M i lcharVol. VII, No. 6 : November-December 2012

The Official Organ of KPA, Mumbai

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MilcharOfficial Organ of

Kashmiri Pandits' Association,

Mumbai

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Vol. VII ~ No. 6

EDITORIAL BOARD

Editor : M.K.RainaAssociate Editor : S.P.KachruMembers : S.K.Kaul

Chand BhatConsulting Editors : P.N.Wali

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Ø Message from the Presidentl Between Ourselves - Rajen Kaul Page 3

Ø Editoriall With Apologies ... - M.K.Raina Page 4

Ø Report & Biradari News Page 5

Ø Kashmir Imbrogliol Accession Day - Dr. K.L.Chowdhury Page 10

Ø kçÀçJ³çl kçÀçMç - DççÆvçuç vçKççmççÇ Page 15

Ø kçÀçJ³çl çÆ]pçvoeiççÇ - çÆ$çuççíkçÀçÇ vççLç Oçj `kçáÀvovç' Page 16

Ø Religionl Nava Durga - M.K.Tikoo Page 17

Ø Nostalgial Nobody Can Take Away Our Memories

- Kamal Hak Page 18

Ø nçm³ç J³çbiçl içç[e Ðçiçáuç - uççuçe uç#çcçCç Page 20

Ø Religionl Bahuroopa Garbha - Dr.C.L.Raina Page 22

Ø kçÀçJ³çl iç]pçuç lçe ìáKç - yçãpç nçuççÇ Page 25

Ø Culture & Heritagel Cultural Legacy of KPs - 6

- Prof. R.N.Bhat Page 26

Ø hç_®çç² Page 29

Ø Between the Linesl We and Our Identity - S.K.Kaul Page 30

Ø Yçpçvçl mçlçe Jççje mlçálççÇ - Ëo³çvççLç kçÀçÌuç çEjo Page 31

Ø Our Literary Treasuresl Leelas of Swami Shankar Joo Razdan - 7

- Prof. Anil Raina Page 32

Ø kçÀçJ³çl vççôJç yçnçj çƳççƳç yçôçƳç

- YçÓøçvç uççuç jç]pçoçvç Page 37

Ø Book Reviewl K.L.Chowdhury's 'Faith & Frenzy'

- Prof. R.N.Kaul Page 38

Ø OççjçJçççÆnkçÀl içáuçí yçkçÀçJçuççÇ - 10 - cç.kçÀ.jÌvçç Page 40

Ø Know Your Motherlandl Village Lodhuv - Chander M. Bhat Page 43

Ø Your Own Page Page 46

Ø Editor's Mail Page 47

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In this issue

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RAJEN KAUL

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President's Message - Rajen Kaul

Between Ourselves

amaskar.17th of November 2012 was a dayof mourning for us all. This day,Shri Balasaheb Thackeray, our

Messiah breathed his last. Detailed newsof his death and the mourning is covered inthe Biradari News columns of this issue. Weorganized a condolence meeting on 24th

November 2012 at Kashyap Bhavan to payour homage to the great leader for hisunflinching patronage for our community.We will always remain indebted to him. Mayhis soul rest in peace.

In this issue of Milchar, I would like toupdate you on the major activitiesundertaken by your Board of Trustees (BoT)from October 2012 onwards:Sharda Sadan: Brickwork and plastering hasbeen completed. Works related toplumbing and electrical activities are inadvance stage of completion. Due to certainsite considerations, we had to look atalternate design options for compound walldue to which construction of the same hasgot delayed. We have now finalized thedesign and expect to start construction by10th December 2012. It will take us till endJanuary 2013 to complete the compoundwall, fixing of doors and windows,plumbing and electrical related works.Considering the availability of funds and thebalance amount to be spent for completionof all activities, we stil l need to raiseadditional funds of approximately Rs. 50 to60 Lakhs. Our team comprising of Shri JL Kak,Shri CL Raina, Shri KL Dhar, Shri Chand Bhat,Shri Ashwani Bhat and Shri ShashikerChowdhary under guidance of our ArchitectShri Sanjay Razdan are working very hard toensure Sharda Sadan is ready for use by the

N

Contd. on Page 48

community members byMarch 2013.Constitution: Based onour interaction withCharity Commissioner, itwas observed that theydo not have any record ofany amendments made by various BOTs tothe constitution after 1972. We were alsoadvised to file afresh for Registration of KPAwith the Charity Commissioner under the‘new scheme’ as also to form a society andregister the same with the Registrar ofSocieties. Accordingly, we have to furtheramend the Constitution approved in theAugust 2012 AGM to cater to the aboveregulatory requirements. Preparing theseapplications and related paperwork is amassive exercise and the core committeeof Trustees and other PIs led by Shri CL Kaulis working on suitable drafts which will beput up for consideration and approval ofthe members in the Special General BodyMeeting (SGM) which is proposed to beheld on 23rd December 2012. Theseapplications will be submitted to theconcerned regulatory authorities afterapproval by the SGM and we expect toobtain the necessary approvals by April 2013Youth Forum: Our Youth Forum team ShriDilip Bhat, Shri Ashwani Bhat, Shri RiturajSar, Shri Rajesh Shah and Shri Sunil Kaulhave planned a ‘KPA Youth Day’ on 26th

January 2013. Although the detailed plan isbeing worked out, we propose to have aManagement Development Programmefocused on Youth followed by a culturalprogramme for all the biradari members.More details will be shared soon. I

Editorial - M.K.Raina

With Apologies To My Readers

s you know, I took over editorshipof the prestigious Milchar, themouthpiece of Kashmiri Pandits'Association, Mumbai for a second

time in January 2011. It was both an honourand a challenge. I felt honoured that theAssociation reposed faith and trust in meand considered me worthy of this task ofservice to the society. I took up the challengewith full knowledge of my limitations aswell as the constraints of time because ofmy pre-occupation with my profession. I am,however, glad to record that I was able tomeet this challenge all these months withthe cooperation of the office bearers of theAssociation, encouragement of theesteemed readers and above all, the helpand guidance of different writers, poets andthinkers all over the country, who supportedme and stood by me all through. I mustadmit that but for their active assistance itwould not have been possible to bring outthis journal issue after issue with such richmaterial, news and views and an attractiveget up. I was further encouraged by theletters received from the readers whoappreciated our collective effort inenriching the journal and bringing it outreligiously on time.

I had a dream of not only continuingwith this meaningful service unto mybiradari but also to make it a monthlymagazine full of the news and views aboutour society as also informative articles onour rich culture, enchanting tradition andglorious history. Alas! My official dutieshave increased manifold over the last a fewmonths. In spite of my best intentions and

Aefforts in timemanagement, I havefound myself unable togive it the due time andattention that is requiredto keep up the standardswe had prescribed for thisjournal. With heavy heart, therefore, I haveto bid adieu to this plant, which was sownas a sapling and nurtured so that it becomesa full grown tree one day. With heavy heartI said for, believe me, I had no intention toleave it mid way. But, optimist as I am, I amsure that those who will take over thisonerous but rewarding task from me willcarry it forward with redoubled zeal andinterest. I wish the incoming editor and histeam all the best and god speed in servingthe community through this literary work. Iassure him of my assistance in whateverway I can in the months to come.

Before I call it a day, I must offer mysincere thanks to the members of theAssociation, Shri Rajen Kaul, Shri ChandBhat and Smt. Neena Kher in particular, fortheir support. I must also thank my readersfor their encouraging feedback and to allthe writers who contributed their writeups, essays, poems and stories to thisjournal and made it popular among thereaders. The enthusiasm that I have beenseeing among our youth gives me hope thatthis plant sown so passionately andnourished so assiduously will grow monthafter month and compete with some of thebest journals in the field.

] ] ]Contact M.K.Raina at: rainamk1@yahoo.co.in

Report & Biradari News

‘Aaple Saheb Gele’

'Aaple Saheb Gele' is how Shiv SenaMouthpiece ‘Saamna’ announced the deathof Balasaheb Thackeray, the Shiv SenaSupremo on 17th November 2012, trulyexpressing the sentiments of Shiv Sainiksand all those who for varying reasons werefond of the great personality. Balasahebbreathed his last at 3.30 PM on 17th

November following cardio-respiratory

arrest at his Bandra residence Matoshreeafter about 4 months of illness. He was 86.Within an hour of his demise, the city ofMumbai and its suburbs came to a grindinghalt without any violence.

Balasaheb was cremated at 6.00 PM on18th November at Shivaji Park with full Statehonours This was a rare honour asBalasaheb had never held any public office.An estimated 2 to 2.5 million peopleattended the funeral procession fromMatoshree to Sena Bhawan and Shivaji Parkcovering 6 Kms in more than 5 hours. Shopsin the city remained completely shut andtaxis and autos remained off the roads. TheVIPs present at the funeral at Shivaji Parkincluded Maharashtra Governor K.Shankaranarayanan, Union Minister SharadPawar, Maharashtra Chief MinisterPrithviraj Chavan, Senior BJP LeaderL.K.Advani, Leader of the Opposition in LokSabha and Rajya Sabha Sushma Swaraj and

Report & Biradari NewsArun Jaitley, Film Actor Amitabh Bachchanand industrialist Anil Ambani. Funeral pyrewas lit by Balasaheb’s son UddhavThackeray after Mumbai police offered gunsalute.

Born on 23 January 1926, BalasahebThackery ruled the city of Mumbai for morethan 4 decades. He began his career as acartoonist at the Free Press Journal in late1940s and went on to launch a cartoonweekly ‘Marmik’ in 1960. He founded theShiv Sena in June 1966 to champion thecause of ‘sons of the soil’ and to advancetheir interests because he thought theywere always neglected in Mumbai,Maharashtra’s own capital. Shiv Sena wonits first election in 1967 for the ThaneMunicipal Council and entered the BMC in1968. In 1995, the Shiv Sena-BJP alliance gota majority in Maharashtra Assembly pollsand became the first non-Congressgovernment in Maharashtra.

Kashmiri Pandits are and shall remainindebted to Balasaheb for the kind ofsupport he provided to the communityimmediately after their forced exodus in1990s from Kashmir. He was instrumentalin allotting reserved seats in academiccolleges in Maharashtra to the children ofdisplaced people even when the J&K Stateand Central governments looked the otherway. The process is not only continuing inMaharashtra without break, but was lateradopted by many other state governments.

] ] ]

Kashmiri Pandits of Mumbai pay homageto Balasaheb Thackeray :As a mark of great respect and eternalindebtedness of the entire Kashmiri Panditcommunity towards Late Shri BalasahebThackeray, Kashmiri Pandits' Association,Mumbai organised a Condolence Meeting

on Saturday, 24th November, 2012 atKashyap Bhawan. The grateful KPcommunity members from in and aroundGreater Mumbai, gathered at the meeting and offered their humble homage to thedeparted saviour of our community, whohad become a legend during his lifetimefor the unflinching patronage &unprecedented initiatives that immenselyhelped settle our displaced community.

An imposing pictorial banner with largevisages of Balasaheb spread across thestage at Kashyap Bhawan while his statelyportrait alongwith Agarbatties and Diyafronting the audience, occupied center

Report & Biradari News

stage. The grief struck and much indebtedKashmiri Pandit community memberscongregated in a sombre mood at thismeeting. Anchoring the proceedings, ShriS.P.Kachru, General Secretary recalled theunique distinction that Balasaheb achievedthrough his unprecedented support to thecommunity especially with regard tofacilitating the process of admission intovarious professional colleges inMaharashtra. This pioneering move wassoon to be emulated by states across thecountry, bringing in its wake, theprofessional prosperity for the haplesscommunity. The rounds of paying richtributes to Balasaheb’s paternal patronagecontinued and included the distinguishedspeakers like Dr. C.L.Kaul, Shri RameshShivpuri, Shri C.L.Raina, Shri S.K.Razdan,Shri Anil Tikku, Shri Nitin Pohokar etc. Theconcluding address by the President, ShriRajen Kaul, recalled his past meetings withthe iconic persona of Balasaheb Thackeray,thanking him immensely for support to thedisplaced community.

Finally, praying and seeking eternalpeace to the departed soul, all themembers filed past the majestic portrait ofBala Saheb and offered floral tributes tothe beneficent Bala Saheb with White

Rajnigandha and Rose petals.] ] ]

All India Kashmiri Samaj, New Delhi offersShraddhanjali to Balasaheb Thackeray:A large number of Kashmiri Pandits fromacross Delhi NCR offered a solemnShradhanjali to late Bala Saheb Thackerayat J. N. Kaul Memorial Hall, KECSS, PamposhEnclave, New Delhi on November 20, 2012. The memorial meeting began with 2minutes’ silence in memory of thedeparted soul. The scene was sombre andthe loss caused by the passing away of thisgreat leader was writ large on everybody’sface. Shri Moti Kaul, President AIKS,described his persona and observed thatthe KP community had rightly accepted himas the ‘caring leader of the community’because he indeed acted as a caring andpatronizing guardian in our most difficulttimes. The pain and trauma inflicted on thecommunity as a result of the unfortunateexodus was deep-rooted in his psyche. Healso recalled his role in the early years ofexodus, when Bala Sahab stood up like arock and directed the BJP-Shiv Sena govt.to earmark academic reservations for thewards of the displaced Kashmiri Pandits inMaharashtra. It was this very gesture whichlifted our academic profile and we owe hima great debt of gratitude. For us he was noless than a messiah.

Later, the participants, one by one,offered floral tributes to the portrait of lateBala Sahab Thackeray which was put up at avantage point in the hall with lightedincense, dhoop and agarbati adding aromato the atmosphere.

It was perhaps for the first time that theheads of all the KP organizations in DelhiNCR, alongwith their Executive and othermembers participated in full strength in a

Report & Biradari News

memorial meeting of this nature.Panun Kashmir pays tributes to great leader :In a statement, Dr. Ajay Chrungoo, ChairmanPanun Kashmir stated, "Panun Kashmircondoles the sad demise of Sh. Bala SahibThackery, the veteran Hindu leader whoover the last few decades had become anicon of Hindu assertion and resurgence. Itwas his unflinching commitment to theNationalist cause and fatherly concern forthe children of the exiled Kashmiri Hindusthat opened the gates of professionalinstitutions in Maharashtra in 1990s andcreated a special category for theiradmission. The practice continues till date.

Shri Bala Sahib Thackery was amultifaceted personality who effectivelymade a difference in the Indian politics. Hewholeheartedly supported the idea ofcreating the Union Territory of PanunKashmir in Jammu and Kashmir as a solutionto Kashmir problem and for mitigating thesuffering of the exiled Kashmiri Hindus.

Panun Kashmir prays for the eternalpeace to the departed soul and courage tothe Thackery family, Shiv Saniks and theNationalist forces to bear the loss and carryforward his legacy."

vvvMillennium India Education Foundation onpath of reviving Sharada script :Millennium India Education Foundation(MIEF), Delhi based registered trust has

signed an AOC Agreement ofCooperation with Sanskrit Dept. of JNU on11th Nov. 2012 to revive Sharda Script in thecountry. This is first such long termcollaboration that any JNU Dept.has entered in to with an NGO. Under thisProject, survey, workshop and vocationalteaching courses will be held in Phase 1followed by PG courses and digitization ofour ancient scriptures written in ShardaScript including our horoscopes. Projectactivities would get underway from MidDecember 2012. MIEF is looking for theelders who can read and teach this script.Anybody can disseminate and help theMIEF in the revival of this script which isfast dying.

Input : Dr. Uday Kakroodrkakroo@gmail.com

] ] ]

Vijaya Bhan Awarded :Vijaya Bhan, a well known musicologist andex-lecturer of Vishwa Bharati EducationalInstitution won second prize in singingcompetition organised by Navi MumbaiNagar Palika Mahila and Bal Kalyan Samiti.She was given a cash award of Rs. 5000.00along with a Certificate of Excellence at afunction organised at Navi Mumbai.

Vijaya Bhan, who has done her MA fromPunjab University and MU's from Pracheen

Kala Kendra is well known among theMumbai KP Biradari for her musicalcontributions at KPA Cultural Programmes,where she and her daughter Dolceperformed over the years, greatlyapplauded by the audience. Vijaya Bhan hasalso been awarded by the All India KashmiriSamaj and is the receipient of theKshemendra Award.

] ] ]

AIKS Delegation calls on Minister ofMinority Affairs :An AIKS delegation led by itsPresident Shri Moti Kaul calledon Shri K. Rahman Khan Hon’bleMinister of Minority Affairs on2nd November, 2012. He wasaccompanied by Shri M.L.Malla VicePresident, Dr. Romesh Raina GeneralSecretary and the representatives ofdisplaced doctors Dr. Varun Raina and Dr.Romila Darbari.

The delegation discussed various issuesof immediate concern to the communityand long term issues with the Hon’bleMinister. Shri Moti Kaul brought to his noticethe issue of hike in the relief amount to thedisplaced people, in the light of the recenthunger strike by them in Jammu. Despite aspecific recommendation made to thiseffect by the State Govt. to raise theamount, no progress on the issue is visible.In case of recruitment of displaced KP youth,

only 1300 youth have been employed underthe PM’s Package so far. The process forfurther recruitment under the packageneeded to be speeded up as our youthwere getting restive and over aged, it wasemphasized. The need to provide suitablejobs to the KP youth who stayed back in theValley at the peak of militancy was alsoemphasized. Shri Rahman Khan was alsourged to get the Prime Minister’s FinancialPackage restructured taking into accountthe aspirations of the displaced KPcommunity so that they are never refouledever again. There is a need for taking someconfidence building measures whichincludes a process for initiating the grant ofminority status and passage of Temples andShrine Bill at the earliest.

Shri Moti Kaul also urged the Ministerto request the Govt. of J&K to rescind therecent order asking the doctors andparamedics to report to Jammu within anunrealistic time-frame. He apprised theMinister the circumstances under whichthey were forced to leave the Valley in 1990and finally set up their homes/residencesat different places in the country. Thisamounts to another dislocation, heobserved.

Dr. Romesh Raina brought to Hon’bleMinister’s knowledge the need of having aholistic policy for the rehabilitation ofdisplaced Kashmiri Pandits and urged himto prepare a clear road-map based on thehopes and expectations of the displacedKashmiri Pandit community.

Shri Rahman Khan gave a patienthearing to the delegation and assured themthat he would take up the issues raised withthe highest and relevant authorities. He alsosaid that he has taken a serious note andwill do needful in the matter.

Input : Puran Patwaripuranpatwari@yahoo.co.in

Contd. on Page 36

Kashmir Imbroglio - Dr. K.L.Chowdhury

Accession Day (Velay Divas)

ctober 26, 1947 Jammu andKashmir acceded to India.Accession day should have beena red letter day in the State

calendar, but far from any officialcelebrations, the memories of the day bringout contrasting emotions in differentregions. Officially, the day has beendiscarded even from memory and buriedin an unknown cemetery where no candleis ever lit. Far from being commemorated,27 October, when Indian forces wereairlifted to drive the invaders out fromKashmir, is observed in the valley asOccupation Day.History:In reality, Accession brought Kashmir backwhere it really belongs from ancient times.Kashmir has always been a part of India.There is mention in Mahabharata ofKashmir clan—one amongst the manyruling dynasties that comprised differentkingdoms in the length and breadth of India.The first known ruler of Kashmir, Gonanda,was related to Jarasandha who ruledMaghadda during Kurukheshtra war. Thatwas around 3000 BC. Emperor Ashoka builtthe capital of Kashmir at Shringari - fromwhich Srinagar got its name - in 250 BC nearthe present Pandrethan. The FourthBuddhist Council was held in Kashmir inKanshika’s rule around 100 AD. Thesehistorical facts negate the theory thatKashmir was a separate country. TheMuslims who make such claims came muchlater. They invaded Kashmir in mid 12th

century and changed the demographythrough conversions under the Turks,Central Asian invaders, Moguls andAfghans.

National amnesia:Accession Day has alsobeen convenientlyforgotten by the country,because we have made amess of what was aposition of advantage,turning an opportunity into an adversitythorough a series of tactical, strategic andpolitical blunders that continue to exact aheavy price from the nation. We are shy,nay afraid, even to commemorate this daybecause it might touch the sensitivities ofthose who have questioned the legalityand finality of accession; because ourleaders, rulers down the last six decadeshave complicated the issue throughsuccessive political chicanery, thuggery anddeceit. Is it not shocking to realize that ittook our country 50 years to commemoratethe sacrifices of our armed forces whofought the Chinese in 1962 under the mostadverse conditions – il l prepared, il lequipped, ill conceived and poorly backedby the county’s political class. We do notlike to recall our blunders, or learn lessonsfrom them.Chronology of events:In fact, the story how accession finally cameabout - and its aftermath - is replete withfaulty visions, miscalculations, missteps,and misadventures that led to a series oftragic events and pushed J&K into thequagmire of a seemingly unending conflictfor which the Indian nation has been payingenormous price. Unless and until weunderstand the genesis of the events preand post-independence, ourunderstanding of history will remainclouded and we will be unfair to ourselves

O

as well as those who hold contrary viewson accession.

At the time of Indian independence,India was divided into two sets of territories- one, the territories of British India, whichwere under the direct control of theGovernor-general of India; two, thePrincely States, the territories over whichthe British Crown had suzerainty, but whichwere under the control of the hereditaryrulers of the states. In the independenceand partition of British India of 1947, the562 Princely were given a choice to joineither the new Dominion of India or thenewly formed state of Pakistan, or to remainindependent.

Maharaja Hari Singh, who ruled J&K for22 years and spent much of his timebetween hunting in the deep forests of thevalley and running horses in Bombay RaceCourse, had little time for a reasonedunderstanding of the rapidly unfoldingevents in the subcontinent. He nurturedambitions of independence, and, alliancewith western powers, even with Russia. Hewas inimical to India especially because hehad no love lost for Jawaharlal Nehru forbeing on the side of Sheikh MohammadAbdullah in the Quit Kashmir Movement.Yet, he was not totally bereft of commonsense to realize that joining Pakistan wouldbe a fatal error.

In the third week of June 1947, after thedecision was taken to divide India, LordMountbatten set out for Kashmir. InSrinagar, the viceroy met the PrimeMinister, Ramchand Kak, and advised himto tell Maharajah Hari Singh to accede toeither dominion. Ramchand Kak informedhim in categorical terms that Kashmir wouldstay independent. The Maharaja, it is said,avoided seeing Mountbatten, pretendingto be down with abdominal colic.

On August 15, when India got herindependence, Jammu and Kashmir did not

acceded to either India or Pakistan. In orderto buy time, the Maharaja offered to sign a‘standstill agreement’ with both countries.This would allow the free movement ofpeople and goods across borders. Pakistansigned the agreement, but India decidedto wait. However, Pakistan stopped railservice between Sialkot and Jammu in themiddle of September which blocked thepassage of goods through this importantroute into J&K. The squeeze led todeterioration of relations with Pakistan. Weall remember how salt - amongst othernecessities of everyday existence - becamescarcer than precious stones in what goesdown in Kashmir history as the ‘salt famine’

Pakistan soon grew impatient. OnOctober 22, 1947 a five thousands stronggroup of tribal raiders, backed by Pakistaniforces, led an incursion into the State ofJammu & Kashmir from Abbottabad,marching swiftly down the Jehlum valley.They took Dommel on the first day andoverpowered the Maharaja’s battalion atMuzaffarabad. Soon, Uri fell to the invadersin spite of meeting a fierce resistance fromstate troops under Brig. Rajinder Singh,whose ranks were sorely depleted by thedesertion of many of its Muslim troopssome of whom joined the invading forces.Baramullah fell next and the rampaginghordes looted and burnt down properties,killed innocent people, raped women andtook hostages. They damaged and shutdown the Mohura power station plungingSrinagar into darkness, and marched rapidlyto get within the outskirts of the capital.Some of us still remember their dance ofdeath and destruction with horror.

Maharaja Hari Singh woke up from hisreveries when the invaders reached thegates of Srinagar. He was forced to appealIndia for help. That would come only afteraccession.

On 26 October he signed the instrument

of accession.The Indian forces were airlifted from 27th

October and soon pushed the invaders outfrom the city. However, it was going to be along and protracted war, spread over manymonths in many sectors across Kashmir,Jammu, Ladakh and Kargil, Poonch andRajouri.

India took the issue of Pakistaniinvasion to the United Nations on I January1948.

A year later, on 31 Dec 1948, a cease firebrokered by the UN was put into place. Bythat time nearly two-fifths of the territoryof J&K were in Pakistan’s control.

The UN resolution required Pakistan towithdraw all forces from J&K, allowed Indiato maintain minimum forces to preservelaw and order, and, after compliance ofthese conditions, to hold a free andimpartial plebiscite to determine the futureof the state.

Thus a case of aggression by Pakistanwas converted into a dispute. Pakistan; theaggressor became a stakeholder in Kashmir.

The rest is history.The Instrument of Accession:The Instrument of Accession is a legaldocument executed by Maharajah HariSingh, ruler of the princely state of Jammuand Kashmir, on 26 October 1947. Byexecuting this document under theprovisions of the Indian Independence Act1947, Maharajah Hari Singh agreed toaccede to the Dominion of India. There wasno ambiguity in its being unconditional andfinal.

Fundamentally, there is no questionabout the legality or finality of accession.

One, it was signed by a ruler of theprincely state as with all the other princelystates according to the conditions laid downfor partition of India.

Two, the first J&K Constituent Assembly,

duly elected in 1951, unanimously endorsedand ratified the state’s accession to Indiaon February 15, 1954.

Three, J&K adopted its own constitutionin November, 1956, re-iterating that “TheState of Jammu and Kashmir is and shall bean integral part of the Union of India.”Then what went wrong?Blunders:Five blunders look us in the eye:One, Hari Singh’s vacuous dreams ofindependence, his vacillation, hislackadaisical attitude in the face of gravedanger to his subjects and his State.

Two, the clause put forth by the thenGovernor-General of India, LordMountbatten, of ‘reference to the peopleafter the state was cleared of invaders’. In aletter sent to Maharajah Hari Singh next dayafter he signed the instrument of accession,Lord Mountbatten accepted the accessionwith a remark, “it is my Government’s wishthat as soon as law and order have beenrestored in Kashmir and her soil cleared ofthe invader, the question of the State’saccession should be settled by a referenceto the people.”

What was the need to put that conditionwhen none had been requested by the rulerof J&K. Could he have included thiscondition without the knowledge ofNehru? Was it a conspiracy of the westernpowers? Why did India insist on retaining aBriton as the first governor general after herindependence? These questions haveremained unanswered till today.

Three, India approaching the UN forintervention especially when she was in adominant position in the war.

Four, Nehru’s unflinching faith in SheikhMohammad Abdullah, putting all eggs inone basket.

Five, India’s grave blunder in agreeingto a ceasefire before driving out the

invaders from the whole territory of J&K.Six, the conditions laid down in the UN

resolution for a plebiscite, making anaggressor a stakeholder in J&K.De-accession, Separation and India’s climb-down:The crusade for de-accession andseparation of J&K was born on the very dayof accession. Not only the fact that the valleywas Muslim majority and therefore inclinedto Pakistan on the basis of religion, but alsothat an opportunity was created by theblunders outlined above for the forcesinimical to merger with India, including thevacillating character of Sheikh Abdullah.Unfortunately, India could not correct theanomaly when opportunity offered itself onseveral occasions, especially when she wasin a position of strength after the conclusivevictory over Pakistan in 1971. She went onblundering from a series of policy failuresand strategic errors.

After 23 years of subversion, seditionand armed insurgency, starting from 1989,it may seem a pyrrhic victory for theseparatists in that their dream of totalindependence has not been achieved, nora merger with Pakistan; but Kashmir hasturned into a de-facto Islamic State in asecular India, and the two-nation theory hasbeen translated into a reality here. Thepompous parliamentary resolution of 1994that Kashmir is a closed case, that the onlyunresolved issue is the reclamation of thepart annexed by Pakistan in 1947, is a far cryfrom the toned down rhetoric of ournational leaders, ‘that sky is the limit’ forKashmiri’s separatist aspirations.

In fact, the greater the Kashmiris raisethe pitch for a separate and special identity,the more India is ready to offer - rail androad link, international airport, educationalinstitutions and central universities, super-specialty hospitals and medical colleges,

developmental projects and job-orientatedschemes, special reservations in centralgovernment ventures and big business,subsidies and grants - and yet the appetiteremains insatiate, nay, it whets into pangsof hunger. Down the years, it seems Indiahas not only lost her vision of Kashmir, butfar from taking steps to bring it closer tothe nation, she has reconciled to a policy ofcontainment of the separatist rhetoricthrough appeasement and fruitlessengagement, sops and concessions, poordiplomacy and intrigue. She seems to havelost the moral courage to hold on to Kashmir.She seems to suffer from a guilt complexand is content with a loose, tenuous, fragileone-way relationship, where she is readyto yield, to give everything and get nothingin return, not even a modicum of peace, letalone gratitude. The Kashmiri politicians ofall hues, be they from mainstream nationalparties like Congress and CPM, be they themainstream regional parties like NC, PDP,be they separatists - moderate or hard-line- may have different ideologies and goals,different styles and methodologies, theyhave one thing in common - they allquestion the legality and/or the degree ofaccession of J&K to India. Right from SheikhMohammad Abdullah down to his son andgrandson, they have mastered the languagewhich pays, the idiom that Indiaunderstands. They have turned into crybabies, and India into a schizophrenicmother who rewards each baby cry with afreebie. The baby has been spoilt beyondmeasure. Crying has become ingrained withits nature. It cries, shouts, throws tantrums,raves, threatens, pelts stones, brandishesa gun, and even fires it with impunity. Butthe rewards flow all the same.Cry-and-reward phenomenon:

This cry-and-reward phenomenon hasevolved into an incurable disease.

In 2008, when Omar Abdullah roared inthe Indian Parliament, claiming he was aKashmiri Muslim before he was an Indian,and that he would not give one inch of landfor the holy Amaranth yatra, not onemember dared him. (Paradoxically, while noIndian can buy an inch of land in Kashmir,Kashmiris are free to have all of India; theyhave bought big lots of land in majormetropolises, built business empires, andenjoy special privileges everywhere). Onthe contrary, his speech was lauded by thecongress apologists and the so called liberal-democratic-secular elite of the land. He wassoon to be rewarded with Congress supportin forming the present coalitiongovernment. A spoilt brat-like so manyother spoilt new princilings of post-independent India who have come toassume a divine right to rule - he can getaway with any and all surliness - calling formore and more engagement with theseparatists and with Pakistan even as theirdepredations go on unabated, raising thepitch for the revocation of AFSPA even inthe face of resurgent militancy in Kashmir,even as more than 900 panches andsarpanches have resigned in terror,reminiscent of the days militancy peakedin 1990 when people rushed frantically tonews papers to declare their non-allegianceto any political party lest they are targetedby the militants.

When Manmohan Singh announced thefirst batch of ministers for his UPA-2, FarooqAbdullah fumed for not finding his name inthe selected list. He sulked, flew to far awaySouth Africa to vacation and watch IPLcricket. The reward for his tantrum was acabinet berth as the Union RenewableEnergy Minister. When Geelani decrees theushering of Islamic rule and Sharia inKashmir and its merger with Pakistan, Indiasends emissaries, begging him for aninterview, and ‘liberals’ like Arundhatti Roy

rush into his embrace and sing paeans tohis insane outbursts. When the separatistshobnob with Pakistani embassy officialsand visiting dignitaries right under hernose, India buries her eyes in sand like theostrich; she seals her ears when they preachsedition in New Delhi. India does not dareto bring the scaffold down on the neck ofAfzal Guru facing death sentence for theParliament attack. India has almostaccepted the right of Pakistan to strike ather with impunity anytime, anywhere fromDelhi to Mumbai to Varanasi et al.Why commemorate Accession day?That is why commemorating Accession dayis all the more important in recalling howthe nation is paying dearly for India’spathetic failure in Kashmir.

In particular, it is a day for us, theKashmiri Pandits, who have been driven outof our homeland, to introspect and renewand reenergize our crusade for reversingour exodus. For us, Kashmir is ourmotherland, from where our religionsprings, where Kashmiri Shaivism tookbirth, where our culture is rooted, whereour ancestors lived and died, where ouraspirations still reside.

We suffered the barbaritiesperpetrated by the raiders in 1947. We havesuffered worst discrimination since the socalled popular rule in Kashmir; we sufferedgenocide during the present insurgency;and we continue to suffer in exile from thesame rulers who drove us out. We havebeen consigned into the dustbin of history,and dumped in the wild wastes at Jagti,where our folk are deprived of basic livingconditions, tortured with drought anddarkness as power and water are shut offmost hours of the day most days of theweek. Our demand for minority rights havebeen repeatedly ignored, even as no onehas time to ponder over anotherparadoxical situation in that Kashmiri

Muslims are enjoying a minority status atthe National level and all the rights ofmajority with no concessions for minoritiesat the state level. Our long struggle for abill for the preservation and protection ofour religious places is been repeatedlyscuttled. We have no representation in thestate cabinet, hardly any representationworth the name in the legislature. Our rollsin the state services are rapidly declining.At that rate we may not exist in theregisters of J&K at all in the next decade orso.

To suffer silently at the hands of tyrantsis worse crime than tyranny itself. Lest weare accused of compromising ourfundamental rights, lest we are charged forsiding with those who brought Kashmir tothe present state of ruin, lest we relapseinto a state of amnesia of the sufferings wehave gone through, lest we are ridiculedfor accepting exile as our final destination,we must arise and rededicate ourselves toregain our rightful place in Kashmir. As afirst step towards that goal, we must notforget history. Celebrating Accession day isone way of recalling it. Paying homage tothe people who laid their lives for the causeis another.Resolutions:

Today, let us recall the great services ofthe great sons of soil - Vallabhai Patel, andVP Menon - who, through greatstatesmanship, grit and determination,brought the 500 odd princely states intoIndia’s fold at the time of division of India.Today, let us remember and pay homage toBrig Rajinder Singh, Lt. Col Ranjit Rai, MajorSomnath Sharma, Maqbool Sherwani, andhundreds of brave soldiers who diedfighting and driving out the invading hordes.Today, let us reiterate that accession is full,final, unconditional and irreversible.Today, let us stake our claim to Kashmir, toour homeland. Our struggle has to continue

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to reclaim it even if takes decades. We mustnever give up. If India gives up in Kashmir,there is danger she will have to give upmore and more of her territory asdemography changes fast in several otherstates. We have to stem the rising tide ofreligious fanaticism before it inundates thewhole nation.

] ] ]

Contact author at: kundanleela@yahoo.com

] ] ]

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Religion - M.K.Tikoo

Nava Durga

S

Nostalgia - Kamal Hak

Nobody Can Take Away Our Memories

love FM Gold station of All IndiaRadio. Whenever I tune in to thestation while driving my car, itnever misses to give me joy. The

other day it set me on a nostaligic journeydown the memory lane by playing thatbeautiful Mehdi Hassan rendering ofAhmad Faraz’s, "Ab ke bichhde to shayadkhwaboon mein mile - jaise sukhe huwephool kitaboon mein mile."

During last twenty two years, I havemade scores of new friends. I have alsonurtured a lot of new acquaintances. I havebeen to many new places and know a lot ofroads and routes in many cities. The twodecades of displacement have added yearsto my age and white to my hair. It has alsoadded haziness to my memories. Thepersons, places and the incidents that wereonce integral to my existence now hardlycross my memories.

'Ab ke bichhde to shayad khwaboonmein mile' continues to soothe my nerves.It also sends sort of a current through mysystem. It also triggers a melancholic longingfor something unknown within my heart.Soon my physical self goes into an automode of driving the car while my mind takesa flight back in time and Bita Sepoy’s pointedface laden with a mischievous smile appearsbefore my eyes. My God! Ages must havepassed since I last thought of Bita Sepoy.Twenty three years have passed since I lastsaw him or talked to him. Bita Sepoy is, orwill it be more appropriate to say was, myfriend in Rainawari. He was a chum. Whenthe cooks let him down during his marriage,many of us assumed the role of helpers toour great friend Munna Halwoi. And whenAshok Sepoy was standing on wyug on his

Imarriage day, Bita Sepoyhad no hesitation in loudlysinging traditional wanwun to the appreciation ofeveryone present. Howmany times have weshared a smoke, tea, andgirly jokes? Bita Sepoy, as I knew him, acarefree soul who had no hesitation inimitating a Baccha while Inder KrishenKitroo regaled us during Mainzraat’s of ourcommon friends’ marriages. I last saw himin late 1989. During early part of 1990, I wasforced into exile while he had earliermigrated to the safe confines ofcantonment where he was employed inMilitary Hospital. We lost contact. I wouldfeel blessed with just a single physicalcontact with him. Any meeting in thedreams won’t suffice.

I am now passing through Kalindi Kunj.The stacks of Nadir displayed for salecatapult my memory to decades back andto Kralyar and Khalla Sabzi woal. Khalla wasmy age and would stand in the shop for hiselder brother when he would beunavailable. He was a sincere chap with asense of humour. His elder brother, thoughwith an orientation towards practicingreligion, was a more astute business man.He was more popular with Kashmiri Panditwomen as they unwittingly allowed him toexploit their gullibility through his carefullynurtured god fearing image. "Pathurmarinyam, Razie baey, yi nadir gyed chamchyanie khatira path kun thavmisch." Andthe simple lady would gladly part with arupee or two extra while mentally arguinghow someone could falsely swear over thedeath of his own son. Many years later

when Khalla, more or less, took anindependent charge of the shop he let meknow a secret. His brother never had a sonand the 'pathur' always alluded to the floor.I will always remain impatient without theknowledge of whatever happened to Khallaand his brother.

I don’t know why Mahamaya Flyoveralways reminds me about Jogilankar Bridge.Today is no exception. My flight of my mindtakes me past Dr. Ram joo’s shop on the rightand Ghulam Mallik’s cloth shop on the left.It goes past Bakhoar’s shop and stops at theend of the lane near the shop housed inHakhu’s residence. I have never known thename of the old crouched man occupyingthe shop and always engrossed in his workbut I have yet to come across a moreaccomplished craftsman who couldfabricate more comfortable all leathershoes. A couple of shoes at Rs. 75.00 a paircompleted my marriage ensemble. Whilein Kashmir I usually preferred his handstitched shoes and tried to locate an artisanwho could match those in Delhi. Manyexperiments and lot of money down thedrain I decided, going for the readymadeones suited my state of mind better.

There is a massive traffic jamimmediately after crossing Golf CourseMetro station. The stationary traffic allowsme an opportunity of quickly going throughthe alerts on my mobile. The FM is nowplaying "Gullon mein rang bhare bhagenavbahar mille ... ” and I see a Facebookstatus posted by Kuka (Santosh) Rawul. Weexchange reminiscences and remember hismellifluous singing. Our story is incompletewithout the mention of the terrace behindBod Mandir, Rainawari. Every evening wewould assemble there to enjoy puffs ofshared smoke and intoxicating voice ofKuka Rawul. Giving us the company wouldbe Amin Jindur.

A brief relaxation in curfew saw me andMunna Kaschur rush to Niadyar forpurchasing a length of rope. It was March1990. Amin Jindur, though a graduate, haddecided to do retailing from a shop situatedin his road side house. On seeing us at adistance, he rushed to us and stopped usmuch before his shop. “Don’t come to myshop.” He advised us. No he wasn’tconcerned about us. He was worried abouthis own security. He didn’t want people tosee entertaining his Batta friends. Heimmediately broke off by saying, “You can’teven trust your own brother these days”.Amin Jindur would many times volunteerfor washing the stone cobbled courtyardof Bod Mandir. I wonder how he feels aboutits desecration now.

I have made my way through the trafficand am about to reach my home. The R J issigning off and leaves the listeners with,“Dil hi to hai- na sangh o khist- dard se bharna aaye kyun- royein ge hum hazar bar- koihame sataye kyon.” They may havesnatched away our land, gardens, trees, andrivers but they can’t take away ourmemories. The memories that will play onand on in our mind till we exist. I am home.

They left UsShri Subash Kannaw, brother of ShriAnoop Kannaw of Bhawani Nagar,Marol Maroshi Road, Andheri (E),Mumbai left for his heavenly abodeon 17 September 2012.

Smt. Chuni Kannaw, mother of ShriAnoop Kannaw of Bhawani Nagar,Marol Maroshi Road, Andheri (E),Mumbai left for her heavenly abodeon 3 October 2012.

KPA Mumbai sends deep condolences tothe bereaved families.

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] ] ]

[Source: 'Kuliyate Lakshman' Compiled byArjun Dev Majboor. A J&K Academy of Art,Culture & Languages Publication.Devanagari-Kashmiri Version - M.K.Raina]

] ] ]

Contact M.K.Raina at: rainamk1@yahoo.co.in

hen we turn the pages of theKashmir Shaiva agamas, we comeacross the Bahuroopa GarbhaStotram. Our ancestors would

recite this Stotram after the morningSandhya-oblations in their Puja rooms,popularly known as the Thokur Kuth. SinceKashmir Shaivism has influenced the verynerve of Kashmiri Pandit spiritual heritage,it was obligatory for the elders in the familyto memorise this Stotram, to avoid anyobstacle in their Puja, meditation,pilgrimage etc. and to be self confident intheir routine work. It would serve them astheir Kavacham/spiritual sheild. A fewelderly do recite this stotram in the morningand evening, but it is being recited duringKashmiri Pandit traditional Homas/Yajnasbefore performing the Shiva Swahakara of1000 names.

For the devotees, it is believed to be aboon, given by Shri Svachhanda Bhairava-nath himself, to protect the Dharma-Artha-Kama-Mokhsha. The recitation of BhawaniSahsranama along with the IndrakshiStotram during Homa-Yajnas, is stil lpractised in Kashmiri Pandit heritage.Indrakshi Stotram has become a part of thedaily Puja even in K P diaspora. Indrakshiand the Bahuroopa Garbha are said to becomplementary to each other. It is knownas the SAMPUTA Patham, as the traditiongoes.What is Bahuroopa Garbha? LiterallyBahuroopa means 'multifaceted' andGarbha means 'the womb'. Bahu alsoreflects much, many, frequent, numerous,and considerable in quantity. Therefore,the Bahuroopa means variegated andmanifold. Garbha stands for an inner

Religion - Dr. C.L.Raina

Bahuroopa Garbha

apartment, abode of thecreation, and a temple.Thus it means that theBahuroopa Garbha is themultifaceted existence ofthe Eternal womb, havingits source in the Yajurveda,which speaks of HiranyaGarbha as under:"Hiranya Garbha Samvarttata-agreBhutasya Jatah Patir Eka - aasitSa Dhadhar Prithvim dhyaam- utamaamKasmai Devaya Havisha Vidyema"The One, who is the Lord of Eternal Light -the creator of self-illumination, the creatorof the radiant Solar system and theluminous. He is conscient being 'theomnipresent One moon'. He sustains theearth and other planets, still we do notknow to whom Devata/Godhead should wemake our oblations. [Yajurveda Chaper 13,Mantra 4]

The Bahuroopa Garbha is an answer tothe Vedic Rishi’s prayer, to know about themystery of the Absolute Truth. This Stotramequipped with its own Gayatri and the BijaMantra has been given to Bhairavi by RudraBhairava himself.

Bahuroopa Garbha is an aspiration ofthe Divine Mother - Bhairavi in the paradoxof life. Divine Mother is an inward urge,because she intends to nurse the sleeplesschildren through a discussion about aKavacham/spiritual sheath. It lends apurport to the renderings of the mind.Bahuroopa Garbha is an absolute potentMantra, governed by Bhairavi’s immenselove for humanity - the torch bearers of theSanatana Dharma/Eternal truth.Format of Bahuroopa Garbha: It is unlike

W

the Upanishadic tradition, where thedeliberation takes between the discipleand the preceptor, about the nature ofGodhead, which is termed as 'Brahman'. Itis a dialogue between Bhairava - the Maleprinciple of Divinity and Bhairavi - theFemale principle of Divinity about thewelfare of the devotees in general and theinitiated Shaivites in particular. The main subject matter revolvesaround the aggression caused by the Antidivine forces. The human beings suffer fromthe natural calamities,with the wrath ofwild beasts, vipers and poisonous snakesand other venomous reptiles. BahuroopaGarbha recitation saves a man fromuntimely death etc. and grants mentalstrength to fight fearful odds, which dooccur in life.

Svachhandanath Bhirava is the subjectmatter of the Bahuroopa Garbha Stotram.The name suggests the Self willed Bhairava,who is Shiva himself. He is adored as theChieftain of the Bhairavas. Verily, he is thecause of Brahma-Vishnu-Maheshvara. He isin harmony with his own Shakti - theBhairavi, who is herself the innate forcebehind the Svachhanda roopa, which isAghora Roopa of Shiva.

His abode is Kailasa, always absorbedin his meditative nature, but Devi Parvati -the spiritual consort is concerned aboutthewelfare of the devotees, who aresubjected to the evil doings of the antidivine forces, bent upon hurting them, anddeviating them from their Dharma. Herfocus is on Dharma, both immanent andbeyond, which transcendent in nature. Itsupervises the measureless movements ofthe soul, in the realm of boundlesssilences. Thus it creates the Aghor Mantra -highly potent.

The Bhairavi wants that the devoteesnot knowing the multitude of the Mantras

of various frequencies, syllables withascent-descent and balanced, as describedin the Vedas, should keep themselves awayfrom all types of evil forces, be taught thesimple Mantra, easily intelligible, which isbut the Mantrik body of the Bhairava.

Shiva explains her the truth hidden inthe word and syllable of the BahuroopaGarbha Mantra, which is All Benign innature. It helps the devotees to make theYajnas fully directed towards the Devatas,when the Stotram is recited before theYajnas.

All the curses caused by way ofdeviation, from the violition of ‘time’,needs a Prayashchita - atonement.

It should be recited in the morning aswell as in the evening for bestowing uponthe devotees unparralled peace of mind,higher sense of spirituality and one pointeddevotion to Svacchhanada-nath Bhairava. Itfills with the glory of happiness with safeMudra - clinging of fingers locked in theShaivi tradition.

The Dhyana Mantra says: TheSvachhanda nath Bhairava is of five faceswith fifteen eyes. His aura surpasses themillions and billions of solar galaxies. HisShakti revered as Bhairavi is on her left side.The moon is visible on his face which lookslike a crown on his heads. He holds 'Shaktimissile' and roams with the Abhaya mudra,to protect his devotees and to maintain thecycle of cosmos in motion.Niceties of the dialogue: During discussionabout the welfare of the devotees, bothShaktas and Shaivas, the Svacchanda-nathBhairava addresses Parvati as 'Devi, Priya,Raja Rajeshvari, Maheshaani and Bhairavi'.This suggests that Shiva explains to Parvatithat she is the Ultimate Shakti, whichcontrols the whole universe, in your MotherNature aspect of reality. Verily, this is thejewel word, as seen in the Shakti tradition

from Kashmir to Kanyakumari. Our life hasopened with divinity, enveloped in a cloakof unsurpassing love, seen in theArdhanareshwara. Human earth stil ldemands that Divinity and for that veryreason Bhairava and Bhairavi becomeenchanted in giving the Bhahuroopa -Garbha Mantra.

Philosophically, this Storam is dualisticin nature but with an emphasis on the'Bhairava-Bhairavi Eka Ruupah' - One formof Bharava and Bhairavi. In the Vibhava/emotional state ofBhairava, Bhairavi is quite Raja Rajeshwariof acquitance, with a clear concept ofdifferentials, where she supports theuniverse through Bhairava in his variousforms - literally Bahuroopa, and sees theGarbha in its eternal form of 'Prologue,Mudras-Gayatri-Chhandas/meter, Dhyanamand epilogue. From the Agamic point ofview, this stotram is a Natyam - a Divineplay played at the Mount Kailasa, alwayscurious to explain the visual effects of theearth bound humanity, where the skybound celetial deities and the otherembodied souls play their part, but man/woman being the central figure, needsdivine intervention due to his/her limitedphysical strength and mental poise. Divineintervention is called the Anugraha -supreme grace.

Shiva has been described as a footsoldier with no rest in his Bahuroopamanifestation. The secret behind Bhairava’sself manifestation is the urge of Bhairavi tosee unseen grow visible to the devoteesand audible to the Rishis.Why in this celestial play the role of Dakiniand Sakini? A description about Dakini -Sakini etc. has been given to suggest thatthe Bhairavi assumes some dreadful forms,only to defeat the malicious designs of theAsuras. These evil forces diturb the law of

nature and prevent the Sadhakas to carryon the Homasand Yajnas.

Dakini provokes man/woman’signorance and his/her obstinate strength,only to yoke pain, grief and suffering.Ritualistic approach : It needs to be recitedwith Nyasas - feeling the Divine energy inone’s own self, followed by its own Gayatrievolved from the Bahuroopa GarbhaMantra.

Epilogue needs to be recited tomaintain its efiicacy in the Mantra andStotra.About the Pattern of recitation :1) The first 4 Shlokas work out as theprologue.2) Bhairava puts the sufferings before Deviand suggests the means to end thesufferings, in 12 Shlokas. 3) Sankalpa , which is to make a 'will' to dothe recitation. It consists of one Mantra inprose as an invocation.4) Viniyoga is application. It is a combinationof Rishi-Chhanda, Devata, Bijam, Shakti,Kilkam and Prityartha.5) Nyasa - Inviting the Devata to be in limbs.6) Pranayama with the Bhahuroopa Garbhamantra.7) Dhyana Murti consisting of 15 Shlokas.8) Stotram consists of 34 Shlokas.9) Phala shruti - 9 Shlokas, as epilogue.

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Contact author at rainachamanlal@yahoo.com

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Contact author on Tel: 0191-2592783

ue to lack of knowledge of thetraditional calendar, thesignificance of the religious/auspicious days like EETham ‘8th

day of a bright/lunar fortnight’, punim’ 15th

day of the lunar fortnight’, maavas ‘15th dayof the dark fortnight’, kah ‘11th day of afortnight ’ is gradually being lost. Thereligious festivals/ rituals like gaaDI batl‘fish-rice for the house-deity’, kaavl punim‘crow’s purnima’ manjhoor tEhar ‘yellow-rice of the Magar month’, heerath salaam‘2nd day of the Shivaratri' are leastunderstood by the G3. The rituals like sontIthaal ‘spring plate’, kaavl potul ‘crow’s idol/plate’ etc. are simply lost. Same is the casewith such superstitions like zangi yun ‘tobe the first to cross some one on his/herway out of home’, buth wuchun ‘seesomebody’s face first in the morning’, saatIneerun ‘to leave a place on an auspiciousday’ etc. which are not known to the G3.

Shivratri has traditionally been themost important religious festival of thePandits whose celebrations would continuefor over a fortnight. Special earthen potsused to be bought on this occasion toperform puja of vatukh ‘the bachelor shiva’,kaapaalik ‘tantric,’ soni potul ‘bridegroomshiva’ and other deities for four days insuccession. Each member of the familywould reach home for this festival. Prasadis the form of wet walnuts and chappatismade of rice-flour used to be distributedamong the neighbours and the relatives.In the plains where the family membersare scattered in various parts of the country,this festival has lost the traditionalimportance. Now a token puja is performedwith steel utensils. Similarly, the sanctity

Culture & Heritage - Prof. Rajnath Bhat

Cultural Legacy of KPs - 6

Dof other religiousfestivals l ike janamashTami, shravana punim,zeeThI EETham etc. isgradually getting eroded.

The death of a familymember used to befollowed by several death rites after daah‘cremation’, namely, chalun, washing,dEhim-kEhim-bEhim doh, ‘10th –11th –12th

day’, pachivaar, ‘15th day’, maasIvaar,‘month-day’, shaDImos, ‘6th month’,vEharvEEd, ‘death anniversary’ and shraad‘offerings of food and water’ would beperformed on these days to seek peace forthe departed soul. All these rites are beingabridged now to save time and money.

Similarly, traditional foods like thepreparations of lotus-stalk, potato, greenvegetables, some of which, for instance,vopal haakh, kraths, etc. are not evengrown in the plains are not known to theG3.

The valley is a bed of flowers where alarge number of them grow in the wild anda larger number is cultivated. G3 would notknow what such–like names as yEmbIrzol,TeenkIbatIni, virlkumy, piitaambar etc.refer to. Similarly, there is a large numberof terms referring to plants, birds, insects,grasses etc. which the G3 is unacquaintedwith.

Each language has its own resourcesfor such social activities as greetings,condoling, blessing, cursing, abusing andso on. Kashmiri, being the mother tongueof a Hindu minority and a huge Muslimmajority has a rich vocabulary of Sanskrit-Prakrit and Perso-Arabic origins, the formeremployed by the Hindus and the latter by

the Muslims. Personal names, quite anumber of surnames, names of objectswhich have religious connotations (like aab/ poony for water), religious terms, modesof greeting, even curses, invectives andabuses would indicate whether one were aHindu or a Muslim. A Kashmiri speakerwould greet members of different religiousbeliefs (Hindus and Muslims) differently.There is a huge chunk of lexical itemsemployed for greeting, condoling, blessing,praying etc. used by Hindu Kashmiris andan equivalent corpus used by MuslimKashmiris. The younger generation now inthe plains does not have any kind ofexposure to the Muslim Kashmiri corpus.(Same should be true of the youngergeneration placed in the Kashmir valleywhich does not have any idea about theHindu Kashmiri). Thus a significant corpusof synonyms is on the verge of extinction.

Many more socio-cultural vocabularyitems could be enumerated here which theG3 is unacquainted with, for instance, theterms related to such like professions/trades like carpentry, masonry or theregisters employed by iron/gold smith,barber, cobbler, butcher, and so on.Similarly, such holy places like tulImul,khrIv, shEEdpur, Ekingom, shenkracaar,parbath, maartanD etc. which have a sacredplace in the hearts of the devout Hindus ofthe valley, do not denote anything to theG3.

The G3 considers Kashmiri language aburden which would not benefit it in itsdevelopment and progress. The homelessand bewildered G2 is concerned aboutbread-earning and education of its wards.Ancestral language and culture are suchissues which do not find any place ofimportance in its conscious mind. The issuesof vital importance with it are : job, food,clothing, education, and the possibility of

rooting itself somewhere – finding apermanent home for itself. It is in search ofa new identity for itself for it fondly desiresthat the suffering and torture inflicted uponit should not be the fate of its children aswell. Consequently, the G3 - the innocentgeneration- which at this point in time isunable to appreciate the importance of acommunity’s linguistic and culturalidentity, gets negligible linguistic andcultural input from the G2 for its socio-cultural development.

G3 is deeply concerned about itsindividual progress. It does not see anybenefit accruing from learning Kashmiri.It converses with its parents and peers inHindi. Kashmiri is a burden it can well dowithout. Under these circumstances oneis required to justify the use of a particularlanguage by probably reflecting upon theinner qualities of the language, itsresources, its functions and use, thereligious and cultural activities associatedwith it and , also, the strength of the effortsmade to maintain it. Language lossinevitably leads to cultural loss.Commenting on the consequences of notlearning one’s own tongue, Fanon (1961)observes that such a communityinternalizes the norms of the other(dominant) culture ‘which leads to culturalderacination’. Consequently, its culture,institutions, l ife-styles and ideas getdevaluated, suppressed and stagnatedwhich may eventually lead to its integrationwith the larger culture around.

G2 does not have the requisiteresources to arrange for the teaching ofKashmiri language and culture to the G3 noris the latter interested or inclined toappreciate its parental tongue and theancestral culture. Fishman (1990) opinesthat language survival depends crucially onthe language(s) of primary socialization in

the family. Kashmiri Pandit is a communityscattered in several urban centers acrossthe country with a large number (nearly 2.5lakh) stationed in Jammu and Delhi.Obviously, the demise of its identity as adistinct linguistic and cultural communityseems inevitable within the next twogenerations when both the G1 & G2, thestore-houses of its language and culture,would cease to be around.

The thinking minds of the Communityneed to sit together to evolve ‘tangible’strategies to preserve and propagate theheritage through new modes ofdissemination at all levels and fronts.

References :l Bhat, R.N. Politeness Hierarchy inKashmiri. Interdisciplinary Journal ofLinguistics, Vol. 1, 2008. Univ. of Kashmir.l Fanon, F. 1961. Les dames de la terre.Paris: Maspero.l Kaul, Mrinal & Ashok Aklujkar (eds.) 2008Linguistic traditions of Kashmir. New Delhi& Jammu: DK Printworld & The HarbhattaShastri Indological Research Institute.l Kaw,MK 2005 Kashmir and its People.New Delhi:l Ngugi Wa Thiong’o . 1972. Homecoming: Essays on African and Carribean Literature,Culture and Politics. London : Heinemann.l Phillipson, R. 1992. Linguistic Imperialism.Oxford : Oxford Univ. Press.

] ] ]Contact author at: rnbhat2k2@sify.com

] ] ]

Matrimonial] Suitable alliance invited for mydaughter born 24th October 1982 at 9.20PM at Mumbai. Ht. 166 cms, BA Hons.and PG in Mass Communications fromMumbai University. Presently workingas a CRO (Customer Relationship Officer)in a reputed management institute inMumbai. Interested, kindly sendBiodata and Tekni onashokthusu@gmail.com

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Between The Lines - S.K.Kaul

We And Our Identity

oing through 'Milchar', theimotiveness built in expressionsespecially through letters to theeditor by the interested readers,

invokes a bit of contradiction and reality inthe space of our community.

The other day, I was having a chat with afriend, a thinker, presumably carrying fireof community's welfare in his heart. Thetopic was KP community publications lack-ing continuity, shared participation and de-velopment of financial muscle. Astonish-ingly, pat came the argument that the com-munity in the present phase need not nec-essarily look for write ups about our his-tory, culture and issues of ethnic identity.His approach was that the community is-sues like births, deaths, promotions (notdemotions), achievements, awards, changeof address and telephone numbers, jobswitch-overs, cultural and religious get-togethers, exibhitions, seminars andmatrimonials need to be prioritised andcondensed into something like a news fo-lio of KP affairs. My friend did not think thatpeople were much interested in our his-torical past and the cultural moorings, andleast in the issues confronting us in the post-exodus scenario. He bluntly put it as straightand simpe as that.

This whole argument had a pertinentquestion fo me. Are Kashmiri Pandits rel-evant in the historical, cultural and politi-cal space today. It needs an answer. Since1990, the displacement of the entire ethno-religious community from its inhabitat, hasforced it to settle down in various townsand cities across the country in pursuit oflivelihood and survival. Over the period, the

Gcommunity has been facedwith cross-cultural pullsand pressures. And in thebargain, we have lost ourshared responsibilty andoften shared failure. Onthe top of it the Kashmiricommunity is losing (orhas already lost) its language.

In the backdrop of all this, how far theidea of a News Folio is going to push aheadour identity concerns, is a question mark.Invoking our past and current turbulant his-tory, gives me the sense of our times. "It isnot intended history to be misunderstoodwith the past beacuse history is to learn fromthe past, and past is the history that werefuse to learn from because of in-builtprejudices, in-built superficial beliefs andegoism." These sentences were penned tome long back by a community well-wishersettled abroad.

Yes! How to invoke our identity in thegiven situation and circumstances? We needto synthesize our community concerns in abalanced way where the dynamics of par-ticipation and approach is to be evolved. Weneed to confront the truth i.e. everythingwith us is not honkey-dory. It is a continuedstruggle.

Zindagi ka hisab kitab kya khoya, kya paya

Toyube has said, "Civilizations are not de-stroyed by murder. Civilizations are de-stroyed by sucide."

☯☯Author can be contacted on Cell: 9619460102

☯☯

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Our Literary Treasures - Prof. Anil Raina

Leelas ofSwami Shankar Joo Razdan - 7

13. Su Ham SuIntroduction: The poem once again speaksof how to succeedin the spiritualquest, the aim ofwhich is to realisethat you yourselfare God. The poemtouches this themeof non-duality in acouplet followedby twenty-onequatrains. Therhyme scheme in the original is abaa.

Get up early and pray to God,And serve Shri Krishna Joo.

God is seated in your mind,Why can’t you feel Him when you know it,To attain the word of Truth, fall at the Guru’sfeet,And serve Shri Krishna Joo.

In the morning itself, seek shelter in God,Why don’t you entreat Him for success inyour work?

He is Omnipotent, with right overeverything,.And serve Shri Krishna Joo

Having heard the Supreme Word about theOcaen of Truth,

Why don’t you swim in it,Whoever knows the Supreme Word crossesthis worldly ocean,And serves Shri Krishna Joo

Serve your parents and your Guru,Whoever does so is fortunate in Life,He will find the Guru, who gets to know the

Swami Shankar Joo Razdan

SU word,And serve Shri Krishna Joo.

The one who desires this world turnsgreedy,And because of greed, gets stuck in maya,And caught in the web of attachment,And serve Shri Krishna Joo.

Be knowledgeable, and then useknowledge to understand yourself,It helps untie weak knots,The one who fails to realize is bound toperish,And serve Shri Krishna Joo.

Worship God with lotus and basil,Get to know the Man in you,Bathe him in the ocean of Truth,And serve Shri Krishna Joo.

The one who merges his soul with the Over-Soul,His life will bloom like a flower,Chanting Shiva Shiva, merge with Shiva,And serve Shri Krishna Joo.

Merge the word with the Guru’s word,That will bring you the fruit of Bliss,Sow the seed of this truth in the mind,And serve Shri Krishna Joo.

The one who gives up lust and anger,To meditate on falsehood and Truth,Truly attains success in Life,And serve Shri Krishna Joo.

Seek shelter in God every moment,Request the Merciful to have mercy on you,By and by, you will ascend the Universe,And serve Shri Krishna Joo.I wish to sacrifice myself to Krishana’sname,He is the One, who dispels the darkness of

this world,Clean the mirror of my mind of its dust andfilth,And serve Shri Krishna Joo.

Meditate on the One who appears beforeyou,Ponder on Him,, you will acquaint yourselfwith the True,Know the Knower, that is Knowledge,And serve Shri Krishna Joo.

Discover the true path from your Guru,Discover the location of the mind’s lotus,After that, you will have to travel to theAsht Dal,And serve Shri Krishna Joo.

Attempt to take the lotus from the bottomto the top,That is why the head needs to bow,The one that is foolish will keep it down,And serve Shri Krishna Joo.

The one who experiences the Naadbind,For him, bliss is a daily affair,The Shashkal will surround him,And serve Shri Krishna Joo.

Get engrossed in the single word of theGuru,He alone can wipe off the six,Merge the five, cook the khichdi slowly,And serve Shri Krishna Joo.

The one who merges the five, gets all thefive,He turns into su ham su,Meaning the recognition of one’s self,And serve Shri Krishna Joo.

The being who at dawn repeats this amrit-like gyan,His body will never be in pain,The one who utters it in the evening, willlattain success in his work,And serve Shri Krishna Joo.The one who repeats it four times throughthe day and night,Shree Bhagwan himself will give darshan

to him,He will attain moksha, and go to the abodeof Vishnu,And serve Shri Krishna Joo.

Remove the ignorance of ‘Shankar,’He is searching for you,I entreat you to merge me with ShivShankar,And serve Shri Krishna Joo.

Notes:Title, Line 76. Su Ham Su: It means ‘I amHe.’ See the detailed note on Poem 5 ‘ToShiv.”Line 57. Ashtdal: See the note in theprevious poem, “The Guru.”Line 63. Naadbind: A concept found in theUpanishads and Buddhist texts. It stands forthe Cosmic Sound.Line 65. Shashkal: See the detailed note onShashkal in “The Path to True Bliss.”Line 68. Six: The line in Kashmiri says, “Suzi chhuy kunuy zaun shan galan.” ‘Shan’ istranslated as ‘six’ but the meaning is notclear. It cannot refer to six Hinduphilosophical systems, because of thenegative connotations of the word ‘galan’which follows ‘six.’Line 69. five, khichdi: I think, it refers tothe merger of five pranas, an idea we havealready encountered in previous poems.

] ] ]

14. The Way to KnowledgeIntroduction: This is the second-longestpoem of the collection. It speaks of the pathto Knowledge/Realisation. There are jumpsfrom one idea to another in the poem,making it at times difficult to follow theflow of the poem. It consists of a coupletfollowed by forty-four quatrains. Therhyme scheme in the original is aaab.

O Beauteous one, in the form of the Guru,Let me rock you.

When I was born to my mother,She fed me a lot of milk,

I served her in her old age,Let me rock you.

Let the mind boast,I found the path to Punya,Even though old, I am full of vitality,Let me rock you.

The suffering of the process of birth isover,There is no need to remember it now,Can see it no more in the eyes,Let me rock you.

I wasn’t conscious,I started growing,Started feeling proud,Let me rock you.

Having grown older, I started boasting,Got married,But the troubles stated growing,Let me rock you.

The body is getting weaker,It is getting into trouble,I looked around, I realized,Let me rock you.

I did supreme asanas,That can help avoid obstacles,One may thus arrive at shilvasan,Let me rock you.

Entered the cell,Some tried to pull me out,The flowers bloomed on the stem,Let me rock you.

I will water it from the top,The flowers will blossom,And never wither,Let me rock you.

Was like a bride for a few days,After that I was exhausted,The Deev was strong but penniless,Let me rock you.If you are conscious, be watchful,O God! Deliver me of fears,

He being near, don’t stray,Let me rock you.

Be with me and deliver me of fears,Don’t be tempted by the ego,He is within us,Let me rock you.

Now everything is with Rudra,The one who pulled you,Has made a ladder for you to go up,Let me rock you.

The mother nurtures the intellect,The wife weakens the roots,??????????????,Let me rock you.

He is blown up with the wind,Many Gandharvas are born,But dust returns to dust,Let me rock you.

Dust mingles with dust,There is dust from top to bottom,What I clench in my fist is nothing butdust,Let me rock you.

The one who forgets the body,Is likely to see Tribhavan,He will grow like a tree,Let me rock you.

The worldly trap lies concealed,It has entrapped many,The one who understands it can freehimself,Let me rock you.

Look at the potter himself,Some of his pots are full, somecompletely empty,And some lying in the mud,Let me rock you.

O fool! realize,You came to the world,With what hopes and desires,Let me rock you.

He is besides you, don’t travel far,No need to look for him in every nook andcorner,Walk slowly and steadily, and you willattain Him,Let me rock you.

Take the boat of devotion,Of contemplation and affection,Let the oarsman use the oar skilfully,Let me rock you.

He it is who will pull it,He has the ability to carry you across,Only then will you reach the destination,Let me rock you.

Guru is the iris of the eye,He possesses immense light,Hang on to him, you will never be caughtin duality,Let me rock you.

Whoever attains this secret,Pays attention to it and meditates on it,Will arrive in the midst of the ocean,Let me rock you.

If he has come out of it,He must have sullied himself there,Become impure,Let me rock you.

Hope, Light and Super-light,He has with Him the Supreme Light,The design can be understood only by thedesigner,Let me rock you.

Then tie the body,And start searching within oneself,Let the body suffer first,Let me rock you.

This world is very large,Torturous is the fire of attachment,Help me overcome this fire,Let me rock you.

Sowed the seed in the sea,

Guru’s knowledge ??????,??????????????????????,Let me rock you.

Why do you stray from your path,The world tempts,You have nothing with you, and you makea show of it,Let me rock you.

Many have been drawn to attachment,It attracts stealthily,We are defeated because of ignorance,Let me rock you.

He who found something while searching,Found it only after killing himself whilealive,Only after pondering over it, could he getto its essence,Let me rock you.

Hid the light of knowledge,Followed the ignorance that lay inside,The youth withered into the old age,Let me rock you.

Guru’s word is the essence,Ponder deeply on it,Contemplation will help you ferry across,Let me rock you.

One who starts the journey on this path,Takes control of ego and vanity,Will see lilacs blooming on the path,Let me rock you.

The Guru should be there,Like the Sun, that chases away thedarkness,Immanent and omnipresent,Let me rock you.

Serve your husband,So that he registers it in his heart,And mixes candy in the milk,Let me rock you.The milk is the body churned, the candy??????,

The Knowledgeable puts his body onstake, works hard,He will partake of the nectar,Let me rock you.

First bear it within you,Don’t cross stealthily,Look straight in the eye to get to themystery,Let me rock you.

The bee jumps from branch to branch,It is fickle and playful by temperament,Catch hold of it by controlling of thepranas,Let me rock you.

What is this body but a lump of clay,These pillars, too, are of clay,Eventually the body will perish, as it isperishable,Let me rock you.

You can hope to succeed only by doinggood deeds,As such, O being, give up evil thoughtsand do something good,That alone will make your birth a success,Let me rock you.

Shiv Shankar is immanent everywhere,He alone knows him who truly pines forHim,He alone will water the sapling that thePrana is,Let me rock you.

Notes:Line 29. Shilvasan: Shri Syal translates itinto Hindi as ‘shilvasan’ itself. I am notable to find out what it stands for.Line 41. Deev : Meaning not clear.Line 57: The line is not clear to me.Line 60. Gandharvas: Gandharvas aresupposed to be symbols of beauty andgrace.Line 68 . Tribhawan: Three worlds. Hinduismviews existence as composed of three

worlds. The First World is the physicaluniverse; the Second World is the subtleastral or mental plane of existence in whichthe devas, angels and spirits l ive; andthe Third World is the spiritual universe ofthe Mahadevas, “great shining beings,” ourHindu Gods. Hinduism is the harmoniousworking together of these three worlds (From ‘God and Gods of Hinduism” inhimalayanacademy.com).Lines 120-121. The text of these two lines ismissing.Line 155. I am not able to translate ‘kanddehi gali pandith.’ Any suggestions?

(To be continued)

] ] ]Contact author at: aneelraina@gmail.com

Nuptials :

Megha D/o Smt. Girja and Shri S.K.Fotedarof Kopar Khairne got married to Rahul S/oSmt. Bimla and Shri S.C.Kaul on 29th Octo-ber 2012 at Delhi.Rakhee D/o Smt. Basanti and Shri SubashKaul of Kopar Khairne got married to RomilS/o Smt. Pinky and Shri Satish Bhat on 29thOctober 2012 at Jammu.Ritika D/o Smt. Picha and Shri Ashwani Bhatof Kopar Khairne got married to Atul S/oSmt. Asha and Shri Ashok Koul on 7th No-vember 2012 at Jammu.Ankush S/o Smt. Veena and Shri AnoopKannaw of Bhawani Nagar, Andheri got mar-ried to Mokshi D/o Smt. Suman Dulloo on19th November at Jammu.

Yegneopavit :Yegneopavit Ceremony of Ankush S/o Smt.Veena and Shri Anoop Kannaw, and AbhayS/o Smt. Sunita and Shri Subash Kannaw wasperformed on 18th November 2012 atJammu.

[Input : Chand Bhat : bhatchand@gmail.com]

Biradari News ... From Page 9

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] ] ]

Contact author at: bl_razdan@yahoo.com

] ] ]

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Book Review - Prof. R.N.Kaul

Dr. K.L.Chowdhury's 'Faith & Frenzy'

Faith and Frenzy(Short Stories from Kashmir)Author : K.L ChowdhuryPublishers : Vitasta Publishing Pvt Ltd.2/5, Ansari Road, Daryaganj, New DelhiYear : 2012Price : Rs. 250----------------------------------------------------

o absorbingly fascinating is thebook under review that in spiteof the passing away of my elderbrother the same day I received

a copy, I got glued to its contents andfinished its reading almost at one go. Manybooks have been written on the so-calledKashmir problem and on the mayhemperpetrated by jihadi fanatics guided andarmed by Pakistan; and many on thetraumatic sufferings of Kashmiri Panditshounded out of their hearths & homes andon the self-inflicted deaths and miseries ofKashmiri Muslims. But 'Faith and Frenzy' is aunique experiment in the same direction.

Dr. Chowdhury’s book strikes aconspicuous contrast to earlier books onthe holocaust and tragedy of KashmiriPandits. There have been lots of writings,lots of vividly drawn pictures of the ruthlessmurders, rapes and arsons perpetrated bythe Muslim fanatics gone completely mad,on the Kashmiri Pandits driven out en massebeyond the Peer Panjal range of mountains.But when one goes through 'Faith and Frenzy'all the previous attempts look like ‘soundand fury’ only. What marks this book asextraordinary is its sensitivity, its deep-feltpain translated into art. It is a sort of wedlockbetween Sensitivity and Aesthetics. Dr.Chowdhury has brought into a closeembrace the Muse of History and the Muse

S

of Imagination. Realevents, real people havebeen so aptlyfictionalized that onemerges imperceptiblywith the other.

It is not only acoalescing of Realityand Illusion, of fact andfiction. There are othercolourful threads woven into a fine fabricthat is 'Faith and Frenzy'. The authorharnesses his knowledge of psychology andmedicine, of anatomy and of physiology increating a thing of beauty and in making it ajoy for ever from the artistic point of viewalone. He has selected, refined andembellished the raw material available to himthrough his personal experience. And therepervades above all the ingredients that makethe book - a vague halo, may be as thin asgossamer - a vision of better times to come,of Kashmiriyat reasserting itself in all itspristine glory - after the catharsis of suffering.Kashmir - in fact Kashmiris - Muslims andHindus - have passed through Dante’s Inferno,done penance in the Purgatorio and are onthe threshold of Paradise. The cover picturea Kashmiri Muslim oaring forward a boatcontaining Spring and Summer flowers - issymbolic enough of the fragrance of peaceand amity that will follow. K L Chowdhury is a conscious artist capableof hiding his art in what looks a simple andspontaneous utterance. In his search forartistic excellence he does not lose anymoment to describe the sufferings of hiscommunity. The stories ‘Faith and Frenzy’ and‘A place to die’ most faithfully andsensitively describe the miseries of

Kashmiri Pandits catapulted from alugubrious climate and comfortable homesinto extreme weathers of inhospitableterrains. The story of Shyam Lal and hiswife is most poignantly tragic. Shyam Lalis condemned to be hanged because themilitants are convinced of his sons beinginformants and, hence, enemies of the tehrikfor azaadi or in un-euphemistic terminologyIslamic governance. He providentially escapesthe noose, but is slashed repeatedly by a knifeand finally dragged into the river whose wavesmercifully raft him to his home. Next morninghe bids eternal farewell to his home. Similaris the story of ‘A place to die’. Brij Nath Daftari- a cancer patient - finds each place in Jammuout of bounds for patients with a terminaldisease. He is tossed from pillar to post, fromSarwal to the interior city, and to Nanak Nagarwhere a humanitarian Sikh offers him spaceto die in. When one follows the plots of thestories, one feels impressed how a medicoby profession finds the technique to arousecuriosity and keep the reader in suspense tillthe end. And here and there the authorintroduces super touches to suggest howNature follows her chores with completeindifference to man’s losses. While Shyam Lalis prostrate on the ground and as good as dead,Chowdhury describes Nature thus:"The clouds were moving languidly, thesetting sun - large and red - threw longshadows of the leafless trees, crisscrossing thefield like dancing skeletons in a surreal playof light and shade. Dusk was descending fastand the birds were flitting across the sky totheir nests". One recollects how Rustumcovered his tearful eyes over Sohrab’s deadbody killed by his own sire in ignorance. Andthe river Oxus flowed nonchalantly onwardsto the sea. Since Chowdhury is portraying realhuman beings he has met, superficially itseems to be no remarkable skill to present

them as live human beings. But remarkable itis because he has observed them very closelyand unraveled not only their physicalappearances but also their eccentricities,giving each character a distinctindividuality. He is like a portrait painter inwords as Rembrandt was in colours. We notonly meet and see Saligram or Gulla in fleshand blood; we seem to feel them andtouch them. Saligram reminds one ofHugo’s Causimodo of Notre Dame with histetrahedonal nose, his horse-shoe mouth,one eye under his bushy eyebrow and theother hidden by a wart. Gulla of Prang endearshimself to us by his shy but frank demeanor.All these additions show Chowdhury as anartist of humour which he introduces as a foil.When Saligram was informed of hisprospective marriage to a Kishtwari womanwith three children, Chowdhury describes hisreaction thus: “The prospect of a large broodwith a cackling mother hen disturbing thequiet of his home gave Saligram the creeps”. K L Chowdhury has converted realexperiences into the literary genre called theshort story. He has succeeded to a large extentin utilizing all the artistic paraphernalia tomake each story grip the reader’s attention.There is a dramatic start, a quick movementof the plot; there is suspense and an expectedclimax or an anti-climax. There may not be anO’Henry touch at the end. Chowdhury prefersto leave the surprise end to the imaginationof the reader. But the best quality of the book is revealedin the author’s complete grasp of Englishlanguage - its nuances, its rhythms, its richvocabulary, its Bible-like simplicity. And hereis Chowdhury with a vocabulary which is richin its crispness, in its appropriateness andin its rhythmical variety. K L Chowdhury hasacquired a style at once mature and elegant. The book is a must for lovers of factsand for lovers of fiction.

☯☯

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midst of the beautiful Vastur Vanis village Loduv in total silencesome 20 km from Srinagar near

famous saffron fields of Pampore. VillageLoduv is located within the jurisdiction ofPampore Police Station in the district ofPulwama and was comparativelyprosperous in relation to otherneighbouring villages. It stands about threekm to the southeast of Pampore town. Thechief place of the then Vihi Pargana is nowthe town of Pampore, theancient Padampur. Padma,the powerful uncle of thepuppet-king Cippate-Jayapida, founded it in thebeginning of the ninthcentury. Padma is said bythe Chronicle to have alsobuilt a temple of Visnu-Padmasvamin. Close tothe temple is the Ziarat ofMir Muhammad Hamadaniwith some fine ancientcolumns and ornamented slabs.Padampura owing to its central position ina fertile tract seems to have always been aplace of importance and is oftenmentioned by Kalhana and the laterChroniclers. To the south of the village onepasses first Balhom, a large village, whichin the Likaprakasa and Tirthasamgrahafigures as Balasrama? Under a large Deodarnear it Baladevi is worshipped in the formof an ole stone. At the foot of rocky spur,which descends from the mountain rangeto the north, lies the picturesque village ofVuyan, one mentioned by Kalhana under

Know Your Motherland - Chander M. Bhat

Village Lodhuv - Abode of Jeevan Sahib

Athe name of Ovana. It hasa large sulphurous springvisited by the sick. The firstfactory in Jammu andKashmir for themanufacture of cementwas installed at Vuyanbecause of the availability of raw materialfor the purpose. Vuyan was burnt duringthe civil war between the Kashmiris and theimmigrant Syeds in 1484 A.D. The name of

the village changed fromOvana (Uvana) to Vuyan andthen to Wuyan.

About two miles furthereast one reaches the villageKhruv, the ancient Khaduvithat, as we have seen, gave tothe district its former name.There is abundance of finesprings in and about Khruv:Abul-i-Fazl mentioned themas objects of worship andestimates their number as360. Above the village a so-

called ‘Svayambhu-Chakra’ or mysticaldiagram is shown on a rock. It is held sacredto Jwalamukhi-Durga and largely visited bypilgrims especially the Pandits. The templeis situated on the top of a small hillock. TheJwalaji festival falls on or about 16th Julyevery year. This shrine forms the Isht Deviof maximum Pandits of the valley. Only amile to the north of village Loduv is thevillage of Saar, until recently the seat of aflourishing iron-industry. Kalhanamentioned it by the name of Sanara as anAgrahara founded by King Sacinara. TheZiarat of Khwavu Khizar, which stands here

near several small springs. Wahab Khar wasborn in 19th century at Saar. A blacksmith byprofession he was also a Sufi saint. WahabKhar has projected 'mysticism' in his poetry.His 'Sheikh Sana', 'Mash Tulur' and 'MehrajName' are considered his best poeticcreations. Wahab Khar Passed away in 1912.

To the south of village Loduv, on thebank of the Vitasta lies the village of Latpor.An old gloss of the Rajtarangini identifies itwith Lalitapura, a place founded in honourof King Lalitaditya by his architect. The king,according to the Chronicle, was not pleasedwith the attention; in any case noimportance seems to have attached to theplace. There are no old remains aboveground, but the local tradition still knowsof King ‘Laltadit’ as the founder of a largetown on the neighbouring Udar.

Some I km to the west of village Loduvis village Sempor. Some sources place thisvillage as the birth place of great womansaint of Kashmir, Lal Ded in the year 1335A.D.

According to Guldastai Kashmir byHarpogal Koul, Loduv Pandit, a minister ofRaja Saka during 2409-72 KE founded Loduvvillage. Loduv Pandit also built a templethere. Total area of the village is 904.87hectares and as per 1981 Census totalpopulation of this village was 2820 soulscomprising of 369 households. KashmiriPandit community comprises 24 percent oftotal population of the village and washaving about 57 households. Eighthouseholds have held back after the massexodus of Kashmiri Pandits from the valleyin the year 1990. I visited the village on 7th

March 2010; one Shri Ravi Ji Bhat son of ShriNath Ji Bhat aged 43 of the same villageaccompanied me.

M.A.Stein writes in Kalhana’sRajtarangini, “The Pargana, which adjoins

Srinagar from the southeast, in olden days,was known as Vihi. It extends from nearPuranadhisthana to the Vastur Van spurnear Vountpur (Awantipora) and comprisesa wide semicircular tract of fertile karewalands. In ancient times the district took itsname from the village of Khaduvi, thepresent Khrew”.

Loduv is known for two ancient temples,a bigger one and a smaller one. The biggertemple is in the middle of a shallow tank,which receives water from a spring in itsNorth-East corner. The temple, simple indesign, 24 feet square externally, supportsa domical ceiling. According to Pandit RamChand Kak 'externally the walls are withoutdecoration, their bareness being onlypartially relieved by a cornice whichconsists of three courses of stone adornedwith projecting fillets. The corner pilastersare quite plain, and headed by asemicircular, almost horseshoe-shaped,arch surmounted by a single storiedpediment of very slight projection.Internally the temple is circular with adiameter of 17 feet and 6 inches. Thesmaller temple is similar to the bigger one.Internally the temple is 6 feet square andthe ceiling consists of three courses of overlapping stones. Inside the spring is a ShivaLinga made of lime stone”. According toPandit Kak, “A few yards behind this temple,higher up the hill and immediately at theback of the mosque, a smaller temple whichexternally presents the same appearanceas the large temple, the only differencebeing that the projecting pediment whichenclosed the round-headed doorway hashere developed into a well-defined porticowith a trefoil niche'. According to 'SoonAdab' published by Jammu and KashmirAcademy, 1977, the material of the smallertemple has been used to build a Ziarat. At

present there is no Shiva Linga in the spring.This temple has been taken over by theArcheological Survey of India and is beinglooked after by an employee of the samedepartment.

There are two more Shiva Temples inthe village built by the Pandits of the villagein recent past. These temples have beenbuilt on the shades of mighty Chinars.Village deity Raza Sahib called Tcharas Razaalso lives near one of the temples.

Gousen Teng forms the part of villageLoduv, situated some half km from the mainvillage. Jeewan Sahib passed his last daysof his life in a house at Gousen Teng.Jeewan Sahib, an outstanding saint of the18th century was born in Motiyar Mohalla ofRainawari. He was a highly evolved saintwith tremendous spiritual powers. It is saidthat this great saint shifted from Rainawarito Gousen Teng in the 1779 and practicedsadhana in this village. All time Dooni wason during his life time and it continued forsome years after he attained Mahasamadhi.The then Maharaja of Kashmir allotted hima jaggir of 80 kanals of land at Gousen Teng.Ten Kashmiri Pandit families were residingin this mohalla of the village, who were

brought there from Srinagar by the thenMaharaja of Kashmir to look after the landgifted to Jeewan Sahib.

All these things are there but thepeople whose presence once thrived on theface of Loduv are now few and far between.

Notes and References:1. Place Names in Kashmir by B.K.Raina &S.L.Sadhu, published by Bharatiya VidyaBhavan, Mumbai & Indira Gandhi NationalCentre for Arts, New Delhi, 2000.2. Encyclopedia: Kashmiri Pandit: Culture& Heritage by C.L.Kaul, published by AnshPublications, 2009.3. Swami Jeewan Shah by Anjali Kaul,Austin.4. Ancient Monuments of Kashmir by RamChand Kak, published by Aryan BooksInternational, New Delhi, 2000.5. Soon Adab…Kashir (Folklore)published by Jammu & Kashmir Academy,1977.6. Kalhan’s Rajatarangini….A Chronicle ofthe Kings of Kashmir, Vol: II by Stein, Aurel,published by Motilal Banarasi Dass, 1979.

Contact author at:chander_1831@rediffmail.com

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Contact author at: hnkaul1@yahoo.com

Your Own Page

Your Attention PleaseMilchar invites and encourages you to send news of your achievements and those ofyour children alongwith photographs for publication in these columns.

Painting byChaman Lal

andSakshi

Surya Udaya

C.M.S. High School, Fateh Kadal Srinagar, Kashmir.Photograph January 1946. Courtesy : T.N.Bhan, Borivali, Mumbai.

Well known people in the photograph are: Master Samsar Chand Kaul (Last Row, 2nd fromright); J.L.Fotedar - Chembur (Last Row, 2nd from left); M.K.Zutshi - Ex Air India (Last Row,9th from left); Master Shiv Shankar Pandit (Chairs, 4th from left); Dr. B.M.Bhan (Chairs, 6thfrom left); Master Shiv Jee Kaul (Chairs, 4th from right); Dr. A.N.Safaya - Ex AIIMS (Chairs,3rd from right)

Ø My dear Raina Sahab,Namaskar. I should havewritten this epistle long backbut due to ill health, I could notdo so. This is regarding 'YourOwn Page' of July-August 2012issue of Milchar where the

news of Aditya Raj Kaul (great grand-son ofMaster Samsar Chand Kaul) receiving BestAll-round Student of 2011-12 has beenreported.

As a small kid, I had the good fortune ofbeing a student of Master Samsar ChandKaul at CMS School, Fateh Kadal, Srinagar. Iam sending a photograph herewith whereMaster Samsar Chand is standing in the lastrow second from right next to a boy. Atschool, he used to take us for overnightoutings dusk to dawn to listen to the soundsof birds. Salim Ali, internationallyacclaimed bird watcher and author of thebook 'Birds of Kashmir' held him in highestregards for his knowledge of the birdsacquired through self study and interest innature. At the end, I congratulate Aditya RajKaul for his extraordinary achiement.With kind regards,Tribhuwan BhanEksar Road, Borivali, MumbaiCell: 9821557332.

vvvØ Respected Raina Sahab,

Namaskar. I was waiting forMilchar and I received it. This isa good work for the benefit ofKashmiri Pandit community.May God bless you with a long

and prosperous life.Brij HaliDurga Nagar, Jammu.Tel: 0191-2592783

vvv

Editor's Mail

Ø Dear Pandit M K Raina Ji,Namaskar. Thank you forsending me the ‘Milchar’. Ienjoy this journal andtreasure it as a veryimporatant document of ourlife in Diaspora. It is of couse

a legacy for the future generation. It givesme a feeling of oneness with my language,its humour, phi losophy, tradition andspirituality. Sakshi Raina conveys you herthankfulness for putting her paintings inyour esteemed journal. This is a greatencouragement to the children. Shereceived encouragement notes fromProfessor Subhash Razdan and others.

I enjoy your 'Gule Bakawali' in Milchar. Ialso send my thanks to you for publishingmy translation of Kashmir Shakta Vimarshaof Late Pandit J.N.Siboo. I have so farcompleted 16 chapters of his book. Pleasee-mail about the Devanagari font youwould prefer for the Milchar so that Jaya Jiwould send some of her poems to Milchar.With sincere regards,Chaman Lal RainaMiami, USAraina@jayachamanlal.com[Editor replies: Thanks for your mail.Kashmiri text in Devanagari may only besent in AkrutiKashmiri Fonts, which are built-in in the AkrutiKashmiriEngine softwareavailable free of cost from AIKS, New Delhi]

vvvØ Dear Raina Sahib,

Namaskar. I am attaching apoem in Kashmiri composedby me, which it is humblyrequested may kindly bepublished in the forthcomingissue of Milchar. You have really

raised this community journal to greatheights.

Editor's Mail

You were very kind to send me theeditable version of Krishna Joo Razdan’spoetry and the required fonts and evenoffered to help me in my task of bringingout a version of his poetry along with Hinditranslation. I have nearly completed thetask - thanks to you and Sunilji (Fotedar) -the idea was rather selfish in that thisexercise would enable me to have the firsthand knowledge of every stanza of hispoems and thereby enlighten me first-hand.With warm personal regards.B.L.RazdanCommissioner of income Tax (Retd.)Mayur Vihar, Delhi.bl_razdan@yahoo.com

vvvØ Dear Raina Sahib,

Namaskar. This hasreference to MilcharSeptember-October 2012issue and I wish to thank Mr.M.K.Peshin for givingwonderful information

regarding First Kashmiri Pandits. I wish toadd that my maternal Grandfather Pt. NandLal Ji Kitroo was the first KP graduate andthe first KP Inspector of Schools. A copy ofhis gold medal is attached. His sons (mymaternal uncles) state that this medal wasgiven to him by the the Prime Minister ofJ&K State for being first graduate from thestate.Regards,Capt. Avtar K. MisriBandra, Mumbai.akmisri@hotmail.com

vvv

Editorial ... Contd. from Page 3

encourage all the KP youngsters toparticipate actively in our Youth Forumactivities to make it more vibrant.Fund Raising Event: We are still working onFund Raising Event to mobilize additionalfunds required for Sharda Sadan. Wepropose to have this event in March 2013 toraise funds of Rs. 50 Lakhs for completingthe construction of Sharda Sadan.Annual Havan: This will be held in earlyFebruary 2013. More details will be sharedwith you all shortly.

While closing, I would like to againthank you for your contribution and urgeyou all to support me and my BOT memberson two critical projects viz. 'Sharda Sadan'and 'Engaging with Youth'. Your feedbackand suggestions to improve your BOT'sperformance are always welcome.Regards,Rajen Kaul(M) 9967503577

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Pt. Nand Lal Ji Kitroo (Late maternalgrandfather of Capt. A.K.Misri ofBandra) was the first KP graduateand the first KP Inspector of Schools.Above medal was given to him bythe then Prime Minister of J&K Statefor being first graduate from thestate.[Page sponsored by: A.K.Misri, Bandra]

Printed and Published by S.P.Kachru for the Kashmiri Pandits' Association (Regd.), Kashyap Bhawan,Plot No. 16, Bhawani Nagar, Marol Maroshi Road, Andheri (E), Mumbai 400 059. Tel: 022-29259954.

Printed at Manual Print, 7, Shah & Desai Ind. Estate, Navghar, Vasai Road (E), Dist. Thane 401 210. Tel: 6990808.Editor : M.K.Raina

RNI Registration No. MAHMUL/2004/13413M i l c h a r - The Official Organ of Kashmiri Pandits' Association, Mumbai

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