Kashmiri Pandits: A moment of introspection

By K.N. Pandita

I have been in the thick of our community's struggle with destiny for a long time but more so since our exile in 1990. I have traveled the globe more than once conveying the poignant saga of our suffering to international community.

Much has happened and much is happening now. I often recall to my mind what we have gone through and where destiny is driving us as a community, as a family and as individuals. On the basis of my knowledge, experience and intuition I can visualize what possibly should be the future shape of our community. I want to share it with my community members. 

After great introspection and cool thinking I have decided to speak to you what is in my mind. It will disappoint many of my friends and colleagues with whom I have closely worked during past three decades. It pains me also. But if I do not say it now, I shall prove untrue to my conscience. History will not spare me.

The return of the community to Kashmir is out of question. For the first time in a thousand years, we have breathed the air of freedom outside the mountain-curtained valley of Kashmir: we have wriggled out of the prison house of discrimination, suppression and degradation: we have opened our wings for soaring into the skies and scaling the heights. This is a rare and unique opportunity for our future generations and for us. Let us seize it by our teeth.

We have come to the Indian plains with our centuries old ethos, good or bad whatever. We are essentially and historically the people given to intellectual exercise. Professionally we are circumspect. We are dismally inexperienced in economic, commercial, entrepreneurial and political spheres of life. Enterprise, initiative and innovation, the essential pre-requisites for a community's march onwards to prosperity have remained trampled under eight hundred years of brutal suppression by our adversaries.

It will take us some time to come out of that syndrome and look around for these and other new avenues, especially business, managerial and military services. 

Therefore in the first phase of our life in exile, our youth will have to carry forward the customary profession in order to recover from and survive the onslaught we had to face so suddenly if not unexpectedly. The next generation will move away professionally and hence also intellectually. It will look for space horizontal as well as vertical.. That will be the harbinger of a new life and new era in our history. In this period, most of our chosen intellectual youth should and will be drawn to professions of excellence with innovative urges. . A small section from our top intellectual segment should be able to gatecrash the Indian administrative juggernaut and barge into the corridors of bureaucratic power - structures of the country. Some of our youth bestowed by nature with leadership quality and linguistic skills should be able to make room for themselves in active politics of contemporary India. Many of them will find entry into financial organizations and mass media structures of the country and our emerging entrepreneurs will become components of its commercial and economic machine.

Thus by next two or three decades, the community will have put under wrap its saga of exile and exodus: it will have overcome the nightmare of discrimination and suppression. This community cannot escape the ordained role of becoming frontline planners and builders of new India.

But this is not the end of our struggle. Once the inherent potential of dynamism is unleashed, the community will look beyond the shores and climes. Our advance columns have already set their feet on foreign lands. We need to create an urge and a burning desire in our youth to transcend geographical boundaries or the constraints on freedom of movement. No land is foreign to us, no territory is forbidden to us, especially the developed world. On the Indian soil, we may have hurdles in maintaining our identity, which is something away and beyond the kitchen – religion we have got stuck up with. But on a foreign soil, all necessary conditions are available to create, perpetuate and propagate our inherent potential. This is because we have all the requisite qualifications to make us the true citizen of the world. We are the globalized community in an era of globalization. These traits in our character need to be exploited adequately.

It is futile to waste our time and energy in running after the Indian political class for the amelioration of our condition as it is today. We are nobody's vote bank because we are numerically insignificant — a non-entity — and economically bankrupt. Therefore, for them we are a liability, a stinking lot. Being a pariah no political group in this country would own us; adopt whatever modus of servitude we may.

The Indian media considers it a sin to talk a word about us except in negative terms. The saffronites exploit us, the khadiites despise us, and the reds club us with the bourgeoisie.

We ask for Homeland - a proposition more in the broader interests of the Indian nation state than in ours as an ethnic group: we ask for representation in conflict resolution dialogue as ravaged and repined people: we ask for representation as a minority: we ask for role in power sharing, law making and nation building mechanisms. Does it mean anything with those holding the reins of power? Does the presence of a miniscule non-Muslim entity in a predominantly Muslim and radically Islamized society mean anything? Don't we see and understand that a "secular democratic" Indian Union has not only literally but practically accepted a non-secular, Islamized Kashmir as its now much fragile "inseparable part", provides frugal funding for the perpetuation of a mini – Pakistan at home, and, in the process, pockets tons of humiliation hurled into its face by the beneficiaries of its largesse? Which of India's political parties is secular or democratic in the context of the situation of our community?

Therefore, our reasonable demands like 'homeland', 'representation' etc. ironically make us jokers not only in the eyes of the champions of Kashmir fundamentalism-terrorism but also in the eyes of the Sultans of Delhi. I no more want to mislead my community members. I no more want them to be the daydreamers. It is not at all 'maej Kasheer' (Mother Kashmir) for us. Kashmir, according to Srinagar-New Delhi nexus, is the other name of ignominy and servility for us. Let us come out of a great deceptive notion.

A thousand year - old servility has rant our spirit. Even in exile, where our tormentors may not reach us, we remain servile to powerless and faceless gods. If our gods and goddesses had any power, they would have defended themselves. They could not. They have never had power except that of mesmerizing us and intoxicating us with utter servility, slavish mentality and Buddhist escapism. Let me be frank and forthright. A new pattern of the hangover of that servitude (better call it dhimmi+tude) is visible in the behaviour of the community in exile. In Jammu in particular where we have a concentration, enormous money is wasted in the building of ashrams, shrines and institutions after this or that person giving them the new epithet of "bubs". One wonders why we are going along a regressive and not a progressive path. Why don't we build technical schools, polyclinics, craft centres, nursing schools and homes, computer learning centres, institutions for preparing students for professional and competitive exams, gyms, play grounds, indoor games studios and the like? What are these ashrams going to do for the destitute community? Remember not gods and goddess, not mendicants, recluses and 'bubs' make the destiny of a people. It is the wise, the visionary, and the courageous leadership that shapes the destiny of a people. Worship not their name or their fame; worship the ideals they have set for us. The ideals mean dynamism, objectivity, and pragmatism. Shaivism is fine; a subject for understanding and research but not for submerging our self in its placid waters.

We cannot move forward if we keep our womenfolk deprived of their share in new thinking. They are the foremost who need to be educated into a new process of thought and action. We need to engage them mentally in search for new vision and movement. They have to come out of the customary mindset and men folk need to play their honest part in that exercise.

Secondly, our womenfolk have to break the shackles that make them the slaves of the kitchen. It means they have to implement a changed agenda of food habits of the community members and the dress regime of their own class. Vegetable sandwiches must replace plateful of rice and the kitchens should close at 8 PM in the evening to allow time for our womenfolk to walk, read, discuss, meditate, do yoga and introspect. More time has to be allotted to outdoor activity, physical exercise community life and social engagements. Our womenfolk will meet the first ray of liberation the day they say good-bye to the damned sari and the despicable kameez and shalwar (the legacy of the Pathan rule) as the common dress. As long as they remain bandaged in a seven-meter long obnoxious bundle of textile, they are tied down in fetters of slavery. Our womenfolk's dress should be the same as is used by the Jewish women, viz. trousers and the top. Keep your hands free to work, to move, to brandish and to hit a miscreant. You need not a dupattta. It enchains you. Throw it away into the garbage and then when you walk remember what Tagore told the Bengali women. "Look straight into the eyes of the people when you walk". That gives you power, confidence, boldness and individuality.

A word about the changing contours of culture is also needed. We hear loud murmur of erosion of our traditional culture. Many among us demonstrate despair on that count. The phenomenon has to be addressed in a realistic manner and not just as a matter of nostalgia. As our community has willingly or unwillingly come into interaction with wider Indian society, it is neither practicable nor sensible to create walls and quarantines to segregate our youth. That does not happen.

But, of course, what ought to be done is that each Pandit family should steal half an hour every week and impart broad outlines of our culture, mythological lore and history to the younger generation in the home in a manner to create in them a sense of belonging to a specific and ancient cultural stream. Three works must remain under the pillow of every well-meaning Pandit, namely The Bhagvat Gita, Kalhana's Rajatarangini (related by Stein) and Jagmohan's My Frozen Turbulence in Kashmir. Sustained lecturing could prove very useful. But then if notwithstanding that effort the youth are sucked into the vortex of larger Indian milieu, it has to be accepted as inevitable and not something to be despised or abhorred. That will cause serious harm to the creative faculty of our youth.

And about our mother tongue – Kashmiri, I must say it is not a developed language, and at the best it is a dialect. It has no literary potential unless you heavily draw upon Sanskrit or Persian lexicon both obsolete for our youth). It has no scientific script (the Sharada is irretrievable). Kashmiri is fast getting eroded among our youth and let that happen without remorse. We are not loosing anything by loosing it. Instead, our younger generation should be exhorted to perfect English and without fail learn one or two European languages preferably French and German.. I would even strongly recommend that our youth learn excellent Arabic to make a dent in the petro-dollar Eldorado of the littoral states. No field should remain out of bounds for them. If they do that, new horizons will open for them.

Dear friends, we are not the only group to have suffered the loss of a home and the homeland. Human history is replete with this saga. Ours is not an exceptional case. Remember displacement is also a great boon, a virtue if we are able to make one out of it. It gives a new life; it brings new blood into veins; it rejuvenates and refreshes. Ask not for a path that is not strewn with thorns. Remember that refugees and migrants have created great civilizations in human history, civilizations along the course of the Nile, the Euphrates, the Tigris, the Oxus, the Danube, the Seine, the Indus, and the Ganges and lately on the Potomac. Diasporas have created new parameters of human culture. You have to unleash that hidden and dormant potential in you. Create a new world, a new civilization a new vision and you are at the top of the world. Only weak and battered people cry for the lost lands and climes.

To us the land where we set our foot is our homeland whether it is the orient or the occident, within the shores of the seas or beyond. K.N.Pandita, (website: AEHRF-homepage, my Geopolitics, weblink of this article). (The author is the former Director of the Centre of Central Asian Studies, Kashmir University).

The Legend behind Amarnath Yatra

There is famous Rigvedic Verse that says "Ekam Sat" that is "There is one Being, the sages call Him by many names." The God (Parmeshwar) has three deities who carry on the world .This is known as Holy Trinity. Brahma- the creator, Vishnu - the perpetuator of life and Shiva (Mahesh) -the purifier and perpetuator of good and destroyer of evil. Rig Veda refer Shiva as Rudra as in its following verse. "We Worship Tryambaka (Rudra), who spread Fragrance and Increases Nourishment, May He release me, like the cucumber from its stem, From Mortal Life, but not From Immorality." (Rig Veda Mandal VII Sukta 59 and Mantra 12)

The Yajurveda describes Shiva as ascetic warrior whose robe is of Deer Skin and He carries Trishul. According to the verse Satyam, Shivam, Sundaram, the life is described as having three facets Truth (Satyam), Good (Shivam) and the Beautiful (Sundaram).

Shiva is a living God. The most Sacred and ancient books of India, the Rig Veda narrates His presence in the hymns. Vedic myths, rituals and even astronomy testifies to His existence from the dawn of time .The Mohindaro and Harapa findings confirm Shiva worship in the ancient India. According to the older scriptures, He has three places of His residence. One is Kailash Parvat another is Lohit Giri under which Brahamputra flows and third is Muzwan Parvat.

The Amarnath Cave has special significance

The Legend about the importance of Amarnath Cave is as follows:

This is The Cave which was chosen by Bhole Shankar for narrating the secrets of immortality and creation of Universe to Maa Parvati ji. The story goes like this. Centuries ago Maa Parvati asked Shiv ji to let her know why and when He started wearing the beads of heads (Mund Mala). Bhole Shankar replied when ever you are born I add one more head in my beads. Maa Parvati said," My Lord, my body is destroyed every time and I die again and again, but you are Immortal. Please let me know the secret of this." Bhole Shankar replied that it is due to Amar Katha."

Maa Parvati insisted that she may be told that secret. For long Shiva ji continued postponing. Finally on consistent demand from Maa Parvati He made up his mind to tell the immortal secret. He started for lonely place where no living being could listen it. He chose Amarnath Cave. In preparation to that He left His Nandi (The Bull which He used to ride) at Pahalgam (Bail gaon) . At Chandanwari He released Moon from his hairs (Jataon). At the banks of Lake Sheshnag He released the snakes. He decided to leave his Son Ganesha at Mahagunas Parvat (Mahaganesh Hill). At Panjtarni, Shivji left the Five Elements behind (Earth, Water, Air, Fire and Sky) which make living being. He is the Lord of these elements. It is believed that as a symbol of sacrificing the earthly world, Shivaji and Maa Parvati had Tandav Dance. After leaving behind all these, Bhole Shankar enters the Holy Amarnath Cave along with Parvati Maa . Lord Shiva takes his Samadhi on the Deer Skin and concentrate. To ensure that no living being is able to hear the Immortal Tale, He created Rudra named Kalagni and ordered him to spread fire to eliminate every living thing in and around the Holy Cave. After this He started narrating the secret of immortality to Maa Parvati. But as a matter of chance one egg which was lying beneath the Deer skin remained protected. It is believed to be non living and more over it was protected by Shiva -Parvati Asan (Bed). The pair of pigeons which were born out of this egg became immortal having listened the secret of immortality (Amar Katha). Many pilgrims report seeing the pair of pigeons when they trek the arduous route to pay their obeisance before the Ice-Lingam (the phallic symbol of Shiva).

Discovery of Holy Cave

The story narrated by people about the discovery of this Holy Cave is of a Gujjar (shepherd) Buta Malik . He is given the credit of discovering this Holy Cave. Story goes like this, that a saint gave Buta Malik a bag full of Coal. On reaching his home when he opened the bag, to his utter surprise the bag was full of gold coins. This made him overwhelmed with joy. He ran to thank the Saint. But, what he found was that the Saint had disappeared. Instead, he found The Holy Cave and Shiv Lingam there in. He announced the discovery of this to the Villagers. Then onwards this has become the sacred place of Pilgrimage.

The ancient epics narrate other story which goes like this. The valley of Kashmir was under water .It was a big lake. Kashyap Rishi drained the water through number of rivers and rivulets. In those days Bhrigu Rishi came that way on a visit to The Himalyas. He was the first to have Darshans of this Holy Cave. When people heard of the Lingam, Amarnath for them became Shiva`s abode and a Centre of pilgrimage. Since then Lacs of devotees perform the pilgrimage through tough terrain and avail eternal happiness.

The trek to Amarnath, in the month of sharavan (July?August) has the devout flock to this incredible shrine, where the image of Shiva, in the form of a Lingam, is formed naturally of an Ice Stalagmite, which waxes and wanes with the Moon`s cycle . By its side are fascinating, two more Ice Lingams, that of Maa Parvati and of their son, Ganesha .

Amarnath Yatra - the holy Hindu pilgrimage in the lofty Himalayas

The Amarnath Yatra, they say, leaves a profound impact of spiritual exaltation on the minds of the pilgrims, who stride through an exceedingly enchanting and enthralling route "upward" to meet the shining glory and greatness of God. Swami Vivekananda recounting his Amarnath experience said, "I have never been to anything so beautiful, so inspiring."

Darshan at the Holy Cave is generally open from early July (Ashad Purnima) to August (Sharvan Purnima). The yatra or pilgrimage concludes with the day of the "Raksha Bandhan" festival.

Trek to Amarnath

Amarnath cave is located in a narrow gorge on the farther end of Lidder valley at 3,888 m above sea level. The cave is 45 km from Pahalgam and 141 km from Srinagar. The trek begins in July-August. Despite being an extremely difficult trek, millions of devotees come to pay homage to Shiva in one of his Himalayan abodes.

The yatra, in its present religious form, commences with the ceremony of "Chari Mubarak," at the Dashnami temple, Akhara, Srinagar. After the prayers, the yatri acquires a sort of walking stick. It has both physical and religious significance: physically, it helps the yatri in steadying himself on a snow covered slippery path; spiritually it reminds him of his resolve at the temple at times when his faith begins to waver in the face of a long and arduous journey. Nowadays people travel to Pahalgam first and then undertake the onward journey of 45 km on foot, in batches. Overnight halts are in encampments that are set up at fixed distances and give the appearance of a military site. The return trek has to be covered in five days with night halts at Chandanwari, Wawjan and Panchtarni. The distance of 12.8 km from Pahalgam to Chandanwari is completed in five to six hours with the first night halt at Chandanwari. The trail is along thick and green woodlands of breathtaking beauty. The playful stream of Lidder meanders and dances alongside, showing its sparkling white foam with the pride and purity of a maiden descending directly from the lap of the perennial Himalayas. One main attraction of this trail is the bridge on the river Lidder, which is covered with snow even when the surroundings are bereft of snow.

From Chandanwari, there begins a steep ascent to Pishu Ghati (3,171 meters), reminding the yatris that the path to salvation involves superhuman struggle and stamina. A feeling of having reached an ethereal destination overwhelms yatris when they reach Seshnag (3,570 meters) so striking is the beauty, the ambience and the very colour of this great lake. Seshnag symbolizes the cosmic ocean in which Lord Vishnu, the preserver of this universe, moves, reclining on a seven-headed mythical snake. The second night halt is at Wawjan overlooking the deep waters of Sheshnag Lake and the glaciers beyond it.

The third and the last camp en route to the cave is at Panchtarni. This 13 km trek gains height at 4,600 m and then descends to the green meadows of Panchtarni. The cave is 6 km from here. There are long queues waiting to enter the cave for a darshan before returning to Panchtarni. The return journey takes two more days.

Lord Shiva

Lord Shiva represents the aspect of the Supreme Being that continuously dissolves to recreate the cyclic process of creation, preservation, dissolution and recreation of the universe. Lord Shiva is the foremost of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the world's destruction has been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewellery to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

The unclad body covered with ashes: The unclad body symbolizes the transcendental aspect of the Lord. Since most things reduce to ashes when burned, ashes symbolize the physical universe. The ashes on the unclad body of the Lord signify that Shiva is the source of the entire universe which emanates from Him, but He transcends the physical phenomena and is not affected by it.

Matted locks: Lord Shiva is the Master of yoga. The three matted locks on the head of the Lord convey the idea that integration of the physical, mental and spiritual energies is the ideal of yoga.

Ganga: Ganga (river Ganges) is associated with Hindu mythology and is the most sacred river of Hindus. According to tradition, one who bathes in Ganga (revered as Mother Ganga) in accordance with traditional rites and ceremonies on religious occasions in combination with certain astrological events, is freed from sin and attains knowledge, purity and peace. Ganga, symbolically represented on the head of the Lord by a female (Mother Ganga) with a jet of water emanating from her mouth and falling on the ground, signifies that the Lord destroys sin, removes ignorance, and bestows knowledge, purity and peace on the devotees.

The crescent moon: Is shown on the side of the Lord's head as an ornament, and not as an integral part of His countenance. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments, and not an integral part of Him.

Three eyes: Lord Shiva, also called Tryambaka Deva (literally, "three-eyed Lord") or Trolochana, is depicted as having three eyes: the sun is His right eye, the moon the left eye and fire the third eye. The two eyes on the right and left indicate His activity in the physical world. The third eye in the center of the forehead symbolizes spiritual knowledge and power, and is thus called the eye of wisdom or knowledge. Like fire, the powerful gaze of Shiva's third eye annihilates evil, and thus the evil-doers fear His third eye.

Half-open eyes: When the Lord opens His eyes, a new cycle of creation emerges and when He closes them, the universe dissolves for creation of the next cycle. The half-open eyes convey the idea that creation is going through cyclic process, with no beginning and no end. Lord Shiva is the Master of Yoga, as He uses His yogic power to project the universe from Himself. The half-open eyes also symbolize His yogic posture.

Kundalas (two ear rings): Two Kundalas, Alakshya (meaning "which cannot be shown by any sign") and Niranjan (meaning "which cannot be seen by mortal eyes") in the ears of the Lord signify that He is beyond ordinary perception. Since the kundala in the left ear of the Lord is of the type used by women and the one in His right ear is of the type used by men, these Kundalas also symbolize the Shiva and Shakti (male and female) principle of creation.

Snake around the neck: Sages have used snakes to symbolize the yogic power of Lord Shiva with which He dissolves and recreates the universe. Like a yogi, a snake hoards nothing, carries nothing, builds nothing, lives on air alone for a long time, and lives in mountains and forests. The venom of a snake, therefore, symbolizes the yogic power.

A snake (Vasuki): Is shown curled three times around the neck of the Lord and is looking towards His right side. The three coils of the snake symbolize the past, present and future - time in cycles. The Lord wearing the curled snake like an ornament signifies that creation proceeds in cycles and is time dependent, but the Lord Himself transcends time. The right side of the body symbolizes the human activities based upon knowledge, reason and logic. The snake looking towards the right side of the Lord signifies that the Lord's eternal laws of reason and justice preserve natural order in the universe.

Rudraksha necklace: Rudra is another name of Shiva. Rudra also means "strict or uncompromising" and aksha means "eye." Rudraksha necklace worn by the Lord illustrates that He uses His cosmic laws firmly - without compromise - to maintain law and order in the universe. The necklace has 108 beads which symbolize the elements used in the creation of the world.

Varda Mudra: The Lord's right hand is shown in a boon - bestowing and blessing pose. As stated earlier, Lord Shiva annihilates evil, grants boons, bestows grace, destroys ignorance, and awakens wisdom in His devotees.

Trident (Trisulam): A three-pronged trident shown adjacent to the Lord symbolizes His three fundamental powers (shakti) of will (iccha), action (kriya) and knowledge (jnana). The trident also symbolizes the Lord's power to destroy evil and ignorance.

Drum: A small drum with two sides separated from each other by a thin neck-like structure symbolizes the two utterly dissimilar states of existence, unmanifest and manifest. When a damaru is vibrated, it produces dissimilar sounds which are fused together by resonance to create a sound. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation. According to Hindu scriptures, Nada is the source of creation.

Kamandalam: A water pot (Kamandalam) made from a dry pumpkin contains nectar and is shown on the ground next to Shiva. The process of making Kamandalu has deep spiritual significance. A ripe pumpkin is plucked from a plant, its fruit is removed and the shell is cleaned for containing the nectar. In the same way, an individual must break away from attachment to the physical world and clean his inner self of egoistic desires in order to experience the bliss of the Self, symbolized by the nectar in the Kamandalu.

Nandi: The bull is associated with Shiva and is said to be His vehicle. The bull symbolizes both power and ignorance. Lord Shiva's use of the bull as a vehicle conveys the idea that He removes ignorance and bestows power of wisdom on His devotees. The bull is called Vrisha in Sanskrit. Vrisha also means dharma (righteousness). Thus a bull shown next to Shiva also indicates that He is the etemal companion of righteousness.

Tiger skin: A tiger skin symbolizes potential energy. Lord Shiva, sitting on or wearing a tiger skin, illustrates the idea that He is the source of the creative energy that remains in potential form during the dissolution state of the universe. Of His own Divine Will, the Lord activates the potential form of the creative energy to project the universe in endless cycles.

Cremation ground: Shiva sitting in the cremation ground signifies that He is the controller of death in the physical world. Since birth and death are cyclic, controlling one implies controlling the other. Thus, Lord Shiva is revered as the ultimate controller of birth and death in the phenomenal world.

Shrine of Sharda

Sharada Peeth was the famous temple of goddess Sharada (Saraswati) in Kashmir. Its ruins are now in Pakistan administered Kashmir. Kashmir was sometimes Sharada Desh because of this temple. It was a centre of Hinduism and eminent Sanskrit scholars of India. It is at this temple that Sri Sankaracharya received Sarvanjyapeethom chair.

It was once a celebrated center of learning. It was a centre of great Sanskrit scholars and was a famous centre of Hinduism. The great Jain scholar Hemachandra requested grammar texts preserved here so that he could compile his Siddhahemacandra grammar.

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.

Diwali

Diwali, (in Hindi - दिवाली or दीपावली, in Tamil - தீபாவளி), is a major Indian festival that is very significant in Hinduism and Jainism. Celebrated by approximately 1 billion Hindus and Jains and known as the "Festival of Lights," and lamps (called diyas or kandils) are lit as a sign of celebration and hope for humankind. The lights also represent the time when Rama came back from the forest, and the people of Ayodhya (the capital of his kingdom) lit lamps to welcome him back home. Celebrations focus on lights and lamps, particularly traditional dīpa or deeya (earthen lamp, as illustrated) . Fireworks are associated with the festival. Diwali is a colloquial name used in North India, while the festival is formally called Deepavali in South India.

Diwali is celebrated for five consecutive days at the end of Hindu month of Kartika (purminata) or Ashwayuja (amanta). It usually occurs in October/November, and is one of the most popular and eagerly awaited festivals in India. Diwali comes exactly twenty days after Dussehra. Hindus, Jains and Sikhs alike regard it as a celebration of life and use the occasion to strengthen family and social relationships. For Hindus it is one of the most important festivals, and beginning of the year in some Hindu calendars.

There are several beliefs regarding the origin of the holiday. The most repeated version is that Hindus celebrate Diwali to mark the time when Lord Rama achieved victory over Ravana. Some also view it as the day Krishna defeated the demon Narakasura or in honor of the day Bali went to rule the nether-world, obeying the order of Vishnu. In Jainism it marks the nirvana of Lord Mahavira, which occurred on Oct. 15, 527 B.C. It is also a significant festival for the Sikh faith. In India , Diwali is now considered to be more of a national festival, and the aesthetic aspect of the festival is enjoyed by most Indians regardless of faith.

Dates in various calendars

The festival is celebrated for a differing number of days by different communities. In Maharashtra and Karnataka, the celebrations start from Vastubaras, 12th day of the second fortnight of Ashvin (going on for 6 days) while in northern India the celebrations start from Lakshmi Puja the no moon day of the same month (going on for 2-3 days). Though the core days are common and fall on exactly the same set of days across India , they fall in different Gregorian months depending on the version of the Hindu calendar being used in the given region.

The Amanta ("ending on the no-moon") version of the Hindu Calendar has been adopted as the Indian national calendar. According to this calendar, which is prevalent in southern India and Maharashtra, the 6-day celebration is spread over the last four days of the month of Ashwayuja (Ashwin in Marathi) and the first two days of the new month of Kartika. According to the Purnimanta ("ending on the full-moon") version prevalent in northern India, it falls in the middle of the month of Ashwayuja/Ashvin. In the Gregorian calendar, it falls generally in the months of October or November. In 2006, it was celebrated on October 21, a Saturday. In 2007 it will be celebrated on November 9, a Friday.

Significance in Hinduism

The festival marks the victory of good over evil. The Sanskrit word Deepavali means an array of lights that stands for victory of brightness over darkness. As the knowledge of Sanskrit diminished, the name was popularly modified to Diwali, especially in northern India . In South India , Diwali does not coincide with the beginning of a new year as South Indians follow a different calendar, the Shalivahana calendar.

On the day of Diwali, many wear new clothes, share sweets and snacks. Some North Indian business communities start their financial year on Diwali and new account books are opened on this day.

Hindus find cause to celebrate this festival for different reasons:

• It commemorates the killing of Narakasura, an evil demon who created havoc, by Lord Krishna's wife Satyabhama. This happened in the Dwapara Yuga during this time of Lord Krishna's avatar. In another version, the demon was killed by Lord Krishna himself. Before Narakasura's death, he requested a boon from his mother, Satyabhama (believed to be an Avatar of Bhudevi - Narakasura' mother), that everyone should celebrate his death with colorful light.

• According to the Skanda Purana, the goddess Shakti observed 21 days of austerity starting from ashtami of shukla paksha (eighth day of the waxing period of moon) to get half of the body of Lord Shiva. This vrata (austerity) is known as kedhara vrata. Deepavali is the completion day of this austerity. This is the day Lord Shiva accepted Shakti into the left half of the form and appeared as Ardhanarishvara. The ardent devotees observe this 21 days vrata by making a kalasha with 21 threads on it and 21 types of offerings for 35 days. The final day is celebrated as kedhara gauri vrata.

• Diwali also celebrates the return of Lord Rama, King of Ayodhya, with his wife Sita and brother Lakshmana to Ayodhya from a war in which he killed the demon king Ravana. It is believed that the people lit oil lamps along the way to light their path in the darkness. This is the reason, why the festival is celebrated a day earlier in South India since Lord Rama travelled from the south to his kingdom in the north. In North India , the festival is held on the final day of the Vikram calendar. The following day marks the beginning of the North Indian new year, and is called Annakut.

• Govardhan Puja is celebrated the day after Diwali. It is the day Lord Krishna defeated Indra, the deity of thunder and rain. As per the story, Krishna saw huge preparations for the annual offering to Lord Indra and questions his father Nanda about it. Why was this necessary? Why should human beings offer anything to some unknown being in the sky? He debated with the villagers about what their 'dharma' truly was. They were farmers, they should do their duty and concentrate on farming and protection of their cattle. He continued to say that all human beings should merely do their 'karma', to the best of their ability and not pray for natural phenomenon. The villagers were convinced by Krishna , and did not proceed with the special puja (prayer). Indra was then angered, and flooded the village. Krishna then lifted Mt Govardhan and held it up as protection to his people and cattle from the rain. Indra finally accepted defeat and recognized Krishna as supreme. This aspect of Krishna 's life is mostly glossed over - but it actually set up the basis of the 'karma' philosophy later detailed in the Bhagavat Gita.

• In Bhavishyottara and Brahma Vaivarta Purana, Diwali is associated with the Daitya king Bali, who is allowed to return to earth once a year. However in Kerala this is the reason 'Onam' is celebrated. 'Onam' festival falls around the month of August-September.

Esoteric Significance

Flowers are an integral part of Diwali as are many decorations.

While Deepavali is popularly known as the "festival of lights", the most significant esoteric meaning is "the awareness of the inner light".

Central to Hindu philosophy, is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light, in particular the knowing of which outshines all darkness (removes all obstacles and dispels all ignorance), awakening the individual to one's true nature, not as the body, but as the unchanging, infinite, imminent and transcendent reality. With the realization of the Atman, comes universal compassion, love, and the awareness of the oneness of all things (higher knowledge). This brings Ananda (Inner Joy or Peace).

Deepavali celebrates this through festive fireworks, lights, flowers, sharing sweets, and worship. While the story behind Deepavali varies from region to region, the essence is the same - to rejoice in the Inner Light (Atman) or the underlying reality of all things (Brahman).

The Five days of Diwali

Diwali is celebrated over five days in most of North India . All the days except Diwali are named using the designation in the Indian calendar. A lunar half-month is 15 days. Diwali as a new-moon day, marks the last day of a 15-day period.

Diwali being festival of lights, across India people celebrate it via symbolic diyas or kandils (colorful paper lanterns) as an integral part of Diwali decorations.

1) Dhan-trayodashi or Dhan teras: Dhan means "wealth" and Trayodashi means "13th day". Thus, as the name implies, this day falls on the 13th day of the second half of the lunar month. It is an auspicious day for shopping.

2) Naraka Chaturdasi: Chaturdasi is the fourteenth day on which demon Narakasura was killed. It signifies the victory of good over evil and light over darkness (Gujarati: Kali Chaudas). In south India , this is the actual day of festivities. Hindus wake up way before dawn as early as 2.00 in the morning, have a fragrant oil bath and wear new clothes. They light small lamps all around the house and draw elaborate kolams /rangolis outside their homes. They perform a special puja with offerings to Lord Sri Krishna or Lord Sri Vishnu, as he liberated the world from the demon Narakasura on this day. It is believed that taking a bath before sunrise, when the stars are still visible in the sky is equivalent to taking a bath in the holy Ganges. Hence, when people greet each other in the morning, they ask "Have you performed your Ganga Snaanam?". After the puja, children burst firecrackers heralding the defeat of the demon. As this is a day of rejoicement, many will have very elaborate breakfasts and lunches and meet family and friends. In the evening, lamps are again lit and Goddess Lakshmi is worshipped and offered special dishes. This being a no moon day, many will offer special tarpana (offerings of water and sesame seeds) to their ancestors.

3) Diwali: the actual day of Diwali, is celebrated on the third day of the festival, when the moon completely wanes and total darkness sets in the night sky.

4) Govardhan Puja or also called Annakut, is celebrated as the day Krishna defeated Indra. For Annakut a mountain of food is decorated symbolizing Govardhan mountain lifted by Lord Krishna. In Maharashtra it is celebrated as Padva or BaliPratipada. The day commemorates King Bali. Men present gifts to their wives on this day.

5) Bhayiduj (also Bhayyaduj, Bhaubeej or Bhayitika) — on this day, brothers and sisters meet to express their love and affection for each other (Gujarati: Bhai Bij, Bengali: Bhai Phota). Most Indian festivals bring together families, Bhaiduj brings together married sisters and brothers, and is a significant festive day for them. This festival is ancient, and pre-dates 'Raksha Bandhan' another brother-sister festival being celebrated today.

The celebrations vary in different regions:

• In Southern India, naraka chaturdashii is the main day, with firecrackers at dawn.
• The main festival in North India is on Amavasya(No moon) evening with Lakshmi Puja which is followed by lighting of oil lamps around the house.

Lakshmi Puja

As per spiritual references, on this day "Lakshmi-panchayatan" enters the Universe. Sri Vishnu, Sri Indra, Sri Kuber, Sri Gajendra and Sri Lakshmi are elements of this "panchayatan" (a group of five). The tasks of these elements are...

• Vishnu: Happiness (happiness and satisfaction)
• Indra: Opulence (satisfaction due to wealth)
• Kubera: Wealth (one who gives away wealth)
• Gajendra: Carries the wealth
• Lakshmi: Divine Energy (Shakti) which provides energy to all the above activities.