Kangri and Kashmiris

By Dr. Ramesh Kumar

 'What Laili was on Majnun’s bosom, so is the Kangar to a Kashmiri’. This Kashmiri proverb sums up the relationship between a Kashmiri and the Kang’r, the brazier that keeps the Kashmiri warm during harsh winter.

Environment influences the culture and the life-style of the people. It is emerging as an autonomous factor in the new historiography. Kangri, Pheran, Shawl, Numdah, Gabba, Hamam, Samovar etc., were evolved by Kashmiris over centuries to beat back the rigors of a hard winter. Many of the hilly regions do have variants of these items.

In winter, the Kashmir valley experiences freezing temperatures and the frozen snow used to block lanes and bylanes for months together. Kashmiris devised an innovative brazier to keep themselves warm. The impoverished peasantry that could ill afford bukharis and hamams had only Kangri to fall back upon. Hamam construction remained confined only to the mohalla mosque. Kangri is a cheap source of warmth and also keeps Kashmiris mobile during the winter. It is only during the last few years that hamams are being built in private constructions also.

Each family member has a Kangri. For guests also a few Kangris are kept reserved. Small children have smaller Kangris. Many Kashmiris use Kangris round the clock. Sometimes the two members share a Kangri and this form of warming up is called 'Shalfa'.

Origin:

Not much is known about how Kangri came into use. It has led to lot of speculation on its origin. It has been suggested that the Kashmiris learnt the use of Kangri from the Italians in the retinue of the Mughal emperors, who usually visited the Valley during summer months. In Italy and Spain braziers were made in great variety of shapes and ornamented. They bore medallions with figures, heraldic devices and complex bas-reliefs. In the seventeenth century France also, the braziers were in use. They were placed on tripods, with fire-irons attached, or made portable with bars on the movable top to rest the feet upon.

Historical data contradicts the claim that Kangri has come to Kashmir from Italy. Kang'r, as Kashmiris call it, has been in general use in Kashmir since early times. According to Sir Aurel Stein, Kang'r name is in all probability derived from Sanskrit, Kasthangarika (Kash(wood)+Angarika(Fire embers).

Earliest references to Kangri are found in Mankha’s Sri Kanthcharitam and Kalhana's Rajatarangini. Mankha describes it as 'hasantika', i.e. a pot that could be carried in hand. He says it was in regular use in his times. In fifth Canto, Verse 462, Kalhana writes, "Long lasted the discussion as to the disposal of the crown, while those (Brahmans) whose beards were scorched by smoke, wished to raise this man or that to the throne”. Though not a very complimentary, it gives life-like description of the assembled Brahmans. It refers here evidently to the burn-marks left by the Kang'r.

Kang'r has fascinated European travellers too. Bernier, Moorcraft, Hugel Vigne and others have all noted the unique importance that Kangri holds in the life of an average Kashmiri. In Indian Antiquary two monographs on Kang'r were published by European traveller-scholars. J.Hinton Knowles, the distinguished student on Kashmir's folk lore wrote in detail on Kang'r, in 1885 (Vol. 14, pp 256-266). Dr. Hultzsch’s monograph was published in the subsequent issue, XV p.57.

Utility:

Once a certain hakim from the plains visited Kashmir valley during winter to see how Kashmiris beat back the cold. At Baramulla, where visitors changed their horses and coolies for boats, for onward journey to Kashmir, he saw a boatman squatting in his boat in the cold wind. The man wore just a thin shirt. The hakim thought that the boatman had turned mad and would die due to cold injury. Suddenly, hakim’s eyes fell on Kangri struck between hanji’s  knees. On seeing this, hakim decided to return to the plains. He left saying, "The Kashmiris have got their own antidote for the winter cold. No need is there for me to go to them".

Besides Kashmir valley, the use of Kangri is also in vogue in some Kashmiri speaking cold regions of Jammu province. It has travelled there alongwith the migrants. With the total displacement of Kashmiri Pandits to Jammu, members of the Dogra community are opting, for Kangri and discarding the old 'Sagri'.

The utility of the Kangri would have remained limited, had the pheran, a voluminous gown, which the Kashmiris use, not come into use. Like Kangri, the origins of Pheran are lost in antiquity. Kashmiri, wherever he goes, or even when asleep holds Kangri close to him. He loves Kangri and adores it. A Persian Ode to Kangri describes its usefulness:

Aye Kangri, aye Kangri

Qurban tu Hur-o-Pari

Tu Az Pari Nazuk Tari

Az Bargi Gul Raina Tari

Chon Dhar Bagal Se Gheer Mhat

Dardi Az Dil Mahn Se Bari

Bahr Chand Vaspat Se Kahm

Az Vasp Azan Bala Tari

Hkaih Ajaiab Dil Bari

Translated into English, it reads:

Oh Kangri! Thou art

lovelier than houries and fairies

Thou art more delicate than  a fairy

And fresher than a rose-petal,

When I take thee in my loving embrace,

The stresses and strains of life take leave of me,

Words fail me to adequately praise thee

Truely, thou art a wonderful companion.

Kangri has also been described as a 'Sheena Maharin', the Snow-Queen. Its loss means terrible for a Kashmiri. He cannot bear it:

Kami Sana Kundalay Niyi Myani Kangar

Kya Kara Chas Tsalan,

Kapay Yiviham Kopuy Kadahas

Kya Kara Chas Tsalan,

O! which wrtech of a woman has stolen my Kangar?

What can I do! I bear the loss

Could I catch that wretch, I would tear the hair

Out of her head.

What can I do! I bear the loss.

Kangri:

The Kangri is a small earthenware bowl of a quaint shape, held in a frame of wicker-work. The earthen ware bowl, containing fire is called Kundal. In Sanskrit Kundala means ring. The outer encasement of wicker-work may at times be very pretty with its ornamentation of rings and brilliant colouring. A simple protective covering ensheathed over the upper portion of wickerwork is called Woluhd.

Tsalan is a little wooden or metal (Iron or Silver) spoon tied to the handle for adjusting (Wokhur) the fire embers in the Kundal. The Kangri may only consist of an earthenware Vessel, sometimes ornamented. It is then called a Manan.

The best Kangris are made in Tsrar, the resting place of Sheikh Nur-ud-Din Wali, the patron saint of Kashmiri's Rishi order. Sir Walter Lawrence, the author of 'The Valley of Kashmir' says: "Among the most prized of the Chrar Sharif fairings is the pretty painted Kangar". Anantnag, Shahabad, Bandipore are also noted for good Kangris, which are known after the places where they are made. The crudely made Kangri, used by peasants has a bigger Kundal and is known as Graes Kangri. The finely worked and coloured ones are known as the Khoja Kang'r.

Wicker-work is an industry of importance in Kashmir. Most villages have artisans, who make the encasing basket for the Kangri. The Kashmiris use a special kind of charcoal-Tapan Tsini for Kangri. The best fuel for the Kang'r used to be 'hak', the small drift wood, collected at the mouth of the hill rivers by nets.

Peasants living near the forests make charcoal from Pohu wood and Chenar leaves during autumn and store them till winter. These then fetch a good price in cities and towns. Cowdung, and other dung mixed with dried Chenar leaves is also commonly used as fuel for the Kang'r.

Previously Chulha was a common mode used for cooking purposes. Its fire embers were used for preparing the Kangri fire. With Chulha going out of fashion, Katha Tsini/Pana Tsini are now used for this purpose. Better communication with Jammu has seen the advent of a new type of Charcoal-Kola bassih. In Jammu, this is the only type of charcoal used by Kashmiris Pandits.

Social Life:

Kangri has also found a place in our festivals and religious observances. On Makar Sankrati day, which falls in the cold month of January, Pandits give Kangris with fire embers in it, to the family priest (gor), in the name of their departed ancestors. This practice simulates Nirajala Ikadashi day in the plains. On this day, which falls in summer, Hindus give a gharra of cold water in alms.

Shishur day is observed by Pandits, to protect the new bride against cold injury. A Shishur 'gore' is tied to the saree of the bride and a grand feast is organised. The bride holds a specially-prepared Kangri in her hands and the guests offer cash. During Herath (Sivaratri), the daughters take decorated Kangris alongwith other presents to their husband's house. Kangri also finds use when 'Isband' is used to ward off the evil on auspicious occasions. Tilaashtami marks the end of Sivaratri celebrations and the heralding of Spring. Old Kangris, on this day, in the evening, are consigned to flames. A rope is tied to a Kangri. Grass twigs are put in it and then it is set on fire. The person who holds the rope swings the Kangri round his head, Chanting 'Jatanh tah, Jatanh tah' till the Kangri is totally burnt. Same evening earthern lamps are lighted and put in river, as on Vaeth Truvah (Birthday of Vitasta/Jehlum) day. It is a grand spectacle to watch. The Muslims generally present Kangris in charity to the mullahs.

Hazards:

Kangri has its hazards too. Few people from the older generation have escaped without burn marks (nara taeht), caused by careless use of Kangri. It is a pre-cancerous condition. The Textbooks on Surgery have noted the cancer caused by Kangri. It has been named as Kangri Cancer. Many times, the Kangris have caused major fires. During quarrels Kashmiris often hurl Kangris at others.

Young boys and girls use Kangris to roast Potatos, Eggs and Singharas. There have been other claims as well, which look far-fetched. It is said that Kangri aids digestion. Some patriots have claimed that Kangris were imposed on Kashmiris by alien monarchs to reduce their proud spirit.

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