Understanding the Kashmir Identity

Kashmir Identity,

(a presentation made in 2002 at IMPA auditorium)   

Mr. Chairman, colleagues

Good Morning

I feel humbled in this gathering of scholars and researchers.

Much before I start my talk, with all humility I would request you to bear with me for my shortcomings. At the same time, I would also request you to feel free to point out deficiencies and scantiness of my talk. I very firmly believe that a toddler like me has to learn a lot much before walking briskly on an intellectual’s turf.

Title of my talk Kashmir Identity as I understand it- It is a subject that is being talked about at national and international level. The subject has attracted the attention of politicians, bureaucrats and academicians within the state and out. Some admire the concept and some abhor it.

Let me tell you, like all great sons of this state that dominated the literary and political landscape of South Asia during the twentieth century I love also this land for its masculine and feminine beauty, for its glorious and scintillating past and for its cultural buoyancy, brilliance, and luminosity. Like all other Patriots, I love this land to the annoyance of many.

Its majestic mountains have been perpetually reminding me about its scintillating past. The placidity of its lakes has been reminding me about the serenity of the religious philosophies nursed in this land. The towering cedars and drooping willows have always been telling me a tale about the values and traditions of this land.

From pre-historic times, this land has attracted the attention of historians, researchers and scholars. The land known to the outside world as Kashmir is called Kasheer by its inhabitants, the language spoken as koshur and the people dwelling the land as Kaisher.

Before I dwell upon the subject it would be appropriate to know briefly about the genesis of this land, the genealogy of its people and origin of the language spoken by the people.

The birth of this has been a topic of discussion in the past for historians, geologists, and anthropologists and it continues to be so even today.

LEGEND

It is believed that Kashmir in prehistoric times was a vast lake known as Satisar and demons were its inhabitants. The Demon called Jalodbhava (water born) had created havoc for the people living around the lake. It is believed that Kashyap popularly known as Kashyap Reshi the grandson of Brahma devoted himself to religious exercises and it resulted in draining of waters from this lake and killing of the Demons. Keeping in the view subject it is neither possible nor required to talk about the legend in detail.

The geological studies have confirmed the story that Kashmir in prehistoric times was a lake but some Geologists like R. D. Oldham have disputed the theory that Kashmir ever was a big lake.

The next question arises who are these Kashmir. Do they have an identity of their own? Is there ethnicity and culture a part of the wider spectrum of the South Asian identity?

Early Setters.

Identifying a definite date for the first settlers in this land continues to be a big question for historians and anthropologists to this date.

Tales about early settlers are galore. The Nilmata-Purana provides information about the early settlers. The tribes mentioned therein include the Nagas, the Pishachas, the Darvas, the Abhisaras, the Gandharas, the Juhundras the Sakas, the Khasas, the Junghans, the Pandavas, the Antargiris and the Bahirgiris.

There are also tales about the latter settlers Yavanas -foreigners. Yavanas include Huns, the Kushans, the Greeks, the Turks and other people.

Prominent contemporary Kashmir scholar Akhtar Mohi-ud-Din in his iconoclastic book “ A Fresh Approach to the History of Kashmir’ writers about early settlers:

“However, to my mind, I may be wrong all the three appellations viz Dard, Pisaca, and Naga denote one and the same people. The word Dard points to the language of the people, while the word Nagas to their religious beliefs and word Piscas to their food habits.

Prof J.L.Koul Jalali in an article published by Kashmir Council of Research writes, “The term Pishacha is even now used by Kashmiris in addressing a low, mean and worthless fellow. The Pischachas were, in fact, people who had crossed over the mountains in North from Dardistan”. However, over centuries all these tribes passing through different phases largely evolved a common culture, language, and social ethos and emerged as a distinctive race.

How this place came to be known as Kashmir or Kasheer? In the opinion of Mughal Emperor Babar who conquered India in 1500 A.D., Kashmir might have taken the name from men called Kas or Kash. Kash were Semitic tribes and founded cities known as Kashan and Kashgar. Some historians believe that name of Kashmir has developed from Kashmar, something resembling a place in Syria. These historians are of the view that first of all Jews from Syria came to this place and they named it as Kashmar. Many European Historians have subscribed to the theory that Kashmiri was ‘distinctively Hebrew’. A historian like Sir Francis Bernier was convinced that the inhabitants of this beautiful valley were the lost tribe of Israel. And those of the historians, who have based their knowledge on the popular legend of confrontation between Kashyap, and Jaledhbhava, derives the name for Kashmir from Ka-Samir which in Sanskrit means land from which water has been drained out. Historians have also come up with other explanations about the origin of the name this beautiful valley nestled in the bosom of mighty mountains.

The language spoken by people of this land has also been a subject of interest for historians and linguists. A number of theories have been put forward about the origin of this language. Like all other languages spoken in the Central Asia, it is Aryan in its origin. Sir Walter Lawrence writes, ‘Koshur, the language of the Kashmiri is said to be a Prakrit of the pure and original Sanskrit’ Lawrence’s this theory seems to be based on the knowledge he had gathered because of his interaction with Kashmiri Pandits. However, Sir George Abraham Grierson has provided a more authentic theory on the origin Kashmiri language. He has pointed out, that it is ‘now established that the claim of Sanskrit origin of Kashmiri cannot be sustained and Kashmiri belongs to the Dard group of the Dardic languages.’ The language, of course, enriched itself by words from other languages also. In the words of Dr. G.M.D. Sufi, The Original Dardic language has supplied the skeleton, Sanskrit has given it flesh and Islam gave it life.”

TIME TICKED on.

Keeping in view the time constraints, it will not possible for me to talk in detail about the growth and development of various religions in this great land. Streams of cultures and religions one after another flowed through the boundaries of this land and enriched it. Three main religions that have shaped modern Kashmir personality are Buddhism, Hinduism, and Islam.

Friends, Time constraint prevents me to go into details of Hindu and Buddhist period of our history. Many eminent and independent historians have paid rich tributes to “the learning and culture that Kashmir enjoyed during these periods.” Buddhism flourished in this land. It touched new heights. It came to Kashmir soon after the death of Lord Buddha. During the time of Ashoka, it gained an impetus and became common faith. After suffering a setback at the hands Jaluka it again flourished during the time of Kanishka. During this time a great council was held and a lakh of stanzas were written on the Sutra, Vinaya, and Abhidharma. Kashmir’s contribution to Buddhist literature was immense and that this literature was very popular in China. According to him the first Chinese translation of gathas was made by Dharmatrata, a Kashmiri scholar in 221 A.D. Vinayapitaka was translated by Sanghabuti who himself visited China in 381 A.D. Several Kashmiri Buddhist scholars like Gautama Sanghdeva Dharmayasal and Buddhajiva visited China just as Chinese scholars Hiuen Tsang in 631 A.D. and OuKong in 759 A.D. visited Kashmir.

Hinduism

From the 5th century to the 14th century A.D. Kashmir was ruled by several Hindu dynasties. Their rule saw the flowering of Kashmiri Shaivism, classical Sanskrit literature, and hymnal literature. Ahribudhnaya Samhita which received a lot of attention in the early 5th century is believed to have originated in Kashmir in this period.

­­ADVENT OF Islam

The arrival of Islam is very significant for understanding what is described as Kashmir Identity.

History of Islam in Kashmir is as old as that in Arabia. During Prophet Mohammad’s (P B UH) lifetime, two emissaries from Prophet on their way to China stayed in Kashmir. It was the time when Kashmir was ruled by the Raja Vanadutta. King was deeply moved by their simplicity and it, in fact, brought total transformation in him. This assertion that for the first time was appeared in a journal published in a journal has subsequently found mention in few works of Kashmir historians. Nevertheless, it needs an in depth study by scholars of Islamic history across the globe.  

Islam in Kashmir more pronouncedly started influencing people of Kashmir from eight century. Hamam bin Sam a Syrian was first to establish Masjids in Kashmir.  Muslims generals were part of many Hindu kings like Lalitaditya   Muktapida ( 724 CE–760 CE), Harsha during the 11^th century.  Marco Polo refers Presence of Muslims in Kashmir in 1277 AD.

Slow and steadily Islamic influences in Kashmir increased and it silently brought a revolution in this abode of love, tolerance, and brotherhood. The arrival of Islam in Kashmir was like a morning breeze, silent, soothing and refreshing. In words of R.L. Stein, “Islam made its way into Kashmir not by forcible conquest but by gradual conversion.”

There was no clash of culture. The Buddhist and Trika philosophy had tilled through and even smoothened the soil that provided congenial environs for the new sapling to strike roots, grow and emerge as strong as majestic Chinar. “And the interaction that Islam sought at the social level with Hinduism in Kashmir valley was not only meaningful but also fruitful” Says Prof. Ishaq Khan, “Islam did not cause abysmal destruction to ancient Kashmir culture, but guided the course of its development in such a manner that it eventually emerged out of narrow waters of Brahmanism into broad sea of Islamic humanism. (KASMIR’s Transition to Islam) page24

Truth is that overwhelming majority embraced Islam but what was significant that there was no clash of civilization. Instead, a new wave swept across from Kashmir to Gilgit via Leh and Baltistan that caused the birth of the culture of tolerance and respect for humanity. This new wave amidst sinking culture of Brahmanical exploitation came as a soothing breeze to people who had been suffering ‘twelve kinds of forced labor’ and fleecing under instructions of purohits. The protagonist of the change was Mir Syed Ali Hamadani who warned the rulers against cruelty to the people. He prescribed ten rules of governance for kings for establishing a just governance.

Islam with its all embracing tenets, monotheism, humanism, and equality changed the sociocultural milieu of this land.

Let me say very loudly that with the advent of Islam a culture of tolerance and accommodation of other beliefs was born- I would love to call it a superior culture that nurses humanity to the core.  It was not syncretism of faiths but a doctrine of humanity that became the cardinal creed of this land. This culture was manifest in the supplications of our grandmothers in wee morning. Those always started with a Dua,  “Kul-a-Alaman Gulan, Batan te Musallmanan San Adhi Manan Shouran” (My prayers for children of the world, for Hindus and Muslims and then my children).

The 14th-century mystic and poetess Lal Ded became a harbinger of this new culture of tolerance. In the words of Prof. B.N. Parimoo, “She has come down to us, over centuries as an apostle of true knowledge”. She gave a message, which touches deepest chords of human sensibility. Quatrains known as Vakhs of Lal Ded apart from being full of mystic experiences have a message for common people. They emphasize a code of conduct which has universal appeal.

If though art wise, know thyself

That is true knowledge of the Lord”

Lal Ded’s approach to religion was humanistic and individualistic. She was against the supreme authority of Brahman, She helped the common man accept the ideas of equality and brotherhood.

“I renounced fraud, untruth, and deceit,

I taught my mind to see the one in all my fellow-men,

How could I then discriminate between man and man,

And not accept the food offered to me by brother man.”

“The thoughtless read the holy books

As parrots, in their cage, recite Ram Ram

Their reading is like churning water,

Fruitless effort, ridiculous conceit.”

The new culture spawned a perpetual fight against social in equalities.

Quoting Lal Ded.

“When can I break the bonds of shame?

When I am different to jibes and jeers.

When can I discord robes of dignity?

When desire ceases to nag my mind.”

Let me assert with the firmness of my belief that Lalded was the forerunner and Noor-U-Din Reshi protagonist of what I prefer to call as tolerant Kashmir culture- that provides edifice to the Kashmir identity.

This junior contemporary of Lalded who lived from 1377 A.D to 1438 A.D. carried the message of Islam in its true spirit to every nook and corner of the valley. With a great missionary zeal, he explained basic tenants of Islam in chaste Kaishir language to people. Through his poetic compositions known as Shrukhs, he not only ingrained on the public mind basic tenants and teaching of Islam from ablution to offering prayers; values of humanity and importance of the environment. Through his preaching, poetry, and practice he exorcised from Kashmir society jinni of social discrimination and malaise of casteism that had eaten vitals of the society. It was Mir Syed Ali Hamadani teachings coupled with explanations by Sheikh Noor-u-Din in the mother tongue of people that shaped the Kashmir personality.  Having passed through the rigor of meditation inside caves and deep in forests, he asked people not make caves as their abode but work for the welfare of mankind.

His message was not confined to communities. It had universal appeal. It was not confined to Hindus and Muslims it spoke to all mankind. For their cosmopolitan appeal, his quadrants and verses have acquired the character of maxims and adage- and part of lingua franca across the divide.  

Kashmir identity draws its strength and sustenance from teachings of Mir Syed Ali Hamadani,  piety, simplicity, and austerity of Rishis, the vakhs of Lal Ded, and the shruks of the patron saint of the Valley, Nund Rishi, Alamdar-i-Kashmir. It needs to be rediscovered for ensuring a better tomorrow for the people of the state in particular and the world in general.

Thank you very much for patient listening.

I would love to reply questions and queries from the elite gathering.

Zahid G Muhammad

Thank you once again.

October 2002 IMPA Auditorium