Devnagari Script for Kashmiri:
A Study in its Necessity, Feasibility and Practicality
- Dr. R. L. Shant
Kshir Bhawani Times
Kashmiri Pandit Sabha, Jammu
August 1997
1. Kashmiri Language and Scripts Used
1.1 Background
Kashmiri is an Indo-Aryan language. Even the opponents of
this linguistic classification of this language, grouped it with Dardi, Shrinya,
Khowar dialects, which are spoken in the areas adjacent to the valley in its
north and north- west. Language historians and linguists have often, however,
concurred on the theory that the above-mentioned dialects fall in the category
of languages that bear resemblance to the Indo-Aryan as well as to the
Indo-Iranian languages.
Philologists believe that like the earliest Naga
inhabitants of the mountains of Kashmir having been cut off from the mainstream
Aryans like their counterparts (viz. the Ghandarvas, the Yakshas, the Kinnaras
etc.), their language took time to accept influences and merge with the main
Aryan languages. The Naga language developed of its own and underwent changes
natural to any language. All the same it maintained its peculiar vowel system
and when it surfaced in the 8th-9th century AD, it had passed through all the
stages of the Prakrits and Apabhramshas like other modern Indian languages, the
earliest available evidence of the Kashmiri language belongs to this period.
1.2 Sharada script and the Kashmiri Pandits
The earliest available Kashmiri scripts (MSS) are written
in the Sharada script, Sharada is an indigenous writing system that evolved from
the original Brahmi in the same chronological order and around the same time as
the Nagari, Gurumukhi and other North Indian scripts did. This script was widely
used by scholars, rulers, common people of all religious denominations
(including the Hindus, Muslims and Buddhists alike). Among Hindus it was used
for transcribing Sanskrit texts as well as compositions in Kashmiri. MSS of the
compositions of Kashmiri poets, Lal Dyad, Nund Reshi, Roopa Bhawani and a host
of other Bhakti poets was in Sharada and are preserved in individual collections
and libraries till date. (Many have definitely been destroyed by the militants
or other anti-social elements during the last six years of Kashmiri Pandits'
forced exodus, when they left their treasures of books behind.) With the valley
going Muslim over the last six centuries, the Persian script imported by Muslim
rulers both local and foreign, replaced the Sharada in official and private use.
The shrinking number of Kashmiri Hindus (those who care to be called Pandits,
for their Brahmanic connections alone survived, the rest having been converted),
nevertheless mastered Persian (and Arabic) languages and script and used it
widely in official and private communication. This relegated Sharada to the
background, being limited to religious and devotional texts. For the practicing
Brahmins, Sharada continued to be the script for writing and calculating
astrological and ritual formulations. Today this group (now depleting fast)
alone preserves it religiously. For the rest learning the script or using it is
of no practical utility.
1.3 Persian and Roman Scripts
As Persian gained status in the Muslim courts followed by
English/Dogra Durbar, KP officials (the clerk, mudarris, revenue official, the
serf or the landlord) did not lag behind anyone. They mastered the Roman script
and the English language too, with exemplary wisdom. One can say without fear of
contradiction that KP functionaries must have played a pivotal role in moulding
the Persian script to suit Kashmiri language in a similar manner as they adopted
the Roman script for Kashmiri texts in the fourth and fifth decades of twentieth
century.
2. Nagari and the Intercultural Connection
The history of the adoption and modification of the Nagari
script for Kashmiri has not been documented authentically. But the very fact
that the script was used freely by eminent western linguists like Grierson and
Temple in their profound works and treatises on Kashmiri language and literature
is ample proof of its having been standardized over the decades in the 19th
century. Kashmiri Pandits maintained live contact with the North-Indian cultural
epicenter, i.e. the Indo-Gangetic plains, which incidentally is the Hindi
heartland too. Devanagari had assumed prime importance in the areas of inter-
cultural and inter-lingual communication in north-western and eastern Indian
states. This universally acceptable writing system came handy to the intelligent
and descerning community of Kashmiri Pandits, for whom the Indian connection has
always been primary. Benefiting from the experience of this enlightened
community, the western research scholars like Grierson, Buhlar, Temple, Stein
etc. associated renowned scholars of their time like Mukund Ram Shastri and
Ishwar Koul with their work and modified the Devanagari of Kashmiri, as against
the Persian script, even though the latter had a wider appeal and acceptability.
The qualities of better phonetic representation inherent in the Nagari seems to
have weighed more with these discerning scholars.
3. The Imperfect Persian Script
Urdu became the official and court language in the Dogra
rule and this strengthened the Persio-Arabic base for Kashmiri script. The
Nagari-knowing sections did not stay away in isolation. They studied the method
used by the Persian knowing scholars and found them incomplete and imperfect. In
fact no organized attempt to use some diacritical mark in the Persian script was
made. Only the HAMZA mark was placed arbitrarily over the letters, without
following a uniform pattern. It betrayed the cavalier attitude of the concerned
writers on the one hand and showed the popularity of the script on the other,
that made diacritical mark redundant. The readers read the text by making their
own guess.
4. The Modified 'Nagari Kashmiri'
During the first decades of the 20th century, KPs using
Nagari for their private use, never discontinued the practice even when there
seemed to be no public recognition coming from any quarters. It is a tribute to
the far-sightedness of such people who continued with literary endeavour and
preserved their cultural treasures in Nagari manuscripts in the face of, not
only official negligence and slander but also the contempt and frown of those of
their own community who enjoyed official patronage and took ostensible pride in
jettisoning links with their own cultural traditions. Against this background,
the endeavour of scholars like Pt. Durga Prasad Kachru, Pt. Jia Lal Kaul Jalali,
Professor S. K. Toshkhani, Professor P. N. Pushp, to name a few, towards
modifying sets of distinct marks for distinct phonetic representation, deserves
special mention. Some Hindi journals, published in pre-independence days,
carried sizeable matter in 'Nagari Kashmiri', which proves the point beyond
doubt.
5. Official Discrimination
After the establishment of the first popular government in
the state, the Arabic script was officially sought to be used for Kashmiri, to
be followed by the Persian script in its present form. The reasons for the
latter are not far to seek. Popularity of the script made it acceptable to all.
Kashmiri Pandits, writers and intellectuals, welcomed the step without
reservations. But there was an underlying dissatisfaction among them over the
fact that while the Persian script had been allowed to be used alternatively for
the Dogri, Nagari was not given the alternative status for Kashmiri. There was
many times more Kashmiri literature preserved in the Nagari than the Dogri
preserved in the Persian script. It was a clear communal discrimination against
the KPs as against the special consideration shown to the minorities in the
Dogri speaking areas. While prominent Kashmiri Pandit scholars worked on the
Persian- script committees and others owned it without reservation, they were
dubbed communal if they talked of the Pan-Indian utility of the Nagari script.
However, the tradition of using marks devised by linguists and Nagari
protagonists in the pre-independent days continued unabated.
6. Genuine urge for Nagari
During the four decades prior to the exodus of Kashmiri
Pandits from the valley, dozens of books and anthologies were published and
circulated by individual poets and religious organizations in which the Nagari
script was used. The publications had a ready market among the devoted. The
trend continues till today, even when the organizations, ashrams and peeths have
recognized themselves in Jammu, Delhi and other centres of India, wherefrom
their publications keep coming out. Genuine urge helps overcome difficulties in
the process of learning. The users' urge to use Nagari did not take much
cognizance of their ignorance of the phonetic properties of Hindi or the
correspondence between the phonemes and their respective graphemes. Literature
was prolifically produced.
7. Trans-State Experimentation
At the trans-state level Kashmiri sections of community
magazines at Jammu, Delhi, Chandigarh, Jaipur, Mumbai, Lucknow, Calcutta, etc.
used some or the other diacritical marks to indicate vowels peculiar to the
language. This presents a variegated picture, for such efforts were independent
and undertaken without any co-ordination. The Koshur Samachar (KS) of Delhi
assumed central importance. It voiced the concerns of the displaced people and
also the cultural longings of those settled in the Indian cities over the
centuries of continuous exodus from Kashmir. Those Kashmiri writers who till now
were not quite interested in Kashmiri literature published in the KS in the
Nagari script joined hands with others of the ilk and made valuable contribution
to the, now known as the, "literature of displacement" or the
"literature in exile". The KS used a set of diacritical marks, albeit
not with morphophonemic precision, in the absence of a well laid out policy. The
two symbols used were the ardhachandra and the apostrophe. Both of these were
modifiers and not independent symbols for Kashmiri vowels.
8. Deliberation over the Nagari and the Kashyap
Samachar
In October 1994, the Kashyap Samachar (Kp.S) Jammu was
revived and published with fervent enthusiasm on monthly basis. The editors used
only one modifier (viz. the apostrophe) placed on different short and long Hindi
matras to indicate short and long Kashmiri sounds. For some time this proved to
be a successful venture as Kashmiri writers, by and large, picked up the script
and used it in transcribing or even direct composition of their ideas. Jammu
having emerged as the biggest settlement of the displaced KPs, the circulation
of the Kp.S showed encouraging signs. But the editors declared from time to time
that they were open on the question of striking uniformity between the marks
used in the two premier magazines (viz. the Kp.S and the KS) of the Kashmiri
speaking people outside the valley. A discussion ensued in both the journals and
many a specialist on scriptology participated in it. The intention was clear.
All desired that uniformity in the marks used be evolved and accepted by all
concerned.
9. The Committee Accord
In December 1995 a committee consisting of the two
aforesaid editors, the Hindi editor of the KS and the secretary of the Vikalp
Delhi, met and after discussions agreed on adopting these symbols i.e.
ardhachandra, apostrophe (') and avagraha (s) for three pairs of Kashmiri
vowels, in the following fashion:
(Editor's note: Modified text due to
unavailability of Nagari script)
avagraha (s): eye, half, log, tail, mouth, eight, safety
ardhachandra: and, cooked rice, kicks, eighth, cold, how
many
apostrophe ('): to me, to you, eat, flame, half, fat,
handle/tail
Obviously these marks are but modifiers of the Hindi
vowels and the Hindi long matras have been used to lengthen the Kashmiri sounds.
Hence these symbols also cannot be termed as the best or the most suited for
Kashmiri. The happiest situation would be that where all the vowel sounds are
represented by independent easy to use and better known diacritical marks. That
is why the best available marks (on the computer and the laser printer) having
been identified as these above mentioned symbols do not solve the issue
permanently. There are still voices of dissent among some notable scriptologists,
which cannot be rejected outright. However, these three symbols are quite
sufficient and phonetically sound for the Kashmiri script for the present and a
lot of literature has already come out in it.
10. Need for a Fresh and Final Initiative
It would be in the best interest of those Kashmiri
speaking people outside the Valley of Kashmir, who are all for the Nagari script
that a fresh attempt be made to involve more scholars and a set of six symbols
be agreed upon. As of now, not more than the above mentioned three are
available. Hence any additional attempt can bear fruit only when changes in the
typewriter, the manual rotary press, the computer and the laser printer are
possible to be effected. This would require some investment too. But the
investment will be rewarding subsequently. The undermentioned publications need
to be taken up immediately:
1. A primer/reader for new learners. The book shall have
to be distributed all over the country and in some centres overseas, free of
cost.
2. A book for developing the skills of understanding
Kashmiri texts, evolved solely for advanced learners, who wish to read more to
establish linguistic rapport with the native speakers.
3. Series of introductory monographs on
a. Shaiva strain in Kashmiri life and letters
b. Laleshwari, the yogini
c. Nund Reshi, the synthesizer
d. Love lyricists and folk traditions
e. Bhakti poets (at least five) and the essential
Kashmiri phenomenon
f. Modern Kashmiri writers (at least 10) and the
search for the moorings, alongwith annexures containing selected writings of
the writers included
11. Nagari, the Cultural Identifier
There is a craving in the minds of Kashmiris, whose
children no longer speak or use their father-language, to keep abreast with the
cultural development of their compatriots back home. Those who live abroad are
in no worse situation than those who are scattered all over India for the last
hundreds of years. They would like to identify with their roots which have been
pulled out many a time to render them non-entities. They would like to know of
their distinct literary and cultural traditions which bear the stamps of
admiration and esteem given by discerning and accomplished men of eminence all
over the world. They desire to know the versatility of their ancestral language
that carries the history and culture of the last five thousand years of their
forefathers. They would like to disseminate the pride and consciousness of their
great past and their ethnic uniqueness to their children. In short they would
like to stay alive like proud Kashmiris, anywhere in the world. While Hindi
helps them mantain contact with India in general, Kashmiri will inculcate in
them sense of belonging to their fatherland. With Nagari their wishes are
realizable.
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