The Social
Set-up of Kashmiri Pandits In India
by P. N. Walie
In 1968, I had an occasion to be
associated with a Swamiji in Chandigarh. He had
spent forty years in the valley. He was eighty
five and of Shankracharya Sect. Radiating a robust
health, he had remarkable mental agility and speed
in action. His face which was pink looked all the
more radiant because of following snow-white beard
and hair that reached his shoulders. Spirituality
or no spirituality, his very bodily features were
enough to draw attention of those who even passed
by him. So when he spoke, people listened. What he
said about Kashmiri Brahmins passed for
authenticity.
By virtue of his long
stay in the valley, he had developed an affinity
with Kashmiri Pandits. He would even join the
meetings of Kashmiri Pandits' association, when I
was its General Secretary. Once addressing a
Kashmiri Pandit congregation, he remarked, "
I am of a firm opinion that whereas Guru Nanak
looks after Sikhs in whichever foreign country
they happen to be: Shiva, the lord of intellect,
education, art, sciences and conjugal happiness
looks after Kashmiri Brahmins wherever they are in
India and abroad. They are being guided by Shiva
everywhere whether they acknowledge this fact or
not. I have an evidence to prove my point
regarding Shiva's grace to Kashmiri Brahmins. In
the wake of 1947 raid, I went round the places
which fell to raider's vandalism, in order to find
out the state of Shivalings in God-forsaken
places. Not a single Shivaling was
dismantled."
This statement put me to
thinking, and Lo! Among seventy odd men audience I
counted eleven who drew four figure salary; ten
who were gazetted officers, twenty owned houses in
Chandigarh (now there are about forty.) Out of
seventy men about fifty were graduates and above.
Most of them had come away from the valley after
1947 raid. With heart within and God overhead,
they had made room for themselves in a different
world outside their own.
When speaking rationally,
we do not take cover under religous hypothesis but
when reality is taken into consideration, one is
amazed while pondering over such statistics. Here
I shall refer to 'Illustrated Weekly of India',
which, about seven years ago, brought out a
feature pertaining to the Kashmiri Brahmins of
India. Its statistics showed that this section of
Indian Society from Kashmir to Kerala and Gujrat
to Assam consists of only one Lakh and fifty
thousand men, women and children. But in
proportion to this number this sub-clan of
Brahmins produced two Prime Ministers, two cabinet
ministers, one chief-justice of India, two general
secretaries of parliament, one chief election
commissioner and four generals ! 'Disproportionate
to its population are high-ranking civilian and
military officers, diplomats, doctors, engineers,
scientists, famous actors, businessmen, men of
letters, university teachers judges etc. etc. When
I was in active service, the Kashmiri Pandit
Officers in the Indian army, after independence,
outnumbered the Kashmiri jawans therein. If
attainment of positions of any section of Indian
society has any bearing on its social set-up then
the Kasbmiri Pandits in relation to their
numerical strength are far ahead as a social group
in our country.
Scattered all over India
and abroad in small groups they have organised
exclusive cultural associations. They publish
their own magazines. Observe typical Kashmiri
festivals. Hold biradiri elections. Celebrate
pleasures of one another and share the pain of the
unfortunate among them, wherever they happen to be
outside the valley.
Even the last solar
eclipse which turned out to be a scientific
fan-fare throughout the world threw up the name of
Kashmiri astronomer since dead. The fanfare of
first Indian Sputnik 'Aryabhatta' leads one to
realize as to why Kashmiri Pandit, in the valley
was, and is, called 'Bhatta'.
Under dispassionate
analysis, this reality cannot be relegated to mere
coincidence because, this social position in
relation to this microscopic section of Indian
society with its typical identity has been more or
less constant. It was about half a century ago,
when as a boy, I read Late Shri Anand Koul
Bamzai's 'The Kashmiri Pandit'. I marvelled at the
fact that those of Kashmiris who fled the valley
as refugees under various pressures, two or three
centuries ago and settled in the plains, had made
enviable positions for themselves. Less then five
thousand paior to indepenance these handful of
people had produced men of national stature, out
of sheer merit and became the very elite of Indian
society. Under British rule they earned the status
of being the blue eyed boys of the 'Raj'. In
administration, under British rule there emerged
in the plains Kashmiri Pandits of Knighthood, Rai
Bahadurs, Rajas, Rai Sahibs, men of I. C. S.
cadre, famous lawyers, professors of reput,
scholars, writers and poets. In education and
refinement, they were an aristocratic class by
themseleves. In the field af national politics
this negligible society threw up the people of the
highest social stature like the Nahrus, Saprus,
Katjus, Kinzus; and other dignitaries during forty
year's time span. In Lahore, Delhi, Jaipur,
capitals of the then princely states, Lucknow,
Allahabad, Calcutta and large towns then Central
India, Kashmiri Pandit was recognised as a man of
substance and respectability. Yet he retained his
identity. It is because of that we to-day
distinguish him from the rest and attempt to
analyse intrinsic powers to rise among crores of
Indian masses above the level of the average in
his social set-up.
So if this trait of
Kashmiri Pandit to emerge despite political social
and financial handicaps in land outside his own
appears to be a constant factor then there is
indeed some uniquequality in this sub-clan just as
there is God given fair complexion and bodily
features. Otherwise how in such a hotch-potch of
religions, castes languages, cultures, economic
disparities, illiteracy and other myriads of
disabilities prevalent everywhere in the plains,
this Kashmiri Brahmin is making his presence felt
now as before? To find the reason, I have to go
back to the the times of Martand Ruins.
Archaeology has ceased to
be a boring subject for all those whose hobby
happens to be general reading even regardless of
any special interest in history. From
archaeological findings lavmen enjoy co-relating
affairs of their heritage with what they are at
present. So the discovery that Martand Relics are
five thousand years old a discerning Kashrniri
Pandit straight away connects this Circa to his
traditional calender called in Kashmiri as "Nich-Patri".
It shows along with Christian Era, Vikrami Era,
Saka Era, the current year as 5056. A Kashmiri
Pandit, social and cultural age therefore, is
justified in the assertion that his is
consistently and persistently as old as the
Martand Ruins. Our 'Nich Patris' have been brought
out all along the ancient times down to the
present day without a break. "The Sapta Rishi
Samvat" of 5056 years that appeared to a
layman as an astral era has manifested in the
background of archaeological research a different
meaning in the terms of Kashmiri Pandits' culture
and their whole social standing. Thus, he can
examine this fact under the much condemned (and
justifiably so, Hitlerence theories and analysis
of races. In that cult a pure Aryan has God-given
attributes commensurate with geographical and
biological factors. This valley of Kashmir of
temperate zone, eighty miles in length and twenty
- three in breadth is peopled by a race which is
pure Aryan, not in mere aspects of natives,
physique but instinctive behaviour. In the whole
of Asia only this area, covered on all sides by
majestic ranges of Himalayas, has sustained this
purity of Aryan of creativity and initiative.
Historically, morally and politically, we are all
strongly averse to the claim of racial
superiority. But realistically speaking we cannot
deny under any pretext that the western world,
whose achievements we envy and whose way of life
we strive to follow, has been the leader in the
progerss of making and is currently regardless of
our spite. There appears to be no time in the
foreseeable future when the process Even Japan is
the jap we admire because for the last hundred
years and more she has gone the western way by her
own efforts to follow in the foot-steps of Europe
and United States where the pure Aryan abounds.
One of the foremost
qualities of the aforesaid race is the initative
in its intrinsic ability to turn to its use
available resources by its own genius under any
evironment, hostile or favourable.
Under this analysis, we
take into account the people who lived in the
valley of 80 miles by 23 miles in a geographical
set-up that made communication with the outer
world extremely difficult two or three centuries
before and almost impossible in the B. C. Era.
This state of being cut off and what the avarage
Kashmiri did on his own, within his available
resources and by his own genius to live with it
proves exclusive characteristics to survive and
retain his identity. This becomes all the more
pronounced when other classes of Indian society
placed in similar conditions and with available
natural resources have not been able to turn them
to their own use, on their own initiative. When
reference is to an average Kashmiri in relation to
an average individual of other parts of India, it
excludes those who have privileges of birth,
economic well-being, education or any other social
distinction. Normally it is a man in the street
and a representative sample of millions of
illiterate people whose economic condition
precludes any special feature in cultural fields.
Here in the valley, right
from copper age, the average man has on his own,
shown creative instincts, productivity,
originality and adaptability. The exploitation of
wood, the indigenous water transportation devised
so as to take advantage of gently flowing rivers,
the crafts, handi-work, weaving, floating
vegetable gardens, boat-craft such as 'Doon-gas',
'Khachus' (later house-boats), pottery
innovations, the 'Kangri' the type of cooking
hearth (Daan), foot wear out of hay, warmth
generating fuel out of tree leaves, all have the
stamp of creativity and adaptability. And most
important of all is the fact that these items are
out of available local natural resources.
Even in the art of house
- building Kashmir had devised special aspect of
construction which is exclusviely his own and this
has been profusely praised by construction experts
because such construction had outstanding features
of adaptality to extreme cold and earthquake prone
conditions of the valley. Surprisigly the cost was
less in relation to durability. For all this type
of exclusive requirement of life in the valley
since, ancient times, it has generally been the
genius and the initiative of the average man that
has produced the results which are tenable even
today despite mechanical life that has overwhelmed
countries ill around the world.
The foregoing is just an
illustration to prove the point that a Kashmiri
pandit being a pure Aryan has an edge over others
who do have availble to themselves the natural
resources which, if exploited on their own as did
the Kashmiri, would have definitely raised them
the level of backward sections of society about
which we read and hear day in and day out through
the media. I have had the opportunity to assess
the quality of the average man in many other parts
of India in comparison with average Kashmiri by
virtue of my All India Service. This quality of
adaptability, creativity and exploitation of
resources and situations towards his own good has
come in good stead for a Kashmiri Pandit. This is
an intrinsic trait. This has been the product of
biological and geographical conditions obtaining
in the valley over the centuries.
Besides, the Kashmiri
Pandit has a psychology which has been nurtured by
his religious beliefs of exclusive ritualism. As
education and the effects of environments mould
the character of an individual so do the religous
beliefs shape and formulate a collective behaviour
of a section of people which we term as its
cultural. So in the religious aspect of Kashmiri
Pandit's life, a reference is necessary to
substantiate this argument. To a Kashmiri Brahmin
upto eleventh century A.D. the reality that Vedas
were transmitted over 5000 years by 'Shruti' and 'Samriti'
from mouth to mouth must have been an inconvenient
process. He therefore, applied his quality of
adaptability to this aspect of his life. Pandit
Vasukura, the Kashmiri Brahmin was, thus the first
individual who reduced the Vedas to writing. In
evidence of this statement, I refer to para 2 of
page 2 of a treatise on "Vedic India" by
Louis Renou, the French scholar of Paris
University as translated by Philip Spratt in 1957.
Apart from this documentary authority I have my
personal experience right since my boyhood to have
perceived that our religious rites were elaborate
and always in the medium of Sanskrit accompanied
by manifold symbolisms, figures, diagrams, mud
improvis- tions, rice-balls, Kusha grass,
copperware, limestone, barley and various
techniques like, the "Shokh-ta Punshun"
at the time of births. Earlier the whole of this
was a 'tamasha' for me but after going through the
above named French scholar's work of research in
Vedas, I am convinced that Kashmiri Brahmin was
meticulous in performance of religious ceremonies.
Such process was common in every household and was
precisely as laid down in Rig-Veda five thousand
years ago. But elesewhere during my forty-five
years in plains, I have not witnessed such
festidiousness in performance at the function of
any non-Kashmiri Brahmin. Even in the process of
"Lagna" at the marriage functions the
Kashmiri Pandits' technique excels; i.e. the bride
and the bridegroom hold each others hands both
together go round the fire, whereas non-Kashmiris
tie the bride to bridegroom's dhoti who takes her
round as an appendage. In Kashmiri Pandits
procedure bridegroom and bride moving around fine,
hand in hand, appear as equal partners in the
journey of life. In the other case the girl is a
mere follower with no status of equality in
participation of life together.
Besides this aspect, I
have had the opportunity to be in almost all
British-time provinces of India which include
Pakistan and Bangladesh. I worked in Army Ordnance
Depots such as the one in Srinagar called Badami
Bagh Depot. In those depots throughout India,
local civilian labour (average Indians) is
employed. From the collective observance of
religious function of those average civilians in
the country, I have been able to note that whereas
Hindus of particular state or region celebrate
festivals exclusive to them only, we Kashmiri
Brahmins in the valley recognise and celebrate all
these put together. Illustrate this point by the
mention that in Maharashtra the greatest religious
exclusive festival is the fortnight of Lord
Ganesha. We also celebrate 'Ganesh Cheturdashi'
and a fair is held at 'Ganpath Yar'. In deep south
Maha-Shivratri is observed among wider range of
Hindu community. Kashmiri Pandit does it over a
number of days. In Bengal, Durga Puja or worship
of Maha Kali is an exclusive annual feature. We
also perform Durga Ashtami 'Havans' during the
same period and observe Maha Kali day in December
every year. Janma Ashtami, Navratra and Dussehra
being most widely celebrated in Karnataka, U. P.,
Rajasthan, Punjab, Haryana and H. P; in Kashmir
these are the festivals of equal importance.
Brahmin's New Year Day in the south is the same as
our 'Navreh'. 'Nag Panchmi', a snake worship is in
vogue in Central India; we observe 'Ananta Chodah'.
Baisakhi is celebrated in Hindi Belt but not in
the South. It is a festival in Kashmir. In certain
parts of U, P. and Bihar, 'Khichari' festival
coincides with our 'Kicha Mavas'. In Assam region,
worship of 'Ghar Devta' is common and we also
perform puja and offer rice and raw fish to 'Yach'
during the same month. In Jabalpore and Andhra
where female labour is employed by Ordnance
Depots, leave is obtained by Hindu women because
of the fast of 'Chandan Shisti'. Kashmiri Pandit
ladies observe this accession at a mass scale.
Diwali is common everywhere as in Kashmir. In
Kerala the thread ceremany is a lengthy affair
with the connected 'havan'. It is as elaborate a
performance in Kashmir. In 'Shradha' functions
rice-made 'Mool Purusha' other than 'Pindas' is a
common sight in deep South and the same is the
feature of a Kashrniri 'Shradha'. In Eastern U.P.
'Chandika hawans' are just like ours in Kashmir.
Despite having highest percentage of educted
members, Kashmiri Pandit sub-clan is the most
ritualistic among all the classes of Hindus, I
have had occasion to study in different parts of
India in relation to our religious life. All
religious proceeding, and temple recitations of
Kashmiri Pandits are unwittingly still in Sanskrit
even though we seldom wittingly or studied Hindi
or Sanskrit as a subject in Schools.
With all the above
mentioned religious background the Kashmiri is
respected for this trait by Pandit is secular by
disposition and other non-Hindu communities in the
rest of India. The Muslim surnames are an evidence
substantiating non-fanatical attitude of this
community. I am both a "Pandit" as well
as 'wali' and there are Kashmiri Pandits in India
whose surnames are Mullas, Sultans, Mirzas,
Durranis and Qazis. They have not changed in Kauls
or Dhars so far! There is no feeling of
embarassment whatever even though in the other
parts of India than Kashmir such names exclusively
identify Muslims.
In the light of all this,
Kashmiri Pandits settled in plains after 1947 or
earlier are, to my personal satisfaction in this
regard, above average, economically and
educationally with high sense of hospitality and
intellectual disposition when compared with Indian
masses in any part of the country and are proud of
their heritage. Their power of competition under
odds in the various walks of Iiie which are
peculiar to Kashmiris such as services of sort
professions based on education, modern sciences
and technology, is of very high potentiality.
Normally Kashmiri Pandits calculating mind which
over-rules emotion at the time of scoring over
others, is a determining factor in his struggle
for survival especially in places and societies
where he has landed outside his own state.
In this context, the
social set-up of Kashmiri Pandits in India has now
manifested a new pattern. There are easily
distinguishable two groups of this sub-clan,
difference between them has become pronounced
because after 1947 a large number of Kashmiri
Pandits left the valley and settled elesewhere in
India. Almost all of the present generation of
Kashmiri Pandits whose fore-fathers have
permanently settled in plains over last century or
so, do not speak Kashmiri even though they retain
much of Kashmiri culture. They speak, Urdu or
Hindustani regardless of the local languages of an
Indian State in which they happen to live and
thrive. They seldom arrange inter-cast marriages,
even though recently settled Kashmiri Pandits do
without inhibitions even intercommunity weddings.
This class of Kashmiri Pandits normally find
matches for boys and girls among the biradari
scattered over various states. They arrange
matches in towns and cities hundreds of miles away
from boy's or girl's home. But the culture,
tradition, religious functions, mode of marriages
are uniform despite being in different states and
far away towns of course other, socialites conform to those prevalent among the class who
have settled in plains after 1947. But these are
drastically curtailed. In this respect also I have
opportunity to study this sub-clan of a sub-clan
at their close quarters because I married in 1946
in a family of Kashmiri Pandits who had settled in
Lahore, a hundred and fifty years earlier. All
relatives on my wife's side and that of my
daughter-in-law belong to this social group. So
they refer to Kashmiri Pandits who have recently
come away from the valley and speak Kashmiri as
"Taza Kashmiri" whilst the latter call
them 'Purane Kashmiri.' For convenience sake I
have coined my own nomenclature. I demarcate the
members of either group as 'Typical', and 'Non-typicals'.
This terminology has been catching up since 1946
as it has obviated confusion in reference. I call
a Kashmiri Pandit 'Typical' if he speaks Kashmiri.
Those who have settled in earlier times and do not
speak Kashmiri, I identify them as 'Non-typical'.
My family, therefore, has a composite culture,
Typical and Non-Typical put together !
My personal knowledge
based on my relationship with this sub-clan of a
sub-clan is that those who are highly placed are
more or less cosmopolitan, but in many ways have
affinity with a Kashmiri Pandit as in early days.
In British India it was this tendency to help
fellow Kashmiri Pandit that benefited this class
by creating social net-work consistently for about
a century. If an uncle in Kanpur held a key
position he would see that his nephew in
Rawalpindi availed benefit of his being a
relative. And this sort of help members of this
social group gave to one another regardless of
relationship also contributed to their sustenance
as a class as well as to their emergence of a privileged
social entity in British time. The
British rulers were susceptible to their in-born
abilities and mastery over English language.
At this present juncture,
this social group has three stratas. The first
strata has already been referred to. The middle
one has retained the family tradition and a cult
of ancestors which are somewhat unlike not
distinct, except that of a typical Kashmiri. The
lowest strata is not distinct, except that it
speaks Hindustani or Urdu and the women do not,
unlike typical Kashmiri wear Punjabi dresses or
that of other states. All the three stratas have
no compulsions to stick to certain avoidable
formalities as typicals do, which include the art
of presentation of hospitality. Against this, the
typical Kashmiri copies Punjabis in dowery, dress,
other things and above all arranges inter-caste
marriages. Among non-typical Kashmiris, inter
community or inter-caste marriages, are only the
result of a boy or a girl having fallen for a boy
or a girl of other community. Parents or relatives
do not as a rule arrange such marriages. Even in
food habits, they have a creed of their own, which
is different from that of typical Kashmiri, a
Punjabi or natives of other states where they
live. But on comparison with typical Kashmiris who
have recently settled in plains the non-typicals
of middle and lower starta appear, these days, to
lack lustre in many fields of competitive life and
education.
All said and done, this
whole idea of a microscopic distinct class as
Kashmiri Pandits in India can sustain its social
individuality with its God-given attributes in
case it retains by effort, its culture as well as
purity of blood. If that is to be an aim,
inter-caste or inter-community marriages merrily
arranged by typical Kashmiri parents work counter
to it. A sub-clan of a lakh or two numerical
strength among 70 crore people of Indian Society
does not take long to disappear as a group of a
distinct set-up. At the present speed, the
inter-caste or inter community marriages
accelerated by the compulsions of irrational and
bad dowry and marriage customs of the typicals as
well as love affairs of non-typicals, the social
identity of Kashmiri Pandit, in India will be gone
and forgotten, if not now, but here-after.
The reader may
justifiably observe that I have chanted only the
beauties of the good, of the social set-up of the
Kashmiri Pandits in India and not barked against
the bad; like a pianist, I have only touched the
keys that made my tune and have ignored the rest.
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