Scholarship in Jammu and Kashmir under the Dogra Rule-Interface with Western Indologists

By S.N. Pandita

The account of my story is about scholars, Kashmiri and Western both, about their achievements and also the patronage, successive Dogra Kings of Jammu and Kashmir lent to them and thus enabled them to write a glorious record of Indological studies in Kashmir during the 19th and 20th century. Perhaps there are few equivalent parallels in the contemporary history of India about the patronage successive rulers of a Royal dynasty accorded to scholarship and spread of learning and education as the Dogra dynasty did to promote Kashmiri and Western scholarship. Indeed for this patronage they have marked their niche in the history of India. Yet, but surprisingly so literary historians have been silent so far on this record of history of Jammu and Kashmir during Dogra rule. In fact I may say that history of Dogra patronage to interface between Kashmiri and Western scholars is completely an unmapped area of Kashmir studies and I have no hesitation to say that it is a story of obscurity of history.

You may agree with me that all areas, be it the Kashmir language, ancient Kashmir history, the works of Kashmir literature or folk traditions, everything was alien to western scholars and yet when we assess and comprehend the results of their works it can safely be assumed that it would have been simply impossible for them to achieve these without the help and assistance of local Kashmiri scholars, while both were supported and patronised to pursue their tracks by the Dogra rulers. It is against this background I shall try to show a close relationship of joint scholarship and try to establish that Kashmir scholars stand as equals to their western counterparts in this glory.

For the health of its own soul West wanted to know everything and exploit that lay within the range of their intellect. The curiosity and spirit of enquiry, this intellectual urge of West was contagious and it was transmitted as a matter of fact to the Kashmiri Pandits also. For the latter also, it became a great mental tonic and spiritual force to awaken and rejuvenate their intellectual sense.

As an old people, worried and wearied by domestic trails and tribulations and consideration of matters both mundane and intellectual, Pandits of Kashmir had suffered the inability to potray the gifts of scholarship to the world.

For a long time Pandits had nothing but some shreds of past memories, some dim recollection of what they were and what they had achieved through their seminal minds. Before all that could have been lost by the advent of so-called modernism the traditional literary wealth of Kashmir was given a fine treatment by Western scholars in association with local Kashmiri scholars under the ample and liberal patronage of the Dogra Maharajas and thus one of the richest oriental literature was prevented from getting lost and instead opened to the world one of the richest stores of knowledge and wisdom. This interface also bridged Kashmiris to the glory of past achievements and deserving claims. It also brings out the role of Dogra regime in shaping the literary and scholarly traditions of Jammu and Kashmir for the gain and benefit of mankind as a whole.

The patrons are Maharaja Ranbir Singh, Maharaja Pratap Singh, Raja Amar Singh and Maharaja Hari Singh. The known icons of the Western scholarship are Professor George Buhler, Sir Aurel Stein, Sir George Grierson, Dr David Brainered Spooner, Professor Sten Konow, Dr H Hultzsch, Professor J.Ph. Vogel, Professor Maurice Winternitz, Dr Carl Kellor, Dr K.de. Vreese, Sir John Marhall and Professor Franklin Edgerton. The barey known Kashmiri scholars are Pandit Govind Koul, Pandit Damodar, Pandit Sahib Ram, Pandit Sahaz Bhat, Professor Nityanand Shastri, Pandit Mukund Ram Shastri, Pandit Anand Koul, Pandit Ishwar Koul and Professor Jagdhar Zadoo.

Soon after his accession to the throne in the year 1857 Maharaja Ranbir Singh consecrated a shrine to the worship of Rama from whom according to Dogra tradition the house of Jammu Rajas claim descent. Maharaja provided rich endowments for founding and maintenance of such religious institutions as the Dharmashastras recommended to be established in connection with the temple buildings, Among these institutions a pathshala or college, a library of Sanskrit works were the foremost objects of the Maharaja’s care and stand forth as solid monument of two main qualities in his remarkable character, pious regard for the inherited religious traditions and enlightend interests in Indian learning. The Maharaja’s desire was to revive the study of Vedic texts which in his dominion as well as in the Punjab had practically ceased for centuries. Collections of manusdcripts began in the very first year of Maharaja’s reign, competent teachers were drawn to the Raghunath Temple and the library and whose names worth to be recorded were Pandit Goukulachandra, the learned head of the temple schools, Pandit Duga Prasad of Jaipur, Rassa Mohan Bhattacharya from Bengal, Pandit Dilaram and Pandit Bhaskara Jyotirvid of Maharaja Ranbir Singh. As Maharaja Ranbir Singh resolved upon the expansion of the Raghunath temple library, collection of Sanskrit works and manuscripts from different parts of India started. Maharaja ordered this to the care of Pandit Asananda who would spend sanction amount of Rs 15000 annually in procuring manuscripts.

Liberal patronage exercised by the Maharaja attracted an increasing number of Pandits to Jammu, where many found employment either at the court or in connection with various scholastic and religious establishments. New opportunities arose for enlarging the collection of library. The rich stores of Sanskrit literature preserved by the Pandits of Kashmir had at an early date attracted the Maharaja’s attention. Extensive operations were begun about 1861 under his orders by Pandit Raja Kaka son of Pandit Birabalabhadra the representative of distinguished Pandit family of Srinagar for the prupose of obtaining copies of all Kashmiri Sanskrit works not found in India. He was assisted by well known Kashmiri scholars such as Pandit Balabhadara Kaka, Pandit Sahib Ram, and Pandit Krishan Bhat. Pandit Raja Kaka had obtained large collection of works to the library from Kashmir when he died in 1864. The task was further taken up by Pandit Jagadhara of Jammu with the help of Pandit Daya Ram Jyotirvid and Pandit Sukh Ram of Srinagar.

A large number of works were produced under the patronage of Maharaja Ranbir Singh with the object of spreading a knowledge of classical Hindu learning among the Maharaja’s Dogras subjects. Not less than 38 different works were prepared by Kashmiri scholars under his auspices and prove sufficiently the wide extent of the Maharaja’s literary patronage. These Pandits included Pandit Sahib Ram, Pandit Vasudeva, Pandit Ganesha, Pandit Ramachandara and Pandit Daya Ram Shastri of Srinagar. Pandit Sahib Ram was undoubtedly the foremost among Kashmiri scholars of this list and was commissioned by Maharaja Ranbir Singh to prepare descriptive survey of all ancient Trithas of Kashmir and to restore the corrupted text of Nilamata Purana with a staff of Pandits placed at his disposal.

With the progress of Raghunath library temple collection, first European interests were drawn towards this treasure. Rudolf von Roth Professor of antiquities at the University of Vienna came to know of a unique Vedic manuscript, an unknown version of the Atharva Veda to exist in Kashmir. Through scholarly and quasi-official channels he persuaded the British authorities in India to try and locate it in Kashmir. After many years it was obtained by Maharaja Ranbir Singh in 1875 who sent the birch bark original manuscript to Sir William Muir. The Governor was non pulsed when the object of negotiation was handed to him, a messay bundle of grimy tattered 287 pieces of birch bark leaves held by a chord passing through the centre. An urgent telegram was sent to George Buhler, then professor of oriental languages in Bombay to come to the viceregal mansion. One look at the manuscript, convinced Buhler that it needed a washing. Reassuring Sir William that the ink used would not be affected. He laundered the same in his bathroom. The manuscript was restored and the act earned Buhler the admiration of Governor. Maharaja Ranbir Singh had obtained this unique manuscript from Pandit Daya Ram Jyotshi through the persuasion of Keshav Bhat Zadoo. George Buhler further worked in Kashmir during 1875 and collected more than 300 manuscripts many of them in Sharada script written on birch bark leaves with the assistance and help of Pandit Damodar under the kind order of Maharaja. Buhler was also assisted by Pandit Radha Krishen in this task. Radhakrishen was the first native Kashmiri to recommend to Government of India the need to catalogue manuscript collection with private individuals. He identified 23 natives with private libraries in the heart of Srinagar itself.

Of Damodar’s erudition Buhler remarked that he was a learned scholar who seemed to shake Sanskrit verse and prose out of his sleeves. He wished “I had such teachers in oriental college”. George Buhler looked out to search the most original manuscript of Rajatarangini which he called Codex-archetypus which was then retained by the learned Kashmiri Pandit Siva Ram whose family alone in Kashmir had always preserved a copy of Royal chronicle. Buhler endeavoured to obtain it. He was permitted only a glimpse before the owner took the manuscript away. There his good future deserted him. He left Kashmir in December 1875 for Vienna. At Vienna his student Aurel Stein heard this story from Buhler himself.

With the arrival of first English missionary, Doxey in 1881, Maharaja Ranbir Singh readily agreed to his suggestion to establish a school in Srinagar on the lines of modern education. Doxey was followed by Hinton Knowles as the Principal. He with the help of Pandit Anand Koul collected more than 1600 native sayings and proverbs, a rare work for its rich content of folk wealth of local Kashmiri language. For this help Anand Koul was elevated to be the first Head Master of the Mission School. Together Knowles and Anand Koul wrote folk tales of Kashmir also. Being well versed in English language Anand Koul was appointed as Sherrif by Raja Amar Singh, the President of Council of Regency set under the express orders of Maharaja Pratap Singh in 1891.

Stein followed his teacher Buhler’s example and arrived in Kashmir on August 12, 1888, thirteen years after the departure of his teacher. Equipped with the recommendations of the Vice-Chancellor of Punjab University, Dr Rattigan, Stein was received by the European educated Governor of Maharaja Pratap Singh who had ascended to throne after the death of his father Maharaja Ranbir Singh in 1885. Within two days the Governor arranged Stein’s meeting with the Pandits in his house. Raja Amar Singh, the Maharaja’s brother honoured it with his presence and was introduced to Stein. Stein conversed with the Raja in Sanskrit. He met many Pandits which included Pandit Damodar, recommended to him by Buhler besides Pandit Govind Koul, Pandit Mukund Ram Pandit Ishwar Koul and Pandit Sahaz Bhat. Stein was doing what he wanted to do in the place he had wanted to be and he was immensely successful under the patronage of Maharaja Pratap Singh.

Only one flaw marred the excitement of his first visit to Kashmir. He could not lay his hands upon the Codex-archetypus of Rajataragini. It was a year later in 1889 under the directions of Maharaja, Dr Suraj Koul could obtain the complete manuscript of Rajatarangini for Stein’s use. This Darbar arranged for the assistance of Kashmiri scholars, Govind Koul and Mukund Ram to assist Aurel Stein in the edition and translation of Rajatarangini which took, in Stein’s own words “eleven years of committed friendship and exacting scholarship of my Kashmiri colleagues”. Their commitment to scholarship brought with it lasting friendship too.

In Stein’s second holiday trip to Jammu with ready support of the Resident, Parry Nisbet he was received cordially by the Maharaja’s brother, Raja Amar Singh, put in the palatial dak bungalow as guest of Court with elephants as part of Royal transportation. The manuscript library of Raghunath temple comprising of about 8000 manuscripts was opened for Stein’s access by the order of Maharaja on 19th October, 1889. Following day Aurel Stein had an audience with the Maharaja who received him in the Darbar. He sat on the right side of Maharaja with Raja Amar Singh on Maharaja’s left while the entire Court sat on carpet before them. Twelve most learned Pandits summoned by Maharaja’s expressed wish which included Pandit Ishwar Koul, Pandit Damodar, Pandit Mahatab, Pandit Govind Koul, Pandit Sehaz Bhat all from Srinagar and Pandit Ganga Ram and Pandit Govindacharya of Jammu, conversed with Stein in Sanskrit. The Maharaja desired Stein to recite verses from Vedas. This Stein did. It convinced the Maharaja of his ability and intent both. In one hour the audience was over. On Stein’s departure the Royal guard fired a salute, which “an undeserved honour” according to Stein, made his elephants restless.

On Stein’s recommendation the catalogue work was entrusted to Pandit Govind Ram and Pandit Sahaz Bhat who were provided with the services of six copyists also. The inclusion of Sharada manuscripts of Kashmir which were less readable to scholars from India were transcribed into Devnagari, yet at the instructions of Maharaja 12 well preserved birch bark codies were added to library and of whose specimen of calligraphy Stein opined as excellent pieces that truly fit a Royal library. Other Kashmir scholars who were involved in catalogue work included Pandit Damodar and Pandit Ishwar Koul.

Alongside, Aurel Stein studied ancient geography of Kashmir during the summer seasons of 1888, 1889, 1891, 1892 and 1894 and in shorter visits during 1895 and 1896 with the help of Pandit Govind Koul and Pandit Chand Ram. All these great indological works, the edition of Rajatarangini, the motif of which had three movements in Aurel Stein’s hand namely the Sanskrit edition in 1892, English translation and commentary in 1900 intervened with publication of Ancient Geography of Kashmir in 1896 was the outcome of Maharaja Pratap Singh patronising these works.

Paying fulsome tribute to Govind Koul and Pandit Mukund Ram for their help Stein recorded, “I am indebted to both scholars for much information and explanation on Kashmirian topics without which correct comprehension of Kalhan’s text was unattainable”. For Pandit Damodar, Stein said, “he was the facile prince among the scholars of Kashmir and had set himself the task to continue Rajatarangini from the time of Akbar to his own and from what I have seen of the parts composed Kalhan could have found generations past no worthier successor”. Regrettably Pandit Damodar died in 1892 itself. The Sanskrit edition of Rajatarangini was dedicated by Stein to Maharaja Pratap Singh as a mark of his deep gratitude and respect. The English edition was dedicated to the memory of George Buhler. Stein thanked Raja Amar Singh the Prime Minister of State too for his generous grants to carry archaeological survey in Kashmir patronised by him for preservation of monuments, ancient culture and literature of Kashmir.

For the catalogue work Aurel Stein recorded his gratitude. “To his Highness Maharaja Pratap Singh who in a spirit of true enlightenment for marks of personal kindness he has favoured me with and who himself having received thorough education in several Sastras and who faithfully cherishes the literary patronage of Maharaja Ranbir Singh, has been pleased to give me personally through communications, most of the history of temple library and the scholars connected with its formation. It is a source of special gratification to me to record this as valuable proof of his interest in my work. The Prime Minister Raja Amar Singh never failed to evince his interest in all matters of my research. I am indebted to him for the arrangements of Pandits and the scholars whose assistance and help enabled me to undertake the publication of the catalogue”. Commenting on the help of Pandit Govind Koul and Pandit Sehaz Bhat, Stein observed, “their notes slips, and brief commentary on each manuscript have on many occasions most usefully supplemented my printed sources of references”. The catalogue was published in 1984 which according to Stein, “was a great store of Sanskrit literature in India.”

It is of interest of know that Maharaja Pratap Singh accorded an equivalent deifying status to this rich library collection by getting it deposited in a room adjoining the central Cella of the temple dedicated to Raghunath. Later as the collection increased it was shifted to a gallery forming part of quadrangle which enclosed the temple court but it did not offer sufficient safety from fire and other dangers. Maharaja ordered for the collection to be kept in the central shrine itself. This act bears testimony to Maharaja’s laudable foresight and his admiration for achievement of scholars.

While Stein was in Lahore, Lockwood Kiplince father of famous Rudyard Kipling then curator at Lahore museum, gave Stein the need of an example and that was his freedom, “to value such Indian scholars as Pandit Govind Koul”.

In 1888 Aurel Stein was invited by Raja Amar Singh to prepare a report on Vangath temple and Pandrethan ruins. The Raja showed his willingness to spend to have them restored. “All in all the Raja was gracious”, wrote Stein. While Aurel Stein was still engaged in his Kashmir labours between 1888 to 1900 he had already become the greatest western patron of Kashmiri Pandits and drew attention of Irish linguist George Grierson to Pandit Ishwar Koul’s Kashmiri grammar the Kashmiri Shabdamrit which the former edited in 1898 and was published by Asiatic Society of Bengal. Of this work Grierson observed, “It appeared as if written by Hemachandra himself. All I did was to correct only the slips and errs of pen”. Towards the end of 1900 Stein shifted the field of his work to central Asian explorations but he was already a pivot in the interface which was to become more racy in the subsequent decade of 20th century between Kashmiri and Western scholars.

In July 1900 Aurel Stein recommended the Dutch indolgist J.Ph.Vogel to Kashmiri scholar Pandit Nityanand Shastri who was then a teacher of Sanskrit in the Maharaja’s Pathshala in Srinagar. Their exacting studies in the field of epigraphy connected with Sharada inscriptions on rock in Chamba valley led to discovery and assessment of the earliest 10th century record of Kashmiri script. The work is well known world over as Antiquities of Chamba which appeared in 1913. Of Pandit Nityanand’s assistance and help Vogel observed that “he was a scholar who dispelled avidya and who had mastered all the shastras and wose knowledge of sciences had reached the other end of ocean”. He acknowledged that how grateful he was to fate that Nityanand was acknowledged his teacher as well as friend teacher as well as friend. He called him Hanumana who could cross the ocean with his Shastrik knowledge. Their long friendship lasted more than four decades. Between 1902 to 1908 J.Ph. Vogel was drafted into Archaeological Survey of India to take control of North-Western Frontier Provinces and Kashmir monuments under Maharaja Pratap Singh’s express consent.

As Aure Stein had shifted to Central Asia, A.W. Straton took the Registrarship of Punjab University Lahore in 1900 a tenure which he occupied just for two years following his untimely death in Gulmarg in 1902. Straton came in contact with Kashmiri scholars like Pandit Harabhat, Pandit Nityanand and Pandit Mukund Ram. He studied Kavya Drama and texts of various Sastras in Kashmir with their assistance and exchanged lot of correspondence with these Kashmiri scholars which bore the wealth of literary interactions. Subsequently Straton’s widow Anna Booth through the efforts of Vogel collected all the Sanskrit letters that her husband A.W. Straton had written to and received from Kashmiri scholars to make a book. This book was published in London in the year 1908 under the title “Letters from India”. The English translation of Sanskrit letters was done by Maurice Bloomfield, the famous author of Vedic Concordance. It is pertinent to record that Bloomfield was Guru of 20th Century’s greatest linguist Noam Chomsky, who for the future generations will be what Descrates, Mozart, Newton, Galelio and Frued have been to ours. With Bloomfield’s translation of Sanskrit letters making the content of the book, it is however said that the work is practically unknown in India and in particular to Kashmir intelligentsia and more sadly even a copy of it is believed to be not available at present in India.

In the year 1905 Harvard scholar David Brainerd Spooner visited Kashmir and came in contact with Nityanand, Hara Bhat and Mukund Ram. This interaction led to spread of Sanskrit studies at Harvard University in America and this perhaps is the earliest event when Sanskrit leaning began in America. Spooner desired with Nityanand if the Maharaja could appoint him under his dominions in the area of archaeology. It was however much later that Spooner served the Archaeological Survey of India in 1919 and was incharge of Kashmir monuments under the express patronage of Maharaja. Earlier Nityanand wrote a four volume commentary and translation of Taitariya Upnishad which found its place in the Harvard University library in the year 1913.

The year 1906 was important politically in Kashmir. The Viceroy Lord Minto came to Kashmir and visited Srinagar on 6th October. He was welcomed warmly by Maharaja Pratap Singh in Srinagar. It was to generous greatness of the Maharaja that he expressed a desire that ceremonial address to the British Royal dignitary was read in traditional Sanskrit language. It was left to two Kashmiri scholars Nityanand and Mukund Ram to read the welcome address and recite some Sanskrit verses in praise of the visiting dignitary. It was yet one more high point of Maharaja’s patronage to excellence and Kashmiri scholarship. The two Kashmiris did the job with grace and aplomb which earned hem appreciation of both the Maharaja and the Viceroy.

In the year 1908 Pandit Mukund Ram was deputed by the Darbar to assist and help Norweign indologist Professor Sten Konow of the University of Oslo in his epigraphical works in Kashmir. Of Mukund Ram’s erudition Konow recorded in the report he submitted to the Government, “he is an excellent scholar and whose knowledge of history is probably unsurpassed amongst the Pandits of Kashmir.” In the same year under the orders of Maharaja, Mukund Ram was deputed to assist Pope Ved in his task to translate Tibetan texts into Sanskrit. After learning Tibetan language himself Mukund Ram translated 1,50,000 sholakas of Tibetan text Kangur Tangur into Sanskrit an astonishing feat which earned him admiration of the Maharaja and a cashprize of Rs 500. The celebrated archaeologist A.H. Franckie of the Morovian mission also came to Kashmir in 1908 for the study of Tibetan inscriptions in Ladakh and Tibet. Seeking local assistance in this task Maharaja Pratap Singh deputed Pandit Mukund Ram. In their tour to Dras Franckie placed some of the rock inscriptions that William Cunningham had earlier tried to decipher and had thrown them in despair. Mukund Ram read them with ease. In his report later submitted by Franckie to the government he recorded, “what Cunningham had thrown in despair became intelligible in half an hour with Mukund Ram. I recall with satisfaction many hours of work with this excellent scholar”.

As the scholarly interaction between Western and Kashmiri scholars was growing steadily, the Russians also started getting interested to work on indological themes. It was in the year 1911 two Russian scholars, a husband and wife team by the names Victor and Luydmill Meirwarth from the Leningrad University visited India on a four year term to acquire manuscripts, artifacts and other related materials of antiquities from India for creating a museum of Indian antiquities at the Leningrad University. During their sojourns in India they also visited Kashmir in 1912. At Srinagar they came in contact with Kashmiri scholar Pandit Jagdhar Zadoo. Meirwaths who had obtained complete works of south Indian poet Basa Kavi desired to have these translated from Sanskrit into Russian language. This was possible only by translating first these works from Sanskrit into English. The translations were made by Jagdhar Zadoo and found their way to the Leningrad University museum in 1914. Jagdhar Zadoo had also a brief encounter with a Japanese scholar Momo Moto Koso who too visited Srinagar in 1914 and acquired good knowledge of various subjects of Kashmir studies.

The year 1912 began much like any other in Kashmir. Aurel Stein was then in Peshawar. There he met the Viceroy Hardinge. Following this meeting he dashed straight to Srinagar. There as the guest of the Kashmir Resident S.M. Fraser, Stein was lodged in the best rooms in the place. He took advantage of following with the Maharaja in May 1912 the prospect of establishing a Kashmir Art Institute with the support of Dr Mitra the Home Secretary. The proposal was well taken by the Maharaja and Kashmir Art Institute became a reality in the next year in 1913. In July 1912 to utter astonishment of Aurel Stein he received a communication from the viceroy’s hand about the conferment of title of K.C.I.E. (Knight Commander of Indian Empire). His investiture took place on October 15, at Srinagar in the hotel run by Nedous. The splendid occasion served Stein well. The Maharaja was present with his full Court. His old native friends Mukund Ram and Nityanand Shastri were there to greet him. The Viceroy too was also present on the occasion. But alas! for Stein it was too late for Govind Koul who was no longer among the living. Stein had brief interview with the Maharaja and the Viceroy where he supported the cause of according due recognition for Kashmiri scholars with both the Royal highups. At the ceremony Stein spoke of his best Indian friend Govind Koul by stating, “the first sure steps on the ladder that led me to this fame and success had been made with the friendship and help of Pandit Govind Koul”. This was the scholar friend with whom Aurel Stein had discussed every line and word of Rajatarangini on which they had worked together for more than a decade earlier. Emotionally it was hard for Stein to have written finis to a work whose every point he had analysed with Pandit Govind Koul.

Earlier also Stein had mourned the death of his friend. Then in Calcutta on July 13, 1899, he wrote, “This news has moved me very deeply and will remain a sorrow for a long time.” And a week later he had still lamented Govind Koul’s death, “The loss of Pandit Govind Koul lies heavily on my heart. He died too early and I deeply feel the gap he has left in my Indian life.”

After the investiture ceremony, Aurel Stein pleaded with the Maharaja to make recommendations to the Viceroy for allowing appropriate recognition of Mukund Ram’s assistance to him. Stein saw that all his labours in Kashmir expounded on Rajatarangini, the catalogue of Ranbir library and studying ancient geography of Kashmir with the help of Kashmiri scholars had become the vehicle that had brought him to the threshold of his self chartered career as a pioneer in Central Asian research. Aurel Stein was a Sanskritist first, archaeologist and explorer later. It was his knowledge of Sanskrit that he used as a tool to dig out the past history of Central Asia. For this boon he owed his gratitude to Kashmir and its scholars.

Two months later on 11th December, 1912 Lord Hardinge the Viceroy conferred the title of Mahamahoupadhyaya on Mukund Ram Shastri. He became the first Kashmiri to have Doctor of Literature in Sanskrit. Four days later the Kashmir Resident, Fraser issued the notification of confermment of title on Mukund Ram as a personal distinction, the Viceroy Hardinge of Penhurst, had granted him. If knighthood gave Stein the privilege to sit by the side of Viceroy, the title of Mahamahoupadhyaya gave Mukund Ram the honour to sit next to the Raja in the Darbar. Recognizing his meritorious achievement Maharaja Pratap Singh appointed Mukund Ram to the post of Head of Research Department in Kashmir in 1913, a position he held until his death in 1921. Of this Kashmiri scholar Sir John Marshall had observed in 1915, “There was no Pandit like of him in India.”

While Stein was still engaged with his labours on Rajatarangini the Irish linguist George Grierson had begun his monumental work on linguistic survey of India which included also the Kashmiri language and compilation of Dictionary of Kashmiri Language in 1898. In this monumental task Grierson was chiefly assisted by Pandit Mukund Ram, Govind Koul and Pandit Nityanand Shastri. As Govind Koul died at a very young age of 50 years in 1899, it was left to the scholarly assistance of Pandit Mukund Ram to work on these land marks of Kashmir studies. He carried the work for next twenty years which was snapped only by his death in 1921. As the work on Dictionary of Kashmiri language was still incomplete Grierson was now assisted by Pandit Nityanand Shastri till its completion in 1932.

The completion of Dictionary of Kashmiri language was a task that took 34 years of dedicated scholarship of Grierson and his Kashmiri associates. On its completion George Grierson recorded, “I owe a heavy debt of gratitude to Professor Nityanand Shastri of Sri Pratap College Srinagar for much help in explaining difficult points in Kashmiri idiom and meaning that baffled my unaided knowledge. After the death of my assistant Mahamahoupadhyaya Mukund Ram Shastri this gentleman placed all the resources of his great learning at my disposal. He even wrote for me a commentary on an ancient Kashmiri work Mahanaya Prakasa which I found most valuable in elucidating the history of language. By the regretted death of Mukund Ram Shastri I lost a valuable coadjutor possessed of unique knowledge of his native language in all its forms ancient and modern and it is with genuine sorrow that I recognise that he did not live to see the completed sheets of work on which he spent such fruitful labour”.

Grierson further noted, “as my knowledge of Kashmir language was small the real authors of this Dictionary are these Pandits”. Commenting on the importance and use of Ishwar Koul’s Kashmir Shadbamrita in the making of Kashmiri Dictionary Grierson further observed, “whenever I was in doubt, Ishwar Koul was my last authority”.

Following the completion of Kashmiri Dictionary Aurel Stein was greatly happy to commend Pandit Nityanand’s help in this work and had taken the first opportunity to write to him about the successful culmination. While Sival arinaya was through the press it was Grierson’s delight to write to Nityanand and inform him about the completion of task. Mukund Ram wrote a complete commentary on Kashmiri text Siva Parinaya of the great Lila poet Krishana Joo Razdan which Grierson later edited and published in six volumes between 1914 and 1924.

In 1914 Mukund Ram also collated the first complete and most authentic manuscript of the sayings of 14th century Kashmiri poetess Lalded from the tradition of oral utterances then prevalent in Kashmir. In this great oriental work Pandit Nityanand in 1917 helped Grierson to unlock and understand the riddle of meters used in these poetical sans. It was this record of Lala’s sayings which Grierson and Lionel Barnett edited and published as Lalal Vakiyani in London in 1920.

While Aurel Stein was still engaged on his Rajatarangini labours in 1896 he used the opportunity to record the Kashmiri folk tales verbatim in Roman script from the mouth of a peasant bard Hatim which were simultaneously recorded in Devnagri script by his coworker Pandit Govind Koul. The tales according to Stein had, “many humorous idoms unfamiliar to Indian spirit”. Appreciating their richness, Stein had recorded them with the purpose of translating them into German. Stein further recorded, “I might well have hesitated about attempting the record of these materials at all, if I had not been assured from the start of Pandit Govind Koul’s most competent and painstaking collaboration. The manuscript record of these tales was handed over to George Grierson by Stein in 1912 which the former edited and published from London in 1917 as Hatim’s Tales.

Aurel Stein took the last public occasion to remember his old Kashmiri friend Govind Koul by writing a record of his life and his achievements, “A Memorium to Govind Koul”. This was published from Oxford in 1923, in which Stein recorded, “whenever Pandit Govind Koul was by my side whether in dusty heat of Lahore or in the Alpine coolness of Kashmir, I always felt as a historical student in continuity with the past history of India and only regret that a union with him is beyond possibility in this Janama. Kalhan himself the author of Rajatarangini with whose personality I felt, I was becoming so familiar across the gap of long centuries seemed aptly to illustrate this typical combination of features. In Pandit Govind Koul I found them all again and united with a high sense of honour, a bearing of true innate nobility and a capacity for faithful attachment which from the first made me cherish him greatly as a friend and an accomplished mentor”. Stein took this opportunity to record the epitaph for Ishwar Koul too whom he described as, “Kashmirian epiphany of panini”.

In the year 1916 Maharaja Pratap Singh appointed Pandit Nityanand Shastri as the first Professor of Sanskrit in the college at Srinagar that bore his name. It was yet one more proof of continued patronage of the Dogra rule to Kashmiri scholarship besides recognition of Nityanand’s contribution to Sanskrit learning and his achievements as a scholar. Five years later in 1921 Grierson solicited Nityanand’s help to translate the first written Kashmiri work Mahanaya Prakasa of Siti Kantha into Sanskrit. Grierson was aware about the importance and need of getting the 14th century Kashmiri work translated in to Sanskrit. He showed keeness about this task as he wrote to Autrel Stein, “I want Nityanand to do same to Mahanaya Prakasa, what Pandit Govind Koul did to Hatim’s tales. It is an important work to assess for the elucidation of history of Kashmiri language.” The translation later found its way to Grierson’s receipt in Glengeary, England in 1922.

In July 1923 German scholar Maurice Winternitz, who had earlier served as an amanuensis for 18 years to legendary Max Mueller at Oxford visited Kashmir. Winternitz had come to India in connexion with his monumental work about history of Indian literature and it was also his intention to edit great Indian epic Mahabharata and thus came to Kashmir to know and learn about the tradition of Mahabharata manuscripts in Kashmir. Winternitz sought Aurel Stein’s help in this regard. Stein referred Winternitz to Nityanand for the successful achievements in this task. His encounter with Nityanand resulted in Kashmir Mahabharata text edited in 1923 by him, finding place of honour on the shelves of library of University of Prague in Czechoslovakia. Nityanand also assisted Winternitz with history of Naga traditions in Kashmir, the duly acknowledged account of which finds mention in the History of Indian Literature edited by Maurice Winternitz which was published by Calcutta University in 1927.

While Winternitz took assistance of Nityanand for the edition of Mahabharata, Dutch scholar J.Vogel too was attracted to the tradition of Naga worship in India and Kashmir bearing strong references to Naga worship from the legendary accounts available in Nilamata Purana, sought help of Nityanand in compiling these references in his work. The assistance given by Nityanand to Vogel stand as yet one more landmark of his erudition. The monumental work was published from London in 1926 under the “The Serpent Lore-Naga Worship in Legend and Art”. It bears the record of Nityanand’s contribution in completion of this great work. According to Vogel the persons to whom he was indebted for the successful completion of the task included Sir John Marshall, Sir George Grierson, Professor Julius Bloch, Sir Aurel Stein and Professor Nityanand of Kashmir amongst many other distinguished scholars. The Kashmiri scholar stood shoulder high alongside the Icons of Indology.

American Sanskritist Professor Franklin Edgerton from Ya le University came to Kashmir in May 1927 for a year’s study on Kashmir Saivism. He too sought assistance of Sir Aurel Stein, who according to Vogel knew better than anyone else the learned class of Kashmir, as to from whom he should seek the assistance in his endeavors in Kashmir. Yet again Stein was quick to recommend Nityanand to him. Following their joint pursuits Edgerton recorded “but for his vast knowledge of Kashmir Saivism I would have been less knowledgeable on this subject and only regret my short stay in Kashmir”.

During the decade between 1920 to 1930 Grierson studied Kashmiri texts, Krishna Avtar Lila, Lav Kush Charita and Kashmiri Ramayan. He was confronted with many difficulties in understanding these works. In all these he took assistance of Nityanand Shastri following which these texts appeared in press in 1928 and 1930 published by Asiatic Society of Bengal. Of this collaboration Grierson recorded, “I thank Professor Nityanand Shastri for much help from time to time in editing these texts and to whom I owe much learning of these subjects”. The year 1928 was a landmark year for George Grierson. It brought him the highest British Honour, a title of Order of Merit as recognition of his extraordinary scholarly attainments. As Grierson received a stream of congratulatory messages, one came from Kashmir from Professor Nityanand. Replying this communication Grierson took the opportunity to pay a tribute to Kashmiri scholarship. In a letter to Nityanand dated December 18, 1928, Grierson wrote, “I am indeed happy to have the title conferred on me but my happiness is increased by the knowledge that competent scholars like you who can judge, consider that it has been deserved”.

In line to the glorious tradition of Dogra rulers, Maharaja Hari Singh too bestowed his best attention to the cause of scholarship in Kashmir. In the year 1929 the first Maha Hindu Samelan was hosted at Rawalpindi. The Maharaja too was invited to this august gathering. Unable to attend on account of urgent affairs of State that needed his attention Maharaja Hari Singh nominated Processor Gyani Ram and Professor Nityanand Shastri to represent him at the Samelan. It was an act of great patronage that Maharaja Hari Singh lent to scholarship: At the Samelan Nityanand met Dr Madan Mohan Malviya the great scholar and the then vice-chancellor of Benaras Hindu University who in that short meeting expressed his desire to have scholars like Nityanand in his University by saying, “the

Among the last scholarly feats achieved by Nityanand was a Kashmiri and Sanskrit translation of the 14th century Spanish classic Don Quixote which Stein had sought from him in 1935 at the request of his Harvard friend Professor Carl Kellor who then was also President of Harvard Board of Studies. Kellor had translated versions of this Spanish classic in most of the important world languages except Kashmiri and Sanskrit. Down with paralysis still that had struck him in 1934, Nityanand Shastri collaborated on this task with another Kashmiri scholar who earlier had replaced Dr Sideshwar Verma at Prince of Wales College Jammu in 1921 under the orders of Maharaja Pratap Singh while Dr Sideshwar had gone to Oxford for his D.Lit.

Stein informed Grierson about this arrangement. Later in a letter to Nityanand from England Grierson wrote, “I met Sir Aurel Stein and we talked all about our Kashmiri friends. I learned from him that you have begun work of translating Don Quixote. Soon it may be ready for press. I am sure it is bound to be good”. The task was completed by both Jagdhar and Nityanand as per the arrangements made by Sri Stein. The Kashmiri and Sanskrit translations of Don Quixote arrived in Boston Harvard in July 1936. Of this feat Stein wrote to Nityanand, “they are now deposited on the shelves of Harvard University library-the greatest library in the world and thus perpetuate your name and fame.”

Like Rajatarangini the Nilmata Purana under Vreese’s hand had more than one motif. In 1938 Vreese using the good support of Aurel Stein began to work on annotated edition of the Nilmata Purana. He was confronted by many problems in interpreting the text of Nilmata Purana. He again sought Steins’s help, who traced his steps yet again to Nityanand. In a letter to Nityanand dated July 14th, 1938 Stein wrote, “I am enclosing as annexed herewith the request of Dr K.de.Vreese who you know wants the explanations of many points as regards his annotated edition of Nilmata Purana. And you will agree with me as to how difficult it is for even a competent European scholar to get to the meaning of such difficult text. I request you to answer Dr. Vreese’s enquiries in the same manner as you used to answer the queries of Sri George Grierson and earn a Punya for yourself.”

While Stein was losing no opportunity that spanned almost five decades, to make constant contributions to the interface between Kashmiri and Western scholars, his own fascination to Kashmir and particularly to his labours devoted to Rajatarangini and other works never ceased in him. In 1940 while planning for his Afghanistan explorations even though having attained an advanced age of 78 years Stein made a round about trip to Srinagar and then to Jammu. From Jammu December 18, 1940 Stein wrote to Mrs Fred Andrews wife of his life long friend, “I visited again after 50 years the Raghunath temple library. Its 6000 old Sanskrit manuscripts had been catalogued by me with help of Pandit Govind Koul and another excellent Kashmir scholar Sahaz Bhat in what now seems like a previous birth. It had been a dreary task but it saved the collection from being lost. I had a very attentive reception, had to talk Sanskrit again for an hour or so thus purified my tongue by use of the sacred language after all my peregrinations in the barbarian North and West. It was a quaint experience to find myself in the end garlanded in the traditional Hindu fashion for the first time in my life.”

In his usual fashion Stein took the occasion to advance his proposed new edition of Rajatarangini with Maharaja Hari Singh. Stein was a guest of the Maharaja who according to him was, “a remarkable figure of the old chivalrous type”. The Jammu Prime Minister assured him that he would argue with the State to help support for the new edition of Rajatarangini. Following Stein’s departure from Jammu the Wali of Swat advised him that tribal conditions till did not permit Kohistan tour for him. Just then with time on his hand, he began on the new edition of Rajtarangini which he intended to revise with illustrations of photographs of ancient sites in Kashmir that he had taken about 50 years back.

A pleasant holiday accorded by fate enabled Stein to complete the work of his youth now with the assistance of a hard working Punjabi Brahamin assistant. All those who had earlier helped him had passed away. It was an amusing experience for Stein to find that he had become as it were a historical record himself. It suggests prudent for the literary historians today, to face this last illustrated edition of Stein’s Rajatarangini. Before his final departure from the dominions of Maharaja Hari Singh, following a route along the Kishan Ganga River Stein wrote in his memoirs, “How grateful I must feel to kindly fate which allowed me to do so much of my work in Kashmir for the last 55 years”. On this observation his old friend Dunsterville equally energetic and adventurous wrote to him, “We all think it is now time for you stop exploring and come home”. Stein agreed with his friend. To him home was where his work took him and that was Kashmir, the green paradise.

But then time lasts for none. The first of this great trio in the edifice of interface between European and Kashmiri scholars, Grierson expired in 1941 followed by Nityanand in 1942 and a year later Stein died in Kabul in 1943. With their end, the glorious chapter of interface also came to an end which had received an unlimited measure of patronage under the great Dogra dynasty of Jammu who for this act have gone in the annals of Indian history among the few Maharajas in India of scholarly disposition, while the mantle of that glory shone pristinely in the crown of Maharaja Ranbir Singh whose foresight and erudite Royal character bears testimony to this interface.

Lecture delivered by S.N. Pandita, Secretary, Nityanand Shastri Kashmir

Research Institute of India International Centre, New Delhi, on April, 18th, 2001.