The Kashmiri Pandits (also known as Kashmiri Brahmins) are a Brahmin community from the Kashmir Valley a mountainous region in the Indian state of Jammu and Kashmir. They are the only Hindu community native to Kashmir.
The Hindu caste system of the Kashmir region was influenced by the influx of Buddhism from the time of Asoka, around the third century BCE, and a consequence of this was that the traditional lines of varna were blurred, with the exception of that for the Brahmins, who remained aloof from the changes. Another notable feature of early Kashmiri society was the relative high regard in which women were held when compared to their position in other communities of the period.
A historically contested region, Northern India was subject to attack from Turkic and Arab regimes from the eighth century onwards, but they generally ignored the mountain-circled Kashmir Valley in favour of easier pickings elsewhere. It was not until the fourteenth century that Muslim rule was finally established in the Valley and when this happened it did not occur primarily as a consequence of invasion so much as because of internal problems resulting from the weak rule and corruption endemic in the Hindu Lohara dynasty.Mohibbul Hasan describes this collapse as
Zulju, who was probably a Mongol from Turkistan, wreaked devastation in 1320, when he commanded a force that conquered many regions of the Kashmir Valley. However, Zulju was probably not a Muslim. The actions of Sultan Sikandar Butshikan (1389–1413), the seventh Muslim ruler in Kashmir were also significant to the area. The Sultan has been referred to as an iconoclast because of his destruction of many non-Muslim religious symbols and the manner in which he forced the population to convert or flee. Many followers of the traditional religions who did not convert to Islam instead migrated to other parts of India. The migrants included some Pandits, although it is possible that some of this community relocated for economic reasons as much as to escape the new rulers. Brahmins were at that time generally being offered grants of land in other areas by rulers seeking to utilise the traditionally high literacy and general education of the community, as well as the legitimacy conferred upon them by association. The outcome of this shift both in population and in religion was that the Kashmir Valley became a predominantly Muslim region.
Butshikan's heir, the devout Muslim Zain-ul-Abidin (1423–74), was tolerant of Hindus to the extent of sanctioning a return to Hinduism of those who had been forcibly converted to the Muslim faith, as well as becoming involved in the restoration of temples. He respected the learning of these Pandits, to whom he gave land as well as encouraging those who had left to return. He operated a meritocracy and both Brahmins and Buddhists were among his closest advisors.
The Brahmin Pandits of Kashmir established themselves in the Northern area of India, first in the Rajput and Mughal courts and then in the service of the Dogra rulers of Kashmir. This cohesive community, highly literate and socially elite, were one of the first to discuss and implement social reforms
Banmasi who had initially migrated from the valley during the rule of Muslim kings and later returned Malmasi who stayed back in valley despite all odds. Both categories had different customs and traditions. Later, the Pandits who started doing business were categorised as Buhirs. The difference between categories has faded due to mass migration from valley 1985 onwards.
They began to leave in much greater numbers in the 1990s during the eruption of militancy, following persecution and threats by radical Islamists and militants. The events of 19 January 1990 were particularly vicious. On that day, mosques issued declarations that the Kashmiri Pandits were Kafirs and that the males had to leave Kashmir, convert to Islam or be killed. Those who chose to the first of these were told to leave their women behind so that they could be used as sex slaves. The Kashmiri Muslims were instructed to identify Pandit homes so they could be systematically targeted for conversion or killing.
According to a number of authors, approximately 100,000 of the total Kashmiri Pandit population of 140,000 left the valley during the 1990s. Other authors have suggested a higher figure for the exodus, ranging from the entire population of over 150,000, to 190,000 of a total Pandit population of 200,000,[24] to a number as high as 350,000. The nature of the planned exodus has remain controversial, with the involvement of then Governor Jagmohan in organizing a clandestine exodus been a subject of controversy. Many of the refugee Kashmiri Pandits have been living in abject conditions in refugee camps of Jammu. The government has reported on the terrorist threats to Pandits still living in the Kashmir region.
In 2010, the Government of Jammu and Kashmir noted that 808 Pandit families, comprising 3,445 people, were still living in the Valley and that financial and other incentives put in place to encourage others to return there had been unsuccessful. According to a J&K government report, 219 members of the community had been killed in the region between 1989 and 2004 but none thereafter. The local organisation of pandits in Kashmir, Kashmir Pandit Sangharsh Samiti after carrying out a survey in 2008 and 2009, said that 399 Kashmiri Pandits were killed by insurgents from 1990 to 2011 with 75% of them being killed during the first year of the Kashmiri insurgency.
The exiled community had hoped to return after the situation improved. They have not done so because the situation in the Valley remains unstable and they fear a risk to their lives.
As of October 2015, only 1 Kashmiri Pandit family returned to the Kashmir valley since 1990 according to the Jammu & Kashmir government despite the financial assistance being given for rehabilitation. As of 2016, a total of 1,800 Kashmiri Pandit youths have returned to the valley since the announcing of Rs. 1,168-crore package in 2008 by the UPA government.
Kashmiri Hindus are all Saraswat Brahmins, known by their exonym of Pandit. The endonym used within the community is Bhatta. Kashmiri Pandits are chiefly followers of Shiva. Their favourite goddess is Kheer Bhawani. The spring of Kheer Bhawani at the mouth of Sind Valley in Kashmir is considered one of their most important and sacred places. Their branch of Shiva worship is known as Kashmir Saivism. The primary tenet of Kashmir Saivism is that the individual soul is one with the universal spirit, and each person has to experience and discover this for themselves.
Song is an integral part of several Kashmiri Pandit religious ceremonies. This style of choral singing is called Wanvun.
Early records and archaeological evidence such as terracotta sculptures do not record the present-day dress, which comprises items such as the turban, taranga, and pheran. Instead, records indicate that attire was varied and included leather doublets, woollen cloaks, and clothes made from hemp, cotton, linen and different types of silk. Many items of clothing reflected the cold winter climate of the area.
Kshemendra's detailed records from the eleventh century describe many items of which the precise nature is unknown. It is clear that tunics known as kanchuka were worn long-sleeved by men and in both long- and half-sleeved versions by women. Caps were worn, as well as a type of turban referred to as a shirahshata, while footwear consisted of leather shoes and boots, worn with socks. Some items were elaborate, such as the peacock shoes – known as mayuropanah – worn by followers of fashion, and steel-soled shoes adorned with floral designs, lubricated internally with beeswax
There are many references to the wearing of jewellery by both sexes, but a significant omission from them is any record of the dejihor worn on the ear by women today as a symbol of their being married. Kaw has speculated that this item of jewellery may not have existed at the time. The texts also refer to both sexes using cosmetics, and to the women adopting elaborate hairstyles. Men, too, might adopt stylish arrangements and wear flowers in their hair, if they had the financial means to do so.
For the last 900 years or so, the Pheran, Dejhoor and Tarang Cap were introduced into the Pandit community and these remained to be the essential items of the traditional Kashmiri Brahmin dress
Harmukh is traditionally revered by Kashmiri Pandits and in 2009 there was an attempt by them to revive pilgrimages to the site The Mata Khirbhawani temple shrine in Srinagar, considered one of the holiest Hindu shrines, saw the largest gathering of Kashmiri Pandits in the Kashmir valley in 2012.[4 The shrine is located in Tullamulla village, 24 km from Srinagar in Ganderbal district.[Some holy sites of Kashmiri Pandits include the Martand Sun Temple at Mattan, Mahakali shrine in Srinagar on the banks of vitasta, & above all the Amarnath cave shrine, the pilgrimage to which is conducted during shravan purnima
The Kashmiri Pandits share many of their festivals with other Hindu
Brahmin communities. Shivratri (or Herath as it is known in the Kashmiri
language) is one of the major festivals of Kashmiri Pandits.
The Hindu caste system of the Kashmir region was influenced by the influx of Buddhism from the time of Asoka, around the third century BCE, and a consequence of this was that the traditional lines of varna were blurred, with the exception of that for the Brahmins, who remained aloof from the changes. Another notable feature of early Kashmiri society was the relative high regard in which women were held when compared to their position in other communities of the period.
A historically contested region, Northern India was subject to attack from Turkic and Arab regimes from the eighth century onwards, but they generally ignored the mountain-circled Kashmir Valley in favour of easier pickings elsewhere. It was not until the fourteenth century that Muslim rule was finally established in the Valley and when this happened it did not occur primarily as a consequence of invasion so much as because of internal problems resulting from the weak rule and corruption endemic in the Hindu Lohara dynasty.Mohibbul Hasan describes this collapse as
The Dãmaras or feudal chiefs grew powerful, defied royal authority, and by their constant revolts plunged the country into confusion. Life and property were not safe, agriculture declined, and there were periods when trade came to a standstill. Socially and morally too the court and the country had sunk to the depths of degradationsThe Brahmins had something to be particularly unhappy about during the reign of the last Lohara king, for Sūhadeva chose to include them in his system of onerous taxation, whereas previously they appear to have been exempted.
Zulju, who was probably a Mongol from Turkistan, wreaked devastation in 1320, when he commanded a force that conquered many regions of the Kashmir Valley. However, Zulju was probably not a Muslim. The actions of Sultan Sikandar Butshikan (1389–1413), the seventh Muslim ruler in Kashmir were also significant to the area. The Sultan has been referred to as an iconoclast because of his destruction of many non-Muslim religious symbols and the manner in which he forced the population to convert or flee. Many followers of the traditional religions who did not convert to Islam instead migrated to other parts of India. The migrants included some Pandits, although it is possible that some of this community relocated for economic reasons as much as to escape the new rulers. Brahmins were at that time generally being offered grants of land in other areas by rulers seeking to utilise the traditionally high literacy and general education of the community, as well as the legitimacy conferred upon them by association. The outcome of this shift both in population and in religion was that the Kashmir Valley became a predominantly Muslim region.
Butshikan's heir, the devout Muslim Zain-ul-Abidin (1423–74), was tolerant of Hindus to the extent of sanctioning a return to Hinduism of those who had been forcibly converted to the Muslim faith, as well as becoming involved in the restoration of temples. He respected the learning of these Pandits, to whom he gave land as well as encouraging those who had left to return. He operated a meritocracy and both Brahmins and Buddhists were among his closest advisors.
Akbar conquered Kashmir in 1587 AD. During his mughal rule the Hindus enjoyed security of person and property and were allotted high government posts. It was he, who, pleased with their intelligence, gave them the surname Pandit. The Mughals rule was followed by that of Afghans. Gradually, many Kashmiris converted to Islam, leaving smaller population of Kashmiri Pandits who still practiced the Shaivite religion. Not much was done to win back the converts to Hinduism. The majority, though still remained Hindus in Jammu and Kashmir
The Brahmin Pandits of Kashmir established themselves in the Northern area of India, first in the Rajput and Mughal courts and then in the service of the Dogra rulers of Kashmir. This cohesive community, highly literate and socially elite, were one of the first to discuss and implement social reforms
The society of Kashmiri Pandits is divided mainly into following sub categories.
Banmasi who had initially migrated from the valley during the rule of Muslim kings and later returned Malmasi who stayed back in valley despite all odds. Both categories had different customs and traditions. Later, the Pandits who started doing business were categorised as Buhirs. The difference between categories has faded due to mass migration from valley 1985 onwards.
Exodus from Kashmir (1985–1995)
Main article: Ethnic cleansing of Kashmiri Hindus
The Kashmiri Pandits had been a favoured section of the population of
the valley during Dogra rule (1846–1947). 20 per cent of them left the
valley as a consequence of the 1948 Muslim riots and the 1950 land
reforms,[19] and by 1981 the Pandit population amounted to 5 per cent of the total.[20]They began to leave in much greater numbers in the 1990s during the eruption of militancy, following persecution and threats by radical Islamists and militants. The events of 19 January 1990 were particularly vicious. On that day, mosques issued declarations that the Kashmiri Pandits were Kafirs and that the males had to leave Kashmir, convert to Islam or be killed. Those who chose to the first of these were told to leave their women behind so that they could be used as sex slaves. The Kashmiri Muslims were instructed to identify Pandit homes so they could be systematically targeted for conversion or killing.
According to a number of authors, approximately 100,000 of the total Kashmiri Pandit population of 140,000 left the valley during the 1990s. Other authors have suggested a higher figure for the exodus, ranging from the entire population of over 150,000, to 190,000 of a total Pandit population of 200,000,[24] to a number as high as 350,000. The nature of the planned exodus has remain controversial, with the involvement of then Governor Jagmohan in organizing a clandestine exodus been a subject of controversy. Many of the refugee Kashmiri Pandits have been living in abject conditions in refugee camps of Jammu. The government has reported on the terrorist threats to Pandits still living in the Kashmir region.
In 2010, the Government of Jammu and Kashmir noted that 808 Pandit families, comprising 3,445 people, were still living in the Valley and that financial and other incentives put in place to encourage others to return there had been unsuccessful. According to a J&K government report, 219 members of the community had been killed in the region between 1989 and 2004 but none thereafter. The local organisation of pandits in Kashmir, Kashmir Pandit Sangharsh Samiti after carrying out a survey in 2008 and 2009, said that 399 Kashmiri Pandits were killed by insurgents from 1990 to 2011 with 75% of them being killed during the first year of the Kashmiri insurgency.
The exiled community had hoped to return after the situation improved. They have not done so because the situation in the Valley remains unstable and they fear a risk to their lives.
As of October 2015, only 1 Kashmiri Pandit family returned to the Kashmir valley since 1990 according to the Jammu & Kashmir government despite the financial assistance being given for rehabilitation. As of 2016, a total of 1,800 Kashmiri Pandit youths have returned to the valley since the announcing of Rs. 1,168-crore package in 2008 by the UPA government.
Kashmiri Hindus are all Saraswat Brahmins, known by their exonym of Pandit. The endonym used within the community is Bhatta. Kashmiri Pandits are chiefly followers of Shiva. Their favourite goddess is Kheer Bhawani. The spring of Kheer Bhawani at the mouth of Sind Valley in Kashmir is considered one of their most important and sacred places. Their branch of Shiva worship is known as Kashmir Saivism. The primary tenet of Kashmir Saivism is that the individual soul is one with the universal spirit, and each person has to experience and discover this for themselves.
Song is an integral part of several Kashmiri Pandit religious ceremonies. This style of choral singing is called Wanvun.
Early records and archaeological evidence such as terracotta sculptures do not record the present-day dress, which comprises items such as the turban, taranga, and pheran. Instead, records indicate that attire was varied and included leather doublets, woollen cloaks, and clothes made from hemp, cotton, linen and different types of silk. Many items of clothing reflected the cold winter climate of the area.
Kshemendra's detailed records from the eleventh century describe many items of which the precise nature is unknown. It is clear that tunics known as kanchuka were worn long-sleeved by men and in both long- and half-sleeved versions by women. Caps were worn, as well as a type of turban referred to as a shirahshata, while footwear consisted of leather shoes and boots, worn with socks. Some items were elaborate, such as the peacock shoes – known as mayuropanah – worn by followers of fashion, and steel-soled shoes adorned with floral designs, lubricated internally with beeswax
There are many references to the wearing of jewellery by both sexes, but a significant omission from them is any record of the dejihor worn on the ear by women today as a symbol of their being married. Kaw has speculated that this item of jewellery may not have existed at the time. The texts also refer to both sexes using cosmetics, and to the women adopting elaborate hairstyles. Men, too, might adopt stylish arrangements and wear flowers in their hair, if they had the financial means to do so.
For the last 900 years or so, the Pheran, Dejhoor and Tarang Cap were introduced into the Pandit community and these remained to be the essential items of the traditional Kashmiri Brahmin dress
Harmukh is traditionally revered by Kashmiri Pandits and in 2009 there was an attempt by them to revive pilgrimages to the site The Mata Khirbhawani temple shrine in Srinagar, considered one of the holiest Hindu shrines, saw the largest gathering of Kashmiri Pandits in the Kashmir valley in 2012.[4 The shrine is located in Tullamulla village, 24 km from Srinagar in Ganderbal district.[Some holy sites of Kashmiri Pandits include the Martand Sun Temple at Mattan, Mahakali shrine in Srinagar on the banks of vitasta, & above all the Amarnath cave shrine, the pilgrimage to which is conducted during shravan purnima
See also: Kashmiri Pandit Festivals
The religious festivals of the Brahmins of Kashmir have mostly Vedic roots, with significant Buddhist influence and some Zoroastrian influence as well.Navreh or the Kashmiri lunar new year is also an important Pandit festival.
*Born on 20th March, 1960 in Murran a village in North Kashmir,
Chander M. Bhat is presently working as an Assistant Supdt. Posts, in
Department of Posts, Govt. of India. His articles regarding Posts and of
non-political nature stand widely published in various papers and
magazines of the country. A booklet 'How to Collect Stamps" published by
the Department of Posts, has earned him genuine accolades. He worked on
the project of tracing the roots of his co-villagers and of the village
Murran, resulting into the culmination of a widely acclaimed book
"Murran -My Village". Man with depth, Chander M. Bhat has also another
book, "Ocean by Drops" (collection of poems) in his vase having colorful
poems. His book "Ancient History of Jammu and Kashmir", confirms his
researching capability. Various research papers like "The Splendor that
is Amarnath" and "Vitasta" The Sacred River of Kashmir" are valuable
additions to his works that has proved very fruitful and guiding force
in the exile period of Kashmiri Pandits community of which the author is
also a member.
