KAshMIra paNDita ids

Source: TW

The identities of Kashmiri Pandits

By A.K. Trisal

Kashmir is an ancient principality. In the Puranas, it is mentioned by the name of Greek which means a hill. The Mahabharta and the Budhdist literature referred it as Kasmira. While Mulasarvastivada Vinaya calls it Kashmira Mandala. For Greek Astronomers it was Kaspeiria. To-yeng and Sun-Yan in 6th A. D. termed the Kashmir as Shiemi and Hieun-Tsang in 7th century A. D. called it Kia-shih-mi-lo. Kachal and Kashrat were the names given by Tibetans and the Dards respectively in the past while the ancient Kashmiris themselves called their country as Kasmira which was later shortened to Kashir, and is now known as Kashmir. Kashmir is surrounded by heaven high mountains. The twin peak of Nun and Kun to East and in the North West Nanga Parbat towers above the Indus. The mountains consist of three ranges namely:

  • Pir Panjal Range
  • Jhelum Valley Range
  • North Eastern Range

PIR PANJAL RANGE:

It commences from Banihal, it is the highest line of the mountain barrier which divides Kashmir from the plains of North Eastern India. All the important routes that connect Kashmir with the plains of northern India cut across this range. The passes through which these routes run includes the Tosamaiden (10,500 feet) the Panjal pass (11,400 feet) the Budhal pass (14,120 feet) and Banihal pass (9,200 feet)

JHELUM VALLEY RANGE

This range consists of two small mountain chains which branch of from the Pir Panjal and the Kajnag ranges, starting from the Baramulla gorge and continue along the Jhelum river upto the confluence of the Jhelum and Kishan Ganga rivers at Domel. At the end of this range lies the Uri gorge. This route does not pass through much high altitude as such it is the only route which is free from snow in winter.

NORTH EASTERN RANGE

This range seperates Kashmir from Ladakh, Baltistan and Dardistan on the North and North East. This range has two important passes, namely Burzil pass which connect Kashmir with Dardistan or the territories of Astore, Chilas, Bunji, Gilgit, Chitral etc. and the second pass known as Zojila pass links the Kashmir with Ladhakh, Balitistan and Tibet besides the region of Badakshan, Samarqand, Bukhara etc. Besides these mountain ranges which represent, the masculine aspect of the beauty of Kashmir, the Kashmir valley is divided into two divisions, one comprising the plain formed by the alluvium of the river Jhelum and its main tributaries and the other, the plateaus raised above the plain. The whole of this area is oval shaped and is about 135 km along from North East to South West and about 40 km broad. The river Jhelum commonly known as Veth or Vitasta passes through it, starting from Verinag to the east of Annantnag. It is navigable from Annantnag and flows North West in lazy way for about 170 km through Srinagar into Wular lake and beyond into Baramulla. From Baramulla to Kohla (110 km) it rushes down a deep gorge. The valley is also gifted with beautiful lakes and springs. Wular lake which is at a distance of 50 km on the North East of Srinagar is the largest fresh water lake in India. Dal Lake imparts charm to the city of Srinagar itself. Mansbal Lake is the deepest lake which is situated at a distance of 27 km away from Srinagar.

v1 origins

The inhabitants of this beautiful region which is called Kashmir are known as Kashmiri Brahman but the origin of Brahminism in Kashmir is not much clear, though ample evidences indicate that majority of them consisted of the immigrants from the plains of Central India, as quoted by Dr. Bhajan Singh in his book “Aryuno Ka Adinivas”, they were the inhabitants of Uttranchal Pradesh. These Brahmans when got settled in Kashmir are known as Pandits of Kashmir, which later in their own language were popularly known as Bhattas which is the Prakrit form of Sanskrit BHARIRI which means Scholar, Doctor or the same as Pandit.

Exodus

These Bhattas were living peacefully & enjoying their sacred social, culture and religious heritage in the required manner before the rule of Sultan Sikandar (1389-1413) when Sultan Sikander came into power in Kashmir, he on the instigation of one Mir Mohmad Hamdani who was an immigrant started reign of terror on the Kashmiri Pandits, in way of conversion to Islam, thousands of sacred books of their were sunk in Dal Lake and people were given three options, Conversion, Exile and death which in Kashmiri dialect is still remembered as “Rilev, Chilev Ya Gelev.” As a result of these atrocities, all the three options remained in vogue during the tenure of Sultans in Kashmir.

Subdivisions

The result of these atrocities also became the cause of Sub-Division of the community, which are detailed hereunder :-

1. BANAMASI & MALMASI

As soon as the normalcy was restorted and the self exiled Pandits returned to valley during the period of King Zain-ul-Ab-din (1420-1470), Pandits were divided into two groups. viz. Banamasi & Malmasi. Socially this division was inconsequential still it was adopted to indicate the immigrants and those who had not left the valley during the turmoil. Malmasi followed the lunar and Banamasi the Solar Calendar and it is still prevailing.

2. KARKUN

This is the main group of Kashmri Pandits, which came to be known as Karkun during the rule of king Zain-ul-ab-din (1420-1470) and during this period Pandits heaved a sigh of relief. They were freed from the Shackles of heavy taxes and all other disabilities like mass exodus, forcible conversion, death penalties, religious bindings, forbidding of Tilak on their foreheads etc. etc. They started to reorganise and rehabilitate themselves in the valley. During this time Persian had become the official language and for the sustenance of their livelihood it was essential for Pandits to share the office of the king with others. It became obligatory for Pandits to study the Persian (the official language). In a short span of few years most of the Pandits acquired the mastery over the Persian language and managed to share the official status.

But Sanskrit learning and the religious ceremonies were not to be forgotten, as this was the only distinction to keep them alive as a separate group. So the community was divided in two groups i.e Karkuns & Bhasha Bhatta. The former section of Karkuns was now those who have acquired the knowledge of court language and handled the job of the Government.

3. BHASHA BHATTA/GOR

When during the rule of king Zain-ul-ab-din the community was divided into two groups the people who took the charge of religious affairs and of studying the Sanskrit Scriptures were designated as Bhasha Bhatta. It was, at that time, decided that this job would be done by the daughters son of a person and he should be made a Bhasha Bhatta to administer the religious needs of his maternal and grand fathers family. The arrangement was simple as it did not involve any loss to the status of the Bhasha Bhatta.

The word Bhasha Bhatta at much later stage came to be known as Gor. (The word Gor is actually an abbreviated form of the word Guru Ji. Initially Gor was designated as Bhasha Bhatta who later came to be known as Bramha Ji on the pretext that he keeps all the knowledge about the Vedas and other religious scriptures. With the passage of time and keeping in view the performance and guidance in conducting the Karma Kanda and other religious rituals the Brahma Ji got a new name of Guru Ji which later got the abbreviated form of Gor in the community dialect. Though all other forms of word Gor as referred above are still prevalent but are occasionally used and the word Gor is vogue word presently in the community)

But later on it effected in the way of two distinct classes with a distinctive culture and mode of life and habits, with the result that these two classes seldom inter marry. Due to the passage of time and change of life style increasing number of this group of the community opted for Government and other secular jobs. This trend has decreased the number of professional Gors considerably and time is not far away when Pandits will have either to learn the religious scriptures themselves or will have either to fare good-bye to all the KARAM KANDA process for ever.

4. BUHUR

Their origin is not clear, there are different versions about their origin. About the Origin two main evidences seem to be factual and acceptable.

A) Some say that this class of community used to go to plains during the Hindu rule for trade and naturally they were used to interdine with non-Kashmiri Hindus during the trading period. This inter dining with non-Kashmiri Hindus was resented by the then orthodox Pandits and they accordingly made a complaint about this before the then king. The king promulgated them as a separate community by the name of BAKSHAR which with the passage of time took the form of Buhur.

B) Another main evidence envisages that during the Mohammedan rule in Valley some Pandits were given option to either opt for death or to take food prepared by a Musalman (Muhamdan). Some of them opted for the option of taking food prepared by the Musalman, but in their anguish to reduce the pollution to the minimum made the Musalman cook to boil rice in a new earthen ware which is commonly known in Kashmiri Language as LEJH and when the rice was ready they used to take this Lejh with their own hands and reluctantly ate it. From here these Pandits were named as LEJH BHATTAS.

These Lejh Bhattas afterwards performed the prayaschita for the forcible pollution but the Biradari members were punctilious as ever, ostracised them. These Lejh Bhattas later on gradually assimilated with Pandit Culture. Interdining became common feature but inter marriages were restricted. Their traditional occupation is trade and Shopkeeping, especially they deal in the trade of herbal products.

5. PURBI

Another minority group among Brahmins of Kashmir is known as Purbi. They are the descendants of those immigrant Brahmins who came from Chamba Valley (Himachal Pradesh) several hundered years ago and settled themselves in Kashmir Valley. They are the off springs of Brahmin and Khatri Couples and came into existence by way of Anuloma and Pratiloma form of marriages. They also prefix the name of Pandit to their names as other Bhattas of Kashmir do.

ANULOMA MARRIAGE: A marriage between the Male of higher caste with females of Lower caste. These marriages were not un-common in the society upto 8th century and were regarded as legal.

PRATILOMA MARRIAGE: A marriage between the lower caste male with upper caste females is known as Pratiloma marriage. These marriages were being vehemently opposed but even stiff opposition could not stop such practices. The off spring of these marriages are used to be called as Chandals.

During the Sikh rule (1819-1846) some more division occurred among the pandits on the professional basis and had separate identities.

During the Sikh Rule some Karkuns rededicated themselves to the study of Sanskrit and religion without taking up the priestly duties. They were named as Pandits.

  1. Jyotshi: Pandits who had taken mastery in astrology and used to draw up calendars and Almancs got the identity of Jyotshi.

  2. Gurrins: Those who performed the job of presiding priests of Shiva Worship came to be know as Gurrins.

  3. Panyechh : Those who adopted the profession of accepting Alms and offerings at the funeral ceremonies of Karkum group of the community were named as Panyechh. This group of the community was confined only in the City of Srinagar. They were not considered socially at par with the Karkums and as well as with Gors.

PANDA/PUROHIT

In addition of the above reffered groups of the community, a group of community members comprising of now about 450 families are also existing in the valley, who belong to Martand Village. Though they are commonly known as Panda’s of Mattan, but actually they too are divided into two sub-groups viz. PANDAS & PUROHITS . The man who Guides for Tirtha is known as Panda and one who administer the functions of religious rituals at a Tirtha is known as Purohit. The Martand village popularly known as Mattan is situated about 61 Kms from Srinagar the Summer Capital of Jammu and Kashmir State on Anantnag-Pahalgam road.It occupies a special place in Hindu mythology. It is said that Lord Shiva blesses the deads with peace and salavation, if shrada, Tarpan etc. is performed under certain stellar position or otherwise by their descendants in Adhik Massa, or on Vijay Sapthami, Solar or lunar eclipse day, any Amavasi or on Sunday. The origion of this group of community is not found in any documentary form however some local evidences reveal as under : That there in Village Mattan initially where nine Hindu shepherd families used to reside and they managed their livelihood by grazing of their sheeps and goats.

In 1887 when Swami VivekaNanda a saint Philosopher visited Shri Amar Nath cave, the inhabitants of this village came into prominance and accordingly some Brahmins from Khrew (a village at a distance of 20 Kms. from Srinagar, where the holy seat of Mata Jawala Jee is enshrined) and Sopore (a township 30 Kms. far away from Srinagar) came to Mattan and settled themselves permanently, thus raising the number of families from 9 to 28. The present population of near about 450 families are the descendants of these 28 families.

Time passed on, when a business man of Jaipur (Rajasthan), namely Sh. Goenka, founder father of Geeta Press, Gorakhpur came to the village Mattan in search of the route to Shree Amar Nath cave alongwith a saint of Gorakhpur. On reaching Mattan village he enquired all about the holy cave and one Mohammedan commonly known as Musalman in local dialect of Malik family from Batakote (Village adjacent to Pahalgam) who was also a shepherd offered his services for guiding and acquainting of the route to the holy cave to Sh. Goenka. At this stage Sh. Goenka felt the need of a Brahmin who would perform the Pooja at the holy cave, so one of the Brahmins of Mattan village out of these 28 families accompanied him. Thus a group of 4 people viz. Sh. Goenka, Saint accompanying from Gorakhpur, a member of Malik family and a Brahmin from Mattan left for the holy cave. After concluding the Pooja Archana, Sh. Goenka offered Alms at the holy cave which were collected by these three people who were accompanying him and distributed among themselves in three equal shares.

When after performing the Yatra Sh. Goenka reached back to Gorakhpur, he publicised the importance of the holly cave and of Mattan Tirtha through the publications of Geeta Press. People through out the country started to visit the Holy cave and Mattan Tirtha. So a procedure of an annual yatra began. Accordingly the precedence of collecting the Alms and Offering offered by the Yatris at the end of the Yatra were collected and its distribution among the families whose members have accompanied Sh. Goenka remained in vogue.

Now, the state Government has constituted a trust in the year 2001. Hence this precedence of distribution of Alms offered at Holy cave among these families has stopped. From this very time a precedence of annual Yatra to the Holy cave also came in prominence. Though the Yatra can be performed for the whole year, but weather conditions on the approach road of the Holy cave has restricted the same only for a month from Ashada Shukul Pakh Poornima to Sharawan Shukul Pakh Poornima. Being one of the Guides of Shree Goenka, the Brahmin and his descendent became to be known as Pandas. The other Brahmins of this Village Mattan, used to perform the duties of Pooja at the spring of Mattan which has a boon from Lord Shiva that a Hindu performing Sharda of his ancestors at the holy spring will get salvation, became to be known as PUROHITS.

Generally all the Brahmins residing at Mattan are called Pandas of Mattan in the Valley, but actually their classification is as under : They are called Purohits from Kashmir Valley to Delhi area including Punjab and Himachal Pradesh and for the rest of India as Pandas. This group of community being confined to Mattan village and other social bindings to them, they have restricted the marriages of their children in the past within the community with a strict vigil on GOTRA. However, due to the change of time and life style this binding is now being over looked and inter marriages among Purohits and Pandas began to take place. As already stated above the precedence of annual Yatra of Shri Amar Nath and the boon of Lord Shiva came in prominence, lakhs of people started to come to Mattan Village especially during the Amar Nath Yatra and in Adhik Massa or on solar/lunar eclipse days to perform the religious rituals. The descendants of origional 28 families divided the areas of the country and of foreign places among themselves for the said job.

Accordingly they started to maintain a register popularly known as Bahi of Panda of their Yezman’s (family members of whom the reglious rituals have been performed at the spring of Mattan are called yezman) and incorporated the details of their descendants in it, which later on gave birth to the tradition in this group of community of visiting the Yezman’s home in winter season for enquiring their welfare and prosperity. The Yezman’s used to give the full honour to the visiting Prohit/Panda and offer them the desired Dekhsna in Cash and kind. This became the source of livelihood for this group of community in the past. The tradition is still prevalent but not to that extent. Irony is this that these Bahi’s contain a meager number of entries of Kashmiri Pandits residing in the Kashmir Valley instead in these Bahi’s the names of Kashmiri Pandits who have migrated since centuries are incorporated alongwith the names of Hindus of different states, NRI’s and foreigners who have visited the Mattan (the holy thirtha) either for performing the religious rituals or research work or otherwise. * (Source:- Pt. Som Nath Mussa) Though the Pandits of Kashmir got divided in different identities as reffered in above mostly due to the atrocities of Islamic fundamentalists, who ruled Kashmir during the medieval period of Kashmir History, but it did not effected their individual Gotra. (The name of the Rishi or Inspired saint who is the founder father of a particular family is called as Gotra.There are 199 Gotras of Kashmiri Pandits). However, their Surnames changed according to the prevalent situations from time to time and place to place during the period of turmoils: To quote:

  1. Trisal is basically descendents of Dar dynasty who were the residents of Fateh Kadal region of Srinagar-Kashmir valley during the medieval period of Kashmir history. One of the descendants namely Sh. Mansa Ram Pandit Dar of the dynasty was adopted by Sh. Ved Ram Razdan who was then a Jagirdar of Trisal region now a village of District Pulwama of Kashmir valley. As per chronlogical chart of the family of Sh. Mansa Ram Pandit Dar, it is very much clear that he had not adopted the surname of the foster family but kept his surname as Dar Trisal. With the passage of time the word Dar got omitted and only Trisal became the vogue word. In this way the surname of Trisal came into the existance from the seventh generation of Sh. Meeru Pandit Dar who resettled himself in Kashmir valley in 1610 A. D. after remaining in exile in the present Karnataka State due to the atrocities of Sultans of Kashmir on Kashmiri Pandits during the medieval period of Kashmir history. What a destiny? Master Loveanya Trisal, (the grandson of the writer) who is the 20th generation of Sh. Meeru Pandit Dar is also being fondled in exile as Sh. Dar was in exile due to the Islamic fundamentalism during the rule of Sultan in Kashmir.

  2. There was a family of Radha Ram Langar in Sopore. That family used to lookafter the management of the community feasts in temples during the religious congregations and other rituals. They started their Surname as Langar. One of the descendants of this family left Sopore after education for better prospectus of life and came to Srinagar City alongwith his family. This family settled down in Zaindhar Mohalla near Kath-leshwar Mahadeva Mandir and they started to write their Surname as Kathju. Other descendents of the family continued to write their Surname as Langar of whom some of them also shifted later in the same locality from Sopore where Kathujus had settled.

  3. Two real brothers out of the descendents of Sh. Zinda Ram Kaul of Rainawari left Kashmir alongwih their famly during the Moghul period and reached Faizabad which was the seat of the provincial Govt. of Nawab Shajuad Daula in search of livelihood. Being both the brothers robust in health they got the job of commander of mounted Division of the Shahi Fouz and were also made responsible for the security of the Nawab’s daughter and her jagir. The Nawab’s wife was so much pleased with job of these two brothers that she granted a royal Wasiqa (hereditary pension) and were also conferred with title of Sharaga in the year 1813. So after becoming wasiqadar they started to write their Surnames as Koul Sharga. With the passage of time Koul word was omitted and only Sharga became the Surname of the family. The descendents of this family presently live in Kashmiri Mohalla Lucknow.

  4. A family from Village Bomai in Tehsil Kulgam migrated in the year 1780. It is said that one of their elders was a thorough gentleman, so he was nick named as MOM BOYOO, which means a gentleman in Kashmiri language. So his descendent adopted their surname as Mumbayi. It is also said that some of their relations had earlier migrated to Maharashtra. They were the staunch worshippers of Mumba Devi so they started writing Mumbayi as their Surname.

  5. There was a Pandit namely Gulab Rai Tikoo, who lived in Purshyar Mohalla near the Bank of Vitasta (River Jhelum) in Srinagar. He was highly orthodox, superstitious and God fearing. One night when he was having a sound sleep he saw goddess Ragniya Bhagwati in his dream instructing him to construct an embankment on the bank of Vitasata to protect his house from floods. The very next day he started the construction work as was directed in the dream. He was so fascinated with this phenomenon of Goddess that he changed his surname from Tikoo to Suthoo which in Kashmiri means embankment. 6. The family of Sh. Zinda Ram Choudhary migrated during the year 1775 from Habakadal Srinagar to Lucknow during the rule of Asaf-ud-Daula. Due to his efficiency and honestly he was appointed the treasurer of the Govt. and his main job was to distribute the Salary (TANKHA). So with the passage of the time his descendent’s surname became Tankha instead of Choudhay. 7. The ancestors of Sh. Shiv Parshad Choudhary also known as Khat Khatey Baba of Etawah Nagar were basically resident of Rainawari, Srinagar. They initially possessed the Surname of Razdan, being the residents of the area near Choudhary Bagh in Rainawari and were money lenders. They were given the Surname of Choudhary instead of Razdan. Durng the rule of one of the Subedar ofAurangzeb during the period (1658-1707) in Kashmir one of the ancestors of this family migrated to Bareily and then to Etawah for better prospectus of life. Sh. Shiv Parshad Choudhary was married in 1875 with Sharika Shori. She was most beautiful and her husband due to her immense beauty loved her very much, but destiny was not in favour of this love. Smt. Sharika Shori expired at the age of 18 years. This tragedy gave a big jolt in the life of Sh. Shiv Parshad. He left all the worldly things and left for un-known place in search of peace and tranquillity. It is said the after lapse of ten years i.e. in the year 1886 he came back. When he came back Cholera epidemic was at peak in the Etawah Nagar and with the spiritual power he has acquired in past ten years, he got rid of this epidemic by striking a wooden mace which he usually kept in his hand. There are evidences which reveal that once Shiv Parshad was wondering in the city, found a family weeping and veiling on the death of their young son and his bride was breaking the Bangles. Baba reached the spot and shouted what has happened, the people narrated the situation, he replied that nothing had happened to the boy. He struck his wooden mace on the ground, the boy stood up and the bangles in the arms of his bride were found intact.

It is further said that Baba when sat for the Padma Asna for performing the Pranayama, he used to be in posture two to three feet above the ground. This inspired saint was known as Khat khatay Baba of Etawah Nagar due to striking of his wooden mace which he used to keep always along with him. He used to take his Morning bath on the other side of his Kutiya (Hut) and for this he always crossed the Yamuna river on foot just like a man walking on the road having wooden sleepers (in Kashmiri known as Khraw) in his feet. He expired at the age of 66 years in the year 1925 on Budh Poornima in Etawah Nagar. His followers constructed a Smadhi on the bank of river Yanuma where he lived in a Kutiya (Hut). A trust was also constituted for maintenance of his Smadhi. Even now people pay their homage to the Baba on Budh Purnima every year at his Smadhi, which is being looked after and maintained now by the local residents of the Etawah Nagar.

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