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Kashmiri Pandits

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Kashmiri Pandit
80pxImage:Founderdirector2.JPG
Rajendranath Zutshi • Indira Gandhi • R. N. Kao
Regions with significant populations
Jammu and Kashmir
Languages
Kashmiri
Religion
Hinduism

Kashmiri Pandit (Hindi: कश्मीरी पण्डित) refers to a person who belongs to a sect of Hindu Pandits who originate from the Kashmir region in the Indian subcontinent. It is known without doubt that the Brahmins of Kashmir are the purest and finest of the Aryanm Race. There is also enough evidence to suggest that the Valley of Kashmir may be the original home of Aryans.

History

During the period of Islamic rule of the Kashmir valley, hundreds of Hindu and buddhist temples in Kashmir were destroyed.[citation needed] As a result, Kashmiri Pandits gradually migrated to other parts of India to escape persecution. Many Kashmiri pandits and buddhist were converted which in time resulted in Kashmir becoming predominantly Muslim. The devastation wrought by the Turkish general from Turkmenistan Zulju in 1320, during his conquest of many regions of Kashmir Valley was especially noteworthy.[1]

Sultan Sikandar Butshikan (1389-1413), the seventh Muslim ruler in Kashmir, is known for his oppression of non-Muslim populations, which caused many Kashmiri Pandits to leave the Kashmir valley.[2] Historians call him an idol-breaker (or iconoclast) and he is said to have killed several thousand Kashmiri Pandits and/or forced them to convert to Islam or flee.[3] Sultan Ali Shah and others followed suit.[4] There have been a few Muslim rulers who were tolerant towards the Pandits, however they were not able to ultimately alleviate the plight of the Pandits. This can be ascertained from the fact that the Pandits never rose to their pre-Islamic glory and that their population in the valley continued to decrease over time. From the 14th century due to the growth of Islam and forced conversions into Islam their numbers in the valley began to diminish and the Muslims by spreading Islam began to outnumber them. [citation needed]According to oral history of Kashmiri pandits, at one point only eleven families of pandits remained in the Kashmir. Walter Roper Lawrence, who came to Kashmir in 1889 as the British Land Settlement Commissioner, mentioned this oral tradition in his note on Kashmiri Pandits for his book 'The Valley of Kashmir'.

Militancy in Kashmir

In late 1989 and early 1990, Kashmiri Pandits had to flee the Kashmir valley because of being targeted by Kashmiri and foreign militants. By the turn of the last century, only 6.4% of Kashmiris were Hindus.[5] The US Department of State reports that, according to the Indian National Human Rights Commission, the Kashmiri Pandit population in Jammu and Kashmir dropped from 15 percent in 1941 to 0.1 percent as of 2006.[6][7]This claim is however contradicted by official census reports. According to the 1901 census, "In the Kashmir province they [Hindus] represent only 524 in every 10,000 of population [or 5.24%]..."[8] while the 1941 census estimated the Hindu population of the Kashmir valley to be 4%.[9] In 1931 a group of Kashmiri Pandits formed the organization in Srinagar (Kashmir),named Sanatan Dharam Yuvak Sabha later changed to All State Kashmiri Pandit Conference. The 1st conference of the organization was presided over by Late Justice Jia Lal Kilam .

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Kashmiri Pandit Culture

Kashmiri Pandits have made significant contributions to Indian thought and science. Abhinavagupta, Kalhana have been stalwarts in the fields of, philosophy and history respectively. Kashmir figures prominently in Sanskrit poet Kalidasa's compositions but it is not known conclusively whether he hailed from that ethnicity or region. The birth place of Charaka one of the founders of ayurveda and Indian medice in general is also considered to be in Kashmir. Many Sanskritic scholars and poets (i.e. Bilhana, Mahimbhatta, Ksemraja, Vasugupta, Anandvardhana, Ksemendra) were Kashmiris. Women pandits were normally called "Panditain". The myth about migratory character of the inhabitants of Kashmir, in ancient times or the medieval times must be discarded. The arrival of Sanskrit Aryans from India into Kashmir, in the beginning of the Neelmat period, which commenced with the induction of the calcolithic tools or metals into Kashmir, most probably from the surrounding Sind Valley civilization, indicates a cultural change, which was not dictated by any race movement. The people living in Kashmir, from the time of the Neolithic age of Burzahom, have been of a single racial stock. The Nagas and Pisachas were also people of the proto-Aryan racial origin, and formed the local cultural denominations after Sanskrit Aryans arrived in Kashmir. There is hardly any anthropological evidence to prove that ancient people of Kashmir were racially of a different stock than the people inhabiting the Burzahom settlements. There is also little evidence to prove that early people of Kashmir, lived through the millennia, following the Burzahom civilization, in remoter regions of northern Kashmir and Baltistan, where western scholars believe the Pisachas, particularly, toak refuge after Sanskrit Aryans extended their hold over the Kashmir Valley.

The Austroloid and the proto-Austroloid race movements across India had a marginal impact on Kashmir. No ethnographic evidence is available to show any proto-Austroloid elements in the people of Kashmir. The only other race movement, which could have affected the racial content of the people of Kashmir in ancient times, is that of the Alpanoids, who are believed to have descended from the European Steppes and moved south-east across India. Alpanoids, also known as western Brachycephalics, did not leave any trace on the people of Kashmir.

The Austroloid, proto-Austroloid and Alpanoid race remnants, which lingered on in remote regions, settling into endocrine social groups in India, and very often recognized as the aborigine tribes of India have a specific racial content and are not related to the early people of Kashmir. There were no aborigine people in Kashmir, and Nagas and Pisachas have no aboriginal history.

The ritual culture of the people of Kashmir grew from its Burzahom past and is, therefore, formed of several sediments; the basic sediments have their origin in the ritual structure of the Burzahom people and the people of Kashmir who lived through the Neelmat period. The Vedic Grah-Sutras and Kalpa- Sutras were adopted for the Battas of Kashmir, or the Kashmiri Pandits, by Laugaksha Muni, a great sage, sometime in the first millennium B.C. Before the adaptation of Sanskrit scriptures, Kashmiri Battas had already a highly evolved and intricate ritual structure, which symbolised their proto-Aryan origin. A part of the pre-Laugaksha ritual was integrated into the Laugaksha adaptation. The rest lingered on and survived and in due course of time became a part of the religious culture of the Battas. These rituals are still extant, and preserved and practised by the Kashmiri Pandits even now. A vast number of rituals followed by Kashmiri Pandits, in their birth, death and marriage rituals have a phenomenal identity and theological content. Besides there are numerous rituals, traditions and festivals of proto-Vedic origin which the Kashmiri Pandits follow.

Perhaps, the most interesting development of the Neelmat period was the evolution of Shakht religious system with its deep theological basis. Shakht ultimately formed the substructure of the Bhawani worship and Tantric Buddhism as well as Shaivism in Kashmir.

Rituals like Gada-Batta (gaDa in Sanskrit=fish), Batta (Rice), Kaw Punim, Khachi Mavas, Herath, etc. have an ancient past and are symbolic of a theological philosophy, which predates the advent of the Sanskrit Aryans into Kashmir. These rituals have a proto-Aryan origin and should not be aseribed to any aboriginity in the ancient past of Kashmir. They have rich theulogical backglound and cannot be explained by simplisitic explanations, based upon nineteenth century methodologies of history.

Mythology is a part of the cultural tradition of all people, and Hindu mythology is also a part of its cultural tradition. Hindu rituals cannot be explained by rationalisation and conjecture. Gada Batta is a ritual form which must be traced to the Butzahom period of Kashmir history and has a long theological tradition. Gada-Batta is a ritual associated with the family and the clan organisation of the early Hindus of Kashmir and is not in any way connected to superstition or the last long meal left for the aged who were unable to migrate in winter as suggested in an article published in the Hindi Seetion of the 'Koshur Samachar' (Shivratri Special: March 1994).

Religion

Main article: Kashmir Shaivism
File:Panditani.jpg
A Kashmiri panditani, photograph by Fred Bremner, circa ~1900

Kashmir's association with Hinduism is very old. The very name Kashmir is said to be derived from Kashyapa, one of the seven Rishis in Hindu mythology. Most Kashmiri Pandits are devout Shaivites, however many Kashmiri Pandit families who had migrated into other Indian territories have been ardent Vaishnavites as well. Kashmir is home to some of the holiest shrines in Hinduism like Amarnath, Kheer Bhawani, Shrine of Sharda, Shankaracharya Mandir, Hari Parbat, and Zeethyar. A lot of these shrines were destroyed during and after the mass exodus of the Pandits.[citation needed]

The religious philosophy of Kashmiri Hindus is rooted in Kashmiri Shaivism, a school of Shiva philosophy that originated near Kailasha in Himalayas around 400 AD. The first teacher of this school was Tryambakaditya, a disciple of sage Durvasas. Sangamaditya, the sixteenth descendent in the line of Tryambakaditya, later settled in Kashmir valley around 800 AD. His fourth descendent, Somananda, extracted the principles of monistic Shiva philosophy from the scriptures and incorporated them in his own work, Shivadrishti, which is the first philosophical treatise on Kashmiri Shaivism. Later a galaxy of illumined sages, such as Vasugupta, Kallata, Utapaladeva, and Abinavagupta further refined this philosophy. The philosophy of Kashmiri Shaivism is generally called Trika Shastra, since it is a philosophy of the Triad: Shiva, Shakti, and Nara (the bound individual self). The literature of the Trika System of Kashmir comprises of three categories: the Agama Shastra, the Spanda Shastra, and the Pratyabhijna Shastra.

Kashmiri Shaivism, also known as Pratyabhijna (meaning "recognition") school of Shaivism, adopts a purely monistic metaphysical position. It considers the Supreme Lord, called Shiva or Maheshvara, as the Supreme Reality, which is innermost as well as transcendent. As a conscious and active principle, the individual self (atman) is identical with the Supreme Lord. Due to the influence of maya (ignorance) the individual self forgets its divine nature, becomes liable to limitation and bondage, and thinks itself to be different from the Supreme Lord. Thus one's mukti (spiritual freedom) lies in one's clear recognition (Pratyabhijna) of one's identity with the Supreme Lord. In Kashmiri Shaivism we find a type of religious thought which synthesizes pluralism, dualism, and the Buddhist doctrine of Shunya, and develops a nondualist philosophy which is sweet, sublime and constructive. This philosophy is closer to the theism of the Bhagvad Gita than to the nihilism of Buddha.

Kashmiri Shaivism is free from restrictions of caste, creed, and gender. Any devout aspirant can have access to both the theory and practice of this philosophy. In Kashmiri Shaivism, practice of religion is considered more important than theological debates and discussions. Kashmiri Shaivism does not advocate a life of renunciation (Sannyasahood) or profession of monks, but recommends an active householder's life with daily practice of worship, yoga and meditation. The use of outward symbols, such as yellow and orange robes, matted hair, and ashes are prohibited. Worldly enjoyment as a goal of worldly life is recognized and respected, but a spiritual path aimed at harmonizing bhukti (worldly enjoyment) and mukti (liberation) is advocated. Kashmiri Shaivism does not advocate suppression of one's emotions and instincts, but provides a spiritual path aimed at their sublimation towards the ultimate goal of spiritual freedom.

Kashmiri Pandit family names

The most common family names among Kashmiri Pandits include:

Aga
Ambardar
Atal
Bakaya
Bandhu
Bhan
Bagati
BahadurBhatt
Butt
BONI
Bambroo
Bindroo
Budki / (Burki)
Chowdhary / Chowdhury
Chakoo
(Chaku)Channa
Dhar / (Dar)
Dass/(Das)
Dassi
Dembi
Dulloo
Fotedar
Gadroo
Ganju / (Ganjoo)
Ganhar
Garyali
GigooGurtu
Hak
Hakhu
Haksar
Handoo
Hangal
Hangloo
Hangoo
Hoon
Hukku
Jad
Jaju
Jalali
Jotshi
Kachru/Kachroo)
Kak
Kakapuri
Kar
Kappu
Kashkari/Choudhry
Kashkari/ShaliBold
Katju
(Kathju)
Kaul
(Koul)
Kaw
(Kao)
Kemmu
Khar/Kher
Karwani
Kasid
Khashu
Khandhar/Khandhari
Khazanchi
kharoo
Khosa
Kitchlu
(Kitchlew)
Kokru
Kotha
Kukiloo
Kunzru
Labru(oo)Langar
Lakhi
Langoo
Malla
Markande
MawaMattas
Mantoo
Mehrishi
Mirakhur
MonghaMoza
Munshi
Muthoo
Misri
Muttoo/Mattoo/Mattu
Mujoo
MukooNadir
Nagu
Nath
Natu
Nehru
Ogra
Pandit
Pandita
Pattu
Parimoo
Potins
Qasba
Raina
Rawal
Ruggu
Rayu
Razdan
Reu
Saul
Sadhoo/Sadhu
Sahib
Sapru/Saproo
Saraf
Seru
Shah
Sharga
Shishoo
Shivpuri
Shrunglu
(Shunglu)
Sopori
Soral
Sukhia
Suri
Tufchi
Tangnu
Trisal
Thusoo
Thotha
Tankha
Tiku/Tickoo/Ticku/Tikku/Tikoo
Toshkhani/Toshakhani
Trackroo/Trakroo
Turki
Ugra
Vaishnavi
Vuthoo
Wakhlu
Walli/Wali
Wanchoo/Wanchu
Wantoo/Wantu
Warikoo
Wattal
Wattoo
Yaksh
Zaidoo
Zalpuri
Zarabi
Zaroo
Zar
Zutshi.

Some Kashmiri Pandits use last names which are actually titles conferred upon them by kings such as Bahadur or Bakhshi. There are also instances of several Kashmiri Pandit families changing their names to avoid being identified and persecuted. Most of these surnames of Kashmiri Pandits relate to the place, occupation or title. For example a person belonging to Sopore became Sopori or Khazanchi (Arabic for "treasurer"), or Sharga (Arabic: "related to law"). However the only accurate representation of the Kashmiri Brahmins can be from their origin from Rishis. The Kashmiri Brahmins are divided into 199 exogamous sections (gotras) the members of which profess to be descended from the Rishi or inspired saint whose name the gotra bears.[citation needed]

Prominent Kashmiri Pandits

File:21251.jpg
Pandit Jawaharlal Nehru
Main article: List of Kashmiri Pandits

Pt. Jawaharlal Nehru (First Prime Minister of free India), Sh. Nitin Ticku (prominent management consultant),Pt. Kailash Nath Katju (Home Minister, Defence Minister of India and Chief Minister of Madhya Pradesh), Lt. Gen B.M. Kaul (Army Commander, NEFA), Pt. Narain Dass Raina (father of Swami Lakshman Joo and grandfather of Dr. Maharaj Krishan Raina, Indian Paper Manufacturing guru and also ancestor of Diwan Anand Kumar, Vice Chancellor of Undivided Punjab University and Tapishwar Narain Raina, Chief of Indian Army staff and Diplomat), S.N Channa (established entrepreneur), Anupam Kher (Bollywood actor), and Pt. Bhawani Prasad Razdan.SrikanthKashkari(avedic scholar,a saint and expert in astrology. Whenever there was dispute among two school of thoughts rgarding astrological dates, his word was taken as last word.) Sudarshan Kashkari (a sofiana music lover was a writer and his famous books are,"Wit of Kashmir" and "Arinmal"

See also

[10]

References

  1. ^ Ronald M. Davidson, Indian Esoteric Buddhism: A Social History of the Tantric Movement (New York: Columbia University Press, 2002), 70.
    - "Our records indicate that Brahmans crisscrossed northern India during most of the period in question, emigrating from Madhyadesa, Bengal, Magadha, Gujarat, Rajasthan, Kashmir, and other locales at various times to seek employment in regions such as Madhya Pradesh, the Deccan, and preeminently, Orissa."
  2. ^ Ronald M. Davidson, Indian Esoteric Buddhism: A Social History of the Tantric Movement (New York: Columbia University Press, 2002), 70.
    - "Our records indicate that Brahmans crisscrossed northern India during most of the period in question, emigrating from Madhyadesa, Bengal, Magadha, Gujarat, Rajasthan, Kashmir, and other locales at various times to seek employment in regions such as Madhya Pradesh, the Deccan, and preeminently, Orissa."
  3. ^ Mohibbul Hasan, Kashmir Under the Sultans (Srinagar: Ali Mohammad & Sons, 1974), 28-95. - In case a Muslim bias is suspected, Mohibbul Hasan was a Professor and Head of the Department of History, Kashmir University, Srinagar.
  4. ^ Kashmiri Pandits still in camps after 15 years
  5. ^ Muhammad Qãsim: Tãrîkh-i-Firishta
  6. ^ The valley of Kashmir
  7. ^ ISBN 0691116881. page 37.
  8. ^ Imperial Gazetteer of India, volume 15. 1908. Oxford University Press, Oxford and London. Page 99.
  9. ^ Rai, Mridu. 2004. Hindu Ruler, Muslim Subjects: Islam and the History of Kashmir. Princeton University Press. 320 pages. ISBN 0691116881. page 37.
  10. ^ http://www.hibt.uk.com/index.php/hibt-in-your-country/asia/malaysia.html

Notes

1. US Department of State Country Report: India (2006)
2. The valley of Kashmir
3. A. Kashmir's contribution to Indian Culture
3. B. Kalhaṇa, Râjatarañgiṇî, Eng. trans. M.A. Stein. 2 vols. London, 1900.
4. Ronald M. Davidson, Indian Esoteric Buddhism: A Social History of the Tantric Movement (New York: Columbia University Press, 2002), 70.

  • "Our records indicate that Brahmans crisscrossed northern India during most of the period in question, emigrating from Madhyadesa, Bengal, Magadha, Gujarat, Rajasthan, Kashmir, and other locales at various times to seek employment in regions such as Madhya Pradesh, the Deccan, and preeminently, Orissa."

5. Mohibbul Hasan, Kashmir Under the Sultans (Srinagar: Ali Mohammad & Sons, 1974), 28-95. (Mohibbul Hasan was a Professor and Head of the Department of History, Kashmir University, Srinagar.
6. Spread of Islam in Kashmir, Kashmir Pandits: Problem Prospects And Future by Dr. Ajay Chungroo, Gairoo Kaa Akeyla Shiv Dr. Rajiv Kumar
7. Frank Pallone
8. Statement by US Congressman Joe Wilson
9. Kashmiri Pandits still in camps after 15 years
10. Muhammad Qãsim: Tãrîkh-i-Firishta

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