[Reader-list] Annotations to the History of Iconoclasm in Kashmir - IV

[Pawan Durani]

Shivam ,

Is it ever likely that you would write the last line of your post in context
to people who are spreading the terror all across the world ?

I know  you understand what i mean.,And i know you never would for you wont
dare.

Pawan



On 11/10/07, Shivam Vij <mail at shivamvij.com> wrote:
>
> What an excellent response Shuddha. Few, indeed, would care to
> reserach so much for the sake of facts. One is tempted to, as indeed
> you too have done, take this out of the Kashmiri context and into the
> larger context of Hindutva where the narrative of 'eternal victimhood'
> is in exactly the same way used to build a discourse of violence and
> subjugation. To be shown in this detail how "Hindu" rulers were given
> to violence amongst other "Hindus" and Buddhists completely demolishes
> the possibility of any ordinary individual succumbing to the appeal of
> the 'eternal victimhood' argument. To see "Hindus" kill and maim and
> rape and slaughter and burn in Gujarat five years ago, then, does not
> seem an aberration.
>
> best
> shivam
>
> On 11/9/07, Shuddhabrata Sengupta <shuddha at sarai.net> wrote:
> > ANNOTATIONS TO THE PRLIMINARY HISTORY OF ICONOCLASM IN KASHMIR - IV
> >
> > Pandit Jia Lal Kilam's 'A History of Kashmiri Pandits'
> > Even Pandit Jia Lal Kilam, who Rashneek Kher refers to approvingly, does
> > not offer a substantively different conclusion from what I am saying. I
> > offer below a set of 3 quotes from his book. (edited by Advaitavadini
> Kaul)
> >
> > 1. "During Abhimanyu's reign who succeeded Kanishka, Nagarjuna made
> > converts to Buddhism and defeated the Brahmans in discussion and
> > argument. Civil war soon followed and the Brahmans in alliance with a
> > local tribe named Nagas inflicted death, disaster and other untold
> > miseries upon the Buddhists..."
> > (Kilam, 'A History of Kashmiri Pandits, Chapter 1- 'A Survey of
> > Ancient Hindu Rule', Pgs 4  &  5)
> >
> > 2. "During the reign of Nara "thousands of monastries were burnt, and
> > thousands of villages that supported those monastries were given over to
> > the Brahmans." Brahmans having succeeded in establishing their supremacy
> > set themselves in right earnest in strengthening themselves and their
> > position. Many superstitious observances and practices were invented.
> > Thought and culture were denied to everybody excepting themselves and
> > the modern Hinduism in Kashmir began its growth. But this degraded the
> > Brahmans themselves. During Mihirkula's reign many shameless practices
> > are ascribed to them..." (Kilam, 'A History of Kashmiri Pandits, Chapter
> > 1- 'A Survey of Ancient Hindu Rule', Page 5)
> >
> > 3. "During the reign of Raja-deva (1252-1273 A. D.) some Bhattas
> > (Brahmans) who had helped in his investiture as king, having been
> > insulted by him, conspired to install somebody from amongst Khashas on
> > the throne of Kashmir. But their conspiracy did not long remain a secret
> > and an orgy of destruction and plunder was let loose upon them. Some
> > were killed and others suppressed with atrocious mercilessness, and to
> > save themselves the cry was raised everywhere 'Na Batoham..' "I am not a
> > Bhatta." This is the first onslaught recorded in history against the
> > Brahmans of Kashmir..."
> > (Kilam, 'A History of Kashmiri Pandits, Chapter 1- 'A Survey of Ancient
> > Hindu Rule', Page 16)
> >
> > It is interesting to note that Kilam explicitly states and underscores
> > the fact that this 'first onslaught' on the Brahmans of Kashmir takes
> > place during the reign of a Hindu king. Muslim rule is definitively
> > established in Kashmir only in 1341 A.D. With the rise of the Salatins
> > (the reign of Rinchen, a Tibetan Buddhist who converted to Islam because
> > the Brahmin orthodoxy disdained him, cannot really be considered the
> > reign of a Muslim king in its entirety and may be seen only as a
> > prologue, or as an interregnum prior to the real decline of Hindu power
> > in Kashmir, primarily as a result of palace intrigues.) It is necessary
> > to remember that Kashmir is a part of South Asia where the rise of Islam
> > did not accompany a military invasion, but occurred largely due to the
> > example set by missionaries and religious divines.
> >
> > Jia Lal Kilam's book contains many instances of religious persecution,
> > of Hindus at the hand of some Muslim kings, of Kashmiri Sunni Muslims by
> > the Kashmiri Shia Muslim Chak dynasty, of Kashmiri Shia Muslims and
> > Kashmiri Pandits by the Sunni Afghan kings, of Kashmiri Muslims in
> > general by the Sikh rulers of Kashmir.
> >
> > Through all of this Kilam is at pains to point out that the Kashmiri
> > Pandit survives, and with his predominant position in Kashmiri Society
> > intact. This happens through much of the reign of the Salatins, (Zain Al
> > Abedin hands them the task of land records and revenue collection, which
> > they continue to undertake - as patwaris - until the mid twentieth
> > century by official fiat, without interruption). They continue to hold
> > high offices in the royal court. The Mughal emperors are so beholden to
> > them that they decree that no Kashmiri Muslim will hold military office
> > and give over the military reins of power in Kashmir to Kashmiri
> > Pandits. The majority of Afghan rulers continue to patronize Pandits,
> > and when instances of persecution do occur, Pandit influence at Kabul is
> > sufficient to neutralize it. Some Pandit courtiers invite the Sikh
> > rulers into Kashmir as Afghan power declines (even as other Pandit
> > courtiers still remain committed to the resuscitation of Afghan power)
> > and finally with the rise of the Dogra power in the nineteenth century
> > the Pandits rise to a position of unquestioned pre-eminence. Kilam's
> > book is largely a remarkably unbiased account of this entire process.
> > He, unlike Rashneek Kher is not at all committed to the figure of the
> > Pandit as eternal victim. Nor is he keen to separate Kashmiri Pandits
> > from an Islamicate cultural sphere. He mentions how Kashmiri Pandits
> > wrote hymns to Goddess Sharda in Persian, and how well integrated they
> > were into the aristocratic Persianate cultural matrix that dominated
> > much of Central Asia. In fact, to be fair to the Kashmiri Pandit ethos,
> > we can see that it has no trace of anti-Muslim feeling. Kashmiri Pandit
> > elites were happier in the company of the Muslim aristocracy and higher
> > clergy than they were in the company of either the common Kashmiri
> > Muslim peasant, artisan or labourer, or for that matter, non Muslim
> > lower caste populations from the plains.
> >
> > While JIa Lal Kilam is understandably given to valorizing Pandit
> > pre-eminence, just as he is given to lament episodes of the persecution
> > of Pandits when they occur (after all he is a Kashmiri Pandit, writing
> > the history of Kashmiri Pandits) , he does not undertake to practice the
> > theory of Pandit exceptionalism. He does not indulge in a reading of
> > history that paints Kashmiri Pandits as being the uninterrupted victim
> > of the history of Kashmir since the rise of Islam. Nor is he shy of
> > pointing out acts of persecution, intrigue and injustice that some
> > Kashmiri Pandits had been party to, both before, during and after the
> > advent of Islam in Kashmir. Reading Kilam we are forced to repeat what
> > we have already stated, no religion has a monopoly on intolerance.
> >
> > Advaitavadini Kaul's "Buddhist Savants of Kashmir"
> > Finally, let me come to Rashneek's admonition to me that I should read a
> > book by a scholar called Advaitavadini Kaul. He says - "I would also
> > suggest that you read Dr,Advaitavadini Kaul's post doctoral work '
> > Buddhist Savants of Kashmir'...No where has she found any evidence of
> > Hindu kings breaking Buddhist Viharas."
> >
> > Unfortunately, I have read Dr. Advaitavadini Kaul's post doctoral thesis
> > - at least the version that is published as a book by Utpal Publishers,
> > (formerly of Srinagar, now based in Delhi) - a publishing house well
> > known for its imprint of books sympathetic to the Indian nationalist
> > position on Kashmir, as exemplified by that section of the Kashmiri
> > Pandit intelligentsia which inspires Roots in Kashmir, Panun Kashmir and
> > other such organizations.
> >
> > Now, Advaitavadini Kaul's book is quite detailed in its exposition of
> > the contribution made by Kashmiri (or Kashmir based) Buddhist scholars
> > and missionaries in the ancient and early medieval period - in Tibet,
> > China and Central Asia. But it is not so articulate when it comes to the
> > destiny of Buddhism in Kashmir itself. This is surprising, but not
> > entirely incomprehensible, after all, Dr. Kaul's primary concern is the
> > career of Kashmiri Buddhists outside Kashmir, and we cannot fault her
> > entirely if her book chooses not to engage in any substantial way with
> > the history of what happenned to Buddhism inside Kashmir.
> >
> > I have read this book line by line, and while no where does it say
> > (contrary to Rashneek's assertion) that there is "no evidence of Hindu
> > kings breaking Buddhist Viharas", it does not dwell either on instances
> > of Shaivite or otherwise nominally non Buddhist Kings (I hesitate to use
> > the term 'Hindu' because of the artifice involved in using the word
> > 'Hindu' in a pre modern context) involved in acts of iconoclasm and
> > temple destruction that targetted heterodox sects, especially Buddhism,
> > in Kashmir. Advaitavadini Kaul cites her Kalhan when it suits her to
> > construct an edifice of how Buddhism flourished in Kashmir. But she also
> > very conveniently omits to cite Kalhana's Rajtarangini when it comes to
> > tricky question of the destruction of Buddhist shrines. In fact she
> > avoids having to deal with this question altogether. Causing a not
> > invisible void to appear in her detailing of Buddhism in relation to
> > Kashmir.
> >
> > Her only reference to the eventual eclipse of Buddhism in Kashmir occur
> > in the following three sentences. -
> >
> > "In the following centuries Buddhism in Kashmir was overshadowed b y the
> > wide upsurge of the Vaishnava and Shaiva faiths. However inspite of the
> > overwhelming predominance of the Brahmanic Faith and the loss of royal
> > patronage Buddhism continued to flourish even as late as the 13th
> > century AD. This is supported by Rajtarangini and the epigraphic
> > evidence." (Advaitavadini Kaul : Buddhist Savants of Kashmir: Their
> > Contribution Abroad, Chapter 1, Page 8)
> >
> > In other words,  Buddhism was 'overwhelmed, overshadowed' and
> > encountered a 'lack of royal patronage' but still survived, and the
> > Rajtarangini is conveniently cited as evidence for this assumption. In
> > fact, she asserts, it survived in pockets, till the 13th century, by
> > which time Islam is on the ascendant in Kashmir. Which suggests that
> > here too, Islam is at fault for the demise of the Kashmiri Buddhist
> > tradition.
> >
> > But the fact that the very same Rajtarangini mentions repeatedly the
> > destruction of Buddhist temples by Kings, centuries before a single
> > Muslim sets foot in Kashmir can be conveniently overlooked, is a
> > surprising ommission on Advaitavadini Kaul's part. If we follow this
> > pattern of citation and ommission closely then we are compelled to
> > consider the possibility that Advaitavadini Kaul (who incidentally, also
> > is the editor of Jia Lal Kilam's text, though Kilam himself is by no
> > means reticent about the destruction of Buddhist shrines in pre-Islamic
> > Kashmir) is following the dictates of an agenda that is committed to the
> > whitewashing of the inconvenient and embarassing (embarrassing for the
> > apologists of Hindu revanchism that is)  historic record of
> > anti-Buddhist iconoclasm and religious persecution in pre-Islamic
> Kashmir.
> >
> > Conclusion
> > All of this suggests that Rashneek Kher's (and subsequetly Pawan
> > Durani's) sad attempts at playing historian are ultimately plainly
> > propogandist exercises devoid of seriousness, substance or critical
> > depth. It is easy, far too easy to brandish a list of selected
> > quotations based on the calculation that no one will bother to actually
> > read the available textual record. It is easy, far too easy to assume
> > that all of us on this list will be too intimidated and terrorised by
> > the emotional charge of the narration of a one sided history of
> > persecution to do a careful counter reading of a deeply contested
> > history. Like all easy assumptions, these too have had their day, but
> > now their time is over. Doing that act of counter reading, taking the
> > care to read what the sources say is an exercise that some of us are
> > quite prepared to do. And whenever anyone tries to derail this list by
> > the promotion of a particular secterian agenda, they will encounter
> > diligent, patient, meticulous objection. Anyone attempting to offer any
> > more half baked histories should understand that they do so at the risk
> > of appearing very foolish indeed.
> >
> > At the very beginning of this vexed exchange on Kashmir, some months
> > ago, I had suggested to those on this list who seem to be making a habit
> > out of attempting to cash in on this vulgar exhibitionism of pain, that
> > instead of making a spectacle of suffering, they consider the worth of
> > practising a modicum of reticence, if for nothing else, just out of
> > respect for all those (Pandit  and Muslim) who have suffered in Kashmir.
> >
> > At the risk of discursive redundance, and with apologies to all, I would
> > like to take this opportunity to repeat my suggestion. I am addressing
> > those (especially Rashneek Kher and Pawan Durani) who have thrown their
> > half baked readings of the history of Kashmir in our direction in the
> > past few months. If you have the least bit of respect for those you
> > claim to speak on behalf of, learn at least not to dissimulate, not to
> > quote fragmentary sources, or  to hide inconvenient truths, when you
> > attempt to speak in their name. Each time you do so, the memory of the
> > dead you claim to speak for is desecrated, and the cause you hope to
> > serve is damaged, perhaps irreparably. You lose sympathy and the chances
> > that anyone will take you the least bit seriously. Learn to be less smug
> > and arrogant about categories like guilt and innocence and learn to
> > respect the complexity and the difficulty of speaking about a
> > contentious past. Work harder at the construction of your arguments, and
> > even those who might disagree with you will treat you with respect.
> >
> > And if you cannot bring yourself to undertake this level of maturity, or
> > to work as hard as is necessary, then at least try a little silence for
> > a while. It might compel you to examine the depths of what you call your
> > pain in a more serious manner.
> >
> > I sincerely hope that my suggestion will be understood and taken in the
> > spirit with which it is being offered.
> >
> > best
> >
> > Shuddha,
> >
> > Deepavali, 09 November 2007, Delhi
> >
> > -------------------------------
> >
> > END
> >
> >
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