Kashmir's Glorious Past

Ashraf highlights the unique and independent history of the Kashmir region, relying on some old and some recent manuscripts

(Mr. Mohammad Ashraf Fazili, 68, was born in Srinagar. He received his early schooling from the Government Middle School, Nowhatta, Srinagar, and from M.P. High School, Baghi Dilawar Khan in Srinagar. Mr. Fazili completed his F.Sc. from the Sri Pratap College in Srinagar, and received his Bachelor's degree in Civil Engineering from the Annamalai University with honours grade. He joined the J&K government service upon graduation and steadily rose up the ranks to the position of Chief Engineer at his retirement. He managed a number of important infrastructure projects during his government service, including the Model Town Chrar-i-Sharif, Lower Jhelum Hydro Electric Project, Solid Waste Disposal Scheme Srinagar City, Circular Road Project Srinagar City, etc. He has numerous publications to his credit, including Srinagar the Sun City, Our Ancestors and Saints of Kashmir, etc., which were presented in seminar and symposia. He writes for various journals and is presently working on the Jhelum Valley Civilization.)

A Unique Record of History

Ours is the only place in the world that has a recorded history of 5188 years before us as reliable books, which are credible and hence believable. In this direction a compilation of manuscripts by Munshi Muhammad Din Fouq in 1910 has been a great contribution.

An independent region

The valley of Kashmir has always been independent of the history of India from the begining of governance. Before advent of Muslim rule in Kashmir, the country was governed by Brahmans, non-Brahmans and Buddhists etc. Sir Mark Aurel Stein in his English translation of The Rajtarangini has recorded a detailed account of this period. However a brief sketch is being presented here.

The habitation

The available histories tell us that there was no population in Kashmir at first. On the other hand it was a lake surrounded by mountains and full of water called Satisar. The Sati lake was special and favorite resort of Mahadevji. The basis of nomenclature is also the name of Satiji, who enamoured of the lake stayed here for a very long time. From the signs found at some mountains it is proved that boats were used to enjoy the scenery of the lake. Holes were bored in to big boulders for tying the boats, which to this day are called boat-holders. Such a boat-holder is at a place near Shopian called Nobugnai. This place is sacred to Hindus. At many other places there are such holes which tell us that sometimes the boats might have reached the tops of these mountains. This could be possible only if this beautiful land was under water.

The legend and the nomenclature

The legend says that a cannibal giant Jaladhbhava lived in the lake who would come out and kill people in adjoining areas and torment them with loot and plunder. It is said that the cursed fellow had the blessings of the Brahma that, till he remained under water no one could kill him. Therefore he continued his tyranny in Satisar area. No enemy however big would be able to harm him. And then in Dwapur-Yug the grand-son of Brahma, Kashyapa Rishi, came to visit the temples of India and reached this place also. When he reached Lotir village near Rajouri (according to Khwaja Azam Dedamari- historian), he stayed at Koh Shir.The same mountain is named Hamar in Gulzar-i-Kashmir, where the people saw his grandeur and spiritual prowess, the oppressed people gathered near him and told him the blood-soaked story of the tyrannies of the giant. On this his sense of honor was aroused and he consoled them and sent them away. He himself went to Birhapur and resolved to end the tyranny of the tyrant. He sat at a safe place near the boat-holder. He engaged himself in worship for the elimination of Jaladbhav. It is said that after several years Lord Shiva felt compassion for him, his devotion and sincerity and asked Bishan and Brahma to punish Jaladbhava but arresting him was not an easy task. A bloody battle ensued for many years yet nothing could be achieved. The defence of Jaladhbhav was very strong and Bishan and Brahma could not succeed. He would hide in the lake at the time of trouble. In the end they decided to dry the Satisar before killing him. Bishan cut the piece of mountain that had fallen in to water and stopped the flow of water near Baramulla, with a ploughshare. This drained the water and the dry land appeared. The land that appeared first is called Udoor and reminds us of the incident to this day. Even this did not make Bishan completely successful because some deep pits still held water and Jaladbhav hid himself in these. But the water was not so deep that it would hinder Bishan and Brhama. Bishan brought a piece of Sameer mountain and placed it on the top of the pit in which Jaladbhav was hiding. This crushed Jaladbhav to death. This is the place where Kohi Maran (Heri Parbhat) is situated now. According to the legend the mountain is piece of Samir mountain, which reminds us of the wickedness of Jaladbhav. After this event the Satisar had to abondon its ocean-like shape and become a dry land for ever. After a long time the place became a charming land and Kashyap Rishi thought of populating it. From the countries far and near some saintly people (Brahmins) who resembled Kashyap Rishi in worship and spirituality, were brought by him and settled here. Some believe that these were Katyacharya, Mantacharya and Atbacharya- the three brothers who founded this charming region. From these times this colony was named after its founder as Kashyapsar or Kashmir.(Mir meaning house , that is the house of Kashyap. It is also believed that the name of the wife of Kashyap Rishi was 'Mir', therefore the place was called after both of them as Kashyap Mir. With changes in the pronunciation it became Kashmir.)
Some experts relate the name Kashmir and Kashap Reshi to Kashghar, Kashan, Kash tribe and Ka-Syria ( like Syria) etc.

Some literary experts say that the basis of the nomenclature are the Sanskrit words; 'Ka' means water and 'Shemar' means draining. Since the water of Satisar was drained, it was called Kashmir. It is an established fact that the land was populated for more than 5000 years. The other reality is that 2042 years ago before Christ, the city of Sandimatnagar was submerged by the wrath of God during the reign of Sunder Sen. (The city was situated at the place where the Wular lake exists these days). In this deluge a large part of Kamraj had come under water. about half the valley of Kashmir remained under water for 760 years. 1282 years BC, during the rule of King Narendra, when Hazrat Sulaiman came to this region and stayed here. the king and his subjects both seeing the splendour, asked him to do something for water. He got the area drained and again colonized it. Due to non availability of history of Ratnagir, most of the historians are ignorant of this fact. since they have heard of the draining of the water by Hazrat Sulaiman, they make him the source of draining the Satisar also, which is quite contrary to facts. Some historians have named the area as Bagh-i-Sulaiman and Takht-i-Sulaiman is believed to have landed on the top of Zabarwan hills also called Koh-i-Sulaiman (later named as Shankaracharya hill).

Before Kashyap Reshi reached here, there is evidence of population existing here, who brought the tyranny of Jaladbhav to the notice of Kashyap Rishi. The traces of habitation before lake-like conditions are also available. In ancient times there was no permanent habitation here and there were no villages and cities because due to heavy snowfall, it was extremely impossible to live here during winter. More so when the necessary arrangements for protection during the winters were absent. History is witness that Kashmir was a resort for people during summer.

There has been habitation before the Brahmins were brought by Kashyap Reshi. They are mentioned as Chiefs and Kings in Brahat Katha as Bhanandan Dasehnandan; Suraj Verma in the Gita; Darya Dev in Nilmat Puran and Visho Maksh, Partap Bhalu etc. in other Puranas being rulers of this period. The historical details of these kings are not available. Only it is known that during the reign of Darya Dev there was a permanent habitation here. From some histories and archaelogical finds it is known that King Ramchandarji also had arrived in Kashmir.

There are many other ancient places, that prove clearly that there was a good population in Kashmir even before it became the Satisar. from the very beginning Kashmir was not like a pond but was a vast plain where there were springs and rivers at various places. The present river Veth (Vitasta) which is called the Jhelum in Punjab irrigated Punjab with water from Kashmir and Kaghan. Baramulla onwards the flow of Jhelum shows that this river passed through mountains and natural passes in ancient times also and entered Punjab. From the Vedas it is clear that its water benefited the people of this area before the Aryans arrived in Punjab. The Aryans also benefited from this river. It is not known what was the name of this country at the beginning, but it has been found that this region served as a pasture. at the beginning of the spring season; the inhabitants of adjacent area and shepherds, would come here along with their cattle and sheep. They would enjoy and avail themselves of its greenery, meadows and fertile lush land and return to their countries before the advent of winter. There are many clans of gujjars even now, who according to ancient practice, go to hilly areas of Kashmir in summer along with their families and cattle and return in winter to their countries. there is a unanimous opinion about this period that for ages it was the fashion of the times that people would go there during summer and return in winter.

The legend has it that once a man named Chandra Dev could not return due to his old age and resultant weakness of his body. (The author of Rajtarangni describes this thus: When the decrepit old man was left alone by his dependents, he stayed in a cave. When the winter rains started and the roads were blocked, the ogres and geniis flocked to this country and started plundering all over. They were surprised seeing a human being in the city deserts. One of the ogres stood in Kamraj area and another in Maraj, twety leagues away and brought this poor soul out of the cave and tossed him like a ball. In one of the attempts he fell in to the Neel Nag spring. He saw that there was a door at the bottom of the spring. When he opened the door and went ahead he saw a vast piece of ground and quite a new world was living in it. There was a magnificient city in this world. Chandra Dev marched towards the population, when he reached there he was unnerved on seeing the frightful visages of the people living there. He took them for dieties, Soon he saw a royal court and somehow reached there. He saw that King Neel Nag was holding court with great pomp and show and petitioners had come to complain against the tyranny of the giants. He said that he was a human being, who lived in Kashmir during summer and went to warmer places in winter. The things they left there such as food, grains, etc., the giants plundered in winter. In addition to this he told the king of his own plight. The king felt mercy on him and gave him the book Neelmat Puran, authored by him and directed him, his people should act according to the instructions given in that book and to place a sumptuous feast every month for the giants at a separate place as gift. The giants would not harm them then. 12 such feasts for the year called 'shrad', the followers of Neelmat Puran offered for a long time. He issued another order for giants, which he handed over to Chandra Dev and accompanied by his own men to his abode. After this was done and by following the instructions of the Neelmat Puran, the severity in snowfall also reduced and the people were saved from the tyranny of the giants. The king was called Raja Neel Nag. The Kashmiris were of the opinion that the kings live in natural springs, who seemingly resemble snakes. They believed that if this king is arrested, the spring dries up. The same story is told about drying up of Neel Nag spring. It is told that in modern times that a magician from Bengal arrested Neel Nag king by using opium and took him to Rajputana. By this action the spring dried up and another spring appeared in Rajputana.

It is also stated that after Chandra Dev passed his winter in the cave on his release from Neel Nag episode, when his dependents and fellow country men came to Kashmir they were surprised and happy to see the old man alive and safe. Chandra Dev narrated his story and gave the Neelmat Puran to the Chief of nation Daya Dev and persuaded them to have faith in it as ordained by the king Neelnag. Although Chandra Dev being alive had convinced them all of the facts still as a precaution he left a few people behind the next year also and returned himself along with others.. When the next year he found all the people alive, safe and secure, Daya Dev also believed in Neelmat Puran and stayed along with his companions in Kashmir.

The unknown period

These people lived for a long time but no information about their culture and style of living could be found by historians. Only this much is known that these people had learnt to obey their tribe and its Chief. The names of some of these Chiefs who ruled like Daya Dev have been recorded. They resembled the present day Central African people. After some time and 3899 years BC, the Noah.s deluge took place, which annihalated the tribe of Daya Dev and transformed Kashmir into a lake later called Satisar. If the mountain that had fallen in to it near Baramulla and blocked water were not broken by the efforts of Kashyapa Reshi, the charming heaven-like piece of land would have remained as a lake for ever. The world would have missed all the soothing climate of the place for ever.

The recorded period

The The authentic histories show that when after Daya Dev, Kashmir of Kashyap Reshi was colonised, there was a system of democratic rule after which the governing body brought Daya Karan the son of King Puran Karan of Jammu for running the government. According to Kalhana Pandit the reign of king Govanand the third, a total of 52 kings ruled the country. Before this three kings of Jammu dynasty ruled this land. After king Somdut was killed in the war of Kurukshetra, king Okanand of another dynasty sat on the throne. King Okanand was the king of Kashmir 20 years before Kalyug and 3121 years before Christ. Thus we have found the events of 5888 years. The government of Kashmir starts from Jammu dynasty and from 3180 BC to 1324 AD viz. 4504 years Hindu kings ruled this country with pomp and show. Some of these kings were so renowned that their conquests commanded respect in India, Turkey and Afghanistan. The dynasties that ruled were The Gonanda, The Pandu, The Maurya, the Kushana, The White Huns, The Karkota, The Lohara etc. During this period Kashmir remained safe from outer invasions. (In1700 BC king Bhikam of Ujjain invaded Kashmir during the reign of king Baldev but was defeated). Sultan Mahmood Ghaznavi also could not succeed in 1120 AD, but after 300 years of this incident Zulchu invaded Kashmir in 1323 AD and disturbed peace of thousands of years. Then the government of the country went out of the hands of Hindus in the next year and fell into the hands of Muslims. The world came to know that Kashmir was not impregnable as it was presumed to be, thereafter foreign invasions continued. the invasions of Mirza Haidar and Mirza Kamran and others made the country so weak that it opened the doors for Jalal-ud-din Mohammad Akbar, the Emperor of India. There-after the Chughtai dynasty Ahmad Shah Abdali conquered the country. Thus Muslims ruled here for 494 years i.e. from 1325 to 1819 AD. In 1819 AD Maharaja Ranjit Singh, the Lion of Punjab conquered it and included it in Khalsa government. at last the English gave the charming region to Maharaja Gulab Singh, king of Jammu, for 75 lakh Rupees under the treaty of Amritsar March 1846. The same dynasty of the kings ruled Kashmir till 1947, when democratic rule began.

The earliest source of Kashmir history reffered by Kalhana in his Rajtarangini written in 1148-49 AD, is Neelmat Puran written in 6th century AD. The Nilamata or teachings of 'Sage Nila', the chief of Nagas is the oldest extant record which deals with the legends regarding the origin of Kashmir and the sacred places of Pandits. Kalhana also refers to it also as the book of rites and festivals prsented by Nila for Kashmirians. (Nilmata, or the teachings of Nila, Sanskrit text with original notes, edited by Dr. K. De Vrees- was published at Leiden -Holland by E.J.Brill in 1936).

The Historians

It has been noted that Kashmiris possesed from earliest times a sense of recording their chronicles in contrast to writing sacred tails interwoven with historical events like rest of the Indians. Though Rajtarangini is also not free from unbelievable fables, myths and fantastic occurances, yet Kalhana says in the introduction that historian alone can be reliable and deserves respect who, like a judge, stands above personal predilections and states facts in a detailed manner. Kalhana was followed by other historians in the time of king Zain-ul-abidin Budshah (1422-72 AD) Jonaraja and Srivara brought down the narrative to their own days in their works known respectively as Rajavali and Zain-Rajtarangini. The task was taken up again by Prajyabhatta, who wrote Rajavalipataka in 1512 AD and by Shuka in 1506 AD. With these ended the writing of Kashmir history in Sanskrit verse. Among the chroniclers who wrote in Persian the distinguished ones are Mulla Nadiri, Mulla Ahmad Kashmiri (both in Badsha's time), Qazi Ibrahim (1514 AD), Sayyid Ali (1537 AD), Mirza Haidar Dughlat (1545 AD), Mulla Hasan Qari (1580 AD), Hasan bin Muhammad alKhaki Shirazi (1610 AD), Baba Daud Mishkwati (1658 AD), Haidar Malik (1659 AD), Narain Koul (1710 AD), KH. Mohammad Azam Dedamari (1747 AD),Mir Sadullah Shahabadi (1780 AD),Nizam-ud-din Mufti (1824 AD), Baha-ud-din Khanyari (1827 AD), Mohammad Haidar (1840 AD), Birbal Kachru (1850 AD), Mirza Saif-ud-din Beg (1857 AD), Muhtashim Mirza, Muhammad Zaman Nafi, Sohan Lal (1831 AD). The Kashmir history has been completed filling the missing links and brought uptodate by authors notable among them being Pirzada Hasan Khoihami (Fazili) (1898 AD) who flourished by the end of nineteenth century, besides Mohi-ud-din Miskeen Kubravi (Saraibali), Prakash Ram, Hargopal Kaul, Munshi Mohammad Din Fouq (1910 AD), Pandit Prem Nath Bazaz (1941 AD), G.M.D. Sofi (1949 AD) and P.N. Kaul Bamzai etc.
Thus it is seen that the Kashmiris have surpassed many Indians in maintaining unbroken record of their past events, achievements, failures. myths and prejudices. Some outsiders also have published books on one or other aspect of Kashmir's past but their sources mostly have been the
Kashmir chroniclers.

There is sufficient evidence that Kashmiris in ancient and early medieval times had achieved the pinnacle of glory in different walks of life. In historical times, Kashmir has not only been a great seat of learning but its gifted sons have carried the torch of culture far and wide in the known world.

Kashmir scholars have excelled in all the three periods of Hindu, Buddhist and Muslim rulers. Kashmir should be proud of a galaxy of great men and women who lived in the past as well as are living in the present
The Scholars of the Pre Islamic Period:

Rishi Kashyapa - the patron saint of Kashmir, who drained off the waters of the lake called Satisar through prayers and penances; Nagarjuna -the great Boddhistava, Kalidasa the renowned dramatist, Srivasarma,Ratnakara, Anandavardhana, Kallata pupil of Vasgupta, Sivasvarmin, Datatarya, Gunaditya, Mankha, Bilhana, Shambhu, Jalhana, Kumarajiva, Dida - the ancient queen; Suvya the ancient engineer; Badshah the noble king; Kalhana, Jonraja, Srivara, Prajayata (the ancient historian), Vasu Gupta and Utpala Deva, Abhinovogupta and Som Deva- the Shaiva philosophers; Ksemendra and Prakash Bhat- the ancient poets.

Datatarya Munishwara (Koul)- the embodiment of Hindu Trinity- Brhama the creator, Vishnu the protector and Shiva the destroyer-- all the three in one. His birthday falls on 10th Maghar (His name means given to Gods). He has been the teacher of Ram and on his name there is a temple in Allahabad and his progeny the Datataryas are spread all over India.

Prince Gunavarman, a painter-missionary from Kashmir, was probably a pioneer in the Southern Asiatic route to China, Korea and Japan. The Kashmir of his age (400 BC) was also the seat of the University of the Buddhist Kumarajiva, who came all the way from Tukharistan of Kucha (near Khotan)- which corresponds roughly to the present Badakhshan-to Kashmir to learn Sanskrit and various Indian sciences which he later took over to China.

Nagarjuna -the great Bodhisatva lived in Harvan in the time of Kanishka (AD 78) who extended his empire as far on South as Vindhyas and upper Sind. He annexed Kashmir and was a Buddhist by faith and had his capital at Peshawar. He errected numerous monuments in Kashmir and built the town of Kanishkapora ( modern village of Kanispor about 10 kms. from Baramulla). Under his patronage the 3rd Council of the Buddhist Church was held , which carried on its deliberations in Khandalvan Vihar, near Harvan Kashmir in about 100 AD under the presidency of Nagarjuna and drew up the Northern Concern on " Great Vehicle of the Law". Nagarjuna flourished in the 1st century AD. He was a great Buddhist Alchemist and celebrated teacher elevated to Buddhisattvaship and is the founder of the Mahayana system, which is said to have been introduced in to Tibet. He is represented as at once a philosopher, a physician and an author of great ability. Perhaps fifferent Nagarjunas have been mixed in one.

In popularising the revolutionary ideas of Gautama Buddha in India and beyond its borders Kashmiri scholars have played a significant role . With the torch of enlightenment they travelled in different places in the east, the west and the north. Everywhere they served as harbingers of a new age of emancipation. Kamurajiva spread the message of Mahayana Buddhism in China for which the Chinese Emperor conferred the title of Tugsheo (though young in years but ripe in wisdom) on him. An artist Gunavardana followed him to paint jatka stories in public halls in china. Gunavardana was also sent to Sumatra, where he converted the royal family to Buddhism, which prompted the entire population of the island also to adopt the new faith. Another missionary, Virochana converted the people of Khotan and parts of Gandhara (now NWFP and east Afghanistan) to Buddhism.

When neo- Brahmanism raised its head in the 4th century AD, the talented Kashmiris instead of surrendering to reaction evolved a new philosophy-- Shaivism-- which is the product of the fusion of Vedic and Buddhist philosophies. Its first great teacher was Vasugupta born in 9th century AD., who wrote Shiv Satra Vimarshini. He was followed by Kalatabhata author of Spandra Viritti. Then came stalwarts in succession like Somananda- originator of Pritibhinya school, Utpaldeva who wrote Strotsavali and the last but the greatest of them all Abhinavagupta, who composed among others the dazzling treatise Parmathesara.

Kalidasa-(500-600 AD) It was during the troubled times of the Huns, that Kalidasa, one of the greatest poets of India was born in Kashmir. The white Hun Mihirakula seized the throne of Toramana, the Hun empire had established in the latter half of the 5th century in Afghanistan and western India. Mihirakula succeeded in 510 AD, his capital being Sakala in Punjab which may be identified with Sialkote according to Fleet or with Sangala hill in the Sheikhpora district or according to Anspach Jandiala in Amritsar district of the Punjab. He was a man of violant acts and resembling death, whose approach the people knew 'by noticing vultures, crows and other birds which were flying aheasd eager to feed on those who were to be slain. His revolting acts of cruelty became so abhorrent that the native princes formed a confederacy and under the leadership of Baladitya of Magadha and Yasovarman of Central India inflicted a decisive defeat on him. Mihirakula fled to Kashmir, where he was recieved kindly by the king and placed incharge of a small territory. He repaid the king's kindness by seizing his throne and putting him to death. Then issuing from Kashmir, Mihirakula attacked and conquered Gandhara and drowned multitudes of people in the Indus. Kalhana depicts him in the blackesr colours of cruelty as being surrounded day and night by thousands of murdered human beings. Mihirakula delighted in activities of cruelty and people still point to a ridge (Hastivan--from hasti, elephant and vanj, to go--the passage for elephants on the Pir Panjal range near ' Ali Abad Sarai', where the king to amuse himself, drove 100 elephants over the precipices, enjoying their cries of agony. He favoured Brahmans and hated Buddhism. He commited suicde, overpowered probably by the sense of his own misdeeds.

In these very troublous times Kalidasa flourished during the latter half of the 5th century or 1st half of the 6th century. He has reffered to thew Huns in Kashmir in Raghuvamsha. Kalidasa left his home during the unsettled days of its occupation by the Huns, and travelled throughout the length and breadth of the country halting perhaps much longer at Ujjain than at other places. The personal religion of Kalidasa was Kashmiri Saivism based on the doctrine of the Pratyabhijna philosophy, unknown outside Kashmir. In a remarkable discovery, it is pointed out that the drama of 'Shakuntula' is an allegory of the tenets of Pratyabhijna philosophy of Kashmir.

The Chinese scholar traveller Hieun Tsang and Oukang visited Kashmir (in 631-633 AD) to study the Sanskrit texts.The 6th century king of Kashmir, Matrigupta was himself a poet and patron of learning. Among the best literary crfitics of ancient India, Bhamaha, who lived in the begining of the 8th century AD, wrote Alamkara- the earliest work of poetics; Udbhatta- the court poet of Jayaprida defined 41 ntypes of speech in his Alankarsamgraha. Vamana another writer of poetics also adored the court of Jayapida. The fame of Anandavardhana, who lived during the rule of Avantivarman, rest principally on his treatise on the science of poetics.

Tradition has it that the great Sankaracharya (788-820 AD) visited Kashmir early in the ninth century AD after his blows to Buddhism in the rest of India and that he was forced to accept the superiority of Kashmir Saivism over his vedantic thought although there exists no internal evidence in any way of his main works to this effect. Probably it was some one else, his namesake.

Shankara, who -there are reasons to hold-was influenced by contact with early preachers of Islam in the South, gives definite indication of such influence in his emphasis on monoism, his insistance on action rather than mere devotion, on purity of purpose rather than mere rituals. It may be that each element in Shankara's thought was separately derived from Upanishadic sources but the peculiar composition of these elements and the shifts in emphasis of thought and action can be most easily explained by these new contacts with Islamic preachers down South where in Khaladi or Kelati in Kerala the birth place of Shankara, the ruler had embraced Islam.

The remarkable revival of Sanskrit learning was witnessed in the reign of Avantivarman (855-883 AD). Sivrsvarma was one of the genious of Avantivarman court. Some of the others were (1)Ratnakara- who wrote the Hranjaya in 50 cantos and lived under two kings viz, Jayapida (751-782 AD) and Avantivarman (885-883 AD); (2) Anandavardhana, the author of Dhanyaloka (3) Kallata- the great pupil of Vasagupta- the originator of the Sandasastra division of Kashmir. Sivasvarmin is credited with the authorship of seven Mahakavyas- several dramas, prose works and other writings. But the Kaphinabhyudaya and a few stray verses make up all that is left to the student to read and admire. Swamivarmin's work assumes an importance in the history of Sanskrit literature in general and the literary history of Kashmir in Particular in as much as it helps to show the development of Kavya in Kashmir and the influence of Ratnakara on his contemporaries. Its theme is niether Puranic nor epic, nor historical, but it deals with the Buddhist legend of King Kapphina, one of the great disciples of the Buddha. The Kapphina bhyudaya, which remained in obscurity for the last millenium or so has been made available by the University of Punjab (Lahore). It has been for the first time, critically edited by Pandit Gauri Shankar (Lecturer Govt. College Lahore 1937)
Kashmir became the land par excellence of the Saiva faith-based on the principles of idealistic moism (advaita) which was founded by Vasugupta towards the end of 9th centuryAD. The teachings are now lost, but Somananda, Abhinavgupta, Utpala and others wrote works and learned commentaries of Saivism, explaining its doctrine and dogma and on the Gita. The philosophy of Tryambaka school popularly known as Trika Shastra -the threefold science= is peculiar to Kashmir. Abhinavgupta's Tantra Laka and Pratyabinja-Virmarsini though acclaimed to be mere expositions of Pratyabinja- Sutra by Utpala are original works of high merit., says P.N.K.Bamzai. According to Dr. B.N.Pandit, 'Kashmir Saivism is the only philosophy which can inspire for both material and spiritual progress.' Abhinavgupta (933-1015 AD) was a profilic writer and a versatile genius-poet, critic, philosopher and saint-who wrote more than 40 books, some of which exist. As a literate a grammarian he paved for himself a unique place of honour in Indian aesthetics extended over a quarter of century.

Abhinavgupta-the Kashmir Saiva philosopher and literary critic was born between 950 and 960 AD in a Brahmin family that had migrated from Qannauj to Kashmir during the reign of King Lalitaditya. Abhinavgupta was a voluminous writer on several subjects- dramaturgy, rhetoric, philosophy and the philosophy of the poetry. His contribution to the Saiva philosophy is very great in volume and importance. According to a tradition he walked with 1200 disciples in to the Bhiram cave about 8 kms from Magam, midway between Srinagar and Gulmarg and was never seen again.

Kshmendra-- The ornament of Sanskrit poets of Kashmir, was born in the days of Ananda, on the Dal in the locality where the Nishat Bagh stands now. Kshemendra's father was Parkasendra, a rich , charitably disposed and learned Brahmin. the literary career of Kshemendra runs from 1037 to 1066 AD. He was one of the 3 sons of his father. He stdied under several teachers, but the most noted was Gangaka. Kshemendra's studies wererwide extending to Hindu Law, Sanskrit grammer, Aurveda, politics, music and painting. He underwent a course of manual training too and knew carpentery and smithy as well by the time he was 25 years of age. Then Kshmendra married and had a son called Somendra, Ananda engaged him to teach his sdon Kalasa.

Kshmendra was noted for his learning and wealth, his sagacity and generosity in maintaining boarding schools and for his humility. He enjoyed life too. His book Darpadalama (Pride has a fall), Desha Upadesko (Advice about thge country for foreign students) are well known. He is reputed to be the author of many books, of which 34 believed to be obtainable have mostly been printed at Nirmayasagara Press Bombay. Kalhana has crtisized his Napavali for the classical error. He also charges him with 'consistent carelessness'. Keith has discussed Kshmendra's Bratkathamanjri and other works at length.

The course of studies of Kashmendra, a pupil of Abhinavgupta embraced all arts and sciences then known in India. A many-sided scholar like Abhinavgupta, Kashmendra wrote poems, navaratina, didactic and satiric sketches and treatises on rhetoric and prosidy. He made a notable contribution to fable literature with his Brithat Kathamanjari in which he preserved for posterity the lost classical work of Gunaditya, credited to be the earliest story narrator of the world. In Samayamlatyoka (the ocean receiving rivers of stories from different sources) by the contemporary, somadeva, is a collection of stories based on the Kashmiri version of Guvalitya's Brihatkathamanjari and an important landmark of world folklore, in so far as it contains most of the stories of 'Panchatantra'.

Manka: Manka was another poet of this age. He was the fourth son of his father Vishovrata, the son of Pandit Mammata. Mankha was a pupil of Ruyyaka, the celebrated author of Alankara-Sarvasva. Mankha rose to the post of Director of Dharmartha and foreign Minister. Raja Sussala looked upon him as a philosopher. Mankha wrote his first book 'Srikanthacharita' when 25 years of age, probably in 1039 AD. It consists of 14 chapters and has 2500 couplets. In Jayasimha's Time Mankha was the head of a college. Like Mulla Tahir Ghani he hated flattering others and had quite an independent mind.

Bilhana: Bilhana, a great poet, senior to Kalhana in age was born in Khunmoh 11 kms. from Srinagar. His father was Jyeshtha. On completing his education and finding no scope for his talents, on account of the oppressive rule of Kalasa, Bilhana at the age of 16, is stated to have left Kashmir by way of Punch, and entered the Punjab, visited Lahore and Jullundur. Then he moved to Mathura, qannauj and halted at Kashi, where his fame as a grammarian attracted notice. He also appears to have been to Chhatrakota, Prayag, Anhilvad and Nasik. At Kalyana, in the Deccan, there seems to have been a little romance with the Raja's daughter whom Bilhana had been engaged to teach. A Kashmiri Pandith, as such no doubt, a handsome youth, accomplished, scholarly, he could not fail to win the heart of the princess and the assent of Raja and the Bilhana's marriage took place. Ultimately Bilhana succeeded to the gaddi. But Keith is silent on this romance.

Bilhana is the author of (1) VIKRAMANKADEVACHARITA , (2) KARNA- SUNDARI MALA &(3) CHAURAPANCHASIKA. General Cunningham traced the first And Dr. Buhler the vsecond of these works. When Bilhana revived his desire to return to Kashmir, Harsha deposed Kalasa. Tradition has it That he returned to his village Khunmoh and died there at the age of 80. But there is no effective evidence to substantiate this claim.

Bilhana is not much good at history. He is a poet whose language is simple and clear. He gives a beautiful glimpse of the Srinagar of his days in the slokas of the 8th chapter of his Vikramanka-devacharita on the adventures of Vikrama.

Kalhana: Kalhana Pandit, the author of the celeberated saga of Kashmir called the Rajtarangini was the contemporary of Raja Jaysimha. This was the time when in England Matelda was a fugitive and the barons were at war with one another. Kalhana's metrical history of the Raja's of Kashmir, written in Saka 1070 or 1148-49 AD or 543-44 AH is a well known work in the Sanskrit language. Kalhana was the son of Champaka, the minister of King Harsha of Kashmir (1079-1101 AD). Kalhana claimed to be a poet and historian and was no doubt skilled in both capacities. He attempted to give his readers a complete history of Kashmir and though like most of the medieval historians he combined fact with fiction, his , he 'sincerely endeavoured to consult the various sources of history'.He was well versed in the literary and historical traditions of ancient India and was likewise an erudite scholar. Kalhana's earlier chapters are 'a melody of confused traditions and fanciful imaginations', but he exercised 'independence of judgement combined with strict impartiality and unsparing criticism in regard to conteporary events and persons including kings, officials and priests'.

In spite of all this, says Aurel Stein, Kalhana must be treated with critical caution, as 'his chronology is unavailable, his sources of information discrepant, and his frame of mind didactic'. To sum up, though the

Rajtarangani avowdly belongs both in form to substance to the literature of artificial poetry, its merits as an historical composition are many and undoubted, says Dr, Goshal. Kalhana was a Brahman by caste. He was a worshipper of Siva and an admirer of Budha. The name Kalhana is derived through Prakrit Kalhana from Sanskrit Kalyana, meaning 'happiness', 'blessedness'.

The Rajtarangini: (River of Kings)

The Rajtarangini was begun by Pandit Kalhana in 1148-49 AD and completed sometime in the following year. As R.S. Pandit says,it was written about half a century before the dereat of Prithvi Raj Chauhan and nearly two centuries before the advent of Shah Miris. It comprises eight cantos. Each canto is called a Taranga or Wave. The number of verses in each canto or Taranga is (i) 373, (ii) 171, (iii) 530, (iv) 720, (v) 483, (vi) 368, (vii) 1732, (viii) 3449.

Many translations have been made of the book, first by King Zain-ul-Abidin in to Persian second 'Bahr-ul-asmar by Mulla Abdul Qadir Badauni ordered by Akbar,third by Haidar Malik Chadura-Jehangir's period, fourth in 1835 AD by Asiatic Royal Society of Bengal Calcutta, fifth in 1852 in French by Societe Asiatique Paris, Sixth in 1892- a critical edition by Sir Aurel Stein- published 1924 AD, Seventh in 1935 by Ranjit Pandit-(complete translation poetry in prose)

Mammata poet (of 12th century AD): Mammata and his two brothers occupy a high position in the literary firmament of Kashmir during the begining of 12th century AD. Mammata, the second son of the scholar Jaiyata bhatta hails from Galandar, near Pampurnoted for saffron. Jaiyata is the elder and Uwata the younger brother of Mammata. Although all the three were noted litterateurs, Mammata was the most distinguished of all. His book 'Kuvya-Prakasa' on posody set for the higher examinations of the Sanskrit language. eighty seven commentaries are known to have been written on the 'Kavya-Prakasa' of which twety five are available. Mammata is supposed to be the maternal uncle of Harsha, the great poet king of Qannauj. THe 'Subda-Vyapara-Vichara' in which the usage of words has been discussed in another well-known book of Mammata. Mammaladevi was the mother of Harsha. Thus Harsha naturally visited Kashmir for contact with Sanskrit Scholars of Srinagar.

Sage Nila is the king and author of Nilmat Puran- the earliest source of history reffered by Kalhana in his Rajtarangini.

Kashmir has been a seat of learning from ancient times. For more than 2000 years, Kashmir has been the home of Sanskrit learning and from this small valley have issued masterpieces of history, poetry, romance, fables and philosophy. Mentioning that Kashmiris have reason to be ' justly proud of the literary glories of their land'. Sir George added that 'Kashmir was for centuries the home of the greatest Sanskrit scholars and at least one great Indian religion Saivism'

Mankha wrote his famous poem Srikanthacharita- narrating a Puranic legend of Siva- between the years AD 1135 and 1145. A dictionary called Manklakasha is current in Kashmir.Other celebrated writers in Sanskrit are: Bilhana, Shambhu, Jalhana and Kalhana. Of these Kalhana and Jalhana were the prized luminaries at the court of second Lohara dynasty. Kalhana is famous for Rajtarangini- the celebrated chronicle of the kings of kashmir which he composed between the years AD 1148-50.' A literary production of high merit'. A contemporary of Kalhana, Ruyyaka authored Alankarasarvara- a standard work on figures of speech.

Brahman's Cultural Contribution Summarised:

Kashmir's Brahmans acquired great proficiency in Persian under Muslim rule and distinguished themselves as great poets and prose writers. Such people did great service to Sanskrit literature and Kashmir was one of the most notable seats of learning in ancient India. Scholars came from far and wide to complete their studies. The great names of Nagarjuna, Kalidasa, Kshemendra, Bilhana, Mammata and his brothers, Manika and Kalhana. The philosophy of poetry has in fact originated in Kashmir. As a matter of fact, Bilhana asserts that saffron is the seed of poetry and as no other province in India produced saffron, Kashmir alone is the true home of poetry. Apart from Sanskrit poetry and prose, the branches of learning that recieved most valuable contributions from the early forefathers of the Kashmiris were prosody, grammer, Saiva philosophy, Buddhist philosophy, history, fairy tales, biographies, tantras or scriptures of Saivism, AZyurveda or medical science and commentaries.

Out of the sixteen most famous rhetoricians of India, Kashmir has produced fourteen and rest of India only two. Vamana (700-800 AD) the founder of the Riti School, Udhhata (774-813 AD) the teacher of the theory of the three Vrittis, Abhinavagupta the great expounder of the theory of Rasadhvani and Mammata (1100 AD) the upholder of the Rasa theory were all Kashmirians.

In fact Bhatta in modern Kashmiri is Bata- a Brahman or a Kashmiri Pandit. Bhatta is derived from the Sanskrit word 'Bhartar', which in Prakrit form gave Bhatta, which has been retained by Sanskritists ans appended to proper names at the beginning or at the end. It was used in the sense of learned and signifies a learned Brahman or a great teacher.

Kashmir Shaivism:

Kashmir Shaivism known as Trika-Shasana, Trika-Shastra or simply Trika, is a type of idealistic monoism (adavita). 'It made its first appearance in Kashmir at the beginning of the ninth or perhaps towards the end of the eighth century AD', says Mr. Jagdesh Chandra Chatterji in his 'Kashmir Shaivism'.

Kashmir Shaivism has two branches (i) the Spandasastra and (ii) the Partyabhijnasastra. The authorship of the first says Sir Ramakrishna G. Bhandarkar is attributed to Vasgupta and his pupil Kalka who lived in the reign of Avantivarman (855-883 AD). The two principal works of the system are Shivasitram or Shivasutrani and Spandarikas which are 51 verses only. The founder of the Pratyabhijna school of Kashmir Shaivism was Sumananda who also wrote the work called Shivadrsti. But the principal treatise of the school was composed by his pupil Vdyakara and contains verses which are called Sutras. The pupil of the pupil of Samananda was the well known Abhinavgupta. The followers of the Spandasastra branch deny the necessity of God's having attempted prompting cause or a material cause for the creation of the world. Neither do they admit that He is Himself the material cause, nor do they think some principle of allusion generates appearances which are false. God is according to them independent and creates merely by the force of His will all that comes in to existance. He makes the world appear in Himself, as if it were distinct from Himself, though not so really, as houses or even towns appear in a mirror and is as unaffected in it as the mirror is by the images reflected in it. Nor does He exist only as realized in the world which is the conclusion that follows from the doctrine that He is the material cause.

The Pratyabhijna school of Kashmir Shaivism accepts the doctrines of the creation of the world and of the relations between the individual and the supreme soul, as set fourth by the Spandasastra School. But the way of perception of the identity is recognition according to this Pratyabhijna system. The Spanda School mentions the drawing of the form of vision of God on the mind in the course of the meditation and thereby the clearing away of the impurities as the way to realization of the identity with God. The Pratyabhijna school mentions that recognition of oneself as God is the way.

These two systems do not enjoin restraint of the breath, concentration and in the words of Sir Ramakrishnna Bhandarkar, all that 'course of fantastic external and internal conduct or discipline', which the School of Shaivism in India 'prescribe as essential'. In this respect Kashmir Shaivism is very near to Islam as Islam condemns self-mortification as a way to realization. The Islamic way to realization is simple, virtuous living, communion with God and service to humanity by sacrifice of one's self for others, if need be by shedding his blood.

Kashmir Shaivism has another similarity. As an instance, the case of celebrated Muslim mystic Abu'l Mughith al Husain Mansur-al-Hallaj (244-309 AH i.e. 853-922 AD) may be cited. He said Anal Haq, 'I am Creative Truth'. Sir Mohammad Iqbal also has repeatedly emphasized understanding the secrets of the self for realization.

The Islamic Period

The first evidence of Muslim introduction is borne by the presrved chronicle in Sharda script in State Archives Deptartment, which records the visit of two Arab companions of Prophet Mohammad (PBH), who met the king of Kashmir and impressed him to such an extant that he adopted simplicity by selling his crown and fixed (ushur) one tenth of the crops as revenue for the poor. The two 'sahabis' are reported to have proceded from here to China as missionary sent by Prophet Mohammad (PBH).
Muktappidya (725-753 AD/ 107-136 AH) also applied to the Chinese emperor for aid against the Arabs who were advancing from their base in Sind and Multan of whom we hear for the first time in connexion with the history of Kashmir (733 AD/115 AH). We may in passing note that Arabs won a victory over Chinese in 751 AD/ 134 AH and acquired Gilgit and other possessions. The history of Kashmir mentions Muslims, a second time when Kalhana represents the younger son and the second successor of Lalitaditya-Muktapida,viz, Vajraditya as selling many men to the Mlechas or Muslims and introducing into the country practices which befitted Mlechas or Muslims. Again from Kalhana's account it appears that Harsha (1089-1101 AD) supported Turushka (Muslim) captains of hundreds with money, or in the words of Sir Aurel Stein, Harsha had "Muhammadan troop leaders" in his service. Harsha's rule lasted from 482 to 495 AH/ 1089 to 1101 AD. Morco Polo. the Venetian traveller . also refers to the presence of Muslims in Kashmir about 676 AH/ 1277 AD. Here I would like to add to the historical records of Kashmir that I am in possession of a hand writtem manuscripts from my ancestoral library, which describes the chronogram of One Sayid Baqir, who migrated to Kashmir from Iran along with 1200 Sayids and passed away here and was buried in Thune village near Wusan (Kangan) in the year 655 AH. That means his arrival here has been many years earlier. Another manuscript dates 691 AH written by Sadr-ud-Din Husaini which is Arabic commentary of Sura Fatah and Arabic pamphlet prohibitting smoking. One more old manuscript is Awrad of Hazrat Baha ud Din Zakaria (d 666 AH). All these indicate presence of Muslims in Kashmir earlier than arrival of Hazrat Bul-bul Shah and conversion of king Rinchan Shah to Islam on his hands during 720-724 AH/ 1320-1323 AD. Still two centuries earlier than this event in the 12th century AD the conversion of Dard tribes on the Indus from Buddhism to Islam took place as stated by Stein.
After the defeat of Raja Dahir of Sind by Mohammad bin Qasim in 93 AH/ 712 AD, Dahir's son Jaisiya went to wait on the Rai of Kashmir. A person bearing the name Hamim, the son of Sama, a Syrian, accompanied Jaisiya to Kashmir. The Rai of Kashmir ordered that , from among the dependencies of Kashmir, a place called Shakalha should be assigned to Jaisiya. Jaisiya died in Shakalha and was succeeded by Hamim son of Sama. Hamim founded masjids there, and obtained great honour and regard. He was much respected by the king of Kashmir. This Hamim . is ostensibly the first Muslim to settle in Kashmir.

It is also worth noting that Muhammad bin Qasim, after the conquest of Sind, came to Multan in 92-94 AH/ 711-713 AD. Here he erected a Jami Masjid and minarets. He appointed Amir Daud Nasr, son of Walid Ummani, its Governor. Then Muhammad bin Qaim proceeded to the boundry of Kashmir called the Panj Mahiyat, at the upper course of Jhelum, just after it debouches into the plains. This is about the time of the caliphate of Walid-I (86-96 AH/ 705-715 AD). It was because of this expected attack of Arabs that Raja Chandra-Ped of Kashmir sought help from Chinese ruler, which he could not obtain. During this period Sulaiman bin Abdul Malik was enthroned, who called Muhammad bin Qasim back to Damuscus and with that the attack on Kashmir got avoided. After Muhammad bin Qasim Kashmir was once again attacked in the period of Hisham bin Abdul Malik (105-125 AH). This time Laltaditya was the ruler of Kashmir, who was the strongest ruler of the Hindu period. He had extended his regime to distant places like Bengal, South India, Sri Lanka and even up to north side Central Asia even upto Siberia.During the Khalifa Hisham the governor of Sind Junaid bin Abdur Rahman (107-111 AH) attacked Kashmir with a heavy hand, but Lalitaditya resisted it strongly. inspite of this the Arabs tried once again and in order to resist it, Lalitaditya was forced to seek help from China. Thouh he could not get this help, he however did not allow Arabs to proceed further. In Abbasi period under the Caliphte of Mansoor, the governor of Sind who was supposed to be the ruler of the Indian subcontinent, Hisham bin Umro al-Taglabi tried his luck upto the foothills of Himalayas and a part of Kashmir came under the rule of islamic rule. Even after the Khalifa Mansoor the Arabs continued to annex Kashmir into the vast Islamic rule but all such efforts did not succeed completely. They however hoisted their flags in the lower areas of Kashmir but the valley escaped from this. Kashmiri rulers were always worried about Arab invasion and that is why they used to be alert on their borders erecting barriers and also asking help from neighbouring countries. However in spite of all these safety measures the valley could not escape from the influence of Islam which was spreading all around. For the Sufis and preachers accompanying the Islamic army, these types of barriers mattered little.

After the end of Arab Caliphate, it was the turn of non-Arab Kings and Kashmir was once again the target of Islamic conquerors and the valley was shaken many a time by the shaking. The process of Arab attacks closed in 142 AH.

Many renowned historians and geographists have mentione about Kashmir in their books like Alyanboei (d 331 AH/940 AD), who reached Kashmir after crossing Zojila pass and has described the scenic beauty of Kashmir and that of its inhabitants in detail. Thereafter other tourist travellers like Abul Hasan Ali Masoodi (d. 346 AH) and Abul Raihan Albiruni who visited Kashmir are worth mentioning. Similarly Mazhar bin Tahir-ul-Muqaddasi an Arab renowned philosopher cum historian describes about the fruits of Kashmir. Again Khirdazbah (d. 300 AH) has described Kashmir as one of the four most noteworthy regions of the sub-continent the other three being Saamil, Hooreen and Gandhara. This proves that Muslim travellers from Islamic countries have been visiting this place in earlier times and that is why, when Sultan Mahmood Gaznavi attacked Kashmir in 424 AH, there were Muslims too among those people who were fortified. Morco Polo the Venetian traveller , also refers to the presence of Muslims in Kashmir about 676 AH/ 1277 AD. The defeat of Lakshman Deva on the hands of Trushka (the Turkish Muslims) in 567 AH/ 1168 AD represents a turning point in the History of Kashmir. After the defeat of this Raja many Muslim Sufi saints got ready to shift to Kashmir.Their simplicity and pure living influenced the people of this region and they received a message of hope from the principles of Islam, of which these Sufis used to preach. Thus Kashmir was not annexed by the armies but the hearts of people were won over by the influence exercised by Muslim scholars and Sufi saints. It is unfortunate that due to unfavourable circumstances, language barrier and unfamiliar culture, the names and efforts of those ancient elders could not be saved in the records of our history who enterd here at the time of the rise of Islam. It was with their efforts that before the entry of Hazrat Sayid Sharf-ud-Din Abdur-Rahman (Bul bul Shah Sahib) the ground was prepared for the spread of Islam.

While I was turning pages of my ancestoral manuscript library, I came across on hand-written chronogram regarding one such sofi saint named Sayid Baqir, who is mentioned to have come from Iran along with 1200 Sayids and was buried in 655 AH in the village Thune near Wusan and his mausoleum is described to be blessed with showers of mercy from Almighty Allah. This means Sayid Baqir had reached Kashmir about 100 years earlier to Hazrat Bulbul Shah. Another manuscript is dated 691 AH by Sadruddin Husaini-a commentary on Sura Fatah of Holy Quran in Arabic and an arabic pamphlet describing prohibition of smoking according to Quran and Hadith. One more manuscript is 'Awrad' of Hazrat Baha-ud-Din Zakaria of Multan (D. 666 AH). These pertain to the period much before the conversion of Rinchan Shah to Islam.

The first Muslim King of Kashmir:

Sultan Sadr-ud-Din, Rinchan, the first Muslim ruler of Kashmir, a contemporary of Edward III of England, was originally a Ladakhi, also called Tibetan, from western Tibet. He was well disposed towards Islam on account of his contact with Shah Mir, then in the Kashmir service. Rinchan is believed to have actually owed his conversion to Sayid Bilal (Bulbul Shah) in the beginning of 14th Century AD. Bulbul Shah is believed to have visited Kashmir first in the time of Raja Suhadeva, the predecessor of Rinchan. Sayid Bulbul Shah was a widely travelled Musavi Sayid from Turkistan having enjoyed a long stay at Baghdad. He was the spiritual disciple of Shah Nimatullah Wali Farsi, a Khalifa of Suhrawardi tariq or school of Sufis founded by Shaikh-ush-Shuyukh Shaikh Shihab-ud-Din Suhrawardi. The simplicity of Bulbul Shah's faith coupled with his own dissatisfaction with what was then professed by the people around him. Rinchan embraced Islam at the hands of Bulbul Shah and assumed the name Sultan Sadr-ud-Din and became the first Muslim ruler of Kashmir.
The rule of Muslim kings begins with Rinchan shah. Although he ruled for two and a half years, he laid the foundation of Islam so strongly that the whole country converted to it. On his death his son was very young, therefore his queen Kota Rani married Odian Dev the brother of Sehdev and entrusted the governance to him. The era following Renchan Shah is also considered an unstable period. In fact Islam established after Kota Rani's rule. The foundation of it was laid by the famous Shah Mir. These Muslim kings ruled the country with great pomp and show for about 500 years from 1326 AD to 1819 AD. During the rule of Muhammad Shah Durrani, Pandit Birbal rebelled against the subedhar of Kashmir, Mohammad Azim khan and conspired with Maharaja Ranjit Singh, the Lion of Punjab. The Pandit met Ranjit Singh, in person and compelled him to invade Kashmir. he defeated the Muslims in 1819 AD and established the Sikh rule. Thus the susequent rules can be classified as under:
1) 1325 to 1343 AD/ 725 to 744 AH -- 18 years- era of instability.
2) 1343 to 1554 AD/ 744 to 961 AH-- 211 years-The Sultan Dynasty.
3) 1554 to 1586 AD/ 961 to 994 AH-- 32 years-The Chak Dynasty.
4) 1586 to 1752 AD/ 994 to 1166 AH--166 years- THE Mughal Kings.
5) 1754 to 1819 AD/ 1166 to 1234 AH-- 66 years- The Afghan Dynasty.
6) 1819 to 1846 AD/ 1234 to 1262 AH-- 27 years - The Sikh Dynasty.
7) 1846 to 1947 AD/ 1262 AH to 1366 AH--101 years. The Dogra Dynasty.

The Muslim period also witnessed scholars, saints and poets of great repute, which maintained the fame of the region as a great seat of learning. After the conversion of Rinchan, his brother-in-law and commander-in-chief and several others- according to one tradition 10,000 embraced the creed of Bulbul Shah. A place of gathering for the new converts was set up on the banks of the Vitasta and is known as Bulbul Lankar-(Lankar is a corruption of Langar meaning a hospice) and also the first mosque in Kashmir- reconstructed recently. Bulbul Shah died in 727 AH/ 1327 AD.

A host of Sayids arrived thereafter, prominent among these being : (1) Sayid Jalal-ud-Din of Bukhara known as Makhdum Jahanyan Jahangasht-the disciple of Sheikh Rukn-ud-Din Alam (son of Hazrat Baha-ud-Din zakarya Multani) and arrived in 748 AH and left Kashmir after a short stay. (2) Sayid Taj-ud-Din ( the cousin of Mir Sayid Ali Hamdani or Shah Hamadan ), who arrived in 760 AH, in the rign of Sutan Shihab-ud-Din and was accompanied by Sayid Masud and Sayid Yousuf, his disciples, who lie buried near his tomb in Mohalla Shihampur, a quarter of Srinagar. (3) Sayid Husain Simnani, who was the younger brother of Sayid Taj-ud-Din, a disciple of Sheikh Rukn-ud-Din Alam and came in 773 AH. Sayid Husain lies buried in a beautiful shrine in Kulgam. The other brother is buried close to the National- Highway to Islamabad near Awantipur.

Mir Sayid Ali Hamadani

Born in 714 AH/ 1314 AD at Hamadan Iran, with his geneology traced to Hazrat Ali through Imam Husain, he being the 16th in direct decent from Ali b. Abi Talib. He studied Islamic theology, acquired knowledge and learnt tasawwuf under Sayid Alaud Din Simnani, his maternal uncle. He became the disciple of Sheikh Abul Barakat Taqi-ud-Din Ali Dosti, thereafter Sheikh Sharaf-ud-Din Mahmud Muzdaqani in Ray. Shah Hamadan visited several countries, journeyed for about 21 years and thus came in contact with several sufis (mystics)and ulama (divines) of the age and profitted by association with them. Shah hamadan trvelled three times round the world and met 1400 saints. after retuning to his native place, Shah Hamadan left for Kashmir along with 700 sayids in the reign of Sultan Shihab-ud-Din in 774 AH/ 1732 AD. Sultan Shihab-ud-Din had gone on an expedition against the ruler of Ohund. After 4 months stay, Shah Hamadan left for the scene of the battle and persuaded both sides to come to peace. Shah Hamadan then proceeded to Mecca and came back to the valley in 781 AH/ 1379 AD. in the time of Sultan Qutb-ud-Din. After a stay of two and a half years, he went to Ladakh in 783 AH en route for Turkistan. The third visit of Shah Hamadan took place in 785 AH/ 1383 AD. But he had to leave Kashmir on account of ill-health and stayed at Pakhli for ten days at the request of the ruler of that place whose name was Sultan Muhammad. From Pakhli Shah Hamadan reached in the vicinity of Kunar, where after a short stay, he had a relapse on 1st Zilhajja 786 AH/ 1384 AD and ate nothing for five days. On the 5th Zilhajja ,he drank water several times, and on the same night of the same day , he breathed his last at the age of 72. On the death-bed Bismillah-ir-Rahman-ir=Rahim was on his lips, and this, strangely enough , gives the date of his demise. He was buried at Khatlan two miles away from Kunar according to the wishes of his disciples. THE moghul KING babar visited the shrine of SHAH hamadan in 920 AHl 1514 AD, after capturing the Chaghan-Sarai.

Shah Hamadan belonged to the kubravi order of Sufis founded by Shaikh Najm-ud-Din Kubra of Khwarizm who died in 618 AH/ 1221 AD. The Kubravis are a branch of Suhrawardi Sufis. That the conversion of the valley to Islam was furthered by the presence of Shah Hamadan is beyond doubt. His promonent co-workers were : Mir Sayid Haidar, 2. Sayid Jamal-ud-Din, 3.Sayid Kamal-i-Sani, 4. Sayid Jamal-ud-Din Alai, 5. Sayid Rukn-ud-Din, 6. Sayid Muhammad, 7. Sayid Azizullah.

All Fresh Water Bodies are Dying

Majeed notes that public focus on Dal and Nigeen lakes is like seeing a couple of trees while missing a bigger, more threatening, aspect of the whole forest

(Dr. Abdul Majeed Kak, 64, was born and in Nowhatta, Srinagar. He received his primary education from the Government Middle School in Nowhatta and his secondary school education from Bagi Dilawar Khan Higher Secondary School in Fateh Kadal. He completed his college education at the Islamia College of Science and Commerce in Srinagar. In 1977 he was the first candidate from the University of Kashmir to be selected by the University Grants Commission (UGC) of the Government of India for a doctoral research scholarship at the university leading to a Ph.D. in Botany in 1980. He is currently the Research Coordinator in the Department of Botany at the Islamia College of Science and Commerce in Srinagar. Dr. Kak has over 35 years of teaching experience and research experience of over 25 years. He has received numerous research awards resulting in publication of 70 research papers and has authored two books on Botany. He is presently engaged in promoting and strengthening local and regional museums, a project supported by a grant from the Ministry of Culture, New Delhi.)

Diminishing Fresh Water Lakes in Kashmir

Nothing is hidden about J&K State regarding the corruption, immorality of both by the Governance as well by masses. We crossed all limits of humanity and are egotists and furthering away day by day from spirituality as well as religious belief and are leading towards beastliness. Still everything here is normal, peaceful and well managed, amongst the society of deaf, dumb and blinds. Conveying a good message or showing a right path to somebody in today’s educated society is like baying and the people shut ears unwilling to looking at him, considering him a frantic person. How can an individual survive in this society until and unless he too mingles with its dirty customs, which is impossible….

Why people are only after Dal and Nigeen, have you, being a Kashmiri, forgotten “Veth” or Nala Mar such a peaceful, picturesque, where our fathers and forefather used to spend on their uneven banks, their leisure hours peacefully. It was feeding the total population of city inhabiting on both its flanks by its crystal clear water, ration supply was distributed on its ghats and was the only enchanting means of transportation etc. Have a glance on Kashmir History, all the magnificent thrones of our ancient kings were built on its banks. Now all its wide banks are no more and are grabbed. People are squeezing its throat by both hands and once such a wide natural fresh crystal clear water river is suffocating and taking its last breath. All effluents, kitchen and other solids wastes of whole city are directly flowing in it. Surprisingly public privy can be seen all along its route. Our fore fathers protected it for this generation and what we protected for our posterity. Nallah Mar is no more, it is extinct. It is changed to metallic road even its name has been altered as Circular road.

We never talked about Wular Lake, one of the Asia’s largest freshwater Lake, a vast and important source of our food. More than 6 -700 quintals of water nuts; 1 - 200 quintals of Nudru (drum sticks) and 6 -700 quintals of fish are harvested yearly from this water body and is historically famous that in the Famine of 1757-58 it has saved the life of half the population of Kashmir by because of its water nuts. My recent visit to this lake has startled me particularly when I desired to have an aerial look and take photographs from the highest peak of Baba Shukur Din Sahib. Once such a vast lake is reduced to its half, some new villages have come to existence and the older ones have extended much further. Water level is reduced to such an extent that the fishermen have to row not less than half a km from the shore or some times more to get a catch. Position of lake some 2 decades before is totally incomparable. Wular Lake is as Ramsar site, the state government has created a separate “Wular Lake Authority” for its conservation. Rs.120 Cr. has already been sanctioned by the central Government for its restoration. Two days before i.e. on 7th of December Wular conservation and management action plant was inaugurated by state government at Sadurkote Payeen pledging to conserve all assets of this world famous lake. State government has already formulated a comprehensive action plan of Rs. 386 Cr. for its conservation and management that will be utilized for a period of five years. Let us watch how much money will be spent honestly for its conservation and management, and hope that it will not go into the pockets of authorities as happened to the case of Dal Lake. The main flaw what I personally feel is that Government is kept ignorant about the role of Scientists which these authorities are lacking. A simple example can be cited, when the Honorable High court ordered for the felling of the trees in the Dal Lake, no scientist was consulted how to tackle the problem. Everything was manipulated by the Engineering wing of Lake Authority. Trees were stumped, mostly above the water level, instead of a single stem number of off shoots sprouted next year that added a lot many vows to the lake. We kept shouting but nobody paid any heed.

Anchar Lake is declared dead lake; nobody bothers or even talks about it. Once such a magnificent lake sustained thousands of locals with its produce; has been grabbed from all its corners and even in the centre. The lake is reduced even to its quarter size, a small wetland like. Salix triandra (a willow) is cultivated abundantly, that supports our wicker industry. Anchar Lake was once pouring into the Khushhal Sar, one of the largest wetlands is now totally extinct.

One really yells when visiting Nilnag, a majestic natural alpine lake and a gift of God has been ruined by the unknown cruel hands of some engineers and contractors. Lake is converted into a concrete tank, all natural flora and fauna has vanished.

Lake Manasbal to some extent was untouched till last year; Now Manasbal Lake authority has started pouring its dirty hands in it. Introduction of house boats and other water crafts for visitors’ attraction will in no time transform it like the Dal Lake.

Clear indication is that we are losing all our fresh water bodies uncontrollably. Stern actions are needed to be taken against the culprits indulged in land grabbing, construction of illegal luxury hotels and who do not abide by the prohibitory orders put forth by the Government or by the High Court, even if it may be the official of higher rank or a politician.

The Bygone Era

Zahid takes the reader to the time when life was at peace with calm waters of the Dal

(Mr. Zahid G. Mohammad, 63, was born and raised in Srinagar. He earned his Master's degree in English literature from the Kashmir University and has completed a course in Mass Communication from Indian Institute of Mass Communication. He is a writer and a journalist who has written for many newspapers, including the Statesman, the Sunday, and the Kashmir Times. He currently works for the Greater Kashmir.)

Fishing At Char-Chanari

How an ocean looked like! I had no idea. My siblings, my peers too could not envision it. Born in a vale surrounded by tall mountains, kissing blue skies, all I could imagine about was hills, forest, cedars, lagoons, waterways, birds and flowers- I do not know exactly, when I heard word sea for the first time. I might have heard this word for the first time from my grandmother. She attributed all her sicknesses- from fatigue to her aching joints to ‘samandar-noon’ (sea salt). She cursed this ugly blackish salt coming in dirty gunny bags through Banihal cart road and put on display in big deodar wood vats by all grocers. She all her life had relished white- crystal-rock salt that used to arrive on donkeys or on ‘nanda bus’ through the Jhelum Valley road- latched with bayonets year’s back- its closure had coincided with my tumbling into the world.
The word ‘samandar noon’ never set me on a cruise of imagination. It was learning English language alphabets that worked as CGI, and generated images after images in my mind; (Z ‘Zebra Maanay Samandari Gowda) on learning this alphabet we believed that Zebra lived in sea – some massive lake. I remember during our school excursion to Nishat and Shalimar garden the teachers would mostly compare the Dal Lake with an ocean and I would often imagine Zebras living deep inside the Dal Lake.

On crossing the Bouddal, sitting on the front of the Doonga, I believed that we were crossing our own ocean. It was lucid and lucent water everywhere, mountains perennially bathing in these waters would temporarily dissolve in waves on a speedy motor boat passing by causing panic in my mother and all children reclining against the boat walls.

Sitting on the num, I love watching waves tossing against small boats of anglers, these caused them to spin. It was a spectacle that caused curiosity in all children- fishermen casting their nets with full force into the force- then with his casting their nets into the water and then with a “naroch” in hand fixing eyes on bigger fish- and hitting at it with precision. This five-blade spear used by the fishermen for hunting bigger fish had a place in history of freedom struggle.

The children admired the anglers for their precision and the elder felt nostalgic about the 1931 struggle- they remembered “Narchoo Paltan”- and down the memory lane they remembered saint Syed Mirak Shah Kashani- whose abode in Shalimar used to be another destination during our family’s three day Dal Lake sojourn. Having been eyewitness to September 1931 showdown against the Maharaja, my uncle narrated story about the saint bidding adieu to his hermitage and marching towards Khanyar on a horseback with sword in his hand ahead of his thousands of his followers. More than sixty thousands people armed with spears, axes, spades shovels, lances and Narchoo. Narchoo had been the main weapon- the story had many twist that retained children’s interest in the story. My uncle even the boatman took pride in having made Maharaja to bow before the people power; not daring to use the force but sending all his important functionaries- but castigated him for not living up to his promise.

The boatman Mulla Subhan while enjoying puffs from the Hubble-bubble wanted to share some more stories he about ‘Narchaoo-Palatan’, I and my sibs were more enthusiastic in playing hide and seek on the island and catching small fish (Gorun). Instead of a fishing tackle, we used a basket for catching fish- our hearts would even fill with joy on netting larva’s. Sitting on the chiseled limestone Ghats of Charchanri- we dipped the basket deep in waters.

The Doonga remained anchored at the Ghat for hours together.

I would then accompany my uncle to the Hazratbal shrine in a small boat for inviting some “peer sahibs” for offering Khatmat - over a luncheon… and buying meat and vegetables from the market… collective prayers in doonga had almost become an annual ritual for our family—after prayers the doonga would start moving towards Shalimar garden…

At Your Risk

Ifran says that the famed lake of yesteryears attracts more fear than enjoyment now

DEADLY DAL LAKE

Irfan Hashim (Greater Kashmir)

At a time when the state government claims that attempts were being made to attract more of tourists to Kashmir, a visit to the banks of world famed Dal lake near Mughal Garden at Nishat in the City reveals a different picture.

Barely two miles from the Sher-e-Kashmir International Convocation Complex (SKICC), where on December 5, a Union minister pitched views on how to attract tourists, is the lake-view point at Nishat, just opposite to the Mughal Gardens.

There hardly might be any tourist who while visiting the Mughal Garden must have skipped to go for a sight seeing of the magnificient lake from there. But the same old wooden structure is in such a dilapidated condition that the short picnic can prove disastrous if anyone falls into the lake.

Hira Mani, a tourist from New Delhi said he was about to slip in the lake during his recent visit to the Valley.

“This speaks volumes of carelessness on the part of authorities. If the place is unsafe they should raise caution boards with danger sign on it,” Hira, said.

Similar were the views of Gowhar Ali of Naid Kadal who recently visited the site with his wife and young kids.

“It was risk going to the spot, I will never visit the spot again,” Ali who is mostly abroad told Greater Kashmir.

Shopkeepers of this picturesque area are irked at the fractured platform with so huge vents that one walking there may straight slip down into the lake.

“Tourists have been aghast over the issue. They say the place is risky than being a enjoyable spot,” said Muhammad Shafi a shopkeeper while serving the coffee to the customers.

“Many a tourist and local who came here for enjoyment got hurt in the past few months. Although several repairs have been made, none lasts for more than a few weeks,” he added.

The shopkeepers said the platform condition has affected their business.
“Although we are not directly associated with the Dal-view point, the place is going so infamous for the dilapidated condition that people shy away from coming here,” the shopkeepers said.

Truly a Black Day!

Politicians may not care, but to Kashmir's physically challenged people, the International Day for Persons with Disabilities is like no other. Javed's moving tribute followed by reports on various demonstrations held in the valley, followed by an editorial

(Mr. Javed Ahmad Tak, 37, was born in Bijbehara in the Anantnag district. He received his schooling from Government schools in Bijbehara, and his B.Sc. degree from the Government Degree College in Anantnag. Unfortunately, at the age of 21 he became a victim of a terrorist bullet which hit his spine and disabled him for the rest of his life. However, he overcome mental and physical odds to complete his Master's degree in Social Work from the University of Kashmir, and also completed certificate courses in Human Rights and Computers from the Indira Gandhi National Open University (IGNOU). Although wheel-chair bound, Mr. Tak is recognized as a leader who has relentlessly and with extreme passion taken up the cause of disabled people in J&K, seeking full citizen rights guaranteed under the J&K Disability Act but never implemented in the past. He is a founder-member of numerous NGO's dealing with issues and sensitizing public about challenges faces by physically handicapped people in Kashmir. He has received numerous awards and citations for his selfless work and has attended numerous workshops on disability rights around the country.)

WE ARE FORCED TO LAMENT, PROTEST AND OBSERVE THIS DAY AS A BLACK DAY
WORLD DISABLED DAY

Most of us think that the Physically Challenged persons are less fortunate and have less exposure to the world; it is not true. God has compensated their disability with some of the sharpest instincts. That is why some call us Differently Abled.

Persons with disabilities are discriminated at all levels in the society. This is because the charity model of disability has been adopted by the stake holders all around the country for the so called empowerment of the persons with disabilities. This country has ratified UN – Convention for the Rights of the persons with disabilities and vigorous process is on to replace the existing Disability Act – 1995 (Equal opportunities, Protection of the Rights and full participation) and amend National Trust Act – 1999, Rehabilitation Council of India Act – 1992 and Mental Health Act – 1987. All these Acts have one mandate - to remove discrimination and create inclusive society. But at gross-roots level things are quite contrary to all this.

Persons with disabilities are facing intense discrimination at all levels including education, employment, accessibility, and living independently in the community. There is social stigma stuck to severe disabilities, forcing such persons to live a dependent life. Anyhow handful of persons with disabilities, become successful in overcoming immense challenges.

There is no school with appropriate teaching facilities where children with disabilities can continue their education through special educators and appropriate learning material. There is no feasible curriculum available with the State Board and the Universities in our state in comparison to many other states in the country. Some physically disabled students have less healthy upper limbs or arms still they have to compete in the normal schooling standards and examinations with the normal students with the same time available for normal students with good health. Almost all severe physically challenged students face painful conditions but they are bound to ignore the pain and face the exams with others. There is no special provision to accommodate students with loco-motor disabilities to take examination or attend classes .

Students facing disability by birth are carried by their parents to the class room and taken back home. Neither there is any support system nor any reasonable accommodation available for such students. Still a number of severe disabled students overcome these challenges and attain Degrees.


But at the time of employing the persons with disabilities the discrimination happens. The Circular No: 62-SW of 2001 Dated: 23-03-2001, has made us really handicapped. Ministry of Social Justice and Empowerment identifies teacher post for the Deaf, Mute, Blind, and for other severely disabled but here in our state such persons are dropped from the list with the only plea that the post of teacher has not been identified for them. It is very unfortunate that persons with either upper or both lower limb disabilities are not considered for any post here by the SSRB due to above mentioned circular.

Even officials with severe disabilities, like IAS and KAS officers, who are blind or have no upper or lower limbs have proved themselves fully capable. We have such cases to prove the point. Mr. Khursheed Malik served the state in capacity of Secretary in different departments on a wheel. He created a lasting impressions in the hearts of common people by serving the state with full dedication and honesty. Mr. Riyaz Beigh is serving the state as KAS officer. He has no upper working limbs, still he has been serving the people of state with dedication, commitment and dignity. In the same context Muzaffar Ahmad Bhat of Budran Budgam, working as teacher at Middle School in Kandhama, Beerwa, Budgam has been serving the masses like any other able bodied person. Mr. Tariq Bashir working as 10+2 lecturer in District Institute of Education and Training, Khanabal, Islamabad, was in the first attempt dropped as he applied for the post of teacher through SSRB. But later he was selected as 10+2 lecturer in History subject in the higher education department and is now posted at DIET Islamabad. He has changed the history and removed the stigma that blind people cannot teach.
Keeping such role models in view the above mentioned circular makes least sense. We are confused about the selection criteria formulated by the state in making recruitments through SSRB and PSC for the persons with disabilities in J&K state. In other states flawless policies and SROs exist to help the persons with disabilities of all sorts to seek education and employment .


On eve of this World Disability Day, Social Welfare Department needs to do some brain breaking on these issues.


Persons with disabilities spend more on their education and maintenance of life than normal people do. Because persons with severe disabilities, mainly using wheel chair, blind and dependent on crutches and other aids and appliance for their mobility can’t reach school and other places using normal transport. They have to spend a lot of time and money. Sometimes harsh climatic conditions keep them confined to home and they are unable to continue schooling. So they need additional tuitions to compete with other students. Sometimes a disabled student is 100% crippled thus fully dependent on high support needs. Like Mr. Waseem Feroz Matoo, whose mother carried him to the school and back home every time, from Nursery to class 8th. But even after completing B.A, B.Ed he was dropped from the Budgam teacher list with the only plea that his legs are disabled.

In 2010 a historic decision was passed by the double Bench in Apex Court (the Honorable Supreme Court of India) in case of Syed Bashir ud Din Qadri V/S State of J&K. Syed Bashir has been working as teacher in the Middle School Kanjinag, Awantipora in Pulwama District under Rehbar-e -Taleem scheme. He was disengaged on grounds that he is not using his arms and is not able to take food himself and cannot use the black board. But the honorable Supreme Court of India considered it as the severe case of discrimination under Article 22 of the JK persons with Disabilities Act 1998, guaranteeing equal opportunities, protection of rights and full participation. Thus Orders were passed to reinstate syed Bashir who is presently working as teacher in the Kanjinag school.

Vocational Rehabilitation Centre for persons with disabilities, under ministry of Labor and employment was established in premises of Government Polytechnic College, Srinagar, on September 14, 2005. So far only 50 candidates with disabilities were registered for different trades. 25 of the registered candidates completed the courses and rest were dropped. The budget spent in lakhs could only empower 25 candidates. (Information Sought under RTI application reply under No: F.No: VRC-(SN) 11025/01/07/672 Dated: 17/10/2011.)


National Handicapped Finance Development Corporation NHFDC is another institution established at national level for providing opportunities of generating livelihood for the youth with disabilities across the country. In other states persons with disabilities enjoy loan facilities from the institution and are doing their business independently to live a life with dignity. But our state through the J&K SC/ST/OBC Corporation as the channeling agency for NHFDC has created another record. This year applications received from disabled people have been ignored, not a single person was covered so far. Out of allocated Rs. 52.00 Lacs not a single penny has been released for our state due to state’s lenient approach towards the matter. Thus again the scheme is failure in J&K. (information sought under reply of RTI application under No: SCSTBC/corp./RTI Act/2011/2155-56. Dated 01/11/2011).

National Planning Commission has declared 3% budget allocations in the 11th five year plan for the benefit of persons with disabilities through all departments. But as per information sought under RTI applications nothing special has been allocated by Company Affairs and Public Distribution Department and Department of Science and Technology J&K government ( under RTI reply No: CAPD/Plan/RTI/36/2001 Dated 17/11/2011 & No:- ST/Adm/61/2011 Dated: 18/11/2011. Other 6 Ministries/ Departments of J&K state viz Health, Education, Finance, Higher Education, asked for same information have failed to respond so far. )

Country has recently started process for harmonizing disability law 1995 with the UN – convention on Rights of persons with disabilities but the state is still discriminating with persons with mental retardation, autism, mental illness and multiple disabilities by not bringing National Trust Act 1999. Members of Legislative Assembly and Council should look into these voids; why best Acts of country are not adopted.

The corporate sector in J&K is also neglecting persons with disabilities. Apart from inaccessible websites all banks have inaccessible banking system for persons with disabilities. No ATM in our state is accessible to severely disabled people. Job reservation is not given to persons with disabilities in corporate sector.

A huge number of people visit civil secretariat but the persons using wheel chairs are asked by the security to call official whom we want to meet there. We are treated indifferently by the security there. Is it possible for all officials to give their contact numbers to the disabled people and would all officials make it easier for us to meet them in the offices. I personally wrote about the problem to the Honorable Chief Minister’s grievance cell; but, who cares?

We are forced to lament, protest and observe this day as a black day.


In Kashmir, it was a black day!

Mukhtar Ahmed (Kashmir Images)

Srinagar: Alleging the government of being insensitive towards them, scores of differently- abled persons Saturday staged a peaceful demonstration at Press enclave here to observe the “World Disabled Day” as “Black Day” to press for their demands.

“Time and again, government is ignoring our plight. Had it not been so, we would not have lamented our hard luck. We want that our demands should be implemented in letter and spirit” president, All J&K Handicapped Association, Sajad Anwar Masoodi told media persons.

He accused the government of disregarding the genuine demands of handicapped persons. “On 26 May, 2011, we had a meeting with Chief Minister, Omar Abdullah, where in we were assured that our grievances will be addressed within 45 days, however, our misery continues to torment us”, he lamented.

Meanwhile, the disabled persons demanded concessions in payments of revenue to the government, setting up of a handicapped advisory board, providing prosthesis aid and artificial limbs, introduction of Braille education system from primary to university level in the state, reservations in government jobs and enhancement of monthly pension.

“We also demand free medical treatment for the handicapped people in all the government-run hospitals in the state, dieselized motor cycles instead of the tricycle and 50 percent subsidy in loan and reservation in Indira Awas Yojana Program,” scores of disabled persons said.

Displaying placards to show their plight, the protestors lamented that being disabled, both government and the society have been neglecting them. “If someone would have come forward to our help, we would have been observing this day in a quit manner,” they said.

Later, the disabled persons tried to march to Chief Minister, Omar Abdullah’s residence here. However, as the protestors reached near the Sher-i-Kashmir Park, police restrained them from moving forward. In the milieu, police detained some of the protestors.

The agitating people alleged that they were thrashed by the people not being even slightly sensitive to their disabilities.




On World Disability Day, Physically Challenged Children Hold Demos

Demand protection of rights, implementation of Disability Act

Sameer Showkin Lone (Rising Kashmir)

Srinagar: On International Day for Persons with Disabilities, scores of physically challenged children Saturday held a candle light protest here at Press Enclave demanding safeguarding of their rights.

The protesting children were holding placards reading “We need no pension, but ensure our rights”. The children had assembled under the banner of Humanity Welfare Organization and demanded implementation J&K Persons with Disability Act, 1998 and fulfillment of their other pending demands. The protestors raised slogans against the “negligent” attitude of government towards them.

“It is the responsibility of the State to ensure our safe accessibility to schools, banks, hospitals and other departments,” said Ruby Jan, a class standard student from Wopzan Bijbehara.



Kashmir’s Disabled Lament Apathy

Despite an Act, no support coming

Zahid Maqbool

Srinagar: On the world disabled day, differently-able people in Kashmir are fighting for the basic rights amid the lack of implementation of J&K disabilities act laws from government and as well partial behavior from general public.

The J&K persons with Disability Act 1998 guarantees equal opportunities, protection of rights and full participation has failed to empower people with disabilities because of negligence from successive regimes.“We had thought that it would help us now, but unfortunately it has hardly decreased our miseries. No one cares for us. Even after passing of more than 10 years law is not implemented” said Javed Ahmed Tak, Chairman,Humanity welfare organization Helpline an NGO.

The persons with disabilities also alleged that there is no provision or proper arrangement for education of their kind.“There is no school with appropriate teaching facilities where children with disabilities can continue their education through special educators and appropriate learning material. There is no feasible curriculum available with the state board and the universities in our state. There is no faculty for sign interpretation in our lone school for these children”. Tak said.

Talking about the discrimination of disabled children with other normal students in examinations he said, “Some physically disabled students have less healthy upper limbs or arms still they have to compete with the normal students. No extra time is given to students for answering the questions. Even in some cases where helper is allowed, no extra time is given to students.”

The differently-able people have even accused corporate houses of discrimination in employment and lack of provision in facilitating the movement of these people while constructing corporate buildings.
“There is no facility for facilitating our entry in corporate offices. I will give you an example of central corporate office of banks. I cannot go inside the building on my wheel chair. It is not only me, if tomorrow they will employ someone like me , how he will go up with it every day. There are no special software’s for Braille in ATM’s” .

The differently-able people say they are feeling very bad about the larger community who treat them differently.“Last time I went to an office for some official work. The officer told his subordinate to give him ten rupees.” I felt very bad. They think everyone on wheel chair is a beggar”
The Indian railways have barrier free entry in trains and railways stations but in Kashmir they have failed to provide so.

“We cannot go inside the train with wheel chair. It is not possible for us. As the entry is constructed in such a way that it becomes impossible for us to go inside” said, Hilal Mir.



Helping Hand
(Editorial in the Greater Kashmir)

Govt needs to go beyond token gestures to help people suffering from physical and mental disabilities

The World Disability Day, observed on 3rd of December, was marked by various functions, highlighting the plight of the physically disabled persons. On the occasion, we also get to hear the ministers and officials talk at length about the problems faced by physically disabled and the schemes meant for their welfare. They don’t go beyond the token gestures of giving prosthetic limbs, wheel chairs or cheques to some disabled persons. As a result, the real problems facing them remain unaddressed.

While the physically challenged persons have long been complaining about the government apathy, there has been no real effort on part of the authorities to address their grievances. Even the packages announced by New Delhi from time to time have nothing to offer to these hapless people. The preoccupation of the government to maintain law and order in the valley, particularly in the last three years, has meant that many vulnerable sections of the society continue to suffer. There has been a two-fold increase in the number of physically challenged persons in the valley over the last 10 years. According to Census 2001, there were around three lakh physically challenged persons across the state, which has increased to over seven lakh during the last 10 years. The increase in disability cases is attributed to firing, blasts, street protests and other such incidents.

Given the situation in the valley in the last three years, there has been a sharp increase in the number of persons rendered handicap in police and CRPF action. Persons who survive bullet and pellet injuries add to the ever-growing list. There has also been a surge in the mental disorder cases in the past two decades. Some non-governmental organizations like Medicos Sans Frontiers (MSF) have been doing their bit to help the people suffering from anxiety, depression and Post Traumatic Stress Disorders. According to MSF, 30 per cent of patients in the valley are suffering from anxiety and depression, 18 per cent are suffering from mental illness as a result of physical health problems, 15 per cent are mood related disorders and rest are suffering from psychological instability, domestic problems and trauma.

Among the affected lot, 60 per cent are women. Furthermore, during its studies, MSF has discovered that 50 per cent of these cases have trauma background and in one way or the other related to conflict. The government must take concrete steps to alleviate their sufferings. The government must live up to its claims of improving health sector. It must work for the betterment of persons suffering from physical and mental disabilities.

TAAK Reelects Tramboo

Congratulations to Rauf on his reelection as the President of the Travel Agents Association of Kashmir (TAAK)

(Mr. Rauf Tramboo, 53, was born and raised in Srinagar. He completed his school education at the Islamia High School located at Rajori Kadal, and his college degrees - B.Com. and LLB (Hons.) - from Islamia College of Science and Commerce located at Hawal. He is an Adventure Travel Consultant and an Adventure Tour Operator. His personal interests are reading, photography ane environmental advocacy.)


‘Peace will turn Kashmir into top tourist destination’

Travel Agents Association of Kashmir (TAAK) was established in 2008 with the sole aim to promote tourism in Kashmir. TAAK has been successful in attracting many tourists to Kashmir with its various promotional campaigns in collaboration with the Tourism Department. This has led to the increased tourist rush to the Valley.

In its annual general elections, TAAK re-elected Rauf Ahmad Tramboo as its President.

In an interview with Rising Kashmir, Tramboo talks about the overall tourism scenario of the J&K State.

Give us a brief profile of TAAK?

There was no valley based association of tour operators and travel agents who could work for the promotion of tourism in the State at a bigger platform. The need was felt to have an association to attract tourists again to Valley which has been hit by long turmoil. A group of travel agents and tour operators joined hands to establish TAAK in 2008.
Our aim was to develop and promote tourism in Kashmir and safe guard the interests of travel agents and tour operators of the valley. By the grace of Almighty Allah, we have been successful in many of our programs for the promotion of tourism in the State.

What will be your priorities during your tenure?

There are lots of things which TAAK had planned to do for the betterment of tourism trade and its members.

We have been successful in most of our plans while some are yet to be achieved. My priority will be to accomplish those assignments before taking up the new areas like promotion of Kashmir as all time tourist destinations in different part of India and also taking up issues like infrastructure development with government.

TAAK is Kashmir centric only. Do you have plans to involve travel agents from all the three regions of the State?

TAAK, indeed, is a Kashmir centric association which represents most of the travel agents and tour operators from all districts of the valley but we are planning to expand its membership to other regions like Ladakh and Jammu very soon. We want tourists to travel to all the parts of the State. All the regions, Kashmir, Jammu and Ladakh have their own unique features where tourists would want to travel. If we invite tourist to Kashmir, we will want him to visit Ladakh also.

What are the main hurdles which prevent us from attracting tourists to Kashmir to its full potential?

Tourism is a peace-time trade. Peace is prerequisite for the development of tourism.

Long political turmoil and conflict in Kashmir is the main hurdle in promotion of tourism in our state. However, the entire tourism fraternity is thankful to God and also to all those who helped to maintain peace in 2011. Peaceful summer has attracted record number of tourists this year. J&K will be the number one state in tourist arrivals in whole India if peace prevails.

Why has Kashmir failed to attract high-end tourists especially foreigners?
High end tourists are willing to spend any amount on their tours but, in return, they expect same amount of comfort which our state is not in a position to offer. Our tourism infrastructure is basic and caters to budget and economy class tourists only.

Unless we provide them better facilities, they will shy away from visiting Kashmir which is a direct loss to the State and tourism players. Besides, the travel advisories are the main bottlenecks and impediments in attracting them.

What is TAAK doing to woo foreigners to State?

Tourism Department and also tour operators have frequently visited European countries to attract tourists to Kashmir but so far it has proved futile. As I already said unless the adverse foreign advisories are lifted tourist arrivals from West is a distant dream.

We have a better market in our own backyard in the form of domestic tourist. We should give more attention on our domestic market.

What are your expectations for winter tourism?

So far we have witnessed good number of tourist inflow during spring, summer and autumn season.

The arrivals have been beyond our expectations. Now, we are upbeat about winter tourism also. The queries and booking which we receive are encouraging. Insha Allah, we are going to have more tourists in winter also.

Why have we failed to attract tourists to heritage sites despite the fact that our state is rich in heritage? Most of the tourists visit Kashmir for sightseeing?

Yes we have not been so successful in projecting and selling our heritage tourism when we not only have great potential for heritage tourism but for pilgrim and medical tourism also. We also have a great potential in adventure tourism in the entire state.

Our department of tourism is trying its best to identify the new areas to promote tourism to its fullest and I am sure in near future entire scenario of tourism will be changed for good in our state.

Tourism Minister has recently said that around 20 lakh tourists may visit Kashmir next year. Do you think we can attract so many tourists?

Far last many years our department of tourism and tourism players worked hard to see the tourist arrivals to touch one million and this dream came true in 2011. Now, we are sure that the year 2012 will also be a good tourist season and tourist arrivals will touch a new high. If peace and tranquility prevails here, sky will be the limit.

A Forgotten Art

Iqbal laments the loss of yet another Kashmiri handicraft

(Mr. Iqbal Ahmad, 49, was born in Parigam Chek, Kulgam. He is a graduate with Diploma in Numismatics, Archaeology and Heritage. He is an archaeologist, writer, and a cultural historian. He is employed by the Jammu and Kashmir State Government. Mr. Iqbal Ahmad has published 12 reference books on Kashmir archaeology and heritage.)


Kashmiri Mat Making, a Forgotten Art

The domestic industry in Kashmir, better known as Kashmir handicrafts, has lost its pristine glory and traditional touch as several crafts of disappeared from the markets, while many of them are dying fast. There are several reasons responsible for the decay but, truly speaking, I am not writing this column to discuss those reasons as I am more focused to analyze the competition between technology and tradition.

Generally the advancement of new technologies which have revolutionized the industrial output, all over the planet, is believed as the main cause for the downfall of traditional, often termed as time consuming methods of creating things. Not just Kashmir, the handicrafts industries which were imbibed in tradition and would usually require great toil are dying and paving way for the giant machines that produce magical results.

Kashmir is often spotted among those places where traditional industries have suffered the worst jolts. It is because Kashmir was, more or less, known for the artifacts produced by its traditional handicraft industry. Although the land was famous in producing number of arts and crafts but today very few of those are seen while the rest artifacts produced by this industry have nowadays occupied the shelves of the museums. These artifacts have become the objects of the past and are placed in museum galleries, for display purposes.

One such trade, the artifacts of which could even not succeed to become the zenith of any museum gallery, is Kashmiri Mat Making which once served as the most essential domestic art of Kashmir. The significance of this art was felt during the winters each year as the mats would be prepared during the chilly winter days when people would prefer to stay indoors. Winters therefore gave people ample time to prepare these mats.

The sad part of the story is that this art died an unnatural death and is seen no more. As much as even the specimen of this art could not survive to this day what to say about the art of making it. This trade once produced the excellent varieties of floor coverings locally termed as Patig and Wagoo. Patig and Wagoo used to be a style statement in Kashmir and numerous designs and patterns of these floor matting’s were found in almost every household.

The beauty of it was that these were the famous local floor mats manufactured by local weavers using local material. It therefore required nothing foreign for its survival and could have stayed here forever. It was a self –reliant trade and art and modifications in it could have been an better choice in an economic way. These mats were replaced by a variety of glorious machine made house decoration and floor covers including high class Wall-to- Wall floorings .

Being one of the necessities of the human civilization, floor covering in Kashmir has had an interesting history. In ancient times Kashmiri people decorated the floor of their huts either by tree leaves or by simple mud plaster. Such is evident from the excavations under taken Burzhama and Gufkral sites. Later Kashmiri’s used to decorate the floors of their huts by open- straw of rice grasses. The floor was firstly leveled and later covered with light mud plaster. After this it was decorated with open dry grasses and hay, especially in winter times. Than came the Mats which were prepared locally by the people.

Mats were composed of ‘Pechi’ (straw taken from dry rice grasses) and were usually used in urban housing and in mosques and tombs. Mats prepared of dry straw grasses were used mostly used in rural houses.

Mat making, as history reveals was introduced in Kashmir in the period of Mirza Haider Daughlat. This period dates back to 15th century AD. There were two types of mat-making arts in Kashmir locally termed as “Waggu” and the other “Patgi”. The Pech, says Lawrence, is the swamp plant from which excellent types of floor matting’s were prepared. It was not cultivated deliberately as it grew, in plenty, in various swamps. The Anchar lagoon to the north of Srinagar was the biggest home of pech. The trade was associated with Hanjis (Boatmen) of Kashmir, having their establishments in lake and riversides. It provided employment to a large number of people. The people of Lasjan, Srinagar were known the best mat-makers for their excellent designs of Patgi.

It was never to be taught to the people as the art was picked up by family women just like that. There was no training required as juniors would sit and observe the seniors of the trade doing it and they would pick up the tricks of making the mats. Though it was an indigenous craft, it shockingly, could not survive against the modern machine borne luxuries.

The Double Edged Sword

Shafi points to the double tragedy of dying art and increasing unemployment as Kashmiri handicraft trade slows down

(Mr. Mohammad Shafi Ayaz, 47, was born in Anantnag, and continues to live in the same town. He studied in various state schools, colleges and universities. He has completed his MBA, and is a Certified Associate of the Indian Institute of Bankers(CAIIB), and is working on a doctorate thesis on “Non Performing Assets in Indian Banks." He is a banker and presently Director of the Jammu & Kashmir Bank Rural Self Employment Institute (JKBRESTI), Kulgam. Mr. Ayaz has three publications - two in Urdu, one comprising of fictions/short stories titled as “Dard-i-Pinhan” (Hidden Pain), and the third comprising of poetry titled as “Talash-i-Sahar”(In Search of Dawn). He has also published another short book in “Interest Free Banking.” He writes on various topics in the Daily Kashmir Images, Weekly Shuhab and Weekly Sabzar. Earlier he contributed articles to two leading Urdu dailies of the Valley - ‘Aftab’ and ‘Srinagar Times’.)


A Tragic End to a Glorious History

Kashmir valley was not only known for its natural beauty, pleasant atmosphere, saffron, apple and silk but also for its handicrafts. Machines and technology based industries in Kashmir are hardly 50 years old as after agriculture; the handicrafts were the main profession and source of living for the people here for centuries together.

Some of these handicrafts are said to be 5000 years old while as others have either been introduced or promoted during the period of Sultan-i-Kashmir, Zain-ul-Abdin Budshah. Also some of the handicrafts were introduced by the famous Islamic Scholar Hazrat Amir Kabeer, Mir Syed Ali Hamdani (R.A).

Some well known traditional industries or handicrafts of Kashmir are Paper Machie, Tilla (Embroidery), Chain Stich, Gabba and Namda Sazi, Kani Shawl, Wood Carving, Willow Work, Pottery, Kangri weaving and Wague or Patej (grass mats) weaving. Although the population of the State and Valley increased as a natural phenomenon and accordingly the graph of persons involved in various professions including government jobs, agriculture activities, trade and industries has increased. Unfortunately the number of persons involved in handicraft activities has decreased drastically.

As per records, the number of artisans has decreased from 7.00 lakhs to 1.00 lakh. The trend surely seeks introspection as the decreasing number of people in this sector poses threat to many good handicraft industries in the valley.

Wague or Patej are the traditional Kashmiri mats woven out of dry grass and were used as floor furnishing in Kashmir for centuries. There was a great demand for them as this kind of furnishing would keep the rooms warm during winters. This mat weaving was a common profession of people in villages and particularly among Dal Lake dwellers. With the latest machine made woolen and warm matting this traditional work received a serious setback. People now prefer to use the latest well designed machine made furnishing for their homes and as such the demand for Wague or Patej has declined greatly and most of the persons who were dealing with this activity have changed their profession.

Embroidery which was once patronized by rulers in Kashmir is also facing the same fate. The artists who, by hand, embellished different designs of maple, lotus , stars etc on shawls and Pherans (a winter robe for Kashmiri women) is very hard as the same is done with needle and hand. Now the Tilla (embroidery) is done by machines which consume less time and is cheap. The traditional handmade Tilla embroidery is ofcourse costly and time consuming but is unique in its quality and beauty. People nowadays prefer machine embroidery and moreover, the women folk of Kashmir now use such cloths only on special occasions.

The changing scenario, therefore, is posing a great threat to this famous handicraft in Kashmir. It is observed that only a few of people continue this activity while as the there are no newcomers into this trade. The machine made embroidery work is generally done by non- Kashmiri artists.

Shawl weaving is another traditional industry of Kashmir as in the beginning of 19th century this trade was boosted by the fame and success of its special brand ‘Kani Shawl’ which was preferred by people across the countries. These shawls are very effective in keeping the inhabitants of the cold region of the country in warm comfort.

But the success story was to end in a bitter way as, It is an admitted fact, cheap and low quality replica shawls are purchased by a great number of people from Amritsar and are sold throughout country on high rates by claiming them to be the real Kashmiri Shawls. This sort of practice has earned a bad name and reputation for this industry and people outside State hesitate to purchase Kashmiri Shawls anymore.

Similar to many other fine arts, the art of willow work has existed here from the times immemorial. Willow a local produce used to make charmingly quaint objects ranging from shopping baskets and lamp shades to tables and chairs. The most common willow product in Kashmir has always been ‘Kangri’ the handmade fire pot used by almost all Kashmiris during the winter season. With the introduction of new plastic or metallic well decorated furniture, the demand for willow furniture has decreased significantly. The common use of Gas and Electric Heaters and Blankets has also affected production and patronage of Kangri.

Likewise, Pottery in Kashmir too suffered the onslaught of modernity and seems at the verge of extinction. What once constituted a basic and vital part of Kashmiri kitchenware is now breathing its last breath in the shine of the modern metal utensils and plastic items. Traditional pottery bowl for Kangri, Tandoor, some musical instruments like “Nout” & ‘Tanbhakhnaar’, flower pots etc were some of the exquisite features of this trade.

When we talk about un-employment, joblessness, sound economy, mobilization of state resources and utilization of available man power in gainful activities, diminishing local traditions only add salt to the injury. What could have proved to be a strong viable option for upbringing the standards of life in Kashmir and carving out employment for the unemployed, has been successfully ignored and eradicated from the scene. For achieving self sustainability no society can afford to sideline the existing economic trends embedded in tradition. We better start exploring and exploiting the tradition for the sake of our own success.

Though much has been said about the apathy of the state government in this regard, the two tables clear the picture of Government efforts for promoting the handicraft/ handloom sector in the state.

Implementation of schemes under Handicraft Sector (Amt. in lakhs)

Year Target Accounts Target Amount Achievement
Accounts Achievement
Amount Achievement %age

2002-03 6106 2986.03 731 278.40 9
2003-04 3169 1587.72 576 231.47 15
2004-05 9759 4181.62 775 313.69 8
2005-06 7464 2937.47 599 282.80 23
2006-07 3090 1498.20 526 271.33 18
2007-08 3471 1575.63 817 6432.85 27
2008-09 3516 1928.72 931 531.37 28
2009-10 3514 2097.09 912 486.37 23

The percentage achievement under Handicraft sector is at an average of 19 during last eight years.

Implementation of Schemes under Handloom Sector (Amt. in lakhs)

Year Target Accounts Target Amount Achievement
Accounts Achievement
Amount Achievement %age

2002-03 4655 7131.81 292 120.93 2
2003-04 2342 1532.24 200 78.91 5
2004-05 1861 1295.45 194 90.08 7
2005-06 1517 1013.24 126 64.23 6
2006-07 1035 691.19 118 60.64 9
2007-08 1102 779.90 200 102.61 13
2008-09 1251 905.30 123 92.44 10
2009-10 937 609.45 256 163.74 27

The percentage achievement is below 10 during the last eight years.

Down the Memory Lane

Fida saw flashes of harmony and Brotherhood. What he missed is anguish. Other than rhetoric and handouts, the majority community still does not comprehend the deep chasm that keeps Pandits away

(Mr. Fida Iqbal, 47, was born in Sopore. He attended the D.A.V. School in Nayadyaar, Rainawari, and the Government Higher Secondary School in Sopore. He obtained his Bachelor's degree in Agriculture/Floriculture and Landscaping from Chowdhry Chottu Ram College at Muzaffarabad Nagar in Uttar Pradesh. Mr. Iqbal works with the Jammu & Kashmir Tourism Department as a landscape architect. He enjoys kitchen gardening, reading writing, and is very a passionate and dedicated golf player.)


The Songs of Love

Last week Jammu and Kashmir Government organized three days ‘Kashmir festival’ at India international centre (IIC) New Delhi. Amid usual inaugural pampering and customary valedictories the festival ended on 4th of December. Many cultural programs were part of the festival; art, cuisine, and other forms of Kashmiri culture, traditions and heritage were very well showcased. But, the essence of the whole three day show was an elaborate musical and theatrical performance by ‘Mouj Kasheer’ a music and theatre group of children of displaced Kashmiris. These young boys and girls in the age group of ten and twenty mesmerized the entire audience at multipurpose hall of India International Centre. Never ever residing permanently in Kashmir, still they presented the true culture and tradition of Kashmir in their one hour long musical presentation; with an emphasis on age old tradition of amity and brotherhood in Kashmir. Their entire performance proved nostalgic for reasonably large Kashmiri audience at India International Centre.

This particular festival with active support of India International Centre was primarily a tourism promotion event; however it facilitated exploring the hidden ‘Kashmiriyat’ within the large population of displaced Kashmiris temporarily living outside the valley of Kashmir. On that positive evening at India International Centre, Mouj Kasheer was the true representative of entire community of displaced Kashmiris, representing the emotions and intense desire of homecoming. Within the smaller but technically exceptional multipurpose hall of India International Centre, even least influence-able souls, like me got swayed by the excellent performance of these budding Kashmiris. This was more a stirring concert than a usual performance. This outstanding musical performance, depicting real Kashmir was devoid of any visible or veiled bias and was a befitting reply to few fringe groups (particularly outside valley) wandering in the deserts of hatred to seek refuge and cheap publicity after attaining nothing in their life. It was, as well a call to fellow Kashmiris, both outside and within Kashmir to unite for honorable homecoming of dislocated Kashmiris. The name of this unique group in itself is not only attracting but touching as well.

The name ‘Mouj Kasheer’ meaning Kashmiri motherland makes you nostalgic in the first instance and rest, the real Kashmiriyat was brought to limelight by the artists of this group by their rousing performance.

Generally in Kashmir we suffer with a belief, that these displaced people have detached themselves from their roots and are living a happy and prosperous life full of happiness and joy, cherishing every bit of present materialistic world, but in fact these ill-fated (ill-fated in the sense, their destiny got them displaced) Kashmiris are not only well connected to their Kashmiri roots but are having a yearning desire to return to their ethnic and cultural descent. Every act and lyric; costume and settings of Mouj Kasheer theatrical group was full of emotions and longing for ultimate Kashmir. It required a heart, a bigger heart to be precise, to listen to their message of unity and love and decode it for future united and amiable greater Kashmir. Keeping track of culture, language and traditions at this young age, that too in a fast moving materialist world describes their unflinching love for their homeland and particularly that of their language. In Kashmir at occasions parents express complete disapproval of their children speaking in Kashmiri language and most often encourage them to communicate in English or Urdu language (that too distorted ones).

However, these tender souls have put a huge question mark before the present generation of Kashmiri people, that too the neo-riches; a question mark of existence as a nation with unique culture, heritage, traditions and above all the distinctive language.

After listening to honest and earnest calls of Mouj Kasheer at India International Centre, I sincerely believe that if politicians will not play a ‘spoilsport’ the displaced Kashmiris will soon join their brethren in Kashmir and then Mouj Kasheer’s young souls will recite great Kashmiri poet Mehajoor’s harmonious Kashmiri poetry—dudh chu muslim hund chu shaker saf saf, dudh te bea shaker ralaew pane waeween.

Saffron and Silk

Sana says the days of fragrance and imperial texture are numbered

Saffron and Silk Wither in the Valley

Sana Altaf


Srinagar: The saffron and silk industries in Kashmir have been dying a silent death over the last decade, with production rates for both commodities witnessing up to 50 percent declines in some areas of the Kashmir Valley.

A growing market for cheap, ‘fake’ saffron - either chemically manufactured or ‘cut’ with additives to increase its weight – has dealt a harsh blow to traditional, world renowned saffron producers and sellers in Kashmir.

Meanwhile, a mismanaged government monopoly over the silk industry coupled with an invasion of cheap Chinese silk has choked local production, pushing thousands of producers out of business.

As a result, Saffron farmers and silk rearers are facing hard times in the lush Kashmir Valley.

Official figures estimate that the production of saffron has declined from 16 to 6.5 tonnes in the last year alone, accounting for a more than 60 percent decrease in just 12 months.

Land under saffron cultivation has shrunk rapidly, from 5,707 hectares in 1997-98 to just 3,010 hectares in the 2006-2007 financial year.

Likewise, production of silk cocoons has plummeted from 1.5 million kilograms (kg) in the 1960s to just over 800,000 kg in 2011, cutting the output of raw silk from 170 to 107 metric tons.

Kashmir is one of a handful of places on this earth that grows natural saffron, along with Iran and Spain, and has long been considered to have the best quality saffron in the world, with rich crop plantations in Pampore, Pulwama, Budgam and Kishtiwar.

But Saleem Shakeel Mir, managing director of Kashmir Kesar Leader, Kashmir’s leading saffron producer, told IPS that the influx of false saffron has lacerated the market for honest producers.

"Chemically-altered and synthetic products are being sold for a fraction of the price of organic Kashmiri saffron, both within and outside the Valley," he said.

Since laymen are unable to differentiate between pure and artificial saffron, the cheaper product is selling fast, Mir added.

"If pure Kashmiri saffron costs 110 rupees (or just over two dollars) per gram, synthetics cost as little as 30 rupees. As a result, traditional Kashmir saffron growers have suffered an almost 70 percent loss."

Mir also blames saffron growers’ hardships and waning cultivation on the rampant industrialisation in the valley, including the proliferation of residential houses in the area, which eats up swathes of land that could otherwise be used for crops.

"A decade ago, 10 kanals of land (that is, just over 6,000 square yards) were under saffron cultivation; today just four kanals, less than half the original amount, are used," Saleem said.

Abdul Gaffar, a saffron grower from Pampore said that fake saffron has forced farmers to give up their decades’ old practice.

"With the filth that’s entering the market, there is no place for original saffron. We spend thousands of rupees on cultivating saffron and get almost nothing in return," said Gaffar.

Gaffar has seen his area of saffron cultivation shrivel by 60 percent.

"If this situation remains unchanged, I might have to abandon cultivation altogether like many others have done," Gaffar told IPS.

In an effort to combat the crisis, the government recently announced the National Mission on Saffron for Economic Revival, its latest five-year plan aimed at increasing saffron production from 2.32 to five kg per hectare.

Silk production slips through farmers’ fingers

According to Malik Farooq, director of the Sericulture Department of State, government efforts to save the silk industry have gained much less ground, possibly because a decades-long government monopoly over the silk industry contributed to its decline in the first place.

Silk is one of Kashmir’s oldest trades. In 1855, Europe was Kashmir’s biggest silk trading partner, purchasing 70 kg of silkworm seeds every year. The period immediately following the end of British rule opened a glorious phase for Kashmiri silk.

"After the1980’s there was a sudden decline in silk production and the industry began to suffer," Farooq told IPS.

The rigid state monopoly that had once boosted the industry became its greatest impediment. The government bought all the silk cocoons from the locals but managed every other stage of the production process themselves.

"However, this did not prove to be very profitable," said Farooq.

According to official government statistics, the number of silkworm rearers shrank from 60,000 in 1947 to a mere 7,161 in 1995.

The area of land under mulberry cultivation shriveled from thousands of hectares in the early 1900s to less than 2,000 hectares in 1990.

From employing 1830 labourers on 584 silk production units, the silk industry now only has the capacity for 200 workers on 30 silk production units.

Furthermore, "the invasion of Chinese silk in the market and the lack of government policy or proper protections for domestic producers has practically killed our local industry," Shafat Ahmad, a silk rearer by trade, told IPS, adding that it is practically impossible to compete with China’s low prices.

Farooq believes the government should compensate silk rearers for their losses in order to keep the local industry alive. As it is, many silk producers are abandoning the trade altogether since they are unable to make ends meet.

According to the Sericulture Department’s report, ‘Recent Trends in Development of Bivoltine Sericulture in Jammu and Kashmir’, silk rearers also have to contend with other agricultural crops, market shocks and volatility, the dumping of cheap bivoltine silk on the local market and a lack of government development funds.