The Nature And consciousness of the People of Kashmir


By S.BHATT

I have chosen a part of India, namely, Kashmir and its people, their nature and consciousness as a theme of my discussion. The reason for my selection is that by our study of the true nature and consciousness of the people of Kashmir we are able to determine their genuine aspirations for day to day life and in a rich diversity of Indian life. India comprises of a mix of various cultures and life-styles. These are woven together in a fabric which lends a rich and charming look to the composite culture of India. The poets and seers in Kashmir have in particular provided their thoughts which have helped a unified image of the culture of India to grow through time immemorial. The recent wave of violence in Kashmir seems a temporary phase which we hope will pass away bringing back image of harmony and love. The violence of gun was planted in Kashmir from across the border in Kashmir.

We shall also examine the synthesis in the Kashmiri traditions that helps us combine and synthesise cultures, spiritual beliefs, and scientific disciplines.

To comprehend nature and spiritual reality needs a vast and global consciousness. Modern science also attempts to synthesis various aspects of scientific themes in order to comprehend nature and its processes. The global environment movement of our times has produced a grand synthesis of many scientific and social disciplines and provides a biologist view of the world with interrelatedness of the laws of nature. Towards this world-wide environment movement, we are happy to note that Kashmiri thought and culture have much to contribute, based on the nature and consciousness of the people of Kashmir.

I am reminded of Plato who in his book The Republic says:

"We must look for artists and craftsmen capable of perceiving the real nature of what is beautiful and then our young men, living as it were in a healthy climate, will benefit because all the works of art they see and hear influence them for good, like the breezes from some healthy country...."

Plato also advises poets, "to portray good character in their poems or not to write at all...."

In our endeavour here to portray the people of Kashmir we are therefore keen to highlight the good character and nature of the people of Kashmir.

Kashmiris have tremendous love for nature. Being surrounded by overwhelming beauty of nature comprising of rivers, mountains, valleys, flowers and birds, the people of Kashmir imbibe in them a harmonious outlook towards nature and society.

The poets and seers have described the harmony of nature and man. Lalleswari, the saint poetess who lived around 1317 and 1391 A.D. in Kashmir, was a legendary seer who was the founder of the culture and ethos of the people in Kashmir in the middle ages. She practised Saiva philosophy. As a writer has said about Lalleswari, "The highest type of Bhakti is identical with highest state of knowledge." Of Lalleswari, the great poet saint Sheikh Nur-ud-din said with reverence:

That Lalla of Padmanpur-she drank
her fill of divine nectar.
She was indeed an Avtara.
O God, grant me the self-same boon.

Thus we see in historical perspective how Hindu and Muslim Unity is perceived in the worship of God and in the philosophy of living. Laying stress on the God within, Lalleswari says:

Why are you groping like one blind?
If you are wise enter within.
Siva is very much there,
go not here and there.

Incidentally, Lalleswari does not believe in the renunciation of worldly life. She is keen in action, thus reiterating what Bhagwat Gita has said. What she recommends is the act of living, and combining action with renunciation. One should not worry for the fruits of labour, she says.

Rupa Bhawani was another great saint-poetess of Kashmir who has left an ever-lasting imprint on the minds of people of Kashmir. She was born in 1625 A.D. Her father, Madhav Dhar, used to worship Sharika Bhagawati and visit Hari Parbat early in the morning. Rupa Bhawani was born on the first day of Navaratra. She considered Lalleswari her guru. Of her life’s philosophy Rupa Bhawani says:

I did not come on this earth as a seed,
To fall in the circle of births,
I am not the elements
Earth, water, fire, air and ether
I am beyond the primordial universal self
and the individual self,
I am the Supreme Consciousness.

The above translation of Kashmiri poetry is provided by a noted scholar, Jankinath Kaul ‘Kamal’. Kashmiri Pandits in particular observe Rupa Bhawani’s passing away in 1721 A.D. as Sahibi Saptami day and observe a fast to mark the holy day.

Sheikh Nur-ud-Din, also called Nunda Rishi, or Nunda Riyosh, in Kashmir was a great saint of Kashmir who has left an everlasting imprint on the nature and consciousness of Kashmiris. He lived in Kashmir during period 1378 to 1438 A.D. His Rishinama or Nurnama were written about 200 years after his passing away. Mir Mohammed Hamdani recognised Nur-ud-Din as the light of faith. He was reverred by Hindus as also the Muslims. He stressed the need for unity among the two communities. For his secular views, he was imprisoned by Ali Shah, the Muslim ruler of his time. As J.N. Ganhar writes:

"The Sheikh’s spiritual eminence and his humanistic philosophy made him idol of the people of Kashmir. They flocked to him and some of them, modelled their very lives on his pattern. These latter who came to be known as Rishis, after him, were of great help and assistance to him in the stupendous task that he had undertaken".

It may be recalled that Rishis were not new to Kashmiri thought and culture. They were known to exist among Hindus in Kalhana’s time in the Hindu period such as Vishwamitra, Vashishta et al.

Indeed Rishis were great seers with high spiritual attainments in Kashmir as in the other parts of India. As Ganhar points out, in organising the Rishi order, Nund Rishi had the example of the Buddhist Sangha, which was common order in Kashmir. Ganhar refers to Khalil’s Rishinama:

"In this work the author has ascribed a 2500 verse in Sanskrit work, Buddha-charitas to Nund Rishi. According to Baba Khalil, the work was composed by him on his re-emergence from a 12-year sojourn in a cave at Kaimoh on the ninth of Chaitra, a very sacred day in the Hindu calendar, both in Kashmir and the rest of India."

Ganhar feels that Baba Khalil not being conversant with Sanskrit, theRishinama referred above by Nund Rishi could be based on Budda Charita, which he kept with him.

Thus we see a synthesis of spiritual philosophy by Nund Rishi combining truth from various sources of historical wisdom. The demolition of Nund Rishi’s shrine at Charar-e-Sharief by the foreign mercenaries in Kashmir in recent period provoked a wide spread protest from the people of Kashmir.

Kalhana Pandit was another great historian and philosopher of Kashmir. His masterpiece book, Rajatarangini, was written by him during 1148 and 1150 A.D. As Jawaharlal Nehru records in his Foreword to R.S. Pandit’s translation of Rajatarangini, "...Kalahana’s book is something far more than a record of King’s doings. It is a rich store house of information, political, social and, to some extent, economic."

Jawaharlal Nehru says he owes to Kalhana the revival of his love of homeland Kashmir. As he says:

"I have read this story of olden times with interest because I am a lover of Kashmir and all its enchanting beauty, because perhaps, deep down within me and almost forgotten by me, there is something which stirs at the call of the old homeland from whence we came long, long ago...."

Sir Aurel Stein in 1892 published a critical translation of Rajatarangini. It was at the same time that another work on Rajatarangini was published. As R.S. Pandit says, Rajatarangini "was not only a work pf serious contribution to history, it was pre-eminently a work of art".

It is necessary to recall the genesis of Indian civilization in the context of modern times. The consciousness displayed in historical context by Kalhana and others in Kashmir proves once again that people in Kashmir have shown harmony and love without which art and culture cannot grow. Kalhana belongs to Kashmir and India and reminds of bygone days in Kashmir and the love of people for nature and mysticism. Arnold Toynbee, another historian of modern times also believes that it is necessary "to concieve the genesis of a civilization as an act of creation involving a process of change in time". While there is bound to be change in keeping with times, the values of harmony and love stand out for all times as values that guide nations to progress. Kashmir, therefore, abounds in its history with eminent sages and artists like Kalhana who provide ideas for our thought and action in troubled times as well. Such people can be compared with Greek philosophers like Plato and Aristotle.

Habba Khatoon, the nightingale of Kashmir, was another great poetess of Kashmir who rose from humble beginnings and became the queen in 1570 A.D. She married the King Yusuf Shah Chak. As Professor Wakhlu writes:

"Habba Khatoon was not simply decorative - a mere joy to the eye. She had real qualities of sharp intellect and imagination."

Habba Khatoon suffered a lot as her husband Yosuf Shah was imprisoned by the Mughal King. She suffered quietly. On her death, Wakhlu writes:

"The whole of Kashmir wept when they heard of Habba Khatoon’s death; no smoke came out of the houses on that tragic day. Habba Khatoon had risen as a luminous moon in the firmament of Kashmir’s history."

Mysticism and Synthesis in Kashmir's Traditions

Kashmir’s history abounds with the tales of seers and saints who were great mystics. Mysticism is the art and practice of contemplation by man about the mysteries of nature. It follows out of great devotion to God and love of human-kind.

Mysticism, when combined with the synthetic view of world, has produced spiritual philosophies of high order such as Shaivism and Sufism. The importance of these philosophies can hardly be stressed in the modern scientific world. For, science itself is the art of finding truth and the laws of nature that mystics dream about. Indeed the science philosophy looks with new expectations towards thematic origins of scientific thoughts which provide a bridge over ignorance. Professor Harold Holton of Harvard University has written a book of above-mentioned title The Thematic Origins of Scientific Thought From Kepler to Einstein which demands attention by scholars in India and elsewhere.

Great mystics in Kashmir have shown the path of love and human brotherhood. The example of great sages of Kashmir is recalled here such as Utpala, Somananda, Abhinavgupta and Lalleswari who in ancient times practiced Shaivism. In recent period, Bhagwan Gopi Nath, Swami Lakhmanjoo, Swami Parmanand, Swami Nandlal, Swami Shankar Razdan, and Swami Vidyadhar were seers of highest order who brought peace to Kashmir. Among these we recall the intense love and mysticism practised by Nund Rishi, Samad Mir and Ahad Zargar.19 Dr A.N. Raina a noted scholar on Kashmir culture says: "Mystics in Kashmir do not differ from other mystics in basic principle of oneness that is beyond senses and reason. As a matter of fact, mystic experience is the same in all languages and with different races and religions".

Dr. Raina refers to the following opinion of another great scholar from Kashmir Prof. J.L. Kaul (who died in 1986):

"Mysticism is dominant in Kashmiri poetry as, I dare say, in the poetry of all Indian languages. Right from the fourteenth century from Shri Kantha, Lal Ded and Noor-ud-din Wali (Nund Rishi) up to the Lila songs of Krishna Razdan (who died in 1925), the Sufi songs of Samad Mir (died in 1959), and Ahad Zargar of the present day, we have had noteworthy mystic poets both Hindus and Muslims."

The present writer has edited a volume in which over sixty prominent authors from Kashmir have contributed their intellectual work towards describing mysticism and synthesis in Kashmiri tradition. The book entitled Kashmiri Pandits: A Cultural Heritage was released in 1995. In this book I have recalled Rabindranath Tagore who says that in ancient India the cultural heritage symbolized the growth of men with the living growth of nature. The emphasis was to realise harmony between man’s spirit and the spirit of the world.

The essence of combining mysticism with modern science philosophy by Kashmiri scholars has been stated by me as follows:

"It may be of great interest to the world at large that members of our community some working outside India have been exposed to highest wisdom of modern science. And, in the years to come, these scientists will combine the creativity of science, philosophy and Kashmiri mysticism to open up new frontiers of science and knowledge."

Synthesis in Modern Science Philosophy: A Biologist view of World Has Emerged

"Science", says Einstein, "is the attempt to make the chaotic diversity of our sense-experience correspond to a logically uniform system of thought".

In the scientific thought and experience, the process of analysis and synthesis takes place with a view to reach the hidden law of nature. As Einstein says, "what science strives for is an utmost acuteness and clarity of concepts as regards their mutual relations and their correspondence to a sensory data".

Thus, Einstein does not discard sense impressions, that mystics dream about, or the sensory data. He also emphasises mutual relatedness of the laws of nature and of concepts.

It is interesting to recall here an international symposium held by UNESCO entitled "Science and Synthesis" on the 10th death anniversary of Einstein, and a great biologist, T.de Chardin. I think this symposium marks a watershed in man’s exploration of scientific and biologist world of harmony and truth. It strengthened the evolving image of a biologist view of present day world order. After all, we are illumined by the mysticism of the great visionary scientists, like Einstein, and others for our search of a new and peaceful world order. As a great scientist H.L.R. Finch has said about Einstein:

"Einstein found, as Spinozo did, that the human qualities of modesty, equanimity, universality, equality and kindness were actually promoted by a sense of the vast impersonality of truth and of a natural law and harmony far beyond human hopes, fears and wishes". Professor Gerald Holton, a thinker, says, Einstein used to think with images. He quotes Einstein: "The whole of science is nothing more than a refinement of everyday thinking."

Therefore Kashmiri mystics and thinkers who promoted harmony and love were endowed with great vision, like the scientists. Indeed, Kepler, Newton, Galileo, were great mystics too, who lived and shaped scientific thought in the Middle Ages.

The UNESCO symposium referred earlier recalled the "perennial freshness" of thoughts of Einstein and Chardin. The speakers said, both of them had devoted their lives to the problems of mankind. The UNESCO symposium laid great stress on the intellectual synthesis for understanding of man and the universe. It referred to Chardin’s contribution to evolution of man and various dimensions of life. Rene Makan, the then Director General of UNESCO said their organisation was dedicated to synthesis and interdiciplinary view of life essential for understanding of our civilization. He said: "The synthesizing process is, of course, essential for the maintenance of balance among all the parts and at all the levels of science." He said science does not aspire for the unity of knowledge alone, but for the unity of minds as well. Einstein is quoted that pure thought can grasp reality as ancients had dreamt.

Another scientist R.F. Russo said in the UNESCO symposium that we need the "science of science", which means "the effort we must make to understand the broad movement of science and the links which exist between the different sciences".

B. Kendrov said we need specialists in natural sciences with knowledge of philosophy. Also we must look for the historian in science to combine a unified view of past, present and future in scientific thought. Einstein provided a synthesis of space and time and mass and energy. Chardin attempted to unify bilogical sciences.

In addition to Chardin, we have other modern biologist thinkers such as Juliun Huxley (also a Director General of UNESCO at one time), Rene Dubos, Margaret Mead and others who have brought before mankind the vision that mankind is one species. They have given us hope based on their scientific studies that man as a species is basically a social animal who cooperates in society and loves his species. The second most important finding is that the biological world is based on a relatedness of natural laws. Thus the plant life, the climates, the hydrological cycle, and other natural processes are inter-connected. And therefore man’s activities and life-style has impact on the natural ecosystems. An eco-system spproach to life on this planet has become necessary for progress and harmony. All this means that the man’s new-found understanding of biological world gives us new dimensions of our behaviour towards harmony and peace among nations and with the nature.

I have attempted to describe an article on "Ecology And International Law", in which the whole world order can be based on scientific and ecological principles as it is increasingly being realised the world over. Ecology, which is the relationship of living organisms and their adaptation to environment, seems to have become a major global philosophy for living, and for management of global resources and world order. A biologist view is close to nature’s ecological balance. In scientific terms, it enables man to behave as a true human species in harmony with nature and other species. As Margaret Mead, the noted anthropologist, says:

"There has been a continuing interest in dealing with wholes: with mankind as a species, the

single hominid species now existing on this planet, with many variations in climatic and breeding conditions, but still essentially one species, exhibiting complete intraspecies fertility and hybridization between varieties as a source of strength."

With reference to the ecological and a biological view of the emerging world, I have suggested that:

"An ecological view would help realise the vision of a universal man which seers, for example, Rabindranath Tagore, have attempted to describe. Indeed such a vision would lead to a creative unity of mankind."

I have further submitted that: "International law may help evolve a new combination of the spiritual values based on the existing spiritual disciplines", as Toynbee anticipated.

And Toynbee is recalled here on the nature of human spirit. He says: "I shall maintain that spirit, and particularly the creative spiritual effect of suffering for the sake of love, is the distinctive and significant feature of human affairs".

Kashmiri mind and consciousness abound in love and creative suffering for the sake of love.

We have examined how science produces synthesis of various disciplines which is essential for progress of mankind. We have also seen how a biologist view has emerged as a world-wide philosophical guide for living. This philosophical development in science is in harmony with the nature and consciousness is related to another phenomenon of our civilization: The Global Environment Movement. During past two and a half decades, especially after the United Nations Conference on Human Environment in 1972, a new global consciousness has emerged for the protection of global environment.

The preamble to the UN Declaration calls for "the need for a common outlook and for common principles to inspire and guide the people of the world in the preservation and enhancement of the human environment". The Declaration has produced some universal principles of international law and behaviour as a guide for living on this planet. It calls for sustainable development, control of population, control of pollution of air, water and land areas, etc. The central thesis contained in the Declaration may be stated as follows:

"For the purpose of attaining freedom in a world of nature, man must use knowledge to build in collaboration with nature a better environment. To defend and improve the human environment for present and future generations has become an imperative goal for mankind, a goal to be pursued together with, and in harmony with, the established and fundamental goals of peace and of worldwide economic and social development."

The environment movement has evolved new awareness of man for harmony towards nature and towards man. The movement calls for conservation of nature and protection of environment. The Declaration of United Nations has called for a new fundamentalism whose goals are to establish peace and worldwide economic and social development of man.

Therefore people in Kashmir are looking forward to join this global movement for peace and protection of environment such as the lakes, forests, valleys and the heritage of mankind. The element of peace is based on rediscovering the unity in the diversity of nature and of the composite culture of the country. As Tagore says:

"This principle of unity is the mystery of all mysteries. The existence of a duality at once raises a question in our minds, and we seek its solution in One. When at last we find a relation between these two and thereby see them as one in essence, we feel that we have come to the truth."

Mahjoor, a great poet from Kashmir was also inspired by Rabindranath Tagore, and created a great vision of peace and harmony among communities. He said:

Wulu ha bagbano navbaharuk shan pada kar;
phulun gul ghat karan bulbul ti-thee saman pada kar.

(Come o Gardener get excited with the new spring; When flowers will blossom and bulbul will dance, create that consciousness).

Again Mehjoor recalls the unity in diversity of national life. He Says:

Hend Ratan Nav Khur Wayan Ahal-Din,
Nav yami Mulkech, Chalovow Pan Wanen.

(The Hindus will provide direction for the boat and Muslims will row it, We shall steer the boat together).

Conclusions

The XIX Indian Social Science Congress discussed the general theme on the people of India. Among other things, it addressed itself to the nature and consciousness of the people of India. By raising the level of consciousness of the people to the desired goals of peace, creativity and progress, the Congress would achieve a great deal, because it is in the minds of the people that foundations for modern progress can be laid firmly and convincingly.

While analysing our issues we are following the advice of Plato that as writers it is our duty to describe the beautiful in the world so as to create a vision for progress.

Kashmir and its people are a part of India for centruries who love the composite culture of India. The people of Kashmir have noble and kind sentiments for peace and harmony. They uphold values of secularism, Saivism and Sufism and philosophies of a high order which describe the synthesis in Kashmir’s spiritual traditions. Islam, Buddhism and Hinduism have blended together to reiterate the common goals contained in all religions. Sages such as Lalleswari, Nund Rishi, and others provide the torchlight for love and brotherhood of mankind.

Jawaharlal Nehru was also a modern sage who tried to synthesize social philosophy of India for common brotherhood and international peace. Kings of Kashmir such as Zain-ul-Abdin, also called Bud Shah, have shown the path of harmony and love among people. Other scholars such as Professor J.L. Kaul, Dinanath Nadim, poet Chakbast wrote in praise of nature and the people of India including Kashmir who emulated Tagore and who gave a call to seek a new consciousness that spring brings, of cheer and hope among people. He called for the unity of mankind and of all religions.

Today’s period is, therfore, historic indeed to recall the nature and consciousness of the people

Today’s period is, therfore, historic indeed to recall the nature and consciousness of the people of Kashmir. The temporary upsurge of violence and gun culture is bound to disappear and pave way for eternal traditions of love and non-violence.

Furthermore, we are witness to the great synthesis of scientific disciples that has charted new vistas of progress for the world at large. Einstein, Chardin, Sir Jagdish Chander Bose, Hargovind Khurana, Abdul Kalam and Abdul Salam are great names from the scientific world who have attempted to describe the mysteries of nature based on synthesis. Besides, the modern world view is based on the biological and ecological foundations and relatedness of laws of nature.

The United Nations Declaration at Stockholm in 1972 has brought forth the era of global environment movement. We cannot possibly ignore these positive indications for mankind’s progess. The Kashmiri ethos and culture supports the principles of the UN Declaration which call for synthesis, harmony among people and the protection of environment. Therefore, let us heed the poet Mehjoor who has called upon the gardener to create a new consciousness of spring, when the bulbul will dance and the flowers will blossom.

Jammu & Kashmir

Ministry Of External Affairs, India