir
in North and Harappan civilization in the
Punjab-Haryana region in South which is
indicated by the co-existing Harappan settlement at
Manda (Akhnur) in
Jammu
on the
right bank of the
Chenab
and Malpur, a Neolithic site partly excavated during
1994–96,
located very close to the former, but on the left
bank of the
Chenab
.” Extract from a research paper on Kanishkpura by
Archaeological Survey of India (1998-99).
The most important evidence of skeletal remains
of Neolithlc man from
Kashmir
and the Harappans bring out that they belong to the
same stock. The earliest results which radio carbon
dates indicate are before 2357BC.In the exhaustive
report submitted by the Anthropological Survey of
India, which was published in the form of book
‘Human Remains of Burzhom’ . The authors are of
the view,” We are inclined to assert that Burzhom
crania are closer to Harappa R37 crania than to
Neolithic crania of southern
India
. The skeletal evidence points towards ethnic
affinity between
Harappa
and Burzhom series and suggests ethnic continuity,
in spite of cultural differences”.
Structural remains at the both sites of Burzhom
and Gufkral during the megalithic period are marked
by rubble stone constructions, a change from earlier
Neolithic level. A new wave of installing menhirs at
community functions have been seen densely
distributed in the valley.
Beginning
of
Indus
Civilization
The Saraswati-Indus-Vitasta cultural tradition
represents the begging of the Indian Civilization.
This tradition has been traced back to about 7000BC.
In the remains that have been uncovered in Mehrgarh
and other sites. Its first phase was during the
Harappan period of 2600-1900BC.Harappan culture had
extended to Lothal in district Ahmedabad.
The first Harappan cemetery was excavated at
Rupar (Haryana) and second at Bara (
Gujarat
). Indian Archaeology produced further remnants of
Harappan culture including steatite seals with the
typical Indus script and motifs during excavation at
Lothal during 1955.The Indus-Saraswati Valley
Civilizations spread over more than 250,000 square
miles, and included over1600 sites. Most of the
villages and cities were laid out on an exact
north-south grid on sites west of the river, and
were built with kiln-fired brick of uniform size.
Sites have been found dating from 6,500-7,000 BC
Systematic town planning was also brought to light.
Its inhabitants followed the same tradition of town
planning and public hygiene for which the Harappans
are famous. The ancient architectural system of
Sthapatya Veda prescribes detailed principles of
construction of homes and cities. One of the main
principles of Sthapatya Veda is that cities be laid
out on an exact north-south grid, with all houses
facing due east. Another is that the buildings be
oriented to the east with a slope to the east and
any body of water on the east. Most of the cities of
the Saraswati and
Indus
valley followed these principles exactly.
Professor Renfrew argues, there is no internal
evidence from the ancient Vedic literature that
Vedic civilization originated outside
India
. The verses of the Rig Veda, the most
ancient songs of Vedic tradition, detail many
aspects of daily life of the people. There is no
hint in this vast literature of a migration or of a
history that lies in a homeland beyond the mountains
of northern
India
. All evidence from archeology, anthropology, and
Vedic literature indicate that Vedic civilization
was indigenous to northern
India
. Geological data now explains the demise of the
Indus
and Saraswati valley civilizations in terms of
climactic change, bringing an end to the outside
invasion theory.
There has been no Aryan-Dravidian divide as
perpetrated by some historians. Dravidians
and Aryans, even a little physically different in
appearance, are not different racial people in blood
group or other genetics of importance. Rishi Agastya,
a South Indian seer, is the reputed author of
several hymns of Rig Veda. Adi Sankaracharya is the
chief exponent of Advaita philosophy of Vedanta.
Dark skinned Sri Krishna is worshipped most by
Hindus across whole of
India
.
Saraswat
Brahmins
The Vedic civilization of the legendry river
Saraswati flourished in the close vicinity of
Kashmir
. There is little doubt left now about the
historicity of the Saraswat people. Geological
evidence has come to surface which establishes
beyond doubt that the river Saraswati flowed down
from the Himalayas in a north-westernly course, to
Rann of Kutch
. Archaeological excavation along the course of the
ancient river has revealed sterling facts about the
civilizational linkages between the Harappan and the
Saraswat people. David Frawley, a leading US
Indologist has reported, that a Committee of
geologists, historians, geographers and other
experts appointed by Government of India, under the
chairmanship of Dr. V.S.Watankar, conducted a survey
of 150 archaeological sites, over a stretch of 3500
kilometers along the course of the river Saraswati.
They used latest techniques such as Multi-Spectral
Scanner (MSS) and land sat imagery. The Committee
concluded that the river Saraswati dried up
gradually between 1800 BC and 800 BC due to tectonic
movements which caused change in the course of river
Satluj. The Committee discredited the theory of
Aryan invasion of
India
and rejected the sociological divide between the
pre-Aryan
India
and the Vedic India of the Aryan origin. It refused
to recognize that the Harappan and Mohenjodara
cultures represent the pre-Aryan, Indus Valley
Civilization. The Committee concluded that the
discovery of the dried channel of the river
Saraswati, east of river Indus and the location of
more than 260 archaeological sites which showed
civilizational similarities to Harappan and
Mohenjodara cultures provided evidence of the
historical continuity of the Sind Valley
Civilization and the early Vedic civilization of
India
.
From very ancient Mesolithic implements
discovered in the valley of ‘Sohaan’ river
(District Rawalpindi), in the
Valley
of
Baanganga
(near
Kangra), in Pahalgam (Kashmir), in
Peshawar
and in Dholbaha (District Hoshiarpur), some
historians conclude that
Punjab
may have been the home of the first humans born on
this earth.
Neelmat
Era in
Kashmir
The Neelmat period, which commenced with the
induction of the Calcolithic tools or metals into
Kashmir, most probably from the surrounding
Sind
Valley
civilization, indicates a cultural change, which was
not dictated by any race movement. The people living
in
Kashmir
, from the time of the Neolithic age of Burzhom,
have been of a single racial stock. The Nagas and
Pisachas were also people of the proto-Aryan racial
origin. There
is hardly any anthropological evidence to prove that
ancient people of
Kashmir
were racially of a different stock than the people
inhabiting the Burzhom settlements.
Evidence is also available of the close contact
between the people of the Saraswati civilization and
people of
Kashmir
which flourished along the river Vitasta (Jehlum).
Mahatamayas
The Mahatamayas
are an eloquent testimony of basic unity that
permeates the religious culture of the Hindus of
Kashmir and the Sanskrit culture of the Hindu India.
The most interesting aspect of the Mahatamayas
is that they represent the quest of the Hindus of
Kashmir to recreate a universe of spiritual
experience, which is Sanskrit in outlook and
composition. The Mahatamaya
reveal a continuity of the Harappan, Burzahom and
Saraswat cultures. This is an indicator that Nilmat,
while keeping the Nagas in view has (mentioned)
specific rituals connected with the Gods and
Goddesses, who manifested specifically in
Bharatvarsha and Aryas.
Nilmat era of the Hindu history of
Kashmir
followed the disappearance of the river Saraswati.
Nilmat Purana narrates; “sixty five rituals and
festivals, were celebrated with great devotion,
faith, pomp and show. Some of the rituals and
festivals find mention in other Puranas also. Some
of these are celebrated even today in
Kashmir
, like Kaw
Poonim and Yaksha
Mavas (Kechi Mavas). It is generally thought
that the Purana talks of rituals and festivals of
Nagas only, and these being adopted by Aryan
Saraswat Brahmins of Kashmir, which is not so. Many
of the rituals, festivals and days are common with
those followed by Aryans in Bharatvarsha or
emanating from Vedas.”
The
ritual culture of the people of Kashmir grew from
its Burzahom past and is, therefore, formed of
several sediments; the basic sediments have their
origin in the ritual structure of the Burzahom
people and the people of
Kashmir
who lived through the Neelmat period. The Vedic Grah-Sutras
and Kalpa- Sutras were adopted for the Kashmiri
Pandits, by Laugaksha Muni, a great sage, sometime
in the first millennium B.C. Before the adaptation
of Sanskrit scriptures, Kashmiri Pandits had already
a highly evolved and intricate ritual structure,
which symbolized their proto-Aryan origin. A part of
the pre-Laugaksha ritual was integrated into the
Laugaksha adaptation. The rest lingered on and
survived and in due course of time became a part of
the religious culture
Kashmir
. These rituals are still extant, and preserved and
practised by the Kashmiri Pandits even now. A vast
number of rituals are practiced by Kashmiri Pundits,
in their birth, death and marriage.
There are numerous rituals, traditions and
festivals of proto-Vedic origin which the Kashmiri
Pandits follow. There are Vedic, Shaivite,
Vaishnavite and Shakta religious performances in
Kashmir
, but Vedic ceremonies play prominent part. In
performances of Shradha
rites, the Vedic deities receive worship through
fire, Shaivite through phallic emblem of cooked rice
and Shakta through a lamp. Rituals have a phenomenal
identity and theological content. On the marriage or
Yajnopavit ceremonies of Kashmiri Pandits, ladies
sing Kashmiri songs in Vedic accentuation even now.
Kashmiris are singing people, even in exile; they
sing the glory of their sacred land. Their songs are
full of love, beauty, freshness and with fragrance
of our fascinating valley.
The Vedic civilization of Kashmir is represented
by the rich geological, historical and literary
contestations. These are interwoven and deeply
interacted in the deep socio-cultural identity of
the people and ancient civilization of Kashmir.
Source: Naad, April 2012
issue, and Koshur Samachar, March-April 2012 issue
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