Chapter 2
Heritage And Legacy
No civilisation is conquered from without
untill it has destroyed itself from within
Kashmir has everything
precious to India's heritage. It has been a nursery of learning and religion,
has a breath-taking landscape as if painted to perfection by the Master
Painter. It is a place of pilgrimage for Hindus and also Buddhists. Millions
of pilgrims present themselves and prostrate at the feet of Mata Vaishnav Devi, Mata Ragya Khsheer
Bhawani, Rajarajeshwari Mahatripursundari, Jagadamba
Mata Sharika and above all Lord Shiva and Parvati in the Amarnath Cave
in the lovable lap of Himalayas. After draining the lake and creating the
Kashmir Valley, Rishi Kashyap blessed his creation with the celestial river
Vitasta.
Upto the beginning of fourteenth century,
Kashmiris were living in peace, co-existence, tolerance and were mostly
devoted to spiritual and academic pursuits. Kashmir was the abode of Hindus,
who were devoted to contemplation and higher learning. They are the original
natives of the Valley of Kashmir. These Hindus popularly known as Pandits,
are apart of the Vedic heartland of India and have lived in Kashmir from
times immemorial and have a history dating back beyond the Neelmat era.
The Hindu religious percepts have borne the message of universal peace,
brotherhood and co-existence of all creeds and faiths. The Hindus of Kashmir
are progenitors of Shaivite monism and Hinyan and Sarvastavadin Buddhism
which spread to Central Asia, Tibet and Western China. They propounded
the great Shaivite doctrine of Trika and the theory of recognition.
A Kashmiri Hindu is a spiritualist to the core. Since ages his urge for
Sat
Chit Anand, together with the environs he was in, has made him a colossus.
He never did believe in material comforts though he did procure all, but
with all that, his subconscious was always booked to something most profound
and subtle. A Kashmiri Hindu has the strength to get in plenty but, above
all, he is strong enough to leave and renunciate everything with grace.
This has been his forte since ages. This is not his cowardice. It is his
innate human Divine strength. He perceived the world as unreal and still
believes it so. But even with all this he never compromised with his basic
cultural and religious moorings come what may. A Kashmiri Hindu's culture
is part and parcel of his spiritual activity that he always had and still
has utmost importance for it. Religion being tuned to his peculiar environs
followed suit. No wonder a Kashmiri Pandit's cultural and spiritual pursuits
moulded his religion in such a way that he had to create his Ganga sangam
(at Shadipur confluence of Sindhu and Vitasta), Sharda Peeth, Jyotir Lingas
etc. in Satisar, i.e. Kashmir only. This aspect has been reflected in almost
all of India's regions where local customs have intermingled with religion.
A Kashmiri Hindu's nature has always been cosmopolitan. No wonder this
percolated in Indian ethos as Vasudhaiva Kutumbakam. (World is a
big family). The snow-capped mountain peaks around the Valley evoked the
image of Shiva (Shivpuri). The worship of Shiva and study of Shaivism is,
therefore, a predominant theme in the religious and philosophic practice
of the Kashmiri Hindus. The beginning of Shivasana or Shivagama can be
traced to the beginning of Vedic revelations.
The Shankaracharya temple atop about 1000
feet high hillock of the same name is to the south-east of Srinagar. Ringed
by the perennially snow-bound mountain peaks, the magnificent Dal Lake
and the zig-zagging Vitasta (Jhelum) flowing placidly through the heart
of the ancient city of Srinagar and the temple commands a fascinating bird's
eye-view of the city and the celestial Valley. The Shiva temple a massive
stone structure is built on a high octagonal plinth strictly in accordance
with Hindu tradition. The temple has 84 recesses on its exterior and is
surrounded by a parapet well enabling devotees to have the Parikrama of
the temple safely. The stairs leading to the sanctum santorum number 36,
first flight of 18 steps followed by 12 steps and again followed by six
steps on either side of the landing terminating the second flight. This
total of 36 steps is also in accordance with Hindu tradition, 36 denoting
as many elements of which cosmos is made, viz. Shiva Tattva to the Prithvi
Tattva.
The hillock, according to Tarikh-i-Hassan,
(pp 394-496, Vol. II) and (Waquiai Kashmir of Mulla Ahmed was known
originally as Anjana and later as
Jeth Ludrak and the temple
was built by King Sandhiman of the Gonanda dynasty of Kashmir (471-536
Laukek Era), corresponding to 2605-2540 B.C. He gave the name Jeshteshwara
to the temple and the hillock came to be known as Sandhiman Parbat
after the name of the King. According to Dr.Stein, translator of Kalhana's
Rajtarangani, King Gopadityas (369-309 B.C.) repaired the temple and donated
two villages, the present Gupkar and Buchhwara (Bhaksira Vatika) for the
maintenance of the temple. This time the hillock was given the name Gopadari
or Gopa Hill. This name and Jeshteshwara for the temple prevailed
till the Kashmiris dedicated the temple to the sweet memory of Adi
Shankaracharya,
who visited Kashmir and stayed at the temple complex. This is confirmed
by Tarikh-i-Hassan (pp.80-82, Vol.I), although there is some confusion
about the dates of Adi Shankaracharya's visit to Kashmir. However, after
the dedication, the temple and hill came to be known as the Shankaracharya
temple and hill after the great sage and scholar from the south of the
country. After the first repairs to the temple carried out by King Gopaditya,
King Lalitaditya (697-734 A.D.) repaired it.
The original Shiva Lingam in the temple,
along with over 300 precious idols of Gods and Godesses therein and other
structures and residential quarters around the temple, were destroyed by
Sultan Sikandar (the iconoclast), who ruled Kashmir between 1389 and 1413
.D. King Zain-ul-Abedin (1420 to 1470 A.D.) repaired the temple and its
dome, which had been damaged by an earthquake, as a gesture of goodwill
towards the Hindus of Kashmir, who had been persecuted by his father and
grandfather. Sheikh Ghulam Mohi-ud-din the Governor of Sikh ruler of Punjab
(1841-1846 A.D.) also repaired the temple in his own tome. Later, Maharaja
Ranbir Singh, the second Dogra ruler of Kashmir repaired the temple once
again and installed the present Lingam in it. Later, a saint from Nepal
and Swami Shiv rattan Gir Saraswati, who had his seat at Durganag temple
complex, carried out some repairs to the temple. The Maharaja of Indore
electrified the temple during the forties of this century and installed
a dazzling flash-light on its top, making it conspicuous during the night
also.
The temple was originally connected with
Vitasta (Jhelum) near the temple of Godess Tripursundari on the right bank
of the river, now known as Shurahyaar (Shudash Dashyar) by a finely sculptured
stone stair overlooking the present Badami Bagh Cantonment of Sonawar.
This flight of steps was dismantled by King Jehangir and the stones were
used by his queen, Nur Jehan, who built a huge mosque, known as Pathar
Masjid near Zaina Kadal in Srinagar. The mosque was never used for
prayers by Muslims (Sunnies) as it had been built by a woman belonging
to the Shia sect. The temple was approached via a bridle path from the
Durganag temple at the base of the hillock. This path was later electrified
by the Daramath Trust. In early seventies, however, when the Central Government,
at the persuation of the Sate Government, put up the T.V. tower on the
Dal Lake side of the hillock, a road was constructed to connect the tower
with the lake near Nehru Park. Later, the Dharamarth Trust laid a flight
of about 599 chiselled stone-steps, with side walls and landings, to connect
the T.V. tower with the temple. That way the temple was lately approached
both via the bridle path starting from Darganag temple and via the T.V.
tower road.
Mrs.Walter Tibbits in her book, The Cities
seen in East and West, says in the chapter The City of Sun that:
"The hill is rough and jagged as the path of yoga (the Path of Union
with God). The elements have stained its every shade of ochre, the colour
sacred to the lord of Universe. Sharp rocks break the path as the trills
of the way out and wound the feet of the aspirant of knowledge. On its
summit stands in simple, solemn dignity a small fane of grey stone. Its
columns are fluted, its dome is round, surrounded by a trident. Inside
if one thing only, an upright black stone... The Lingam is the oldest religious
symbol of the world. It is also the simplest. But to the Shaivait, no gorgeous
imagery of the Mass, no elaborate ceremonial of Mecca, can compare with
the solemnity of that black stone... Guardian of the austere glories of
Maheshwara, crowning of the fort-like hill, high, serene, ascetic, bearing
no ornament save that of the quiet spirit of Shiva himself, the Jeshtrudra
shall command the Happy Valley long after we and those that come shall
have passed away".
Calling the Shankaracharya hill as koh-i-Sulaiman
and ancient temple thereon as Takht-i-Sulaiman is a later day ruse
started sometime in the 19th century by some fanatical Muslims of Kashmir
to complete the process of Islamisation of the historically known places
of Hindu worship in the Valley and also to bury deep for ever the Hindu
past of Kashmir. It is in line with the demolition of the then famous Hindu
temple of Maharshi (Vishnu) and the erection thereon of a structure
known now as Jama Masjid, conversion of the
Mahakali Temple near Fatehkdal, Srinagar into the present Shah-i-Hamadan mosque, and
the Ekadasharudra (Shiva) temple in Khanyar, Srinagar into the Ziarat
Dastgir Sahib, not to speak of hundreds of temples throughout the Valley
which were earlier destroyed completely or converted into mosques, ziarats
and dargahs, during the Muslim rule in Kashmir (14th to 18th century A.D.)
The Shankaracharya Hill, and the temple
on top of it, is the most attractive, conspicuous and one of the oldest
monuments still there in the Valley. It surely attracts attention of any
one visiting Srinagar, and may be, reminds him of the glorious Hindu past
of Kashmir. It would perhaps fulfil the dream of many fundamentalists of
Kashmir to have an Arabic style mosque in its place as the most prominent
landmark on the process of Islamisation of the Valley. As it is, the half
a million of Hindus of Kashmir, the descendants of the pre-Muslim Kashmiris
have been hounded out of the Kashmir, which is at present virtually like
any other Muslim country ruled over by gun-totting terrorists, trained
and abetted by Pakistan. The conversion of the Shankaracharya Temple into
a mosque or a ziarat would surely add to the present single-hued portrait
of Kashmir as the door to the Islamic world to its west and north, which
is claimed to be one of the objectives of separatism and terrorism. Farooq
Abdullah cannot just be faulted with any knowledge or understanding of
history. An accident of history pushed him into politics and later placed
him in the Chief Minister's chair. And now when he has been discarded by
the Muslims, his reference to Shankaracharya Temple having been
Takht-i-Sulaiman
at the national Integration Council meeting in June, 1992, can be said
to have been aimed at wooing these Muslims as also presenting himself as
a champion of secularism to the gathering of like-minded Hindu-bashers
at that time. What is, however, far more stunning about this hyperbole
of Dr.Farooq Abdullah at the N.I.C. meeting, is the speed with which a
prominent journalist Shri Inder Malhotra, took the wrong cue and proceeded
to thrash the Hindu communalists, on the basis of a patently incorrect
remark of Farooq, and without verifying the facts. Journalists and intellectuals,
particularly the high profile and respected among them, are supposed to
educate and guide their countrymen on the basis of historical facts and
truths and not allow themselves to be swayed by momentary political winds
which can change course without any advance signal or warning. It is hoped
that Shri Malhotra has since updated his knowledge about the Shankaracharya
Hill and Temple: the sooner the better. The following stanza from the Old
Testament to appreciate that King Solomon never visited Kashmir, not to
speak of his having ever established the Takht-i-Sulaiman (Solomon's
Throne) on the Sulaiman Teng (Solomon's Mound) in Srinagar:
-
Solomon succeeded his father, David as King and his
royal power was firmly established (1 king 2:14).
-
He was king of Jerusalem, over all Israel for forty
years (1 King 11.42)
-
He died and was buried in David's city and his son
Rehomoam succeeded him as king (1 king 11.43)
And that was around 950 B.C. when Islam was nowhere
on the scene. There is absolutely no mention in Hebrew texts of King Solomon
having ever visited Kashmir and established his throne on the Shankaracharya
Hill. This is just an assumption, a recent creation for ulterior motives
and with malafide intentions. There is no mention of any Solomon in the
pre-Islamic annals of Kashmir.
The world famous Indologist and archaeologist,
Dr.Stein has said in his translation of Kalhana's Rajatarangani (Page 43, Vol.II) that "the present name of the hill meaning Solomon's Throne
(Takht-i-Sulaiman) is undoubtedly of Mohammedan origin...that the ancient
designation of the hill was Gopadari, is proved beyond all doubt...in
Kalhana's chronicle". Professor Sahebzada Ghulam Hassan, author of
Tarikhi Hassan (History of Kashmir) also confirms categorically
that the name Kohi Sulaiman is given to the hill by Muslims. Fergusson,
in his book History of Indian Architecture (page 282) says that
the temple on Gopadari (now Shankaracharya) is one of the earliest buildings
in Kashmir. The tradition of Abul Fazal's time also distinctly attributes
the temple to the time of King Gopaditya (369-309 B.C.).
The claim that King Solomon ever visited
Kashmir and established his throne anywhere in the Valley is obviously
false and motivated. It is just a part of a preposterous conspiracy going
on in Kashmir, on official level as well, to somehow obliterate the Hindu
past of Kashmir, which for all practical purposes stands adequately enshrined
in Rajatarangini by Kalhana, the Waquiai Kashmir by Mulla
Ahmed, the Ratnakar Purana, by Ratnakar Pandit, the Tarikhi Hassan
by Sahebzada Ghulam Hassan, and the writings of Dr.Stein, Fergusson, and
the dozens of others both foreign and Kashmiri. The conspiracy was furthered
about a decade back when Sheikh Abdullah changed, in one stroke, the old
Kashmiri names of as many as 800 villages. The separatists have now started
calling another hillock in Srinagar, the Hari Parbat on which stands the
ancient shrine dedicated to Mother Goddess (the eighteen-armed Sharika),
as Koh-i-Maraan. The hundred year old internationally-known library
of the State Research and Publications Department, which housed many rare
books and manuscripts in Sanskrit and Sharda scripts, has been closed and
the valuable materials, put haphazardly into gunny bags have been dumped
somewhere in the godowns of Kashmir University to rot.
It would be quite appropriate to mention
here of the recommendations of the Glancy Commission, constituted by Maharaja
Hari Singh, after the communal riots engineered by the then Kashmir Muslim
Conference in 1931, that "it is evident that both the Shankaracharya
Hill (including Durganag temple) and Hari Parbat Hill belong to Kashmiri
Pandits" (Page 4 of Glancy Commission Report). The Report also assured
that "the areas that were vacant on the hills and on the plains in Shankaracharya
and Hari Parbat area were to remain intact and in possession of the Pandit
community, which no non-Pandit could encroach, occupy or build upon".
Unfortunately, these exclusive Hindu areas have been encroached upon and
usurped extensively after 1947, revenue records tampered with, and almost
all areas stand build upon now. In this context it would be proper to make
a mention of ancient Bhairav Nath Temple at Chhatabal, Srinagar, which
remains under police lock and key since 1972 as some Muslims of the area
came to claim half of this prime land belonging to the shrine located on
the meeting point of river Vitasta and the river Dood Ganga. A Divisional
Commissioner of Kashmir once told a Hindu delegation that they would better
come to a settlement with the Muslims, or he would be constrained
to convert the area into a public park. As against this, when Kashmiri
Hindus could, during the Sikh and Dogra regimes in J&K, retaliate against
the excesses committed on them by successive Muslim Sultans and Governors,
the Hindus demonstrated unforgettable magnamity and large-heartedness,
and a deep sense of peaceful co- existence. Here is what a renowned Kashmiri
historian, based in Pakistan, had to say about the sagacity of the Kashmiri
Hindus:
"It is to the lasting credit of Pandit
Birbal Dhar that when a deputation of Muslims headed by Sayyid Hassan Shah
Quadri Khanyari approached him to dissuade the Sikhs from the destruction
of the Khanaqah-i-Shahi-Hamadan; he moved in the matter, used his
influence and saved the historic structure from vandalism.." (Page
726 of Kashmir by Dr.Sufi.)
Farooq
Abdullahs and Inder Malhotras may
kindly keep in mind that history cannot be changed by making off-the-cuff
remarks. "History in no blind goddess and does not excuse the blindness
in others."
Abhinavagupta was one of the most outstanding
Acharyas of the Shaiva philosophy. He lived in Kashmir in the 10th century
A.D. The versatility of his genius was recognised in his own time. He was
called the Shankaracharya of Kashmir.
The Kashyap Bhoomi now called Kashmir, nestling
in the outer Himalayas, has been alluring to itself invaders and bandits,
saints and sages, scholars and preachers and travellers and lovers of nature
alike for ages past. The core socio-religious group of this blend, Kashmiri
Hindus, developed into a distinct cultural organism, favoured by geographical
fastness and climatic rigours. It impregnated this land of the gods, the
cradle of the holy Vitasta with the springs of love, amity and peaceful
co-existence. It always maintained a subtle as well as a gross relationship
with the Indian mainstream. In fact, Hindu society of the sub-continent
remained an umbrella, a super cultural dynamo for this Kashmiri society. Ramayan,
Mahabharat, Srimad Bhagvat, and the full galaxy of Indian saints
and scholars always nourished and sustained Kashmiris in their pursuit
of meaning in life. A pilgrimage to Kashmir is El Dorado for a Hindu living
anywhere. Kashmiri ethos never got detached from its moorings as recorded
in the noble utterances of the anonymous sages of our Upanishads and the
Vedic lore. Among the most profound principles enshrined in these texts
is the cultivation of an open mind in the realm of the spirit: "Truth
is one, though the sages have called it by various names", and that
all faiths deserve our respect.
Kashmiris are descendents of Rishis and
Munis like Dev Vashishta, Bharadwaja, Dattatriya Munishwar etc. etc. and
such names are being repeated and commemorated at the time of religious
rites, dharmic functions, sradhs etc. by Kashmiris according to their gotras.
Pandit means a very learned Hindu, authority on some subject or a learned
teacher. History has subjected Kashmiris to severe test and taught them
to bear their lot with patience and fortitude. Deeply religious, the Kashmiri
Pandit has never met violence with violence. Infinitely tolerant and liberal
towards people of other faiths, there is hardly any instance in the history
of Kashmir when the Pandits expressed their disapproval of the religious
practices of other faiths. To Kashmiris, the numerous holy springs, the
blue mountain lakes and silvery peaks of the majestic mountains have been
sacred shrines of their five thousand years long ancestry during which
Kashmir emerged as the Sharda Peeth a hallowed place for ancient
learning. To be known as Kashmiri Pandit is not to be recognised as a person
subscribing to clannish mediocrity, but a matter of pride for those who
sought over the centuries to shape a distinct style of life by contributing
knowledge and learning, despite unheard of cruelty and tyranny suffered
by them at the hands of cruel rulers, who came to spread Islam. The pathways
through which members of the Kashmiri community passed, in their escape
of tyranny of religious bigots, six hundred years ago, are mute witnesses
to the immense sufferings the Kashmiri has undergone to preserve and upheld
his distinctive style and heritage. During the five thousand years of history,
they have made colossal contribution to world civilisation in the field
of religion, philosophy, Sanskrit literature, medicine, history, aesthetics
etc. As model of non-violence, they have never handled lethal weapons or
spoken harsh words. Devoted to the study of Vedas and other Shastras in
all their aspects, the essence of these studies has been coursing in their
blood stream from generation to generation. In peaceful or turbulent times
they were protected under the spiritual umbrella by a large number of highly
advanced saints and sages who flourished in the Valley from time to time.
No wonder, they preferred death to change their religion and withstood
stoically the ruthless monsters of five hundred years of Muslim rule. And
when pushed back to the wall, they migrated to places of safety in the
hot plains of India. Till recently Kashmiri Hindus were using Saptrishi
era and even now have retained it symbolically.
The Hindus of Kashmir were models of simplicity,
purity, truthfulness, ascetic tendency and compassion. All these traits
of the highest human culture were built up by the Rishis and Maharishis
who, in their secluded Ashrams, performed austere penances and at the same
time taught a large number of students who stayed in the Ashrams and led
a life befitting a Brahmin Brahmachari. The children of the households
lived with Acharyas in the latter's homes. There they used to serve their
teacher by gathering fuel for homes and offered morning and evening prayers.
The recitation of Vedic hymns with proper accents, preceded by the syllable
OM took place at day break. Upanayanam Sanskara, which literally
means taking the child to the Guru, was the most important in one's life.
Rishis and Paramrishis, in their Ashrams and seats of learning, propagated
gems of philosophy, art, literature and history. Apart from imparting teaching
to Kashmiri students, they instructed numerous scholars from entire Bharat,
who braving long and arduous journey came to Kashmir to drink deep from
the well of knowledge at the feet of the masters. No wonder that from the
remote ages, Kashmir became the seat of learning and earned for itself
the appropriate name of Sharda Peeth or the seat of Sharada, the goddess
of Learning and Fine Arts. Apart from performing rites and rituals, as
prescribed by the Shastras, the householders worshipped the Hindu Triad,
namely Shiva, Vishnu and Bramha and their Consorts, Parvati or Uma who
has a variety of other names such as Kali, Durga, Mahadevi, Gauri (the
Consort of Shiva); Shri or Lakshmi (the Consort of Vishnu) and Vageshwari
or Saraswati (Consort of Bramha). A long list of Shivacharyas (Kashmir's
Shaivism being the crest jewel in the firmament of Indian metaphysical
world) and learned teachers of the hoary past at Sharada Peeth, are but
a few examples that do proud to this patriotic, but unfortunate, persecuted
Pandit who continues to be driven to desperation with his back to the wall.
His main forte has been learning, which assumed a high profile in the past
when Hinduism reigned supreme in Kashmir, in centre of excellence at Sharada
Peeth - ancient but now defunct seat of learning on the banks of Krishna
Ganga in the Valley of Mount Harmukh (mouth of Lord Shiva) (now
under Pakistani occupation). It provided instruction to the scholars from
as far away as Kerala, thus cementing the bonds of emotional integration
of the people.
The appellation
Bhatta is a remnant
reminder of the honorific that went with the degree Bhatta - awarded
to graduates coming out of the portals of this prestigious institution.
Kashmiri language had an indigenous script. Its fate has been decided in
the earlier chapter. Activities, as always, in Hindu and patriotic Kashmir,
reasoned to the rhythm of the ebb and flow of the Indian society - the
mother current of all that has flowed in this land of Vedanta proclaiming
unity and harmony of all life. Contribution of Bhatta (Kashmiri Pandits) touched a high in the past when they were not forced to run for
their lives, their footsteps always dogged by anti-human and anti-cultural
forces. Therefore, they have a proud past and still possess a vast potential
for still better achievements in the service of this great country and
humanity at large, provided they are able to discern their future in its
appropriate perspective, beckoning them to sincere and catholic efforts.
In their overall setting of their Kashmiriat, Kashmiri Hindus, who had
to flee the Valley in medieval times, successfully maintained their social
identity. They continued to maintain some tenuous social links with their
erstwhile mountain-grit homeland and apart from and in spite of their handicap
of being unable to maintain their mother-tongue, they faithfully observed
all rituals associated with all their mundane and sacred functioning as
Kashmiri Saraswat Brahmins.
Kashmir's devastation began in the early
fourteenth century. The Hindu King, Udyan Deva, true to Kashmir's traditional
hospitality, gave shelter to a run away Muslim, Shah Mir Khorasani. In
fact, the Hindu rulers would give refuge to any person in trouble or peril.
Udyan Deva passed away in 1338. His queen, Kota Rani, did everything to
maintain her rule. But that was not to be. True to pattern, the man for
whom her husband had done everything to keep him comfortable, turned tables
against her. He conspired to get Kota Rani imprisoned at Anderkot, where
she had gone to look into the grievances of the people of the area. He
released Kota Rani after he had captured the throne and established his
sway. He asked Kota Rani to become his wife. On her blunt refusal, she
was forcibly put into his harem. But this dethroned Kashmiri monarch, upholding
the honour of her person and of entire womanhood, like Rani Padmini, gave
a big slap to the treacherous Mir and killed herself instantly soon after
she was forced into his bed. Thus came to an end peace and harmony in Kashmir.
This was the beginning of dark days for Kashmir and Kashmiri people were
subjected to brutal persecution and forcibly converted to Islam. What happened
during this period is a tragic saga of Evil perpetrated upon the people
of the kingdom. Starting with the prolonged rape of the entire length and
breadth of the Valley earlier Changeez Khan and Halaku had raided the Valley
and later on Dulacha or Dulcha (Zulqadr Khan) a Tartar chief from Turkistan
who laid waste the land and another by Achala, another Turkish leader ruined
its people entirely. What little was left to complete the picture of death
and destruction was taken over by Sultan Sikandar. The sacred thread of
assassinated Hindus weighing dozens of maunds were burnt. The invading
hordes were bordering on absolute illiteracy and barbarism beat all records
in the history of mankind in matters of inflicting tyranny and cruelty
on Hindus of Kashmir. Those who resisted vigorously were tied back to back,
put into sacks and then thrown into the pristine waters of the Dal Lake
to meet their watery grave. The prominent Hindus were forcibly locked in
cattle sheds, which were filled with smoke emanating from the burning cowdung.
The cruel leader agreed to free them only if they cursed their religion
and embraced Islam. Sikandar, who took pride in calling himself Iconoclast,
the fourth ruler of Shamiri dynasty openly confronted Kashmiris with choice
between conversion to Islam or death. Most of the Kashmiris were converted
to Islam on point of sword and all their temples including marvelous Sun
Temple at Martand and majestic Vijeshwar (Bijbehara) were destroyed by
this brute. The Bhatta Mazaar, the graveyard of Hindus, the name
given to the bund across Dal Lake made on the dead bodies of the victims
of Islamic fanaticism is a gory reminder of that dark period in the long
and chequered history of Kashmir. The places
Bhatawath i.e. path
of Battas (Pandits) now pronounced as Batote on the Jammu Srinagar
highway and Kashtwar or Kasht-niwar. i.e. remover of troubles, on the other
side of the Valley in Jammu region had provided refuge to the fleeing and
frightened Kashmiris from the Valley. The Sultan destroyed Hindu temples
and Hindu shrines and burnt rare Hindu scriptures with a ferocious vengeance.
He set the trend for spoilation of temples, defiling the images and usurpation
of the valuables. Noted historian, Ghulam Hassan has recorded, "Since
the days of Hindu kings, a large number of wonderful temples were existing
in this land. Their architecture and construction left even very knowledgeable
persons bewildered, Sikandar, through a very heavy hand, demolished all
these temples from their roots. First of all continuous efforts were made
for one year to destroy the Martand temple but it remained intact. Then
a huge quantity of wood was piled up inside the temple and set on fire.
Similarly, temples in Bijwara, numbering more than 300, were also brought
down to the ground. The kali Shri temple was earlier destroyed by Sultan
Qutubuddin. Sultan Sikandar constructed another mosque in its place. Sikandar
made a public announcement that anyone not adopting Islam should leave
the country or else would be killed. As a result, large number of Hindus
migrated to different directions. Some of them got converted to Islam.
Some Brahmins preferred death to Islam. All Hindu books were collected
and thrown into the Dal Lake". The original is written in Urdu.
Jawahar Lal Nehru accompanied by Khan Abdul
Gaffar Khan visited the Martand temple in 1941. The Archaeological Society
of India keeper showed them some black-shining blocks, replete with imagery,
that had escaped the devastating fire. Nehru wrung his hand in despair,
saying "What did they gain by vandalising such a great artistic treasure?"
Well known British archaeologist and historian, Stein, writing about the
Martand temple says: "The ruins of this splendid temple are still the
most striking objects of ancient Hindu architecture in the Valley."
The temple was built by the famous King of Kashmir during 724-761 A.D.
in honour of Sun God. The ruins of another temple town Awantipur, built
by Utpal dynasty's ruler, Awantivarman in 855-883 A.D. are witness to their
grandeur. The demolished Martand temple, even now in its ruined state,
invites comparison with Parthenon of Greece.
As the Muslim rule was consolidated in Kashmir
Valley by the middle of 14th century, a large number of Kashmiris migrated
to what appeared to them more congenial regions of the sub-continent. Some
of them moved as far South to the Konkan coast and merged with the Saraswat
Brahmins of that region. The horrifying memory of this period of tyranny
has left permanent scars on the psych of Kashmiri Hindus and even now it
is related that just eleven families escaped this trauma by going into
hiding in the Valley. Many of the survivors returned to Kashmir during
the reign of Sultan Zain-ul-Abedien, who was grandson of Sikandar the Iconoclast.
Initially, he was cruel and fanatic as his grandfather. But a grave event
proved to be a water-shed in his life. One day his pleasure-seeking prodigal
son asked his attendants to take him along the river. In fact, he intended
to go in search of new choicest pastures. It was very early in the cold
morning. He spotted a young girl pouring water with flower petals into
the river Vitasta. He went near her and as he began to draw her towards
him by getting hold of her with his right arm, she pulled herself with
a jerk, ran away and was soon lost in the lanes and bylanes. The prince
returned and decided to order her formal capture by his soldiers. The girl
belonged to one of the eleven Hindu families, who were in hiding. Apparently,
she had been taking the risk of going to the river bank in the early mornings
for samarpan or neirmaal. As soon as the prince reached his
palace, he felt immense pain in his right arm. Shortly his arm became motionless
and his pain, which slowly spread to other parts of the body, became unbearable.
Physicians and later Maulvis were summoned to either treat him by medicine
or show their miracles. Nothing was left undone. But the prince appeared
to be nearing his end by each passing day. There was no respite in the
cries of the prince day and night. Sultan became restless and there was
gloom all round. One day when Zain- ul-Abedien was about to go for offering
his usual Namaaz, one of the attendants of the prince bowed before
the Sultan and related to him the entire episode of the fateful morning.
The King consulted his trusted courtiers. The girl was traced and brought
to the palace. The King very politely and affectionately asked her whether
she could forgive the boy and cure him. The girl in a low voice and with
great modesty and obedience, narrated before the King the agony of the
innocent Brahmins who were in hiding. She told him that she belonged to
one of these families. Her father and a few other elders who had also been
brought before the Sultan along with the girl, assured him that they could
pray for the prince provided they were allowed to live freely and the threat
of conversion was removed. The king joyfully agreed and issued the firman
immediately in this regard. The Pandits did the needful and the prince
began to recover and soon he was his old self. Zain-ul-Abedien, now a fully
transformed personality, announced that the Hindus who had migrated from
the Valley, could return to their homes and profess their faith with full
freedom. He also decreed that those who had been converted forcibly could
also revert to their original faith, if they so desired.
Zain-ul-Abedien turned into a very tolerant
and enlightened ruler. During his rule (1423 to 1474 A.D.) large number
of Hindu migrants were recalled and rehabilitated in perfect security and
honour in the towns and villages of Kashmir. Their properties were restored
to them. He fully helped the Hindus to repair their vandalised places of
worship and to build new temples. He appointed a Pandit, Shree Bhat as
his chief advisor. Even today, after five centuries, he is on the lips
of every Kashmiri whether Muslim or Hindu. He is popularly remembered as
Budshah or great king. He completely abandoned the path of bigotry and
fully concentrated on the well-being of his subjects and development of
the Valley.
Kashmiri Hindus continued their precarious
existence in their homeland under Akbar, Jehangir and Shahjehan. Some of
them took to Persian studies and began to be appointed as tutors by the
Mughal elite even at such far of places like Delhi and Agra. Aurangzeb's
fanaticism brought another crisis in the life of Kashmiri Hindus. They
were again confronted with the choice between conversion to Islam or death.
Aurangzeb was very keen for conversion of Hindus of India to Islam. According
to Mecauliffe, the experiment of wholesale conversion was first tried in
Kashmir. The Kashmiri Pandits were well-known for their scholarship and
their conversion to Islam would induce other Hindus to embrace Islam. S.M.Latif,
in his
History of Punjab says:
"Aurangzeb sent Iftikhar Khan as Governor
of Kashmir in 1671. Iftikhar carried out the fanatical policies of Aurangzeb
with great zeal. Aurangzeb's motives in persecuting the Brahmins were obvious.
The Brahmins both presented and propagated the Hindu religion and tradition.
Their whole-sale conversion to Islam would have definitely helped in bringing
the rest of the Hindus into the fold of Islam. The Brahmins of Kashmir
were renowned for their learning and orthodoxy. The Valley of Kashmir surrounded
as it was by the Muslim lands, could easily be assimilated with the rest
of the Muslim India across the Attock river, North Western province, Afghanistan
and Persia."
During the 49 years of Aurangzeb's reign,
Kashmir was administered by 14 Governors. Iftikhar Khan was most cruel
of all these. The Sikh tradition speaks of the atrocities against the Brahmins
of Kashmir and the visits of their deputation under the leadership of Pandit
Kripa Ram Dutt of Mattan to Anandpur Saheb. Seva Singh, the author of Shahid
Bilas has stated:
Sorrow stricken Brahmins came to Anandpur
and said: "Protect us, O Lord, the son of Guru Hargobind. Hear our pathetic
pleas. Guru Tegh Bahadur - protector of the poor and the cows, you are
the Prophet of the Almighty in the kalyuga. We have none to go for help.
Our condition is most pitiable. protect us the way Lord Krishna protected
Draupadi. We have gone from pillar to post. You are the Lord Krishna of
the present age. We have no other hope. We seek refuge at thy feet. O Lord!"
Guru Tegh Bahadur, the 9th Sikh Guru heard their
tale of woe. He gave them hope and courage. By telling Aurangzeb to convert
him instead of the helpless Kashmiri Hindus, he drew the rage of the Mughal
fanatic on him. The Guru's martyrdom along with his companions Bhai Mati
Das, Bhai Sati Das and Bhai Dayal Das at Chandni Chowk, Delhi, saved Kashmiri
Hindus.
Afghans brought Kashmir under their control
by 1750 A.D. and made it a province of the kingdom of Kabul. Their atrocities
made life unbearable for Kashmiris. One of the Pathan governors, Asad Khan
used to tie up Hindus two and two in grass sacks and sink them in the Dal
Lake. Another Governor, Mir Hazar made an improvement and used leather
bags instead of grass sacks for drowning Hindus. Another Governor. Atta
Mohamma Khan was a terror to women both Hindu and Muslim. Jabbar Khan,
who followed him, tried even to change the weather of the Valley. These
events have been detailed in my book: "Unhappy Kashmir - The Hidden
Story". During this darkest period of Pathan rule, Hindus were killed
or converted. This massive genocide reduced them further to a small minority.
Leaving aside their Islamic zeal, Pathan rulers were cruel to Muslims also.
Peasantry and labour were crushed economically. Kashmiri Muslim labourers
were used as ponies and forced labour (begar) was introduced.
The persecution of Kashmiri Hindus from
1400 A.D. to 1819 A.D. has been well documented by a Muslim historian,
Ghulam Hassan Khohami and Junaraja. During this period, thousands were
made to embrace Islam by force, thousands were killed, others fled away.
Many perished en-route while fleeing. Many consumed poison to escape the
persecution while others burnt themselves in flaming fire. These are all
historical facts which paved the way for conversion of Kashmir from a Hindu
area to a Muslim majority area. It is an irony of fate that while the Kashmiri
Hindus accomodated, mingled with and absorbed the culture and traditions
of all outsiders, who came to Kashmir, they were repeatedly rewarded with
the most inhuman and brutal treatment. The most valuable treasure of Kashmiri
Hindus were their scriptures. These were brutally burnt. Heavy taxes were
imposed on Hindus when allowed to live. Bestialities like chopping of the
noses and tongues, beheading, drowning in water after tying people back
to back etc. were inflicted on the Hindus. Those who escaped forcible conversion,
mutilation and death were forced into exile. The Muslim rule, with the
exception of the period under Budshah, is the story of terror and horror.
However, since the native Muslims were overwhelmingly converts and belonged
to the same ethnic group as the Hindus, there had been a local ethos in
Islam as practised by the common Muslims, leaving the ruling lords aside.
The period of Lal Ded and Nand Rishi was, no doubt, a period of spiritual
renaissance for all Kashmiris put together. The converted Muslims had retained
the essential ingredients of Hinduism. In fact, Islam in Kashmir acquired
its own distinct colour and hue. The Sufi and Rishi order influenced Islam
in Kashmir. The local devout Muslims believed in basic tenets of Islam,
such as oneness of god, the Day of Judgement, the system of punishment
and reward. But greater emphasis was laid on inner purification. They believed
that the true meaning of Jihad was to wage a war against the evils inside
man and true victory can be attained by curbing desires. The Rishis had
a tremendous impact on the social and cultural life of Muslims and Hindus
together. A seventeenth century poet wrote:
"The candle or religion
is lit by the Rishis. This Vale of Kashmir that you call a paradise, owes
a lot of its charm to the traditions set by them". The virtues of Kashmiri
Islam as it developed by and by - contemplation, asceticism, renunciation,
abstinence, simplicity, co-existence, etc. were common to the virtues admired
in Hinduism. But unfortunately the new interpretation of Islam got pushed
into the Valley through Aligarh channels informally and under the auspices
of Jammat- i-Islami-Hind through former channels. Healthy traditions in
Kashmir's culture were damaged and destroyed among the Muslim's and unhealthy
ones propped up and fertilised. Seeds of narcissism were planted by politicians
with lust for power making Article 370 a tool for their power game. In
the process Islam lost its Kashmiri ethos and even Sufism lost all its
validity. On the occasion of Meraj- ul-alam, on 21st February, 1990, more
than a lakh Muslims from Srinagar, using all modes of transport, reached
Chrar-i-Sharief at the shrine of Sheikh-ul-Alam, Sheikh Nurruddin, the
name by which Nand Rishi is known among Muslims, and vowed to take Kashmir
out of India and clear it of all non-believers. Since then there has been
no mercy on the Hindus of Kashmir. This event was a water-shed in the present
insurgency. In the district town of Anantnag, killing of animals is forbidden
during Navratri days in September-October, in reverence to the sacred
memory of renowned Muslim saint Rishi Malloo Saheb, whose shrine in the
heart of the town is a place of pilgrimage for Muslims as also Hindus.
Muslims abstain from meat-eating during these days. But on account of intensive
preachings of Imams from U.P., Delhi and other Indian cities, the Islamic
ethos took an about-turn in Kashmir Valley. In the same town of Anantnag,
in 1986, on the auspicious day of Janmashtami, Qazi Nissar, an Islamic
scholar and Mirwaize of South Kashmir, came to the main thoroughfare of
the town called Lal Chowk, with a sheep and killed it by his own hand under
the resounding clappings of thousands of Muslims, who had been specially
asked to assemble there on the occasion. Qazi Nissar had announced in advance
to do so as an act of deliberate aggressive provocation to the Hindus as
a signal that Islam would be followed this way only in Kashmir. The frightened
Hindus of the town had sheltered themselves in their homes and Hindus in
the rest of the country were fast asleep under secular sedatives.
"Oh! Aaftaab tooney dekha hai sab zamaana,
Kashmir kay chaman mein Panditon ka Ashiana.
Hum shaandar apna itihas pesh kartey,
Hota na pustakoon per garzulum washiana."
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