Sanskrit Civilization of Ancient Kashmir-2

C L Gadoo  

"Radiocarbon evidence suggests movement and development of the Neolithic culture in the Kashmir Valley. It seems that central Asian neolithic tradition entered the Valley in the second half of the fourth millennium BCE when the Neolithic Settlers occupied the western part of the Valley around Kanishkapura and then moved towards central Kashmir as the dates from Burzahom indicate the occupation around 2,881 BCE onwards. The neolithic settlements occupied the further south-eastern part of Kashmir in about 2,347 BCE onwards around Gufkral. It was during this phase when chalcolithic contacts might have developed between the neolithic settlements of Kashmir in North and Harappan civilization in the Punjab-Haryana region in South which is indicated by the co- existing Harappan settlement at Manda (Akhnoor) in Jammu on the right bank of the Chenab and Malpur, a Neolithic site partly excavated during 1994-96, located very close to the former, but on the left bank of the Chenab. Extract from a research paper on Kanishkapura by Archaeological Survey of India (1998-99).

The most important evidence of skeletal remains of Neolithic man from Kashmir and the Harappans bring out that they belong to the same stock. The earliest results which radiocarbon dates indicate are before 2357 BC. In the exhaustive report submitted by the Anthropological Survey of India, which was published in the form of book: Human Remains of Burzahom. The authors are of the view: "We are inclined to assert that Burzhom crania are closer to Harappa R37 crania than to Neolithic crania of southern India. The skeletal evidence points towards ethnic affinity between Harappa and Burzahom series and suggests ethnic continuity, in spite of cultural differences".

Structural remains at the both sites of Burzahom and Gufkral during the megalithic period are marked by rubble stone constructions, a change from the earlier Neolithic level. A new wave of installing menhirs at community functions have been seen densely distributed in the Valley.

The Saraswati-Indus-Vitasta cultural tradition represents the begging of the Indian civilization.

This tradition has been traced back to about 7000 BC. In the remains that have been uncovered in Mehrgarh and other sites. Its first phase was during the Harappan period of 2600-1900 BC. Harappan culture had extended to Lothal in district Ahmedabad. The first Harappan cemetery was excavated at Rupar (Haryana) and the second at Bara (Gujarat). Indian archaeology produced further remnants of Harappan culture including steatite seals with the typical Indus script and motifs during excavation at Lothal during 1955. The Indus- Saraswati Valley civilizations spread over more than 250,000 square miles, and included over1600 sites. Most of the villages and cities were laid out on an exact north-south grid on sites west of the river, and were built with kiln-fired brick of uniform size. Sites have been found dating from 6,500-7,000 BC. Systematic town planning was also brought to light. Its inhabitants followed the same tradition of town planning and public hygiene for which the Harappans are famous. The ancient architectural system of Sthapatya Veda prescribes detailed principles of construction of homes and cities. One of the main principles of Sthapatya Veda is that cities be laid out on an exact north-south grid, with all houses facing due east. Another is that the buildings be oriented to the east with a slope to the east and any body of water on the east. Most of the cities of the Saraswati and Indus valley followed these principles exactly.

Professor Renfrew argues that there is no internal evidence from the ancient Vedic literature that Vedic civilization originated outside India. The verses of the Rig Veda, the most ancient songs of the Vedic tradition, detail many aspects of daily life of the people. There is no hint in this vast literature of a migration or of a history that lies in a homeland beyond the mountains of northern India. All evidence from archeology, anthropology. and Vedic literature indicate that Vedic civilization was indigenous to northern India. Geological data now explains the demise of the Indus and Saraswati valley civilizations in terms of climactic change, bringing an end to the outside invasion theory.

There has been no Aryan- Dravidian divide as perpetrated by some historians. Dravidians and Aryans, even a little physically different in appearance, are not different racial people in blood group or other genetics of importance. Rishi Agastya, a South Indian seer, is the reputed author of several hymns of Rig Veda Adi Sankaracharya is the chief exponent of Advaita philosophy of Vedanta. Dark = skinned Sri Krishna is worshipped most by Hindus across the whole of India.

The Vedic civilization of the legendary river Saraswati flourished in the close vicinity of Kashmir. There is little doubt left now about the historicity of the Saraswat people. Geological evidence has come to surface which establishes beyond doubt that the river Saraswati flowed down from the Himalayas in a north-westerly course, to Rann of Kutch. Archaeological excavation along the course of the ancient river has revealed sterling facts about the civilizational linkages between the Harappan and the Saraswat people. David Frawley, a leading US Indologist, has reported that a committee of geologists, historians, geographers and other experts appointed by Government of India, under the chairmanship of Dr. V.S. Watankar, conducted a survey of 150 archaeological sites, over a stretch of 3,500 kilometres along the course of the river Saraswati. They used latest techniques such as Multi-Spectral Scanner (MSS) and landsat imagery. The Committee concluded that the river Saraswati dried up gradually between 1,800 BC and 800 BC due to tectonic movements which caused change in the course of river discredited the theory of Aryan invasion of India and rejected the sociological divide between the pre-Aryan India and the Vedic India of the Aryan origin. It refused to recognize that the Harappan and Mohenjo Daro. cultures represent the pre- Aryan, Indus Valley Civilization. The Committee concluded that the discovery of the dried channel of the river Saraswati, east of river Indus and the location of more than 260 archaeological sites which showed civilizational similarities to Harappan and Mohenjo Daro cultures provided evidence of the historical continuity of the Sind Valley civilization and the early Vedic civilization of India.

From the very ancient Mesolithic implements discovered in the Valley of 'Sohaan' river (District Rawalpindi), in the Valley of Baanganga (near Kangra), in Pahalgam (Kashmir), in Peshawar and in Dholbaha (District Hoshiarpur), some historians conclude that Punjab may have been the home of the first humans born on this earth.

The Neelmat a period, which commenced with the induction of the Chalcolithic tools or metals into Kashmir, most probably from the surrounding Sind Valley civilization, indicates a cultural change, which was not dictated by any race movement. People living in Kashmir, from the time of the Neolithic age of Burzahom, have been of a single racial stock The Nagas and Pisachas were also people of the proto-Aryan racial origin. There is hardly any anthropological evidence to prove that the ancient people of Kashmir were racially of a different stock than the people inhabiting the Burzahom settlements.

Evidence is also available of the close contact between the people of the Saraswati civilization and people of Kashmir which flourished along the river Vitasta (Jehlum).

The Mahatamayas are an eloquent testimony of basic unity that permeates the religious culture of the Hindus of Kashmir and the Sanskrit culture of the Hindu India. The most interesting aspect of the Mahatamayas is that they represent the quest of the Hindus of Kashmir to recreate a universe of spiritual experience, which is Sanskrit in outlook and composition. The Mahatamayal reveal a continuity of the Harappan, Burzahom and Saraswat cultures. This is an indicator that Nilmata, while keeping the Nagas in view, has (mentioned) specific rituals connected with the Gods and Goddesses, who manifested specifically in Bharatvarsha and Aryas.

Nilmata era of the Hindu history of Kashmir followed the disappearance of the river Saraswati. Nilmata Purana narrates; "Sixty five rituals and festivals were celebrated with

great devotion, faith, pomp and show. Some of the rituals and festivals find mention in other Puranas also. Some of these are celebrated even today in Kashmir, like Kaw Poonim and yaksha Mavas (Kechi Mavas). It is generally thought that the Purana talks of rituals and festivals of Nagas only, and these being adopted by Aryan Saraswat Brahmins of Kashmir, which is not so. Many of the rituals, festivals and days are common with those followed by Aryans in Bharatvarsha or emanating from Vedas"

The ritual culture of the people of Kashmir grew from its Burzahom past and is, therefore, formed of several sediments; the basic sediments have their origin in the ritual structure of the Burzahom people and the people of Kashmir who lived through the Neelmata period. The Vedic Grah-Sutras and Kalpa- Sutras were adopted for the Kashmiri Pandits, by Laugaksha Muni, a great sage, sometime in the first millennium B.C. Before the adaptation of Sanskrit scriptures, Kashmiri Pandits had already a highly evolved and intricate ritual structure, which symbolised their proto-Aryan origin. A part of the pre-Laugaksha ritual was integrated into the Laugaksha adaptation. The rest lingered on and survived and in due course of time became a part of the religious culture of Kashmir.

These rituals are preserved and practised by the Kashmiri Pandits even now. A vast number of rituals are practised by Kashmiri Pandits, in their birth, death and marriage. There are numerous rituals, traditions and festivals of proto Vedic origin which Kashmiri Pandits follow. There are Vedic, Shaivite, Vaishnavite and Shakta religious performances in Kashmir, but Vedic ceremonies play a prominent part. In the performance of Shradha rites, the Vedic deities receive worship through fire, Shaivite through phallic emblem of cooked rice and Shakta through a lamp. Rituals have a phenomenal identity and theological content. On the marriage or Yagnopavit ceremonies of Kashmiri Pandits, ladies sing Kashmiri songs in Vedic accentuation even now. Kashmiris are a singing people, even in exile; they sing the glory of their sacred land. Their songs are full of love, beauty, freshness and with fragrance of our fascinating Valley.

The Vedic civilization of Kashmir is represented by the rich geological, historical and literary contestations. These are interwoven and deeply interacted in the deep socio-cultural identity of the people and ancient civilization of Kashmir.

(concluded)

(The writer is the President of the Vidya Gauri Gadoo Research Centre, Shakarpur, Delhi).

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Courtesy:- C L Gadoo  Ex President Kashmir Samiti Delhi  and  April 2012, Koshur Samachar