The idea that worship of Rama or Krishna or that the Vaishnav thought was alien to Kashmir is a unique thought that has taken root in Kashmir in the last few decades. Thus the thrust in Kashmir that Janamastami or Dussehra festival is an alien idea, or the temple of Rama or Krishna is a manifestation of foreign import. These ideas are driven by rather recent politics of Kashmir which is no more than 100 year old.
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| Krishna-Baldev etched on a rock in Chilas, Gilgit-Baltistan. Dated around 6th century AD. The left figure has a crown on his head but the right one has a crescent-topped headgear. Both of them are holding a club in their right hand. The left figure is holding a plough-topped banner in his left hand and the right figure is having a discus on his left hand. Left one is Balaram and the right figure in Krishna. Kharoshthi inscription in Scythian style accompanying the figures reads: “Of (Bala) Rama (and) Krishna, (erection) of Dhamaputa.’ Source: Chilas: The city of Nanga Parvat. By Ahmad Hasan Dani, Islamabad (1983). |
To get a broader perspective these thoughts must be analysed in context of Kashmir history. Ramayan is referenced in Rajatarangini as a narrative tool. The story of Hanuman bringing a goddesses from Lanka to Kashmir itself is told in Rajatarangini. Kalhana tells the tale with the humor usually associated with monkeys and Hanuman tales. We find Rama and Krishna their life stories narrated by 11th century poet Kshmendra. Earlier, King Lalitaditya the builder of Martand commissioned temples that were non-Shaivite. Under his rule only one Shiva temple was repaired (not built), that too because he took a loan from the temple trust for his military campaigns. In Rajatarangini we find a mention of an 8th century Island city built in Kashmir and named after Dwarka. Also, Kalhana tells us during Lalitaditya time two idols of Keshava [Vishnu] were excavated and inscriptions on them mentioned that they were dedicated by Rama and Lakshman. These idols were then installed in new temples at Parihaspora. We have Pradyumna Hill in Srinagar, named after the son of Krishna. The hill we now know as Hari Parbat. Alluding to Pancharatras concept popular in Kashmir back then, and out of which modern Krishna takes centre stage now. Much later in 14th one of the Shah Mir Dynasty King, father of Sultan Sikander, in a Sharda inscription is called “a scion of the house of Pandavas”.
