{"id":304827,"date":"2025-10-13T12:00:56","date_gmt":"2025-10-13T11:00:56","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=304827"},"modified":"2025-11-07T05:41:41","modified_gmt":"2025-11-07T05:41:41","slug":"the-garden-of-peace-memories-revisiting-kashmirs-cultural-past-and-present-odyssean-soul-part-4","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2025\/10\/the-garden-of-peace-memories-revisiting-kashmirs-cultural-past-and-present-odyssean-soul-part-4\/","title":{"rendered":"The Garden of Peace Memories: Revisiting Kashmir’s Cultural Past and Present, Odyssean Soul (Part 4)"},"content":{"rendered":"

This publication is suitable for general readership. Parental guidance is recommended for minors who may use this paper as a resource material for projects.<\/em><\/p>\n

********************<\/em><\/p>\n

\u201cCan The Sacred Harmony in the Vale of Kashmir be Ever Restored?\u201d <\/em><\/strong>[1]<\/strong><\/a><\/p><\/blockquote>\n

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A portrait of a typical. young Kashmiri village girl in traditional, handmade pashmina. The headdress is traditionally handcrafted. Photo Credit: Mrs V. Vawda<\/p><\/div>\n

\u00a0<\/strong>Prologue: An Echo from the Vitastas[2]<\/a>,[3]<\/a><\/strong><\/p>\n

This publication, Part 4 in the series on Kashmir [4]<\/a>,[5]<\/a>,[6]<\/a>, explores the arts, crafts and indigenous culture in the heart of the Himalayas, where the Jhelum[7]<\/a>, [8]<\/a> flows and the chinars[9]<\/a> whisper ancient prayers, devotees of Islam, Hinduism, Sikhism, and Buddhism gather in reverent unity. Vitast\u0101 (\u0935\u093f\u0924\u0938\u094d\u0924\u093e).is the name of a river originating from Him\u0101laya[10]<\/a>, a\u00a0holy mountain (kulaparvata)<\/a>\u00a0in Bh\u0101rata[11]<\/a>, according to the\u00a0Var\u0101hapur\u0101\u1e47a\u00a0chapter 85[12]<\/a>. There are\u00a0settlements (janapada)<\/a>\u00a0where \u0100ryas[13]<\/a> and Mlecchas[14]<\/a> dwell who drink water from these rivers. Bh\u0101rata is a region south of Hem\u0101dri[15]<\/a>, once ruled over by Bharata (son of \u1e5a\u1e63abha[16]<\/a>), whose ancestral lineage can be traced back to Sv\u0101yambhuva Manu,[17]<\/a> who was created by Brahm\u0101[18]<\/a>, who was in turn created by N\u0101r\u0101ya\u1e47a[19]<\/a>, the unknowable all-pervasive primordial being.<\/p>\n

In Kashmir, each structure, be it mosque, mandir, gurdwara, or monastery, stands distinct yet interconnected, echoing the spirit of shared sanctity. This image is a tribute to the syncretic soul of Kashmir, where the divine is approached not through division, but through the harmony of hearts of the diverse religious and cultural groups of Kashmiris.<\/p>\n

Historically, Kashmir has been a cradle of spiritual confluence, home to the mystic poetry of Lal Ded[20]<\/a>, the teachings of Sheikh Noor-ud-din Wali[21]<\/a>,[22]<\/a> also called Rishi Nund Reshi[23]<\/a> and the Sikh Gurus. [24]<\/a>, [25]<\/a>The confusion arises because “Nund Rishi” is also referred to as “Rishi Nund” or “Nund Lal” by Kashmiri Hindus. These are different names for the same person, reflecting the syncretic reverence he commands across religious communities in Kashmir. Muslims often call him Sheikh Noor-ud-din Wali or Sheikh-ul-Alam (Spiritual Guide of the World). Hindus refer to him as Nund Rishi, Nund Lal, or Sahajananda[26]<\/a>. This dual naming is a testament to his unifying spiritual legacy<\/strong>, much like his contemporary Lal Ded<\/strong>[27]<\/a>, who is said to have spiritually nurtured him in his infancy. Their legacies remind us that Kashmir\u2019s true heritage lies not in conflict, but in coexistence. May the memory of this sacred unity guide us toward a future of peace and mutual reverence. It is important to review the background of Sheik Noor-ud-din Wali. Sheikh Noor-ud-Din Wali (R.A) or Nund Reshi is a famous Sufi saint from Kashmir. He was born in 1377 CE on the day of Eid al-Adha. He is also known as Sheikh ul Alam and Alamdar-e-Kashmir. He is highly respected by both Muslims as well as Hindus.<\/p>\n

Sheikh Noor-ud-Din Wali was born in Qaimoh.[28]<\/a> It is a village in the district of Kulgam. His father\u2019s name was Salar-ud-din. He was a Chowkidar (night watchman). His mother\u2019s name was Sadra. She was also known as Sadra Mouj [29]<\/a>and Sadra Ded. They were well known for being devoted. They accepted Islam and became Muslims through Hazrat Mir Syed Simnania[30]<\/a> (R.A.). He was a famous Islamic scholar. His mausoleum is in Kulgam[31]<\/a>. There are a few tales related to his birth and the time after it. It is sad that his parents were eager to have a son after their marriage. Salar-ud-din was a chowkidar in Khai village.[32]<\/a> It was full moon night, and he was doing his duties. He reached the village\u2019s edge and took a bit of a rest next to a sadhu\u2019s hut. The sadhu was not just an expert in astronomy, but also a developed spiritualist.<\/p>\n

Salar overheard that the sadhu was telling his wife about a bouquet of roses. These roses were going to emerge from the spring of Khaijogipora[33]<\/a> at midnight. It was that very night that if any lady would breathe in the aroma of those roses, she might give birth to a saint of the universe.<\/p>\n

Within a split second, a bouquet of lilies would arrive in its place, replacing the roses. Any other woman who would pick the lilies and breathe in their smell would also give birth to a saint. The latter one would be of inferior stature.<\/p>\n

After hearing this, Salar-ud-din ran towards his home. He told his wife about the incident. Thus, they rushed towards the spring, where they discovered a bouquet of roses. The bouquet was poking out of its clear, milky water. Sadra took a whiff of the bouquet after picking it up. While they were heading back to home, they saw the Sadhu and his wife walking towards the same spring. Sadra was swayed by a wonderful smell; the yogi could tell by the way she was expressing herself.<\/p>\n

It is said that after nine months, she gave birth to a son. It is also said that the baby didn\u2019t drink the milk from his mother for three consecutive days. His parents were worried. On the evening of the third day, Lal Ded came to their home. She took the baby and buzzes few words in his ear.\u00a0<\/em><\/p>\n

If not ashamed of being born, Why to feel shy of the worldly pleasures?<\/em><\/p>\n

After this, the baby started drinking the milk from her breast. This is how he had his first taste of the world. Lal Ded then returned the child to her mother after he felt satisfied. She warned by saying, “Let you take care of my spiritual successor.”<\/p>\n

It is said he was named by Syed Hussain Simnani. His parents used to call him \u201cNund\u201d. He later used this as his pen name. We have very few records of his early life. However, it is obvious that he was an intelligent kid.\u00a0This led people to believe that his accomplishments were the result of his spirituality.<\/p>\n

The historians or anthologists never tried to learn about his early age. They were only interested in his miraculous deeds. So they only collected the information that was relevant to their subjects. Some of his verses tell us about his early life. They are connected with tradition. They throw some light on his childhood and youth.<\/p>\n

Nund Reshi was taken to the local maktab by his mother. There he was taught the first two letters of the Arabic alphabet, \u201cAlif\u201d and \u201cBay,\u201d by the teacher. He repeated the first letter \u201cAlif<\/strong>\u201d with happiness but denied repeating the second letter \u201cBay.<\/strong>\u201d His teacher scolded him. He replied by saying, \u201cAlif\u00a0<\/strong>\u201cis Allah, who is the one and only. \u201cBay<\/strong>\u00a0\u201ccreates duality. The teacher got annoyed by the kid. He expelled him from the institution.<\/p>\n

It disappointed her mother very much. She took her to a weaving centre. There, he started working as a trainee. He remained very nice to his master and was learning the profession.\u00a0He noticed that the weaver uses his teeth to cut the thread as he plays the shuttle on the loom. He would also swallow the broken bits. The little student told the teacher that he was misappropriating the things that were given to him.<\/p>\n

The master felt embarrassed. He called his mother. He requested that she take his son back.\u00a0He said that \u201che is an ascetic kid. And he cannot pick up worldly occupations.\u201d This prevented the master from enjoying the company of the bright little boy.<\/p>\n

Her frustrated mother took him back. Sheikh Noor-ud-Din Wali (R.A) had two stepbrothers,\u00a0Shash<\/strong>\u00a0and\u00a0Gundro<\/strong>. She requested that they train him as a night watchman. But instead of training, they started spoiling him. They were rogues, while\u00a0Nund<\/strong>\u00a0was a saint. They began to bother him as he grew up. He joined them a few times to find work.\u00a0Nund<\/strong>\u00a0realised that he couldn\u2019t be happy with them. He then apprenticed with a few traders. There, too, he felt disillusioned with the methods of the world.<\/p>\n

At the age of thirty, Sheikh Noor-ud-Din Wali (R.A) decided to retreat to a cave for meditation. The cave where he did his meditation is in Qaimoh. It is ten feet deep. It is said that he spent his twelve years in the forest. In his last days, he kept himself to one cup of milk a day. And finally, he limited himself to only water.<\/p>\n

Nund Reshi passed away at the age of 63 in the year 1440 A.D. During that time, Kashmir was ruled by the Shah Miri Dynasty.\u00a0He followed his coffin to the cemetery. Makhdum Baba Usman Uchchap Ganai presided over the funeral prayer. He was the divine alim (scholar) of his time.[34]<\/a><\/p>\n

\u00a0<\/strong><\/p>\n

Before the argument, the data, and the analysis, there is the memory. This is an attempt to listen to the whispers that rise from the silt of the Jhelum, to trace the fading calligraphy on the old wooden fa\u00e7ades of Srinagar, and to feel the tremor in the voice of a Pandit woman singing a Vanvun song in exile. This paper is not merely an academic exercise; it is a pilgrimage. It is a journey to map the odyssey of the Kashmiri soul, a soul that, like Odysseus, has navigated tumultuous seas, yearned for a homeland, and carries within it the indelible scars and splendours of a long journey. We begin not with a thesis, but with an invocation: to remember the Garden, not as it is, but as it was in its perennial bloom, and as it dreams to be once more.<\/p>\n

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Photo Top Row: Left: The person depicted in the image is Sheikh Noor-ud-din Wali, also known as Nund Rishi or Sheikh Noor-ud-Din Noorani. He is a 14th century Kashmiri, Sufi saint, poet, and mystic, widely, revered as the founder of the Rishi order in Kashmir, a unique Sufi tradition that blended Islamic spirituality with indigenous Kashmiri ascetic practices.
Photo credit: Wikimedia Commons
Photo Top Row Right: Lalleshwari \u00a0(Lal Ded) the acetic, totally devoted to Lord Shiva
Photo Middle Row: The spiritual blessings from the Divine, graphically illustrated.\u00a0Lal Ded\u2019s Vakhs (poems) articulate a non-dualistic vision, urging individuals to look within to discover the divine essence that resides in all. One of her most famous verses captures this beautifully:\u201cShiva is everywhere, in the breath, in the void, in the heart. Seek Him not in temples, but in the mirror of your soul.\u201dThis emphasis on inner awakening over external rituals set Lal Ded apart from the religious dogmas of her time.
Photo Credit: Wikimedia Comons
Photo Bottom Row:\u00a0 Interfaith cohesion of Christian, Islam and Hinduism, as the \u00a0major religious representatives, in Kashmir.
Photo Credit Mrs V. Vawda<\/p><\/div>\n

\u00a0<\/strong>Introduction: The Palimpsest of Paradise[35]<\/a><\/strong><\/p>\n

Kashmir has long been imagined as a terrestrial paradise, a “Garden” of breathtaking beauty. Yet, its contemporary narrative is often dominated by the discordant notes of geopolitical conflict. This paper seeks to shift the focus to the deeper, more enduring stratum: its cultural consciousness. We posit Kashmir not just as a geographical or political entity, but as a living, breathing palimpsest where ancient Buddhist peace, vibrant Hindu Shaivism, and profound Sufi Islam have layered to create a unique “Odyssean Soul.” This soul is characterized by resilience, a syncretic identity, and a perpetual journey towards its own essence. The primary objective here is to excavate the “Peace Memories”\u2014the cultural, spiritual, and artistic residues of this syncretism\u2014and explore how they persist in the present, offering a potential lexicon for reconciliation and reclamation.<\/p>\n

Historical Context and Current Tensions<\/strong><\/p>\n

The conflict stems from the 1947 partition of India[36]<\/a>. The princely state of Jammu and Kashmir, ruled by a Hindu Maharaja but with a majority Muslim population, became a disputed territory when tribal militias from Pakistan invaded, leading the ruler to accede to India. This triggered the first India-Pakistan war over Kashmir.<\/p>\n

Recent events highlight the ongoing volatility. In April 2025, a militant attack on tourists in Pahalgam (Indian-administered Kashmir) killed 26 people.[37]<\/a> India blamed Pakistan-based militant groups, and in May 2025, launched air strikes on what it called “terrorist infrastructure” inside Pakistan and Pakistan-administered Kashmir.[38]<\/a> Pakistan denied involvement in the initial attack and reported casualties from the Indian strikes, leading to a dangerous military escalation between the nuclear-armed neighbours.[39]<\/a><\/p>\n

Nund Rishi\u2019s Impact on Kashmir\u2019s Culture and Interfaith Harmony<\/strong><\/p>\n

    \n
  1. Founder of the Rishi Order[40]<\/a>, A Syncretic Sufi Tradition<\/strong><\/li>\n<\/ol>\n

    Nund Rishi established the Rishi Order<\/strong>, a uniquely Kashmiri spiritual movement that blended Islamic Sufism<\/strong> with Hindu asceticism<\/strong> and Bhakti devotion<\/strong>. This order emphasized:<\/p>\n