Nestled in the heart of the Himalayas, Kashmir is more than just a valley of breathtaking landscapes; it is a profound civilizational landscape – a crucible of spirituality, scholarship, and sovereignty. Long before it became a site of modern political conflict, Kashmir was a thriving centre of learning, philosophy, and culture, deeply woven into the broader civilizational fabric of Bharat.
This article explores seven pivotal dimensions of Kashmir’s historical relationship with Bharat, shedding light on truths that often get obscured in contemporary discourse. These insights not only elevate one’s understanding of Kashmir’s past but also contribute meaningfully to India’s historical, cultural, and intellectual narrative.
1. The Vedic Roots: Kashmir as the Land of Sage Kashyapa
The earliest references to Kashmir appear in the ancient Hindu scriptures, most notably the Nilamata Purana, where it is described as “Kashyapamara,” the land reclaimed by Sage Kashyapa. According to legend, the region was once submerged under a vast lake called Satisar, named after Sati, the consort of Lord Shiva. It is said that Sage Kashyapa drained the lake by cutting through the surrounding mountains near Baramulla, making the fertile land habitable. This tale, though mythological in tone, carries geological resonance — modern studies have revealed the ancient existence of a large lake in the Kashmir Valley, offering a rare confluence of spiritual tradition and geological truth.
Sage Kashyapa’s role is not merely that of a mythical founder but of a civilising force. In Vedic literature, he is considered one of the Saptarishis (Seven Great Sages) and a revered teacher who laid the foundation of spiritual and philosophical discourse in the Indian subcontinent. His connection to Kashmir bestowed the region with a sacred identity, making it a nucleus for Brahmanical teachings. The land became a centre for Vedic education and rituals, drawing sages and seekers from across the Indian subcontinent.
The Mahabharata also makes references to Kashmir, describing it as a land blessed by deities and frequented by sages. The strategic location of Kashmir — nestled between the Himalayas — made it an ideal location for tapasyā (austerities), spiritual practices, and the transmission of sacred knowledge. It served as a tranquil sanctuary for rishis and yogis who wished to withdraw from material distractions and immerse themselves in spiritual enlightenment.
Furthermore, the Vedic traditions embedded themselves into the societal structure of early Kashmir. The caste system, temple rituals, fire sacrifices (yajñas), and philosophical inquiries all found fertile ground here. This Vedic imprint was never erased — it only evolved with the times, morphing through various phases of Kashmir’s long and complex history. These ancient beginnings laid the groundwork for Kashmir’s later emergence as a major hub of Indian philosophy, particularly under Shaivism and Buddhism.
2. Sharada Peeth: The Temple of Wisdom and Saraswati
One of the most compelling symbols of ancient Kashmir’s intellectual prominence was the Sharada Peeth. Located in present-day Pok, it was one of the foremost centres of learning in ancient and early medieval Bharat. Named after Goddess Sharada, the deity of knowledge and wisdom, the temple-university served as a pilgrimage and educational hub for scholars across the Indian subcontinent.
The Sharada script, once widely used in Kashmir and other parts of North India, is believed to have originated from this sacred institution. Sharada Peeth attracted scholars, theologians, linguists, and seekers from as far as Bengal and Tamil Nadu, attesting to its pan-Indic influence.
Adi Shankaracharya is traditionally believed to have visited Sharada Peeth during his Digvijaya (philosophical tour) and debated with scholars in pursuit of unifying Sanatana Dharma. The temple wasn’t just a religious site; it was a philosophical powerhouse that helped consolidate Indian knowledge systems.
Today, the ruins of Sharada Peeth stand as a poignant reminder of the region’s glorious educational past and its place in Bharat’s civilizational continuum.
3. Rajatarangini: A Chronicle of Sovereignty and Culture
The 12th-century Sanskrit chronicle Rajatarangini, written by Kalhana, is perhaps the most authoritative historical record of Kashmir’s past. Unlike the mythical narrations in many ancient texts, Rajatarangini is a structured, chronological account of dynasties, kings, politics, and societal ethos, spanning from ancient to Kalhana’s own time.
Kalhana, a Brahmin and a court historian, approached history with a remarkable sense of critical inquiry and objectivity. He cited earlier records, cross-verified accounts, and even acknowledged gaps in sources, making Rajatarangini one of the earliest examples of historical method in the Indian tradition.
The text documents the rule of Gonanda, who is believed to have ruled during the Mahabharata era, through to the Lohara dynasty. Kalhana’s narrative blends the political with the spiritual, revealing a Kashmir that was not only governed by warrior-kings but also by philosopher-king ideals rooted in Dharma.
What Rajatarangini also provides is a detailed glimpse into Kashmir’s social structures, cultural practices, temple patronage, and its interaction with the rest of Bharat—proving that the valley was far from isolated.
4. The Spiritual Radiance of Kashmir Shaivism
Kashmir became a formidable centre of Indian metaphysics with the rise of Kashmir Shaivism—a non-dualistic school of Hindu philosophy that flourished from the 8th century onwards. This school offered a holistic synthesis of Tantra, Bhakti, and Advaita, distinct from but not in opposition to Shankaracharya’s Advaita Vedanta.
At its heart was the idea that Shiva is both the immanent and transcendent reality. Through rigorous inner discipline, meditation, and aesthetic awareness, practitioners could realise their oneness with the Supreme.
Great thinkers such as Vasugupta, who discovered the Shiva Sutras, and Abhinavagupta, whose magnum opus Tantraloka is considered one of the most comprehensive spiritual manuals ever written, emerged from this tradition.
Abhinavagupta was a polymath—philosopher, aesthete, poet, and mystic. His contribution to Rasa theory in Indian aesthetics, his interpretation of consciousness, and his spiritual commentaries continue to influence scholars worldwide.
Kashmir Shaivism wasn’t confined to ritual or monastic life; it permeated the literary, artistic, and cultural identity of the region, anchoring it within the broader spiritual map of Bharat.
5. Buddhism in Kashmir: The Forgotten Flame
Buddhism, though often eclipsed by Shaivism and later Islamic traditions in Kashmir, played a pivotal role in shaping the valley’s early spiritual landscape. The great Mauryan Emperor Ashoka is credited with founding the city of Srinagari and establishing Buddhist stupas and monastic institutions in the 3rd century BCE.
Kashmir reached new heights under the Kushan Emperor Kanishka, who convened the Fourth Buddhist Council in the valley around 100 CE. This council was instrumental in shaping Mahayana Buddhism, and it produced several important doctrinal texts in Sanskrit.
The Buddhist monks from Kashmir, trained in logic and debate, were instrumental in transmitting Indian philosophy to Tibet, China, and Central Asia. Monks such as Kumārajīva, who translated numerous Sanskrit texts into Chinese, had connections to the region.
This period is a testament to Kashmir’s cosmopolitan and inclusive intellectual landscape—where Shaivism, Buddhism, and early Hindu traditions co-existed, engaged, and flourished together.
6. The Islamic Era: Cultural Shifts and Spiritual Continuities
The advent of Islamic rule in Kashmir, beginning around the 14th century, marked a significant shift in the region’s cultural, religious, and social fabric. It was not just a transition of governance but a forceful upheaval of the Sanatan Dharma ethos that had defined the valley for millennia.
While the initial interactions with Islam came through trading Sufis and mystics, who were often seen as spiritual seekers, this façade soon gave way to deliberate iconoclasm and cultural erasure. For instance, the early arrival of Bulbul Shah, a Sufi missionary from Turkistan, is often romanticised in certain narratives as peaceful. However, his influence on Rinchan, a Ladakhi Buddhist prince who converted to Islam and became Sultan Sadr-ud-Din, marked the beginning of the formal Islamisation of the region. This transition was not organic but rather engineered through strategic conversions, state patronage, and later, oppressive policies.
The most decisive blow to Sanatan Dharma in Kashmir came under Sultan Sikandar Butshikan (1389–1413 CE)—his epithet “Butshikan” literally means “destroyer of idols.” Historical records, including those of Jonaraja, a 15th-century Kashmiri historian and court poet, document the destruction of Hindu temples and the banning of Hindu practices under his regime. The Martand Sun Temple, a symbol of Kashmir’s Vedic legacy, was among the temples desecrated and dismantled during this era.
This systematic destruction was not only physical but also philosophical. Sanatan Dharma’s open-ended and pluralistic traditions were forcibly replaced with dogmatic legalism. Kashmiri Pandits, who were the custodians of Sanskrit learning and spiritual traditions, faced waves of persecution, forced conversions, and heavy taxes (jizya) under successive Islamic rulers. Many were either exiled or chose to flee to the southern parts of India, especially during the reigns of Sikandar and his son Zain-ul-Abidin—although the latter did introduce a brief period of relative tolerance.
Despite this, the resilience of Sanatan Dharma manifested in underground rituals, secretive preservation of scriptures, and the oral transmission of sacred knowledge. The Sharada Peeth, once a renowned centre of learning and a pilgrimage site dedicated to Goddess Saraswati (Sharada), was cut off from access and fell into neglect.
It is critical to understand that the Islamic era in Kashmir did not bring a simple religious transformation—it brought an orchestrated dismantling of a civilizational identity. The erasure of temples, the burning of manuscripts, the marginalisation of Pandits, and the suppression of native practices were not collateral damage but part of a larger ideological intent to uproot Sanatan Dharma’s spiritual stronghold in the valley.
Even the continuation of certain traditions, such as Sufi practices that borrowed heavily from Hindu yogic and metaphysical concepts, can be viewed as a form of cultural appropriation. The architecture of several Islamic shrines in Kashmir retains motifs, layouts, and symbols reminiscent of ancient temples—an indication that the roots of Sanatana Dharma continued to persist subtly beneath the layers of imposed religious change.
Thus, the Islamic era in Kashmir represents a complex history, not merely of conversion or syncretism, but of resistance, loss, and a long struggle for spiritual survival against a backdrop of civilizational subversion.
7. Modern Geopolitics and the Civilizational Amnesia
In the modern era, especially post-1947, Kashmir has been largely viewed through the lens of geopolitical strategy, insurgency, and diplomacy. While these are undeniably significant, they often obscure the civilisational depth and cultural identity of the region.
The tragic exodus of the Kashmiri Pandit community in 1990, following targeted violence and threats, remains one of the darkest chapters in independent India’s socio-political history. The community, which had preserved the region’s scriptural, linguistic, and spiritual traditions for centuries, was rendered stateless in its own homeland.
Modern narratives, shaped by conflict and strategic interests, have often ignored or deliberately erased Kashmir’s ancient ties to Bharat. The Sharada Peeth remains inaccessible, the Rajatarangini unread in school curricula, and Kashmir Shaivism marginalised in academic discourse.
However, a revival of interest in Kashmir’s ancient history, temples, philosophical texts, and spiritual practices is slowly emerging. Scholars, artists, writers, and community leaders are working towards reclaiming the narrative, not through politics, but through history, memory, and cultural resurgence.
Conclusion
The history of Kashmir is not just a regional tale—it is a civilisational saga. From the divine origins in Vedic lore to the heights of academic and spiritual excellence at Sharada Peeth, from Kalhana’s historiography to Abhinavagupta’s metaphysics, Kashmir stands as a luminous pillar of Bharat’s civilisational edifice.
The seven truths we explored offer more than historical knowledge—they provide a framework to reimagine Kashmir, not just as a site of conflict or beauty, but as a timeless contributor to India’s spiritual and intellectual identity.
To forget Kashmir’s deeper legacy is to forget a vital chapter of Bharat’s own self. The task before us is not merely political resolution – it is civilizational remembrance.