PROFESSOR JIGAR MOHAMMED
The establishment of the Sultanate in Kashmir during the fourteenth century A.D. made a great impact on the socio-political and economic life of Kashmir. Though the ruling class of the Sultanate of Kashmir followed the concept of despotism in political terms, inclusiveness remained the dominant trend of the socio-political life of Kashmir.
It is important to mention that in early fourteenth century, i.e. before the establishment of the Sultanate Kashmir faced a serious law and order problems. Udayandeva (1323-39), the Damra ruler, was too weak to deal with both the foreign invaders and the recalcitrant feudal lords of Kashmir. One Shah Mir, who was appointed as an officer in Kashmir by its famous Damra ruler Suhadeva (1301-23), was given the responsibility to restore law and order in Kashmir by Udayandeva.
Shah Mir worked very sincerely for protection of the life and property of the people of Kashmir. Consequently, both the nobility and masses of Kashmir treated him as their saviour. After the death of Udayandeva in 1339 his queen Kota Rani acquired the sovereignty of Kashmir. But she was not comfortable with the increasing power of Shah Mir. Therefore, She decided to reduce the political influence of Shah Mir in Kashmir. But she failed in her design. Contrary to it Kota Rani was captured and imprisoned by Shah Mir. After some time she died.
Shah Mir usurped the political power of Kashmir and founded Sultanate there. He entitled himself as Shamsuddin (1339-42) and became the first Sultan of the Sultanate of Kashmir. His dynasty is known as Shah Mir.
It is believed that he belonged to the Khasa tribe. His dynasty ruled Kashmir over two centuries and produced some very powerful and enlightened rulers. Except Sultan Sikandar (1389-1413) almost all the rulers ruled Kashmir on the concept of peace with all. Among the rulers of medieval Kashmir, Sultan Zain-ul-Abidin(1420-70) was, however, unsurpassed for his tolerance, generosity, liberal outlook and rational approach as well as justice. His sagacious and liberal policies provided opportunity to the persons of the different social background to exhibit their skills in various fields such as army, agricultural and industrial productions, literature, art and architecture.
During the reign of Sultan Zain-ul-Abidin the Hindus of Kashmir enjoyed all types of freedom in terms of their representation in the bureaucracy, performance of their religious practices and respect to their sentiments.
Under Zainul Abibidin the Hindus occupied prime posts in almost each administrative institution of the state. The Sultan appointed Shiva Bhatta, a Kashmiri Brahman, as his court physician. The latter was treated his most confidant by the sultan. Shirya Bhatta, a Kashmiri Brahman, was appointed the superintendent of the Sultan’s court of justice. He acted as one of the chief advisors of the sultan.
It is known that Shirya Bhatta utilised the sultan’s favour in elevating the position of the Kashmiri Brahmans.
The extent of the Sultan’s faith in his ability and efficiency may be estimated from the fact that the Sultan never turned down any proposal of Shirya Bhatta.
The Sultan appointed Kapur Bhatta and Rupya Bhatta as his personal physician and astrologer respectively. Most of the Sultan’s Pratiharas (minister-in-waiting) belonged to Hindu community. Abhimanyu, Aajanak and Rig were the prominent Prahtihars of the Sultan.
On his birth day Zain-ul-Abidin appointed Jaya Simha the governor(Bhupati) of Rajouri. Jaya Simha performed his services to the state sincerely and proved his worth for the betterment of the Sultanate of Kashmir. Impressed by the sincerity and loyalty, the sultan rewarded him with the responsibility to work for the welfare of the Brahmans. Jaya Bhatta, another Kashmiri Brahman, was appointed as a treasurer and also acted as the in charge of the distribution of the charity. The sultan extended One crore dinars to Jaya Bhatta for distribution as charity.
Two of the sultan’s commanders, Daulat Chand and Malik Autar Chand, belonged to the Hindu community. Zain-ulAbidin trusted Malik Autar Chand very much and treated him promoter of the interests of his Sultanate.
It is evident that for the conquest of Kashgarr in Ladakh, Zain-ul-Abidin selected Malik Autar Chand to lead the army. The latter led the successful expedition of Kashghar and brought it to the Sultanate of Kashmir. Zail-ul-Abidin also appointed Tilakcharya, a Buddhist, as one of his prominent counsellors.
Zain-ul-Abidin appreciated the intellectual capabilities of the Sanskrit scholars and treated them promoter of knowledge in Kashmir. He provided them favourable atmosphere for intellectual exercise. Jonaraja, Srivara, Yodha Bhatta and Autara, all Kashmiri Brahmans and Sanskrit scholars, received tremendous royal patronage.
More importantly, the Sultan extended large financial support to them in terms of land grant (gramahemadyaugrah). The Sultan also commissioned Jonaraja and Srivara to restart the writing of the Rajatarangini from the period of the death of Kalhan. To respect the Hindu sentiments Zain-ul-Abidin started to celebrate the Hindu festivals such as Nagayatra, Ganachakra, Vitisa and chantra etc. Similarly, the Sultan participated in the Jain festival with the monks of the Sri Jainvatika.
The Sultan also opened free kitchen for the welfare of the Hindu devotees. He undertook the pilgrimage of the Hindu sacred places such as Sharda, Amarnath, Vijayeshwara, Naubandhana and Lord Vishnu’s foot mark at Konsar lake. Most importantly, Zain-ul-Abidin was the first ruler of the medieval world who prohibited the cow slaughtering in his state.
He also paid great respect to the Hindu scriptures, philosophy and rituals. He used to listen the Nilmatpurana and other Shastras. He enjoyed to listen the Gitagovinda from Srivara.
To widen the scope of the Hindu scriptures Zain-ul-Abidin ordered the translation of the Sanskrit works into Persian and other non-Sanskrit languages. The Sanskrit works such as Rajatarangini(Kalhan), Brihathakatha, Dasavatara, Hatheshwara and Puranas were translated into Persian under Zain-ul-Abidin. All the expenses of the translation works were born out by the state treasury.
Under Zain-ul-Abidin the Hindus of Kashmir not only enjoyed a dominant socio-political status, but, more importantly, they also found an opportunity to work for the progress of Kashmir under the concepts of mutual trust, mutual co-operation, religious tolerance and inclusiveness.
It is important to mention that the Kashmiri Brahmans legitimised the policies of Zain-ul-Abidin in terms of socio-economic developments and religious freedom. Jonaraja and Srivara, contemporary Kashmiri historians belonging to the Brahman families, call Zain-ul-Abidin as an incarnation of Lord Vishnu (Vishnuavatara), his rule as the Rama Raj, his capital as Dwarika and his age as the Satyuga.
Thus under Zain-ul-Abidin, the Hindus lived with dignity and pride. The inclusive form of the governance of Zainul Abidin retained them as the major sharer of the political power of Kashmir. They not only practised and professed their religion with confidence, but, more importantly, the Hindus of Kashmir also acted as a dominant religious group in terms of the holding of the executive power.
