EXTRACTS OF THE ARTICLES OF MR. MOHAMMAD ASHRAF ON HISTORY

COURTSY KASHMIRFIRST.COM

Institute of Kashmir Studies 
(Myopic Vision Document attempts to bull doze History)

The news report in a national English daily about the recent inauguration of the Institute of Kashmir Studies in the University of Kashmir stated, “As President Pratibha Patil inaugurated the Institute of Kashmir Studies (IKS) at Kashmir University, there was conspicuous absence of students and scholars. The University had not invited its students and scholars instead school children had come for the function….The University as a security measure, had closed all hostels and asked the boarders to go home.” The report further stated, “Meanwhile, it was a terrible time for the people living in Hazratbal and its neighbourhoods on Monday as the security agencies clamped an undeclared curfew in the area. All the roads leading to Hazratbal were closed and people had to walk for miles to reach their destinations. At Hazratbal, where President Patil was to inaugurate the Institute of Kashmir Studies, all shops and establishments were closed”. A day after the inauguration, there were violent protests in the University Campus against the forced evacuation of boarders. Not a very friendly way to begin an academic institution! Well, the Institute which is the re-christened form of the earlier Centre inaugurated in 2006 had run into controversies right from the very beginning. In fact, immediately after the inauguration of the Centre in 2006, the Director who was a reputed historian was replaced by a scholar of Kashmir Saivism. This had prompted me to write an article, “Sanskritising Kashmiriyat”, which to me seemed the main purpose of the initiative taken by the highest authorities of the University in establishing the Centre. Now, the so called “Kashmiriyat” has been completely hijacked by them. The vision document of the Institute which has been set up with the support of the Indian Chapter of South Asia Foundation, states, “Historically Kashmir has been an integral part of the cultural mosaic of India and no study of Kashmiri thought and culture is possible without situating it within the broader perspective of Indian thought and culture.” This is not only a travesty of historical facts but a brazen attempt to bull doze Kashmir Studies towards a non-existent thought! Even at the peak of its glory, the “Hindu” Kashmir did not have any significant interaction with North India due to the basic difference in its religious philosophy. Kashmir has been the fountainhead of Saivite philosophy while as North India follows Vedanta philosophy. Even the basic script of the Kashmiri language, Sarda script is different from Sanskrit. Sir Aurel Stein in his translation of Raj Tarangni mentions, “Compared to numerous references in Greek, Chinese and Arabic literature, there is a lamentable lack of exact geographical mention of Kashmir in general Sanskrit literature. Judging from the extreme scantiness of the data, it is clear that Kashmir to them was a country foreign and remote in every way. The name Kasmira is mentioned as the designation of the country and its people but in a very vague fashion. The Mahabharata refers in many passages to Kasmiras and their rulers but in a general manner without giving distinct location of the country. The most specific piece of information regarding Kashmir that Sanskrit literature outside the Valley furnishes is in the term Kasmira or Kasmiraja that designates Saffron and Kustha for which it was famous since ancient times.” The present attempt at limiting the scope of Kashmir Studies under the garb of Kashmiriyat can best be summed up by a quote from “Kashmir Rediscovered” by Dr.Abdul Ahad a contemporary historian, “The projection of this individuality through “Kashmiriat” is nothing but a histrionic gesture; a sinister move to legitimize the position of the disputed Kashmir as India’s peripheral, subservient and sub-national constituency and equate it with Punjabiat, Bengaliat, Gujratiat, Maharashtriat etc; the undisputed sub-identities of all pervasive Indian National Identity.” But Kashmir is different and has its own historic individuality. Kashmir has not only been a hub of learning for the sub-continent and South Asia but for the entire Asian continent and even beyond. Strangely the “scholars” of the Kashmir Institute seem to have forgotten that the most important event which changed the Buddhist learning completely was the holding of the fourth Buddhist Council in Kashmir. Not only was the Council attended by scholars from all over Asia but its teachings transformed the Hinayan School into Mahayana which were carried by Bhikshus to far off places. The Buddhist period of Kashmir history is an important aspect for any study which may be undertaken by the Institute. Similarly, the last eight centuries have carried the profoundest influence of Shah-I-Hamadan, Mir Syed Ali Hamadani who in real terms was an “Apostle of Kashmir”. Shah-I-Hamadan was not only a religious preacher but a real transformer of entire Kashmir society. Kashmir’s present is more akin to Hamadan in Iran and to Tajikistan in Central Asia, the two places where the great “Apostle of Kashmir” was born and is buried than to North India with which it has very little commonality. It is because of a political, psychological, and physical siege of last 60 years that the valley of Kashmir has been completely isolated from its historical connections. Blocking out these historical connections and digging out only the “Hindu” past is not going to strengthen Kashmir’s relationship with India. In fact, it is bound to give rise to resistance and reaction alienating Kashmiris further from the Indian mainstream. Knowledge cannot be compartmentalised. It has to be all inclusive and unrestrained. It would be in keeping with India’s “Unity in diversity” if a free hand is given to scholars to study all aspects of Kashmir without any pre-determined agenda. One fails to understand why the top brass of the University proclaiming to be objective and unbiased research scholars have gone along with the distortion of such a prestigious academic institution? It gives rise to apprehensions that these people may have come with a pre-determined mindset? It is incumbent upon Kashmir’s intellectuals and scholars to resist this persistent onslaught aimed at mutilating and distorting our present by digging out specific portions of our past suited to a bigoted vision of certain rabidly communal, parochial, and chauvinist lobbies. They are doing more harm than good to India’s secular image. Incidentally, a number of people including myself who are supposed to be on the Advisory Committee of the Centre for Kashmir Studies were not invited for the inaugural function for reasons best known to the organisers. May be like the boarders who were turned out, we too (because of our views) are considered a “security risk” for the myopic “Vision Document”. If that be so, then our stand is vindicated!

Shah-i-Hamadan on Governance

The “Apostle of Kashmir”, Mir Sayyid Ali Hamadani, known in Kashmir as Amir-i-Kabir or Shah-i-Hamdan in addition to preaching Islam contributed immensely in the overall development of the Kashmir society. He wrote a number of treatises. The most famous among these is Zakhirat-ul-Muluk written in Persian, which has been translated into Latin as well as French. It is a treatise on political ethics and rules of government. It consists of ten chapters pertaining to various aspects of life. These relate to, Faith; Duties of man; Virtue; Rights and duties of parents, wives, husbands, children, etc.; Rules of Government, rights and duties of Subjects; Spiritual Kingdom; Execution of the lawful and abstinence from the unlawful; Gratitude and contentment; Patience under visitations; and Condemnation of conceit and anger and the excellence of humility and forgiveness. The chapter five of the book deals with the rights of the rulers and the subjects. It is a guide in the light of Islamic teachings for the governance of a state. This chapter seems most urgent and appropriate message for our present day politicians of all streams. One can see the stark difference between the governors of that time and our present rulers. First the author details the necessity of detailing the duties of a ruler. God has assigned Kings and Rulers over the people so that there is order in the world and justice prevails. Adam was the first person to set up a State with rules and order. In fact Adam had twin roles. One was related to his prophet hood while as the other concerned the State and the Governance. Right from the time of Adam there have been a number of distinguished persons who were assigned these twin roles. These include Hazrat Yusuf (Joseph), Hazrat Musa (Moses), Hazrat Dawood (David), Hazrat Suleiman (Solomon), and Hazrat Mohammad (PBUH). Among the Caliphs were Abu-Bakr, Omar, Usman, and Ali. According to Shah-i-Hamadan these rulers were an example for the humanity and they set standards of justice, governance, and simplicity for future generations. Their lives were examples of honesty, simplicity, and justice for all irrespective of caste, creed, colour, and rank. In this treatise, Shah-i-Hamadan has related specific examples in the form of real life stories of these historical Islamic rulers. It would be useful to relate some of these real life instances to compare with the present day lavish life style of our new rulers some of whom claim to be Muslims. The first one relates to Hazrat Musa (Moses). After the destruction of Pharaoh God directed Hazrat Musa to form an Army of the Israelites to liberate Bait-ul-Muqadas. He remained Chief of this Army for 36 to 39 years. During this period he had neither a ride nor a house to live in. He would not even get enough food to eat. He would wear a sheepskin in reverse, a woollen cap, a shoe of raw hide, and would carry a double branched stick in hand. Wherever night would fall, he would rest there. Bani Israel would feed him in turn. Someone would get food in the morning while as another would feed him in the evening. It is mentioned in Hadith that during a night halt at Sabtilai the person who was supposed to feed Hazrat Musa, forgot to do so. Hazrat Musa was irritated by the hunger and cried to Allah. “O Almighty what is this punishment to me that someone brings me food in the morning and someone in the evening!” God almighty sent down a revelation, “O son of Imran. Don’t get disheartened. We assign the feeding of our beloved to the people who have gone astray with the purpose that even these ungrateful fools too should get eternal salvation by feeding our friends!”

The second story relates to Hazrat Yusuf (Joseph). It is related that after he became the King of Egypt, he started becoming leaner in body day by day. His Ministers and Courtiers insisted that he should get examined if he had some internal physical problem and should get treated. However, Hazrat Yusuf stated that his thinning was not due to any disease but it was a fact known to Almighty. He had been on the throne of Egypt for 17 years and all these years his body wanted to have a fill with the barley bread. He refused to listen to his body’s demands and ate food barely to survive. On being asked why he treated himself so harshly, Hazrat Yusuf said that he fears lest he should forget about his subjects in Egypt. In case any of his subjects goes hungry, God will tell him on the resurrection day that he had busied himself in worldly affairs and forgotten his weak and hungry subjects.

It is mentioned in Hadith that Prophet Mohammad (PBUH) sent two armies towards Najad. One was under the command of Hazrat Ali and the other was given in charge of Khalid bin Walid who was told that whenever the two armies are together, Hazrat Ali will be the over all commander and when these get separated each one will be responsible for his army. During these days Hazrat Fatima fell ill. The Prophet (PBUH) asked Imran bin Hasin to accompany him to look up Hazrat Fatima. Imran relates that he and Prophet (PBUH) went to the house of Batool and the Prophet (PBUH) knocked at the door. Hazrat Fatima asked who is at the door? The Prophet (PBUH) replied that I am your father. She asked him to come in. He replied that Imran is accompanying him and can he also come in. She replied that Imran cannot come in as she has only a torn sheet covering her body. If she covers her head with it, her feet are bare. The Prophet (PBUH) had a sheet over his shoulders. He sent it to Hazrat Fatima and asked her to use it to cover her head. The Prophet (PBUH) went in first and then Imran came in and sat next to him. He asked about her welfare. She cried bitterly and related that she was firstly ill and then she had not eaten any food for three days. The Prophet (PBUH) also wept and related that he too had not eaten anything for three days. He said that he was hopeful that whatever he would ask from God Almighty it would be given. Thus Angel Gabriel brought the keys of all worldly treasures to the Prophet and stated that God Almighty has desired that if the Prophet (PBUH) so desires, all these treasures would be under him and would follow wherever he goes. He said I have prayed to God Almighty that I should be Dervish Prophet among the Prophets that is I should go hungry one day and eat to the fill other day. About Prophet Mohammad (PBUH), it is related that he would never eat to his fill. Abu Hurraira has related on oath that the Prophet never ate to his fill even the barley bread for two continuous days till his passing away. Anas bin Malik relates that sometimes there would be no smoke coming out of the chimney of Prophet’s home as no cooking would be done for even a month or forty days. There would be nothing in the house to eat and they would live on whatever would come from the homes of Ansars and no body would ever know of this situation. Ibn Abbas has related that on the day of passing he had a woollen dress which had 12 patches some of which were from the hide of a goat. He left a debt of 17,000 Dirham which had been given to Dervishes and the deserving. Hazrat Ali liquidated the debt.

 

After Abu-Bakr Siddiq was installed as a Caliph by the Companions of the Prophet, he very next day went to market to sell some pieces of cloth as he used to do earlier to feed his family. The Companions of the Prophet became unhappy by this act and told him that such actions do not befit a Caliph of the Muslims. Abu-Bakr replied that it is his duty to feed his family otherwise he will be neglecting the discharging of their rights. Thus the Companions of the Prophet (PBUH) agreed that the daily expenses of the family of Abu-Bakr should be given from the official treasury (Bait-ul-Mal) so that he remains free to dispense Justice and ensure Governance. It was unanimously decided to fix two and a half Dirham for his family. As he neared his death, he called his son Abdul Rahman and made a will that his fields be sold and the debt of the treasury be liquidated. Thus Abdul Rahman sold his fields and liquidated every penny he had taken from the Bait-ul-Mal.

Shah-i-Hamadan has related in detail a number of other instances from the life of these greatest Islamic rulers. There are two letters written by Hazrat Omar Farooq and Hazrat Ali about the misdemeanour of their governors. Hazrat Omar had sent Abu Darda as the Governor of Hamas. Abu Darda ruled there for sometime. During this period he had a few torn sacks, a sword, Holy Qur’an, one mug and an old cup at his residence. He had the habit of going out of the city into the woods to take a bath and would then return to his place. This caused him some inconvenience and one day he ordered that two and half Dirham be taken from the Bait-ul-Mal to purchase canes and one Dirham be given as labour to construct a bath-room next to his house. On hearing about this Hazrat Omar wrote a letter to Abu Darda. “ I have come to know that you have constructed a bath room and have spent three and a half Dirham from the Muslim Bait-ul-Mal. Were not the buildings of the conquerors of Rome enough for you? It is sad that you too have got busy in the building of this world. I hereby order your suspension and you are directed to proceed to Damuscus and stay there till death.” On getting this message, the Caliph of the Muslims immediately got up and started on foot towards Damuscus and died there!

In the second instance, Hazrat Ali had appointed Abu Imama as the Governor of Basra. After sometime he asked someone from Basra about the welfare of Abu Imama. He told him that he had seen Abu Imama taking food in a feast. Hazrat Ali immediately wrote to Abu Imama, “You glutton, I have heard that you are attending the feasts of Basra people and they are putting before you variety of dishes. Remember that a person who takes the food of a nation which feeds the rich with pleasure but pushes away the poor and is not in a position to differentiate between truth and falsehood, that governance is not deserving for you and as such I dismiss you.”

One can only feel awe and marvel at the strength of “Faith” of those Muslims who spread Islam from Indonesia to Spain. In the present context it is unimaginable to even conceive of that “Faith”. Shah-i-Hamadan tried to introduce some of these teachings gleaned from the lives of these great men during his preaching in Kashmir.

Mir Sayyid Ali Hamadani popularly known as Shah-i-Hamadan, after relating the instances from the lives of distinguished Muslim rulers of the past, lays out ten “Conditions or Commandments of Good Governance” for a just and fair Muslim ruler. According to him Governance is not possible without adhering to these fundamental norms. Every ruler has to discharge the rights of his subjects, without which he cannot have salvation in the hereafter.

The first condition states that in any occurrence, the ruler should consider himself to be part of his subjects and should take others as his rulers. As he does not consider other’s command on himself as rightful, similarly he should not keep his command rightful on others during the occurrence. Whatever he does not choose for himself, same he should not choose for anybody else.

The second condition states that a ruler should consider fulfilling the needs of needy Muslims as the best form of worship. It is related in Hadith that pleasing a faithful is equivalent to the worship of humans, djinns, and fairies. Thus it is an important condition of governance for a Muslim ruler that he should always be watchful of the needs of the needy. Whenever he comes to know that a needy is waiting at his door, he should not engage himself even in any worship until he fulfils his need. The ruler should not delay fulfilling needs of the needy for his personal comforts.

The third stipulation is about dress and food. A ruler must try to follow the example set by Muslim Caliphs (Khulfa-i-Rashidin). He should not habituate his self for wearing expensive dresses and eating fine food. It is related that when Hazrat Ali was installed as a Caliph, he bought from the market for 3 Dirham a robe which had sleeves extending lower than the hands and was in length lower than the knees. He cut the robe with a knife. People asked him why he had done that. He replied that the cutting had made it clean and hospitable. It had become befitting and respectful for the followers of a faithful ruler.

 

The fourth condition relates to passing of religious edicts. A ruler should be lenient and should avoid being unnecessarily cruel while passing judgements. If anyone objects, he should be listened to attentively. The ruler should not feel ashamed in talking to weak and poor. It is related that during the time of Mamun-ul-Rashid, a person committed an offence and ran away. His brother was presented before Mamun who ordered him to produce his guilty brother otherwise he would be killed. The person asked Mamun, “O, ruler of the faithful, if your servant wants to kill me but you send him a message to free me, will he leave me?” Mamun replied why will not leave you when I order him? He said, “I have brought you the command of the Almighty who has made you the King. No sinner can carry the sin of another. (Wa La Tazir Wa Ziratin Wi Zura Ukhra)”. Mamun directed that the person be released forthwith as his argument is perfect. One wonders about the present rulers. These days punishing one for the sins of the other is a common occurrence especially while dealing with the problem of militancy.

The fifth edict for good governance stipulates that a ruler should not show leniency or be lazy in carrying out God’s commands for gaining the good will of the people. He should not oppose God and Shariat to please people. The ruler must understand that an important characteristic of governance is that half the subjects are always unhappy with the ruler. It is not possible to please both the accuser as well as the accused. The ruler should please God while discharging his duties and should not be discouraged by the displeasure of his subjects. It is not possible for a fair and just ruler to please all his subjects. If Allah Talah is pleased with him, He can please all his subjects as He has the power to do so. Thus Prophet (PBUH) has said that whosoever pleases God regardless of the displeasure of the people, God is pleased with him and He pleases all other people.

The sixth condition of governance enjoins upon a ruler not to neglect the dangers inherent in heading a government. He must accept the fact of being a ruler by the grace of God. With the wealth and power bestowed upon a ruler by the Almighty, he can earn for himself salvation in the hereafter or bring upon himself the eternal curse. Many a rulers in this world have become proud of the temporary wealth and have spoiled their faith by unrestrained material desires. Thus the power of today is with the ruler but he should not make the wealth of this transitory world a seed of eternal bondage. He should serve the path of justice and be content with his efforts for reformation. It is related in Hadith that a single day’s justice of a just ruler is equivalent in weightage to the prayers of his entire populace. Thus a ruler should try his best not to deprive himself of this habit of administering justice every day.

 

The seventh condition is an advice regarding the company a ruler should keep. Shah-i-Hamadan advises a just ruler to seek the association of religious scholars and advisors. According to him, even though at present the race of these scholars is very rare to find, yet if by good fortune he finds these he should immediately seek their association. He should consider their advice a blessing and should shun the company of ignorant and cunning persons who pose as scholars and Godly men but for their worldly desires praise every mean fellow. These people are the looters of the faith even though in appearance they may appear as Fakirs and Scholars. It is related that Harun-ur-Rashid called Shafiq Balkhi and asked him for some advice. Shafiq Balkhi said, “O my ruler of the faithful, God Almighty has an Inn which is called Hell. He has appointed you the Doorman of this house and has given you three things; wealth, sword, and hunter so that you save your people from the punishment of the Hell. With your wealth you should alleviate the hunger of the needy so that in their restlessness they do not start doubting Him. With the sword you should subdue the tyrants and with the hunter you should reform the evil doers. If you do this, you will save yourself from the hell-fire and will also save your people. If you fail, you will be the first to enter the Hell and others will follow you!”
The eighth direction for a just ruler asks him to avoid annoying and disgusting his subjects for the sake of his pride. He should rather become a darling of the weak and down trodden by his kindness. Prophet (PBUH) has said that the good rulers are those who are friendly to their subjects and the subjects to them. The bad rulers are those whom people take to be their enemies and the rulers take their subjects to be the same.

Shah-i-Hamadan’s ninth commandment directs a ruler not to be unmindful of the betrayal of trust by his servants. He should not appoint wolfish tyrants as officers over the oppressed people. When someone’s tyranny and betrayal is exposed, he should be made accountable and punished so that others take a lesson. The ruler should not dilly dally and take easy the ruling order and discipline incumbent on a governor. He should bring the wealthy on a straight path both by advice and through fear.

The tenth and the last condition of governance stipulated by Shah-i-Hamadan speaks about the intelligence and keen attention of a ruler. It is obligatory on the king or the ruler to keenly observe various events in the very beginning of their occurrence. He must probe the reality of every order and with a keen eye he should observe and ponder over the causes of every act. If it is an open occurrence, then he should decide it according to law of Shariat. If it is a complicated and a difficult issue, then he should ascertain the truth through the light of wisdom. A ruler should not simply trust an accused or an accuser because all matters and disputes are without any limit and even the appearance of issues can be endless and deceptive. It is related in Hadith that once two women came to the court of Hazrat Suleiman (Solomon). Each was claiming the custody of boy as her real son but had no authentic proof. Hazrat Suleiman ordered that the boy be cut in two with a sword and each woman be given a part. As soon as the Executioner took a sword in hand, one of the women screamed and fell down on ground writhing in restlessness. She cried out that she had given up her right on the boy. The other woman was not moved at all. Hazrat Suleiman ordered that the boy be given to the woman who had fallen down crying as she was his real mother. God Almighty has directed that a King and a ruler should know the basis of things through wisdom which is both religious and worldly. A true ruler should remain fully informed about the well being of his subjects. Religious wisdom means that light of faith which is achieved by cleansing one’s self of all evil mannerism and bad habits. One achieves such a divine vision that the curtain of ignorance is suddenly lifted and the faithful sees everything with the divine light. A stage comes when one’s eyes, ears, hands, and feet belong to God and nothing in the world remains hidden from him. However, one must remember that the Lord of the Universe is still higher than that stage and it is not possible that every human being will achieve that level of emancipation.

The conditions of governance enumerated by Shah-i-Hamadan are not difficult to achieve. These are very basic directions for leading a pious and simple life which is the primary requirement of a fair and just ruler. It is a pity that our rulers who claim to be Muslims have strayed far away from these norms of simple life and have adopted an ostentatious and lavish life style. It is only after a ruler rises above the worldly material considerations and leads a simple life that he can attend to the needs of his subjects and dispense justice in the light of the divine guidance. Kashmiris have been pinning for centuries for the birth of such leaders and rulers. We have had umpteen leaders and rulers but unfortunately none has come up to such self-less standards and we continue to wait for a true “Deliverer”. However, we will not get one unless we make our “Leaders” follow the edicts so beautifully laid down by Shah-i-Hamadan after gleaning these from the lives of the Muslim Rulers of the past known as the Khulfa-i-Rashdin! Shah-i-Hamadan has conveyed many more pearls of wisdom in his numerous treatises. Inshallah these will be carried in some future columns with the hope that our young leaders may be motivated to reshape their lives in the light of these divine and practical stipulations for leading an honest and simple political life for the emancipation of our suffering people.

Shah-i-Hamadan, the “Apostle of Kashmir” 

Islam was introduced in the Valley of Kashmir not by conquest but by gradual conversion effected by Muslim Missionaries. Islam is essentially a missionary religion and the Muslim Missionary, be he a Pir (a spiritual guide) or a preacher, carries with him the Message of Islam to the people of the Land he enters. A Missionary has the spirit of truth in his heart which cannot rest till it manifests itself in thought, word, and deed. The Muslim Missionary who had entered the Valley in the spirit of truth influenced its people by his example, his personal methods of preaching, and his persuasion. The first missionary to visit Kashmir in the time of Raja Suhadeva was Bilal Shah or Bulbul Shah; a well travelled Musavi Sayyid from Turkistan. G.M.D.Sufi in his history of Kashmir, “Kashir”, mentions that the original name of Bulbul Shah was Sharaf-ud-Din Syed Abdur Rahman Turkistani and he was a spiritual disciple of Shah NimatullahWali Farsi, a Khalifa of the Suhrawardi School of Sufis founded by Shaikh-ush-Shuyukh Shaikh Shihab-ud-Din Suhrawardi. The simplicity of faith of Bulbul Shah impressed Rinchan, (the ruler of Kashmir who was originally a Ladakhi); so much that he converted to Islam and became the first Muslim Ruler of Kashmir as Sultan Sadar-ud-Din. After the conversion of Rinchan, his brother-in-law who was the Commander-in-Chief and according to one tradition, ten thousand Kashmiris adopted Islam. For new converts a place of gathering was set up on the banks of River Jehlum called Bulbul Lankar ( a distortion of word Langar) and a mosque was constructed which is probably in ruins now. The arrival of a host of other Sayyids gave a big boost to conversion of people of Kashmir to Islam. The prominent among these were Sayyid Jalal-ud-Din of Bukhara, Sayyid Taj-ud-Din (cousin of Shah-i-Hamadan), and Sayyid Hussain Simanani. Sufi’s “Kashir” gives a very detailed account of the spread of Islam in Kashmir as well as mentions about the arrival of various Muslim Missionaries. However, according to Sufi, the greatest missionary whose personality wielded the most extraordinary influence in the spread of Islam in Kashmir was Mir Sayyid Ali Hamadani also known as Amir-I-Kabir or Ali-I-Sani and popularly called Shah-i-Hamadan. He belonged to the Kubrawi order of Sufis founded by Shaikh Najm-ud-Din Kubra of Khwarizm who died in 618 A.H (1221 A.D.). The Kubrawis are a branch of the Suhrawardi Sufis. The great Sayyid Ali Hamadani was born on 12th Rajab 714 (1314 A.D.) in Hamadan, Iran. He was son of Sayyid Shihab-ud-Din bin Mir Sayyid Muhammad Hussaini and his mother’s name was Fatima. His genealogy can be traced to Hazrat Ali through Imam Hussain, he being sixteenth in direct descent from Ali Bin Abi Talib. Sayyid Ali Hamadani became Hafiz-I-Qur’an in his very early boyhood and studied Islamic Theology. His maternal uncle Sayyid Alala-ud-Din Simnani taught him Tasawwuf or Sufi Mysticism. He became a disciple of Shaikh Abul Barakat Taqi-ud-Din Ali Dusti and after his death of Shaikh Sharaf-ud-Din Mahmud Muzdaqani who desired him to complete his education by extensive travel in the world. In pursuance to the desire of Sayyid Muzdaqani, he journeyed for 21 years and visited several countries. According to Amin Ahmad Razi, Shah-i-Hamadan travelled three times all over the world and met 1,400 saints with whose association he gained extensive knowledge. After completing these travels he returned to Hamadan but the rise of Timur made him to leave for the valley of Kashmir with 700 Sayyids in the reign of Sultan Shihab-ud-Din 774 A.H. (1374 A.D.). The Sultan had gone on an expedition against the ruler of Ohind (near Attock) and his brother Sultan Qutub-ud-Din was acting for him. Shah-i-Hamadan stayed for four months and then went to the scene of the battle and persuaded the belligerents to come to peace. Shah-i-Hamadan then left for Makkah and came back to the valley in 781 A.H. (1379 A.D.) and stayed for two and a half years. He then went to Turkistan via Ladakh in 783 A.H. (Near Leh in Shey there is a mosque attributed to him where he had prayed.) The third visit of Shah-i-Hamadan took place in 785 A.H. (1383 A.D.) but he had to leave Kashmir on account of ill health and stayed with the ruler of Pakhli, Sultan Muhammad at his personal request for ten days. He then retired to the vicinity of Kunar where after a short stay he had a relapse on 1st Zilhijja 786 (1384 A.D.) and ate nothing for five days. On Tuesday, the 5th of Zilhijja, he drank water several times, and on the night of the same day he breathed his last at the age of 72. On his death-bed Bismilla-hir-Rahim Nir Raheem was on his lips, and this, strangely enough, gives the date of his demise. The Sultan of Pakhli wished to bury the Sufi Saint there but his disciples wanted to carry him to Khatlan for burial. To decide the issue they invited the Sultan to move the bier with the corpse over it. However, he could not even stir it from its place. But a single disciple of his was able to lift it and bear it away on his head. A shrine was erected at the honoured place of his death which now falls in Tehsil Mansera of District Hazara of North West Frontier Province. (The actual burial place of Shah-i-Hamadan is a popular Shrine in the Khatlan province of Tajikistan. Last year a colleague had gone there from Kashmir. At the moment there is no direct flight from India to Dushanbe, the capital of Tajikistan. One has to fly to Sharjah and then take a flight to Dushanbe. The other alternative is to fly to Tashkent in Uzbekistan and then go by road. From Dushanbe it is a three hour drive to the town of Koolab where the Shrine is located. It is quite well maintained and well kept. Once Srinagar Airport starts functioning as an International Airport, it will be possible to visit the Shrine of Shah-i-Hamadan in a matter of few hours.)

The presence of Shah-i-Hamadan was a major factor in the spread of Islam in the valley of Kashmir. His co-workers included Mir Sayyid Haidar, Sayyid Jamal-ud-Din, Sayyid Kamal-i-Sani, Sayyid Jamal-ud-Din Alai, Sayyid Rukn-ud-Din, Sayyid Muhammad and Sayyid Azizullah. These Sayyids established Shrines with lodging and langar at many places in the valleywhich served as centres for propogation of Islam. The local Hindu ascetics are said to have challenged Shah-i-Hamadan for trying their supernatural powers and after being humbled by him accepted Islam. The present Ziyarat of Shah-i-Hamadan also known as Khanka Maula is the Chillah-Khana built by Sultan Qutub-ud-Din for the Sayyid at the place where the contest of supernatural powers was held and is not his tomb, which is in Khatlan, Tajikistan. Sultan had great admiration for the Sayyid and at his instance divorced one of his two wives who were sisters as marriage to two sisters is against Shariat. He adopted Islamic dress and always wore a cap given by the Sayyid, under his crown. The cap was passed on to succeeding Sultans and was buried with the body of Sultan Fateh Shah as per his request. Some one had prophesied that the burial of the cap would end the dynasty and curiously the dynasty came to an end with the rise of Chaks.

Shah-i-Hamadan was the author of several books and was also a poet. Two of his works are very well known, Zakhiratul Muluk and Muwwadatul Quraba. Zakhiratul Muluk is based on his political ideas. It is in itself significant that a Sufi should write a book on the nature of the Islamic State, the duties of rulers and the rights and obligations of the people. There are a number of other books written by him on different religious and spiritual aspects. AWRAAD-UL-FATHIYAH, gives a conception of the unity of God and His attributes. Shah Hamadan was also a poet. His Ghazals or odes are naturally Sufistic. The Chahlul Asraar, is a small collection of religious and mystical poems. Shah-i-Hamadan laid emphasis on justice and fought against the rigidities of the caste system and prepared the people to work. The preaching Institutions (Khankas and Mosque) associated with him are situated in different countries i.e. Yarkand (China), Kunar (Afganistan), Bukhara, Samarkand (Uzbekistan), Island of Philippines, Sarai Kaubchou (Russia), Iskardu (Baltistan), Ladakh (Jamia Masjid), Khanka Maula (Srinagar, Kashmir). He also introduced the different handicrafts besides teaching of Islam. As a result the handicraft industry received a fillip in Kashmir. He laid greater emphasis on earning legal livelihood and so rejected all the means available for the support of the Sufis. He earned his livelihood by cap making. This impact of Shah-i-Hamadan continues to be felt after six hundred years of his death. In fact, the modern Kashmir has the spiritual inputs of Shah-i-Hamadan but unfortunately we have drifted away from the spirit of truth in thought, word, and deed, which was his basic philosophy. The so called “Kashmiriyat” does not represent the true and the realistic Kashmir but the spirit of Shah-i-Hamadan does! Kashmir is at present in the utmost need of the revival of the spirit and teachings of this greatest missionary and saint who can be truly termed to be the “Apostle of Kashmir”!

Lalitaditya-Muktapida, Kashmir’s Alexander

Kashmiris have often been called cowards who would not even keep a large kitchen knife. It was also said that they had to go round in a locality to look for someone to slaughter their chickens. Many people used to make fun of their cowardice and their extremely soft nature. Sometimes this soft nature has been attributed to the Reshi and Sofi influence which had given rise to a different type of Islam in the valley. May be this is true to some extent. However, the major cause has been the centuries of subjugation faced by a Kashmiri which has totally drained him of all chivalry and even self-respect and dignity. The experience of last two decades has shown that a Kashmiri may abhor violence but he is definitely neither totally non-violent nor a coward. There have been umpteen internecine clashes in Kashmir through out its long chequered history. One has only to leaf through the pages of our ancient history to be reminded of some of the greatest conquerors of the bygone times. There have been two very illustrious rulers who were both great builders as well as conquerors. One of these was the King Zain-ul-Abidin popularly known as Bud Shah and the other was Lalitaditya-Muktapida of Karakota dynasty who ruled Kashmir from 724 to 760 AD. Karakota dynasty had come to rule Kashmir after Baladitya, the last King of the Gonanda race passed away. Durlabhavardhana was Baladitya’s son in law and after his death was established on the throne of Kashmir. He was followed by his son Partapaditya-II who had three sons, Candrapida, Tarapida, and Muktapida, also known as Vajraditya, Udayaditya, and Lalitaditya. Candrapida and Tarapida ruled for 8 years and 4 years respectively. Lalitaditya-Muktapida was the youngest son of Partapaditya-II and followed Tarapida. His both brothers are supposed to have succumbed to magic and witch craft which they had initiated against each other. The superstitious belief in the efficiency of magic rites forms an ancient feature of Kashmiri character and even at present there are many sorcerers (Jinn Pir) reputed to be engaged in such practices and quite a large number of people visit them. Kalhana describes Lalitaditya as a very strong ruler, who asserted his power far beyond Kashmir and the adjacent territories. He is represented as a great conqueror, whose reign was mostly passed in expeditions abroad. The numerous foreign expeditions of Lalitaditya and his ultimate disappearance on one of these forays towards north reminds one of the Greek Conqueror, Alexander the Great who was of a similar disposition and in that respect Lalitaditya may be called Kashmir’s Alexander.

The descriptions of his foreign expeditions have a mixture of historical and legendary details. His first enterprise was directed against Yasovarman, the ruler of Kanyakubja or Kanauj. After the defeat of Yasovarman, the King is supposed to have triumphantly marched round whole of India, from Bengal and Orissa in the east to Kathiawar and Kambojas (Afghanistan) in the west. However, the absence of any historical details and the strict geographical order of countries named suggest that these conquests have been more or less of a legendary nature. There is no doubt that all the neighbouring territories such as Kangra and Punch were his feudatories. After defeating Yasovarman, Lalitaditya is supposed to have invaded and subdued Tukharas, a nation in the northern region. The country of Tukharas is undoubtedly the Tokharistan of the Muslim period comprising Badakhshan and the tracts on the Upper Oxus. It is also stated that there were S’ahi princes in the court of Lalitaditya. These were definitely belonging to a family of Turkish origin ruling Kabul Valley and Gandhara. The famous Chinese pilgrim to Kashmir, Ou-k’ong mentions that there were close relations between contemporary Kashmir and Turkish tribes. Turkish prince Cankuna was in the court of Lalitaditya. Alberuni also mentions that Kashmiris of his time used to celebrate annually on a certain day a festival to commemorate the victory which their King Muktapida had won over Turks. Next in the list of conquests come the Bhauttas or the Tibetans. There is lot of historical evidence to support this claim of campaigns against Tibetans. The Annals of Tang dynasty of China know Lalitaditya-Muktapida under the name of Mu-to-pi, as the King of Kashmir who sent an embassy to the Chinese court during the reign of Emperor Hiuen-tsung (AD 713-755). The main purpose of the embassy had been to seek alliance of the Chinese rulers against Tibet. Ambassador U-li-to whom Mu-to-pi had sent to the imperial court distinctly claimed for his master repeated victories over Tibetans. The auxiliary Chinese force of two hundred thousand men which the Kashmir King invited to his country and for which he proposed to establish a camp on the shores of Mahapadma or Volur Lake, was meant for further operations against the common foe. There is evidence that the Tibetans had established a powerful empire at that time and had threatened both Kashmir as well as China. As there is no evidence of any Bhautta invasion of Kashmir, one must assume that Lalitaditya’s expeditions towards north were real and lasting and checked the Tibetan march towards Kashmir. Lalitaditya had also subdued Kashmir’s immediate northern neighbours, the Dards. The Dard tribes have from very early times to the present day inhabited the mountain territories immediately adjoining Kashmir to the north and north-west. The very safety of the valley has many times necessitated expeditions against these areas.

 

Apart from these numerous conquests and foreign expeditions, Lalitaditya had been a builder of renown. Numerous shrines and sacred images were erected during his time. The ruins of the splendid Sun Temple of Martanda are still the most striking object of ancient Hindu architecture in the Valley. The location of the Temple itself is very prominent. The ruins of the Temple are even at present a great attraction for tourists especially from Europe. Kalhana mentions about the town of Martanda near the Temple which was swelling with grapes. There is no trace of the town now. The most important proof of the scale and extent of the building operations of Lalitaditya are the ruins of Parihaspura which he built as his new capital. The plateau where Lalitaditya built his capital is now known as Parspor Udar. It rises south-east of Shadipur between the marshes of Panznor and Hartrath. Its length is about two miles and width is about a mile. There are ruins of numerous temples, vihara, and other structures here. Kalhana says that Lalitaditya had once under the influence of liquor ordered that the city of Srinagar (Pravarapura) be set on fire if it was thought by people to be better than his capital Parihaspura. His ministers set fire to some bundles of hay and informed him that they had set Srinagar on fire. In the morning, King was very much tormented that he had burned down Srinagar and was relieved only after he was told that the burning was only a fiction. Lalitaditya had very much patronised Buddhism during his reign. Ou-kong mentions existence of many Stupas and Viharas which he saw during his visit. These were by the side of numerous Visnu shrines erected by him. The greatest Buddhist gift of the King was a great Vihara at Parihaspura with a colossal Buddha image which still existed in Kalhana’s time. There was another Vihara at Huskapura where Ou-kong stayed on his arrival in Kashmir.

Llitaditya’s end is also surrounded in mystery. There are many theories about his death but all point towards the fact that it occurred during his expedition in the northern region. According to one version he perished “through excessive snow in a country called Aryanka”, which has not been exactly located. Another version states that he committed suicide after being separated from his army on a difficult mountain route. Some versions state that he retired along with his army to the world of immortals in the north. However, from all these accounts it may be concluded that Lalitaditya, the Alexander of Kashmir died on one of his conquering expeditions in the northern region. The maxims of policy which the King had set forth influenced Kashmir administration for a long time. Thus this very illustrious King of Kashmir had a tragic end similar to Alexander the great who also died on way back to Greece after his long trail of conquests.

Haramukh and Gangabal, a historical perspective

The most enchanting high altitude trek in entire Kashmir valley is the one leading to the famous Lake of Gangabal situated at the foot of Mount Haramukh. This Lake is approachable either from Sonamarg involving a 3 to 4 day trek or directly through Chatargul along Bramahsar or via Naranag up the steep slope of Buth-Sher which takes a day or two. The trek from Sonamarg across Nichnai pass is out of this world. There are more than a dozen Lakes on this trek. Kishensar, Vishensar, Yemsar, Gadsar, Satsar, and finally the Gangabal and Nundkol Lakes. After crossing Nichnai pass, one can either go through the valleys or cross some more passes to go along the Lakes directly. Each Lake has its own peculiarity and the bigger ones, Kishensar, Vishensar, Gangabal, and Nundkol are stocked with trout fish. There are excellent camping sites all along the trek. The mountainsides are full of varied flora. Some places one finds mind boggling variety of plants and flowers especially while climbing the pass near Gadsar to reach Satsar. First time I went on this trek in 1970 as part of a team from the Jammu & Kashmir Mountaineering & Hiking Club. At that time the trek was still more or less unknown. One of the members who is a botanist was stunned to see the variety of plants and flowers on different mountain spurs. The atmosphere was absolutely clean and pure and the entire trek was serene and calm, extremely soothing to the nerves. Subsequently this became the most frequented trek for foreign tourists. Once an American tourist who had undertaken the trek remarked, “I have been living in New York for 30 years and it was first time on the Gangabal trek I saw how Sun rises and sets!” In fact I too was bitten by the mountain bug after undertaking this most lovely trek in this part of the world. After that first visit I had the opportunity of going there a number of times both in winter as well as in summer and that too in a helicopter. Each time I found the place very satisfying and soothing. It had some sort of a spiritual aura and rejuvenation qualities. After the eruption of turmoil in 1990, the trek was closed for mountain lovers as it became a popular trail for ex-filtration and infiltration. Ironically as mentioned by Kalhana in Rajatarangini, the trail had been used in ancient times by many Kashmiri rebels including famous King Bhoja to take shelter in Dard area of Gurez and Tilel. The Gangabal trek has been the most sacred pilgrimage of Kashmiri Hindus since ancient times. Sir Aurel Stein, the translator of Rajatarangini, in his Memoir on the Ancient Geography of Kashmir has given the most absorbing historical perspective of Harmukh and Gangabal. The relevant passages reproduced here make very fascinating reading, “To the east of Dud-Khut Pass the summits of the range gradually rise higher and higher until we reach the great mountain-mass of Haramukh Peaks. Rising to close on 17,000 feet and surrounded by glaciers of considerable size these peaks dominate the view towards the north from a great part of the Kasmir Valley. Sacred legends have clustered around them from the early times, and the lakes below their glaciers belong still to the holiest of Kasmirian Tirthas. The ancient name of the Peaks is HARAMUKUTA, “S’iva’s diadem”. This is explained by a legend which is related at length in the Haracaritacintamani. Their height is supposed to be S’iva’s favourite residence. Hence , Kasmirian tradition stoutly maintains that human feet cannot reach the Peaks’ summit.” Stein relates an interesting episode about his climb to the Haramukh Peaks. He says that owing to this superstition he had great difficulty in inducing his Muslim Kasmirian coolies to accompany him on the ascent he made during his visit in 1894. On his telling his Brahman friends that he had reached the summit, they told him that his having reached a summit was a sufficient proof that it was not Haramukuta. An argument as simple as incontrovertible to the orthodox mind! A couple of teams from our Club climbed the summit in seventies and eighties. The team members did relate about getting confused on reaching the top. There are many similar summits and it is difficult to tell which one is the real top? Stein narrating the story of these Peaks further states, “The lake which lies at the foot of the north-eastern glacier, at a level of over 13,000 feet, is looked upon as the true source of Kasmir Ganga or Sind River, and is hence known as UTTARAGANGA, or popularly Gangabal. It is the final goal of the great “Haramukutaganga” pilgrimage which takes place annually in the month of Bhadrapada and is attended by thousands of pilgrims. The bones of those who have died during the year, are on that occasion deposited in the sacred waters. A short distance below this lake is another also fed by a glacier, and now known as Nundkol. Its old name, KALODAKA, or Nandisaras, is derived from a legend which makes the lake the joint habitation of both Kala, i.e. S’iva, and of his faithful attendant Nandin. From the latter the whole collection of sacred sites takes the name of NANDIKSETRA by which Kalhana usually designates it.”

The final stage of the Haramukutaganga pilgrimage is the Naran Nag spring with a temple complex. There used to be seventeen temples of various ages and dimensions here which had been built by different Kings of ancient Kashmir from time to time in honour of S’iva who according to legend, had taken residence here as Bhutesa. The pilgrim route comes down a very steep spur which is even now known as Bhut-Sher. There used to be some more temples along the spur but these are now hidden under thick vegetation. The worship of S’iva Bhutesa, “the lord of the beings”, localised near the sacred sites of Mount Haramukuta, has played an important part in the ancient religion of Kashmir. According to Kalhana, the earlier name of Naran Nag spring has been the Tirtha of Sodara which is mentioned in Nilmatpurana wherein ablutions are recommended to pilgrims visiting the Tirthas of Bhutesvara, Jyesthesa, and Nandin. Stein describes the Bhutesa as, “In the valley of the Kanknai stream, Skr. Kanakavahini, which issues from these lakes, there lies the sacred site of S’iva-Bhutesvara, now Buth’ser. It is closely connected with the legends of Mount Haramukuta, and often mentioned in the Rajatarangini. A series of interesting temple ruins marks the importance of this Tirtha and that of the ancient Jyesthesvara shrine which immediately adjoins it. Bhutesvara is passed by the pilgrims on their way back from the sacred lakes, while on their way up they reach the latter by another route, passing the high ridge as BHARATAGIRI and the smaller lake of BRAHMASARAS.” It seems that in modern times this holiest of the holy Tirthas has been completely forgotten and the Pilgrimage has been totally abandoned. It has suffered the same fate as the sacred Shrine of Sarada. One of the causes of losing one’s identity is the abandoning the study of history which has unfortunately happened in Kashmir during last half century or so. During the first tenure of Sheikh Abdullah, study of Kashmir history as well as Kashmiri language had been introduced as part of the curriculum but after his deposition in 1953 it was completely abandoned. To understand one’s present one has to delve in the past. The sooner it is done, better it would be for our future generations who are feeling depressed and lost because of the lack of knowledge about the glorious past we have had. It is something which one needs psychologically to hold on to and have faith in regaining someday. Nevertheless, undertaking this trek after knowing its historical background is indeed a rewarding and a fascinating experience. It is hoped that more and more of our young boys and girls will not only study the history but someday undertake this spiritually rewarding adventurous trek!

The Shrine of Sarada

Kalahana in Rajataragini mentions about the five most famous things of ancient Kashmir. The first among these is the learning. Kashmir was known through out the world as an important centre of learning. Almost all foreign explorers who visited Kashmir in ancient times have mentioned about the intelligence of the local people. Kashmiris were reputed to be intelligent, good looking, hard working, and good foot walkers. An important centre of this learning in ancient Kashmir was the Shrine of Sarada, now referred to as “Sharda Peeth”. This was considered to be the temple of Sarasvati, the Goddess of learning. Sir Aurel Stein, the translator of Kalhana’s Rajatarangini has devoted an entire chapter on the discovery of this shrine by him. He mentions that the great Jain scholar Hemacandra was commissioned by King Jayasimha of Gujrat to compose a new grammar. He requested the King for being supplied with eight old grammars, which could be found complete only in the library of Goddess Sarasvati in Kashmir. Jayasimha immediately dispatched some high officials to Pravarapura to obtain the manuscripts. These were brought by envoys and delivered to Hemacandra, who after perusing these composed his own great grammatical work, the Siddhahemacandra. It has not been confirmed whether these manuscripts actually came from the Shrine of Sarada but this much is established that the fame of the Shrine as a seat of learning had spread far and wide. There are many other references about the Shrine in ancient chronicles. Kalhana mentions about the visit of King Gauda of Bengal to Kashmir during the reign of Lalitaditya for specifically visiting the Shrine of Sarada. Even Alberuni has mentioned about the well known Shrine of Sarada very much venerated and frequented by pilgrims, which according to him, housed a very famous wooden idol of Sarasvati. The famous Kashmiri poet Bilhana ascribes the patronage of learning claimed by the city of Srinagar to favour of Goddess Sarasvati of Sarada. The Goddess is said to, “Resemble a swan, carrying as her diadem the glittering gold washed from the sand of the Madhumati stream which is bent upon rivalling Ganga. Spreading lustre by her fame, brilliant like crystal, she makes even Mount Himalaya, the preceptor of Gauri; raise higher his head (his peaks) in pride of her residence there”. Kashmir has claimed from early times to be the land beloved by Sarasvati-Sarada, and consequently the designations of Saradapitha, Saradamandala have been commonly used to describe it. These designations have helped in attracting universal attention to this Tirtha. Reference to Sarada Temple is also found in Jonaraja’s Chronicle wherein the visit of King Zain-ul-Abidin to the Shrine in 1422 A.D. is mentioned.

The King is supposed to have accompanied a regular pilgrimage to the Shrine. According to Abu-L-Fazal’s notice in Ain-i-Akbari, the temple of “Sharada” enjoyed considerable reputation even in sixteenth century. Thus, this ancient Tirtha which Kalahana refers as “Saradasthana” was one of the most important in Kashmir, and it was definitely famous far beyond its limits. The highly disturbed political conditions of the Upper Kishenganga Valley in the later Mughal and Afghan rule resulted in the neglect of this Shrine. Because of these disturbed conditions which continued even in Sikh rule, the pilgrimage to the Shrine did not have any attraction for the peace loving Brahmans of Kashmir. In the time of Stein (1892) it had almost become unknown to the Pandits of Srinagar. Stein consulted a number of ancient chronicles and references to trace the route to this famous but unknown shrine. Saradamahtmya, Abu-I-Fazal’s Ain Akbari, and Alberuni’s mention of this ancient shrine helped Stein to arrive at the approximate direction to the spot where the shrine was supposed to exist. His journey to the shrine is most exciting and adventurous. In September, 1892, he went on a tour of north Kamraz to ascertain the exact position of the Tirtha. Narrating his travel he mentions, “The first reliable information regarding it I obtained from Pandit Sant Ram, a Purohita resident at Sogam, Lolav. He described to me accurately enough the route followed by the pilgrims. Confirming a surmise I had already previously formed, he indicated to me the village and “Ruins” of Sardi, shown on the map at the confluence of Kisanganga and Kankatori Rivers, as the place of Sarada Shrine”. Stein then describes in detail his journey to Sardi where the Shrine is located. He relates his first view of the Shrine, “At the turn of the path the fort of Sardi and the ancient temple of Sarada come conspicuously in view, with a magnificent amphitheatre of high peaks behind them. The Kisanganga which issues only a short distance above Sardi from a long and a narrow chasm in the mountains, flows here with comparative smoothness”. Description of the temple is quite exhaustive. “The temple of Sarada rises in a prominent and commanding position above the right bank of Madhumati on the terrace like foot of a spur which descends from high pine-clad peak to the E. Immediately below this terrace to the N.W. is the spot where the waters of Madhumati and Kisanganga mingle. There on a small sandy beach pilgrims perform their Sraddhas. From the height of the staircase, which forms approach to the temple from the W., an extensive view opens. To the S.E. the valley of the Madhumati is seen narrowing gradually into a gorge between precipitous spurs through which passes the direct route to Kashmir via Kroras. In the N.E. from where the Kisanganga issues, successive ranges of steep barren steep mountains with snowy peaks behind them, seem to close all passage. To the N. a narrow chasm in the rocks marks the debouchure of the Sargan River, the Kankatori of the map, which flows from the mountains towards Cilas and falls into the Kisanganga a short distance above Madhumati. It is the Sarasvati of Kalhana’s description, still known by that name to local tradition.

To the W. the view extends to the high ranges which rise in the direction of Khagan”. After 1947, the Shrine which falls in the Pakistan Administered Side of Kashmir got completely cut off from the valley. A couple of years back it was visited by some journalists from Jammu. It is stated to be in ruins and totally unattended. Recently there has been some talk about establishing a Sarada Peeth in Kashmir. Setting up another University or a seat of learning under an ancient name will not give it the same value and stature as the original institution enjoyed. However, it would be more useful to get the ancient Shrine restored as it has immense historical value for Kashmir. It could be one of the confidence building measures between the two parts of Kashmir. If it is possible to renovate some Hindu temples and Sikh Gurudwaras in different parts of Pakistan, why not this ancient Shrine which has a tremendous association with ancient Kashmir? 

Burzahom and the origin of Kashmiris

There are many theories about the origin of Kashmiris. It is one of the most mysterious and exciting topics. Some say we are descendants of Aryans who came from Central Asia. There is a fantastic theory which says that we may be part of the lost tribes of Israelites who came here through Iran and Afghanistan. However, one can say with certainty that we are not in any way very close to other inhabitants of the sub-continent especially those living in our southern neighbourhood. Physically we are of a fine stock, well built and tall. We have sharp and regular features. Generally people are lively and intelligent. Full of fun and fond of amusement. The beauty of our women has been well known and praised by writers and poets for a long time. We do look like an ancient race with complexions varying from very fair to ruddy and sometimes even blond. In Europe as well as in many other countries we are mistaken for Turks or Iranians or Greeks and in some cases as Spanish or Italians. Raj Tarangni describes original inhabitants of the valley as Pisacas and Nagas who used to create trouble for Brahmans. Kashmiri Brahmans popularly called Pandits form a distinct class of their own and can be considered to be the purest specimen of the ancient Aryan settlers in the valley. However, it is not fully established where from they came and what route they came by. Rajtarangni also mentions that the valley was once a big lake (Sati Sar) which was drained by Kashyapa after killing the Demon Jalodbhava who was guarding its outlet in Baramulla. Well, the Geological formation of Karewas, layers of sedimentary clay deposits, found every where in the valley, does confirm the existence of a lake. However, the exact origin of the people of Kashmir is not fully established and could be an interesting subject for research. It is not known whether any anthropological or any DNA study of Kashmiris has ever been attempted? There is only one definite and irrefutable scientific evidence about the beginning of human civilisation in Kashmir and that is the Neolithic (New Stone Age) dwelling sites in many parts of the valley out of which Burzahom site is the most studied and well known in the scientific community. But the significance of the site is not so much known among the people at large. Burzahom Neolithic Site is on a Karewa in the neighbourhood of Shalimar-Telbal road. It has a beautiful location. On one side in the distance is the Dal lake while in the backdrop is Mahadev peak. The site is famous because it was the first such site discovered in Kashmir. It has dwelling pits, burial pits and some megaliths. The Neolithic (or the New Stone Age) Period of this site dates back to around 3,000 BC. In a way the place represents the site as well as the period where from the first inhabitants of our beautiful valley came. They could be termed the original Kashmiris who started inhabiting this valley like their counter parts in many other areas of the world. The author visited the site first in 1969 when it had been freshly excavated. The then Chief Minister late G.M.Sadiq had informed me about the existence and discovery of this and other sites. He had been taking personal interest in its excavation and was desirous of having a museum on the site itself to house the various implements discovered there. In an informal chat he mentioned to me that he was very much apprehensive that everything discovered here would be taken to the National Museum in Delhi and we would be left with pits only! Because of this fear he had sanctioned construction of a Museum on the site itself. On visiting the site again a few years after his death his words proved prophetic. There was nothing at the site except some pits full of rain water and half complete concrete pillars erected to provide a roof over these. Everything had been taken to Delhi! Subsequently a number of other sites were discovered and excavated. The Burzahom site was excavated from 1961 to 1968. Many implements of the Neolithic period dating back to 3,000 BC were discovered in this site. It also yielded ten human skeletons. During the Neolithic Age man started using sharpened stone tools with smooth surfaces which was achieved by grinding. They started relying more and more on getting their food by growing crops and domesticating animals. They also began making pottery. A few pieces of pottery were also recovered from this site. Burzhom in Kashmiri means home of birch. It seems that there were a lot of birch trees in this area during that period. This has been confirmed by pieces of burnt birch recovered from here. From this site a stone slab with a hunting scene was also recovered. The other places where these sites were discovered are Begagund, Gofkral, Hariparigom, Olchibag, Pampur, Panzgom, Sombur, Waztal and Brah. Details of the excavation with illustrations can be seen on the website of Discover India where Mr.Upinder Singh has written a detailed article which has been illustrated by Gautam Trivedi. The article can be accessed here. As already mentioned the site also yielded ten human skeletons. Out of these five are of adult males, three are of adult females, one is of a juvenile and one of a child. These skeletons were examined in detail by anthropologists. One of the skeletons is of a female of 26 to 30 years which has a trepanated or trephined skull. The trepanated skull was first noticed by Allchin and Allchin but was later studied in detail by Roy Chowdhury and Basu and Pal. Trepanation is an ancient surgical practice of drilling or cutting holes through the skull vault of a living or recently deceased person for medical purposes or otherwise. This practice was widely prevalent in many ancient societies of Americas, Europe, Africa, and Asia. Dr. Anek R.Sankhyan and George Weber have written a detailed article on the topic which is available at:http://www.andaman.org/BOOK/reprints/sankhyan/burzhom.htm.

This clearly establishes that even this ancient Stone Age community of Kashmiris was quite advanced in scientific knowledge of those days and its practice. They probably used surgical instruments made of bronze and the procedure may have been undertaken by a surgeon from Indus Valley where it was more prevalent. Subsequently the Neolithic Dwellers of Kashmir got mixed with a number of waves of Aryans, Scythians, and probably Israelites to evolve into present day Kashmiris. The external rule of Mughals, Afghans, Sikhs, and Dogras has had its own influence upon the lives of local people. However, due to our resilience and adaptability we have absorbed all strains and streams and have still stayed as Kashmiris. In many other places in the world where different cultures have come together one finds specific localities or areas belonging to these varied ethnic groups such as China Town, Greek or Latin quarter etc. However, in Kashmir we do not have any such isolated quarter but we have assimilated all cultures and ethnic groups which came here and have maintained our age old traditions and customs. This extraordinary quality of the Kashmiri people to face all inroads and external pressures from different quarters and retain the centuries old identity in the most difficult and trying conditions distinguishes us as a truly ancient race. A real scientific study involving anthropological measurements and DNA testing about the true origin of Kashmiri people would be a challenging but a fascinating project. Will someone from the University of Kashmir be willing to take it up? 

Kashmir in Ancient Foreign Chronicles

Sir Aurel Stein in the second part of his translation of Kalhana’s Raj Tarangni has given a detailed memoir on the ancient geography of Kashmir. It makes a wonderful reading and transports one mentally to the glory that Kashmir was! The most interesting and absorbing account is about relating the present day place names and existing ruins of buildings to their ancient origin along with description given in various chapters of the main chronicle. One is struck by the accuracy of Kalhana’s narrative regarding the topographical location of various sites. This has been meticulously verified by Sir Aurel Stein. While going through these accounts one comes to a chapter on the mention of Kashmir in ancient chronicles titled “Accounts of Old Kashmir”. It makes a fascinating reading. The first references are from Greek sources. One would have expected that the records of Alexander’s invasion would definitely include mention of Kashmir as his armies passed in the vicinity of the valley. However, Kashmir is conspicuously absent from these records. On the contrary it is the Ptolemy’s geography which has preserved the references to Kashmir. He calls the region KASPEIRA which is supposed to enclose a large portion of land including parts of Punjab, North-West Provinces, and Central India. This may be related to the period when the power of the dynasty ruling Kashmir extended much beyond its borders. The importance of this reference lies in the name of the territory as it is a phonetic derivative between Kasmira, the ancient Sanskrit name of Kashmir, and the present day Kashmir or Kashir. Another curious notice is in the poem Bassarika of Dionysius of Samos. It mentions about KASPEIROI, a tribe famous among all Indians for their fast feet. Even Alberuni has mentioned about Kashmiris being good pedestrians. It is but natural that people living in high alpine valleys would have habit of long foot marches. Rajtarangni has given many examples of very respectable marching performances of ancient Kashmiris. The flight of King Bhoja across the peaks and glaciers of Haramukh range is a classic example of this marching prowess. Even Herodotus, who is known as the “father of history”, mentions KASPATYROS which is taken by some as a reference to Kashmir. However, this has not been authenticated or conclusively proved.

After Greeks is the mention of Kashmir in Chinese records. Buddhist pilgrims from China on their way to sacred sites in Indian plains travelled through Kashmir and chose it as a resting place. The earliest reference to Kashmir dates back to A.D. 541. This relates to the arrival of an Indian Envoy in China during the early part of the reign of Tang dynasty. Kashmir is described as a country “enveloped on all sides like a precious jewel by the snowy mountains, with a valley in the south which leads up to it and serves as a gate of the Kingdom”. Almost all other Chinese accounts of Kashmir give a similar description. Ninety years after this first mention of Kashmir in Chinese records, Hiuen Tsang visited the valley and stayed here as an honoured guest for two years. He entered Kashmir through the valley of Vitasta (present Jehlum). After crossing over mountains and treading along precipices he claims to have arrived at a stone gate which was the western entrance of the Kingdom. During his two year stay he studied Sutras and Sastras and acquainted himself fully with the country. He describes Kashmir which he calls Kia-shi-mi-lo as a country surrounded on all sides by very high mountains which have very narrow and contracted passes for entry. According to him these natural bulwarks have protected the country from its neighbours who have never succeeded in subduing it. He describes the climate as cold and snow plentiful. The soil is described as very fertile with abundance of fruit and flowers. The people are described as light and frivolous, and of a weak and pusillanimous disposition. “The people are handsome in appearance, but they are given to cunning. They love learning and are well instructed”. He recalls many conferences with the Kashmiri doctors of the sacred law. The two full years which Hiuen Tsang spent in Kashmir was the longest halt at any place which he made during his sixteen years of travels through India and Central Asia. Probably after crossing through the hot and dusty plains of India the cool and salubrious climate of Kashmir cast its spell on him. Apart from the earlier Buddhist pilgrims to holy sites in India who halted in Kashmir, the Turki pilgrims from Kashgar,Yarkand, and other parts of Central Asia, whether on their way to Makkah or on their return, never failed to make a long stay in Kashmir in the recent past i.e., just before the partition of India which resulted in total disconnection of Kashmir from its northern neighbours. The next reference to Kashmir in Chinese records relates to the Annals of Tang dynasty which mentions the arrival of the first ambassador from Kashmir sent by Candrapida and then another sent by Muktapida (Lalitaditya) of the Karakot dynasty of the Rajtarangni. In fact, Muktapida had entered into a treaty of military alliance with the rulers of Tang dynasty of China against Tibet which he subsequently raided with a strong Kashmirian army. He failed to conquer it as his entire army perished in the cold and high altitude deserts of Ladakh. After few years of the visit of Muktapida’s envoy, Kashmir was visited by another Chinese pilgrim, OU-KONG. His account is very important in regard to the routes of ancient Kashmir. He gives very clear description of three great routes through the mountains which, since ancient times have formed the main lines of communication between the valley and the outer world. In the east the route leads to Tou-fan or Tibet. This is the road going over Zoji La to Ladakh and thence to Tibet. In the north the route leads to Po-liu or Baltistan which is the route to Gilgit through Upper Kishenganga valley (Gurais and Tilel) and from there to Skardo or Astor on the Indus. The route through the western gate leads to Kien-to-lo or Gandhara. This is the famous Jehlum Valley road which was always the most frequented and easy entry to the valley. Ou-kong also mentions a fourth route which remained always closed and was opened when an imperial army honoured it with a visit. This is the route over the Pir Pantsal range to the south. In fact this route came into prominence only after the Mughals annexed Kashmir in sixteenth century.

After Chinese we can examine the references in the accounts of Muslim scholars. Although the first rush of Arabs into Indus Valley brought them close to Kashmir yet they did not make any attempt to enter it. Even when Islam overspread the whole of Northern India, Kashmir behind its mountain ramparts remained safe for many centuries. In spite of this seclusion of Kashmir, the Arabic literature has very accurate and valuable account of Kashmir. This is due to the research and critical appraisal of ALBERUNI who travelled with Mahmud of Ghazni upto the borders of Kashmir at the fort of Lohkot (presently Loran in Punch). This stronghold of the Kashmiri forces brought the invasion of Mahmud to a standstill and he had to ultimately retreat from here due to the onset of winter. Though this expedition failed to reach Kashmir but it gave Alberuni ample opportunity to collect detailed information on Kashmir. He refers to the pedestrian habits of Kashmiris and mentions that the nobles were carried in palanquins on the shoulders of men. He describes Kashmiris anxiety and care to protect their country. “They are particularly anxious about the natural strength of their country, and therefore take always much care to keep a strong hold upon the entrances and roads leading to it. In consequence it is very difficult to have any commerce with them. In former times they used to allow one or two foreigners to enter their country, particularly Jews, but at present they do not allow any Hindu whom they do not know personally to enter, much less other people”. In ancient Kashmir there was a very efficient system of frontier watch stations known as Davaras and Drangas and the system of rahdari was prevalent till recent times. The head of the frontier watch stations was called the Davara pati. Alberuni’s description of the entire country including its weather is very accurate even though he did not enter it.

Compared to all these references in Greek, Chinese and Arabic literature, there is a lamentable lack of exact geographical mention of Kashmir in general Sanskrit literature. Judging from the extreme scantiness of the data, it is clear that Kashmir to them was a country foreign and remote in every way. The name Kasmira is mentioned as the designation of the country and its people but in a very vague fashion. The Mahabharata refers in many passages to Kasmiras and their rulers but in a general manner without giving distinct location of the country. The most specific piece of information regarding Kashmir that Sanskrit literature outside the Valley furnishes is in the term Kasmira or Kasmiraja that designates Saffron and Kustha for which it was famous since ancient times.

Bud Shah, the Great King

ven after six centuries, the name Bud Shah among all Kashmiris evokes a feeling of admiration and reverence. Even now when boatmen drag their barges along the Jehlum River or labourers push heavy loads, they recite the words, “Bud Shah, Pad Shah”. Sultan Zain-ul-Abidin, popularly called Bud Shah, Pad Shah, and the most revered King in Kashmir’s history ruled from 1420 to 1470. One of the most absorbing and detailed accounts of his reign is given in the History of Kashmir by PNK Bamzai. A summary of this account reproduced here can be a good blueprint for our present rulers if they care to follow it! Known in his younger days as Shahi Khan, Zain-ul-Abidin was the second and the most favourite son of Sultan Sikandar but was unlike his father in many ways. The period of his father is remembered for persecution of Brahmans, a large number of whom had migrated from Kashmir. It has been pointed out by some historians that Sikandar was not so cruel as has been depicted but it was his minister Sahu Bhat who was the real culprit to bring a bad name to him. Kashmir has many Central Asian influences especially in Handicrafts but not many know that the moving spirit behind these was Bud Shah. He had received a good education at home but the luckiest break came when he got an opportunity to travel abroad. Timur Lang or Tamerlane after conquering Persia and Turkistan came to India. Sultan Sikandar through a message acknowledged him as the supreme ruler. Timur was pleased by this expression of allegiance and sent him a number of gifts. In return Sikandar made arrangements to meet Timur at Attock on his return but missed him. To express his gratitude he sent Shahi Khan with all the presents to Samarqand. He successfully reached Samarqand. Timur was very much pleased by his arrival and bestowed many favours upon him. He stayed at Timur’s Royal Court for 7 years. During this long period Shahi Khan acquainted himself with many arts and crafts of Samarqand which was at the peak of its glory during that period. It was only after the death of Timur that Shahi Khan was able to return to Kashmir.

On ascending the throne of Kashmir, Zain-ul-Abidin found the whole country in chaos. The administration had broken down. Corruption was at its peak and there was no semblance of any law and order. Criminals were ruling the roost. The first and foremost task for him was to bring some order to chaotic conditions. For this he motivated the old class of officials, the Pandits, to return to Kashmir giving them every facility and guaranteeing them religious and civil liberties. (Incidentally a similar situation prevails in the present day Kashmir but it is doubtful whether Pandits would be able to help us now?) The King severely dealt with all corrupt officials to ensure corruption was completely rooted out. He dealt ruthlessly with all types of crime and most of the known criminals were put behind the bars. Realizing that the unemployment and poverty resulted in commission of crime, he took a number of steps so that suitable employment was guaranteed to all eligible persons in different fields. Due to long period of lawlessness and insecurity of life and property, the farmers had left most of the land uncultivated. Zain-ul-Abidin’s first great reform was the revision of land assessment. He reduced it to a fourth of the total produce in some places and to a seventh in others. The farmers were further protected from the harassment of revenue officials by enacting a law which prohibited latter from accepting any gifts from them. He also introduced a proper system for registration of documents to prevent fraudulent transactions in property. He also enacted a code of laws for his people, which were engraved on copper plates and displayed in public places and halls of justice. Sultan abhorred all killing and bloodshed and would avoid capital punishment wherever possible.

However, his leniency and mild temper did not encourage any crime in the country because of his complete impartiality as a judge. According to Jonaraja, “Though the King was kind-hearted yet for the sake of his people he would not forgive even his son or minister or a friend if he were guilty. Mir Yahya, a great favourite of the King, while drunk, had killed his wife. Although he was very close to him, yet he was held guilty and executed.” (One wonders if such justice can be meted out to the guilty of the recent scandals in Kashmir? Alas, we would need a Bud Shah to do that! Do we have one?) Sultan was a great builder. Remains of his numerous towns, villages, canals, and bridges still exist and bear his name. To increase agricultural production, he utilised the fertile but dry soil of the karewas for which purpose he built numerous canals such as Utpalapur, Nandashaila, Bijbhira, Advin, Amburher, Manasbal, Zainagir, and Shahkul at Bawan. This gave a tremendous boost to agricultural production in the valley. He built many bridges including the first wooden bridge in Srinagar still known as Zainakadal (now replaced by a concrete bridge). One of his engineers, Damara Kach constructed a paved road which could be used even in rains. Sultan was very fond of wooden architecture and built the palaces of Rajdan and Zain Dab in Zainagiri. These were very beautiful and artistic buildings. The former was twelve storeys high with numerous rooms, halls, verandas, and staircases. The latter was burnt down by chaks. He also built rest houses for travellers and laid many beautiful gardens, prominent being Baghi Zainagiri, Baghi Zaina Dab, Baghi Zainpur, and Baghi Zainakut. The layout of these gardens depicted influences from Samarqand and Bukhara. Zain-ul-Abidin had great love for learning, music, and dance. He established many schools, colleges and a residential university. He was keen that the land of Sharda should once again shine forth as the fountain of knowledge and learning. He patronised Sanskrit scholars like Jonaraja, Srivara, Soma Pandit, and Bodhi Bhatt. Among the Persian and Arabic scholars names of Maulana Kabir, Mulla Hafiz Baghdadi, Mulla Jamal-ud-din, and Qazi Ali Mir are very prominent. Soma Pandit who held a high post in the Translation Bureau wrote an account of Zain-ul-Abidin’s life in his book, Zaina Charit. Sultan established one of the greatest libraries in Kashmir at a huge cost which remained in use even 100 years after his death when it was unfortunately destroyed. About Sultan’s love for learning Srivara writes, “The meritorious king Zain-ul-Abidin for the purpose of earning merit built extensive lodging houses for students and voices of students studying logic and grammar arose from these houses. The king helped students by providing teachers, books, houses, food, and money and he extended limits of learning in all branches. Even the families which never dreamt of learning produced men who through the favour of the king, became known for their erudition. There was not a branch of learning or arts or literature or fine arts which were not studied.” He also patronised vaids and hakims, prominent among them being Shree Bhatt and Karpurra Bhatt. Many hakims from Central Asia came to his court. Sultan also maintained a number of charitable institutions and distributed free food among poor and infirm. Sultan reorganised his army and made it into formidable force which he used to reconquer Punjab and Western Tibet. He sent his ambassadors to Khorasan, Turkistan, Turkey, Egypt, and Delhi.

One of the greatest contributions of Sultan Zain-ul-Abidin was in the field of arts and crafts. After ascending the throne, he invited a large number of competent teachers and craftsmen from Samarqand to train his subjects in these arts. Some of the handicrafts introduced include carpet weaving, papier mache, silk, paper making etc. Kashmiri artisans improved and perfected these arts to such a level that their fame spread to whole Asia and even to Europe.

Pandit Anand Koul giving account of the development of these crafts writes, “Zain-ul-Abidin turned Kashmir into a smiling garden of industry inculcating in the hearts of the people sane conceptions of labour and life and also implanting in their minds the germs of real progress. He introduced correct measures and weights and made artisans and traders take solemn oaths (which in those halcyon days one could not easily break) not to kill their golden goose by cheating and swindling. He thus promoted commercial morality and integrity and industrial righteousness-qualities which constitute the backbone of a people’s credit and reputation. It was through these virtues that the Kashmiris successfully carried on shawl and other trades at a period when Kashmir was an isolated country and communications with outside world were very difficult.” (The spirit of the Great King must be immensely hurt by the doings in present day Kashmir. Almost all the attributes which Pandit Anand Koul attaches to the traders in the period of Budshah are missing today. Rather we are doing the reverse in every sphere of life these days. Just for an unquenchable material greed!)

Zain-ul-Abidin, however, has made a place in history unsurpassed anywhere for his religious tolerance. Living in an age when religious persecutions were the order of the day, his reign shines out as a bright gem amidst the narrow minded and short-sighted rulers of his time. He made Kashmir the real paradise in which men of all religions and nationalities mingled together and shared one another’s joys and sorrows. In return for his patronage and love the Hindus vied with the Muslims in turning their homeland into a smiling garden of peace and prosperity. The unstatesman like policy of his father Sikandar had left many a wounds behind. A majority of Hindus had left Kashmir taking with them valuable books both religious and secular. Zain-ul-Abidin had already as heir-apparent and prime minister of his brother, made himself popular with Hindus who looked upon him as their best protector during the dark period of religious bigotry. On his ascending the throne, confidence returned to them and as soon as he sent messengers to India inviting them back to their birthplace, they responded with great alacrity and pleasure. He enacted certain laws to guarantee them a just administration as also trial of their cases according to their own laws and customs. Persecutionary measures instituted by Sikandar and Suha Bhatt were revoked and a general toleration of all religions was proclaimed. Many of the temples which had been demolished in the previous reign were rebuilt and permission was granted to erect new temples. Killing of cows was penalised. In several sacred springs (Nagas) killing of birds and fish was forbidden. The King used to participate in the Annual Nagayatra Festival with other pilgrims and would feed thousands of ascetics and Brahmans. To expiate for the wrongs done to Hindus during the reign of his father, he built homes for the widows of the Brahmans killed in the preceding reigns. He installed many learned and experienced Hindus on high posts who studied Persian, the new court language at his bidding.

Zain-ul-Abidin led a very simple life. He did not take any money from the State Treasury for his personal use but lived on the income from a copper mine in Aishmuqam. He had only one wife in contrast to usual practice of having a harem among the kings of that time. He did not consume any intoxicating liquors and during Ramazan did not even take any meat. In his private life he wore a very simple dress and was a highly religious man, extending equal respect to all religions of the world. He venerated holy saints and fakirs and took instructions both from superior and inferior hermits.

Towards the end of his reign a very severe famine occurred in Kashmir. This was caused by an early snowfall which destroyed the fully ripe paddy crop. Unfortunately the succeeding winter was also very severe. A large number of people died. The King made all out efforts to alleviate the suffering of the people. 
He distributed paddy from his government stores free to the needy people. Fortunately the following year’s crop was a bumper one and the sufferings of the people were quickly relieved. However, after the restoration of normal conditions, the king punished all the black marketers and hoarders who had swindled the people during those hard times and the excess money charged from them was returned. By a royal decree he cancelled all the debts incurred by needy people in their hour of distress from unscrupulous money-lenders. Another calamity afflicted the people two years after the famine in the shape of a devastating flood. Heavy rains fell incessantly for a number of days and all the tributaries of Vitasta (Jehlum) swelled and washed down trees, houses, cattle, and human beings. The city of Srinagar which was situated in a low lying area was the worst sufferer. Houses were destroyed and people ran for safety to the hill-tops of Hari Parbat and Shankaracharya. To prevent such an occurrence in future, the King decided to extend the city towards the high ground around Hari Parbat. He thus founded his new city which is to this day known as Naushahar. The town was very well laid with broad roads and streets were all paved with stones. The houses were of a better type and cleanly. In earlier times Dal Lake joined the river through the middle of the old city but the King got a new canal, the Mar, dug to connect the Dal Lake directly with Anchar Lake. The Mar canal was crossed by artistically built stone bridges and was lined with dressed stones. The houses of rich officials and traders rose on its banks. (Unfortunately our “Modern Engineers” instead of cleaning and restoring it, filled it up and constructed a road over it thereby not only depriving Srinagar, which was known as the Venice of the East, of its major waterway but also strangulated the Dal Lake which is now slowly dying.) Sultan Zain-ul-Abidin died in 1470. Long was his death lamented and even up to this day the people take his name with reverence and gratitude as a word of good omen. No tribute can repay the debt Kashmir owes to him for ever. The turbulent years of last half a century make one wonder how Kashmir ever produced such an illustrious ruler whose reign shines in the annals of history. Kashmiris must be pinning for the rise of such a ruler. Will it happen again? Time only can tell! A poet chronicled the year of the demise of Budshah in Persian which translates as:

Sultan Zain-ul-Abidin went to dwell in heaven.
The crown and the seal became lustreless. 
The earth and the sky became gloomy.
From that date evidently headless became in the world;
Justice and generosity; Learning and power; 
Glory and pomp; Peace and tolerance.

Kashmir’s “Northern Connections”

The “Ancient Kashmir” was historically much better connected with its Northern neighbours than the present “Modern Kashmir”! Some of the main aspects of life which show Central Asian influence are the Kashmiri cuisine as well as the world famous Kashmiri Handicrafts. A typical example, which every Kashmiri home can boast of is the Samovar. Kashmir’s most revered King Zain-ul-Abidin popularly known as Budshah is supposed to have spent two years in Royal Court of Tashkent where from he brought the artisans who introduced the famous handicrafts in Kashmir. These handicrafts were over a period of time improved and perfected by the enterprising Kashmiri craftsmen. Kashmir and Ladakh figured on one of the branches of the famous “Silk-Route”. This was a very important and busy trade route of the earliest times. Spices and condiments from India would be taken to Central Asian countries through this route and the caravans would return with Silk, Pashmina wool and dry fruit. Srinagar’s Kaka Sarai (Inn) was a halting point for some of the caravans from Ladakh as well as Yarqand. There was one more Sarai near Safa Kadal. The caravans would normally use the double humped Bactrian camels commonly seen in Central Asian deserts. Some of these camels are still in the Nubra valley of Ladakh. Leh was another important halt on this route. The most adventurous and dangerous travels between Leh and Central Asian countries as well as Chinese Turkistan have been beautifully portrayed by Ghulam Rasool Galwan in his book “Servant of the Sahibs”. Till the advent of Islam, Kashmir’s major religious and social interactions had been with its Southern neighbours. These exchanges were mostly with Southern parts of India because of the predominant Saivite Hindu religion, which was common to both. North India being predominantly Vedanta had a much lower interaction with Kashmir. However, even during Hindu period of Kashmir’s history, there were many exchanges and interactions with Chinese. Tibet was a source of disturbance and nuisance for both the countries. Raj Tarangni mentions that there existed a treaty of Military Alliance between Kashmir’s Karakot dynasty and Tang rulers of China against Tibet. Laltadatiya Muktapid is supposed to have mounted an expedition against Tibet, which proved disastrous and he lost his entire army en route. Once Kashmir became a Muslim State, the interaction with Central Asian States as well as Chinese Turkistan increased appreciably. Muslim Pilgrims from these places used to go for Hajj through Kashmir and would halt for sometime in Srinagar. The greatest exodus of Yarqandis took place in 1949 after the Maoist Revolution in China. Caravans after caravans of refugees from Chinese Turkistan descended on Srinagar. Most of these were rich and upper class people called the “Bourgeoisie” by the communists. They were the Aristocracy of the countries overtaken by the communists. Most of these settled in some colonies near Eid Gah in the old city and lived in penury. Some of the members of former Aristocracy would go begging in Srinagar. However, most of them started some small trades. There may be still some Yarqandis selling the “Nana Kebab” and other Central Asian Delicacies like the Yarqandi Pulao. Subsequently quite a few of these migrated to a number of foreign countries. There was also some interaction between Kashmir and Tibet after the Third Buddhist Council of first century AD when Bhikshus from Kashmir travelled to China and other places with the message of the new Mahayana School of Buddhism. The famous Tibetan Prince Rin Cin Zangpo is supposed to have taken about 100 Muslim artists from the valley to Ladakh and Tibet. The world famous frescoes on the walls of Alchi Monastery in Ladakh are supposed to have been painted by these Muslim artists from Kashmir. These frescoes are very intricate and beautiful miniatures painted all over the Monastery walls and on the legs of the two storeys high statues of Buddha. These paintings date back to eleventh century AD. There are clear depictions of Kings and Queens, Arabs and other persons showing Muslim influences of the artists. The other important as well as intriguing journey from Kashmir to Tibet is that of Jesus Christ. This is attributed to a manuscript in Hemis Monastery discovered by a Russian Traveller and Explorer, Nikolai Notovich in 1889. This story is still a legend and has not been fully established. However, it points to the connection which Kashmir had with these countries in the past. It was supposed to be an easy conduit to the Central Asian States, Chinese Turkistan, and Tibet from the Indian sub-continent. Kashmir’s vicinity to the Russian Empire through the Pamirs prompted the British to establish a foot hold in Gilgit to keep a check on expansionist designs of the Czars. There is a very strong spiritual link of Kashmir with Central Asia. The Kashmir’s patron Saint Shah-i-Hamadan, (Sayed Ali Hamadani) who was the leading light for the spread of Islam in Kashmir is buried in Katlan in Tajikistan. He had travelled there through Ladakh. A mosque in Shey near Leh is attributed to him as he is supposed to have halted and prayed there for sometime. The events of 1947 totally cut off Kashmir from its Northern neighbours. Even Leh, which always had a strong religious connection with Lahasa in Tibet got completely disconnected. During last half century Kashmiris have only been exposed to influences from the sub-continent. The Central Asian traits have gone into background and there has been Indianisation and in the other part Punjabiasation of Kashmiris. However, the only lucky people who have continued some interaction with Central Asia and Chinese Turkistan, even though of a limited level are from the Northern Areas of Pakistan. This is due to the construction of Karakoram highway by Chinese. People living in those parts do not need a visa to travel to Chinese Turkistan and other places. They get local permits and there is a lot of trade with China through this route. The first and foremost step to restore Kashmir’s ancient and historical character is to get routes to Central Asia and Chinese Turkistan reopened. Similarly Leh should be re-connected to Lahasa through the ancient route upstream Indus entering Tibet near Demchok. Incidentally, I had visited the famous John Hopkins Institute of Advanced International Studies in Washington during my visit to USA in 1998. I was surprised to know that they had clubbed all studies on Kashmir under the Department of Central Asian Studies rather than the Department of South Asian Studies to which I had been referred by some people from outside. They have always been considering Kashmir to be more strongly connected to Central Asia than to South Asia or the Indian sub-continent. May be if Kashmiris are allowed free travel to all their neighbouring countries with whom they have had strong cultural links, the complexion of the whole problem changes and the peace returns faster? Sometimes isolating and confining a person to a totally new environment after disconnecting him from his historical past also creates deep psychological problems. A free and open Kashmir could once again become an important hub on the “Ancient Silk Route” and a meeting point for Central and South Asia. Will someone take the initiative?

Kashgar to Kargil, a dream Safari of future

A Canada based travel agency, Bestway Tours and Safaris organises a 24 day Safari from Yarqand to Hunza, which has become very popular with foreign tourists from many parts of the world. It is a cultural tour of Uzbekistan, Kyrgyzstan, China, and Pakistan. Extracts from the online brochure of the tour make a fascinating reading. The ancient Silk Road was most significant in Central Asia, Chinese Turkistan (Sinkiang) and Northern Pakistan (India of pre-partition days). The 24 day Safari traverses the most important parts of the Silk Road. The journey has been tailored to bring back the memories of the bygone days. The bazaars, camel routes, sand dunes, majestic mountains, intense culture, and ancient peoples. It is a fascinating and unforgettable tour which begins at Tashkent where the participants arrive by International flights and ends in Islamabad wherefrom they again take off back to their home countries. After exploring the cities of Samarqand, Bukhara, and Khiva, the tourists reach the great game centre of Kashgar. From here they drive to Tashkurgan, Hunza and Gilgit. Kashmir’s great king Zain-ul-Abidin (Budshah) spent seven years in the court of Tamerlane at Samarqand. Tamerlane is considered to be the founder of Uzbekistan. In ancient times the journey from Samarqand would take months on the backs of Bactrian camels and horses. Now the journey can be performed in a matter of days in luxury cars or coaches. The journey from Kashgar to Gilgit can now be completed in only 16 hours by luxury coaches, which operate thrice a week. Both Chinese and Pakistani authorities are planning to start the service on a daily basis shortly. Kashgar, locally called Kashgi, is a city where time seems to have stood still. One finds walking through the narrow lanes of old town, a scene from the bygone days of the Arabian Nights with a culture that has remained intact stocked with people whose lifestyle is being friendly. Amongst the most popular professions include coppersmiths, blacksmiths, carpenters, jewellers, and cobblers all using tools that are at best antiques. Miles from nowhere, mid-way between Rome and Beijing, this exotic oasis used to be the last outfitting station on the centuries-old Silk Road. Trade remains in bygone style, at least on Sundays, when the entire community gathers at the world's liveliest market. Known as "the pearl on the Ancient Silk Road", the Sunday Bazaar is dotted with stalls here and there. Throughout the bazaars, one finds shopkeepers that sell almost everything while others specialize in local produce, arts and crafts, garments, knives, timber, coal, and animals. The two most important landmarks of Kashgar are the Id Kah Mosque, the largest in China and the Abakh Khoja’s Tomb, the most revered monument, which is an architectural marvel. The journey from Kashgar along Karakuli Lake and Muztag-Ata Mountain is dramatic. Tashkurgan the border town of Turkmenistan inhabited by Tajiks is the next stop before entering Pakistan through Khunjerab pass. The road to Hunza is a beautiful drive, with majestic views of the high mountains of the Karakoram and the distant Pamir Mountain Ranges. Hunza is most famous for the longevity of its people, due to the simplicity of their lifestyle and natural diet, combined with the unpolluted mountain air. Tibetan traders referred to the beauty of this humble paradise as "Shangri-La". James Hilton was probably inspired by Hunza to write his famous novel, the “Lost Horizon of Shangri La”. Sometime back a team of German Scientists had declared it to be the only cancer free place in the world. En route to Gilgit one can witness what is surely the most spectacular view of the majestic Rakaposhi peak. One feels so close to the peak yet it takes days of trekking before one can reach the base! The glacier of the peak almost touches the road and there are a number of tall pines on the mountain. The Pak-China memorial to honour the memories of those workers who sacrificed their life during the construction of the Karkoram Highway is just before reaching Gilgit. There is also a historical rock carving of Buddha at Kargah. From Gilgit the tour goes through Chilas, Abbotabad, and Taxila to reach Islamabad where it finally ends. It would take only eight hours from Gilgit to reach Kargil if the road was open. The travel from Gilgit to Skardu is four hours and from there one can reach Kargil in four more hours. Instead of ending in Islamabad, the tour could end in Leh or Srinagar. A jeepable road already exists from the Line of Control to Kargil. A longer variation of the tour (about one week to ten days) could go from Skardu to Khaplu, Turtuk, Deskit (Nubra Valley) across Khardungla (the highest motorable road in the world) to Leh, Kargil and finally end at Srinagar. It would be a tour combining History, Culture and Adventure in one go. The travel from Kashgar to Kargil would be only two to three days with a night halt at Gilgit. In the ancient times, there was regular traffic between Kashmir and Yarqand. Leh was an important hub on this route. The Leh-Yarqnd route was open throughout the year. From Leh the caravans would go through Nubra valley across Saser La and Karakoram pass in summer and during winter they would reach the base of the pass near Daulat Beg Oldi over the frozen Shyok River.

The restoration of trade between China and India through Nathu La in the North east has thrown open the possibility of getting most of these ancient trade routes re-opened soon. According to some reports, the Foreign Secretary is visiting Leh shortly to assess the possibility of opening the Leh-Lahasa route across Demchok for trade and pilgrimage. Opening of this route will reduce the present three week long pilgrimage to Kailash-Mansarovar through Uttranchal involving difficult mountain trekking to less than a week and that too all the way by four wheel drive vehicles. While attention is being paid to opening up the links between China and India, one should not forget the most important link to the Central Asia. Both Kashmir and Ladakh have had historical and cultural links with this region. Technically it is feasible to restore all these links whether through Kargil to Kashgar or Leh to Yarqand. However, the only hitch is the political climate in the region. If only the politicians could understand that blocking free movement across borders worsens the climate, we would have had peace long time back! The more we restrict and confine people within artificial borders, the more and more tensions rise. Free movement of the people in this entire region could give a tremendous boost to trade and tourism which would restore the “Historical and Cultural Health” of the people artificially separated from each other for more than half a century. Some years back, as Vice-President of Indian Mountaineering Foundation, I had the good fortune of visiting the Pakistani side of Kashgar-Gilgit safari, courtesy Alpine Club of Pakistan. Combined with the Ladakh side, it can be termed to be the most dramatic high altitude safari in the world. During my recent visit to Nubra valley, the elder brother of the local tourist officer reminisced about the good old days of Leh-Yarqand trade caravans. There used to be year round trade and interaction with Central Asia and China. Restoration of these ancient cultural links could change the complexion of the whole area and usher in peace and prosperity, which has eluded us due to last six decades of isolation. Whether we will be able to undertake the dream Safari from Kargil to Kashgar in our own lifetime depends upon the political leaders. Let us pray they do see the “Vision of Peace” and make us realise the dream soon!

Re-Open Ancient Trade Routes to Restore Peace

One of the most positive developments of the recent times is the initiatives being taken by the countries of South and Central Asia to open up the ancient trade routes. At present work is going on in full swing to open a trade route between North east and Tibet across Nathu La which is claimed to be a branch of the famous Silk Route. This is being done in pursuance to the agreement reached between the Indian and Chinese Governments. In earlier times people used to travel in caravans across endless steppes, inhospitable deserts, and high mountain passes for trade. There used to be long lines of Bactrian camels travelling all across Central and South Asia. The travel was not only adventurous (or rather dangerous) but also very rewarding in terms of the cultural experience. These caravans were sometimes accompanied by explorers and writers who have written dozens of travelogues. These days most of the travel is undertaken by air. However, one does not get the same thrill which is in travelling across the land and the gradual discovery of new lands and people inhabiting these is totally missing. Most of the trade also takes place through cargo flights. Our area is probably the only place where one can still get the thrill of the travel of good old days if we re-open some of the world’s most adventurous and thrilling routes.

Ou-Kong, the famous Chinese Pilgrim who visited Kashmir in the middle of eighth century A.D. in his accounts describes the three most important trade routes of the country. These great routes traversed the high mountains which surround the valley of Kashmir and formed the main lines of communication between the valley and the outside world from the ancient times. The first route leads over the Zoji La pass to Ladakh and thence to Tibet through Demchok. The second route leads through upper Kishenganga valley and from there to Skardu to join the Gilgit route across Khunjrab pass to Central Asia and Chinese Turkistan. The third route follows the river Jehlum along the Baramulla gorge towards the west. This is the easiest route as it does not involve crossing of any high mountain passes. For last sixty years we have been totally cut off from these ancient routes and have only one channel of communication with the outside world. During its entire history Kashmir has never been so much geographically isolated by human intervention as in these last six decades or so. It was said that the mountain barriers surrounding the valley have always acted as its guardians against outside onslaught and even Mahmud of Ghazni and Alexandar’s armies were unable to penetrate these natural defences. However, there was no restriction on normal travel and trade. All these routes were fully operational for all types of travel and trade. The peaceful advent of Islam in Kashmir was made possible by the travel of preachers from Iran and Central Asia through these routes. The new Mahayana doctrine of Buddhism formulated by the Fourth Buddhist Council held in Kashmir in the first century A.D. was also spread all over the region by bhiksus travelling over these very routes. Most of all, the well marked influence from Iran and Central Asia on the culture and traditions of Kashmir has been possible due to interactions carried over these routes. Kashmir’s famous cuisine owes its origin to Iran and Central Asia. The arts and crafts were introduced by the artisans brought from Samarqand by Zain-ul-Abidin. Samovar, an essential possession of every Kashmiri home travelled along with the trade caravans to this place. For last half a century or so we have been exposed to only one type of influence. There has been no choice for direct and continuous interaction except with the rest of the country. Kashmir has virtually evolved into a controlled enclosure with only one entry/exit. This isolation from our historical neighbours due to closure of all the traditional routes of communication has not only stagnated our normal growth but has adversely affected our psychological well being. Apart from huge economic loss which has resulted from disruption of trade along these ancient channels, our cultural, moral, and spiritual growth too has been retarded. Had Kashmir’s interaction with all these neighbouring states continued, the situation may have been quite different. After the exit of the last generation, there may not be any first hand knowledge of our interactions with the societies of Central Asia, Chinese Turkistan, and Iran. The new generations may read about the stories of travel across these mountain barriers in their history books only and that too if they are given access to such books, which at the present moment is non-existent in most of our educational institutions. There is still time to restore our historical trade and cultural links. One of the most important links namely the Jehlum Valley Road has been partially activated. There is also talk of re-starting the trade along this route shortly. This has been the most frequented route in the entire history of Kashmir. Most of the trade with outside world was through this route till 1947. The suspicions created during the last half century of tension as well as physical conflict are forcing the two countries to tread the route very cautiously. However, to make the opening worthwhile and register an impact some amount of risk has to be taken. It is time to come out of the “Bus Syndrome” and open up the route for all interested travellers through their own preferred modes of transport. The system of allowing only the relations on each side to travel and that too with cumbersome verification should be done away with. We should be encouraging tourism from both sides. It should now be functioning like other crossing points where people arrive on their own with special permits and cross every day to and fro during specified hours. It should also be possible to allow private vehicles to cross after installing vehicle scanners at the crossing points. Similarly, traders should be allowed to cross along with their truckloads of goods. It is only then one can term it as the true restoration of this historical link. Otherwise it will remain like opening of a second door to the “Enclosure” called Kashmir!

For revival of cultural links it is much more important to restore the links to Tibet and Central Asia. This can be achieved by opening the Kargil-Skardu route as well as Leh-Lahasa route. Skardu and Gilgit are now fully connected with Central Asian Republics as well as Chinese Turkistan through the famous Karakoram Highway and there is brisk trade between these countries. In fact, the residents of Northern Areas get permits locally to travel to various neighbouring destinations. Kargil connection can restore our link to Central Asia. Only the Bactrian camels will get replaced by motorised transport. Similarly, Leh-Lahasa link will restore the strong spiritual bond which has existed for centuries. It will also allow access to the holy sites of Kailash Mansarovar by motorised transport. In fact, the re-opening of these routes will give a tremendous boost to surface tourism. Kashmir has the potential of becoming the most important tourism as well as commercial hub for the entire region. If only the routes could be revived fully, the people would have no time for anything except travel and trade. There is no better way to restore Peace than to open up all channels for mingling of travellers, traders, and culture enthusiasts. Most tensions result from artificial barriers. To usher Peace, these barriers have to disappear. The sooner it is done, the better it would be not only for the sub-continent but for the whole South Asian Region and above all for Kashmir itself. It is hoped that the Government of India, which is trying to revive the ancient trade routes, will not look up to North only in the North east but here also as the most famous branch of the historical Silk Route passes through Kashmir.

Re-Open Ancient Trade Routes to Restore Peace

One of the most positive developments of the recent times is the initiatives being taken by the countries of South and Central Asia to open up the ancient trade routes. At present work is going on in full swing to open a trade route between North east and Tibet across Nathu La which is claimed to be a branch of the famous Silk Route. This is being done in pursuance to the agreement reached between the Indian and Chinese Governments. In earlier times people used to travel in caravans across endless steppes, inhospitable deserts, and high mountain passes for trade. There used to be long lines of Bactrian camels travelling all across Central and South Asia. The travel was not only adventurous (or rather dangerous) but also very rewarding in terms of the cultural experience. These caravans were sometimes accompanied by explorers and writers who have written dozens of travelogues. These days most of the travel is undertaken by air. However, one does not get the same thrill which is in travelling across the land and the gradual discovery of new lands and people inhabiting these is totally missing. Most of the trade also takes place through cargo flights. Our area is probably the only place where one can still get the thrill of the travel of good old days if we re-open some of the world’s most adventurous and thrilling routes.

Ou-Kong, the famous Chinese Pilgrim who visited Kashmir in the middle of eighth century A.D. in his accounts describes the three most important trade routes of the country. These great routes traversed the high mountains which surround the valley of Kashmir and formed the main lines of communication between the valley and the outside world from the ancient times. The first route leads over the Zoji La pass to Ladakh and thence to Tibet through Demchok. The second route leads through upper Kishenganga valley and from there to Skardu to join the Gilgit route across Khunjrab pass to Central Asia and Chinese Turkistan. The third route follows the river Jehlum along the Baramulla gorge towards the west. This is the easiest route as it does not involve crossing of any high mountain passes. For last sixty years we have been totally cut off from these ancient routes and have only one channel of communication with the outside world. During its entire history Kashmir has never been so much geographically isolated by human intervention as in these last six decades or so. It was said that the mountain barriers surrounding the valley have always acted as its guardians against outside onslaught and even Mahmud of Ghazni and Alexandar’s armies were unable to penetrate these natural defences. However, there was no restriction on normal travel and trade. All these routes were fully operational for all types of travel and trade. The peaceful advent of Islam in Kashmir was made possible by the travel of preachers from Iran and Central Asia through these routes. The new Mahayana doctrine of Buddhism formulated by the Fourth Buddhist Council held in Kashmir in the first century A.D. was also spread all over the region by bhiksus travelling over these very routes. Most of all, the well marked influence from Iran and Central Asia on the culture and traditions of Kashmir has been possible due to interactions carried over these routes. Kashmir’s famous cuisine owes its origin to Iran and Central Asia. The arts and crafts were introduced by the artisans brought from Samarqand by Zain-ul-Abidin. Samovar, an essential possession of every Kashmiri home travelled along with the trade caravans to this place. For last half a century or so we have been exposed to only one type of influence. There has been no choice for direct and continuous interaction except with the rest of the country. Kashmir has virtually evolved into a controlled enclosure with only one entry/exit. This isolation from our historical neighbours due to closure of all the traditional routes of communication has not only stagnated our normal growth but has adversely affected our psychological well being. Apart from huge economic loss which has resulted from disruption of trade along these ancient channels, our cultural, moral, and spiritual growth too has been retarded. Had Kashmir’s interaction with all these neighbouring states continued, the situation may have been quite different. After the exit of the last generation, there may not be any first hand knowledge of our interactions with the societies of Central Asia, Chinese Turkistan, and Iran. The new generations may read about the stories of travel across these mountain barriers in their history books only and that too if they are given access to such books, which at the present moment is non-existent in most of our educational institutions. There is still time to restore our historical trade and cultural links. One of the most important links namely the Jehlum Valley Road has been partially activated. There is also talk of re-starting the trade along this route shortly. This has been the most frequented route in the entire history of Kashmir. Most of the trade with outside world was through this route till 1947. The suspicions created during the last half century of tension as well as physical conflict are forcing the two countries to tread the route very cautiously. However, to make the opening worthwhile and register an impact some amount of risk has to be taken. It is time to come out of the “Bus Syndrome” and open up the route for all interested travellers through their own preferred modes of transport. The system of allowing only the relations on each side to travel and that too with cumbersome verification should be done away with. We should be encouraging tourism from both sides. It should now be functioning like other crossing points where people arrive on their own with special permits and cross every day to and fro during specified hours. It should also be possible to allow private vehicles to cross after installing vehicle scanners at the crossing points. Similarly, traders should be allowed to cross along with their truckloads of goods. It is only then one can term it as the true restoration of this historical link. Otherwise it will remain like opening of a second door to the “Enclosure” called Kashmir!

For revival of cultural links it is much more important to restore the links to Tibet and Central Asia. This can be achieved by opening the Kargil-Skardu route as well as Leh-Lahasa route. Skardu and Gilgit are now fully connected with Central Asian Republics as well as Chinese Turkistan through the famous Karakoram Highway and there is brisk trade between these countries. In fact, the residents of Northern Areas get permits locally to travel to various neighbouring destinations. Kargil connection can restore our link to Central Asia. Only the Bactrian camels will get replaced by motorised transport. Similarly, Leh-Lahasa link will restore the strong spiritual bond which has existed for centuries. It will also allow access to the holy sites of Kailash Mansarovar by motorised transport. In fact, the re-opening of these routes will give a tremendous boost to surface tourism. Kashmir has the potential of becoming the most important tourism as well as commercial hub for the entire region. If only the routes could be revived fully, the people would have no time for anything except travel and trade. There is no better way to restore Peace than to open up all channels for mingling of travellers, traders, and culture enthusiasts. Most tensions result from artificial barriers. To usher Peace, these barriers have to disappear. The sooner it is done, the better it would be not only for the sub-continent but for the whole South Asian Region and above all for Kashmir itself. It is hoped that the Government of India, which is trying to revive the ancient trade routes, will not look up to North only in the North east but here also as the most famous branch of the historical Silk Route passes through Kashmir.

Opening Kargil-Skardu route can boost “Adventure Tourism”

Prime Minister Dr.Manmohan Singh during his recent visit to Kargil disclosed that the Government of India was taking up the opening of Kargil-Skardu route with the Government of Pakistan. Such a step will not only be a revival of the ancient “Silk Route” but would give a tremendous fillip to “Adventure Tourism” in entire Ladakh. From earliest times this route (which was taken to be a branch of famous “Silk Route”) has been one of the most important trade links of this area with Yarqand, Kashgar and other Central Asian Commercial Centres. The route takes off near the junction of Drass and Suru rivers at Kharul in the vicinity of Hardas, about 3 kilometres short of Kargil town by crossing the Harka Bahadur Bridge. It follows the left side of the river and crosses Line of Control at Post 43 near Hundarman and thence goes through Gangani, Belargo up to junction of Suru and Indus rivers at Marol. It further goes along Indus River crossing Bagicha, Tolti, Parkuta, Mehdi Abad and Gol near the junction of Indus and Shyok rivers. From here it goes straight on to Skardu, the capital of Baltistan. The total distance being 155 kilometres which is the shortest distance from Kargil to a major town with a jet airfield (Boeing 737 lands in Skardu). The entire route is at present suitable for 4-wheel drive vehicles and may need some widening for a small stretch of half a kilometre near LOC. The route remains open throughout the year and can be a year round road access for entire Ladakh.

Both the Pakistani side of Ladakh known as Northern Areas as well as the entire Kargil district have extensive potential for development of “Adventure Tourism”, such as Mountaineering, Rock-Climbing, Trekking, Mountain Biking, Rafting, Kayaking and a host of other such activities. In addition, there are numerous routes for high altitude “Jeep Safaris”. The potential is much greater and diverse on the Pakistani side. As the Vice-President of Indian Mountaineering Foundation, I had the privilege of visiting Northern Areas as a guest of the Alpine Club of Pakistan. Having visited entire Ladakh on our side before going to Northern Areas, the contrast to me seemed dramatic in many areas. The average altitude of valleys is much lower, in many instances well within the tree line. Massive glaciers descend to the roadside and where one can see dozens of pine trees around. Situated among barren mountains are some lush green valleys with pine forests. A combination of green Alpine scenery with stark Himalayan landscape. In contrast to this, on our side the average altitude is above tree line and we have mostly willows, poplars and fruit bearing trees along mountain streams in the valleys. The climate is also less harsh in these valleys of Northern Areas. World’s second highest mountain, K-2 (Mount Godwin Austin) and the bloodiest mountain Nanga Parbat are here. There are hundreds of other peaks, glaciers and rock faces. On an average, about 150 foreign mountaineering expeditions and over 10,000 trekkers visit these areas every year. Skardu has a beautiful resort of Shangri La. Recently Shigar Fort has been converted by Aga Khan Foundation into a luxury Hotel of 300 $ a night. During last few years, young Pakistanis have also started visiting the area for taking part in adventure sports like trekking and climbing.

Kargil has similar potential in Suru and Zanskar valleys. The Nun-Kun massif has been a great attraction for foreign mountaineers prior to 1999 conflict when the Ministry of Defence closed the area. Even though the area was again opened a couple of years back, the traffic has yet to pick up. The entire road journey from Kargil to Padam is one of the most dramatic mountain drives. Glaciers of Nun-Kun descend right up to the road near Parkachik and Drang Drung Glacier near Pensi La with Z-8 peak above it is one of the most wonderful sights on the route. However, the number of visitors to these spots has been very limited due to cumbersome and annoying approach. The road journey from Srinagar to Kargil across Zoji La is quite tiring and annoying due to odd convoy timings. The disturbed image of the valley projected by the media to the outside world has also been a serious restraint for foreigners. The journey from Manali is very long and tough, more than 650 kilometres. The nearest approach open throughout the year is from Skardu. With an improved road one can cover the distance in less than 4 hours. One of the most annoying experiences for people visiting remote mountain areas for Adventure Tourism is to retrace their route for going out after finishing their adventure activities. Most of the trekkers prefer to take an open circuit. They would like to have different routes for going in and out from such areas. If the Kargil-Skardu link is opened for two way traffic for tourism, it will straightaway double the figure of tourists on both sides. In addition, the traditional trade and commerce, which had been carried on during the days of famous Silk Route right up to China and beyond, can be revived. This is the only route apart from Leh-Lahasa link across Demchok, which remains open throughout the year and is all through on a much lower altitude.

There is a strong urge on the two sides of the LOC for getting this route opened for both locals as well as foreign tourists. Last December four members of BAATO, the Baltistan Association of Adventure Tour Operators, were invited to the Annual Convention of the Indian Association of Adventure Tour Operators held at New Delhi. They had a very positive interaction and proposed opening of this route as well as a trial Jeep Expedition starting from Leh to Kargil-Skardu-Khaplu-Turtuk-Deskit and thence ending at Leh. This would be a 15-day circular trip. The members of BAATO also met Mr.Thupsten Chewang, MP from Leh and Mr.Rigzin Spalbar, the Chief Executive Councillor of Ladakh Autonomous Hill Development Council, Leh. Subsequently, I was invited by BAATO to Islamabad to meet their members as well as some Councillors from Northern Areas. All of them were keen for opening of this route. They submitted a detailed proposal on the subject to President Pervez Musharraf. As per the latest information, the proposal is under active consideration of the Pakistan Ministry of Tourism. On the Indian side, a proposal for the trial expedition was submitted to late Mr.Sunil Dutt, the then Minister of Youth and Sports, who was himself very keen to participate in it. However, his sudden demise gave a set back to the venture.

There is an interesting human angle to this route. The entire belt is populated by Baltis who have strong social and cultural links. It is said that in 1948, the Pakistan Army had penetrated up to Padam in Zanskar Valley where they stayed for about six months. They were popularly called the “Padam Party”. The Indian Army was at Karsha in the same Valley. After the ceasefire, the UN Observers arranged a safe passage for the Pakistan Army to their side of the Line of Control. While departing, the Pak Army took few hundred young men from Padam with them who are now settled in Skardu area. They have all their relations on this side of the border and the only meeting point for them is the holy city of Makkah in Saudi Arabia. The two sides coincide their visits to the holy places for Hajj or Umrah to see each other.

Now that the Prime Minister has taken cognisance of the importance of this link, it is hoped that the same would be thrown open both for locals as well tourists soon. To begin with, both the Governments could give clearance for a joint jeep safari trial expedition by Adventure Tour Operators from Ladakh and Baltistan. This would be a well worth CBM.

Reviving the Central Asian Links 

The University of Kashmir recently organised an International Conference on Central Asia with the theme of “Central Asia in Retrospect and Prospect”. The Conference which was first of its kind held in Kashmir was attended by a large number of delegates from all the Central Asian Countries as well as from some other countries including Pakistan, Iran, Holland, Japan, Germany, Russia, and USA. A large number of delegates from different universities of the country as well as some foreign diplomats based in Delhi were also present. These scholars and experts discussed a variety of topics pertaining to history, politics, geo-strategy, geo-economics, and social development of the Central Asian Region. In the inaugural session almost all the prominent speakers highlighted the links which Kashmir has had with Central Asia till the partition of the sub-continent. The Chancellor of the University, General Sinha spoke about the seven year long sojourn of King Zain-ul-Abidin, popularly known as Budshah, the great king, at Samarqand in the court of Tamerlane. It was this link which was responsible for introduction of a number of handicrafts of Central Asian origin in Kashmir. Pro-Chancellor, Mr.Azad recalled with nostalgia his two visits to Central Asian Countries in mid-eighties and early nineties. According to him Kashmir and all the Central Asian Countries have a lot in common. The way of life, food habits, handicrafts, music and musical instruments are the same. The only difference is of the language. He mentioned that during his visits he felt as if he was in Kashmir. He felt that in view of the extraordinary resemblance which Kashmir had with Central Asian Countries, one could call it “Kashmiristan”! On this occasion the Ambassador of Kazakhstan Mr.Kairat Umarov presented to the University of Kashmir a portrait of Mirza Haider Dughlat of Kazakhstan who ruled over Kashmir for eleven years. The Ambassador had also visited the grave of Mirza Dughlat in Srinagar and mentioned to me that it was in a dilapidated condition. Mirza Haider Dughlat had entered Kashmir first time in 1532 through Zojila at the head of a 5,000 strong force. Even though he reached Srinagar, yet he had to sue for peace and return through the same route due to tough resistance given by Kashmiris. After taking service with Humayun, Mirza Dughlat invaded Kashmir again in 1540 through Tosamaidan route. Helped by Kashmiri nobles like Sayyids and Magreys and people who were tired of Chak domination, he won an easy victory and occupied Srinagar in October, 1540. Placing Nazuk Shah on the throne, he carried on the administration in his name for a period of eleven years. Mirza Dughlat who was more matured now ruled the valley on liberal lines. He gave peace and orderly government to the country. He opened schools and built several mosques in Srinagar with hammams, ensuring warm water to faithful for ablutions even during cold winter. He introduced new types of doors and windows in public buildings and improved architectural designs. Because of his direct encouragement many of the industries originally introduced by Sultan Zain-ul-Abidin were revived. His cook Nagz Beg revived the shawl manufacture. The trade with Central Asia and Persia assumed huge proportions and in a very short time people regained the economic prosperity which they had lost after the death of Sultan Zain-ul-Abidin. He also meted out justice in an impartial manner. Mirza Dughlat was a versatile man, brave, adventurous, and a patron of learning and art. He had a number of accomplished musicians at his court. He was a prolific writer and wrote several books, the most important, and absorbing being Tarkh-i-Rasidi which he completed in Kashmir. But all his good qualities were offset by his persecution of Shias and Sufi sects against whom he let loose a reign of terror. In addition he patronised Mughal Officers and appointed them on key positions. This made him very unpopular with Kashmiris and weakened his hold. Ultimately this policy cost him both his position as well as his life. He was killed while trying to subdue Chak rebels in Khanpur fort near Rajouri and lies buried in the graveyard of Sultans of Kashmir in Srinagar. Apart from these historical connections, Kashmir had continuous trade with various Central Asian countries. Both Leh and Srinagar were important hubs on the ancient Silk Route. The holding of this Conference is an important milestone on the road for revival of these ancient historical links between Kashmir and Central Asia. The Ambassador of Kazakhstan mentioned to me that a Memorandum of Understanding was being signed between the Universities of Kashmir and Kazakhstan. Already a number of Kashmiri youth are studying Medicine in Kazakhstan and some other Central Asian countries. The possibility of trade and tourism between Kashmir and Central Asia is tremendous. The Kashmir’s most famous saint Mir Syed Ali Hamadani popularly known as Shah-i-Hamadan is buried in Tajikistan. A large number of Kashmiris would love to visit his Shrine for paying homage to him. Similarly, people of Kazakhstan would be happy to visit the burial place of Mirza Dughlat popularly known to them as Dughlati. In ancient times the travel between Kashmir and Central Asian centres like Samarqand, Bukhara, Yarqand, Kashgar and so on would take months on the backs of Bactrian camels and horses. If the road between Kargil and Skardu is made through for civilian traffic, the journey can be accomplished in a matter of few days. However, the dream of a road journey may take sometime to materialise due to the shaky détente between the two mistrusting and quarrelsome neighbours. The most ideal way to revive the Central Asian link would be by Air. Srinagar Airport has already been declared as an International Airport and the infrastructure is being upgraded to make it functional. The flying time to most of the Central Asian Capitals would be two to four hours from Srinagar. It would be a historical move if direct flights are started from Srinagar to Tashkent, Almaty, Dushanbe, Samarqand, and Ashgabat. Not only will we be able to attract Central Asian travellers to Kashmir but a large number of Europeans and other foreign tourists presently visiting these countries in large numbers may be motivated to extend their trips to Kashmir. One of the important factors contributing to the present situation in Kashmir has been its isolation from these historical neighbours of Central Asia. Kashmir’s very strong and deep traditions and its unique culture has developed due to its total physical isolation in the ancient times when it was impossible to cross the high and difficult mountain ranges. However, the same isolation at the present time when the communications have become very easy and quick and the World has become a global village, is making Kashmiris claustrophobic. They feel both physically and psychologically to be in a prison with only one entry and exit point. The revival of links to Central Asia both for tourism as well as trade would to large extent remove this feeling of total isolation. The sooner it is done, the better it would be for peace in this entire South Asian as well as Central Asian Region which is now being called the “Greater Central Asia” by the American Foreign Policy makers. The first step in this regard has already been taken by the University of Kashmir by holding a high profile Conference of scholars and experts. A natural corollary to this event would be holding of a follow up Seminar on the “Revival of Central Asian Links” in which people directly connected with Tourism, Culture, Trade from various Central Asian countries could be invited for participation. The Centre for Central Asian Studies could involve the State Tourism Department, the Cultural Academy, and the Chamber of Commerce for organising the said event. Let us hope the lead given by the University maintains its momentum and a new beginning is made in the revival of our ancient links.

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