Chapter 1 Religious Conversion and Touchstone of Nationalism

One stream of feeling permeates our national consciousness from the Himalayas to Kanyakumari. Conversion or different form of worship does not obstruct our national feeling. Muslims or Christians are not outsiders. All of them are an integral part of our society. They were converted because of various reasons. As countless rivers become one when they reach the ocean, so different sects become one when they merge in the ocean of nationality. It is essential for a religion to consider itself part and parcel of that land. Difference in religion does not change culture but various sects have their share in the development of national culture. It is ridiculous to talk of separate culture and history because of difference in forms of worship. - Mahadevi Verma People in today's Afghanistan, Turkey, Baluchistan, the Frontier Province, West Panjab, Bengal and in the whole of South Asia were Vedic Hindus only 1500 years ago. Kashmir was totally a Hindu area 700 years ago. These very people later became Muslims, Christians. So long they remained Hindus they were nationalists. The sound of peace and tranquillity echoed from temples and Maths. Despite having different faiths they remained together and helpful to one another. Their roots were in the Indian culture. Under the centralised rule of the Indian kings people in all these states lived a happy life. Politically, geographically, socially and culturally the region remained united in the shape of India.

Advent of Islam

But the tables were turned with the advent of Islam. It marked an end of unity, humanity, culture and nationalism. Freedom of worship, religious unity, local deiities and religious rites and capacity to think were all sacrificed on the altar of Islamic brotherhood. Forcible religious conversion, that too under the threat of the sword, rocked the nation. Refusal to accept Islam resulted in the massacre of people, destruction of temples and shrines, in burning of libraries, rape of women and sale of enslaved men belonging to the conquered society, in looting of property of non-Muslims and in encasing children in walls. These were done in the name of Islam to "please" God.

Wherever Islam spread in the world these acts of destruction took place. After all what is there in Islam ?

Islam Divides the World

Islamic social science divides the world in two parts.

1. Darul Harb: The nation of infidals (kafirs), area of war, is that place where people have not yet accepted Islam.

2. Darul Islam: Meaning that nation where people have adopted Islam. To convert the entire world into Darul Islam (area of peace) is the declared aim of Islam. Instructions have been issued for carrying out relentless struggle for achieving the establishment of the Islamic rule wherever it has not been set up yet. It means that Muslims living in non-Muslim countries will not settle in peace by cooperating with the local basic society, its culture and traditions. They will remain active in their search for establishing Darul Islam. The basic tenets of Islam do not accept any other religion. Therefore, it is considered religious to annex non-Muslim countries and then join them in the "Milat" (Muslim world).

Islam, either Death or Tax

Islam has created yet another religious division in the world - faithful (those who have faith in the Book) and faithless (those who have no faith in the Book). Christians and the Jews have been placed in the first group. Those who belonged to this group were given the right to live after paying the tax. But those who belonged to the other group (faithless) were given only two options adoption of Islam or death.

It was necessary for non-Muslims in Egypt to wear a glass insignia round their neck after paying the tax so that it could be known that they had not accepted Islam yet. For the first time in India Feroz Shah Tuglak imposed tax on Brahmins. Thus there were two laws in the same country and at the same

time, Islamic and non-Islamic. An example of this ignoble and shameless affair was witnessed during the time of Sikander, an iconoclast, when he prohibited Hindus to ride horses, wear clothes and possess arms like the Muslims.

Jehad (Religious War)

The concept of Jehad (armed struggle) is an essential part of Islam. Encouragement for struggle and fight against nonMuslims for the protection of Islam remain its aim. And the slogan like "Islam is in danger, be ready for Jehad" reverberate whenever Muslims face any political, social or geographical problem in any corner of the world. Recently Saddam Hussain of Iraq raised the slogan of Jehad against the United States in the Gulf war when he knew it well that four Muslim countries were in the battlefield against him (Saddam).

If Darul Islam (area of peace) and Jehad (call for sacrifice) are limited to the area of pure religious affairs, they can prove beneficial for humanity. But these expressions lose their sanctity when they are used as political weapons. Side by side the concept of Darul Harb (area of struggle) gives birth to religious fanaticism and destroys the sanctity of "Darul Islam" and Jehad.

A former President of India, Dr. S. Radhakrishnan, also a renowned philosopher, had carried out a detailed study of Islam. In his book "Ancient Religion and Western Thought" he has given brief but comprehensive definition of Islam. According to him Hindu religion is a uniting force which took centuries to understand and realise it. The religion of Islam is only a product of brain which has been expressed in one sentence - "God is one and Mohammad is His prophet." Prophet Mohammad claims that the chain from Adam to Noah to Moses and to Jesus is its last ring. The ideology of Prophet Mohammad is simple. It supports brotherhood and expresses hatred for idol worship. In the implementation of its principles Islam has left only two options either adopt Islam or accept surrender before Islam. Before his death Prophet Mohammad had become master of Arab and had started invading his neighbour.

Dr. Radhakrishnan has said that history is a witness to the fact that Prohphet Mohammad's followers followed their Prophet's footsteps and continued the trend of invasions. In the Middle period these invasions had three segments - 1. Caliphs, 2. Islamic Chieftain, 3. Mulla. With the blessings of Mullas the Muslim

Army would first occupy any area and later under the shadow of their swords Mullas and Molvis would teach "Kalima" to the residents of those areas. This trend continued till there was peoples' awakening against such religious wars and Jehads. But by the time this materialised the work of conversion had dyed in Islamic green western and central Asia, north and central Africa and southeast region of Europe. And Islam established its foothold in some areas from India to Indonesia, from Philippines to China. For a long period Muslim Chieftains and Mulla, Molvis played a lead role in completing the process. After conquering any area the chieftain would present the residents of that area before a Mulla for effecting their religious conversion. Following their baptism to Islam the Mulla would make them obedient people of the Chieftain and the Chieftain would try to install local sardars. By and large this story has been repeated till date in many influential countries.

Sacred feeling of brotherhood and extreme fanaticism

There should be no objection in accepting that as per the God's plan, messengers of God, prophets and Lords are born, from time to time, for the betterment of the world. Those who have no faith in the power of God could interpret the same in a different way; some influential leader among the people tries to improve the deteriorating condition of the people, alleviate their difficulties and administer justice to them. This section of the people falls in the category of greatmen and prophets. Thus Prophet Mohammad too was a saint and a greatman who took the responsibility of preaching brotherhood in the world. He had been sent by God to the world as a prophet. He sacrificed everything for ending the evils of disputes, conflicts among the rulers, oppression of people by the rulers, communalism and idol worship in the world. He deserves honour for this work. It is a duty of all civilised people to bow their head before such a greatman, salute him.

But the Prophet's followers and supporters gave a political veneer to his teachings and message regarding humanity, amity and Islamic brotherhood. This was done to set up Islamic empire for which the bloodshed was not even remotely connected with humanity and civilisation. The pages of the holy Koran are full of the duties of humanity and humanism. But the followers of Prophet Mohammad failed to see those verses in the holy Koran which carry the message on human brotherhood, help to the poor, assistance to the helpless, improving the lot of the exploited, equal rights for all and the spiritual value of Namaz. They saw only those pages of the holy Koran which would satiate their imperialistic desires through which they could quench their thirst

for wars. They saw only those pages which would lend religious legitimacy to their barbaric tendencies and through which they would derive strength for their ego, passion and greed for power. Everyone has a different style of understanding and interpreting scriptures. The righteous and the wicked imbibe the spirit of these scriptures according to their mental capacity. The righteous see virtue everywhere and the wicked always sees the vice. Prof. Balraj Madhok has written on page 190 of his book "Hindu Rajya" that for understanding the Muslim mind and its intolerance towards other religions it is necessary to understand those Koranic verses which give direction to the Muslims regarding their behaviour with other people.

Sura (chapter) 8 Verse 12 Terrorise the mind of infidals (kafirs), Behead them and break their limbs.

Sura (chapter) 8 Verse 37 Fight them so long idol worship does not end and Allah's religion not loved by all.

Sura (chapter) 9 Verse 4 When the holy month ends, gherao (surround) the idol worshippers, wherever found, and attack them.

(from translation of 315, 317, 321 pages of Koran by N. J. Dawood)

Under these very instructions they killed Guru Teg Bahadur. Guru Arjun Dev was burnt alive to death when hot sand was thrown on him. Sambhaji's limbs were cut into pieces and in our lifetime Swami Shradanand and other lakhs of Hindus and Sikhs were massacred. Despite these facts it would be like living in a fool's paradise and an indication of lack of understanding of the Muslim mind if it is believed that today's Muslim generation is different from its ancestors. Muslims have religiously followed the above mentioned directions. And we have been, according to Prof. Madhok, behaving like the proverbial monkey "do not see evil, do not hear the evil, do not speak ill".

Prof Madhok in the same book says that Islam is not a religion but a political strength because its activities are not limited only to the worship of God. Its aim is to grab political power and to establish Islamic state. Beyond it Islam does not believe in the co-existence with people of different faiths. It cannot be expected of any true Muslim to be loyal to any non- Muslim nation. They have been told to fight till they establish an Islamic state.

Mr. B.N. Jog has the same thing to say on page 51 of his book "Hindu-Muslim Unity." According to him the Koran has said that he who is not a Muslim is an infidal (kafir). How to deal with these infidals ? Koran has made a mention of it in clear and measured words.

"Kill an infidel wherever he is found. Evil practices and miseries spread because of them. It is better to kill them than have anarchy. Therefore, kill kafirs, but those who supplicate and seek protection and pledge to obey the dictates of Allah be spared. Do not have enemity with them. Fight infidals around you. Let them understand how merciless you are. And keep it in mind that those who fear God and obey Him Allah resides in them." (Koran, Sura 9, Verse 25)

He quotes Koran and writes: Those who are diseased, thereby meaning who do not accept Allah, are the reason for the spread of faithlessness everywhere. But God wants to punish them through you. You have to keep the fight against them. They are to be killed. Fighting them may not be interesting still you have to fight. It can be that anything that does not interest you may be beneficial for you. Contrary to this, you may wish for something, or you may be in possession of something which may not be beneficial for you. You cannot understand it. Whatever is good or bad for you, only Allah can know it. (Thus kill them as you have been directed) (Koran: Sura 33 Verse 60 to 65)

"Punish the kafirs. Kill them. First tell them to adopt Islam, if they do not accept Islam, kill them. Slay them wherever they are found." (Koran: Sura 4 Verse 90 to 95)

"Slay them or sell them as slaves." (Koran: Chapter 5, Verse 30 to 35)

Such directions from the Koran are dreadful. At that stage victorious Khans or Sultans would implement these orders as per their strength and mental capacity. The Koran carries a dictate which says that he who, after conversion, has become a Muslim too could be dubbed as a fraud and punished. Muslims were told to show no mercy to those who excel in deceit and later will say they have faith in Islam. Do not show compassion even if he says he has faith in Islam but there is nothing like this in his mind. How can you show mercy to them if Allah wants to punish them ? Their fall in the world is certain if God is not willing to purge them. It is also certain that they will be punished in heaven. (Koran Chapter 5,Verse 35 to 40)

While expressing complete faith in the holy Koran I wish to request Muslim scholars that they should convey their views on these verses to Mr. Balraj Madhok, (394-J, New Rajender Nagar, New Delhi) and to Mr. B.N. Jog, Lokhit Prakashan, Rajender Nagar, East, Lucknow so that confusion and doubts in opinion are removed.

Nation's Place in the Context of Islamic Brotherhood

In the concept of Darul Islam (era of peace) and Islamic brotherhood there could be no room for country and nation. Nation and society are small in front of the Islamic world. Love and loyalty to any one country is an obstacle in the goal of Islamic brotherhood. Removing it or its removal is necessary. The ideas and expressions like obedience towards the motherland, patriotism and national deity are considered idol worship as per the Islamic thought. And idol worshipper is an infidal (kafir). Thus without the elimination of infidals there can be no Darul Islam (region of peace). That is why nationalism and patriotism lag behind and religion marches ahead. This is the reason that those who get converted to Islam do not take time in changing their loyalty to the nation they belonged to. Their outlook, their faith, their ancestral culture, tradition, style of linng and even their names change.

Mohd. Arif Beg has written on page 25 of his book "Muslim Dilemma in India" that as per the principle, Muslims should have no nation of their's; they campensate this deficiency through community feeling. This special feature does not allow them to adjust with the life and living in non-Muslim countries and does not allow a devoted Muslim to become a cosmopolitan, nor a nationalist nor a humanitarian. Islam makes Muslims communalists who can experience fellow feeling in only Muslim majority countries.

Believers of Islam have ruled areas from Spain to Albania and from Atlantic ocean to the Pacific ocean. But they never recognised the ancestors, their culture and their socio-religious traditions in any of these countries. Kaba was the sacred place for Muslims of this entire region. Islamic brotherhood was the field of action and the holy Koran the field of thought. There was no place for other ideas and opinions in this strictly disciplined unity. More surprising than it was the way the converted people in these countries got delinked from the religion of their origin, culture and nationalism. This activity is still on.

"Kuwait Times" is a famous newspaper in the gulf countries. In its edition of September 6, 1973 a news item, under the caption "Raid on Idol" gives an account of the behaviour and policies of the Government towards different religious doctrines. Mr. Jog in his book "Hindu-Muslim Unity" has made a reference to it. He has written that the newspaper wrote that "there is danger of rise in the interest in idol worship because of the display of idols of Hindu deities in number of shops in Dubai. In this connection Dubai Municipal Council will carry out the probe. The Government has issued orders under which idols of Hindu deities will be seized and those Hindus who will violate the prohibition on preaching Hindu religion and sale of idols were to be jailed besides paying fines".

The above mentioned instance should make it clear that there is no room for basic ideas and concepts of democracy, nationalism and secularism in Islamic and Muslim states. Attempts are being made to finish such ideals and conventions in these countries. Mohd. Arif Beg writes clearly on page 11 of his book "Muslim Dilemma in India" that despite these contradictions final analysis reveals that neither the Koran nor Prophet Mohammad advocate humanity nor encourage it. In this situation it is natural to feel that Islam was born to end all other religions. This cannot make supporters of Islam likeable in India and in any other country where they are in minority. This also makes it clear as to why there is no secular constitution in any Muslim majority country and why a devoted Muslim cannot become a nationalist.

Who is Guilty ?

Nobody laid emphasis on the need for linking afresh the Muslim society in India with the culture and nationalism of its ancestors. Rulers exploited them as "vote banks" and allowed them to remain separate from the national mainstream by recognising their different political existence. Rulers treated them "votes" but not "citizens". This politics of self-interest prevented Muslims from being nationalists. If anyone tried to explain and make them understand patriotism and nationalism he was dubbed as a communalist. Sardar Patel, Purshotam Das Tandon, Acharya Kriplani, Dr. Ram Manohar Lohia, Deendayal Upadhyay, M.S. Golewalker, Balasahab Deoras, L. K Advani, everyone of them, have been bracketted in this group. The Congress rulers, in particular, neither thought of the welfare of Muslims nor allowed anyone to do so.

The misfortune of the Indian Muslims has been that their leadership remained in the hands of Mullas and Molvis. Strong, solid, liberal and nationalist Muslim leadership could not emerge. Whenever some patriotic and nationalist, educated Muslim scholars were seen emerging on the horizon they were declared degenerated enemies of Islam and infidals (kafirs) by the Mullas and the Molvis. Maulana Azad, Dr. Zakir Hussain, M.C. Chagla, Ham-id-Dehlvi, Arif Beg and Muzaffar Hussain like nationalists were never supported by the Mullas and Molvis. When Maulana Azad became the Union Minister for Education he was dubbed as a stooge of the Hindus by the Muslim world. A Muslim poet dedicated a couplet to him:

tere buland manasif kee khair ho yarab, jis ke liye kiya toone khud hee ko halaal

(you sacrificed your soul for your aggrandisement, greetings to you)

When Dr. Zakir Hussain became the first Muslim President of India the situation took a strange turn. He was a philosopher and poet. He expressed the sentiments of both Hindus and Muslims as below:

Jahide tang nazar ney mujhe kaafir jaanaa, aur kaafir samajta hai musalmaan hoon mein.

The co-existence of nationalism and brotherhood and mutual distance can be presented through an interesting example.

Mohd. Iqbal was considered a scholar of Urdu and Islam. He was a great poet. In the beginning he wrote many poems on nationalism. He wrote a poem on India:

saare jahaan se achha hindustan hamaara, hum bulbulein hein iskey yeh gulistan hamara ....

This type of poem Mohd. Iqbal wrote and took pride in the culture of India. India's culture was described as immortal and declared India as his country. He wrote poems on Himalayan mountains and rivers of India. While treating Lord Rama a greatman he wrote a poem:

is desh mein huey hain hazaaron maalik sarisht, mashhoor jinke dum sey duniya mein naam-e-hind. hai raam key wajood par hindustan ko naaz, ahle nazar samajte hein unko imaame hind.

Iqbal changed his mood and attitude when Mullas and Molvis together raised objections against such poems and when the Khilafat Movement was at its peak. He wrote one more poem under the title "Tarana-i-Milat". He wrote:

muslim hein hum, watan hai saaraa jahaan hamaara, hindustan hamaaraa, chino-arab hamaaraa.

tegon key saaye mein hum palkar jawaan hue hain, khanjar hilaal kaa hai komee nishaan hamaaraa.

From "we are Hindis, Hindustan is our land" it became "we are Muslims, the entire world is our land". The entire dealings changed. When the question of choosing between religion and nation arose Iqbal held the apron of religion and sidelined the nation. Vir Sarvarkar had described it "from religious conversion to change in loyalty to nation".

Indian Muslims are also Children of Mother India

There are many sects and beliefs in India. All, while worshipping God through different ways, have maintained their religious identity. Parsis, Jews etc. while enjoying freedom have preserved their identity. People of India have welcomed and honoured everyone. The author of "Oxford History of India," Vincet Smith has given a thought-provoking and lovely description of the broad and liberal side of the Indian culture.

According to him there exists, in India, a deep spiritual unity which is deeper than the unity that is the result of geographical unity and political greatness. This unity has been forged after crossing the multi-dimensional facet of blood, colour, language, style of living, traditions and faiths. This prominent and basic unity is the result of the fact that in India different type of people gave birth to a peculiar civilisation and culture which are totally different from the one that exist in the world.

In an interview Mr. M.S. Golewalker had told Dr. Saifuddin Jeelani "Is it not strange that the Indisn Muslims adopt the names from the Arabian history, do not hesitate owning historical figures of Iran like Rustam and Sohrab, adopt the names of greatmen of Turkey but maintain hatred against names of their Indian ancestors including Ram, Krishan, Chandragupt, Samudragupt and Vikramaditya?" After all Indonesia is also a big Muslim country but there the Muslims have not severed their links with their historical traditions, culture and language. Even being Muslims they have names like Sukaran and Ratana Devi. Their airlines is named as "Garud" corsidered to be Lord Vishnu's chariot. "Haven't they remained Muslims by doing so?" According to Golewalker if the

Indian Muslims try to understand thoroughly and deeply the teachings of Prophet Mohammad in their historical perspective, they will not become only his true followers but also good nationalists and great Indians.

Different flowers can bloom in the sprawling garden of Indian culture. Under its greatness different opinions, sects, faiths can co-exist. All these can protect their identity while linking themselves with Indian nationalism. "If it is so, what is then the danger in linking Islam with Indian nationalism?"

It is worth remembering those words of Mr. Arif Beg which he has written on page one of his book "Muslim Dilemma in India". According to him the conflict among the Muslims is that whether it is good for the Indian Muslims to lose their identity by merging with the people in India or they are bound by Islam to maintain their separate existence and keep on tolerating the physical, mental, social and economic consequences which are the result of separatism. Muslims have to decide whether they belong to that Muslim society which is a branch of Indian Muslims whose heart is in West Asia, or they are Indian Muslims of the Indian gociety whose roots are in the soil of India?

The answer to this question can be found in the words of the RSS leader, Mr. M.S. Golewalker who has said that "uniformity is a signal of destruction for a nation. Nature does not accept uniformity. I support different ways of life. Still care should be taken that these diversities should assist national unity and not create hurdles in the way of unity of nation".

When two brothers separate, what get divided are shops, house, ornaments, land etc., but not the division of parents. Ancestors do not change. The brother who has separated does not search for a new father. Similarly when the way of worship changes, what will then change ? Place of worship, way of worship and deity of worship change but ancestry, national great figures, national culture, history, ancient centres of national pride and nationality do not alter. If culture, history, ancestry and blood are one, why then there is difference in faith in country and nation? When all religions are different ways of worshipping the only God, then why religious conversion ? And why change in loyalty to the nation after religious conversion ? Chapter 2 Kashyap - The Maker of Kashmir

First of all Kashyap, through rigorous penance, built Kashmir. According to a story in Neelmat Purana the entire area of India remained under water because of terrible inundation. With the passage of time all areas in India became worth habitation after the flood waters receded and after social systems were set up. But in the lap of Himalaya in north of India there was sprawling region which was still under water. This stagnant water assumed the shape of a big lake. After this a type of volcano eruption started taking place in the 1ake which caused cracks to the mountain peaks situated on the lake banks allowing drainage of the water. A lovely place took shape, the result of volcano eruption. As per the ancient convention the power of fire was called "S" and that is why the land was named by the experts as "satidesh". After this Kashyap Rishi decided to make this area worth habitation for people. Alongwith labourers he started cutting mountains and levelling the land. Everything was completed successfully but there was need for a canal which could permanently siphon out water. Kashyap sought assistance from Shiva who sent immediately teams of experts. Kashyap requested Shiva to inaugurate digging. Shiva inaugurated the digging programme by striking the earth with his trident. A river flowed from the trident hit spot and it was named "Vitasta."

This way the river carved out its way by breaking and removing boulders. It flowed quenching thirst, irrigating and making cultivable many areas to join the river Indus.

When this area was fully levelled and banks of Vitasta (Jehlum) were completed Kashyap rishi sent a formal invitation to people in many areas of India requesting them to come and settle there. Accepting his invitation, people belonging to different castes and communities arrived. They included industrialists, farmers, workers, doctors, roads and buildings artisans. Everyone started efforts for reservation of plots. The Rishis allotted land to them as per their calibre and according to a system and rule. Those belonging to the Naag sect of Kashyap and others developed towns and villages and within a short period beautiful houses and temples were built.

After all this work was completed, the question arose as to who should be entrusted with the task of running the government in the state. The son of Kashyap, Neel, was unanimously declared the ruler.

This way Neel is the first ruler of Kashmir. He handled the State's administration tactfully. The panoramic beauty of the state attracted many people to this place. People belonging to different religions and communities started living here. Neel ruler welcomed everyone. Many facilities were made available. It was peace all around and an atmosphere of delight.

When the fame of Kashmir spread far and wide, Lord Indra too came to Kashmir for a visit alongwith his wife Shachi. Neel ruler made fine arrangements for his stay and for his tour. One evening when Indra and his wife Shachi were busy in pleasant conversation, while walking with a cool breeze on the lake bank, a voluptuous demon attacked Indra to kidnap Shachi.

Then Indra killed him with his weapon. Indra and Shachi left for their state.

At that time a patrol party of Neel, while patrolling, passed by that side. It saw a child beside the body of the demon. The child was weeping beside the body of his father. The patrol party picked up the child and handedover him to Neel. Neel brought him up as his son and made him educated. Since the child had been lifted from the water-splashed bank of the lake, Neel named him Jalodbhav.

Neel tried fully to link him with Indian nationalism by merging him with the mainstream of Kashmir. But Jalodbhav would shun qualities of patriotism and social service. After all he was a demon. He could not get adjusted with the soil of Kashmir because of his demonic nature. Foreign powers encouraged his antinational mental make-up. With his full strength he concentrated on destroying mutual love and culture of Kashmir. Kashmiris migrated to different areas of India out of fear of Neel and left behind their property.

People belonging to Gandhar, Abhisar, Juhundur, Shak, Khas, Tarang, Mandav, Madr, Antargiri and Bahigiri sects and areas were tyrannised by the group dancing to the tune of this sinner and foreigners.

The dance of destruction enacted by these antinational elements resulted in

the destruction of the entire region from Madr to Kashmir. This part of Indis was bereft of Indianness because its original residents had been forced to migrate.

Neel faced this situation with all his strength but failed to control it. He tried to stop migration of the patriotic people of Kashmir but everybody thought it better to migrate to any part of India to escape death because of the dance of destruction started by Jalodbhav. That time Kashyap rishi had gone on a pilgrimage. When he came to know about it and about the antinational activities and foreign conspiracies in Kashmir, he returned immediately. After taking stock of the situation he announced that he would not be going on tour and on pilgrimage. Kashmir was to be handedover to the Army and he said "I would make arrangements for this. I shall call for an explanation from those who have destroyed the country, tyrannised people, raped women and indulged in killings". He also announced that arrangements would be made under which migrant patriotic people could return safely and honourably.

This way Kashyap encouraged Neel to handover Kashmir to the Army for its protection. Had there been the Congress Government in India at that stage the Prime Minister would have told Neel "First install Jalodbhav as the Chief Minister in Kashmir and then the talks can be initiated". Similarly it would have handedover power to Jalodbhav, the rebel, and directed king Neel, the nationalist, to migrate to Jammu. It would have given facilities to the antinational elements to hatch conspiracies under the garb of Article 370 which gives to the state a special position.

But Kashyap Rishi was not a Congressite. He had not to seek votes from any specific community. That is why he, instead of adopting a policy of appeasement, decided to root out the demonic band of Jalodbhav. As per his plan Lord Shiva and Vishnu reached Kashmir with their forces. Jalodbhav and his followers hid themselves in hideouts from where they would adopt hit and run policy against the Army.

The Army cordoned off the entire area infested with terrorists belonging to Jalodbhav. Shiva, Vishnu, Kashyap and Vasuki commanded the troops on all the four corners. The Army action was launched from all the four sides. When Jalodbhav emerged from a pond the rain of sharp arrows killed him and his followers who too had come out of their hideouts to flee. Not a single soul

survived. On seeing Jalodbhav Vishnu beheaded him with his Cross.

The death of Jalodbhav led to the end of antinational elements in Kashmir. King Neel occupied the throne again. The Kashmir issue registered a total end. All the displaced people returned to their houses. They were given full protection and honour. All of them expressed their gratitude to Kashyap Rishi who restarted his pilgrimage.

Come and learn a lesson from this saga, written in Neelmat Purana compiled several thousand years ago, connected with the birth, development, fall and reconstruction of Kashmir so that by bidding farewell to the politics of appeasement and vote an attempt is made to understand and solve the Kashmir problem in the interest of the nation. Chapter 3 Cultural Heritage of Kashmir

"Particles of my motherland, Kashmir, are known for their hospitality. What to speak of its lakes and cascades, even the wayside pebbles quenches my thirst, whenever the need arose. Then what to talk of the abode of Kashmir." - Pt. Brijnarain Chakbast The above lines are written in praise of Kashmir which are an outburst of spontaneous feeling of pain over the current terrorism in Kashmir. True, every inch of Kashmir has quenched the world's thirst. Every part of this land has a strange capacity of satiating every person of the world. The sons of the soil gave direction to the entire world and showed ways of living a happy life through the depth of their spiritual knowledge. They welcomed grief-stricken people so that the wealth of knowledge could get distributed among all. The pebbles from which Brijnarain secured water for quenching thirst are the very gates of Kashmir from where no one has returned empty handed.

Kashmir has had its share in liberal distribution of knowledge, wealth etc. which is an important ingredient of Indian culture. The land of Kashmir nourished the spiritual wealth of the philosophies of Buddhism, Shaivism,Vaishnavism and then spread this verdent and immortal culture in the world, without any discrimination, for the benefit of mankind. Dr.

Raghunath Singh has, in his commentary on Rajtarangani, written about this peculiar feature of Kashmiriyat. According to him, there was no difference between Kashmiris and outsiders in Kashmir. Rulers of Kashmir had given shelter, honour and wealth to the foreigners. They flourished through their work and religion. There was no hatred, ill will and pain against any community, no hatred because of their behaviour. There was no opposition, no dishonour despite their different style of living and their lack of support for other religions. Buddhism and Shaivism existed side by side and received recognition in Kashmir till the 14th Century. There was never any conflict between them. There was no struggle and the Buddhists neither interfered in the state administration nor hatched conspiracies.

Many faiths and sects were born to flourish in Kashmir. Many a time there were revolutions but these were miles away from the bloody revolutions in the west. The revolution in the west meant uprooting the existing system through violence and bloodshed but in India revolution stands for a change which does not end one's existence and instead promotes its growth and development. Change as a result of the amalgam of the old and the new does not give birth to any struggle. Respect to all "faiths" is the same value of the Indian life which in Kashmir has been called Kashmiriyat.

Sect of Nag Puja

Such changes took place in Kashmir many times but the trend of thrusting one's sect never succeeded. Never was there any conflict among these sects. First of all the philosophy based on snake worship, propounded by Neel Rishi developed in Kashmir. This way of worship continued without restrictions.

Buddhist Sect

Kashmir witnessed the advent of Buddhism during the time of Ashoka in the middle of the 3rd Century. There was propaganda of the Buddhist doctrines of contentment in renunciation, truth is real happiness, greed and happiness have no end and non-violence is the supreme way. During the period of Ashoka many monasteries and temples were built. Kashmir Buddhist preachers toured many parts of the world for quenching the thirst of humanity.

Buddhism spread in Kashmir but the Brahmins were not influenced by it and they maintained the sanctity of their complex religious activities. In order to secure support of the Brahmins Ashaka would visit ancient Shiva temples for worship. (See Rajtarangani: 1, 102-107). Buddism declined by 638 A.D. After its spread till the 9th Century it mingled with different tribes but it made no change in Sanatan Dharam.

Nagaarjun is counted among great philosophers of India. He used to live in Kashmir during the reign of Kanishka. Kanishka organised a Buddhist conference under the presidentship of two scholars, Ashwagosh and Vasumitr. The conference was held at Harwan (Srinagar). About 500 Buddhist monks participated in the conference. During the reign of Abhimanyu, who succeeded Kanishka, Nagaarjun adopted Buddhism and defeated Brahmins in the discourse on religious philosophy. Chandracharya, a known grammarian of Kashmir, had participated in the debate on behalf of the Brahmins. Despite the opposition from the Brahmins, the influence of the Buddhist majority on people remained intact. Many scholars, born in this period, spread Buddhism far and wide. During 384-417 A.D. a renowned Kashmiri scholar, Kumarjeev, went to China with a message of Buddha and he was honoured by the Chinese kings. He is considered, in China, one among the four sons of Buddha. Shakishree Badr, Ralawra, Shyam Bhat are included among the Buddhist preachers who, around 405 A.D., established credibility of their supremacy in China and Tibet.

Shaivism

After Ashoka the advent of Shaivism took place during the time of his son, Jalok. But religion remained the means for this change. No Buddhist monastery was damaged. No obstacles were created in their system of worship. Jalok was himself nonviolent. Through the Government order he banned animal killing.

Kashmir is an apt place for Shaivite philosophy. About 70 per cent of the Kashmiri society worshipper of Shiva Shaivite philosophy is the soul of Kashmiri life. The philosophy of Shaivism, based on deeds, considers Yoga and renunciation, the pillar of humanity, the soul as permanent. The body performs desire-oriented work and destruction of illusions and dellusions lead to salvation. It is, in short, the Shaivite philosophy.

In old days Kashmiri scholars would study the same philosophy. Their teachings influenced entire India. It is said that Ramanuj, a devotee of Vaishnav, undertook a long journey from Madras to Kashmir for studying this philosophy. Enough material on Shaivite literature is available in Kashmir even these days. Vishnu and other deities are worshipped in Kashmir. Many people were followers of Tantric sect. Every family would remain devotees of one or more of the goddesses of Sharika, Ragniya, Jwala and Bala. They would believe in Sanatan Dharam as it is these days.

The vision and conception of Shiva has been formed in a family fashion. Shiva has a family, Parvati is his wife, Kartikiye and Ganesh his two sons. Kartikiye is the lord of war and Ganesh the chief of the republic. The base of agriculture is the bull which is his chariot. Water, the life of agriculture, is manifest in the shape of the water of Ganges on his forehead. While being in concentration towards the universe, he is away from it. He is in concentration. While seated in 'padmasana' 1ike a yogi he lives in the world but is not attached to it. He is embodiment of renunciation and detachment. He is absorbed in meditation. He loves his devotees and he is a great donor. He is well versed in the scriptures. His weapon is trident which tsymbolises the three worlds and three 'gunas'. Shiv is the synthesis of opposing inclinations and natures. If his throat is blue because he has drunk poison, nectar - like moon and the Ganges are his ornaments.

What is not in the philosophy of Shaivism which is born and developed in Kashmir ? It is a vision of perfect human life, it is way of its progress. The issues and areas connected with family, agriculture, religious wars, republic, yoga, development of mind, renunciation, arms training have all got assimilated in the form of Shiva. Where is such a philosophy in the world ? People from every area of the world would come to study this philosophy. The pebbles of Kashmir have quenched the thirst of everyone.

Centre of Education

Mr. Anand Koul has written in his book "The Kashmiri Pandit" that from the ancient times Kashmir and Kaashi were famous for learning throughout India. But Kashmir was ahead of Kaashi. Scholars of Kaashi had to come to Kashmir for completing their studies. Even today people of Kaashi, during initiation of

children to barning, tell them to wear the sacred thread and walk seven steps in the direction of Kashmir. After the completion of education sacred thread is considered a symbol of visiting and returning from Kashmir.

The land of Kashmir has remained an important training centre of Indian culture. Kashmir has a special role in propagating Indian life style in the entire world. This fact cannot be ignored.

Mr John Mecenze has written in his boak "Hindu Ethics" that Kashmir (India) has enriched the world ethics by its religious doctrines and the principles of sobre qualities and deeds. With this the recognition of the doctrine of deeds and the immortality of soul have received important place in the code of ethics.

Kashmir has remained a strong centre of culture. Many foreign historians and scholars would consider it essential to receive education in Kashmir as is recorded in the diaries of Chinese scholars like Huen Tsang and Oukaang who had come to Kashmir for the study of Sanskrit in 631-759 A.D. Right from the beginning, Kashmir has been a centre of teaching and learning. No scholar would be considered experienced and perfect without learning from known scholars in Kashmir. Huen Tsang has written that people of Kashmir are lovers of education and culture. For centuries there has been honour and respect for education in Kashmir. Albrooni who in 1102 toured Punjab with Mohd. Gaznavi has written that Kashmir is the biggest school of Hindu scholars. People from far and near places used to come to Kashmir for learning Sanskrit and many among them would stay back after getting attracted by the valley's pleasant climate and natural beauty.

A Sanskrit college was being run under the guidance and prmcipalship of Parshotam Koul at a short distance from Srinagar in the Kashmir valley. Students from various corners of India and abroad would come to study Sanskrit. Education was free in this institution. This is an invaluable example to highlight the aspect of free education in Indian culture. The son of Guru Nanak Dev and founder of the sect of renunciation, Baba Shri Chand, also had received training in this college. The Mughal prince, Dara Shikov, too had come to Kashmir for learning Sanskrit.

Kashmir produced an endless community of learned and elevated men and women. These greatmen, by getting encouraged from the strong religion and ancient doctrines, adopted a life of penance and resolved the mystery of existence. They explored the ultimate truth and carried that truth to mankind.

Sir Francis Young husband hao written in his book on Kashmir that Kashmiris have remained as they were despite living with the proud Mughals, heartless Pathans, obstinate Sikhs and hard-hearted Dogras.

He has written that those Hindus who remained mute spectators of rape of their women, death and destruction of their children and properly by their cruel conquerors, without daring to complain, saw the destruction of their country in arson, watched the desecration and destruction of temples and idols, these very Hindus turned into flames of fire when perpetrators of injustice raised the question of conversion of religion and customs. Even the 1000 years rule of the Muslim conquering was not sufficient to thrust their religion, customs and rites, through violence and cruelty, on the Brahmins and weaken their determination. The allurement of honour and high posts and the threat of death and dishonour could not shake them. In reality the opponents had to yield and had to adopt many religious and unwarlike style of the conquered people.

There wais no danger of foreign invasions to Kashmir, situated behind the sky-kissing mountains, cut off from the neighbouring countries, inaccessible and a natural republic. That is why people from other countries rushed here like locusts. According to Albrooni, the moment Mohd. Gaznavi conquered Punjab, people fled to Kashmir, Benaras and other places where the hand of invaders had not reached. In ancient times people from Central Asia and China started coming to Kashmir in the light of good relations these countries had with India. Kashmir was a fertile state and self-sufficient in foodgrains and that is why people belonging to far and near scarcity-hit countries were attracted to it.

These tired and defeated people were accepted in the affectionate lap of the panoramic valleys. Hunger tormented people were given shelter in the valley, rich in wealth and foodgrains, and its sweet and soft singing streams gave coolness to the thirsty people. Thus people belonging to every race, tribe, community, sect led a happy life for centuries in this land of strange amity.

There was no enimity, ill feeling, no dispute. There were separate ways, monesteries, temples, gurdwaras, priests, places of worship and yagnya but there was no discord and confrontation. In the shape of co-operation everyone contributed to the development and promotion of Kashmiriyat (Indianness).

Why all Kashmiris are Called Pandits ?

An important question arises. If people from all regions and communities settled in Kashmir, why then all of them are Kashmiri Pandits ? A simple answer to this deep question is linked with the cultural and spiritual legacy and caste recognition in Kashmir. Right from the beginning Kashmir is famous as a land of scholars. This land of rishis, saints, monasteries, temples, educational and spiritual centres had given birth to victorious and honourable scholars. All these scholars were called Pandits. The man who possesses knowledge and imparts that among otheris is a "Pandit". The caste and community identity in Kashmir, the land of knowledge, became famous with the name of "Pandit". Those rivers and rivulets that joined the sacred flow of the Ganges became Ganga and similarly "Kashmiri" and "Pandit" assumed one mould to become synonyms.

One more bright and encouraging side of "Kashmiriyat" is that on this land oneness was brought about in different castes, and communities. The land of Kashmir has given right to all, forest and town dwellers, backward and scheduled castes, to become Pandits. It is because of this that the land is a "paradise". Besides this, people belonging to the four castes, Brahmin, Kshatriyas, Vaishas and Shudras, lived and live in Kashmir. From the ancient period Kshatriya dynasty has remained influential and rulers in Kashmir. Just as people belonging to Kshatriya caste attach "Singh" word with their names in rest of India. Kshahtriyas in Kashmir would attach "Aaditya" word with their name. Pratapditya, Lalitaditya, Vajraditya, Baladitya, Ranaditya, Vedaditya and Yikramaditya are some of the instances. Thus Aaditya was a "Suriya vanhi Kshatriya". There are still many dynasties of Kshatriyas in Kashmir. They have changed their sect because of scare and self-interest but majority of them have not forgotten to write the name of their basic sect and "gotra". The sect of Lohar, Damar, Rathore, Naik, Thakur etc. are prevalent. There are Lohars in the northern region of the valley and Damar in the south. The community of traders is also in Kashmir. Tramboos and Voras of Sopore belong to this sect. Poters, cobblers connected with the scheduled caste were called "Wattals". They are still there. Till a few years ago an editor of a newspaper in Kashmir was connected with this caste.

The caste character in Kashmir is both Brahmnical and soldierly. Bhat is a famous subcaste (gotra) of the land. "Bhat" is a mixture of both the trait. Bhat means a Brahmin, teacher, who imparts knowledge. The one "T" in Bhat means a soldier, a warrior, a protector.

The word Pandit symbolises that aspect of Kashmiriyat which has attracted and influenced world scholars for the last 4,000 years. The word Pandit is a tradition of Kashmir. This word is a memorial of ancient history, culture, mountains, streams, verdent and cool vales of Kashmir. It is a symbol and proof of the ancient glory and importance of Kashmir.

In this connection Sh. T.N. Ganjoo has written in his book "Mahashri Shribhat" that those Kashmiri Hindus who managed to escape from the killing by Muslims and from the forcible conversion to Islam did not belong to only one caste. In reality there were Brahmins, Kshatriyaa, Vaishas and Shudras among them. Their number was so small that it was difficult to maintain social practices by adopting the established caste system. In these circumstances Shribhat encouraged people for establishing a classless society. But the caste and the class have remained a deep and strong social trend and it has been difficult to explain it fully. For this Shribhat initiated all Kashmiris to the Brahmin class in order to have one caste and class. The secret of this scheme gets clear through the elucidation of "gotras". This has not received the attention of any historian so far.

What do Names of Streams and Mountains Denote ?

It is clear like the sunlight that Kashmir was once a land of Hindus even if today firm attempts are being made to annihilate Kashmir's ancient and real setup by dyeing it in the hue of foreigners and religious intolerance. Kashmiriyat was, once, a Hindu culture. And today those who have come in the clutches of conspiracies of religious intolerance are the proginy of Hindu ancestors.

Far in the north is the Hundukush mountain which is the crown of the vale of Kashmir. Its name speaks of its heritage. A revolutionary nationalist,

Ashfaqullah, had said in a fit of emotion "My Hindukush became Hindukash" Hindukash meaning killer of Hindus. The chain of mountains in Kashmir start from this Hindukush. The peaks of Brahma, Harmukh, Mahadev, Goparai, Chandanwan, Naag parbhat are all Sanskrit names. The name of Satisar to Kashmir has been given by gods. The ruler of Satisar, Neelnaag, was after all the son of Kashyap Rishi, the founder of Kashmir. Kalhana in his Rajtarangani has named the river Indus as north Ganges and in Neelmat Purana it is called "uttarmanas" meaning Gangabal close to which is an ancient pilgrimage. It is now called Nandkot. Adjacent to it flows Kankvahini stream which has changed to "Kankai Nadi." Jehlum is the Vedic Vitasta and the Sharda pilgrimage is situated on the bank of Kishenganga.

The names of other pilgrimages are Amreshwar (Amarnath), Sureshwar, Tripreshwar, Hareshwar, Jeshteshwar, Shivbuteshwar, Sharda Saritshilla. To which religious philosophy are they connected ? Look at these mountain passes of Kashmir whose names are Sidh Path (now called Sedan pass), Panchal pass (Pir Panjal), Dugdhar (Dudukant), Zozilla pass, Chinta Paani etc. To which history they signal to? That is why a British historian, Vernier, accepted that the name of Kashmir is linked with Kashyap Rishi. Malik Hyder, a Muslim writer too has written clearly that Kashyap Rishi was the founder of Kashmir.

Rajtarangani

The world famous book, Rajtarangani, written on Kashmir, is a factual history of 4,000 years. The events shaped in front of its makers. It io also a world record that the same book has been written by writer after writer for centuries. Kalhana, Joanraj, Shriwar and Shuk advanced the book during their times. There is an extraordinary contribution from Buddhist, Shaivite; Vaishnav, Pischach, Naag, Guhjak, Boatt, Shia, Suni, Syed, Chhak, Mughal, Pathan, Sikh, Dogra, British and Kashmiri people in this historical book. The state administration and the rulers in Kashmir were influenced by these philosophies Kashmir is a well equipped laboratory for carrying out analytical study of opposing setup and systems, contradictory philosophies and opposing sects and faiths.

Sati Desh

This fact has been established in this historical laboratory that ancient rulers in Kashmir recognised every human being as the creation of God. That is why state power did not become means of achieving selfish ends for the rulers here. The standard of human value and civilisation did not fall. All the ruins of the buildings that are available in Kashmir are all the result of destruction of places of worship, schools, monasteries. But there is no sight of places and palaces for entertainment and pleasure and no sight of the harems of the kings. The rulers never hijacked people's pleasure and happiness for their comforts and delight. Rulers in Kashmir, saints, seers treated the land as the country of Sati and that is why they thought any injustice or pain caused to people would be an insult to goddess Sati. This very religious taboo encouraged rulers to remain bound by rules and traditions. The ruler could not enjoy absolute powers. This philosophy supported the supremacy of people's interest and the national interest. Powers of the rulers remained within the limits of tradition.

Kings in Kashmir protected and furthered India's glorious traditions. But whichever state was conquered the reins of the Government were given to the local people. The conquerers did not settle in the conquered states and they did not destroy the style of living of the people there. Places of worship were not damaged, religious conversion was not done. Their system and setup were not thrust on anyone. Lalitaditya conquered the state upto central Asia but never allowed himself to become a seeker of pleasure. Kashmir produced a renowned emperor, Meghvahan, whose armed forces conquered half of the world. Conquered states were returned on only one condition that there would be no violence and killing of human beings. He returned after ensuring people a terror free life. Meghvahan raised the stature of Kashmir by his ideals of sacrifice for the protection of people. This is Indianness.

Kashmir provided an opportunity for the ideals of Emperor Ashoka and Kanishka to grow together. One was connected with spiritualism and the other materialism. But the philosophies of the two did not go against the established ancient conventions. Liberalism, tolerance and mundane principles became the base of the two philosophies.

Sufi Cult

The beginning of the 14th Centuly marked the advent of Sufi cult in Kashmir.

A Sufi saint from Hamdaan (Persia), Syed Ali Hamdani, came to Kashmir alongwith 700 followers in 1372. This was followed by arrival of many sufi saints. These sufi saints had come to Kashmir with the sole aim of converting people of Kashmir to Islam, in which they succeeded, the people in the valley accepted their spiritual discourses and sermons in the form of yet another flower in the sprawling garden. Devotion in human life, simplicity, discipline, sanctity etc., were guiding spirit behind the sufi cult. "Jehad", according to the sufi cult, is purging one's mind of evils and fight against them by controlling material desires.

According to the Sufi cult, God is formless. Man succeeds in establishing relation with Him through his sanctity and concentration. God has created man and man is a form of God.

The doctrine of the sufi cult is clear and practical. People of Kashmir placed these sufi saints in the galaxy of their greatmen and made their sermons part of Kashmiriyat. It is a different matter that the conversion of Hindu society to Islam, carried out by the sufi saints, has now become a cancerous fester on Kashmiriyat.

Rishi Cult

The "Rishi" tradition or system was born in Kashmir towards the middle of the 14th century. This spiritual association was the result of efforts and teachings of Lal Ded and Sheikh Nooruddin, two known saint poets of Kashmir. The number of thege rishis was about 2,000 and were spread in villages. Abu Fazal, a Muslim saint and who later became part of the rishi cult, has said that the most respected group in Kashmir is of Rishis. Though they had given up the traditional mode of worship, still they were true devotees. They have no desire for worldly matters and pleasures. They plant fruit trees for the benefit of the people. They are vegetarians and are celebates. In reality these rishis have converted the land of Kashmir into a paradise. There was no place for selfinterest in their teaching, no pride in their behaviour, no meanness in their teachings.

According to these rishis, if a man controls his ego and pride and surrenders in front of God, he can experience the real aim of life. The rishi system can be

better understood by referring to the relevant material connected with the life of its founder, Sheikh Nooruddin.

One day he went out for a walk. Many fish preparations were being prepared in a shop. Sheikh Nooruddin went there with an urge to eat fish. But the moment he moved ahead, he was jolted by his spiritualism; he stopped. Instead of eating fish he took up a live charcoal from the hearth and put it in his mouth. His mind was afflicted with pain and in a fit of emotion he said "It is the punishment for self-interest, lust, ego and meat eating".

Thus Kashmiris demonstrated their broadmindedness by amalgamating the teachings of sufi and rishis, which were born and which grew in Kashmir, by treating these sayings, like Sant Kabir, as yet another addition to human qualities.

Indian Nationalism and Kaahmiriyat are One

In fact what is called today as "Kashmiriyat" is not, in any case, different from Indianness. Kashmiriyat has no independent existence. Those who harbour the idea of regional nationalism by dividing the Indian culture in Kashmiriyat, Panjabiyat, Assamiyat, Bangla, Tamiliyan etc., have been responsible for the shrinking of the geographical area of India which was once a vast country. Unfortunately these conspiracies are still being hatched. Many ffowers bloom in a garden. Their joint existence contributes to the beauty and glory of the garden. If any flower declares its independent existence, drops out of the branch, moves out of the garden, then its existence not only ends but it will commit the sin of ruining the garden.

That is why Kashmiriyat is not a product of any one religion. This Kashmiriyat is not the one that was born 600 years ago. Let those, who while taking arms in their hands to disturb the conception of Kashmiriyat, watch carefully and realise which blood runs in their veins. The blood is of their Hindu ancestors. Those very ancestors who watered Kashmiriyat with their blood. It is that very blood. The sects and cults of snake worship. Shaivites, Buddhists, Vaishnavas, Sufis and Rishis have, like flowers, bloomed on the soil of Kashmir lending fragrance to Kashmiriyat. Everyone has a share in Kashmiriyat. And this Kashmiriyat is part of that Indian culture whose strange form has been

shaped by the kind God with His hands. Chapter 4 Kashmir's Mighty Tradition

Kashmir can be conquered not through arms but through the power of the virtuous deeds. Residents of that place are scared of only heaven/hell and not of the armed men. (Kalhana's Rajtarangani: Chapter I Verse 39) Kalhana, the historian, has taken pride in the invincible strength and glorious traditions of Kashmir, the crown of mother India, Kashmir, with its head high, has enjoyed honourable independence for 4,000 years on the basis of its own strength. Its brave warriors have never bowed their heads in front of foreign invaders and their weapons. The battle sagas and cries of this sacred land have been heard in the entire world. The entire world has recognised the might of its soldiers in their war campaigns. For many centuries the warriors of this land of the brave have stopped with their swords terrible invasions of the blood thirsty and so called invincible communities and tribes from foreign lands. Here on this land, where, on one hand, the peaks of spiritualism were raised, on the other hand, its sons made bravado and bravery as part of their life. Many books in Sanskrit carry an account of the importance of Kashmir. Modern historians will have to write it one day that Kashmir gave to man the valuable doctrines of world peaoe and shaivite philosophy, on the other hand it demonstrated the picture of "trident" symbolising the capacity to fight inhuman and unjust trends and traits. The pages of modern history bear testimony to the fact that the blow of the Kashmiri sword had hit distant regions in oentral Asia. This glorious heritage cannot be ignored.

Gonand-I

The known history of Kashmir runs side by side with the period of Mahabharta. Kalhana has started his political history of Kashmir with reference to the emperor, Gonand-I, in his book, Rajtarangani. This period ooncided with the coronation of Yudhishtra. The death of Kashmiri ruler, Gonand, is linked with Lord Krishna's armed campaign against the cruel rulers with reference to the killing of Jarasandh. On the banks of Yamuna near Mathura, a battle between Jarasandh and Lord Krishna was on. Since Gonand was a friend and a relation of Jarasandh, he went with his big company of soldiers to help

Jarasandh. Gonand surrounded Lord Krishna on all the sides. It encouraged Jarasandh and he too moved forward to kill Krishna. After a terrific battle the joint operation of Gonand and Jarasandh failed. Lord Krishna killed Jarasandh and Balbhadr, brother of Krishna, ended the life of Gonand.

Damodar

After emperor Gonand, his son Damodar, was installed as the king with full religious oeremonies. Damodar was sad because of the martyrdom of his father, Gonand, in the battlefield at Mathura. He, therefore, challenged Krishna to a fight. That time Lord Krishna was participating in a swayamvar (marriage) at Gandhar. Like a wise politician Damodar thought it fit to launch an attack on Lord Krishna at that very jucture. But as an adept in politics and warfare, Lord Krishna gave a befitting reply to Damodar. In the ensuing battle Damodar was killed.

Rani Yashowati

The amount of interest and concern Lord Krishna had in India's administration and people is borne out by the fact that he resolved the issue of succession to the throne of Kashmir after the death of Damodar. Damodar had no son at that time. Lord Krishna installed Damodar's wife, Yashowati, on the throne of Kashmir as per his plan and scheme. At that stage Rani Yashowati was pregnant. She gave birth to a son who was named Gonand. The same boy became famous in the history as Gonand-II. The presence of kings and rulers from whole of India at the coronation of Rani Yashowati indicates that Kashmir had friendly relations with rest of the states in India. By this time the family feud between the Korvas and the Pandavas had asaumed the shape of a major political struggle the result of which was the Mahabharta war. The reason for Kashmir having not taken part in this war was that Gonand II was young and nobody had told him to participate in the war. Possibly Lord Krishna's plan was to keep Kashmir away from the flames of war so that this seat of Indian philosophy was protected from the heat of the battlefield.

Supremacy of Pandav Kings

Historical facts are available in Rajtarangani denoting the rule of Pandav kings in Kashmir after the Mahabharat war. Sh. Gopinath Shrivastav has written in his book "Kashmir: problem and background" that after Gonand-II there were 35 kings and all the records about them have been destroyed. That is why there is no description about them. Kashmiris believe that kings of Pandav too had ruled Kashmir and among the 35 untraced kings 23 belonged to the Pandav dynasty. Martand and other temples in Kashmir are called Pandav palaces. Among those kings in oblivion was Harandev, son of Parikahat and grandson of Arjun, who had fought with his brother, Janamjai, over the state of Haatinapur. But when he could not face his brother, he fled towards the Chhamb hill and lived in a hut there where a Rishi was engaged in penance. The Rishi had predicted that one day he (Harandev) would become king of Kashmir. It is said that Harandev went to Kashmir and recruited himself in the army of Gonand-II. He became the Prime Minister because of his calibre. After Gonand-II he became the first Pandav ruler who ruled Kashmir for 30 years.

The Shankracharya temple in Kashmir can be still seen in disarray. This temple had been built under the superviaion of Pandav king, Sandeepan. During the time of Sandeepan the boundaries of Kashmir state had extended from Gandhar to Kanoj. In thia dynastic tradition there was a king Bhimsen who, on the strength of Kashmiri armed forces, annexed several big and important regions in Central Asia. The account of Pandav rule given in several books in Sanskrit reveals that there used to be one type of state administration and setup in entire India. In Kalhana's Rajtarangani there is a detailed account of the political and social conditions in India during that period.

Emperor Ashoka

According to Kalhana, Magadh emperor, Ashoka, annexed Kashmir in 250 A.D. The borders of Ashoka's kingdom had extended from Bengal to Hindukush mountain (Afghanistan). He had built the city of Shrinagri which was just five kms away from the present Srinagar city. It is clear that Srinagar is the new form of old Shrinagri. The capital of Kashmir at that time was "Purandhisthan" (now Pandrethan). The temple at thia place is a mute witness to the progress of that period. According to a Chinese traveller, Huen Tsang, who stayed in Kashmir for a number of years, 5,000 Buddhist monks had been settled in Kashmir during the reign of Ashoka. There was not an iota of friction between the Buddhist monks and the local people. Ashoka himself worshipped Lord Shiva. A temple got built by him was later named as Ashokkeshwar temple

which remained famous. The proof of his sympathy and affection for the people is evident from the fact that he arranged construction of 16,000 reaidential houses. During Ashoka's time Kaahmir, while becoming a centre for Buddhist philosophy, turned to be a centre of encouragement in many countries of the world. After ruling for 40 years Ashoka died.

Shiva Worshipper - Jalok

Emperor Ashoka waa a Shiva worshipper. He wanted a brave successor for protecting Kashmir. He undertook rigorous penance for propitiating Lord Shiva for bestowing him a brave son. Kalhana has, in his Rajtarangani, given an account of it in lovely words.

Malechhas (polluted people) had polluted Kashmir. Therefore, the King, by undergoing rigorous penance, secured Jalok named son as a gift from Lord Shiva for annihilating them.

Towards the fag end of the rule of Ashoka the danger of invasion of Malechhas (foreigners) on Kashmir increased. By then the coronation of Ashoka's son, Jalok, had been completed. A daily worshipper of Shiva, Jalok was a brave and a fearless king and Malechh chieftains had to stoop in front of his calibre. Under the leadership of Jalok Kashmiri soldiers protected Kashmir against powerful invasions of foreigners. That time the boundaries of Kashmir had been extended from Kanoj to Gandhar.

Becauae of being a worshipper of Shiva and a strong supporter of Shaivism Jalok was regarded as a prophet of Shiva in Kashmir. Jalok emerged not only an expert on religious discourse but also influenced Buddhist scholars by Shaivism and initiated them to Shaivism. Jalok re-established Sanatan Dharam in Kashmir and he himself was a believer in nonviolence. In the understanding of Buddhism and in the study of administrative system under it, Jalok demonstrated tolerance and earned the degree of a great Buddhist scholar. Many scholars from different countries were encouraged by Jalok to come to Kashmir where they were provided with facilities. That time strong relations between Kashmir and Greece were established. Kalhana has written that after conquering Kanyakubz and other lands the King summoned residents, belonging to all four castes, and experts in religious affairs to his country.

Powerful Emperor Kanishka

After king Jalok the state administration in Kashmir functioned but there was no intelligent and famous king for three centuries. Taking advantage of the fluid political situation Kushans estahlished their foothold in Kashmir. Among the Kushan rulers Hushak, Jushak and Kanishka were famous and their nationality was Turkish. These three kings built Hushakpur, Jushakpur and Kanishkpur towns. In politics, state craft and military campaigns Kanishka proved the most able and powerful emperor. He expanded his kingdom from the entire northern India to distant places in Central Asia uith the help of his sound leadership and the strength of Kashmiris. While staying in Kashmir Kushans were influenced by the Indian culture. Kanishka adopted Buddhism and made Kashmir a powerful centre for prorogating this faith. He declared Buddhism as the State religion. He had invited the third Buddhist council. During the rule of Turkish kings Buddhism received full impetus. Buddhism spread in Sri Lanka, Burma, Java. During the time of Kanishka it was propagated in Tibet, Central Asia and China. According to Kalhana, under the supervision of Nagarjun Buddhisms spread in Kashmir and Mahayana was established. Kanishkpur, established by Kanishka, is now Kanispur in Baramulla district.

On the basis of the above mentioned facts it can be stated that by adopting Buddhism the Indianisation of Kushans was complete. Kushans fully mingled with the Indian society.

Cruel Ruler Mehrkul

In the beginning of the 6th century (515 A.D.) Huns conquered Kashmir and established their rule. In the history of Kashmir Mehrkul, leader of Huns, is known as a cruel ruler. In the mystery of conquest of Kashmir by Mehrkul, cruel ruler belonging to Huns, who perpetrated cruelty on followers of Buddhism and performed the dark deeds of inflicting pain on the people, lies the feeling of compassion of the Indians. During the initial invasions of the Huns, a famous king of Malav, Yashovarman, had halted their march by defeating them. The emperor of Magadh, Baladitya, not only defeated the Huns in the battlefield but also arrested Mehrkul. But he was released because of the orders from Baladitya's kind mother. From there Mehrkul reached Kashmir and became the

king through political intrigues and conspriacies.

One Example is Enough to Highlight his Cruelty

During the time of one armed campaign his elephant slipped from the Pir Panjal mountain. Its terrible and painful cry excited and delighted Mehrkul so much that he ordered pushing down the mountain 100 elephants at a time. Such acts were part of his entertainment.

Such an inhuman trait of Mehrkul could not stand for more time in front of high values in India. In Kashmir shaivism was so powerful and strong that the united strength and capacity for work forced Mehrkul to surrender before Shiva. He not only adopted Shaivism but also established a famous Mehrashwar temple. This temple is known now as Mamleshwar temple at Pahalgam. This way Kashmiris Indianised Mehrkul and his Huns the way they did to Kanishka and his Kushans in making them followers of Shaivism.

After the death of Mehrkul Kashmir remained under the rule of local rulers for many years. These very local rulers established contact with king of Ujjain, Vikrmaditya, and apprised him of the political situation in Kashmir. Vikrmaditya sent one of his able ministers, Pratapditya, as head of the state of Kashmir. It is clear that at that time Kashmir state was a constitutional member of the joint setup of Indians. The head of this joint setup used to be main Indian emperor. Pratapditya ruled Kashmir ably.

Meghwahan, the Genius

During this period Kalhana wrote the third book of Rajtarangani in which he has made a reference to the wisdom of king Meghwahan. Meghwahan was born in Gandhar. Gandhar, at that time, was an important centre of Buddhism. Buddhism had spread upto Afghanistan and Turkey because of the efforts of Kanishka. Thus Meghwahan started a strange campaign for the spread of Buddhism which in the history of the world is novel and incomparable. He decided to ban human killings in the entire world (Rajtarangani -3/27). After banning killing of animals in Kashmir he went towards the south upto Sri Lanka to make this prohibitive order effective. Meghwahan camped on the southern

bank of the sea. One aborigin (Shabr) was keen to perform human sacrifice. That time Meghwahan offered himself for the sacrifice and this had caused a major transformation in the mind of the aborigine who gave up indulging in human sacrifices. (Rajtarangani-3/57). He had offered his body for sacrifice to make sincere efforts to save the life of a Brahmin boy. (Rajtarangani-3/78). The king had alienated even the demons from the acts of violence. The king got issued a proclamation not only in Kashmir but in the whole of India that whosoever he may be, living beings are not meant for killing or sacrifice. (Rajtarangani-3/88).

The wife of Meghwahan, Amritprabha, was the daughter of king of Assam. That time Assam and Bengal were under the influence of Vaishnavism. Therefore, the advent of this sect in Kashmir was the result of efforts of Amritprabha. This faith could not become as influential as Shaivism. There was no conflict or differences between it and Shaivism or Buddhism. Amritprabha had built Amrit Bhawan named monestery for providing comfort and facilities to Buddhist monks. It was called Yukaang Vihar. The flagstaff of the flag that would be hoisted on the palace was gifted to king Meghwahan by the king of Sri Lanka. It is an example of unity in India from the Himalayas to the distant south.

King Durlabhvardhan

After the Meghwahan period, the 254-year rule of Karkota dynasty on Kashmir is regarded as a golden era. The founder of this dynasty, Durlabhvardhan (625 A.D.), ascended the throne of Kashmir. The fourth book of Kalhana's Rajtarangani begins from this period. The history of Karkota dynasty is factual and solid. The famous Chinese traveller, Huen Tsang, reached Kashmir in 631 A.D. He remained in Kashmir for two years as a state guest. He has made a mention of the reign of Durlabh-vardhan in his article. According to him, Takshilla, Hazara, Poonch and Rajouri and other distant areas were under the influence of the king. He was a powerful king who ruled a vast kingdom. The route from Kashmir to Kabul was under his control. But he was not fully independent. Emperor Harshwardhan, whose capital was Kanoj, exercised simple power on Kashmir. The economic condition in Kashmir was good. The valley was rich with fruit and flowers. Buddhism had good publicity impact.

It is clear from the account of Huen Tsang that the king of Kashmir would come under the central rule. Those modern historians, who take pride in saying that there was never any central rule in India, should learnt from it.

Chandrapeed Who Defeated Arab Invaders

In this very Karkot dynasty Chandrapeed named king set up an ideal and strong state in Kashmir. According to Sh. Gopinath Shrivastav, the king was so powerful that the King of China too would accept his importance. In 713 A.D. he sent his envoy to China with this hope that with the help of China he would attack Arab. Chandrapeed was a lover of justice. This period gives evidence to the glorious ideals of Kashmiris. It also reveals the strength and state craft of the king who demonstrated determination in excelling in valour in Arab and in forging a military treaty with China. In order to halt the march of Arab invaders Chinese troops reached Kashmir to assist Chandrapeed. A proof of this is recorded in official documents of "Ta-ang." Historian Bamzai has written that the king of China sent his troops to Kashmir and through a joint operation defeated the Arab invaders.

Kalhana in his Rajtarangani has given an account of the era of Chandrapeed in which there was justice in the state and ordinary peoples' rights were protected. These ordinary people enjoyed full rights and honour. Proper compensation used to be given to anyone whose land or property was acquired by the Government. Government employees would feel afraid in adopting unjust ways against the common people.

Rajtarangani carries a lovely description of a short story. One day the King required adequate land for the construction of a temple at a praper place. Government officers went out in search of the land to distant areas. The land they selected for the construction of the temple belonged to a cobbler. He had his hut on the same land. By rejecting the demolition of his hut, the cobbler refused to allow the Government acquisition of his land. When this news reached the king, he, at once, ordered that the acquisition of the land be stopped. The King visited the cobbler in his hut. The King, while talking to the cobbler, requested the cobbler for shifting the hut to another place in the interest of the nation. The King explained to him that the construction of the temple was in the interest of the nation and it would not be proper for him to be an obstacle in the work. The simple cobbler too understood the matter

connected with the national interest. Under the orders of the King the cobbler was given a land slightly away from his hut where he shifted his luggage on the Government expenses.

Another event which speaks of broadmindedness of Chandrapeed

The king awarded strict punishnment to a Brahmin on charge of having committed a sin. The Brahmin felt annoyed went to the King's brother, Tarapeed. He was already busy in hatching conspiracies against the King. Under the misguidance of Tarapeed the Brahmin administered a dose of poison to the king. When the king came to know about the misdeed of the Brahmin he forgave him on the plea that he was innocent. This way the end came to him even while harbouring liberal and broadminded feelings. The wife of Chandrapeed, Prakashdevi, her teacher Mihrdatta and Minister, Kalidat, too, built several temples and places of national importance. Chapter 5 Brave Emperor Lalitaditya (Kashmiri sword upto Central Asia)

The name of Lalitaditya, a godly symbol of courage and bravery, has a top place in the history of Kashmir. He is recognised through his 37-year rule, his successful armed campaigns, his strange expertise in war, nnd his desire to become a world conqueror. Continuous fighting without getting tired, remaining busy in battles and achieving success in the battlefield through his unique fighting skill were his qualities which were similar to those of Alexander. Lalitaditya conquered Punjab, Kanoj, Badakshan and Beijing and returned to Kashmir after 12 years. When he set out with his troops for Punjab, the people in Punjab welcomed him with great affection. After dislodging the Punjab ruler, Yashovarman, Punjab was merged with the borders of Kashmir. Lalitaditya expanded his empire to Bengal, Orrisa and Bihar through his armed campaigns. This Army exercise successfully marched ahead to Gujarat, Malwa and Mewar. With these successful armed campaigns, the name of Kashmir and its brave sons became famous not only in India but in the entire world. Great empires bowed their head in front of chivalrous Kashmiris. Victory after Victory

After achieving victory upto the distant south Lalitaditya was attracted to achieve new heights. According to historian, Mazumdar, Lalitaditya concentrated his attention towards the areas in the north after important victories in the south. His empire had been extended upto the remote corner of the mountain range in Karakorums, a highway linking China with India. In the beginning of the 8th century the Arab invasion had started knocking at the door of Kabul valley. During this period the Muslim power in Sindh was trying to match towards the north. When the empires of Kabul and Gandhar were busy in these invasions, Lalitaditya got a nice opportunity for establishing his foothold in the north. He moves, with his victorious army, from Dardistan to Turkey. The entire area was rich in Kashmiri traditions and education because of the efforts of unlimited number of monks and Kashmiri peaple in towns of central Asia. It is not diffcult to understand that Lalitaditya achieved an easy victory in this region. After the end of Teng reign, those states that had come under the Chinese rule had disintegrated because of civil wars. (R.C. Mazumdar, Ancient India, Page 383).

Kashmir, at that time, was the most powerful state. During the time of Lalitaditya its boundaries had extended from Tibet in the east to Iran and Turkey in the west and from Central Asia in the north to Orrisa and the seashores of Dwarika in the south.

Lalitaditya evinced interest in other spheres besides his army life. Art and trade received importance during his reign. Religious festivals were being held. Lalitaditya provided special facilities and encouragement to paintings and sculpture. He was a successful writer and a Veena player. Bamzai has written that Lalitaditya's war victories have received special place among different accounts of his reign. Later on he was made a hero of Kashmiris. On the basis of his building art, great work connected with human welfare, his love for education, protection to scholars and his image of a kind conqueror Ashoka is considered as the greatest ruler of Kashmir.

Martand Sun Temple: Example of India's Greatest Art

The most memorable and beautiful work of Lalitaditya is the construction of spacious Martand temple which the emperor got built in honour of the Sungod (Bhaskar). It may be mentioned here that Lalitaditya was himself a Kshatriya of Surya dynasty. The style of the construction of the temple and the skill of the

makers are rare in the history of the world.

According to Stein, it is not possible to find and excavate cities, towns and the ruins belonging to the era of Lalitaditya. But from whatever material and ruins, found and excavated so far, one learns about the fame of their matter Lalitaditya. The remnants of the big Martand temple, which the emperor had built at the pilgrimage of the same name, is an example of unique building skill of ancient Hindus. These ruins, even in total disarray, receive praises for their design, beauty and art. (Stein: Translation of Rajtarangani, Page 60)

According to Younghusband Martand has a very high place in the world's great architecutral designs. It is an example of not only the Kashmiri architectural skill but it has pride of having been set up at a fine spot which is prettier than the spots where Parthinan, Taj Mahal, St. Peters have been built. It can be considered either a representative of all such great buildings and monuments or a combination and sum total af all the qualities. It gives an insight into the greatness of the people of Kashmir.

The ruins of the huge temple stand in a square field with snow capped mountains of the smiling valley as the background. In terms of beauty and strength and in grandeur it is next to Egypt and Greece. This temple has been built with strong and square limestones. The temple has received grandeur and beauty through the pillars of Greek pattern. It is now in ruins and there are many such ruins scattered in Kashmir. The very existence of this temple encourages man to carry out study of the skill and art of Kashmiris. Anyone bereft of the love of nature could not select such a special spot for the construction of the temple. A restless and destructive mind would have not been able to built such a spacious and praiseworthy temple. (Younghusband: Kashmir, Page 201)

Martand temple is a mirror of the art and skill of Kashmiri Hindus. This way Lalitaditya should not be considered a founder of a vast empire but also a founder of art and skill of Kashmiri Hindus for six centuries.

All Embracing Attitude

The society, during the reign of Lalitaditya, was happy and prosperous. There was arrangement for an open trade with almost all the countries in Asia. There were ample facilities for agriculture and many new things were invented. Irrigation was given priority. Lalitaditya got built victory memorials in his honour in foreign lands. There is description of Sunishchitpur and Darpitpur towns in Rajtarangani, even if the ruins of these cities have been plundered by the Muslim invaders. He got built, Phalpur and Parnotsav towns, the former is now Shadipur and the latter Poonch. Lalitaditya built a big temple at Lalitput, which is now Letpora. The emperor built one monastery and a big Buddhist temple at Hushakpur, which is now Ushkar. In the history of Kashmir the Martand temple and Parihaspur town are immortal. Parihaspur is close to Shadipur. (Kashmir: Gopinath Shrivastav, Page 25)

Emperor Lalitaditya was a devotee of Lord Vishnu. Daily worship of Vishnu was an essential part of his life. He was an idealist Hindu. Having faith in Hindu religion he had liberal outlook towards Buddhism. A huge Buddhist monastery was built during his reign. The emperor gifted 84,000 tolas of gold for its construction. This was named as "Raj vihar". What else can be a befitting example of the emperor's equal treatment for all sects and faiths to which he provided equal opportunities.

The Golden Age of Hindu Self-respect

The greatness of Lalitaditya is hidden in his tolerance towards all religions and in his benevolence towards people and conquered rulers. Even while accepting Hindu religion he respected Buddhism and established number of Buddhist monasteries and temples. His army chief was a Buddhist and majority of his officers belonged to different sects. He had respect and equal feeling for scholars of every country. Because of being a supporters and protector of education scholars from India and other countries would come to his court. After the defeat of Yashovarman he brought Bhavbooti and Pakshpatiraj poets from Kanoj to the capital of Kashmir where they were given honour and suitable posts. (History of Kashmir: Bamzai, Page 124)

Lalitaditya invited known and wise people from abroad to Kashmir. It is learnt from the writings of Albrooni, a foreign historian, that the emperor installed a Turkish Sardar, Kanikuniya, as a minister. Later on the Sardar adopted Buddhism. The practice of holding an annual festival was established in Kashmir from this time. This festival was being held for many centuries in order to commemorate Lalitadity's victory on Turkey. The golden age of Hindu self-respect started in Kashmir with Lalitaditya. Emperor Lalitaditya had become a symbol of greatness and tolerance of Hindu religion.

An account of Lalitaditya's successful war campaigns is given in a letter written by a ruler of Sindh to the first, Muslim invader, Mohd. Bin Qasim. He writes: "If I had sent the ruler of Kashmir, at whose door many Indian kings have bowed their heads, who shakes the whole of India, even Makraan and Turaan countries." (Gopinath Shrivastav: Kashmir problem and background)

Lalitaditya had opened an embassy in China which was welcomed there. He was a maker of a great empire.

The era of Lalitaditya had brought a message of peace, prosperity and riches. He was tolerant towards all the religion of his time. Everyone enjoyed protection in his reign. Temples of Shiva, Vishnu and other deities were constructed. Kashmir became a centre for foreign scholars and learned people.

An Able Administrator

Emperor Lalitaditya was a unique warrior, victorious, lover of art and literature but he was equally a successful administrator. He did not allow any revolt, civil strife, and communal hatred to grow in his empire. There is no political leader or emperor in the history of the world who can be compared to Lalitaditya.

An awount about "Domar" and "Domars' revolt" has found repeated mention in the political history of Kashmir. Domar people have opposed Government orders and directions while being enoouraged by wealth and power, illegal

occupation of Government and private land and creating an atmosphere of anarchy used to be some of their activities. In the initial stage the domar word was used for the tribe of forest dwellers and later powerful sardar would be called Domar. Gradually this word was used for describing that person or a group of persons who would take part in any struggle or rebellion against the administration. Lalitaditya did not allow any rebellion to grow in his rule. Even during his war campaigns outside Kashmir he would keep an eye on such revolts. He gave the following instructions to his ministers during one such campaign.

"It should be kept in view that in the godowns there let be foodgrains for them for not more than one year. For the purpose of ploughilig there should be as many bullocks as are necessary, because if they have more wealth, they would become arrogant Domars and by becoming powerful will not accept the orders of the king." (Kalhana's Rajtarangani)

After Lalitaditya the rebellion of Domars restarted and there was some sort of anarchy in the administration in Kashmir for some period.

King Jayapeed

Jayapeed was the first king to rule Kashmir for 31 years. He too was considered an expert in war campaigns like Lalitaditya. After assuming control over the entire region upto Prayag, he reached upto Bengal where he married the daughter of king Jayant. Jayant too assisted Jayapeed in his war campaigns. When he returned from his successful war campaigns alongwith his soldiers to Kashmir, the king of Kanoj, Vajrudh, challenged him in the way. Jayapeed defeated him. On his arrival in Kashmir he waged a successful battle against his brother-in-law, Jajaz, who had, while taking advantage of Jayapeed's absence, taken control of the administration in Kashmir.

Jayapeed invaded Nepal also. But he was defeated and arrested. Jayapeed, who was imprisoned in a terrible and fortified fortress, managed to escape with the help of his supporter, Dev Varman. It was because of his unique sacrifice that Jayapeed succeeded in reaching Kashmir.

As a result of Dev Varman's successful plan he succeeded in jumping over the wall of the fortress. But soon after climbing over the wall he had to cross the stream flowing adjacent to the wall. Dev Varman committed suicide and Jayapeed crossed the stream with the help of his dead body.

King Jaypriya

In this category is another well-known and powerful king called Jaypriya. He was, besides a successful battle commander, a scholar. Besides providing manifold facilities for education he made a valuable contribution to spiritual field. There were many poets and philosophers during his period. Vasugupt, a scholar of Shaivism, remained active during this period. A Chinese traveller, Ayukong, came to Kashmir during this time and stayed for fouryears to carry out study of Sanskrit and Buddhism. Ouring this time Kayast community came into being on the strength of its wealth and wisdom. Its conflict and confrontation was with the Brahmin community. Jaypriya sided with Kayast against the Brahmins. Jaypriya had to embrace death by being a victim of the conspiracies hatched by the Brahmins. Chapter 6 Karmyogi Emperor Avantivarman (Era of development, prosperity and stability)

The 28-years rule of Awantivarman holds importance in the history of Kashmir so far as peace, development and justice are concerned. Emperor Avqntivarma did not wage any war in this era. Instead of spending time in the battlefields, he concentrated on the development of his empire. While announcing that his aim was to provide happiness to people, he started several schemes for public facilities in the entire state. Right from the beginning agriculture used to be affected by floods and other natural calamities. As a result of food shortage people had to face famines many times. During the time of emperor Lalitaditya some measures were taken to control these natural calamities but such measures bore no fruits except temporary relief. This problem assumed terrible shape during the time of Avantivarman. The state was hit by a severe famine because of food shortage and the miserable people started sending their delegations to

Avantivarman.

Background of the River Valley Project

At that time one Suya named competent engineer offered his services to Avantivarman for rooting out the entire problem This engineer visited these catchment areas in the state which would cause floods. In many places landslides would block the flow of the rivers and change their course. The same very water would become source of destruction in the shape of floods in villages and towns. It was necessary to remove these bottle necks.

Avantivarman immediately gave permission to this young engineer to complete this project. Adequate funds were provided for this scheme from the treasury. It is said that Suya collected money into several bundles and threw them, in public sight in the depth of blocked water of the rivers. When famine hit people came to know about it, they jumped into the water to search for the money and collect it by removing the boulders from the river. This way the bottlenecks were removed and the danger of floods ended with the increase in the flow of the river water.

From the above anectode it can be learnt that Suya found solution to this problem through strength of peoples' power. Solid river banks were constructed which systemised the water flow. Several irrigation schemes were completed and reforms in agriculture led to increase in production. As a result of it prices witnessed a big decrease. Through his understanding and calibre Suya achieved success in channelising the flow of river Vitasta (Jehlum). Suya had prepared the background for the current multi-purpose river-valley project many years ago. Avantivarman supported all these national activities. He got no time in engaging himself, like Lalitaditya, in war campaigns because of his preoccupation with the projects connected with peoples welfare and with the all round progress of the country. After Lalitaditya many kings of the regions, conquered by Lalitaditya, declared independence. Avantivarman made no attempt at annexing these regions with his state, though at that time also the army strength in Kashmir was perfect Had Avantivarman concentrated on protection of the borders and on annexation of old areas of Kashmir with his kingdom through war campaigns alongwith his attention towards development works, he would have achieved greater fame than Lalitaditya.

Avantivarmn's emotional mind had a special attraction for natural wealth. That is why there are many instances which speak of his sympathy and love for mountains, rivers, forests, birds and animals. Government orders issued by him and different schemes completed by him give a glimpse of pain hidden in his mind. There was total ban on killings. He had so much hatred for the killers that he would not forgive them. Avantivarman's chief engineer and advisor on irrigation, Suya, had banned angling in the Wullar lake. Under the special orders of the king, hunting of birds and animals was prohibited. It will not be wrong to consider Avantivarman and his expert, Suya, as the main ambassadors of all the projects connected with environment protection in the modern times. Both of them utilised their means and strength in the protection of nature's wealth.

Kalhana has, in his Rajtarangani, made a mention of it. He has written that the fish would come out of the cold water and bask on the river bank without any fear.

Devotee of Art

Avantivarman provided all opportunities and facilities to people for progress in all spheres of development, construction and welfare. He encouraged his friends, relations and members of his council of ministers to join hands in carrying out development works. Prime Minister Shoor built a spacious shur Shiv temple and a lovely shur monestery on the famous bank of the Dal Lake. Avantivarman too supervised construction of several temples and monesteries. The ruins of the two famous temples, Avantishwar and Avantiswamin, built through him, give an introduction of the pinnacles of our ancient glory. Any visitor to Phalgam goes to Avantipur to have a glimpse of these temples.

The plunder and destruction of these unique monuments, memorials and proofs of the Indian culture indicate the nature of the Greek sultans and their evil deeds. These scattered ruins are a living example of the ideology of fanaticism and inhumanity.

A British historian, Percie Brown, has written that when Martand was witness to the sudden glory at a time Kashmir reestablished awakening in its strength. Awantiswamin temple is more attractive and which has been built, with the

passage of time, through sound experience.

Successful Diplomat

Awantivarman was an able and successful administrator. This period witnessed some revolts. One rebellion was the result of intrigues engineered by the brothers of Awantivarman and the other by Domar community. Awantivarman achieved success in crushing both the rebellions with the help of his powerful Prime Minister, Shoor. Shoor was powerful besides being a clever politician. When the Damar community started grabbing illegally temple lands, under the leadership of their leader, Dhamar, Prime Minister, Shoor, through the policy of deception finished Dhamar and other conspirators. Shoor assembled all the prominent leaders of Domars in a temple situated at Bhutesh, now Bhuthar and after surrounding them from all the four sides got them killed. For several years after this incident no one dared to glance at the temple.

Mr. Jagmohan has written in his book that from all angles the period of Awantivarman was a period of glory in the history of Kashmir. There was then peace, progress and justice. There was understanding between the king and his ministers. There was awakening about religionism and conservation of nature and interest in high principles of art and culture was their religion. The king's religious inclinations are borne out by the fact that he would listen to the recitation of the Bhagvat Gita when he was confined to bed owing to illness. And while listening to the verses from this holy book he embraced death. Awantivarman was the first Vaishnav king during whose reign Vishnu temples had been built in Kashmir.

King Shankarvarman Conquered Kabul

After Awantivarman his son, Shankarvarman, occupied the throne. He decided to annexe those states which had been conquered during the time of Lalitaditya by restarting the war campaigns which had been stopped during his father's (Awantivarman) time. With this aim he set out with his Army and while conquering small and major states reached Kabul. That time Kabul was ruled by a Hindu king, Lallaya. His people did not support him. Shankarvarman emerged victorious and Kabul came under the control of Kashmir. During the

time of Shankarvarman Kashmir became strong politically and militarily. It is worth mentioning here that during the time of Lalitaditya Kashmir had become strong militarily. During the period of Awantivarman Kashmir became strang economically. But during the time of Shankarvarman Kashmir started achieving progress in both the fields.

Shankarvarman got success in establishing direct rapport with the people as a successful politician. Though Sanskrit was the official language at that time, Shankarvarman started talking to people in simple Kashmiri language. Many Brahmin scholars of Sanskrit were annoyed over the patronage and encouragement being given to Kashmiri language but Shankarvarman became a favourite king of the people.

As a result of gaining control over Kabul many influential leaders emerged on the scene in Kabul who challenged Shankarvarman, king of Kashmir. Though both Kabul and Kashmir were completely Hindu regions, it was not easy to gain control over the people of Kabul with arms strength. History is witness to the fact that brave Hindu kings and courageous people of Kabul (Gandhar) faced boldy Arab and other Muslim invaders for 400 years. But they never accepted defeat even for a single day. India could, in this era (663-1021 A.D.), protect its north-west borders.

King Gopalvarman's Strategy

After succeeding Shankarvarman as King of Kashmir Gopalvarman gave a proof of being an able strategist by changing his policies following his understanding of the spirit of bravery and self-respect of the people of Kabul. He sent a group of soldiers, under the leadership of an officer, Prabhakar Dev, to Kabul to pacify the revolt and control the disrupted administrative setup there. After his initial victory Prabhakar Dev thought it better to hold parleys with the king of Kabul, Lallaya. The parleys were successful and under an agreement Tromanna, son of Lallaya, was installed on the throne of Kabul. In the presence of Prabhakar Dev and through his blessings Tromanna's coronation as Kamluk was completed. This way the relations between Kabul and Kashmir became strong. Justice Jia Lal Kilam has written in his book "History of Kashmiri Pandit" that Hindu kingdom of Kabul was very close to Kashmir. Kashmir had religious relations with Kabul. There were also political relations between the two countries which can be witnessed these days.

In this context reference can be made to a great Arabian scholar, Albrooni, who had come to India with Mohd. Gaznavi in the 11th century. He stayed in India for many years and wrote a book on India. In this book he has given a vivid account of the social, political and economic conditions of India of that time. Hindu kings would live in Kabul. The last Hindu (Kshatriya community) king was Lagutarman and one of his ministers was a Brahmin, Kallar. Lagutarman was a person of evil and mean nature. That is why the minister enchained him and occupied the throne. After him Samand, Kamaloo, Bhim, Jaypal, Anandpal and Trilochanpal Brahmin kings ruled Kabul.

During the time of Shakarvarman relations developed between the two royal dynasties of Kashmir and Kabul. The king of Kabul's daughter, Didda, was married to Khemgupt, king of Kashmir. The same king of Kabul, Bhimdev, came to Kashmir to stay for some years and got a spacious Vishnu temple built. This Bhimkeshav temple still exists in village Bumzoo, near Mattan. But now it is a Muslim shrine and is called Bamdin Sahib. Chapter 7 Chivalrous Lohar Dynasty

Mohd. Gaznavi faced defeat, twice, at the hands of Kashmiris and thereafter he never turned his face towards Kashmir throughout his life. Didda, daughter of a great Lohar Sardar, Simhraj, established her political vigour and shine on Kashmir continuously for 50 years through her strong strategy. The centre of Lohar dynasty was at Lohrin which is now in Poonch district of the state. Prominent kings of this dynasty have carved out a special place in the history of Kashmir. Queen Didda, on the basis of her social traditions, not only ruled the state with courage and skill but also handed over power to her successor prince within the dynasty just before her death.

Rani Didda, a Successful Ruler

In 950 A.D. Emperor Khemgupt occupied the throne of Kashmir. Didda, by her beauty, clever speech and dramatic behaviour, influenced King Khemgupt to the extent of casting a spell on, him with the result that it was considered necessary to consult Didda on every matter connected with the running of the

state administration. Whether in the matter of appointment of Army commanders and administrative officers or in the field of trade, agriculture and industry her guidance and interference remained quite apparent. As a result of her interest in state administration Didda not only gained experience in political activities but it also developed in her mind self praise, expectations and determination. The reins of Khemgupt were completely in the hands of Didda. Didda held these reins in such a successful manner that the emperor was called "Didda-Khem".

For eight years Didda held the reigns of the administration in Kashmir as the wife of the emperor. Khemgupt's second wife, Chandralekha, was the daughter of Prime Minister, Phalgun. Didda, through affection, kept her also in control. In 958 A.D. Khemgupt died and Didda arranged the coronation of his sonAbhimanyu, even if he was quite young. This way she held all the sources of the administration in her hands. She organised the state setup in a nice but tough ways. She ordered several changes for keeping Government employees and officers in her control. She gave key posts to men of her choice and sacked those whose bonafides were in doubt. While declaring many people as guilty Didda ordered their imprisonment and execution. Where Didda has been dubbed as ruthless by the historians, there she is also treated as a successful administrator.

Didda ruled for 14 years as mother of the king. In 972 A.D. king Abhimanyu died. After his death Didda installed his son, Nandigupt, on the throne. But she held the reins of the Government in her hands. By this time bitter and cruel behaviour of Didda had touched new heights. But the death of Abhimanyu had resulted in deep mental depression in Didda. Her behaviour later witnessed transformation and the death of her son awakened in her the beauty of female characteristics. Her attention was now drawn towards construction and development works of the state. Many development schemes were launched. Monasteries and temples were built. Experts in the different fields came in the forefront and as per the desire of Didda many new villages and towns were inhabited. She evinced interest in the construction of temples. There is one locality in Srinagar which is called Didda road. Here Didda got built a huge building under the name of "Didda Math".

This way Didda took the responsibility of running the state administration as grandmother of the king. In 975 A.D. Didda installed, Bhimgupt, second son of Abhimanyu and her grandson, on the throne of Kashmir. The old bitterness and cruelty re-emerged in her. Thus that religious feelings, spiritualism,

constructive mind which had emerged in her mind for a brief period went into oblivion again. King Bhimgupt kept on tolerating it with a pinch of salt. Bhimgupt, having been installed on the throne because of the kindness of his grandmother, wanted to do something but remained helpless. Officers of the administration, Army commanders and influential section among the people remained under the control of Didda. In order to save his throne the king adopted the policy of appeasement of this section of the society for their support.

This is but natural. When power is secured through the influential people of the society, it becomes necessary to adopt the policy of appeasement to keep this section of this society in good humour. National interest gets eclipsed in front of appeasement and the nation and the society are pushed to the background.

When Bhimgupt opposed his grandmother, she gave an angry look. With the help of her trusted men in the administration Didda got Bhimgupt arrested and sent him to the jail. Bhimgupt died in the prison. In 980 A.D. Didda herself became the empress of Kashmir. Now Didda ruled like a dictator after assuming powers as the constitutional head.

She started reorganising the administrative setup strictly with her experienced hands and as per her desires. Both self-respect and sound state setup, influenced her style of functioning. Almost a campaign was started for installing favourites on the keyposts. An ordinary and simple shephered, named Tung, was her lover. Tung was physically well-built and had received military training. Didda, on becoming the queen, had installed Tung as the Prime Minister. Didda did not give any hint of this plan to any of her ministers and advisors. Many ministers and advisors were annoyed over this dictatorial attitude. But no one had the strength to oppose this deed of Didda.

One thing special in the political acumen and functioning of Didda was that no administrative officers got time for their joint activities. Didda had finished all the arrangements for conveying their joint opinion to the queen. When, once the voices of dissent against this behaviour of queen echoed, the Prime Minister, Tung, stiffled these voices of dissent. All the rebels were defeated and the flames of rebellion subsided. In this context Didda can be described as a successful leader. According to Gopinath Shrivastav, Didda remained the

queen for 25 years. During this period she hatched number of conspiracies, killed many innocent people and many were thrown out of the country. All this had been done by her to save her throne. Even if Didda's character was bad and she had sinned, still she had run the administration successfully.

There are instances in the history which speak about Didda's strict administrative setup, about her capacity to eliminate rebels but there is no strong basis for her character assassination done by the historians. Her capabilities outshine her minus points.

It is a measuring rod for a woman's success, calibre and determination to rule continuously for 254 years. It is difficult to have an example similar to Didda in the history of the world. First as a queen, then as guardian of her son and grandson and finally as a ruler she remained an unchallenged prominent lady. Didda is one among those characters in the history who can be praised and criticised. She kept her country united despite many problems and this she could do through her success in controlling conspiracies, killings and politics of intrigues.

When queen Didda became old she requested Samgramraj, son of her brother, Uday Raj, who was the ruler of Lohar, to run the Government. This way Didda herself performed the coronation of her nephew.

King Sangramraj Who Forced Mohd. Gaznavi to Lick Dust

After conquering Iran, Turkey and some parts of India, Mohd. Gaznavi returned defeated twice from the soil of Kashmir. It is a historical fact that he could not face the thrust of the swords of Kashmiri soldiers forcing him to give up his desire of conquering Kashmir. This chivalrous king ruled Kashmir from 1003 to 1028 A.D. The last invasion on India by Mohd. Gaznavi took place in 1030 A.D.

Sangramraj had understood the style of invasion of Mohd. Gaznavi. He issued instructions to his soldiers to remain alert on the borders of Ksshmir after realising the gravity of the invasion of Mohd. Gaznavi which was based on fraud, deception, destruction of places of worship, rape and other evil

practices. People in the border areas were given training so that they were capable enough to face any eventuality. Albrooni has made a mention of the security arrangements made on the borders with the help of people. He has written that people of Ksshmir "remain all the time eager about the actual strength of their country". That is why they have been keeping a strict watch on gateways of Kashmir and other border routes.

According to Albrooni, as a result of it, it was difficult to have any trade transactions with the people. At that time they would not allow even Hindus, not to speak of others, to enter the country.

Mohd. Gaznavi attacked India's borders many times. This demon trampled many towns. After conquering Nagarkot fortress in Kangra his eagle-eyed gaze fixed on independent Kashmir. In order to win Kashmir he launched an attack in 1015 A.D. He and his soldiers camped in Tousi named field near Lohkot fort. Any stream is called Tousi. A similar stream at this place joins river Jehlum and that is why it was called Tousi Maidaan.

The news of the invasion of Mohd. Gaznavi reached king Sangramraj through intelligence sleuths and because of vigilance on the border. The Army of Ksshmir marched under the leadership an able Chief, Tung. In Kabul, adjacent to Kashmir, Trilochanpal was the king. Trilochanpal himself came to Tousi Maidaan along with his troops. Gaznavi's soldiers were surrounded from all the four sides. His soldiers were experienced in fighting wars in the plains but were ignorant about the mountain routes. The war style, based on intrigues, of Mohd. Gaznavi was beaten in front of the clever mountain warfare of the Kashmiri soldiers. The Toushi battlefield was full of the dead bodies of the soldiers of Gaznavi. In the initial stages Lohkot fort was in the hands of Mohd. Gaznavi but he, with his small group of soldiers, had to flee for safety when a company of soldiers, sent by Sangramraj, well trained in breaking the fortification, surrounded the fort and entered into it.

Cambridge History of India has given a clear description of it. It has recorded that in India it was the first defeat of Mohd. Gaznavi. His soldiers lost their way on unknown mountain routes and their retreat route was blocked by flood water. After the death of many soldiers, Gaznavi's troops fled in the plains and could reach Gazni in great disorder and disarray.

Even after having been mauled by the Kashmir soldiers, the urge for conquering Kashmir further strengthened in the mind of Gaznavi who had recognised the fighting style of the troops in Kashmir. He could not control his desire and in 1021 A.D. he came to invade Kashmir again. This time also he camped at the Lohkot fort. The King of Kabul, Trilochanpal, again surrounded him and his troops started pushing them back. But Mohd. Gaznavi had come fully prepared this time for the invasion and the pain of his earlier defeat was still fresh. Another defeat turned him miserable like a mad animal. Sangramraj also sent his soldiers in support of Trilochanpal. The soldiers of Gaznavi started facing defeat in all departments. After facing another defeat Mohd. Gaznavi returned to Gazni. After this he never dared to look at Kashmir.

A Muslim historian, Najim, has written in his book "Mohammad of Gazni" that in order to avenge his first defeat and in order to regain his prestige Mohd. Gaznavi launched another attack on Kashmir from the very old route. But again the Lohkot fort stopped his march. After a month of unsuccessful fortification Gaznavi thought it fit to flee in the light of his scare over possible disaster. This defeat made him to realise the invincibility of Kashmir state and he gave up his idea of capturing Kashmir.

Prior to these two wars the Kokhar community in south of Kashmir had assisted Anandpal when Gaznavi invaded his country in 1008 A.D. Hindu women sold their ornaments for helping Anandpal to face the powerful attack of Gaznavi.

King Trilochanpal, Symbol of Unique Chivalry

The chivalry of Trilochanpal in the above two battles has a significant place. Trilochanpal was son of king Anandpal. Trilochanpal, the last Hindu ruler of Kabul, was brave and hardworking and well versed in the battle strategy of the Muslims. He had remained, during the time of his father, the Army Chief. He had achieved success in blunting many Muslim invasions in many wars. He was a skilful and able Army commander in fighting mountain warfare. Kalhana has, in Rajtarangani, given a lovely account of Trilochanpal's war tactics: "Who can be competent in describing chivalry of Trilochanpal? He could not be defeated by innumerable enemies in numbered battles."

The Persian historians have made an attempt at concealing this defeat of Gaznavi. They have said that because of floods Gaznavi had to return. But Nizamuddin, a Muslim historian, has accepted the defeat of Mohd. Gaznavi. According to him, in 1021 A.D. Gaznavi invaded Lohkot second time but had to retreat after facing defeat.

One Persian historian Pir Hassan has crossed all the limits while heaping praises on Mohd. Gaznavi. He has said that Sangramraj, after sensing incapacity to face Gaznavi, got himself employed with the Sultan after great entreaties. The Sultan, according to Pir Hassan, had asked him why he had made himself despicable and helpless. The King had replied that gentle people treat it a means of aggrandisement and honour to show hospitality to the guests. The Sultan was impressed by his gift of the gab and after giving him fine dresses and fixing rumeneration he returned the throne of Kashmir to him.

Pir Hassan has, in his above mentioned anabsis, made Mohd. Gaznavi a godly person who welcomes even a defeated ruler. Who will believe that Gaznavi, who destroyed idols in thousands of temples, who sold lakhs of Hindu women, after enslaving them, in the bazaars of Gazni, murderer of lakhs of Hindu civilians, and who converted forcibly lakhs of Hindus to Islam, can return honourably the kingdom to Sangramraj ? It is impossible to believe for all those who have even slight information about inhuman nature of Muslim invaders, their terrible and demonic activities, to support the contention of Pir Hassan. Had King Sangramraj been defeated by Gaznavi, he would have arrested him and taken him to Gazni. He too would have been given the same treatment that was later meted out to Prithiviraj Chauhan, Guru Tegbahadur, Guru Arjundev and Bairagi.

Accordingto Dr. Raghunath Singh, a known commentator of Rajtarangani, Pir Hassan's description is one-sided and limited to an attempt at highlighting importance of Mohd. Gaznavi and inferiority of Kashmiris. The above mentioned incident finds no corraboration and support in any history. Mohd. Gaznavi never entered the valley of Kashmir. The assertions of Pir Hassan are false. The story that Gaznavi came to Kashmir and Sangramraj stooped has been fabricated to denigrade Sangramraj and to establish importance of Mohd. Gaznavi in the eyes of the world.

Possibly Kalhana has made a mention of Gaznavi's invasion of 1013 A.D. His

description stands the test of modern research. During this time Trilochanpal had faced Muslim invaders in Punjab for the last time. It is learnt that Mohammad had retreated after a struggle with Trilochanpal in any valley from Jehlum to Kashmir. Some kings of border states of Kashmir might have surrendered before Gaznavi but Kashmir had measured swords with him. Sangramraj had not bowed his head before Mohammad.

King Sangramraj had understood the dangers of the invasions of Mohd. Gaznavi. That is why he accepted the request from Trilochanpal and sent immediately soldiers of Kashmir to fight against Gaznavi. It becomes evident that the farsighted, schemer and patriotic King Sangramraj was the greatest Indian ruler of that time.

Short-sighted King Harsh

After Sangramraj his son, Harsh, ruled Kashmir for 21 years. He was a poet. He provided many facilities in the field of literature. He faced many rebellions through his strength . He reorganised the Army and the administration and introduced reservation in the Army and the administration on the basis of caste. The impact of this short-sightendness was harmful on later history of Kashmir.

According to Kalhana, Harsh prepared a list of Muslims and reorganised the Army on a different pattern. Each group of 100 soldiers was kept under the command of a Muslim officer so that it would be impossible for soldiers to revolt or flee from their country. After Harsha Muslims emerged as one class in the field of politics. For a long time they established contacts with the rulers of the country and helped them to retain power on the tottering thrones. Muslims became an important part of the political field because of their qualities to fight wars and on account of reservation granted to them by the royalty.

Brave Jaisingh

Kashmir remained under the rule of Jaisingh from 1128 to 1140 A.D. He faced successfully many problems and ordeals as he was a strong willed person. He would remain worried on account of growing Muslim strength on

north-western region of India. In the light of the possible threat of these dangers he started parlays on this issue with heads of many states adjacent to Kashmir. He initiated many friendly meetings with king of Kanoj, Givind Chander. King Jaisingh also moulded his foreign policy as per these conditions. With the help of neighbouring Hindu kings Jaisingh succeeded in controlling the growing Muslim strength. At that time foreign rulers, especially Muslims Sultans, had cast their evil gaze on Kashmir. As a result of Harsha's broadmindedness and wrong reorganisation of the Army, professional Muslim soldiers and other people had found entry in the Army and the administration. Thus an atmpshere of conflict and confrontation had developed. In order to enlist confidence of such elements the king of Kashmir began providing them more facilities.

This new policy of liberalism which had developed in Kashmir had started damaging the traditianal and natural unity. The strength of Kashmir started declining, there appeared cracks in the feeling of coexistence, internal strife took birth, the poison of religious conversion spread and ways were cleared for converting Hindu Kashmir into Muslim Kashmir.

Rinchan - A Tibetan fugitive

After king Jaisingh the throne of Kashmir was occupied by many kings, one after the other, for about 150 years. Sehdev occupied the throne in 1301 A.D. Like Harsha, Sehdev too gave freedom to foreign elements to enter the administration. This very time a Tibetan fugitive, Rinchan, came to the court of Sehdev alongwith a group of many of his colleagues. A Muslim Sardar from Turkey too came during the same time. Sehdev appointed both of them on high posts in the administration. Besides being short-sighted Sahdev was also a coward.

Historian Hassan has written in "History of Kashmir" that time moved on till Kashmir was rocked by a terrible misfortune. This led to a strange trouble which was a beginning of a change of era. Tatar Chieftan, Dulchoo, invaded Kashmir with 70,000 strong soldiers. Sahdev fled towards Kishtwar after leaving his state at the mercy of cruel invader. Dulchoo ordered genocide and thousands of people were killed. More people than that were sold to Tatar traders who had accompanied the Chieftain. Towns were set ablaze and the standing crops were damaged. After staying here for eight months Dulchoo

carried with him 50,000 enslaved Brahmins. However, while crossing the Devsar pass his entire Army and the slaves were killed in avalanches.

At that time the condition of people was pitiable. Jonraj has written that when Dulchoo left the place, the people of Kashmir, who had gone into hiding to evade arrest, came out of the secret places like rats coming out of their burrows. When violence, initiated by Dulchoo stopped, the son lost his father, the father had to lose his son and the brother could not meet his brother. Kashmir turned into its pre-existence stage; an area where was only grass, nothing but grass and no foodgrains. (Joanraj: Rajtarangani, Page 152-55)

At the time of invasion of Dulchoo Army Chief of the state, Ramchandra, took advantage of the anarchy which had spread in the entire region following the fleeing of king Sehdev to occupy the throne. But the Tibetan fugitive, Rinchan, who was given a key post in the administration by Sehdev, took advantage of his influence and revolted to oust Ramchandra from power. Ramchandra fled alongwith the members of his family and took refuge in the Lohar fortress. In order to implement his conspiracy Rinchan sent some of his trusted colleagues to Ramchandra for truce.

As per the plan, these associates of Rinchan had gone hiding weapons beneath their garments. Parleys were started with Ramchandra and they fraudulently killed him. This way Rinchan became the king of Kashmir. The death of Ramchandra shocked the people of Kashmir. Some rebellious activities took place but Rinchan by marrying the daughter of Ramchandra, Kotarani, pacified the peoples anger. On the behest of Kotarani Rinchan adopted Hindu religion after discarding Buddhism. But the Kashmiri pandits did not accept him in Hindu religion. Out of reaction to it, Rinchan adopted Islam. This way Rinchan was the first Muslim convert ruler of Kashmir and he became Malik Sadruddin. Chapter 8 Queen Kota, Statesman

Strong, diplomat, and as good administrator and responsible politician Queen Kota was the last Hindu ruler of Kashmir. She realised the terrible

results of the religious conversion started by foreign religious preachers, who had come to Kashmir. and she, accordingly, channelised her activities. She saw supporters of Buddhism ruinning the basic structure of India in league with foreign elements. Worried over this, Queen Kotarani tried all that she could to protect Kashmir and ensure safety of the mainstream of the values of Indian life, of which Kashmir was an influential centre. Marriage with her father's killer

When Rinchan, Army Chief of Kashmir and who later eliminated Kotarani's father, Ramchandra, occupied the throne of Kashmir, the condition in Kashmir, at that time, was highly horrible. There was total anarchy in the administration. The rebellious elements had started raising their head. People of Kashmir had become leaderless, no capable king was available. In this condition people of Kashmir could see only Rinchan for looking after Kashmir and Rinchan, too, did not waste time in taking advantage of the situation. He declared himself as the king of Kashmir.

At that time the roots of Buddhism were getting severed from the Indian nationalism. The supporters of Buddhism had got entangled in inviting foreign invaders to attack India to whom they provided assistance. Since Rinchan was a Buddhist there was need for Indianising his mind and activities. To achieve this, Kotarani agreed to marry Rinchan.

Marrying her father's murderer for the welfare of the people of Kashmir, for the protection of the state of Kashmir and for the interest of the nation is a strange and rare example in history.

Through the guidance and assistance of Kotarani, Rinchan improved the administrative setup and reorganised the administrative machinery which had been derailed. By changing the outlook of army officers he promoted the feelings of discipline in the Army. He successfully curbed revolts. Kotarani played a pivotal role in giving directions to all these efforts and administrative activities of Rinchan.

Blunder of Pandits

Through her nature and wisdom Kotarani made Rinchan to accept Hindu religion. Under the influence of Kotarani's opinions, arguments and nationalistic outlook Rinchan decided to join the national mainstream. Kotarani urged him to carry out baptism into Hindu religion through established religious rites and directed him to go to some experienced Pandit. Rinchan went to some Pandit scholars.

But the then Kashmiri Pandits, even being great scholars, had lost understanding of the basic elements of religion because of prolonged unrest. As such lacking farsightedness they were incapable of interpreting religion as per the requirements of the era. They straightway refused to initiate Rinchan into Hinduism, when Buddhism is a branch of Hindu religion. Rinchan became angry and annoyed and while reacting to the treatment meted out to him by the Pandits he adopted Islam. All the patriotic efforts of Kotarani were washed away and the seeds of the cancer of religious conversion were sown. The already available humanitarian outiook and nationalism in Hindu religion were strangled. As a result of this blunder of the then Pandits the cancerous plants are currently emiting fire in Kashmir.

Rinchan held the reigns of the Government as a Muslim ruler under the name of Malik Sadruddin. But Katarani, through her sweet behaviour, managed to restrain his activities to some extent. He succeeded in curbing internal revolts because of Kotarani's clever behaviour and political wisdom but he remained ignorant about the conspiracies that were being hatched against him in foreign lands. When Dulchoo, an invader from central Asia, enacted the dance of destruction in Kashmir, King Sehdev had fled and his brother, Udyandev, too escaped to Gandhar. After Rinchan assumed power he, following his return to Kashmir, attempted to dislodge Rinchan from the seat of power.

Udyandev kept under control

Udyandev hatched a secret conspiracy with the help of a local influential Sardar Tikoo. He launched an attack on the palace of Rinchan with the help of his trusted men. Rinchan was injured and a rumour about his death was spread in the entire city. It led to disorder and violence. But peace returned as a result of timely efforts of Kotarani. When Rinchan became fit, he, on the implorings of Kotarani, got the rebels killed. However, the wounds, he had received during

an attack on him, were so deep that he succumbed to these injuries in 1320 A.D. Just before his death Rinchan summoned his trusted minister, Shahmir, and entrusted his son and wife, Kotarani, to his care. This was the same Shahmir who had come to Kashmir as a religious preacher and who had been appointed as minister by King Sehdev. Rinchan was the first Muslim convert and Shahmir first Muslim religious preacher.

When Rinchan started punishing the rebels, who had attacked him in the palace, Udyandev had managed to escape. He became active again after the death of Rinchan. With the help of an external force he launched an attack on Kashmir. Kashmir was incapable to face this invasion. In the absence of Rinchan no powerful person emerged on the scene. The Army officers too were not united because there was no able commander to guide them. Udyandev started achieving success. Kotarani got worried over the possible fall of Kashmir but she did not give up courage. She was already a diplomat, she decided to take necessary steps for the protection of the people which was protection of Kashmir. She thought of one one way of putting a nose-ring to Udyandev and that was to marry him, for which she sent a proposal to him.

Justice Kilam has written that Kashmir, once again witnessed disorder. Though Rinchan had established peace, he had not succeeded in curbing totally the anarchic elements. These very anarchic forces raised their head after the death of Rinchan. Kotarani had realised that she could not control the nation with her limited resources. And when Udyandev was marching towards Kashmir with a big army, the Queen offered herself and her throne to him and discarded the rights of her son, Hyder. Udyandev occupied the throne and immediately married Kotarani.

Had not Kotarani taken this decision the foreign elements, which had come with Udyandev, would have destroyed Kashmir. As wife of Udyandev Kotarani succeeded in holding the reigns of the Government in her hands. Her son, Hyder, was yet small. After the death of Rinchan, Hyder had the right to occupy the throne of Kashmir. It was certain that after her marriage with Udyandev Hyder had to lose the throne. But, once again, Kotarani sacrificed the rights of her son on the altar of Kashmir's interest.

Udyandev was simply a twinkling lamp in front of the resplendent glory of Kotarani. With the help of her attraction, beauty and wisdom the queen held

Udyandev in her political clutches.

Coward king flees

But God kept on testing Kotarani's courage, capacity for work and organisation. This time Kashmir witnessed another powerful invasion. One Persian Tatar Sardar, Achla, invaded Kashmir. Udyandev again fled. One Muslim historian, Mohd. Din Fak, has, in his book "History of Kashmir", praised courage and administrative qualities of Kotarani and talked about cowardice of Udyandev.

He has written that Udyandev, this time, fled to Tibet following the footsteps of his family. But Kotarani awakened the people of Kashmir about patriotism through her fiery appeal. Thousands of people assembled under the flag of Kotarani and defeated Tatars. Kashmir was free of turmoil and danger.

Kotarani convened a meeting of all Sardars, Army officials, politicians, social and religious leaders and told them that if in this hour of national crisis "we do not forget our dfflerences and get united, we may have to face many difficulties". She implored people to remain vigilant about the future while reminding them of the destruction caused during the invasion of Dulchoo. People were deeply influenced by her call and they came under one banner in the hour of national crisis after rising above from the group sentiments. Kotarani kept the command of the battle in her hand and the enemy was shaken by the mettle of her sword. Kashmiri Army established its foundation because of her war strategy and Army command. After a battle of a few days the thrust of Achla's Army was stopped.

Expert in diplomacy

Achla's Army strength was greater than that of the Army in Kashmir. Even while fighting with chivalry Kotarani realised that it was not possible to defeat the foreign invaders because of their bigger number and arms strength. Banking on sound diplomacy she thought of changing the battlefront. In the battlefield fronts have to be changed many a times. One has to adopt a strategy according to the facing enemy. Conspirators should be replied in the

language of conspiracy which is considered the best war tactics; annihilate viciousness through wickedness. Kotarani had thrown to winds that policy of liberalism and broadmindedness which was the cause of defeat of the Hindus till now. What sort of broadmindedness towards the sinner ?

Kotarani sent her trusted messenger to Achla with an offer for truce and informed him that "our troops" were fatigued. She wanted war to be stopped. The ruler of Kashmir had fled out of scare and the throne was vacant. Achla was told that he could occupy the throne only on one condition that he would withdraw his Army and the fairies of Kashmir would welcome him. And Kotarani would present herself in his service.

An expert intriguer in the battlefield and wicked in political behaviour Sardar Achla was ensnared by the sweet words of Kotarani. He sent back all his forces. He started waiting impatiently, alongwith some colleagues, for Kotarani and for the Kashmiri fairies. He was imagining of being surrounded by fairies. Achla was engrossed in the imaginary enjoyment of beauty. There and then Kotarani reached there like a roaring lion and with one stroke of her sword beheaded Achla. The same fate awaited his colleagues. Kotarani emerged victorious. She emerged like Durga in front of the Kashmiris. Senior officers of the administration and the Army and the ministers unanimously declared Kotarani as the Queen of Kashmir.

Liberal minded woman

Here one more important aspect of the character of Kotarani is highlighted. Besides being a cruel battle commander and strong administrator she was also a liberal minded woman. In her person, Indian Woman's devotion and respect for her husband were present. Her husband, Udyandev, had fled leaving her alone during the war. When he came to know that Achlahad been killed and his Army had been defeated and Kotarani had become the Queen of Kashmir, he returned to Kashmir. Kotarani welcomed him and kept him in the palace with honour. She preserved in her the character of an ideal woman.

Free from worries she started running the state administration. In order to provide justice to the people she made changes in the courts in the state. Those soldiers who had shown their courage and ability in the battle were

honoured. And those who had played fraud during the war were sacked and punished. She also reorganised her council of ministers. Kotarani was a born administrator. She also started several social reforms.

Her successful prison escape

Possibly she was not destined to lead a happy life. Internal revolt in the state took birth again. Influential groups started emerging on the scene. Internally the embers of revolt started simmerin g. She curbed these revolts with her full strength. But she could not completely finish these revolts. Many ministers and Army officers in Kashmir did not like to be governed by a female personality. They tried to dislodge the Queen from the seeat of power but everytime they had to face defeat.

Once a senior Army offcer, with a company of troops, attacked the palace of the Queen. On hearing this news, the Queen, with her security guards, came out to fight the rebel soldiers. But the Army officer succeeded in arresting the Queen. She was imprisoned in a fortress. The Queen had never learnt to be panicky and give up courage. Even while being in the prison she established links with the outside world through her cleverness. She succeeded in escaping from the prison by scaling the wall during the night with the help of her trusted minister, Kumar Bhat. On reaching the capital, she started a terrible military campaign and got killed the rebel officers and their colleagues.

All these events were being watched peacefully but with some aim by Shahmir. The purpose for which this Muslim religious preacher had come to Kashmir could not be achieved during the reign of Kotarani. He demonstrated his sound strategy for carving out his way through all these events and dwindling political situation. He earned confidence of Kotarani. He had fully supported Kotarani during her battles with Dulchoo and Achla. He established an honourable place among people and in order to promote family relations with many influential people he organised marriages of the children of his family.

Shahmir started flaring-up Udyandev against the Queen. The Queen's son Hyder, from her first husband, Rinchan, was marching towards maturety. Shahmir told Udyandev that the Queen was making arrangements for installing

her son, Hyder, on the throne. This way Hyder will become the King and the son of Udyandev would be thrown out of the state. The Queen played a trick through which Udyandev was happy and the Shahmir's dice, which he had thrown, proved a failure. The Queen publicly disowned Rinchan and her son, Hyder, and deprived them of their rights. The Queen had doubts: she thought that since Shahmir had nourished Hyder he (Hyder) will support Shahmir.

Shahmir too stooped

In the middle of these tricks Udyandev passed away in 1338 A.D. on the day of Shivratri. In order to prevent rebels from joining hands with Shahmir for usurping the throne of Kashmir, Kotarani kept the news of the death of Udyandev secret for five days. In these five days she took all measures for ensuring security of the state. She deployed her trusted officers on those places which were important from the security point of view. Vigilance was intensified on the border. She appointed one of her close assoicates, Bhikshan Bhat, as Prime Minister.

Within these five days she appointed Lavanya, an influential social leader, as a minister. Both these men were considered the arms of Shahmir. By attracting both of them she almost disabled Shahmir. After the fifth day when the fortification of the state was complete, Kotarani, with the help of her new Prime Minister, Bhikshan Bhat, organised her coronation. Then the news of the death of Udyandev leaked out of the palace. Shahmir kept on repenting.

But Shahmir was not silent. He was an expert in hatching conspiracies secretly. He decided to eliminate Prime Minister, Bhikshan Bhat, by any means because he was the nerve centre of the powers and the rapport with the administrative channels for the Queen. Shahmir had realised that it was not possible to tame this courageous woman neither through revolt nor through love or strength. She had to be eliminated through a simple deceit. The deeds of her fall can be sown by taking advantage of the woman in her and of her liberalism.

Murder of Bhikshan Bhat

Shahmir feigned illness and lay in the bed. Through an employee he sent a message to Kotarani that Shahmir was critically ill and would die. After all Kotarani was a woman and she became upset on hearing about the illness of her one time trusted associate. At once the Queen sent her Prime Minister, Bhikshan Bhat, to enquire about the welfare af Shahmir. Bhikshan Bhat, alongwith his colleagues and security men, reached the house of Shahmir to enquire about his health. The colleagues and the scurity men of Bhikshan Bhat were stopped outside the house. The men of Shahmir engaged them in conversation as per the plan. They were told that in view of the health of Shahmir only Bhikshan Bhat could go inside. He went inside and after making enquiries about his health, Shahmir requested him to occupy the seat in front of him. The moment Bhikshan Bhat took the seat, Shahmir immediately wounded him fatally. Bhikshan died on the spot. Kotarani was shocked and enraged on hearing this news but her minister, Lavanya, prevented her from taking revenge at that very moment.

Shahmir's victory

After some time Kamraj area of Kashmir witnessed severe famine. Kotrani's motherly mind cried on seeing people famish. She immediately sent relief and for supervising the relief measures she herself went on tour of the centire area.

When Shahmir came to know that the Queen is away from the capital of Srinagar, he reached Srinagar alongwith his armed forces. After occupying the city with the help of an Army officer Shahmir declared himself the king of the state. Minister, Lavanya, took his trusted men with him and launched an attack on Shahmir. Shahmir was about to be defeated when, on his appeal, many sardars with their companies of troops reached Srinagar to assist him. Lavanya was surrounded and he had to surrender before the armed strength of Shahmir who took full control of Srinagar.

At that time Kotarani was busy in looking after the relief operations in Kamraj region which had been affected by famine. When the news of occupation of Srinagar by Shahmir reached the Queen, she started collecting her troops at Jaipur (now Andukot), near Kamraj. But already much time had been wasted. By occupying Srinagar Shahmirhad become stronger. In order to arrest the Queen, Shahmir set out for the Jaipur fort where Kotarani was formulating the battle strategy.

The Queen was entrapped inside the fort alongwith her soldiers. Shahmir's troops cordoned off the entire Fort. The Queen finalised a plan for escaping from the fort after she saw herself having been entrapped but her plan did not fructify because of the alert soldiers of Shahmir. The Queen realised that the end was near, still she did not give up her courage. She decided to play diplomacy and prepared an outline of a scheme for eliminating Shahmir.

Kotarani decided to play the last trick of diplomacy of her life. She sent a message to Shahmir offering her the throne and her hand for marriage.

When Shahmir learnt that he was getting both the throne and Kotarani as his wife he gladly accepted the offer. And he invited the Queen to his palace.

Queen's self-sacrifice

On receiving Shahmir's invitation, Kotarani was ready to go to him. She dressed and decorated herself fully. She looked like a bride in her lovely attire. Decked in beautiful gold ornaments Kotarani hid a sharp dagger under her garments before moving to the palace. She reached the palace of Shahmir. Shahmir invited her to his bedroom. The moment, the Queen entered into the bedroom she became alert. The Queen had gone inside the bedroom to kill Shahmir with her dagger but the thrust of her dagger proved in vain. The moment Shahmir stepped forward to embrace her, Kotarani ended her life with the same dagger. She did not allow Shahmir to come close to her body.

This marked an end to one of the romantic and courageous characters in the history of Kashmir. There can be no two opinions about the character and qualities of this woman.

Nobody can dispute that Kotarani was a born diplomat. It was because of her clever strategy that Achla was killed and his invasion was stopped. In the light of mean mentality of the landlords and indiscipline among the soldiers during her time, Kotarani's wisdom, strength of character and administrative capabilities are golden pages of the history of Kashmir. After the sacrifice of

Kotarani, Shahmir was the first Muslim Sultan to occupy the throne of Kashmir.

Dr. Raghunath Singh, in his commentary on Rajtarangani, has given a vivid description of the slate of mind of people of Kashmir at the time of the unique self-sacrifice of Kotarani. At that stage people remained calm and idle. According to Dr. Raghunath Singh, people remained impartial They were uprooted, they were destroyed. The ancient Kashmir was destroyed. If it was a sad event for the Hindus, it was a day of happiness for Shahmir and the Muslim world. It was an auspicious time for the Muslims. It was an occasion of festivity and delight. It was a new birth for Kashmir from Darul Harb (area of peace) to Darul Islam. It was an end of "kufr" (infidelity) and the rise of "Imaan" (faith).

With this started the bloody saga of fanaticism, the pain of religious conversion whose shrieks have been penned down even by Muslim historians. Chapter 9 Advent of Islam in Kashmir

The start of Syeds' antinational and separatist activities behind the mask of religious tolerance and liberalism. Towards the beginning of the 7th Century the Islamic sect, which was born in the vast womb of the Arabian desert, was able to bring many countries in the fold of the "Islamic Millat" (Muslim brotherhood) within first 100 years of its birth. Besides Syris, Palestine, Egypt, north Africa, Iraq, the followers of Islam marched fast towards Spain, Portugal, South France and other European countries.

Defeat of Arab Chieftain

After conquering Turkey and Kabul the Arabs fixed their gaze on Kashmir in the middle of the 8th century. During the middle of this era the Arab Chieftains attempted, many times, to trample Kashmir but they licked dust because of the powerful Kashmiri emperors and chivalrous soldiers. Everytime they returned without any success. In 713 Emperor of Kashmir, Chandrapeed, defeated Mohd. Bin Qasim. Second time Emperor Lalitaditya defeated the Arab Chietain, Hisham, in 724 and finally in 754 one Arab Chieftain, Kalif Mansoor,

set his foot on Kashmir but had to return aftering tasting defeat. The same way Mohd. Gaznavi witnessed defeat twice at the hands of Kashmiris and fled to Gazni and never came to Kashmir, thereafter.

The glorious pages of history confirm the veracity and depth of the declaration of Kalhana who had said that Kashmir "cannot be won by military power." History bears testimony to the fact that the advent of Islam in Kashmir is a well planned bloody saga of-bigotry and religious conversion in the guise of humanitarianism, world brotherhood of Muslim sufis and sayeds. The same Kashmiri who lived an independent life and never surrendered before terrible invaders were the people who were trapped in the religious clutches of Muslim sufi saints and sayeds.

First contact with Islam

When the Arabs conquered Sindh, the son of Sindh ruler, Prince Jaisingh, took shelter in Kashmir. The King of Kashmir presented him an estate with honour. A Syrian friend named Hamid, was also with Jaisingh. This Muslim youth, Hamid, was the first Muslim to have entered into Kashmir. After the death of Jaisingh Hamid became the owner of his estate. This Muslim landlord started propagating his religion, with the help of his status and influence, among his friends, relations and acquaintances. The successor of Lalitaditya, Vajraditya, adopted a highly liberal policy in allowing entry to Hamid and his associates in the state administrative setup. From here started people's contact with Islam and gradually Hamid started getting engaged in increasing the number of the followers of his religion in a systematic way.

From here started the contact between the Kashmiri Hindus and the followers of Islam in every field of the society. First of all a ruler of Kashmir, Kalash, inaugurated the campaign for this interaction and contact by having a love affair with a Muslim dancer. Later on King Harsha appointed Muslims on the key posts in the Army and the administration. Harash himself had been impressed by the principles of Islam and thus Kalhana has dubbed him a "Turk". During the time of Harsha, that is towards the end of the 13th century, a small but powerful Muslim colony had been established in Kashmir. That way the work of religious conversion had started at a slow pace.

When the news about the propagation of Islam with the help of the facilities provided by the Government reached the Arab countries, many Muslim sufi saints made it their life's goal to propagate Islam in Kashmir.

First incident of conversion

The first sufi saint who reached Kashmir, during the time of King Sehdev, was Sayed Sharafuddin Bulbul Shah from Turkey. He was a very clever person. That very time a rebel prince from Tibet, Rinchan, and a Persian Muslim religious preacher, Shahmir, arrived in Kashmir. Reference to these two persons has been made in the earlier chapter titled "Kotarani". Right from the beginning Shahmir tried to give religious colour to every of his political and social activities. Though Kashmiri Pandits had committed a blunder in not having allowed Rinchan to adopt Hinduism, Shahmir and Bulbul Shah had played a vital role in initiating Rinchan to Islam and in revolting against Hindu religion. King Sehdev appointed both, Rinchan and Shahmir on important posts in the state as a result of his liberalism and this helped them to establish contact with each other. As per the plan of Bulbul Shah, Shahmir took full advantage of the hatred that Rinchan had developed in his mind against the Pandits. He, while opposing Hindu religion and enumerating the qualities in Islam, tried to cultivate in the mind of Rinchan that there was other religion, besides Hindu religion, which could be adopted and accepted.

Cleverly Shahmir told Rinchan, one night, that they would move out for a morning walk the other day. And the person who would meet them first would be fortunate and truthful. After enquiring his religion it would be better to adopt that religion. When Shahmir and Rinchan went out for a morning walk, the first man to meet them, as was preplanned, was Bulbul Shah. In this way Rinchan became a Muslim as a result of the conspiracy of Bulbul Shah and Shahmir.

Power greedy Rinchan

No doubt, the post-conversion incident lifts the veil from the political aim of Bulbul Shah and Shahmir for converting Kashmir into a Muslim state, it also highlights the instability of the mind of Rinchan and his greed for power. He had fled from Tibet after his revolt for assuming power had failed. Taking

advantage of King Sehdev's liberalism he succeeded in occupying important post in the administration. When Sehdev fled at the time of Dulchoo's invasion, Rinchan took the advantage of anarchy in the state and got Prime Minister, Ramchandra, killed through deceit and became the king. In order to calm down the anger in the people, he married Ramchandra's daughter, Kotarani, and realising the political influence of Kotarani he tried to adopt Hinduism. In the end this very greed for power attracted him to Islam. Thus this conversion was not the result of attraction towards the principles of any religion but the product of politically motivated conversion for gaining power. It was sheer politics behind the religious converter and the converted. The idea behind it was to prepare a foundation for a class of Muslim administrators.

Justice Kilam has written in his book "The History of Kashmiri Pandit" that with the religious conversion of Rinchan and with adoption of a Muslim name Malik Sadruddin, his son, Ravanchander, and many others adopted Islam. This way there emerged a Muslim ruling class. This class also needed support and they adopted many ways for propagating Islam. As a result of its simple rules and with the support from the royalty, Islam attracted people belonging to the lower class.

Conversion through Government support

After the self-sacrifice of Kotarani Shahmir succeeded in establishing his authority on Kashmir in 1343. On assuming power he initiated efforts for propagating Islam and even started the plan for conversion of people on the state level. He achieved success in his political mission by reforming agriculture and by providing many facilities to the people. Through many intrigues Shahmir humbled down one Lavanya named Rajput and people belonging to a foreign dynasty "Chhak" were appointed on different posts in the state. Such works helped Shahmir in strengthening his control on the administration which laid a strong foundation for the foreign Muslim preachers.

In a way Islam received Governmen's patronage in Kashmir. Shahmir was a clever politician and for his convenience he thought it proper to seek support from the Kashmiri Hindus and installed Pandits on key posts. Sanskrit was still the official language in Kashmir. This way he received full support from the local educated class by giving them honourable posts. The result was that these very Pandits welcomed Muslim scholars, religious preachers, sayeds who

had come from foreign lands. These very sayeds gradually sidelined the Pandits in the administration and occupied top posts.

According to Dr. Raghunath Singh, the rule of Shahmir paved the way for gradual entry of foreigners into Kashmir. People from Khurasaan, Turkey and other frontier regions started coming to Kashmir. They received amenities because of the Muslim rule in Kashmir. The population of Muslims in Kashmir was small and since the Muslims had usurped the state from the Hindus, the Sultans wanted to have Muslim supporters for strengthening their position. Thus the flow of Muslims into Kashmir remained uniterrupted. Later they became a problem for Kashmir. They were not in the know of the living style of Kashmiris and their nature. Their advent resulted in violence and cruelty which were earlier unknown in Kashmir. A small account of some cruel events is recorded in the entire history of Shahmir dynasty. There is no comparison between the cruelties of that era and the one that followed it.

Hordes of foreign Sayeds

During the time of Shahmir the groups of Sayeds who came to Kashmir mainly belonged to Turkey and Persia where living had been made difficult because of invasions of Taimur. Finding Kashmir a safe place they marched here. In Kashmir they received protection and Government facilities for carrying out religious preachings. It also freed them from the terror of Taimur.

A Muslim historian, Mohd. Din Fak, has written in his book "History of Kashmir," that when Sayed Tajuddin came to Kashmir, he had with him two of his disciples, Sayed Masood and Sayed Yusuf. The younger brother of Sayed Tajuddin, Syed Hussain came to Simnani too. It is said that these two brothers had been sent by Syed Mir Ali with the instructions to find out whether Kashmir was capable to protect them against the attacks of Taimur, because it was believed that Taimur was ready to kill all Syeds.

These Syeds found themselves safe in Kashmir and indulged in open propagation of Islam. But they had one fear: the valley of Kashmir was a Hindu dominated area and these Hindus were strict followers of their sect and religion. They considered it essential and need of the hour to increase the Muslim population because they had fears that since Hindus were in majority in

Kashmir and their religious zeal may prove heavy on Islam. They feared that the newly established Muslim political leadership may be finished. Therefore, they banked on religion for changing the religious bent of mind. They believed that Islamic doctrines could be the means for achieving political goal.

The spiritual message of these Syeds, their so called liberalism and the behaviour of tolerance got linked with the nature of Kashmir. The credit for success in starting the act of religious conversion by syeds goes to two prominent Muslim leaders, Syed Ali Hamdaani and Syed Mohd. Hamdaani. Syed Ali Hamdaani, who is popularly known as Shah Hamdaani for propagating Islam, had come to Kashmir for the first time in 1372 alongwith 700 Syed followers. He established the influence of his organisation in the entire state with adroitness and with the help of his educated disciples. He toured the entire state many times. He raised his disciples upto the village level. He made those areas as his work field where there was greater influence of Hindu religion, where there were many temples, where there were religious libraries and where the Pandit community was determined, so that first of all these very centres of spiritualism of Hindus were finished.

Destruction of basic society

With Government resources and facilities these Syeds opened many centres in Kashmir where, as per the plan, poor Kashmiri Pandits were given food, clothes, medicines etc., free of cost. The imperialistic designs behind such attractions have been vividly described by a Muslim historian, M.D. Sufi, in his book ''Kashmir" He has written that Syeds became popular among the Muslim kings who were influenced by them. They established many preaching centres where people were given food free of cost and afterwards these very people were accepted in Islam.

As a result of long but powerful campaign of conversion, a type of "MuslimBrahmin class" took birth in Kashmir. This class received full patronage from the Syeds. They were appointed on posts in the administration. It was natural that this so called Muslim-Brahmin class came into confrontation and confict with the Hindu Brahmins. The history gives an account of some af the fights and small battles between the two sides. Since these Muslim Pandits had the support of the Syeds and the Government, it resulted in the destruction of the basic society. There was no security arrangements for the protection of life and

property of Pandits. Hidden behind this struggle was the political trick of the Syeds who succeeded in removing original residents from the Government posts.

They opened schools and centres at Awantipura and Mattan for propagating Islamic teachings and education. Though Islamisation had started prior to the coming of the Syeds, Syed Ali Hamdaani, with his powerful groups of disciples, increased the rate of conversion manifold times. They started attacking several traditions of Hindu religion besides propagating teachings and messages of Islam. And these campaigns were used to be carried out in the attractive guise of brotherhood, love and tolerance. For religious conversion in Kashmir this was the apt principle they adopted. Sir Stein in his commentary on Rajtarangani has written thai Islam carved out its way in Kashmir through gradual religious conversion and not achieved victory through force. And for laying the foundation for it the religious preachers from south and central Asia have played a significant role.

Syed Ali Hamdaani was awarded a degree of "Baani-e-Kalaam" in Kashmir. He established a centre in Srinagar which was called Allah-Udinpur and since then it named as Khankai Moula. As a result of his relentless efforts a big number of Kashmiris adopted Islam, but these fresh Muslim converts did not give up their dress, language, local traditions and even their religious customs. Syed Ali Hamdaani confined his activities towards inclusion of some rules of the Shariat in the state laws through the help of the Sultan in order to ensure full conversion of the people. He felt that despite their religious conversion, if the people remained tied to the land, it could lead to the end of Islam any time.

Plan for total Islamisation

Syed Ali Hamdani introduced in Kashmir, with the help of the then Sultan, dress of Muslim countries, throne on the Islamic model, Islamic customs in state administration and Islamic flag on Government buildings. On the directions of the Syed the Sultan started wearing an Arabic cap and divorced one of his two wives and remarried the other according to Islamic custom. Thus Sultan Qutabuddin fulfilled all the desires of the Syed. But still all the plans of the Syed had not fully materialised. The Syed established contact with Hindu saints of Kashmir. His meetings started with an influential Hindu Recluse, Lalleshwari. Both of them started visualising many uniformities in their

religious doctrines. Both of them opposed idol worship. In league with the Syed, Lalleshwari started propagating her sect and the sufi sect. What else the Syeds wanted ? Through Lalleshwari the Syed started using some sayings from Hindu religion cleverly in his discourses in order to establish his credibility among the disciples of Lalleshwari. He even fully praised yoga and vision.

As a result of the political intrigue of Syed Ali Hamdaani some Hindu recluse and 37,000 Hindus adopted Islam. Historian Bamzai has written that outwardly the Syed would praise eloquently the Hindu religion but inwardly he used to hate the saints of this religion. After achieving great success in his mission he, while giving up his guise of love and coexistence, asked the Sultan to carry out forcible conversion of Hindus. But the Sultan refused to accept thio direction of the Syed. Possibly the Sultan had it in his mind that Kashmir continued to be a Hindu majority state and any forcible conversion could result in a revolt. Thus it was thought necessary to remain in power for the propagation of Islam.

Syed Ali was annoyed with Sultan Qutabuddin and returned to his country, Hamdaan. But he had already established a strong base, through his diplomacy, for the propagation of Islam and had simpliffed all the ways for carrying out forcible conversion in the future. Chapter 10 Either Islam or Death or Banishment

The false face of liberalism of Syeds was unveiled and Sultan Sikander, taking support of cruel designs and atrocities, initiated a strong storm of destruction of Hindus for the purpose of forcible conversion. As a result of the efforts of Syed Ali Hamdani a new generation of converted Muslims was born. The people of this generation supported not only the foreign religious preachers on the religious plank but also contributed fully in their activities connected with forcible conversion. These people left no stone unturned in demolishing monasteries and temples built by their ancestors. Thc eagerness with which these converted people demonstrated their faith in foreign religious practices hy destroying the established ancient practices is a highly dark chapter of the history of Kashmir.

After Syed Ali Hamdani his son, Syed Mohd. Hamdani, came to Kashmir in

1393 A.D., with 300 religious preachers for completing the unfinished task of his father. This time Kashmir was under the rule of Sikander the iconoclast who was insane in the intoxication of cruelty and bigotry. He gave a state reception to Mohd. Hamdani on his arrival in Kashmir. He registered three estates of Vanshi, Tral and Nunavani in his name where he could, alongwith his disciples, stay for carrying out his Islam-related activities with independence, peace and all amenities. All Government facilities were kept at his disposal.

Close to his father's tomb "Shah Hamdaan shrine" the state government had built a spacious religious centre for Mohd. Hamdani. Sikander, the iconoclast, considered him as his teacher and as good as a father to make him Government guide. Joanraj has written in Rajtarangani that the king would remain in wait with folded hands for the Syed like an ideal servant. He would receive education from him like an ideal student and like an ideal slave carry out his deep study.

Suha Bhat - the traitor

After receiving full support from Sikander, Mohd. Hamdani started forcible conversion of Hindus in Kashmir. The dream that his father could not fructify was completed by Mohd. Hamdani with the help of Sikander. The Prime Minister of Sikander, Suha Bhat, played a prominent role in this bloody campaign. Suha Bhat was a Hindu but he had adopted Islam under the request of Mohd. Hamdani and under the threat of elimination from Sikander. His name as a converted Muslim Prime Minister became Saifuddin. He assumed the leadership of the converted Muslims and in shoulder to shoulder with Sikander he got engaged fully in making Kashmir a Hinduless state. This converted wolf, out of greed for power, played a special role in demolishing all the signs and symbols of Indianness in Kashmir.

This anti-national Saifuddin demonstrated his excitement by brandishing the Islamic sword on the necks of Hindus. Those Hindus who refused conversion were tortured. The Hindu scriptures were thrown in the Dal lake. Seven maunds of sacred thread worn by those Hindus, who were killed under his instructions, were burnt. To perpetuate this terror Sikander got formed an organisation called "Sheikh-ud-Islam" with the help of Saifuddin (Suha Bhat).

A Muslim historian, Hassan, has, in his book "History of Kashmir", given an account of this barbarism of Sikander. He has written that Sikander crushed Hindus the most. An announcement was made in the city that the Hindu who would not adopt Islam was either to be killed or to be banished. As a result of it many Hindus fled from Kashmir, many accepted Islam. Many Brahmins preferred death and died. It is said that Sikander collected six maunds of sacred thread from the converted Hindus and got it burnt. Hazrat Amir Kabir has witnessed the scene himself and he suggested to Sikander that he should impose taxes on the Hindus instead of torturing them to death. All the Hindu scriptures were collected and thrown in the Dal lake and were buried under clay and stones.

Total destruction of Hindu Temples

The demonic gaze of cruel and in human Sultan Sikander fell on sacred spiritual centres of Hindus. Syed Mohd. Hamdani had made Sikander to understand that so long the idols in the temples of idol worshipping infidels were not destroyed, there would be no purpose of conversion. These very places of their deities were source of their inspiration. These very centres may inspire them, in future, to give up Islam. Thus destruction of these places was necessary for delinking fresh converts from their national roots and mainstream. If such places of deities were allowed to survive, inspiration for Indianness will survive. The Sultan accepted as dignified the political idea of Syed Mohd. Hamdani, and became ready to destroy the greatest work of human history and in doing so there was not an iota of civilisation, humanity and wisdom.

Historian Hassan has written that there were many temples during the time of Hindu kings which were just like wonders of the world. Their design and art were so fine and delicate that a viewer would get spellbound. Filled with jealousy and hatred Sikander destroyed these temples. From the material of the temples mosques and shrines were built. First of all he focussed his attention towards Martand temple built by Ramdev.

It took one year to fully damage and destroy this Martand temple. Aflter having failed to demolish the temple totally this enemy of art, culture and godly beauty, stuffed the temple with wooden slippers and set it ablaze. Seeing the matchless beauty of the fold studded domes of the temple getting

destroyed Sikander kept on laughing and went on giving instructions for the complete destruction of the temple by treating it as God's order. Stones from the temple's foundation were not spared. It was total plunder and destruction of the temple and the people living around the temple were directed to adopt Islam. Those who did not accept this direction were butchered alongwith their family members. This way people from one village to another were converted into Islam. Even today one gets surprised over art and skill of the builders of this world famous Martand temple by looking at its ruins.

Similarly under the instructions of Sikander one famous temple at Bijbehara, Vijeshwar temple, and 300 other temples around it were destroyed and demolished. Historian Hassan has written that a mosque was built with the idols and stones of Vijeshwar temple and in this area a quarry was built which is called Vijeshwar quarry.

In these state level atrocities and forcible mass conversions Muslim preachers, especially Syeds, had played a pivotal role. The plot for this blood curdling story was prepared by those who were converted to Islam, failing which it would not have been possible for a handful of foreigners and those outsiders who had different religion, to establish their foothold in Kashmir. The result of cowardice and shortsightedness of the Hindus had set ablaze Kashmir usually called a forest of bliss and beatitude. The iconoclast king was of the opinion that if there was any danger to Kashmir in future it could be from these very Hindus. Thus to give a full Islamic shape to Kashmir it was both a "state duty" and "God's order" to destroy Hindus and all their signs and symbols.

Hindus are to leave Kashmir

Bigotry had gripped the king to such an extent that he enforced his direction, "Either adopt Islam, or accept death or banishment" throughout Kashmir. People were given option to choose one among the three alternatives. It meant for Hindus banishment if they refused to adopt Islam. But it was not easy to leave Kashmir and survive. People were killed while fleeing. The Shariat laws and principles were made the constitution of Kashmir. The second writer of Rajtarangani, Joanraj, has written "not a single village or town was spared where places of worship and temples were not damaged and destroyed. Many Hindus lost their courage and accepted conversion. Many migrated from Kashmir and many committed suicide."

There was no end to the horrible story. One British historian has written in his book "Beyond the Pir Panjal" that two Hindus were put together in a sack and drowned in the lake. They had only three alternatives left, either to adopt Islam, or struggle or accept getting killed. There was anger and annoyance in the Hindus against the Sultan's cruel activities. But all those Hindus who launched a struggle against it were trampled to death.

Salutation to those brave Hindus who achieved martyrdom while fighting in the battlefield instead of either committing suicide by taking poison, or tolerated injustice, or adopted Islam or fled like cowards.

As a result of such good deeds of a few Hindus, that Sikander had to yield and some selected Hindu families were allowed to live in Kashmir. But they had to live on the mercy of Muslim bosses and the soldiers of the Sultan. The Sultan imposed taxes on these Hindus which was a penalty for remaining Hindus. These Hindus could neither use vermillion nor wear the sacred thread nor the Sarees and other dress.

Religious tax

Muslim sultans allowed Hindus the right to live on the condition that they would keep on paying taxes. These taxes had to be paid during the Hindu festivals and functions. It had different forms. The Hindus were forced to pay the taxes during Shivratri, Diwali, Ram Navmi, Navratra and Yagnopavit (sacred thread wearing ceremony). In addition to this, taxes were imposed on every pilgrimage. Joanraj in his Rajtarangani has called it "Chandh-Dandh" tax which means that the Hindus were forced to pay tax or the taxes were recovered from them either through beatingor through dishonour. "ChandhDandh" means in Sanskrit violent, cruel, horrible.

In addition to this, the Muslim Sardars would attack the houses of Hindus and later share the loot among themselves. This loot included even the women from the looted houses. In Arabic language this loot is called "Maal-e-Ganimat". Joanraj has called it "Lotr Dandh" meaning punishment of loot.

This tax was so painful and horrible that common Hindu would not be able to pay it. And those who could not pay the tax had only the alternative of either facing rigorous imprisonment, or death or acceptance of Islam.

Bonfire of Sanskrit books Shrivar has in his Rajtarangani, written that under the inspiration of Syeds, Sikander set on fire all the books on Sanskrit literature like grass.

According to Shrivar, it is not a simple affair to enumerate the importance and greatness of this sacred land of Kashmir which has been storehouse of education and knowledge. All the Sanskrit books in Kashmir were attractive and after the fire of destruction only the story about it can be repeated. All these books, scriptures and the wealth of knowledge faced destruction in the same way lotus flowers wither under frost of the winter.

When Sikander, under the influence of Syeds, started setting ablaze Sanskrit books, big libraries, which were the storehouses of knowledge, in order to convert Kashmir in Darul Islam, many libraries smouldered for six months. These scriptures of knowledge were used as fuel in the kitchens and bathroom boilers of the Syeds. This dance of destruction caused great worry among the Hindus. They took it as the end of Indian culture. This way, they believed the entire cultural heritage would be totally finished. It needed to be preserved. Thus, some Hindus secretly carried them to the remote forests and mountain routes in the Hima1ayas. Many managed to carry them to safe places in different ancient regions in India.

According to Shrivar, the learned people of that period, on seeing the dance of destruction of knowledge, enacted by the muslims, fled with some books over tortuous mountain routes. This way these Kashmiri Pandits protected the Indian culture by hiding themselves in the jungles for many years. Still innumerable valuable books and scriptures were used as fuel in the hearths of the Sultans.

Humanity cried under demonic deeds of Syeds

During the reign af Sikander thousands of Syeds from West Asia and Central

Asia reached Kashmir who started the bloody campaign for conversion. The bloodshed ordered by the Syeds on the soil of Kashmir under the pretext of religious preaching will be treated as the most mean and tainted chapter in the history of humanity.

Shrivar has written that the saga of atrocities committed by the Syeds is horrible as they had crossed all the limits of humanity and cruelty. A vedic scholar, Bhuvneshwar, was killed and his forehead, smeared with sandalwood, was severed and placed on the national highway. In order to create terror among the people, Syeds placed severed heads on charcoal and wood on the banks of the river Jehlum.

The bodies used to be thrown in the river. These swollen bodies would float and emit foul smell and flow down to the Wullar lake. Nobody would think of performing their last rites. Women coming to the two banks of the Jehlum used to be struck with arrows; it was a routine affair. Two to three people were daily executed on the banks of the Jehlum. The bodies of the brave people were thrown on the road like unclaimed bodies. According to Shrivar the naked bodies of those, who used to lead to comfortable life on cotton mattresses beside the cushions, were thrown on the roads and crows, cocks, and vultures feeding on the belly, flesh and fat of these insect infested bodies, emanating stench, were seen.

Between Malikpur and Losht Vihar bodies were kept like logs. Shrivar writes that in many other areas nude dead bodies had been kept like logs. Officers were killed without trial and justice. More cruelty was committed with their bodies. They were subjected to highly inhuman treatment, they were tortured, their bodies were rnutilated to become food for the dogs. After defeat they would be beheaded and their heads would be fixed on the flags.

Taking support of the Government power the Syeds kept it in their mind the aim of continuing the campaign for conversion in order to ensure forcible end of the basic religion and culture of Kashmir besides building mosques and schools for the propagation of principles of Islam. The famous mosques of Vilvihar and Jama Masjid in Srinagar were built during this period.

Saifuddin crossed all limits of cruelty

After Sikander the iconoclast, his son, Alishah, came to Kashmir and occupied the throne. He followed his father's footsteps and within a period of six years he established a new record in tormenting, in killing Hindus and in converting them to Islam. He too was excited by the killing of Hindus and for this work he too appointed Saifuddin as his Prime Minister. This prime minister, who was a convert, displayed again his meanness.

Joanraj has given an account of the atrocities committed by Alishah on the Hindus. He has written that Suha Bhat (Saifuddin) broke all the previous record in imposing heavy taxes on Hindus. This wicked person imposed ban on functions and processions connected with "Dhooj ka chaand" festival. He was jealous about the Brahmins sensing that they would preserve their community in foreign countries, he set up checkposts on the roads and the soldiers would not allow anyone without a permit to go out of the state. The man from this mean community tortured people in the state just as a fisherman tortures the fish. Out of the scare of conversion Brahmins jumped into the fire. Many Brahmins hanged themselves to death, some consumed poison and others drowned themselves. Innumerable Brahmins jumped to death from the mountains. The state was filled with hatred. The supporters of the king did not stop even a single person from committing suicide. A big number of selfrespecting Brahmins fled to foreign countries by walking on the footpaths after the main roads had been blocked. These Brahmins left for the foreign lands as the one who bids farewell to this earth; father leaving his son behind and the vice versa. Tough journey, food shortage and painful diseases and hellish life had made them to be free of the terror of hell. A large number of people died on the way because of enemy attacks, different difficulties, snake bites, heat wave. How could one expect meditation, prayer and determination from them ? (Rajtarangani: Joanraj)

Courageous and brave Pandit Ratnakar

The Kashmiri Hindu society alone had to become a victim of the destruction ordered by the Muslim Sultans. It was so because they alone were a hurdle in the establishment of Islamic rule in Kashmir. Many plans were formulated for Islamisation of Kashmir. From allurements to massacre, all means were adopted with the help of the administration for achieving this aim.

Amid this deep darkness and hopelessness there is a reference full of great self-respect. One Kashmiri Pandit, Ratnakar, tried to cultivate the feeling of courage by organising Pandits. With his sound strategy he secured support from new Muslim Pandits for his work. One converted Muslim Moulana Din supported fully Ratnakar and these two, working secretly, increased their activities. But Kashmir had still to face bad days. Both Ratnakar and Moulana Din were arrested and killed because of the treachery of a new Muslim convert.

Sultan Ali Shah, through Government instructions, ordered a search of Pandits and all of them were forced to adopt Islam. It is believed that under the stormy religious conversion, carried out by Sikander and his son, Ali Shah, only 11 families of Hindus were left in Kashmir. The rest were converted, killed or had been forced to migrate. Chapter 11 Shri Bhat: Light in the Darkness

As a result of efforts of Sultan Zainulab-ud-Din and Pandit Shri Bhat the ancient glory of Kashmir started returning. Temples started being built, ban was imposed on slaughter of cows, taxes were abolished and the migrant Hindus returned to their houses. The state of Kashmir had become almost Hinduless because of the massive and powerful campaign for religious conversion launched by Sikander, the iconoclast, his son, cruel Ali Shah and antinational Saifuddin (Suha Bhat) and the cruel Syeds in their religious garb. Only a few Hindu families were living in Kashmir after paying taxes and after tolerating many difficulties and ignominies. The embers of the burnt libraries were still hot. The cries of the raped Hindu women were reverberating in Kashmir. The silence of the ruins of the temples was generating terror. The water of the Jehlum was still red with the blood of the Kashmiris. Amid this deep darkness there was refulgence from a lamp.

Sultan Zainulab-ud-Din, saviour of Kashmiriyat

In 1420 A.D. Sikander's second son, Sultan Zainulab-ud-Din, occupied the throne of Kashmir. He decided to compensate for the cruel activities and the sin of his father. Shrivar has given an impressive account of the liberal and

tolerant Sultan, after having written about the deeds of earlier Sultans who had crossed all the limits of cruelty. According to Shrivar, Zainulabud-Din was a ruler like a sandalwood balm that gives coolness after the end of the heat wave in the desert.

Zainulab-ud-Din, popularly called Zainul, tried to turn Kashmir towards its ancient glory. Under his orders many ruined temples were rebuilt. Those Kashmiri Pandits, who had migrated and scattered in different areas in India were invited back. Many industries were set up for the welfare of the people. Barren lands were made cultivable. For improving irrigation many plans were introduced. Constructive minded Zainul started many schemes for promoting art and culture. He got many Hindu scriptures translated in Persian. Through such deeds he earned love and loyalty from all. He achieved honour as a real king of Kashmir.

Behind all this good work and his awakend sympathy towards all human beings is hidden one important event, which the historians have concealed, which pertains to the change of his mind brought about by Shri Bhat.

Vaidraj Pandit Shri Bhat

It will be incomplete to describe the short glorious era of Kashmir without the introduction of Shri Bhat. Zainul had hardly completed two years on the throne when a dangerous boil developed on his chest. Many Syed Hakims treated him. Known Hakims from Central Asia came to treat him but there was no improvement. Sultan Zainul had heard that there were Hindu doctors in Kashmir who had the expertise in curing the boil after an incision. Under the orders of the Sultan a search for such doctors was launched but thanks to the activities of the Syeds, Kashmir was bereft of these doctors.

Historian Joanraj has written that just as a result of the anger of the snow, flowers are not seen or do not bloom in midwinter, similarly no expert doctor was available because of the state repression. Ultimately Government employees found Sri Bhat, an expert in treating poisonous boils. But he delayed his arrival out of fear. And when he reached the palace, the king encouraged him. Shri Bhat treated successfully the poisonous boil of the king.

While treating the Sultan Pandit Shri Bhat harboured fears of punishment in case the Sultan does not become well.

He was well versed in treatment but he had started the treatment of Sultan carefully and hesitatingly like the one who touches a diamond, shining like fire, after sometime out of fear of already having suffered burns.

National interest above all

When the Sultan was fully well, he wanted to reward Shri Bhat with jewels and diamonds but Shri Bhat refused to accept any such regard. He did not bother about his personal comforts and amenities. He gave preference to the happiness and prosperity of his Kashmir. This attitude of Shri Bhat was something new for the Sultan. By rejecting wealth and prosperity Shri Bhat, while thinking in terms of the benefit of the nation, had decided to make the King adopt a liberal outlook and transform his lifestyle in the background of the historical and constructive mould. The Sultan witnessed transformation in the outlook of life and his religious fervour ended giving place to broadmindedness instead of narrowmindedness.

On being told by the Sultan Shri Bhat submitted seven demands which Zainul accepted gladly. These demands were: 1. The massacre of Hindus on the basis of reasonless religious conflict be stopped immediately and no one be punished without proper investigations and enquiries.

2. Those temples, which were damaged during the time of Alexander, be rebuilt. Permission be given to those Hindus, who had been forcibly converted to Islam, to return to the religion of their ancestors. Those Kashmiris who had migrated out of fear to areas outside Kashmir, where they were leading a life of penury, be immediately invited back to their houses.

3. The Sanskrit schools be reopened and facilities be made available

there for the Hindu students for their development and progress.

4. The taxes imposed on the Hindus be abolished and they be given equal rights.

5. While respecting the religious sentiments of the Hindus cow slaughter be banned.

6. The ban on performing Yagnya and rites and customs of Hindus be lifted.

7. Immediate repair of libraries, set ablaze by the Sultans, be undertaken. History is witness to the fact that the Sultan accepted all the demands submitted by the patriot, Shri Bhat.

The return of the ancient golden age

Sanskrit scholars, who had migrated from the valley, returned to Kashmir and again Kashmiri Pandit families started resettling in Kashmir. On the request of Shri Bhat the Government sanctioned monetary help to the students and the scholars and many Sanskrit centres were reopened. The property of Hindus looted during the period of Sikander was returned to them. Zainul developed faith in Hindu religion. He started the study of Hindu scriptures. He ordered closure of all those centres whieh had been set up by the Syeds for perpetrating cruelty.

A Muslim historian, Mohd. Din Fak, has given an account of Shri Bhat in his book "Shabab-e-Kashmir". According to him Shri Bhat became famous on the Government level after he refused to accept presents from the king. He was appointed state physician and head of the health department. He carried great influence on the king and his people. He earned this influence through resettlement of his people. He was desirous of peace and progress.

Joanraj has written that just as a lion does not attack other animals in the hermitage of saints, so the Turks now stopped punishing Brahmins as they used to do earlier. The sun like glorious king treated kindly those Brahmins whose very existence had been endangered earlier.

Famous historian, Abul Fazal, has, while giving an introduction of Shri Bhat in his book "Aain-e-Akbar", written that in the golden history of Kashmir, particularly in the context of the golden history of middle period, the glory of Zainulab Din, which is worth remembering, would have not been there and he too would have flowed with the tainted tide which had carried his parents had not Shri Bhat come in contact with him. This being the reason, for Joanraj to write that Zainul was always ready to implement all the suggestions of Shri Bhat in the historical tradition.

In many places in his baok Joanraj has described Shri Bhat as a well-behaved and unique social leader in the history of Kashmir.

After the treatment of poisonaus boil three beneficial matters were settled. Shri Bhat became famous because of the amazing curative treatment. Zainul was free from this fatal disease and as a result of it he was highly happy to see the bright future of the Hindus.

Joanraj has written that there was no problem in the Government because of secular penance of Zainul, Shri Bhat's successful policies and the fortune of the people.

Shri Bhat transformed Kashmiri society into a classless society

In the middle period of Kashmir the life of Shri Bhat, a brave Sanskrit scholar, is a gleaning page of histoly but besides this his life is a guide in the work and attitude for bringing the Muslim mind to the national stream in the present and in the future. Modern historians have not set their eyes on this type of great man who converted a Sultan, belonging to the family of heartless, cruel and destroyers of the roots of Indianness, to a nationalist and a secular king. In this context Shri Bhat had the capacity to change the course of the era and as such he was a greatman of this era.

Because of the efforts of Shri Bhat when Hindu families returned to Kashmir for resettlement, the problem of their houses and earning cropped up. Under the guidance of Shri Bhat and under the permission and plan of the Government everyone was appointed on different posts in the Government as per their calibre. Shri Bhat resolved successsfully all the problems connected with their resettlement, their family arrangements, their security and their identity while linking them with the then administrative setup.

There were many castes and subcastes in Kashmir. This system had been demolished because of the atrocities committed by Muslim rulers. There was need to give new shape to this caste system in the light of the migration and then the return of the displaced Hindus in miserable conditions. In such a situation Shri Bhat categorised all in one community of Brahmins.

Dr. Triloki Nath Ganjoo has made a detailed reference to it in his book "Mahashri Shribhat". He has said that possibly there was no need for analysing the socio-political development of Kashmiri Hindus but Shri Bhat has, through his revolutionary reforms, organised a classless and one class society not only in the history of Kashmir but for the entire Hindu society of India, on the scientific lines, while looking a thousand years ahead of him. It is surprising that the reforms for which Bhakti revolution, Brahma Samaj, Arya Samaj and Vishwa Hindu Parishad wanted to implement the bugle of this reform was sounded several hundred years ago by Shri Bhat in 1420 A.D. It was an instance of his deep insight in future.

He has said that the modern historians have, without fully understanding the Rajtarangani of Joanraj, considered the identity of Shri Bhat nothing beyond a minister of health. In this connection P.N. Koul (Bamzai), Dr. R.K Parimoo and Dr. Mohibul Hassan are worth reference. But according to Joanraj Shri Bhat was a health minister but Zainul had given him the powers to look after all departments and he would take care of other departments and activities of the Government. Historians have forgotten to note that, because of his unique and lovely personality he had not only influenced the Sultan but had also attracted him. He had eclipsed the biased influenced of Muslim ministers and the Syeds who had come from central Asia by his extraordinary personality.

Thus Shri Bhat is one such greatman of the history of Kashmir who, through

innumerable qualities and matchless calibre of his grand personality, again linked defunct Kashmiri Hindus with the land of Kashmir. Chapter 12 Again a Black Chapter

The days of misfortune for Kashmiri Pandits returned again. Under the intoxication of fundamentalism the Sultans started issuing illegal orders regarding the cutting off the limbs of Hindus, kidnapping them for religious conversion, looting their wealth and in sending respectable people to prisons under different pretexts. Zainulabdin's son, Hyder Shah, started undoing all that his father had done in re-establishing the ancient glory of Kashmir, in facilitating honourable return of the migrants, in re-establishing Sanskrit schools, in banning forcible conversion, and cow slaughter. Hyder Shah reversed what his father had done in establishing peace, progress and in sowing the seed of the sacred feelings of co-existence. In 1474 A.D. he polluted and poisoned through fanaticism the paradise carved on the land of Kashmir by his father. The bloody storms of forcible religious conversion, which had been stalled because of the efforts of Zainul and his Prime Minister, Shri Bhat, had again lashed the valley like a cyclone.

Torture of innocent people for the sake of Islamic imperialism

Pandits had reached top posts in the administration in Kashmir, as per their calibre, because of the liberal policies of Sultan Zainul. This society was becoming influential in the field of trade, agriculture. This state of happiness was not cherished by those contractors of the Muslim society the Syeds from central Asia who had set their foot on Kashmir to fulfil their dream of having a "Darul Islam" in the valley.

Thus they reminded Sultan Hyder Shah of this aim and through him they subjected the basic society to torture and atrocities.

In the Hindi translation of Rajtarangani Dr. Raghunath Singh has written that there was no sight of cruelty during the period of Zainulab Din. But as a result

of his growing weakness, and on account of greed for power of his sons, there was advent of cruelty. A tussle ensued between Adam Khan and his younger brother Haji Khan at Shurpur and a marriage party that had come to Shurpur was killed without any fault.

After Zainul cruelty had touched new heights. Hyder Shah had a trusted barber, Bhratipuran, who used to get the limbs of the people severed. This was a simple affair for him. He had sawed the bodies of Thakkur and other trusted people of Zainul. People, walking on the roads, would be easily hauled up and five to six persons used to be executed at a time. The bodies of Vaidurya and Bhishag were mutilated on charge of being subversives. Many other prominent people including Sheekh and Nonak had to face chopping of their nose, hands and tongue. Terror had gripped people so much that many drowned themselves in Jehlum like Bhim and Jajj who had committed suicide by drowing in the river. The king himself used to encourage these cruel killings. He ordered killing of Hassan and others. They should be brought tactfully and killed. Hassan, who had organised the coronation of the king, Mer Kak and five-six persons were sitting on costly seats waiting for the regal orders. That very time the king ordered their killing. When Ahmed, known for his erudition and good qualities, was writing in the palace, he was killed suddenly. His body was not handed over to his family members. These unclaimed bodies were carried to the foot of a mountain where they were buried during the night. (Rajtarangini2: 466-47, 48-50, 53, 47, 78, 81, 88, 142).

The Sultan ordered torture af the Hindus. He ordered chopping of the hands and nose of Ajjar, Amar, Budh and other Brahmins. Those days "Bhats", on seeing the loot of their community, would leave their country and while fleeing they shouted "we are not Bhats, we are not Bhats." Under the inspiration of foreigners the king ordered desecration and destruction of the idols of prominent deities. Those people who had been given lands by Zainul were deprived of it without any reason. (Rajtarangini-2: 131-127)

Brave Pandits sounded the bugle of struggle

It is worth mentioning here that Hyder Shah ruled Kashmir for only one year. And within this one year he broke all the records of repression. But the common Muslim society did not support his cruelties. Possibly the one-year old good feelings were still alive. Pandits were still occupying key posts. Thus some

Pandits dared to sound the bugle of struggle against the in human plans of Hyder Shah. But this revolt was crushed with strength.

A Muslim historian Hassan has written that when the cup of patience of Pandits overbrimmed, they together revolted. These angry Pandits set ablaze those mosques which had been built by Sikander out of the debris of the destroyed temples. I With the power of the sword this revolt was crushed. Innumerable people were drowned in the river and there was none to stop the loot and killings.

Only those people could save themselves who either fled, or went into hiding or adopted Islam or became obedient servants of the Sultan and lived an ignominious life after paying taxes. But during the time of Hyder Shah the practice of religious conversion was confined to some big cities like Srinagar only. Hindus and Muslims continued to live in love in the villages. This tussle remained confined to the upper class of Hindus and Muslims because its main aim was to dislodge Hindus from the key posts. But Hindus too became victim of this loot, plunder, struggle and massacre. During this one year 24,000 Hindus had been converted to Islam, Brotherhood and mutual love that had been established during the reign of Zainul were completely destroyed. Kidnapping of Hindu women, their rape and their killing had become a daily routine. The exodus of Hindus from Kashmir started again.

Impact of the call of Islamic doctrines

After Hyder Shah's one year of cruel rule, Hassan Khan (1475 A.D.) ocoupied the throne. Hassan Khan, a lover of music, took the reigns of the Government in his hands and revived all the civilised and cultural traditions of the period of Zainul. He was also a scholar of Sanskrit language. He had deeply studied and understood the Hindu life philosophy. He, therefore, got run centres of Sanskrit and art and schools for the promotion of culture.

But despite all these works he became a victim of a horrible conspiracy. Hassan Khan was a great boozer. He used to booze and enjoy the dance of dancers in the music concert throughout the night. He would, because of these engagements, devote a little time towards the administration. Taking advantage of this weakness of the king of the Syeds raised their head again.

The drunkard king had no strength to crush the poisonous fangs of the snake like Syeds. These very Syeds prepared a Muslim class in the administration which was entrusted with the task of carrying out religious conversion of Hindus in the absence of the Sultan. These Syeds were foreigners. They had no link with Kashmir. Their only aim was to force Hindus to adopt Islam. They started preparing Hassan Khan for perpetrating atrocities on Hindus in the name of Islamic principles. One famous Syed, Nasira, married his daughter with the Sultan. And now onwards the Syeds started playing political dice on the level of the relation between the son-in-law and the the father-in-law.

The Sultan continued to get entrapped in their tricks and the Syeds got an opportunity to enjoy hegemony in the state administration. According to Dr. Raghunath Singh, cruelty further intensified during the period of Hassan Shah. Hassan Shah gouged out the eyes of Bahram Khan, son of Zainul. First his eyes were covered with cotton and later red hot iron rods were pierced through his eyes. Shrivar feels incapable of giving an account of pain Bahram Khan suffered. Inspired by the torture and death of Abhimanyu, Hassan Shah had ordered removing of the eyes of Bahram Khan. The same torture of Abhimanyu became an object of misfortune for the Sultan who was arrested. (Rajtarangini3: 107-109 and 130-133)

It was a simple routine for keeping anyone in the prison. Out of anger Sultan Hassan sent Avtar Singh and others to the jail without any trial and justice. Many prominent citizens became victim of the anger of the Sultan and were jailed and later their eyes were gouged out. After two years' of imprisonment they too were killed like Bahram Khan. Yusuf was the son of Bahram Khan who was innocent. He was jailed because of his father and an account of being a man from the royal dynasty. Even being innocent he was killed. Officers and ministers too would be jailed without any thought. (Rajtaragini - 3 :100,131, 135, 399)

Loot of wealth and property was a routine affair. On getting dissatisfied the Sultan would grab wealth and property of his ministers, associates and beloved ones anv day without anr reason or thought. The Sultan was not responsible for anyone. He was without any restraint. The ministers too would behave without any self-restraint. Suspicious people and those who opposed them were immediately banished. (Rajtarangini-3: 148, 155)

The Hindus were so much terrorised by the atrocities ordered by Sultan Hassan Khan, under the influence of the Syeds, that they thought it better to migrate from Kashmir. And those who remained in Kashmir shaved off their tuft of hair and removed their sacred thread after tearing it. Hindu customs, religious functions and prayers were being performed within the four walls of their houses. Tormented and victimised Hindus inflicted wounds on the nose and ears of their daughters so that their ugly village would save them from the evil designs of the Sultans and their henchmen.

Influential Muslim sardars revolted

The strength of the Syeds was so large that they increased the pace of religious conversion. Hindus would be forcibly dragged out oftheir houses and beef was stuffed in their mouths to pollute their religion. These inhuman plans and activities generated anger among the Hindus but besides this number of influential Muslim sardars and leaders of Muslim organisations were also annoyed over these inhuman actions of the Syeds. They protested against it. As a result of this terrorisrn generated by the Syeds, a section of Hindus and Muslims decided to revolt against the Sultan. Their representatives succeeded in establishing contact with the Sultan.

One big General, Jehangir Mage, whose strength had been cut asunder by the Syeds, managed to reach the King. He told the king candidly that these Syeds had been once banished but had been recalled. He told the King "you have yourself invited this curse to this peaceful state... In the hope of support the Turks have given additional encouragement to the Syeds. And one should always beware of them. They are as much desirous of power as the kite is greedy of flesh. My Lord, it is not proper to discard other goals by clinging to one side .. I am going away in the interest of the security and protection of the state and of you. The country has been ruined but you should try to protect yourself".

The same Jehangir assumed the leadership of those local Muslims who had started a revolt against the dictatorial bigotry of the king and collected some companies of soldiers in his areas of influence and left the capital of the state so that appropriate action was launched at opportune time.

Apart from the foreign Syeds and some local Muslims there was one third political force of the Chhak community which enjoyed hegemony in Kashmir. When during the time of King Sehdev, Rinchan from Tibet and Shahmir from Turkey had come to Kashmir, at that very time one Muslim sardar, Lankar, Chhakya, also had reached Kashmir from the nearby Persian territory. At that time this community got no opportunity for creating some area of influence in Kashmir. By having stayed in Kashmir for a long time they had mingled with the life style of Kashmir. Taking advantage of the atmosphere of anarchy in the state the Chhaks, known for their fighting valour, mustered courage and jumped into the revolt against the Syeds and their atrocities on the people.

Hindus suffered more in this revolt

Though the Pandits tried to keep themselves away from this revolt, the flames of this rebellion hit them hard. With the full support of the King, Syeds crushed the revolt through many inhuman and terrorist plans. They would enter the houses of Pandits and stay there for many days for forcing them to accepted religious conversion. Consumption of liquor and perpetrating atrocities on those women were a daily routine. In the houses of Pandits their lands were grabbed and their occupation too was farcibly taken away. One Vaishnavi Brahmin, "Muni", with the help of his associates, opposed these Syeds and their terrorist friends. With courage and determination these religious and patriotic youths faced the terrorists. But they were very small in number and were crushed by the huge and cruel strength of the Government. The houses of these nationalist people were destroyed and their women were made victims of their lust. Many were forcibly kidnapped by these inhuman bigots and others consumed poison or jumped into the river or well to commit suicide.

The entire era is full of struggles, conspiracies and intrigues. The state administration was totally disturbed by the continued armed campaigns launched by different tribes, different groups of powerful courtiers, ruling and the opposition sides in order ta assume power. King after king assumed power forcibly. Syeds, Dhars, Magri and Chhak communities openly participated in these political conspiracies. Among the foreign powers two groups were strong and influential. First was the Chhak group which adopted Shia sect and other group was of the Syeds who usually were Sunni Muslims. Kashmir Pandits had to suffer tribulations because of the conflict between the Chhaks and the Syeds. The sagas of atrocities committed by the Syeds have been mentioned in earlier chapters. In the same way the Chhaks ruled Kashmir for 33 years.

Atrocities of Chhak rulers

These Chhak rulers too left no stone unturned in looting and destroying Kashmiri Pandits. They forced them to migrate from Kashmir and carried out their conversion to Islam. The three main rulers, Qazi Chhak, Mhussainshah Chhak and Alishah Chhak, adopted painful means for converting a major chunk of the Hindu population irto the Shia sect.

According to Justice Kilam, in his book "The History of Kashmiri Pandit", under the orders of the Chhak rulers 1,000 cows would be slaughtered daily without any opposition. He has written that Brahmins were subjected to force like an eclipsed sun. They lost their means of livelihood. Like the musk deer the Brahmins too became rare in the country. After the banishment Brahmins had to remain alert and at times they were made an object of hatred and ridicule.

During the rule of the Chhaks the Brahmins were subjected to special pressures. They had to pay for performing their religious customs. The house in which lived a family of charactered Brahmin had to pay a yearly gift to the king for preserving his sect. Every Brahmin was supposed to present 40 precious stones (emerald and diamonds) to the king annually for the preservation of their sacred thread. Good Brahmins had left the country. Weak Brahmins had relinquished their sect.

Converted Moosa Raina increased pace of conversion

In this era of uncertainty and disturbances Fateh Shah too ruled Kashmir. Prior to the Mughal rule, he was the last Sultan to occupy the throne of Kashmir. During his time a follower of Shia sect and a Muslim religious preacher, Shams-ud-Din Iraqi came to Kashmir. With him came many fundamentalist Muslim Mullahs and Molvis. Fateh Shah himself was a strong Muslim fundamentalist. The work for converting Hindus into Muslims had his backing and protection. During this period one converted Muslim, Moosa Raina, who had fled to a foreign land during the conflict with the Syeds, returned to Kashmir. He gave a full display of his anti-national attitude. With the help of Moosa the Shia Preacher, Shams-ud-Din, set up a new record in the

annihilation of Hindus.

Mohd. Din Fak has written in his "History of Kashmir" that the Shia preacher, Shams-ud-Din Iraqi, along with Moosa Raina returned with added vigour and feeling for religious preaching in Kashmir. When peaceful means of educating people failed, force was used. Though Fateh Shah was a Sunni Muslim, it is said many Sunni Muslims were forced to accept Shia sect and many were killed. But Pandits became the main target of his wickedness. Many were killed. Innumerable Pandits had to fled from Kashmir.

About 28,000 Pandits were forcibly converted into to Shia sect. The property of the Hindus was confiscated. Those who were allowed to live had to pay taxes imposed by Moosa Raina.

The same Moosa Raina had besides providing financial assistance to Shamsud-Din gifted his land to him. In order to utilise the influence and power of Moosa Raina Shams-ud-Din had given full patronage and encouragement to Raina. He held a meeting with Fateh Shah where it was decided to take full advantage of this anti-nationalist. Sultan Fateh Shah appointed Moosa Raina as his Prime Minister. Power hungry and a wolf in the guise of man Moosa Raina, on assuming the seat of the Prime Minister, directed the sharp edge of his dagger towards Hindus. This demon got scholastic and influential Hindus killed under his supervision. For the purpose of destroying temples he formed a gang under the leadership of one quarrelsome Chhak, which was given arms for eliminating Hindu families and for destroying Hindu temples and schools. And while tolerating terrific pains and miseries some Hindus grouped under the leadership of a Pandit scholar, Nirmal Kant, and sent a delegation to Moosa Rsina. All the requests and appeals of the delegation fell on the deaf ears.

Their implorings and appeals had not only humiliated them but all of them were arrested because it was no use to plead in front of a cruel ruler like Fateh Shah, clever and diplomat like Shams-ud-Din and heartless Prime Minister like Moosa Raina. All of them were jailed and were forced to die out of hunger. This era, thus, became a tainted page in the black history of Kashmir. Chapter 13 Sweet Poison in Kashmir's veins

The Mughal kings, no doubt, opened the way for development and construction, garden, mosques and tombs were built in the Mughal style, but the broken temples, with scars, continued to remain in ruins. Even the shadow of construction and development did not fall on them. Religious conversion continued with affection and encouragement. Indian nationalism in Kashmir continued to be axed as was the case earlier. Towards the end of the 16th century, the entire India was under the oneman rule of the Mughal King, Akbar, Kashmir was still away from his grip. Thus it was understandable that Kashmir would receive attention from Akbar whose imperialistic desires were well known. This time Yusuf Shah Chhak was the ruler of Kashmir. As a result of his cruel political behaviour many rebel groups had surfaced and some among them requested Governor of Lahore, Raja Man Singh, to conquer Kashmir.

The result was that Akbar ordered a powerful armed campaign under the leadership of Raja Bhagwan Das on Kashmir. In the initial stages Yusuf Shah Chhak faced the soldiers of Akbar but later joined Akbar's troops like a coward. On seeing this development, his opponents installed a rebel Sardar, Yaqub Chhak, on the throne of Kashmir. On assuming power Yaqub Chhak held the command of the troops and started eliminating the soldiers of Bhagwan Das. Sensing defeat Bhagwan Das forged a truce with Yaqub Chhak and returned to his state.

Both Kashmiri Pandits and Sunni Muslims - victims of Yaqub's demonic hunger

On assuming the throne Yaqub Chhak, while exhibiting his communalism, restarted religious conversion. The flames of religious fanaticism emerged out of the ash. The famous Jama Masjid in Srinagar became the centre of such fanatic activities. From here were issued directions for Jehad to the fanatic youths. According to historian, Mohd. Din Fak, Yaqub was a fanatic Shia Musalman. He issued orders to Sunni Muslims to change many of their religious customs. The mosques of Sunni Muslims were damaged. As a result of it there followed Shia-Sunni riots in which Sunni houses and families were destroyed. Yaqub got a Sunni Muslim Qazi (priest) killed.

This did not mark an end of the demonic hunger of Yaqub. The course of the storm of his atrocities turned towards the Hindus. After humiliating Hindu women this mean Sultan ordered their massacre. Kashmiri Hindus were scared and terrorised. Many committed suicide before presenting themselves for mass religious conversion. A new trend took place under which Hindus were hauled up in their houses which were set ablaze.

Being fed up with the communal atmosphere and anarchy in the entire State a delegation of Sunni Muslims and Kashmiri Pandits, under the leadership of Sheikh Sharief and Baba Dawood, reached the court of Akbar. Akbar welcomed them and held parleys with them, where agreement was forged on important issues. Akbar assured the delegation that there would be no intereference from the Government in the religious customs of the people of Kashmir, there would be no share for the old Sultans in the administration and Kashmiris will be brought out of the pitiable situation. After this agreement Akbar sent his troops to Kashmir under the leadership of Mir Qasim and following his victory he made the valley a part of his empire.

Upto the time Kashmir became part of Akbar's empire the political situation in Kashmir had totally collapsed . Its economy had registered total collapse. And Kashmir's art and culture had been totally eclipsed.

From the saga of the fall of Kashmir and from all the historical facts connected with the misrule and misfortune one thing becomes clear, whenever riots and cruelty of the Government manifest themselves, Kashmiri Hindus became the main victim and target of it. The fall of the basic heritage in Kashmir is highly heart rending.

Era of Akbar's rule

As part of the Mughal empire Kaishmir's link with rest of India was renewed. Akbar visited Kashmir thrice. An attempt was made to carry to Kashmir Akbar's liberal policies. And Kashmir was freed from anarchy. As in other regions of India, the administration in Kashmir was entrusted to a Subedar allowing the Government in Delhi to have in control on Kashmir. Administration and institutions were set up on the Mughal pattern in Kashmir.

During the stay of Akbar in Kashmir his court poet, Maulana Faize, wrote a poem after being attracted by Kashmir which says: "The dust of Kashmir is like an eye lotion and its grass and herbs are powerful medicines for beauty. Court poets are usually engaged in writing poems as per the desires of the kings." Thus Faizee's couplet is an expression of the feelings of Akbar and his attraction towards Kashmir. Akbar started many plans and schemes for the welfare of the people of Kashmir. People were delighted over the advent of peace in Kashmir and they got engaged in various development works of the state.

A comprehensive scheme was launched for rehabilitating honourably, Kashmiri Hindus in their original places. For this work one influential Hindu, Aditya Pandit, was appointed head of the ministry, specially established for it. Some villages were made protected zones for the Pandits only. They were given land free of cost. For the first time, after Kanishka, Kashmir became a part of a vast empire. The local trade progressed because of the development of road links between Kashmir and other parts of India. The traditional Kashmir handicrafts started being exported. Kashmiri traders started visiting even central Asia in connection with their business. Now the Kashmiri Hindu started getting prosperous.

The importance of Kashmiri Pandits in the administration started being felt. Taxes imposed on Kashmiri Pandits were abDlished totally. Hindus from this place reached Delhi and other big towns of India. They started regaining their ancient glory. The exchange of views between Muslim and Pandit scholars proved beneficial for the entire India. The emerging political, social and military disturbances for many centuries stopped now. Those who indulged in such exercises had no place in the administration and the Government. Pandits started getting posts of Army officers and commanders. People started breathing an air peace after movement of foodgrains became easy on the main roads constructed between the Jehlum valley and Pir Panjal.

Hideouts of infiltrators destroyed

After Akbar, Jehangir occupied the throne of Delhi. As a lover of pleasure Jehangir too became fond of Kashmir. Jehangir too did not show an indifferent behaviour towards the Hindus. His Subedars too were lovers of pleasure they

did not interefere in the religious freedom of Hindus.

Kashmiri Pandits started being inducted as commanders of the companies of soldiers for the purpose of guarding the borders. During the time of Jehangir one Meru Pandit was an Army officer was the Sardar of a fort in the south. Jehangir appointed him Chief of the security guards of Queen Noor Jahan. One day Jehangir was surrounded by his court sardar but a rebel, Mohabat Khan, and his soldiers on the bank of the Jehlum. At that time Meru Pandit alongwith the security guards of Noor Jahan defeated Mohabbat Khan in the battle.

Historian Mohd. Din Fak has written that on seeing the bravery and skillful Army command of Meru Pandit, Jehangir gifted him estates in Kashmir and appointed him Army Chief for the security of all fotresses in Kashmir.

Duriing the closing period of the Mughal rule groups of dacoits and marauders started infiltrating into Kashmir from the forest belts of Afghanistan and loot property. They increased these activities with the connivance of the border guards when the Subedar of Kashmir ordered one Hindu Chieftain, Balaki Pandit, to curb infiltration. This brave Pandit reorganised the border security force and under his supervision mounted vigil on the border and gave full powers to the Army to stop the infiltration.

The infiltrators were followed inside their territory and one day Balaki Pandit, while flushing out the infiltrators, crossed deep into the border of Afghanistan and after three days' battle he returned after deatroying all the hideouts of these infiltrators.

The tradition of pursuing the infiltrators and the terrorists deep in their territory and destroying their hideouts and training centres was first established in the history by a Kashmiri Pandit.

During the time of Jehangir, Kashmir got all opportunities and facilities for progress of common people. Jehangir used to come to Kaahmir and while describing the beauty of Kashmir he had said that Kashmir is an endless garden of spring, delight packed bed of flowers and an ancestral land which gives happiness to the soul of the sages. The beauty of its happy meadows and

its attractive cascade is worth description. There are innumerable cascades and streams.

Invasion of Muslim sardars on Pt. Mahadev's house

After Jehangir Shahajahan occupied the throne of Delhi. He too was enamoured of Kashmir. As lover of art and architecture he got built many gardens and springs in Kashmir. The famous gardens of Shalimar, Achabal, Nishat and the Spring of Chashmashahi and many other gardens were raised. All these played a role in promoting peace, happiness and prosperity in Kashmir. But this construction and development was done in the Mughal style. The ancient art and architecture of Kashmir were eclipsed. The art of Hindus could not get re-established. Besides this, dress, style of living, food habits and social customs were being influenced by the Mughal style.

Shahjahan visited Kashmir six to seven times. He kept on encouraging the activities of the followers of Islam and religious preachers. As lover of mountains, streams, cascades and worshipper of architecture he focussed his attention towards the construction and development of mosques but the temples, monastaries and libraries, which were destroyed by the followers of his religion, did not attract his attention.

Even during the time of Shahjahan the practice of installing Kashmiri Pandits on top posts continued. But a section of the local Muslims started conspiring against the Pandits' holding key posts. During the rule of Shahjahan one Governor of Kashmir, Ali Mardan, had appointed one Hindu leader, Pandit Mahadev, as his chief advisor and entrusted all powers of the state to him. Muslims belonging to the upper class started getting jealous of him because of his calibre, wisdom and capacity for work.

That very time one region of Kashmir was gripped by famine. Pandit Mahadev made all arrangements for the relief of the famines affect people through his strength and capacity. But despite ample facilities provided by the Government some people died because of famine. Taking advantage of it, some Muslim sardars and Muslim leaders of some political groups raised hue and cry against Pandit Mahadev. One Muslim leader, Khwaza Maaf, alongwith a group of people attacked the house of Mahadev. They entered into his house

and after looting valuable property set the house on fire. All the Hindu houses in that area were also looted. This incident generated communal tension in the entire state. The news reached Delhi and King Shahjahan summoned prominent Muslim leaders but by then their influence had increased so much that Shahjahan too was unable to punish them. Some guilty people were let off after a mild reprimand.

Historian Hassan has written that when these Muslims, under the leadership of one sardar, Yusuf Shah, reached the court of Shahjahan in Delhi, Yusuf Shah was insulted during his meeting with the king. He could not tolerate this humiliation and fainted there and then. After some days he died.

Paradise or the land of 1ust

Shahjahan was emotional about Kashmir. During his time one Persian poet, Urfi, has expressed Shahjahan's emotions in the following couplet:

(If there is paradise in the world, it is then this Kashmir, it is here, it is here).

But this land was not a paradise only because of its lovely mountains, cool valleys and streams. This land was called a paradise because of the high human principles of art, cultural value, religious equaiity and coexistence. But the conception of paradise on the part of Muslim kings was based on materialism and that is why they used to come to the valley for satiating their lust in the paradise. Thus the land they called the paradise was actually a land of lust for them. Here lies the difference between the Indian mind, which used to worship the land in the form of mother, and that of the foreigners for whom the land was merely a land of lust. Chapter 14 Religious Conversion with Sword

Aurangzeb, on assuming power in Delhi, took his sword out of the shield for converting entire India into a Darul Islam. For fulfilling his cruel desire one Subedar of Kashmir, Iftihar Khan, played a "bloody Holi" with the Pandits for

increasing the pace of religious conversion. When after Shahjahan fundamentalist Aurangzeb occupied the throne of Delhi he tore to shreds the well debated and so called secular policies of his predecessor Mughal rulers. He, while rejecting all the double-edged policies of the Mughal emperors, took his sword out of the shield to implement God's dictate for converting India into an Islamic state. The entire country was shocked and shudered because of his atrocities. First of all he made Hindu scholars and the Pandit community as his target. He believed that this very community of Hindus would teach people their religion and nationalism. It is because of their preaching and teaching that the entire population of India had not become Muslims despite continuous pressure for many years. He thought that it was necessary to eliminate the Brahmin community for the elimination of that society that keeps on struggling against conversion.

This analysis of the Indian mind made by Aurangzeb became the source of encouragement for him in his evil and cruel deeds. Since Kashmir has remained India's centre for learning and since the same land has produced great scholars, Aurangzeb entrusted the reigns of the land to dreadful Subedars for Islamisation of Kashmir.

During his 49-years rule Aurangzeb deputed 14 Subedars to Kashmir for achieving his goal of Islamisation. And among those Subedars Iftihar Khan proved the most loyal who between 1671-75 perpetrated cruelties on the Hindus of Kashmir and forced them to adopt Islam.

Kashmiri Pandits approach Guru Teg Bahadur for help

After getting frustrated by the inhuman cruelties committed by Iftihar Khan, Kashmiri Pandits decided to approach great nationalist, Shri Guru Teg Bahadur, at Anandpur Sahib in Punjab for help, about 500 Pandits, under the leadership of Pandit Kripa Ram, met Guru Teg Bahadur. Giani Gurja Singh has given an account of the appeal of Pandits to the Guru. He has written:

(Guru Teg Bahadur, son of Guru Hargobind, we have now no strength. Take us by our arm. You are world reformer, you are a prophet of Guru Nanak, just as Lord Krishna saved the honour of misfortune-stricken Draupdi and shaped

and smoothened the work of his beloved Sudama, similarly you are the current Krishna to set right things. Kindly fulfil the hopes of the people. You will remain immortal).

The delegation from Kashmir, under the leadership of Pandit Kripa Ram, narrated their condition to acquaint Guru Teg Bahadur of the situation in Kashmir.

An account of this pity-inspring story has been given by Giani Gian Singh in his book "Shri Guru Granth Prakash" whose translation is published in September issue of the Weekly Panchjanya in 1991 and this describes the evil deeds of Aurangzeb and Subedar Iftihar Khan.

He has written that the Mughal of Chugtai dynasty, Aurangzeb, is highly wicked. Being drunk he has occupied the throne of Delhi. He does not recognise the power of God in relation to the non-Muslims. This cruel person has willed to do evil deeds. He wants to dye the entire India in the colour of his religion and Islamise it. This proud and arrogant person has ordered demolition of all temples of deities without any delay. He wanted to finish ancient customs and religious and pious policies. He would not allow worship of deities, ancestors, God, prayers and association with saints and sages. Propagation of Puranic tales, importance of pilgrimages and worship of deities have all been finished. On the other Aide construction of mosques and propagation of the Koran have increased in India. It is not known what shape the future will take ?

Through allurement and atrocities he has converted many Hindus to Islam. Many Hindus have been polluted after their sacred thread and vermillion were removed. This way a big misfortune has gripped the Hindus in India. It gives immense pain. There is no parallel to his cruelty. He removes 1.25 maunds of sacred thread daily. These Muslims have plundered honour of everyone. This cruel ruler had forcibly abducted many daughters of Hindus and offered them to cruel people. We all have thought over all these misfortunes and have come to your refuge for the protection of the religion of the land. Now you alone can save us.

A historical decision for protection of religion

Shri Guru Teg Bahadur became engrossed in deep thought after listening to the story of the Pandits. His face lit bright like the sun. The Kshatriya in him awakened for the protection of religion and nation. His son, Gobind Rai, enquired from him the reason of his trance. The Guru told his inquisitive son that there is need for the sacrifice of a greatman for protecting the Hindu society from the misfortune. The son of the Guru, who was dedicated to the nation and religion, had the same blood in his veins. He said instantly "Who else is more great than you ?"

With these words of his son, Gobind, Shri Guru Teg Bahadur decided to sacrifice himself for the protection of the sacred thread and vermillion (Tilak). This decision was of national importance, because it changed the course of future history.

Shri Guru Teg Bahadur sent a message to Aurangzeb that if he could convert Teg Bahadur to Islam, every Hindu will become a Muslim. On receiving this message Aurangzeb danced out of delight and ordered Subedar of Kashmir, Iftihar Khan, to stop forcible religious conversion because now it had to be easy to complete this work. Only one person had to be converted to Islam and the rest will automatically accept Islam. He sent a message to Anandpur Sahib inviting Shri Guru Teg Bahadur to Delhi.

Prior to the receipt of this invitation Guru Teg Bahadur had left for Delhi alongwith his five disciples. On reaching the periphery of Delhi all were arrested and carried to the court of Aurangzeb. There was a discussion between Aurangzeb and the Guru. The Guru roared like a lion and told the king that he could not change his religion. Forcing anyone to change religion was against humanity. The Mughal ruler is irreligious by following an irreligious path. Honouring his dictates and orders is a deep dishonour for the entire country of India and for the vast Hindu society. He told him that he opposed, strongly, clearly and with determination these evil deeds.

Aurangzeb felt losing ground under his feet on seeing the courage and strong religious faith of Guru Teg Bahadur. Aurangzeb flared up and gave two options to the Guru - either death or adoption of Islam.

Great love for Hindu religion

The Guru opted for the option of death for sacrificing his life for the protection of nation and religion. And for this very purpose he had come from Anandpur Sahib to Delhi. The desire of the Guru and his expression of courage finds an account in the book "Shri Guru Pratap Suraj".

(On hearing Aurangzeb the brave Guru Teg Bahadur said: "We belong to Hindu religion. How can we give up our highly dear Hindu religion ? This Hindu religion is a source of happiness in this and the other world. No other religion seems to be equal to Hindu religion. Those having mean and unwise bent of mind and give up this religion are wicked and base. Such people suffer greatly in this world and even Yamraj (god of death) does not get satisfied while punishing them. We are wise and learned. Why should we forsake Hindu religion ? We have a permanent commitment and love for protecting our religion".

This gave birth to a period of cruelty on Guru Teg Bahadur and his colleagues. Tieing to a hot pillar, throwing hot sand on their bodies, wounding their bodies and other intolerable pains became a routine. And whenever anyone was not made unstable, orders were issued to kill them mercilessly. As per the Fatwah (decree) of the royal Qazi the Gurus first associate, Bhai Dayal, was thrown in a boiling pot and killed. The second associate Bhai Sati Das, was packed in a bale of cotton which was set ablaze and the third one, Bhai Mati Das, was sawed to death. After the immortal sacrifice of these three persons, Shri Guru Teg Bahadur was beheaded. Before his assassination the Guru had recited the first five lines of the sacred book Japuji. This way the name of this great nationalist is immortal in the pages of history for having smashed the arrogance of Aurangzeb.

Guru Teg Badaur treats this misery as national tragedy

This great nationalist sacrificed everything on the altar of India, its religion and its nationalist life values. He gave a call for the entire Hindu society to unite and get strong for preserving and protecting their religion. On the request of Kashmiri Hindus a greatman of Punjab went to Delhi and sacrificed his head. This by itself is an example of basic unity of our nation. No one, at

that time, had said that he being a Panjabi why should he die for Kashmiri. There was no dirty game of votes and appeasement at that time. There was no danger of losing the Muslim vote bank through the sacrifice of Guru Teg Bahadur.

Treating the cries of 500 Kashmiris as the pain and misfortune of the entire Hindu society and India he sacrified in the interest of the nation. He did not treat the problem of Kashmir as an ordinary national issue. It was really an image of the tragedy of the entire nation. Thus the woeful tale of 500 Kashmiri Pandits was given national importance by the Guru who sacrificed himself to fulfil the national duty. But today the woeful plight of three lakh Kashmiri Hindus, who have migrated from the valley, could not achieve national importance. Possibly there is no great nationalist and saviour of religion like Guru Teg Bahadur in India at present. Everybody is a victim of the policy of "vote bank" and appeasement and are busy in baking their bread in the naming oven of Kashmir problem. The traders of Muslim "vote bank" not only handed over Kashmir to terrorists in the interest of their self-interest but also wasted the sacrifice of Guru Teg Bahadur for Kashmir. The situation has reached a stage where anyone having solid, clear and right outlook on the security of Kashmir are being dubbed as anti-Muslim. It means that the importance of the Muslim vote bank is greater than the security of Kashmir and integrity of the country.

Great sacrifice

How strange it looks: the Guru who sacrificed himself for the safety of Kashmiri Panditis, the so called and disloyal followers of the same Guru are now supporting those who are the cause for the current disaster of Kashmiri Pandits. What else can be the national tragedy and misfortune that once again Kashmir is a victim of the schemes of Aurangzeb ? At that time 500 Kashmiri Pandits had found Guru Teg Bahadur but today three lakh Kashmiri Pandits are helpless in finding any saviour of religion.

On receiving the news about the sacrifice of Guru Teg Bahadur his son, Shri Guru Gobind Singh, had said:

"tilak janju raakhaa prabh taakaa keeno bado kalu mahi saaka ---- "

Guru Teg Bahadur's religious steadfastness and his nationalism and his unique amd matchless sacrifice would be remembered for ages. It was a great deed for the protection of Hindu society, nation and the permanent values of humanity. With this unique sacrifice of Guru Teg Bahadur the rule of Aurangzeb started experiencing tremors. This sacrifice led to the wave of Hindutva, which swept the entire India, and direction was given to this wave by Guru Gobind Singh in Punjab, Rana Raj Singh in Rajasthan, Shiva Ji in the south and Chatrasal in the east. A united revolt was launched against the cruel Aurangzeb.

Aurangzeb had himself, before his death, prepared the coffin for the Mughal rule through his fundamentalist and cruel dictatorial policies. After him the Mughal rule started witnessing continuous fall. Though many states in India had declared independence, Kashmir continued to remain under the Mughal rule. In Kashmir Mir Ahmed Khan was running the administration as Naib Subedar. His policies were liberal towards Hindus but the process of religious conversion continued with a slow pace.

Muhata Khan's dangerous resolution

Muhata Khan, a Muslim Sardar, was an influential person in the court of Bahadur Shah, who succeeded Aurangzeb on the throne of Delhi. He was a Kashmiri but having remained out of the valley for a long time he had established contact with the Mughal ruler in Delhi. He had become an owner of an estate in Delhi because of the benevolence of Bahadur Shah. But when he lost his estate after the death of Bahadur Shah he returned to Kashmir. He requested Subedar Mir Ahmed Khan to give up his liberal policy. He established an honourable place in the Muslim society becauge of his knowledge of Islam. Gradually he started criticising the basic principles of Hindu religion, religious customs in Kashmir. In his eyes conversion of Hindus to Islam in any fashion was the order of God. That is why he got fully engaged in this work. He objected to the grant of equal rights to Hindus by the Subedar. That human approach and policy was intolerable for him.

Khwaja Ajim Khan has given information about the dangerous resolution Muhata Khan submitted to the Subedar of Kashmir. In his book "History of Kashmir" Ajim Khan has said that Muhata Khan was a scholar of Islamic laws.

Once he had bitterly criticised the liberal policies of Subedar Mir Ahmed Khan towards Hindus. He had made it clear that progress of Hindus was not tolerable in any way. In this context he submitted the following proposals to the Subedar.

1. Hindus should not be allowed to ride a horse. 2. They should not wear "jama" (a type of Mughal dress). 3 . They should nat handle weapons. 4. They should not visit gardens. 5. They should not put vermillion (Tilak) on their forehead. 6. Their wards should not be given any education.

The Subedar rejected all the proposals of Muhata Khan. He instructed Muhata Khan to remain away from such activities.

Attack on Hindu function

But Muhata Khan decided to have his way for achieving his aim by taking law in his hands. He set up a centre of his activities in a mosque. He incited people, who used to come for Nimaz, for remaining rigid on Islam and bring the idol worshippers within the ambit of Islamic principles. Having been influenced by his powerful religious discourses the Muslim youth decided to obey his instructions. Muhata Khan issued instructions for implementing his above mentioned resolutions on Hindus. The result was that any Hindu found with vermillion (Tilak) on his forehead would be smashed. Hindus could no longer ride horses and wearing good dresses was banned for them.

At that time an attack on a famous trader, Majlis Rai Chopra, took a historical turn. Arrangements for a luncheon in connection with a religious function were made by Majlis Rai. When thousands of Hindus were having their lunch in a garden Muhata Khan, with a band of bigots, attacked them with weapons. Majlis Rai managed to escape and took shelter in the house of Mir Ahmed Shah. But that house too was gheroad and surrounded by the men of Muhata Khan. Mir Ahmed Khan escaped from a secret door and took refuge in a nearby cantonment. He waged a battle, with the help of a company of troops, against Muhata Khan but was defeated. Muhata Khan arrested and iailed this supporter of Hindus and assumed power himself.

Majlis Rai was killed mercilessly and all his property was oonfiscated. It was followed by shameless atrocities on the Hindus. There was turmoil among the Hindu families. Many Hindus were converted to Islam in this atmosphere of terror.

Muslims gave shelter to Hindus

But there was no impact of the atmosphere on the common Muslims. Muhata Khan's influence was limited to the Muslims belonging to the rich and the upper class.

According to one historian, Anand Rai Pahalwan, the attack on Majlis Rai is an indication of the class struggle. Common Hindus were tormented because their link with him (Majlis Rai) was based on religion and not money. But a big number of common Muslims would participate in this function and festival. One non-Muslim historian has written that many Muslims gave shelter to innumerable Hindus in their houses till the situation improved.

Muhata Khan tormented Hindus but he did not spare those Muslirns who gave assistance to Hindus in any way. There were many Muslims officers, who, while being on key Government posts, had given help to their Hindu colleagues. And when this section of the Muslims became victim of the atrocities of Muhata Khan, they started getting annoyed. The result was that this sectien sounded the bugle of revolt.

Anarchy gripped the state and one Muslim sardar beheaded Muhata Khan with his sword.

Two liberal Subedars, Abdus Samad and Inayat Khan

After this the Mughal emperor, Mohammed Shah, sent four to five Subedars, one after the other, to Kashmir but no one was able to control anarchy, communalism and uncertain political situation. Ultimately it was left to Subedar Abdus Samad to control the situation in Kashmir. He made a vigorous effort for

resettling uprooted Hindus. They were given monetary help from the state exchequer. They were given posts in the government. After his Subedar Barkae Khan too installed many Pandits on high Government posts. This liberal Subedar appointed one scholar Pandit, Mukand Ram Kar, as his chief advisor. After giving him major powers, Barkat Khan started a new chapter of strength and co-existence in Kashmir's history.

During this era there was hegemony of Kashmiri Pandits in the Delhi Mughal court. But despite this whenever Mughal emperors, Muslim Subedars or sardars, were obsessed by bigotry they started massacre of their trusted Hindu friends. There are many instances in support of their discriminatory attitude and cruel activities. The leaders of Kashmiri Pandits, settled in Delhi and Agra, Jairam Bhan, had great influence in DeIhi Durbar. Under this influence he worked for the rehabilitation of Kashmiri Hindus and for the education of their children. But one Hindu, being jealous of his influence, lodged a complaint against him in Delhi Durbar. Dubbing him as an enemy of the Muslims, he poisoned the ears of Kamaruddin, a minister of Emperor Mohammed Shah. Pandit Bhan was arrested and killed through deceit. His two sons were also jailed.

Under the instructions from Delhi Durbar the then Subedar of Kashmir, Inayatullah Khan, was asked to confiscate the property of Jairam Bhan in the valley. But Inayatulla alerted Pandit Bhan's brothers before implementing the court order. As a result of it they were saved and so was saved their property.

During the closing days of the rule of Mohammad Shah the invasion of an Afghan Sardar, Nadir Shah, had its impact on Kashmir too. Subedars of Kashmir refused to accept the leadership of Delhi Durbar. The administration became victim of local groupism and once again Kashmiris were pushed to the abyss of deep darkness.

Kashmir a land of lust and tour in the eyes of Mughal Kings

If an analysis is made on the impact of the rule of the Mughals on Kashmir it is clear that except for Aurangzeb Kashmir remained peaceful under the Mughal reign. During the Mughals people got relief and Kashmiri Hindus lived honourably. Even if these facts are correct, deep probe in the era reveals many

other details.

The Mughal emperors would live in Delhi. They would come to Kashmir with their harem for pleasure trips. Kashmir for them was nothing else than a place for pleasure trips.

According to a known scholar and writer, Mr. Vachnesh Tripathi, eras went on changing. The Kashmir which was once famous for its sanctity as a pilgrimage and on whose soil baching of Sanskrit and fruitful discourses of Sanskrit scholars had given importance in life and which was treated with devotion by Prince Darashikov, the same Kashmir became a spot for pleasure for the Mughal kings. The Shalimar Bagh was known for being a garden where Jehangir and Noor Jahan would give shape to their lust and pleasures. As such Kashmir was turned into a centre for pleasure and luxury and from that very period India's freedom and integrity was jolted.

Mughal kings ruled Kashmir from Delhi through their Subedars. These Subedars had two groups. One was influenced by the religion of "Din Illahi" propounded by Akbar and they allowed the cool breeze of goodwill to blow over the verdant vales of Kashmir. But the other group came under the influence of Akbar's practice of organising programmes for sensuous delights and "Meena Bazaar" type pleasure outlook. As such they patronised such shameless and uncivilised activities in Kashmir and tormented Hindu women. There is a big question mark on the personality of Akbar because as a secular he patronised both the "Meena Bazaar" and "Din Illahi", two contradictory trends.

Kashmir felt the impact of these two opinions and trends. The result was that while roads were constructed, mosques were built but no one repented over the demolition and destruction of temples and idols by the Muslim sultans. No renovation of temples and shrines was carried out. None promoted ancient culture of Kashmir through schools and there was no system under which a Kashmiri Hindu would remain a Hindu. The eyes of the Mughal rulers remained fixed on the dreams of "Darul Islam" and "Islamic Millat". As a result of it the Hindutva which earlier was being poisoned to death was now being lured to sleep through sweet lullabies.