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Difference between intellectuals and witch doctors
I am an ethnic Kashmiri from the Kashmir valley, speaking Koshur and I think you are being prejudiced, there has always been a link with our fellow Kashmiris, who speak Pahari and are not Punjabi, they speak differently. I don't know much about anthropology, but you cannot say whatever may be the case I know they're not Punjabi, Its like saying the Scots are English, even though they both speak English, yet the Azad Kashmir people speak Pahari and the Punjabis speak Punjabi/Potohari. I sometimes wonder if these people with weird theories about the fellow Kashmiris in Azad Kashmir still think that the world is flat too. Some theories say Koshur is indo-Aryan anyway http://www.koshur.org/ , just like the Kasmiris in Azad Kashmir speak Pahari which is an Indo Aryan language too. Please research further with proper resources, I want us to be clear. The Yehudi (Jew) has now entered Kashmir (India) and has started the work the Jews are best known for; that is distort history and plant a fake Yedudi origin history. Aryan of Kashmir are not sleep in this Aryan Central Asian land. You are a traitor who considers pahari speaking population of so called azad kashmir as "kashmiris". Just visit an area in azad kashmir and have a look at their language and culture, then go to the neighbouring areas of pakistani punjab and you will notice that these so called kashmiris of so called azad kashmir are plain punjabis. They have same ethnical surnames and roots like rajput, jatt or gujjar. Kashmiris are a distinct Aryan Race similar to Aryan Central Asia.Actually you jack pots who live in kashmir valley do not know about the ground realities of the area which is called azad kashmir for no reason´. Indeed the Jewish people as usual are making a fool of themselves. They want to create a fake controversy and label the Central Asian Aryan Kashmiris as the Semite, in this case a Jew. It is like referring to a Horse (Aryan) as a Donkey (Key). They are not quoting the genuine history of Kashmir the Rajataringini (on the race) but authors like Parmu or unheard of Dar. Parmu was known to be intelligent though not too well trained, moreover he had gone a little berserk since his Kashmiri Muslim wife left for Pakistan. I recollect in neihboring Tajikestan the Jew tried to make trhe proud Aryan Tajiks Jew by fraud the result all know.
Comments by IP user
There is lot of ignorance and nonsense in this thread. There is no race by the name Aryan so there is no question of anyone being pure Aryan. The word Aryan was used to describe the nobility and other influential people among proto-Indo-European cultures, it is is not a race. And people migrate so even if there was ever any such race, they would have been diluted beyond recognition by now. As for Kashmiri being different from other Indians, this is a myth being cultivated by jihad gang. Kashmiris are as different from other Indians/South Asians as other Indians are from each other. The world Kashmiriyat is also a very misused word, these people who claim Kashmiriyat as basis for another country don't even know a single kashmiri word, they speak urdu at home. As for being fairer to other South asians, that is partly true because fairness mostly increases with distance from equator. Some of the fairness and lighter hair color can also be attributed to relative isolation of the people in mountain valleys. However to an outsider, am average kashmiri is not going to look much different from an average South Asian, you are still a brown person. — Preceding unsigned comment added by 18.104.22.168 (talk • contribs) 26 September 2017 (UTC)
This is from Fergusson, James (1868), Tree and serpent Worship, or illustrations of mythology and art in India, Allen, pp. 46–47
It is not, however, only in the valley that our Chinese traveller (Xuanzang) repeats the Hindu legends about serpents and their power, but at every stage of his journey from Cabul to Cashmere, he everywhere finds some spot where a dragon king or Naga Raja resided, and played an important part in the legendary history of the land. These legends, as might be expected, were found in the seventh century very much altered from their more primitive forms, but they are interesting, in the first place, as showing how essentially the north-west corner of India was at one time the seat of Serpent Worship, and also, in what manner it was eventually—except perhaps in Cashmere—amalgamated with Buddhism. (p.46)
These accounts by native authorities are fully confirmed by such scanty notices as we glean from classical authorities; Onesicritus tells us that two ambassadors sent to the king of Cashmere by Alexander, brought back news that the king of the country cherished two large serpents of fabulous dimensions. Maximinius of Tyre tells us, that when Alexander entered India, Taxilus (King of Taxila) showed him a serpent of enormous size which he nourished with great care and revered as the image of the god whom the Greek writers, from the similitude of his attributes, called Dionysus or Bacchus. (p.47)
The latest authority we have, is that of Abulfazl, who tells us that in the reign Of Akbar (1556—1605) there were in Cashmere 45 places dedicated to the worship of Siva, 64 to Vishou, 3 to Brahma, and 22 to Durga, but there were 700 places in the valley where there were carved images of snakes which the inhabitants worshipped. (p.47)
All this is fully confirmed by the architecture of the valley; with very few exceptions, all the ancient temples of Cashmere seem to have been devoted to Serpent Worship. They stand in square courts which were capable of being flooded and were crossed by light bridges of stone, some of which still remain. Even at the present day some of these temples are unapproachable without wading, in consequence of the water which surrounds them, and all might be rendered so by a slight repair to their waterworks. There are, of course, no images in the sanctuaries which long prevented antiquaries from perceiving the form of faith to which they were dedicated. But where the deity is a living god and mortal, when he and his worshippers pay the debt of nature, they leave no material trace to recall the memory of their past existence. (p.47)