The cultural heritage of Kashmir is as rich as it is varied. This brainchild of ‘Kashyapa has “the Receivers of the z? Rtlichsten love and kindness from nature generously been, and therefore the whole world is fascinating for its outstanding physical attraction of times since time immemorial. For Kr? Tion of the whole, this physical Gr? e is very well maintained by the Kashmiris in the weaving of the rainbow. Colourful texture of the mental and spiritual achievements. In many ways they are pioneers in the developing cult of philosophy in harmony with their environment was, and called it a “Shaivism” . A galaxy of rhetoricians pain in the prescription of norms and standards have f? r the production of literature in general and poetry in particular, more acceptable and representative made. To say, square, not a single strand of the literature of these scholars was left without her impress and alchemical about lead?.
Not only that, the Pr? Fung Kashmir soil of three universal religions of the world-Hinduism, Buddhism and Islam. The Z? Ge of all these religions have blended accuracy in the attitude of a Kashmiri like milk and S??, And it is not? Surprisingly, that although even with Hindu, Muslim or Buddhist name, a Kashmiti is still in practice today Verk a living? rperung the Buddhist Mitgef? hl, tolerance, and Hindu-Muslim joy. Therefore, rooted in such a Catholic background, S? Kularismus a Kashiniri is not expedient? Ig, a political but an article of faith in his blood from the gray times to the present day. Ngern to ‘Kalhana “in his monumental History of Kashmir” flow of K? Nige has “not even a municipality? rger between Buddhists and Hindus, when a gefr? sodium race in progress between their respective Anh? was make theire own Glaubenss? tze popular and thus referred to steal march? about other faiths. In contrast, Buddhist K? Nige big e f totals? R the construction of Hindu temples and shrines, and vice versa donated. Religions? Sen K fight? Always here on the paper struck, in a rational way and through dialogue, the never leave a bad taste in the mouth. W? During the Islamic period Sultan Zain-ul-AB-Din Badshah admirably, and f? Rwahr Kashmir as a bone marrow restored to his Hindu cult tten? And even began demolished ‘langar’ at the places of pilgrimage f? R the hungry lead ren?, and the pious. “ShriVara” in his “ZainaTarangini” erw hnt? has such “Satre” or Langar, of which one at the foot of the mountain e Mahadeva was.
In this way, when in the 14th to 15 Ren century a new culture on the mountain-T? f? r shown in the Kashmir, knocked on, had cherished the values of Kashmiris have all the time a hospitable place f? r prepared his gl? Glad welcome. The Puritan prosletyzing Z ability? Of Islam in the absence of a significant response from the Kashmiris mandatory ge? Be changed to more logical and rational methods. In this lzungen political and religious? Sen Umw?, Long-cherished secular outlook of the people of faith get h? Tte to assist a jerk, but come on this literature to us.
At the confluence of Hindu and Muslim cultures “Laileshwari ‘or’ Lalla-Deda” stands like a colossus beckoning people to the differences in skin color, religion or faith, refrain, and achieve on Identity yoke with Him – the all-pervading transcendental Force called God as That such are all the same, down the secular appellations like scabs fall off a snake. The Off is? Bung the secular one? Be advertising in futility, Consequently, the aim should also Materialit-secular? T, it n? Not protected, Z? Select miles-contributions? Ge of material gains or losses, and always lost in his labyrinth , the eye should be on the target – the real and permanent.
From Gr? Nd hand, was the social fiber of the Kashmiris in the break then and now could not be in any way palatable to the residents of Kashmir on big e, as wide awake as a K? Artists “Lalla” pointed the present as M? ll and hineingef? leads in the Spiritualit