A Case Study of Ancient Society and Culture of the Kashmiri Pandits- The Land:The fascinating Valley of Kashmir in the heart of Asia is an intregal part of the Republic of India. It lies at an average altitude of 5200 feet above the mean sea level; and, is approximately eighty-four miles in length and about twenty-five miles in breadth. The geological evidences confirm the concept that Kashmir Valley was a vast mountain lake, called Satisar. The existing remnants of this vast dead-water lake are the beautiful water bodies of Wular, Dal, Anchar, Hokarsar, Khushalsar and others. The old name of Satisar was replaced by Kash+Mir, after the name of great saint, Kashyapa, who devoted himself to religious exercises to fight the water-demon (jalodbhava). However, some scholars believe that Kashmir was called so on account of the early settlement of a semetic tribe called Kash, who also founded the cities of Kash, Kashan and Kashghar. But this theory is yet to be substantiated by indisputable evidences.It is commonly believed that the present inhabitants of Kashmir are the descendants of the Aryan race, who immigrated from the south under the patronage of Saint Kashyapa. In proto-historic times, the probable semitic tribes of Kashmir-Nagas, Pisacas and Yaksas; used to go to Tibet and Central Asia in summer and return to the Valley in winter to harass the Aryans who had settled there. It was Chandradeva, a descendant of Saint Kashyapa, who interposed and restored the rites of the Nila to resist these semitic tribes. This also reveals the close ties which existed between Kashmir and Central Asia from very ancient times. In fact the Central Asian landscape begins from Kashmir the immediate neighbours of Kashmir in Central Asia-Ladakh, Baltistan and Dardistan; were integral parts of Kashmir Mandala during all periods of history down to the year 1947, when the Dogra rule came to an end. In spite of natural geographical impediments and high mountain ramparts, Kashmir had maintained close relations with the contiguous ruling principalities of Central Asia. Buddhist missionaries from Kashmir – then great centre of the Buddhism; extended their work beyond the Hindukush in Central Asian territories, China and Tibet. They bore the hazards of traversing the difficult routes for the propagation of the Buddhist philosophy in these distant lands. Most of the Buddhist missionaries who worked in Central Asia, China and Tibet hailed from Kashmir or had received their education and training in the Valley. Natural calamities took a heavy toll of life as these dedicated missionaries traveled over the fatal mountain tracks. The Buddhist scholars from Central Asia were also provided the schooling in Kashmir.The veritable chain of mountains which surround the Valley presents a magnificent and imposing view. To the north is great promontory of Naga Parbat, 26620 feet; and to the east stands grim Haramukh, 16903 feet. Further south is the sacred Mahadeo; followed by the lofty Gwash Brari, 17800 feet; and the mountain in whose bosom lies the sacred cave of Amarnath, 17321 feet. On the south-west is the Pirpanjal range, 15000 feet; further south is the Tos Maidan, 14000 feet; and the snowy Kaji Nag, 12125 feet. The mountains of Kashmir are infinitely varied in form and colour. The Valley is connected with the outer world by no fewer than eight mountain-passes.In the eastern hills, there are gorgeous little valleys. Between the flat land and mountains are sloping hills in whose laps lie delightful meadows called the Margs in Kashmir. Lower down are extensive tablelands or plateaus which are called Karewas (wudars). Saffron, being the highly remunerative commercial crop of the Valley, has been the monopoly of these Karewas especially Pampore Karewa, 15 kilometres from Srinagar. These Karewas, covering almost half of the area of the Valley, are gaining importance in the economic set-up of the region as they have started unveiling their potentials for the suitability of variety of crops besides saffron.The basin shaped Valley of Kashmir, surrounded by mighty mountain ranges, has a large area of alluvial soil. It may be classified into the new alluvium, which is of great fertility; and old alluvium, which is of less fertility but can produce excellent results with moderate rains. The cultivators have divided the soil of Kashmir into four categories: Gurtu, where soil contains a large portion of clay; Bahil, which is rich loam with higher fertility status; Sekil, it is light loam with a sandy sub-soil; and Dazanlad, where soil is chiefly bound on low lying ground near the swamps. Other kinds of soils are Kharzamin and Nambal. The agro-climatic response in the Valley allows fruits, cereals and non-cereals to grow in abundance and this regional harmony, with some technological innovation, has decreased the effect of environmental control.The Valley develops various winds and pressure belts leading to different rainfall regions in different seasons. January is the coldest month. The spring, when snow begins to melt, is mostly cool-moist. Summer is humid and warm. However, it is breezy and pleasant in the side valleys and mountain meadows. Autumn is dry and bracing with the maximum hours of sunshine. The people of Kashmir have divided a year into six seasons out of which different croppings emerge. The six seasons are: Sonth (March-May), Grishim (May-July), Wahrath (July-September), Harud (September-November), Wandh (November-January) and Shushur (January-March).When the snow disappears in summer, the mountain streams-white with the foam passing through the pools of the purest silver; dash down making melodious sounds. Kashmir also abounds in springs of clear transparent waters, which are associated with the quaint old snake-worship and form the useful auxiliaries to the mountain streams. Vethvatur, a spring little below Verinag, is the source of Jhelum, which drains the Valley. The tributaries of this great river are the Liddar, Sind, Pohru, Vishau, Rambiara, Ramshi, Dudganga, Suknag, Ferozepura and Ningal streams. The Valley of Kashmir is also very rich in flora and fauna, whose contribution in the regional economy cannot be underestimated. Birth and Death of Kashmiri Pandit Civilisation: Kashmir can claim the distinction of being the only region of India which possesses an uninterrupted series of written records of its history. The earlier known kings of the Valley are Gonanda I and Damodara I. According to Kalhana, Gonanda I was the contemporary of Kauravas and Pandavas (later Vedic period). Hasan Khuihami claims to have traced the thirty-five kings, which were missing in Kalhana’s chronicle. Of the early kings who ruled over Kashmir at the beginning of Christian era, Ashoka followed Buddhism; while his son, Jaloka, reverted to the worship of Lord Shiva. The Buddhists, however, regained their strength under the patronage of the Turushka kings-Hushka, Jushka and Kanishka.History of the Kashmiri Pandits is the history of Kashmir since unknown millennia. They are associated with its very existence - society, culture, civilization, customs, traditions, myths and realities. A period of comparative historical validity in the region began with the establishment of the Karkuta rule in AD 627. During the regime of Lohara dynasty, Kashmir came into direct contact with the Muslim invaders who attacked India. When Mahmud Ghazni annexed the Punjab, most of the tribes on the borders of Kashmir embraced Islam. At that time, the Valley was ruled by Sangram Raja (AD 1003-1028). Even after their conversion to Islam, these people continued to visit Kashmir – as traders, wanderers and even missionaries. There are historical evidences that some of these tribals settled in a locality called “Malichmar” near Alikadal (Srinagar) and made some venture into propagating their new religion. Harsha (AD 1089-1101), was a man of extravagant habits and a jumble of contraries. He robbed temple treasures and got the idols of gold and silver melted to tide over his financial crisis. Before him two other kings, Jalauka and Kalasa, employed the same approach of plundering the temples to augment their depleted treasuries. Harsha also employed Muslim generals, who are called Turushkas by Kalhana, for the first time in the history of Kashmir. Now Muslims as a class appeared in the political field and began to consolidate its roots. Bhikshachara, a descendant of Harsha, organized a cavalry force mainly consisting of the Muslims. During the reign of Gopadeva (AD 1171-1180), the Brahmans once again consolidated their position. But Ramadeva (AD 1252-1273) humiliated those Brahmans who had helped him in his coronation. A reign of terror, loot and plunder was let loose against them. Many Brahmans were killed and others crushed barbarously. This was the first direct assault against them in the history of Kashmir. To save themselves they concealed their identity and cried “ Na Batoham” (I am not a Hindu).To counter the supremacy of the Brahmans, the rulers of Kashmir encouraged the influx of Muslims into the Valley. During the reign of Suhadeva (AD 1301-1320) many Muslim adventurers came to Kashmir. The chief among them was a Muslim missionary- Bulbul Shah. Two others were Shahmir from Swat and Rinchana from Tibet. Shahmir came in AD 1313 along with his numerous relations. Suhadeva granted him a jagir in a village near Baramulla. Ramachandra, the Prime Minister, employed Rinchana and granted him jagir in a village in the Lar Valley. These two adventurers were instrumental in the establishment of the Muslim rule in Kashmir. Another adventurer who received Suhadeva’s patronage was Lankar Chak. Dulucha, a Tartar chief from Central Asia, invaded Kashmir with 60,000 strong horsemen. Suhadeva tried to induce him to retreat by paying him off a large sum of money. For this purpose he imposed heavy taxes even upon the Brahmans who had never before been taxed. But Dulucha refused to retreat and struck terror. He ravaged the Valley with fire and sword. Terrible miseries were inflicted upon the people including the Brahmans. According to Baharistan – i -Shahi, “Dulucha and his soldiers killed everyone they could find . People who had fled to the hills and forests were pursued and captured. Men were killed, women and children were reduced to slavery and sold to the merchants of Khita (Turkistan), whom the invaders had brought with them. All the houses in the cities and the villages were burnt. The invaders ate as much of the corn and rice as they could . Whatever was left, they burnt and destroyed. In this way the whole of the Kashmir Valley was trampled under foot”. Suhadeva fled to Kishtwar, leaving the Kingdom to the cruel aggressors. Dulucha stayed here for eight months and took about 50,000 Brahmans with him as slaves. But all the troops and slaves perished while crossing the Devsar Pass. It was a terrible experience for the legendary Kashmiri Pandits. The cruel invader went away from the Valley but left it haunted. The cursed people had lost all faith in their ruler- Suhadeva. Taking the advantage of the chaos and confusion, Rinchana- the refugee from Tibet, occupied the throne with the help of some chiefs . He killed his benefactor, Ramachandra, in the fort of Lar by treacherous means and married his daughter, Kota Rani.Rinchana, a Buddhist, wanted to get initiated into the Brahmanical fold to strengthen his political position. At that time, Shaivism was the most extensively practised religion in the Valley. So he called Sri Devaswami, the religious head of the Shaivas, to indoctrinate himself into the Hindu religion. Devaswami called a meeting of the prominent Pandits, who refused to accept Rinchana into Hinduism because of his low birth. Jonaraja says,” The King asked Devaswami to initiate him in the mantras of Shiva, but as he was Bhautta (Tibetian), Devaswami feared that the King was unworthy of such initiation and did not favour him”. This was a tremendous blunder on the part of Pandits, which turned the course of history. In fact, the Brahmans were not ready to share their privileges with an outsider. Thus deflected, Rinchana wanted to establish a uniform faith of warring sects and creeds in Kashmir with himself as its head. But Shahmir and Bulbul Shah managed his conversion to Islam. Ramachandra’s son, Ravanachandra, and many others also embraced Islam. A Muslim ruling class came into existence. In this way the Kashmiri Pandits were responsible for the destruction of their own ascendency and the ruin of their very existence. They are tremendously paying for it even now. People of inferior origin and subordinate castes were attracted to Islam by gradual methods. This newly established Muslim class slowly consolidated its position and employed various methods to propagate the new faith. However, the Brahmans put a brave front and resisted the tide. After the death of Rinchana (AD 1326), Udyanadeva, the brother of Suhadeva, was installed on the throne of Kashmir and Shahmir was appointed as Commander-in-Chief.Achala, a Turkish Chief, invaded Kashmir during the reign of Udyanadeva, laying waste the territories he passed through. The king fled to Tibet. Kota Rani - the queen, faced the invader, procured his death and saved the kingdom. In this operation , Shahmir played the dominant role. Jonaraja says, “Strange that this Believer in Allah became the saviour of the people. As a dried up river allows men to cross it and gives them shelter on its banks, even so this believer in Allah, calm and active, protected the terrified subjects.” Shahmir’s influence increased tremendously and he further strengthened his position by entering into matrimonial relations with the powerful nobles in Kashmir. A subversive struggle was born between the tolerant Hinduism and the militant Islam.In AD 1339, after defeating Kota Rani by a foul strategem and procuring her death, Shahmir ascended the throne of Kashmir under the name of Sultan Shamas-ud-Din (The Light of the Religion - Islam). He got khutaba read and the coins struck to his name. Islam became the court religion. Shahmir became the legitimate author and architect of Muslim rule in Kashmir. With the establishment of the new regime Muslim missionaries, preachers, sayyids and saints penetrated into the Valley. Sayyid Jalal-ud-Din, Sayyid Taj-ud-Din, Sayyid Hussain Simnani, Sayyid Masud and Sayyid Yusuf came to Kashmir to avoid the intended massacre by Timur. Mir Sayyid Ali Hamadani (Shah Hamadan) entered Kashmir with 700 sayyids; and, his son, Mir Muhammad Hamadani, with 300 more. They endured in the Valley under royal protection and disseminated the message of Islam. Mir Sayyid Ali Hamadani (AD 1314-AD 1385) wrote in “ Zakhirat’ul Maluk ” : 1. Muslim ruler shall not allow fresh constructions of Hindu temples and shrines for image worship.2. No repair shall be executed to the existing Hindu temples and shrines.3. They shall not proffer Muslim names.4. They shall not ride a harnessed horse.5. They shall not move about with arms.6. They shall not wear rings with diamonds.7. They shall not deal in or eat bacon.8. They shall not exhibit idolatrous images.9. They shall not built houses in the neighbourhood of Muslims.10. They shall not dispose of their dead in the neighbourhood of Muslim graveyards, nor weep or wail over their dead.11. They shall not deal in or buy Muslim slaves. 12. No Muslim traveller shall be refused lodging in the Hindu temples and shrines where he shall be treated as a guest for three days by non-Muslims.13. No non-Muslim shall act as a spy in the Muslim state.14. No problem shall be created for those non-Muslims who, of their own will, show their readiness for Islam15. Non-Muslims shall honour Muslims and shall leave their assembly whenever the Muslims enter the premises.16. The dress of non-Muslims shall be different from that of Muslims to distinguish themselves.This naturally caused animosity among the Brahmans and resulted in frail rebellion during the reign of Shihab-ud-Din (AD 1354-1373). In order to break the upheaval among the Hindus and to make them prostrate, the Sultan turned his attention towards their temples. All the temples in Srinagar, including the one at Bijbehara, were wrecked to terrorize the poor Kashmiri Pandits. It seems that by this time, the sultans of Kashmir were perfectly islamized as a result of their contacts, interactions and intercourses with the sayyids. These sayyids came here as absconders in search of safe harbours, but manoeuvered the events for their own cause and fanatic iconoclastic zeal. The Hindus began to feel deserted and alienated in their own land. To consolidate their rule, sultans institutionalized the “policy of extermination” to eradicate all traces of Hinduism in any form. However, the Kashmiri Pandits stuck to their own religion and traditions, ignoring the atrocities, barbarism and cruelties of the privileged ruling class. But there were many from other castes who, either by conviction or in order to gain royal favour, embraced Islam. These new converts were looked down upon by the Kashmiri Pandits as traitorous and treacherous, with no loyalty for time-honored values. This gave rise to a new class rivalry. Suha Bhatt, who after embracing Islam took the name of Saif-ud-Din, became the leader of the fresh converts during the reign of Sikandar (AD 1389-1413). Sikandar- the Butshikan, was bigoted with fanatic religious zeal to spread Islam in the entire Valley. This fanaticism was stimulated by Mir Muhammad Hamadani. Suha Bhatt - the convert, was appointed Prime Minister by Sikandar and both hatched a deadly conspiracy to prosecute the Hindus and enforce upon the Nizam-i-Mustaffa. Jonaraja says, “ The Sultan forgot his kingly duties and took delight day and night in breaking images … He broke images of Martanda, Vishaya, Ishana, Chakrabrit and Tripureshvara …… There was no city, no town, no village, no wood where Turushka left the temples of the gods unbroken.” According to Hassan (History of Kashmir), “ This country possessed from the times of Hindu rajas many temples which were like the wonders of the world. Their workmanship was so fine and delicate that one found himself bewildered at their sight. Sikandar, goaded by feelings of bigotry, destroyed them and levelled them with the earth and with the material built many mosques and khanqahs. In the first instance he turned his attention towards the great Martand temple built by Ramdev (the temple was rebuilt by King Lalitaditya, AD 724-760) on Mattan Kareva. For one year he tried to demolish it, but failed. At last in sheer dismay, he dug out stones from its base and having stored enough wood in their place, set fire to it. The gold gilt paintings on its walls were totally destroyed and the walls surrounding its premises were demolished. Its ruins even now strike wonder in men’s minds. At Bijbehara, three hundred temples including the famous Vijiveshwara temple, which was partly damaged by Shihab-ud-Din, were destroyed. With the material of Vijiveshwara temple, a mosque was built and on its site a khanqah, which is even now known as Vijiveshwara Khanqah.” The stones and bricks which once configurated a marvelous and splendid temple or monastery, now hold up mosques. Hassan further adds, “ Sikandar meted out greatest oppression to the Hindus. It was notified in the Valley that if a Hindu does not become a Muslim, he must leave the country or be killed. As a result some of the Hindus fled away, some accepted Islam and many Brahmans consented to be killed and gave their lives. It is said that Sikandar collected, by these methods, six maunds of sacred thread form Hindu converts and burnt them. Mir Muhammad Hamadani, who was a witness of all this vicious brutality, barbarism and vandalism, at last advised him to desist from the slaughter of Brahmans and told him to impose jazia (religious tax) instead of death upon them. All the Hindu books of learning were collected and thrown into Dal Lake and were buried beneath stones and earth.” Sikandar issued orders that no man should wear the tilak mark on his forehead and no woman be allowed to perform sati. He also insisted on breaking and melting of all the gold and silver idols of gods and coin the metal into money. An attempt was made to destroy the caste of the Aryan Saraswat Brahmans by force and those who resisted were subject to heavy fines. Farishta says, “ Many of the Brahmans, rather than abandon their religion or their county, poisoned themselves; some emigrated from their native homes, while a few escaped the evil of banishment by becoming Muhammedans”. To strictly enforce the Nizam-i-Mustaffa, Sikandar established the office of Shaikh-ul-Islam. According to W.R. Lawrence, the Aryan Saraswat Brahmans of Kashmir were given three choices-death, conversion or exile. “Many fled, many were converted and many were killed, and it is said that this thorough monarch (Sikandar) burnt seven maunds of sacred threads of the murdered Brahmans”. As for the statements of Hassan and Lawrence, six maunds of sacred threads of converts and seven maunds of murdered Pandits were burnt. The number of people, to whom these thirteen maunds of sacred threads belonged, might have been tremendously colossal. A mammoth number of the Saraswat Pandits also went into exile, causing the first disastrous mass exodus of the community. When Suha Bhatt- the convert, came to know that many Brahmans were leaving Kashmir, he tried to check their exodus and ordered the frontier guards not to allow any one to cross the borders. The unfortunate Pandits caught while crossing the border were awarded severe punishments. Even the converts were required to pay jazia as they were suspected of secretly clinging to their old religion.Not only Sikandar- the Butshikan, but Suha Bhatta – the convert, also was responsible for this barbarous, murderous and cruel approach towards the mythical Kashmiri Pandits. Jonaraja says, “ Suha Bhatta- the convert, after demolishing the temples felt the satisfaction, and with the help of sayyids, ulema and newly converts tried to destroy the caste of the people… the illustrious Brahmans declared that they would die rather than lose their caste and religion, and Suha Bhatta - the convert, subjected them to a heavy fine, jazia, because they held to their caste and religion.” There is no parallel of this religious persecution in the history of mankind.Ali Shah - the tyrant (AD 1413-1430), son of Sikandar- the Butshikan, during his short rule of six years, carried on his father’s 24-year tyrant reign with homicides, conversions, tyranny and enforced jazia. Suha Bhatta – the convert, who retained the prime ministership continued his earlier crimes and atrocities against the Kashmiri Pandits. Jonaraja gives a graphic account of the plight of the illustrious Kashmiri Pandits in the draconian reign of Ali Shah. He says,” Suha Bhatta- the convert, passed the limit by levying fine, jazia, on the twice - born. This evil-minded man forbade ceremonies and processions on the new moon. He became envious that the Brahmans who had become fearless would keep up their caste by going over to foreign countries, he therefore ordered posting of squads on the roads, not to allow passage to any one without a passport. Then as the fisherman torments fish, so this low born man tormented the twice-born in this country. The legendary Brahmans burnt themselves in the flaming fire through fear of conversion. Some Brahmans killed themselves by taking poison, some by the rope and others by drowning themselves. Others again by falling from a precipice. The country was contaminated by hatred and the king’s favourites could not prevent one in a thousand from committing suicide …. A multitude of celebrated Brahmans, who prided in their caste, fled from the country through bye-roads as the main roads were closed. Even as men depart from this world, so did the Aryan Saraswat Brahmans of Kashmir flee to foreign countries. The difficult countries through which they passed, the scanty food, painful illness and the torments of hell during life time removed from the minds of the Kashmiri Pandits the fears of hell. Oppressed by various calamities such as encounter with the enemy, fear of snakes, fierce heat and scanty food; many Brahmans perished on the way and thus obtained salvation.” This was the second miserable mass exodus of the Kashmiri Pandits. Jonaraja calls it “ Chandh-Dandh” - violent, cruel, brutal and horrible punishment, for the abandoned and vulnerable Saraswat Brahmans of Kashmir. History repeated itself again in AD 1989-1990. The brutal religious persecution of the Kashmiri Pandits has been borne testimony to by almost all the Muslim historians. Hassan, Fauq and Nizam – ud – Din have condemned these excesses in unscathing terms. It was the reign of terror and homicide. The majority of the Hindus were converted forcibly and a large number of them left the Valley. Yet many more were passing their days in the most deplorable conditions only on payment of jazia. The allowance of the Brahman academicians was stopped to destroy the ancient learning, literature, education, art and culture. These enlightened intellectuals had to move from door to door for food, like dogs. One can’t imagine a higher level of mental torture!The Brahmans, even after paying jazia, could not openly declare themselves as Hindus nor could they apply tilak on their foreheads. Neither could they pray in their temples or perform any religious ceremony. Even then they did not forget their past and rich tradition. As the custodians of their extraordinary cultural heritage, they wrote the illuminating treatises on the stupendous Kashmir Shaivism, colossal literature, splendid art, marvelous music, grammar and medicine.Sultan Zainul Abidin - the Budshah (Great Monarch), ruled Kashmir from AD 1420 to 1460. The son of Sultan Sikandar – the Butshikan, and the brother of Sultan Ali Shah- the tyrant, Zainul Abidin followed the policy of tolerance, endurance, patience, sympathy and broad mindedness. He recalled the Kashmiri Pandits who had left the Valley during the rule of Sikandar and Ali Shah. Jazia was abolished and the Brahmans were given their earlier positions in administration. Demolished temples were rebuilt and new ones constructed. Two temples were built by Zainul Abidin at Ishbar, Srinagar. The Sultan also participated in the Hindu festivals. A large number of houses were built for the widows of the Brahmans who had suffered during the reign of terror. Zainul Abidin stopped the killing of cows, restricted the eating of beef and catching of fish in the sacred springs of the Hindus. Even the personal law as laid down in the Shastras was adopted for the Hindus. The legenday Kashmiri Pandits were resurrected and resuscitated. Ferguson observes that indeed history has very few examples where the policy of a father was so completely reversed by the son. Even the Mughal monarch, Akbar - the great , capitalized on the religious policy of Zainul Abidin. But the conservative and dogmatic Muslims reacted very sharply to this policy of toleration and mutual coexistence . According to Mulla Bahauddin, “ The Sultan reimported practices of infidels which had once become extinct”.But the honey-moon of the Kashmiri Pandits proved very brief. During the reign of Haider Shah (AD 1470-1472) - the prodigal son of the great Zainul Abidin, Kashmiri Pandits once again suffered tremendously. Under the evil influence of Purni- the Hindu barber, Haider Shah adopted various corrupt and cruel practices against the Saraswat Brahmans. The repression was so terrible that the tolerant Pandits lost their cool. Hassan says, “ the patience of the Pandits having reached the breaking point, they rose in a body and set fire to some mosques which were built with the material of the Hindu temples once demolished by Sikandar. The rising was quelled by the sword; many more Pandits were drowned in rivers; and, loot and plunder was practiced with unbridled licence.” Srivara also illustrates the cruel and inhuman treatment given to the mythical Kashmiri Saraswat Brahmans, “… many Pandits struggled and threw themselves in river Vitasta to be drowned there. The arms and noses of many people were cut off, even of those Brahmans who were king’s servants.” Ravage and arson of the sacred places continued during the indifferent rule of Hassan Khan (AD 1476-1487), when the real authority was with the gang of three persons- Shams Chak, Shringhar Raina and Musa Raina. The pressure exerted on the illustrious Kashmiri Pandits was so barbarous that, in order to save themselves from merciless brutality, some of them gave up their caste and screamed – “ I am not a Bhatta……… I am not a Bhatta” ( I am not a Hindu). They went in strict seclusion to avoid any argument or controversy.Mir Shams-ud-Din Iraqi, who visited the Saffron Valley twice in AD 1477 and 1496, was the founder of Nurbakhshiya Order (Shia sect) in Kashmir. His mission was the vigorous propagation of his faith. So, not contented with peaceful preachings, violent methods were employed. In this adventure , Iraqi was helped by the most dreaded tyrant- Malik Musa Raina, a convertee, whose original name was Soma Chandra. Not only the poor vulnerable Brahmans, but the Sunni Muslims were also violently converted to Shia sect by murderous techniques. This dogmatic fanaticism even crippled the Sunni ruler of Kashmir, Fateh Shah (AD 1510-1517). A khanqah was built at Zadibal (Srinagar) by Iraqi, which became the nucleus of Shia concentration.Kashmiri Pandits suffered ferociously under the instructions of Shams-ud-Din Iraqi and Musa Raina. About 24,000 of them were forcibly converted to Shia sect of Islam. Iraqi had even issued orders that everyday about 1500 to 2000 Brahmans be brought to his doorsteps, remove their sacred threads, administer Kalima to them, circumcise them and make them eat beef. These decrees were ferociously and brutally carried out. The Hindu religious scriptures from 7th century AD onwards and about 18 magnificent temples were destroyed, property confiscated and ladies abused. Thousands of Brahmans killed themselves to evade this horrific barbarism and thousands migrated to other places, resulting in their third tragic mass exodus from the Valley. Those who stayed behind were not only forced to pay jazia, but their noses and ears were chopped off. To escape the tremendous pain and agony, they cried. “I am not a Hindu.” After Kashmir , the next destination of Iraqi for war against so-called infidelity was Kargil. It is now a Shia –dominated area and there are frequent sectarian clashes between them and the Buddhists.In AD 1519, about ten thousand Kashmiri Pandits died during pilgrimage to Harmukh Ganga, where they had gone to immerse the ashes of those eight hundred Hindus who had been massacred during Ashura a year before. Poet-historian Suka says about this cataclysm, “ Ganga was oppressed with hunger, as it was after a long time that she had devoured bones; she surely devoured the men also who carried the bones.” It was after a gap of many years that the people were allowed to go on a pilgrimage to Harmukh lake, which ended in the most devastating tragedy.Qazi Chak, the founder of Chak rule in Kashmir (AD 1553-1586), carried on ferocious religious policy and made conversion of many Hindus to Shia sect of Islam. According to Suka, one thousand cows were used to be killed everyday without any opposition under the orders of the Chak rulers, who were Shias, just to injure the religious sentiments of the Kashmiri Pandits. These celebrated and highly educated Aryan Saraswat Brahmans were made the objects of laughter and reproach. They were publically taunted, abused and humiliated. The last Chak ruler, Yaqub Chak, had a bigoted zeal for the propagation of Shia sect and planned mass conversion of the Hindus. However, he could not administer his criminal designs because of the Mughal annexationAkbar was tremendously influenced by the amazing moral supremacy of the Kashmiri Pandits. Abul Fazl records in Ain-i-Akbari, “ the most respectable class in this country (Kashmir) is that of the Pandits, who, notwithstanding their need for freedom from the bonds of tradition and custom, are the true worshippers of God. They do not loosen their tongue of calumny against those not of their faith, nor beg, nor importune. They employ themselves in planting fruit trees and are generally a source of inspiration for others”. The great Mughal Emperor abolished jazia and other unjust taxes imposed upon the Hindus. He also evinced great interest in the rehabilitation of the Pandits. Suka says, “ The Emperor announced that he would without delay reward those who would respect the Brahmans in Kashmir and that he would instantly pull down the houses of those who would demand the annual tribute from them.” The greatness of Akbar lies in his magnificent and fascinating policy of religious tolerance. Jahangir and Shah Jahan were not so tolerant. But their religious enthusiasm cannot be termed as fanatic. During this period, the Brahmans could perform their religious ceremonies after paying some tribute. But the whole scenario changed with the accession of Aurangzeb to the throne. With his bigoted fanatic and dogmatic approach, the Kashmiri Pandits were once again made vulnerable. Iftkar Khan, the Mughal governor of Kashmir during the reign of Aurangzeb, brutally tyrannized over the Brahmans to such an extent that they approached Guru Teg Bhahadur, the ninth Sikh Guru, at Anandpur in Punjab and solicited his personal intervention with the Emperor. This ultimately led to the Guru’s martyrdom and made Guru Gobid Singh to create the Khalsa to fight the oppressors . Muzaffer Khan, Nassar Khan and Ibrahim Khan were other governors of Aurangzeb who ferociously terrorized the Kashmiri Pandits. These celebrated scapegoats were once again forced to migrate from the land of their origin. It was the fourth disastrous mass exodus of the Aryan Saraswat Brahmans from Kashmir. During the rule of later Mughals, Kashmir witnessed the outbreak of the worst kind of religious intolerance. In AD 1720, Mullah Abdul Nabi, also called Muhat Khan, a non-resident Kashmiri Muslim, was appointed as Shaikhul Islam . In order to assert his religious authority, he asked the Deputy Governor, Mir Ahmed Khan , to start a campaign of persecution of the Kafirs (infidels) - as the Kashmiri Pandits were called. In order to satisfy his satanic ego, the Mulla issued six commandments: No Hindu should ride a horse, nor should a Hindu wear a shoe;That they should not wear Jama (Mughal costume);That they should move bare arms;That they should not visit any garden;That they should not have tilak mark on their foreheads; That their children should not receive any education.But Ahmed Khan refused to execute the mischievous decree. The Mullah then excited his followers against the Kashmiri Pandits. He established his seat in a mosque, assumed the duties of the administrator under the title of Dindar Khan and let loose the reign of terror. The Hindus were wickedly tormented, their houses burnt and property looted. Hundreds of Brahmans were killed, prostrated, maimed and humiliated. They began to run away in large numbers and hide themselves in mountainous terrain. This was the fifth dreadful mass exodus of the legendary Kashmiri Pandits from their mystic motherland. Those who remained behind lived in the most horrific and terrible conditions generated by the Mullah and his gang. But soon he was assassinated by his rivals and his son, Sharif-ud-Din, become the new Shaikhul-Islam. The son improved upon the brutal methods of his father and inflicted most barbaric, cruel and inhuman tortures upon the vulnerable Brahmans. The plight of the Kashmiri Pandits during this period became tremendously miserable and tragic. The Afghan rule in Kashmir (AD 1753-1819) was a period of cruelty, homicide and anarchy. W.R. Lawrence calls it the “reign of brutal tyranny.” The barbarous Afghans employed every wild, inhuman, primitive, ferocious, cruel and brutal method to suppress the Kashmiri Brahmans. A pitcher filled with ordure was placed on the head of a Pandit and stones were pelt on it, till it broke and the unfortunate Brahman become wet with filth. Their brutality and atrocity crossed the extreme limits when Hindus were tied up in grass sacks, two and two, and drowned in the Dal Lake. The victimized Hindu were forced to flee the country or were killed or converted to Islam. There was sixth horrible mass exodus of the Kashmiri Pandits, to far away places like Delhi, Allahabad, etc. Many covered the long distances on foot.Hindu parents destroyed the beauty of their daughters by shaving their heads or cutting their noses and ears to save them from degradation. Any Muslim could jump on the back of a Pandit and take a ride. Mir Hazar - an Afghan governor, used leather bags instead of grass sacks for the drowning of Brahmans. Turbans and shoes were forbidden for them. The Saraswat Brahmans of Kashmir were also forced to grow beards and tilak was interdicted. The Afghans are now only remembered for their barbarity, brutality, ferocity, tyranny and cruelty. They thought no more of cutting of heads than of plucking a flowerThe Shahmirs, Chaks, Mughals and homicidal Afghans tore the fabric of society in Kashmir and left deep scars on it. When the Afghan oppression became intolerable, the Pandits turned with hope to the rising power of Maharaja Ranjit Singh. But they were suspected. The Afghan governor, Azim Khan, confiscated their jagirs and imposed jazia on them. Eminent Pandits were brutally killed, humiliated and their authority was snatched. Nur Shah Diwani - a cruel Muslim official who was in charge of revenue collection, hatched a conspiracy in league with Azim Khan to eliminate the distinguished Kashmiri Brahmans. But this evil manoeuvre was exposed and a galaxy of Pandits saved. Pandit Sahajram, the Diwan, played a prominent role in the rescue operation. Azim Khan had appointed Sukhram Safaya, Mirza Pandit and Birbal Dhar as revenue collectors. Birbal Dhar could not collect the required amount due to failure of crops. The atrocious Afghan governor browbeated Pandit Birbal to make the payment of one lac rupees. Rowdy and boisterous soldiers were send to threaten him and other Pandits. Sensing the Afghan tsunami, distinguished Kashmiri Pandits called a backstairs meeting in which it was resolved to invite Ranjit Singh for the conquest of Kashmir and salvation of the Aryan Saraswat Brahmans. Accordingly Birbal Dhar and his minor son, Raja Kak Dhar, secretly left for Lahore with a petition signed by the prominent Kashmiri Pandits through which an invitation was extended to Ranjit Singh to take over the Valley. When Azim Khan came to know about these developments, he sent his soldiers to nab Birbal Dhar and teach him a lesson. But when these bandits met with no success, the cruel governor turned his guns towards the wife and daughter-in-law of Birbal Dhar . Both the ladies had taken shelter in the house of a trustworthy Muslim, Qadus Gojwari. Azim Khan asked Pandit Basa Kak to hunt down the innocent ladies. Basa Kak knew about the retreat of ladies but did not disclose it even after monstrous tortures and oppressive penalties. At last his abdomen was ripped open in the most barbarous manner and the dead body discredited - the most unfortunate and brutal crime against humanity in the civilized world. The poor ladies were also captured . Birbal Dhar’s wife committed suicide by swallowing a piece of diamond. The younger lady was violently converted to Islam and handed over to an Afghan noble, who carried her to Kabul. Nervous to the marrow of his bones and crazy with rage, Azim Khan tormented all those Kashmiri Brahmans whom he suspected to be in league with Birbal Dhar. Prominent Pandits were detained in a concentration camp at Nishat Garden and ferociously tortured. But on learning about the Sikh advances towards Kashmir, he lost all nerve and solicited instruction from Pandit Sahajram Dhar. The illustrious Pandit advised him to sent off his ladies folk to Kabul. It was the only way to save them from the ignominious treatment. Sahajram himself escorted the ladies to Kabul and saved them from disastrous shame. Azim Khan himself ran away from the Valley, leaving the administration into the hands of his brother, Jabbar Khan. However, atrocious Afghans were crushed and the Sikhs annexed Kashmir. Some extremist Sikhs, including Phul Singh, endeavoured to knock down the mosque of Shah Hamadan. But celebrated Birbal Dhar, at a considerable risk to his own life, made them desist from this action. According to GMD Sufi, “ It is to the lasting credit of Birbal Dhar that when a deputation of Muslims headed by Sayyid Hasan Shah Qadiri Khanyari approached him to dissuade the Sikhs from the destruction of the Khanqah, he moved in the matter, used his influence and saved this historical structure from vandalism.” It reveals the true personality and character of a distinguished Kashmiri Pandit.During the Sikh rule in Kashmir, AD 1819-1846, the celebrated Pandits reclaimed their past glory and magnificence. They claimed back the prominent places of trust and honour. Cow slaughter was banned, temples renovated and the earlier wrongs rectified. The legendary Kashmiri Pandits received a healing touch after centuries of barbarity, ferocity and tyranny. But by the time the Sikhs conquered Kashmir in AD 1819, about nine-tenths of the population had been converted to Islam. Out of the 10% Hindu population, a large number had migrated to the Punjab and other provinces. The Pandits in general belonged to the middle class while the upper and lower classes were dominated by the Muslims. The Valley of Kashmir had been ceded by the Sikhs to the British in lieu of indemnity imposed on the Lahore Durbar. The British made it over to Maharaja Gulab Singh on March 16, 1846, for a sum of seventy-five lacs of rupees. In this way, the territory and people of Kashmir were virtually sold to Gulab Singh by the British. Thus began the Dogra rule in Kashmir. The present Jammu & Kashmir State was born.The creation of the Jammu and Kashmir State in 1846, through the Treaty of Amritsar, was a master-stroke of British diplomacy in Asia. No doubt, Kashmir never became a past of the British Indian domain, but the British allowed only minimum operational freedom to the Dogra rulers. In fact, the British created a buffer state of Jammu and Kashmir under the title of a “Sovereign State”, to keep Russia at a distance from British India and to counter the Czarist “menance” in Central Asia.In the middle of the 19th century, the growing menace of Russian expansion in Central Asia posed a direct threat to the security of British domain in India. So there was need to create a buffer between the two rivals in Asia. Kashmir, like Afghanistan, served the purpose. Installation of a British Commissioner in Ladakh in 1847-48 was a prelude to the forceful perpetuation of British imperialist policy in Kashmir. The British managed their Kashmir policy with extraordinary caution and subtle diplomacy.History of Kashmir in the second half of the 19th century should be studied in the backdrop of Anglo-Russian rivalry in Central Asia. Any move on the Central Asian chessboard had its direct impact on Kashmir. The policies of the British in Kashmir were designed to fit in the scheme of their “frontier policy” in Central Asia.In 1885, the first British Resident was appointed in Kashmir. With this statrted the active British intervention in Jammu and Kashmir State. Creation of Gilgit Agency, subjugation of Chitral, establishment of a Council and finally partial deposition of Maharaja Partap Singh in 1889 was the completion of British imperialist strange-hold over Kashmir. This was managed by the British through their successive Residents in Kashmir.With the formation of Jammu and Kashmir State; and, establishment of the Dogra rule, Kashmiri Pandits were imperceptibly elbowed to the background. Administrators and officials were deputed from Jammu region. Though they enjoyed comprehensive religious freedom and social emancipation, political rights of the Kashmiri Brahmans were confined. On certain occasions, they even became victims of intrigue and suspicions. The vicious communal forces also turned their wrath against them. During the communal disturbances of July 1931, shops and houses belonging to the Kashmiri Brahmans were not only looted but also burnt. Three innocent Hindus lost their lives. This communalism in the state politics aggravated and magnified with the passage of time . It was fed for years with vicious communal propaganda and brainwashingState people’s movement in Kashmir against the Dogra rule started in the first quarter of 20th century. After independence and accession of Jammu & Kashmir State to India, Kashmiri Pandits were pushed back to the barbarous Afghan era. Article 370 of Indian Constitution just reduced them to cipher and liquidated their population. Under the pretext of economic reforms, their jagirs were confiscated and distributed among the Muslim peasants. The administration of Shaikh Abdullah adopted malicious and pernicious approach towards the Saraswat Brahmans of Kashmir. They were taunted on one excuse or the other. Hindu temples were desecrated, looted and plundered. Minor girls of the community were forced to embrace Islam and marry the Muslim youth. After partition and independence of India, Kashmir acceeded to the Indian Union. But the tyrannous misdeeds of Sultan Sikander and the brutal cruelties of Afghans were repeated against the Kashmiri Pandits. They became the scape-goats of India democracy, socialism and secularism. Shaikh Abdullah strived hard to finish them socially, economically, politically and culturally; because he wanted to create the “Shaikhdom” for himself. For 22 years, 1953-1975, he injected—by gradual degrees—animosity, antagonism, hostility and hatred for India, Indians and Kashmiri Pandits into the blood of Muslims of Kashmir. He managed to saturate the young Kashmiri Muslim mind with the dream of self-determination and independence from India colonialism. Kashmiri Pandits were termed as Indian agents, humiliated and mortified. But then the whole political scenario in the State took a dramatic turn in 1975 when, overlooking the great expectations he had created among the Muslims in Kashmir and whose blood had been infused with Hate-India virus Shaikh Abdullah entered into an Accord with the Indian Prime Minister, Indira Gandhi, and assumed the reins of power. The slogans of plebiscite, self-determination, independent Kashmir, ect. evaporated into air and Shaikh Abdullah spoke the language of Indian nationalism, democracy, socialism and secularism. Obviosly he left the Muslims in a delimma. To which of the Shaikh’s stands should they give credibility ? They were betrayed, disillusioned and left in wilderness. Was the ceaseless anti-Indian orientation perpetrated by the Shaikh for over two decades all a gimmick, a hoodwink, just to make a fool of them? When the things came to this pass, the Kashmiri Muslim, long misled and misguided, resorted to violence and terrorism. Pakistan exploited this situation to revenge the humiliation of 1972. This is the genesis of the prevailing terrorist scenario in Kashmir. The role of Shaikh Abdullah in creating this arsenic atmosphere in the Valley is to be thoroughly investigated. Now his prodigal son, ex-Chief Minister of the State and Union Minister of renewable Energy, Farooq Abdullah, has created confusion by raking up the demand for the restoration of greater autonomy to the State, even though his own son, Umar Abdullah—a non-entity -- is now the Chief Minister in Jammu and Kashmir. Farooq Abdullah should understand that there is little difference between greater autonomy and “azadi”, which is being demanded by the terrorists. Shaikh Abdullah tried to create “Shaikhdom” for his dynastic rule in Kashmir. But his dreams were shattered when he was arrested in 1953 for anti-national activities. In 1958, he was released but detained again after three months under the Kashmir conspiracy case. However, the case was withdrawn in 1964 because of political reasons. But he was arrested again in May 1965 for his subversive activities and released in January 1968. Again, in January 1971, a ban was imposed forbidding him to enter the Jammu Kashmir state. This restriction was lifted in 1972. During 1953-1974 Shaikh Abdullah characterized India as an imperialist power endeavouring to subjugate the people of Kashmir. He asserted that the accession of Kashmir with India was his greatest blunder for which history will never forgive him. He also demanded the right of self determination for the people of Muslim – dominated Kashmir, but ignored the Hindu- dominated Jammu and Buddhist- dominated Ladakh regions. The Shaikh advocated plebiscite and unconditional withdrawal of Indian army from the Saffron Valley. He made emotional solicitations that after death his body should not be buried in the subjugated Valley, but immersed into the sacred waters of Arabian Sea. However, today his magnificent tomb stands on the banks of beautiful Dal Lake in Srinagar and is guarded by the Indian security personnel. By such gratuitous and conflicting statements, his secular credentials evaporated into thin air. The prospect of disloyalty and sedition began to haunt the Saffron Valley. Kashmiriyat switched over to political vandalism and bigoted fundamentalism. Shaikh Abdullah desperately held Indian Prime Minister, Jawaharlal Nehru, a Kashmiri Pandit, responsible for the shattering of his malevolent dreams in 1953. The Shaikh ambiguously decided to retaliate against the whole Pandit community in Kashmir. In vindictiveness, he instigated his associated that while making a choice between a Kashmiri Pandit and dreaded cobra, kill the Pandit first. A vicious campaign of terror was launched against the Aryan Saraswat Brahmans of Kashmir. They were refused entry to government jobs and institutions of higher learning. Besides hurling strong statement against the Government of India and Kashmiri Pandits, the Shaikh derided that the whole lot of Indian army cannot save the Hindus in Kashmir against the malevolence of Muslims. The very existence of Kashmiri Pandits was ignored during their political adventurism. They were made to pay for every move on the political chessboard in Kashmir because they represented the pseudo-secularism, incognito- socialism and flowering- democracy of India. But then the whole political scenario in Kashmir took a dramatic turn in 1974, when Indira-Shaikh accord was signed by virtue of which the Shaikh became the Chief Minister of the State after the lapse of 22 years. Ignoring the great expectations he had created among the people in Kashmir and his vigorous campaign for plebiscite, the sophist Shaikh began to speak the language of Indian nationalism, democracy, socialism and secularism. The slogans of plebiscite, self-determination and independent Kashmir melted away. However the Hate- India virus, infused by him into the blood of the Muslim youth in Kashmir, was exploited by other corrupt self-styled politicians for their own interests from time to time. A vacuum was created because the people were betrayed, cheated and left in wilderness. From 1947-1986 about four lac Kashmiri Pandits silently migrated from Kashmir. Hypocritical atrocities and criminal ignorances of political leaders were responsible for these development. Pakistan, to avenge the defeat of Bangladesh, blatantly sponsored the violence and terrorism in the Valley, resulting in the turmoil of 1989-90. The then governor of Jammu and Kashmir, Jagmohan, wrote a detailed letter to the former Prime Minister, Rajiv Gandhi , on April 21,1990, endorsing the alarming signals earliest transmitted by the intelligence agencies. But cowardly Indian leadership was still unconcerned.“Aay Zalimu, Aay KafirooKashmir Hamara Choudh Dou”“Bharat Kay Aiwanu KoAag Lagado, Aag LagadoThe final assault on the Kashmiri Pandits started with these slogans. Barbarous terrorists from Pakistan, Afghanistan, Turkey, Sudan and even Saudi Arabia penetrated into the Saffron Valley. Brutal, wild and barbarous techniques were employed to hound and kill the Aryan Saraswat Brahmans of Kashmir. Even wicked Afghans will be feeling sorry in their graves for the brutal holocaust of the legendary Kashmiri Pandits. The brutal murder of hundreds of innocent Brahmans of Kashmir caused their seventh and final agonizing mass exodus from the Valley. This was the final knock down of ethnic cleansing and genocide of the Kashmiri Pandits. This was the virtual death of ancient society and culture of legendary but cursed Kashmiri Pandits. The mass massacres at Sangrampora (1997), Udhampore (1997), Prankot (1998), Wandhama (1998) and Nadimarg (2003) were the follow up operations. Pandits in Kashmir dwindled from 10% in 1947 to fewer than 5% in 1989 and to less than 1% today. In the barbarous turmoil about 60,000 persons including the Kashmiri Pandits, nationalistic Muslims and Sikhs have been killed; besides, thousands of security personnel massacred. The pretended world bodies, contaminated human rights organizations, pseudo-secularists, self-styled leaders, so-called policy makers, tainted political parties have not cared for these kashmiri pandits LikeLike · · Share Shamlal Thukral
Posted on: Thu, 02 Oct 2014 13:32:53 +0000
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