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Where Shaivism meets Sufism
Imtiyaz
Bakhshi
Today's
Kashmir might evoke the picture of gore and terror, but not
long ago it was the perfect picture of communal harmony and
mutual co-existence. Denizens of this beautiful vale of Kashyap
Rishi, professing diverse faiths, have for centuries lived
together nurturing Kashmiriyat, the composite culture of Kashmir.
Saraswati Brahminism softened to become Shaivism and
Islam mellowed down to become Sufism. And as Shaivism
and Sufism intermingled, what emerged was a group of
people with an objective understanding of life and beliefs.
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Legend
has it that it was relentless prayer and worship of Kashyap
Rishi that the waters of Satisar lake flowed northwards and
what emerged was a valley of enchanting beauty, whom the saint
named "Kashyap Murh". As time passed, the nomenclature
changed and finally the `Paradise on Earth' came to be known
as Kashmir. And Kashmiryat: a way of life where various religions,
transcending all barriers, come to live together; where Saraswati
Brahminism softens to become Shaivism and Islam mellows down
to become Sufism.
As
Shaivism and Sufism intermingled, what emerged was a group
of people with an objective understanding of life and beliefs.
And preaching the gospel of mutual co-existence, universal
brotherhood and love for all were a chain of rishis, saints
and sufis, who roamed place to place attracting instant followers.
It
is said that the air of `Rishivar' (Valley of Saints)
is such that the prayers of rishis, saints, fakirs and all
others blessed with spiritual powers are always answered.
While Hindus would swear by ``Kahnai sunz puth'' and
``Makhdoom Suabni diri'', referring to Muslim Dargahs
Dastgir Sahab and Sheikh Hamza Makhdoomi, respectively, their
Muslim counterparts would never fail to visit Hindu shrine
Kheer Bhawani at Tul Mul, Ganderbal, to join them in annual
festivities. Muslims would visit Hindu friends and neighbours
on Heyrat (Shivratri) to receive soaked walnuts.
Hindu sisters would tie thread on Muslim brothers on Rakshabandhan
and visit them on Eid to eat `sevaiyan' (sweet dish)
from the same plate.
The two communities learnt to adopt each other's customs.
Things like pravesh into the new house, yelling
out to someone who has just left for duty, thread-tying
for Minnat and head shaven but with tuft of hair that
were typical Hindu customs came to be adopted by Kashmiri
Muslims.
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It
was in this backdrop of communal amity that shrukhs
of Sufi saint Nund Rishi (Sheikh Noor-ud-din Wali) and vaakhs
of mystic Hindu poetess Lal Ded (both 14-15th century contemporaries)
won the very soul of every peace-loving Kashmiri. Wrote famous
poet Dina Nath Nadim in Our Motherland:
Asi
chhi watanuk ruachhdar, Lal Dedi hunz awaz heth,
Habba Khatoon yus laluvmut lwoli andar sui saaz heth;
Asi chhi az nov saaz heth, sonta vaavuk bolavun may khwosh
modur andaz heth
(We
are her sentinels; with the voice of Lal Ded ringing in our
ears, the fire of passion of Habba Khatoon glowing in our
hearts. And with new music we stand today - with sweet songs
that sing on lips of the spring breeze).
The
two communities learnt to adopt each other's customs. Things
like `pravesh' into the new house, `Heli bal karun'
(sacrifice at the time of crop blossoming), `puth aalow'
(yelling out to someone who has just left for duty), `phir
zang' (wrong step forward), `dash gandun' (thread-tying
for Minnat) and `tsogh' (head shaven but with tuft
of hair) that were typical Hindu customs came to be adopted
by Kashmiri Muslims. The dress worn by the two community members
was somewhat similar and comprised Kashmiri 'phiran',
'pagdi', 'khraav' (wooden sandal), 'potahur'
(woollen anklets) and 'pulhar' (non-slippery footwear
made of grass). Muslim brides would wear 'dekka teuk'
(bindis), so very peculiar to Hindus, as also 'dejahur'
- Kashmiri version of 'mangalsutra'.
Kashmiri Hindus were the only Saraswati Brahmins eating
non-vegetarian dishes and would go for only 'Halal'
meat, so very peculiar to Muslims.
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Food
habits too. Kashmiri Hindus were the only Saraswati Brahmins
eating non-vegetarian dishes and would go for only 'Halal'
meat, so very peculiar to Muslims. People from both the communities
would attend each other's marriages, where Hindus would relish
'gushtaba' and `Kabab' preparations of Muslim
`waaza' (cook) and Muslim would seek `massa gund'
(meatballs) and `roganjosh' delicacies of Hindu `waazwan'
cooks.
Kashmiri
folk dance and music flourished and attained worldwide fame
as Kashmiri Sufiana music - essentially a mix of `bhajans'
and `leelas', `naats' and `manqabats'.
Even as folk dance and sufiana music became pride of Bodh
Vihars and temples, dialogues rendered in traditional folk
theatre - Bande Pather - attained fame as ``Bande Doikhuar''
(Bande prayer) in dargahs and mosques.
(Expressindia
welcomes suggestion and feedback from its readers on its endeavour
to reconstruct the fading charm of the Valley and to present
before them a slice of Kashmiri life beyond the booming guns.)
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