[Reader-list] Ah, good old tolerance! by Shyam Kaul

[Shivam Vij शिवम् विज्]

Dear Shuddha,

The point you miss is Swami Vivekananda was not a KP and hence didn't
have the KP samskars. What would he know? Besides, that was 1898, and
these names were in vogue then, because KPs weren't demanding a
separate homeland as part of India's answer to 'separatists'...

best
shivam

On Thu, Aug 21, 2008 at 6:04 PM, rashneek kher <rashneek at gmail.com> wrote:
> Dear Shuddha and Pawan,
>
> Thankfully,I have read these accounts of Swami Vivekenanda's travels in
> Kashmir.As a child I have spent a lot of time at the Nagdanadi ashram(run by
> Ramakrishna Mission) near Deviangan(or Brari Angan),the abode of
> Tripurasundari in Devasar Pargana of Kashmir.It is today a desecrated Nag
> and a broken temple.I have such fond memories of the place that the mere
> mention brings that place alive (in my thoughts)and tears in my eyes because
> I may never see it again.
> Shudda is right when he mentions that Islamabad and Takht-i-Sulaiman have
> been mentioned.Those were names in vogue at that point in time.They were
> ofcourse not the original names but these places were connoted as Islamabad
> and Takht-i-Sulaiman respectively from their original names of Anantnag and
> Gopadari Hill.As per Tarikh-i-Hassan Gopadari became the Shankaracharya Hill
> after the great Philosopher is believed to have visited the place.
> Shyam Koul is now an old man and he has made an attempt to fill the chasm
> which should have come from elsewhere too.I would not mince words when I say
> that as a larger community among the Kashmiris it becomes almost obligatory
> on the Kashmiri Muslims to have raised a voice of reason and extend a hand
> to the Pandit community.Where is the Shyam Koul among them,I yearn to see
> him.
> Or maybe Shams Faqir is truly dead.
>
> Rashneek Kher
> On Thu, Aug 21, 2008 at 5:40 PM, Shuddhabrata Sengupta <shuddha at sarai.net>wrote:
>
>> Dear Pawan,
>>
>> Thank you for your mail. Actually my usage of the name "Islamabad'
>> was influenced by my memory of having read the text that I had
>> mentioned (Nivedita's journal of the travel with Vivekananda through
>> kashmir). You might find it interesting to know that even
>> Vivekananda, for whom, you no doubt have some regard, and Sister
>> Nivedita, refer to the town that you call as Anantnag, as Islamabad.
>> And in fact, yes, when they mention the temple located at the site
>> known as Shankaracharya hill, in Srinagar, they refer to it as 'Takht
>> - e - Suleiman'. When a place gets more than one name attached to it,
>> I see no problem by calling it by either one, or both names. A place-
>> name, is ultimately a convention used to identify and mark a site on
>> a particular topography. If that marking is facilitated by more than
>> one name, I see no reason to insist on one over the other.
>>
>> Fortunately, or unfortunately, the Internet is a true Pandora's Box,
>> and those who persist in their curiosities are rewarded. After I
>> wrote the last mail, just to be certain that my memory was not
>> playing tricks on me,  I ran a google search with the words
>> Vivekananda, Nivedita and Amarnath,  and at the same time, a friendly
>> soul sent me a mail with a link, having read my earlier mail, and I
>> came across the entire text of the book, online, at -
>>
>> http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/
>> Volume_9/Excerpts_from_Sister_Nivedita%27s_Book
>>
>> Since this page is very neatly and systematically chapterized, all
>> you need to do is to follow the links to the chapters.
>>
>> here are, a few excerpts from the Vivekananda/Nivedita account, that
>> I had mentioned earlier, Here is the entry dated, June 29, a fragment
>> from Chapter VII, titled, 'Life at Srinagar'
>>
>> "JUNE 29.
>>
>> Another day we went off quietly by ourselves and visited the Takt-i-
>> Suleiman, a little temple very massively built on the summit of a
>> small mountain two or three thousand feet high. It was peaceful and
>> beautiful, and the famous Floating Gardens could be seen below us for
>> miles around. The Takt-i-Suleiman was one of the great illustrations
>> of the Swami's argument when he would take up the subject of the
>> Hindu love of nature as shown in the choice of sites for temples and
>> architectural monuments. As he had declared, in London, that the
>> saints lived on the hill-tops in order to enjoy the scenery, so now
>> he pointed out — citing one example after another — that our Indian
>> people always consecrated places of peculiar beauty and importance by
>> making there their altars of worship. And there was no denying that
>> the little Takt, crowning the hill that dominated the whole valley,
>> was a case in point."
>>
>>
>> Here is another for August 8, in chapter X, titled, interstingly,
>> 'The Shrine at Amarnath'
>>
>>
>> AUGUST 8.
>>
>> "We started for Islamabad next day, and on Monday morning as we sat
>> at breakfast, we were towed safely into Srinagar."
>>
>> There are several other examples, in the pages of this account, where
>> the words Islamabad are used, to mean the site that is marked as
>> Anantnag today. I can cite them if it would satisfy your curiosity
>>
>> Clearly, in the year 1898, when this journey was undertaken, people
>> like Swami Vivekananda and Sister Nivedita saw no reason to use names
>> other than 'Takht-e-Suliman' and 'Islamabad'.
>>
>> Would you like to add their names to the list of 'intellectuals' you
>> are compiling, who should be calumnized, together with Arundhati Roy?
>>
>>
>>
>> best
>>
>> Shuddha
>>
>>
>> On 21-Aug-08, at 3:50 PM, Pawan Durani wrote:
>>
>> > On Thu, Aug 21, 2008 at 3:16 PM, Shuddhabrata Sengupta
>> > <shuddha at sarai.net>
>> >  wrote:>>>>>>>>>>> Vivekananda and Nivedita (and their other
>> > companions)
>> > travel through Srinagar, Islamabad (currently called Anantnag)
>> > through the
>> > traditional along the Lidder river route to Amarnath,
>> > >>>>>>>>>>>>>>>>>
>> >
>> >
>> > It is interesting to note that Shuddha prefers to call Anantnaag as
>> > "Islamabad". Next Shankracharya temple would be called "Takht E
>> > Suleiman"
>> > and Hari Parbat as "Koh E Maraan"......and scores of lanes which
>> > have been
>> > named as Abu-Bakar lane , Abu -Hamza Lane and Al - Fateh lane etc.
>> >
>> > This is quite possible with "intellectuals" who fall in the same
>> > category as
>> > Aran Dhat Teri Ki Roy types.
>> >
>> > Regards
>> >
>> > Pawan Durani
>> >
>> >
>> > On Thu, Aug 21, 2008 at 3:16 PM, Shuddhabrata Sengupta
>> > <shuddha at sarai.net>wrote:
>> >
>> >> Dear Rashneek,
>> >>
>> >> thank your for this post, it does come as a breath of fresh air, and
>> >> points to the histories of cultural accommodation, exchange and
>> >> reciprocity that have been as much a part of the history of Kashmir
>> >> as has been division and intolerance. In this case, I think that all
>> >> of us have a lot to learn from the histories of exchange in Kashmir,
>> >> and I am grateful that Rashneek has given us these examples by
>> >> forwarding this text by Shyam Kaul. And I mean this sincerely.
>> >>
>> >>  I especially agree with the sentiments at the end, that a piece of
>> >> land, especially one that has been a part of the commons, should not
>> >> be seen as 'property' by any person, persons, communities or
>> >> entities. It is not, as Shyam Kaul says, 'yours' or 'mine'. This
>> >> means that the hundred acres in question (that lie at the core of the
>> >> Amarnath controversy) should neither belong to the SASB, and nor
>> >> should any pilgrims and shepherds be prevented from camping and
>> >> accessing the commons as they have done for centuries. In fact all
>> >> hospitality (commensurate with the sensible ecological custordianship
>> >> of the space) should be made available to pilgrims and wanderers who
>> >> pass through this space. We need to note, that this year (in the just
>> >> concluded pilgrimage season) has seen a record number of pilgrims
>> >> travel to Amarnath, despite the current situation in Jammu & Kashmir,
>> >> who have all been cared for and assisted by local inhabitants, as has
>> >> always been the case.
>> >>
>> >> Had this attitude prevailed, on all sides, then, many precious lives
>> >> would not have been lost.
>> >>
>> >> Perhaps this can help us think about the ways in which it can become
>> >> possible (and not only in Kashmir) to approach the higher reachers of
>> >> pastures, foothills and slopes of mountains, forests, grazing routes,
>> >> passes and meadows that constitute a kind of commons as being
>> >> territories that do not 'belong' to anyone, neither to Shrine Boards,
>> >> nor to Government Departments, nor to Forest Departments (which are
>> >> often responsible for their wholesale destruction)  nor as Private
>> >> Property, but as territories that are accessible to all to inhabit,
>> >> use,  and pass through, sensibly, respectfully and sustainably, and
>> >> over whom the custody of the traditional users, inhabitants and
>> >> custodians of these lands, (shepherds, nomads, transhumant
>> >> communities and forest dwellers, many of whom predate the artificial
>> >> constructs and boundaries of nation states) is to be seen as
>> >> paramount. In the Amarnath case, this would mean restoring the
>> >> primacy of the Gujjar communities that have traditionally acted as
>> >> guides and hosts of the pilgrims to Amarnath in all affairs to do
>> >> with the space and ecosphere around and on the way to the shrine.
>> >> This would also be in keeping with the spirit of accommodation,
>> >> exchange and partnership that have been pointed to in the text by
>> >> Shyam Kaul. Anything else, including the handing over of the land to
>> >> the modern institution of a State mandated Shrine Board with a
>> >> governor at its head would be a betrayal of the tradition of Kashmir.
>> >> (This also applies to the intrusion of the state in Waqf boards and
>> >> in the management of trusteeship of traditional Islamic and Buddhist
>> >> institutions).
>> >>
>> >> Incidentally, there is an excellent and very evocatively written
>> >> account of Vivekananda's pilgrimage to Amarnath, in the late
>> >> nineteenth century, by his travelling companion, his Irish woman
>> >> friend Margaret Noble who took the name Sister Nivedita. Vivekananda
>> >> and Nivedita (and their other companions) travel through Srinagar,
>> >> Islamabad (currently called Anantnag) through the traditional along
>> >> the Lidder river route to Amarnath, En route, they are assisted and
>> >> kept company by Muslim Gujjar guides, naked Sadhus and boatmen, with
>> >> whom they share their rations, stories and long walks . Vivekananda
>> >> plays with a young Muslim girl child and worships her as an
>> >> incarnation of Uma. They have long conversations on comparative
>> >> religion, the merits and demerits of celibacy and conjugal love, the
>> >> meaning of 'Azaadi' in America, (they even have an impromptu July the
>> >> 4th tea party with an improvised American flag) and architecture, and
>> >> Vivekananda is caught between criticising the tradition that demands
>> >> ardurous pilgrimages of the faithful and revelling in the sheer joy
>> >> of the journey. There is no Shree Amarnath Shrine Board at this time,
>> >> and I think someone as adventurous and open-spirited as Vivekananda
>> >> would have blanched at the idea of taking the assistance of the state
>> >> in the undertaking of what for him was a personal spiritual quest. As
>> >> someone who has deeply enjoyed walking in the Himalays, in Kashmir
>> >> and elsewhere, myself, I was very drawn to this account, and what it
>> >> can mean, especially in times such as these.
>> >>
>> >> Should anyone want to read it, it is (if I recall correctly) in
>> >> Volume 9 of the Collected Works of Swami Vivekananda, in a journal of
>> >> a journey through Kashmir kept by Sister Nivedita.
>> >>
>> >> regards,
>> >>
>> >>
>> >> Shuddha
>> >>
>> >>
>> >>
>> >>
>> >>
>> >>
>> >> On 21-Aug-08, at 12:13 PM, rashneek kher wrote:
>> >>
>> >>> From ancient times the people of Kashmir have enjoyed the
>> >>> reputation of
>> >>> being liberal, tolerant and open-minded. History tells us that in
>> >>> the matter
>> >>> of religious faith and belief, the ancient Kashmiris were not only
>> >>> tolerant,
>> >>> but also accepted other people's freedom, including that of their
>> >>> adversaries, to hold their religious and other views and propagate
>> >>> them.
>> >>> This trait of ancient Kashmiris manifests itself time and again
>> >>> during the
>> >>> early eras. When, for instance, Naga worship, gave place to early
>> >>> Brahminical faith, there was nothing like an ill-feeling, leave
>> >>> alone any
>> >>> violence. Then again, when Buddhism, which held sway over the
>> >>> valley, was
>> >>> supplanted by Brahminical religion, it happened imperceptibly and
>> >>> peacefully. In all matters, including religious faiths, Kashmiris
>> >>> have
>> >>> always been vociferous debators, but they would never come to
>> >>> blows, nor
>> >>> would ever look for weapons to drive home their point.
>> >>> Throughout, Kashmir's early history we see kings, queens and
>> >>> ministers
>> >>> building houses of worship for the people of other faiths. That was
>> >>> how Hindu
>> >>> temples and Buddhist Viharas mushroomed together in the valley, and
>> >>> flourished for ages, as is still testified by ancient ruins.
>> >>> When Islam entered the valley, it faced no resistance nor any
>> >>> violent
>> >>> opposition from the population here, which was entirely Hindu. This
>> >>> is a
>> >>> characteristic strikingly peculiar to Hinduism, not only here in
>> >>> Kashmir.
>> >>> Inspite of many ups and downs of Kashmir history, and some of its
>> >>> agonising
>> >>> spells, with painful, deadly and persecutory turns and twists, we
>> >>> find
>> >>> Hinduism and Islam interweaving constantly, and producing a
>> >>> composite
>> >>> culture, the like of which one does not come across anywhere else.
>> >>> This
>> >>> still continues to be true, if not wholly but symboilically, even
>> >>> though the
>> >>> turbulent times since 1989-90 have turned the Kashmiri ethos topsy
>> >>> turvey.
>> >>> History also tells us that even after Kashmir came under Muslim
>> >>> rule from
>> >>> early fourteenth century, it was the traditional Brahmin class that
>> >>> managed
>> >>> and ran the administration, with Sanskrit as the court language for
>> >>> as long
>> >>> as two hundred years.
>> >>> Sultan Shihabuddin (1354-73) had a passion for military campaigns,
>> >>> and most
>> >>> of his ministers, commanders and other high officials were
>> >>> Hindus. The
>> >>> chronicler of the day, Jonaraja, relates and interesting anecdote,
>> >>> that has
>> >>> a lesson for leaders and rulers of today also. Jonaraja records
>> >>> that the
>> >>> Sultan, whose treasury would often run empty due to his
>> >>> expeditions, once
>> >>> fell short of money. One of his ministers, Udaya Shri, suggested
>> >>> that a huge
>> >>> brass image of Buddha be melted for the coinage. The Sultan reacted
>> >>> with
>> >>> disgust, telling his minister that the past generations had created
>> >>> images
>> >>> to obtain fame and earn merit. How, he asked, could Udayashri
>> >>> think of
>> >>> melting the image? "How great is the enormity of such a deed?" he
>> >>> remarked
>> >>> indignantly.
>> >>> Of Sultan Qutub-U-Din (1373-89) it is recorded that he and his
>> >>> Muslim
>> >>> subjects used to pay regular visits to the famous Hindu temple at
>> >>> Allaudinpura in Srinagar.
>> >>> Sultan Zainul Abidin Bud Shah (1420-70) is indisputably
>> >>> acknowledged as the
>> >>> real model of religious tolerance and harmony. Jonaraja and his
>> >>> contemporary, Srivara, record, that among the host of measures the
>> >>> Sultan
>> >>> took to alleviate the plight and sufferings of the Hindus,
>> >>> ruthlessly
>> >>> persecuted during the preceding regime, was the building of two
>> >>> temples near
>> >>> Ishbar and grant of rent free lands for their maintenance. Bud Shah
>> >>> made
>> >>> strict rules against cow slaughter and abstained from eating meat
>> >>> on holy
>> >>> Hindu festivals. He ordered the rebuilding of a number of temples,
>> >>> destroyed
>> >>> during the earlier regime. He forbade killing of fish in several
>> >>> springs,
>> >>> sacred for Hindus, a practice which, more or less, continues till
>> >>> this day.
>> >>> Jonaraja records that Bud Shah paid a visit to the "sacred site" of
>> >>> Amarnath
>> >>> while he was the Sultan.
>> >>> In deference to the religious faith of his Hindu subjects, Bud
>> >>> Shah's noble
>> >>> deeds of rebuilding destroyed temples and building new ones, and
>> >>> granting
>> >>> rent free land to them, inevitably and instantly brings one closer
>> >>> to the
>> >>> turbulent scenario today here at home. Agitation, violence and
>> >>> killings have
>> >>> turned our state into a live volcano. The issue at the root of the
>> >>> prolonged
>> >>> tumult, is just a stretch of land, perhaps not larger in area than
>> >>> a large
>> >>> cricket stadium. On paper the land was transferred to Shri Amarnath
>> >>> Shrine
>> >>> Board for putting up temporary structures, for two months in a
>> >>> year, for the
>> >>> convenience of Amarnath pilgrims. The order on paper threw a
>> >>> section of
>> >>> Kashmiri leaders into tantrums of ire, sparking off a widespread
>> >>> and violent
>> >>> agitation, that unnerved the government, which had already bungled
>> >>> the issue
>> >>> right from the beginning, forcing it to revoke the order. The
>> >>> revocation, in
>> >>> turn, led to an upsurge in Jammu, and now again in Kashmir,
>> >>> creating a
>> >>> deadlock that seems to have no way of getting unlocked.
>> >>> Amarnath pilgrimage has an ancient origin, perhaps being one of the
>> >>> most
>> >>> ancient pilgrimage centres in India. We find its mention, though
>> >>> very
>> >>> briefly, in Nilamata Purana, which was composed in sixth or seventh
>> >>> century
>> >>> AD. Evidently the shrine, mentioned as Amaresvara, must have
>> >>> already been a
>> >>> pilgrimage destination long before that. The shrine and the
>> >>> stages of
>> >>> pilgrimage to reach it, have also been elaborately explained in the
>> >>> Mahatmaya literature of 12th and 13th centuries.
>> >>> Amarnath finds mention during the Mughal rule over Kashmir, when
>> >>> Aurangzeb
>> >>> was the emperor in Delhi. One of his subedars in Kashmir, Iftikhar
>> >>> Khan
>> >>> (1671-75) had unleaded tyranny against the Brahmins, asking them to
>> >>> convert
>> >>> to Islam. About 500 Brahmins assembled at Amarnath, under the
>> >>> leadership of
>> >>> one Kirpa Ram Datt of Mattan and decided to approach the ninth Sikh
>> >>> Guru,
>> >>> Guru Teg Bahadur. They travelled to Anandpur in Punjab and sought
>> >>> the Guru's
>> >>> intervention with the emperor to end their sufferings. The Guru
>> >>> obliged but
>> >>> this ultimately led to his martyrdom, and subsequently to the
>> >>> conversion of
>> >>> the Sikh community into a fighting force, renamed Khalsa, under the
>> >>> leadership of his illustrious son, Guru Gobind Singh.
>> >>> During the Afghan rule in Kashmir, characterised by ruthless
>> >>> persecution of
>> >>> Hindus, and sometimes of Shias also, the Amarnath yatra practically
>> >>> ceased
>> >>> with the rulers imposing restrictions on it, and partly also
>> >>> because the
>> >>> Pandits did not want to risk their lives. The Afghan rule lasted
>> >>> for 67
>> >>> years, till 1819. Out of this period there was no Amarnath yatra
>> >>> for forty
>> >>> years and the mountain track fell in disuse and wast lost. It was
>> >>> only
>> >>> during the early years of Dogra rule over Kashmir, commencing in
>> >>> 1847, when
>> >>> a Malik shepherd of Batakot, while grazing his flock high up in the
>> >>> mountain
>> >>> meadows came upon the holy cave of Amarnath, thus "rediscovering"
>> >>> it. From
>> >>> then onwards the yatra has been going on every year without
>> >>> hinderance.
>> >>> With the advent of Sikh rule over Kashmir in 1919, an overzealous
>> >>> commander,
>> >>> Phula Singh, decided to demolish the Shah Hamadan mosque in
>> >>> Srinagar arguing
>> >>> that a famous temple at the site had been pulled down to build a
>> >>> mosque
>> >>> there. A deputation of Muslims, led by Sayyid Hasan Shah Khanyari,
>> >>> sought
>> >>> the intervention of the influential Pandit noble, Birbal Dhar, who
>> >>> moved
>> >>> promptly to dissuade the commander, and thus saved the mosque for
>> >>> the
>> >>> posterity. It was during the Sikh rule that a benevolent governor,
>> >>> Gulam
>> >>> Mohiuddin, repaired the Shiva temple atop Shankaracharya hill, that
>> >>> had
>> >>> suffered neglect and dilapidation during the earlier regimes. He
>> >>> also
>> >>> installed a new Lingam in the temple.
>> >>> Amarnath is among the most revered shrines of Jammu and Kashmir. It
>> >>> is our
>> >>> common spiritual heritage, as Muslims have not only been actively
>> >>> associated
>> >>> with it for ages, but have been serving as a perfect complement to
>> >>> it, by
>> >>> taking care of most of the needs of the pilgrims.
>> >>> Normally, one would, therefore, have expected that in keeping
>> >>> with the
>> >>> spirit of this ancient legacy, the majority community and its
>> >>> leaders would
>> >>> come forward, on their own to help in providing a stretch of land
>> >>> for
>> >>> putting up a temporary facility centre for the pilgrims, only for a
>> >>> brief
>> >>> period of two months in a year. But alas, it has not happened.
>> >>> Instead we
>> >>> are caught up in agitations, violence and killings on an issue
>> >>> connected
>> >>> with a secluded, harmless religious and spiritual destination, high
>> >>> up on
>> >>> freezing heights, and far away from the din and bustle of the
>> >>> mundane world.
>> >>> Kashmir will never have another Budshah. But we have the immortal
>> >>> words of
>> >>> our great saints, like Lal Ded and Nund Rishi, always reminding us
>> >>> of our
>> >>> heritage of tolerance, peace and brotherhood of man.
>> >>> Didn't Nund Rishi say:
>> >>> We belong to the same parents.
>> >>> Then why this difference?
>> >>> Let Hindus and Muslims (together) workship God alone.
>> >>> We came to his world like partners.
>> >>> We should have shared our joys and sorrows together.
>> >>> But here we are, holding on to our trivial prejudices and refusing
>> >>> to behave
>> >>> like "partners" and "share our joys and sorrows" together. And all
>> >>> these
>> >>> distressing goings-on regarding a stretch of land, sought to be
>> >>> used for
>> >>> temporary facilities for pilgrims, of a heritage shrine of our
>> >>> land of
>> >>> birth. The piece of land is neither yours nor mine. It is of God's
>> >>> good
>> >>> earth and its use for a godly pilgrimage should have been
>> >>> ungrudginly made
>> >>> possible. It was not, and look how we have dragged down ourselves
>> >>> into an
>> >>> intractable muddle.
>> >>>
>> >>> --
>> >>> Rashneek Kher
>> >>> Wandhama Massacre-The Forgotten Human Tragedy
>> >>> http://www.kashmiris-in-exile.blogspot.com
>> >>> http://www.nietzschereborn.blogspot.com
>> >>> _________________________________________
>> >>> reader-list: an open discussion list on media and the city.
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>> >>
>> >> Shuddhabrata Sengupta
>> >> The Sarai Programme at CSDS
>> >> Raqs Media Collective
>> >> shuddha at sarai.net
>> >> www.sarai.net
>> >> www.raqsmediacollective.net
>> >>
>> >>
>> >> _________________________________________
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>> >>
>> > _________________________________________
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>>
>> Shuddhabrata Sengupta
>> The Sarai Programme at CSDS
>> Raqs Media Collective
>> shuddha at sarai.net
>> www.sarai.net
>> www.raqsmediacollective.net
>>
>>
>> _________________________________________
>> reader-list: an open discussion list on media and the city.
>> Critiques & Collaborations
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>>
>
>
>
> --
> Rashneek Kher
> Wandhama Massacre-The Forgotten Human Tragedy
> http://www.kashmiris-in-exile.blogspot.com
> http://www.nietzschereborn.blogspot.com
> _________________________________________
> reader-list: an open discussion list on media and the city.
> Critiques & Collaborations
> To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header.
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