M i lcharVol. VI, No. 6 : November - December 2011

The Official Organ of KPA, Mumbai

RNI Registration No. MAHMUL/2004/13413 Price: 30.00

Apple DeliciousA Taste of Kashmir

“GROUP ASIATIC” - One of the Asia’s leading conglomerate....

Group Asiatic comprises of following concerns and has privilege of possessingRECOGNITION in INDIAN SUBCONTINENT for HIGH QUALITY RECRUITMENTS, PLACEMENTADVICE & SERVICES: ONE POINT SOLUTION for all your Recruitment needs….

Ø ASIATIC INC. is Asia’s leading HRM & Recruitment Specialists that dealinto Corporate Recruitments. Asiatic Inc. is a preferred official recruitmentpartner of various leading Corporate Giants, Medium and Small Companiesacross India/Globe.

Ø ASIATIC INSTITUTE OF FASHION TECHNOLOGY (AIFT) is Asia’s reputed Fashion

Institute providing technical and professional short/long terms courses(Distance Education / Correspondence / Corporate Trainings etc) for Textiles,Apparels and Fashion Industry.

ASIATIC INC. is one of the leaders in catering to Senior Level Search, Managerial Assessment,Executive-Interim Management and HR Statistical Research. Specialized in identifying,assessing and recruiting business with outstanding track records for more than two decades, weare able to provide our clients based @ ASIA PACIFIC REGION with the best talent that theindustry has to offer. Being one of India’s premier providers of Executive Search ConsultingServices, we now aim to achieve world-class quality that could be benchmarked against globalstandards.

We are regularly looking for candidates (both fresher’s and experienced) from variousstreams as per our own internal requirements and our client requirements.

To apply for a job, please send your latest updated resume in WORD FORMAT (.doc) asan attachment through email at jobs@asiatic-inc.com with ”KPA MUMBAI” as theSUBJECT LINE in your email.

Contact Us @ ASIATIC INC.ASIA PACIFIC OPERATIONS Corporate Relations

(e-Mail: info@asiatic-inc.com)http://www.asiatic-inc.com/ SKYPE: asiatic.inc. ~ Call @ +91-9886717098.

MilcharOfficial Organ of

Kashmiri Pandits' Association,

Mumbai

Views expressed in the signedartic les are not necessarily those of theKashmiri Pandits' Association

or Milchar.Artic les can also be e-mailed to:

editormilchar@yahoo.co.in

(Regd. Charitable Trust - Regn. No. A-2815 BOM)

Website: www.kpamumbai.org.in www.ikashmir.net/milchar

E-Mail: kpamumbai@yahoo.co.in

Vol. VI ~ No. 6

EDITORIAL BOARD

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

Chand BhatConsulting Editors : P.N.Wali

T.N.Dhar ‘Kundan’

Webmasters : Sunil Fotedar, USAK.K.KemmuNaren Kachroo

Business Manager : Sundeep RainaCirculation Managar : Neena Kher

Yearly Subscription : ` 250.00Lifetime Subscription : ` 2500.00

Advertisement Tariff

Matrimonial (upto 50 words) : ` 100.00Each Extra word : ` 5.00Back Cover (Colour) : ` 5000.00Front Inside Cover (Colour) : ` 3000.00Back Inside Cover (Colour) : ` 2000.00Inside Full Page (B&W) : ` 1000.00Inside Half Page (B&W) : ` 500.00

Ø Message from the Presidentl Between Ourselves - Rajen Kaul Page 2

Ø kçÀçJ³çl çÆcçuçæ®ççj nÌ SkçÀ mçílçá - pç³çç çÆmçyçÓ Page 3

Ø Editoriall We Care - P.N.Wali Page 4

Ø kçÀMcççÇjçÇ mçççÆnl³çkçÀçjl uççuçe uç#çcçCç - cç.kçÀ.jÌvçç Page 5

Ø Thesaurusl Questions & Answers - A.K.Misri Page 5

Ø KPAl Gen. Secretary's Report 2010-11 Page 6l Minutes of AGM 14 August 2011 Page 6l Balance Sheet 31 March 2011 Page 7l Income & Expenditure A/c Page 7

Ø Report & Biradari News Page 8Ø Sweet & Sourl My First Salary in India - Sunil Fotedar Page 10

Ø Story of Koh-i-Noor - Dr. N.L.Zutshi Page 10Ø KP Exodusl Homeland & Alternative - C.L.Razdan Page 11

Ø Remembrancel My Jantoth - 2 - K.N.Pandita Page 16

Ø Pages from my Diaryl The Anna Effect - Dr. K.L.Chowdhury Page 18

Ø hç@Ðç mçcççƳçkçw³çl cJçKç - Dçpç&vç oíJç cçpçyçÓj Page 21

Ø Tributel Master Kashi Nath Dhar - Moti Lal Khar Page 22

Ø KP Exodusl Breach of Faith - Ramesh Pandita Page 23

Ø kçÀçJ³çl Hç@ÀçÆj³çço - hççÇlççcyçj vççLç oj Page 25

Ø DçHçÀmççvçel hçÓMçáKç çÆlç vç³ç ... - Ëo³çvççLç kçÀçÌuç çEjo Page 26

Ø From the Desk of a Teacherl Ravana - T.N.Bhan Page 29

Ø Our Literary Treasuresl Leelas of Swami Shankar Joo Razdan

- Prof. Anil Raina Page 30Ø hç_®çç² Page 32Ø Viewpointl Sufi - T.N.Dhar 'Kundan' Page 33

Ø Revisiting Kashmirl A Sojourn to my Homeland - Sneh Kaw Page 35

Ø OççjçJçççÆnkçÀl içáuçí yçkçÀçJçuççÇ - 4 - cç.kçÀ.jÌvçç Page 38

Ø Know Your Motherlandl Gangabal Lake - M.K.Raina Page 41

Ø mçççÆnl³çl kçÀçJçe iççìáuç - cç.kçÀ.jÌvçç Page 42

Ø Youth Section Page 43Ø Your Own Page Page 44Ø Editor's Mail Page 45Ø Book Review by R.N.Bhatl Kashmir: Nativity Regained Page 48

In this issue

President's Message - Rajen kaul

Between Ourselves

amaskar.In this issue of Milchar, I wouldlike to update you on the majoractivities undertaken by your

Board of Trustees (BoT) from September2011 onwards:BoT Meetings: We have religiously metevery month and have taken actionoriented steps to achieve our objectives. Icommend the active participation anduseful suggestions from most of ourTrustees and Permanent Invitees. I amdisappointed that after Shri Anil Gadroo’sdesire to be relieved from the duties ofbeing a Trustee representing Vasai-Virarbelt several months back, in spite of mypersonal invitation to several localmembers to join our Board, no biradarimember from this Area has yet volunteeredto come forward to join our Board. I appealto Biradari members from the Area tosuggest names of potential Trustees torepresent them on the Board.Sharada Sadan: Since my previouscommunication in Sept-Oct 2011 Milchar,we have taken steps to terminate ourcontract with the current contractor andfinalized modalities for completing pendingworks in a cost effective manner inconsultation with our Architect Shri SanjayRazdan. Due to acute shortage of funds (weneed approx. Rs 100 lacs to completeSharada Sadan) we have now decided tocomplete the Project in a phased manneron labour contract basis, startingimmediately with completion of boundarywall and floor-wise brick work followed byplastering, electrical work, drainage worketc. As indicated in my previous messages,I will again appeal to you all to contribute

generously for this mostimportant project of KPAof building a state-of-the-art cultural centre atKharghar for our Biradari.Fund Raising: Due to saddemise of Shri JagjitSingh, we had topostpone our fund raising program plannedfor November 2011. We in the Board areconvinced that for a genuine charitable causelike building our cultural centre, we have toexplore all avenues of fund raising. Afterexploring various options, your Board hasdecided to have a fund raising musicalprogram by Shri Anoop Jalota on 9th March2012. Again Shri Sura Dasji, President ISKCONMumbai has been instrumental in persuadingShri Anoop Jalota to this charitable programfor KPA. Through this event, we are planningto raise a sizeable corpus from sponsors etcfor deployment for construction activities forSharada Sadan.Annual Hawan: Annual Hawan will be heldat Kashyap Bhawan, Andheri(E) on 21st & 22nd

January 2012.Directory: In last few weeks, we have againgot inputs on contact details whichnecessitated us to hold printing of the newDirectory. We now plan to release the sameon 22nd January 2012 on the Annual Hawan.Medical Assistance: You may be aware thata young dynamic Mumbai biradari memberShri Amit Raina has been detected withcancer a few months back and is to shortlyundergo a Bone Marrow Transplant at theTata Memorial. Apart from donationsreceived directly by him through other wellwishers and organizations like KMECT, youare aware that we had issued an appeal

N

from KPA to our local biradari for generousdonations to save Amitji’s precious life. Iam pleased to report that several wellwishers have contributed to KPA’s ‘AmitRaina Medical Emergency Fund’ and wehave recently handed over a cheque of Rs.2.50 lacs to Amitji’s family for defraying partof his huge medical expenses.Involving Youth: I am pleased to report veryencouraging response/participation bymany youngsters from our biradarimembers for the networking forum for ourYouth on Facebook.Communication with Biradari Members:Both Milchar and our Website areincreasingly being used by our biradarimembers as effective tools ofcommunication. We still have a largenumber of biradari members who have yetto subscribe for life/annual membership ofMilchar. I also appeal for your valuable &generous support through advertisements/donations to defray part of our cost ofapprox Rs. 25,000 per issue of Milchar.Other Biradari News:You are aware of the sad demise of ouresteemed Vice President Shri P.N.Takoo onIst September 2011. Shri Takoo’s demise isa great loss to the KP community in generaland to KPA in particular. At a condolencemeeting called by KPA on 2nd October 2011,biradari members across the Board praisedhis immense contribution especially forrebuilding and maintaining Durga Naagtemple at Srinagar during peak militancy.

While closing, I would like to thank youfor your contribution and appeal to you toremain engaged in our ongoing projects/activities. l will be pleased to receive yoursuggestions for improving the functioningof BOT.Regards,Rajen Kaul

[Contact Rajen Kaul at rkaul06@gmail.com]

çÆcçuçæ®ççj ohç&Cç nÌpççÇJçvç kçÀç SkçÀ YççJçnçívçç hççÆjhçÓCç&mçJç&$ç 36 lçlJççW cçWDççlcç çÆvçjçÇ#çCç kçÀçpçnçb nÌ Dçhçvççvçç`mJç' kçÀçí pçiçlç çÆnlç kçíÀ çÆuçSçÆmLçj YççJç cçW mçbpççí³çí jKçvççDçhçvççÇ mçbmkçãÀçÆlç kçÀçí pççÇJçvç cçÓu³ççW kçÀçíÒçJççmç kçÀçÇ DçJççÆOç cçW ÒçHçáÀçÆuçlç kçÀjvççpççí nÌ JççmlçJç cçW, Dççqivç hçjçÇ#çç hçiç hçiç hçjmçÓ³ç& nÌ DççvlççÆjkçÀ mçl³ç`mçl³çcçíJç pç³çlçí kçÀç'IçvççÇYçÓlç ªhç ...,ÒçkçÀçMç kçÀç mçç#ççlç mJçªhç®çvêcçç kçÀçÇ ®ççÆvêkçÀç nÌDççO³çççqlcçkçÀ ÒçJçãçÆlçDççvçvo SkçÀ DçvçáYçJç nÌlççjí nQ Dççéççmçvç hççjmhççÆjkçÀ DççÆYçJççovç kçíÀéçílç p³ççíçÆlç YççiçJçlç kçÀ©Cçç kçÀçÇ`uçuuçíéçjçÇ' kçÀç JççKç nÌçÆMçJç mçcçûç nÌ, mçvççlçvç nÌçÆvçÜ&Ü DççÆYçJ³ççqkçwlç kçíÀnÌ DççlcççÆJçMuçíøçCç MçÌJç hçjbhçjç kçíÀohç&Cç kçíÀ YççÇlçjmçJç&$ç 36 lçlJççW cçW lçlmçcç lçtJç nçívçí kçÀçJçnçÇ ®çílçvç nÌ JçnçÇ cçO³çcçç nÌ ÒççÆlçhçoç çÆYçJçnçÇhçÓçÆCç&cçç YççÇ JçnçÇ ®çÌlçv³çcç³ççÇ çÆoJ³çMççqkçwlç

] ]

[Contact Jaya Sibu at jaya_sibu@yahoo.com]

kçÀçJ³ç - pç³çç çÆmçyçÓçÆcçuçæ®ççj nÌ SkçÀ mçílçá

Editorial - P.N.Wali

We Care

young KP couple working in adistant northern state of US,Ohio, lost their three year old sonto a mysterious sudden ailment.

They were, naturally, stunned by the event.With their child in hospital mortuary, theycould not figure out what to do, how toreact. In came the KPs working at the sameplace, took charge of the situation. Theyattended to the distraught couple and allthat needed to be about the last rites. Theyvirtually took charge of their householdincluding cooking, transport of the incomingrelations and everything else. Seeing the support system thecommunity members provided to thiscouple in the worst conceivable situation,gives us an insight that brotherhood feelingsrun strong among the KPs even in distantlands. Mind it, we care because we belongto common stock. I am looking at it from theopinion sometimes expressed that we arefalling apart. The community feeling isdisappearing. The new generation has nocommunity feeling. Values are getting lost.Traditions are no more cared for. I would strongly disagree with prophetsof doom. Ours is a vibrant community withstrong feeling for each other. I believe theyounger generation is as much involved asolder one, only the methods and the modesare different. Mind it, the people involvedin the above example were all youngsters.Our young are keen to belong to thecommunity and where possible, contributein the common endeavors. The onlydifference is that they may look at thingsdifferently from that how the elders think.We have to understand that they are born

Aand brought up indifferent times. Our valuesystems were formed andnurtured few decadesearlier. We may have toaccep that these aresometimes not in tunewith times. It is only whenwe stick to them we do not appreciate thevalues and the thinking of our youngsters.They are product of post liberalization era,where struggling hard for a good life takesprecedence. They want to have all the goodthings life can offer while in earlier agesabstinence was a value.

In community work we find themcoming forward. In all our communityfunctions, we find them working, often withlot of energy and in a more creative manner.They have fresh ideas. Only we old peoplemay feel uncomfortable with that.

In Mumbai I have seen a veryinteresting phenomena. A young man landsin the city for a job. His first concern is toestablish himself professionally in thehighly competitive world of the city. Hegives his everything to it. Once feelingestablished, which takes few years, he takesfew steps looking for his ownaccommodation, a personal transport etc.Thereafter he starts looking for thecommunity. He wants to connect withpeople of the same roots. He startsparticipating in community functions. Hetries to establish relations with somefamilies of the same stock. And, ifapproached, is ready to lend his hand in thecommunity work. This delay in arising of

Contd. on Page 47

Why do men’s clothes have buttonson the right while women’s clotheshave buttons on the left?A: When buttons were invented,

they were very expensive and worn primarilyby the rich. Since most people are right-handed, it is easier to push buttons on the rightthrough holes on the left. Because wealthywomen were dressed by maids, dressmakersput the buttons on the maid’s right! And that’swhere women’s buttons have remained since.Q: Why do ships and aircraft use ‘mayday’ astheir call for help?A: This comes from the French word m’aidez -meaning ‘help me’ - and is pronounced,approximately, ‘mayday.’Q: Why are zero scores in tennis called ‘love’?A: In France, where tennis became popular,round zero on the scoreboard looked like anegg and was called ‘l’oeuf,’ which is French for‘egg.’ When tennis was introduced in the US, Americans (mis)pronounced it ‘love.’Q. Why do X’s at the end of a letter signifykisses?A: In the Middle Ages, when many people wereunable to read or write, documents were oftensigned using an X. Kissing the X representedan oath to fulfill obligations specified in thedocument. The X and the kiss eventuallybecame synonymous.

☯☯Answers to Riddles in Milchar Sep-Oct 2011:1) Bark of the tree. 2) Cabbage. 3) Your word.4) Egg. 5) A Fish. 6) Fish and ships. 7) Because seveneight (ate) nine. 8) The Moon. 9) A riddle.10) A man.

vvvContact A.K.Misri at: akmisri@hotmail.com

Thesaurus - A.K.Misri

Questions &Answers

Q

McççÇjçÇ mçççÆnl³ç cçW nçm³ç DççÌjGHçnçmçHçÓCç& uçíKççW kçÀçÇ kçÀcççÇ vçnçRnÌ~ cçkçÀyçÓuç Mççn ¬çÀçuçJççjçÇ,

cçncçÓo iççcççÇ, nmçvç içvççF&, nyççÇyçáuuççnnkçÀçÇcç DçççÆo Símçí çÆkçÀlçvçí vççcç nQ, çÆpçvnçWvçínçm³ç DççÌj GHçnçmç kçÀçí kçÀçJ³ç kçÀç ªHç çÆo³ççnÌ~ nçm³ç-GHçnçmç kçíÀ mçboYç& cçW uççuçe uç#çcçCçkçÀç vççcç mçyç mçí Hçnuçí Dççlçç nÌ~ ÞççÇ yçuçpççÇvççLç HçbçÆ[lç vçí uççuçe uç#çcçvç kçÀçÇ j®çvççSWDççÌj Gvç kçÀç cççnçlc³ç pççvç kçÀj nçÇ GvçkçÀçí `#çícçWoj mççvççÇ' kçÀç vççcç çÆo³çç Lçç~

uççuçe uç#çcçCç kçÀç DçmçuççÇ vççcçuç#çcçCç jç]pçoçvç Lçç~ Gvç kçÀç pçvcç 14DçÒççÇuç 1892 kçÀçí kçáÀuçiççcç lçnmççÇuç kçíÀSkçÀ iççbJç nçbo ]®ççíuçiççícç cçW náDçç DççÌj 70mççuç kçÀçÇ Dçç³çá cçW 5 çÆomçbyçj 1962 kçÀçíGvç kçÀç mJçiç&Jççmç náDçç~ Jçn ]p³ççoç Hçæ{ííçÆuçKçí vçnçR Lçí uçíçÆkçÀvç Dççcç ]HçÀçjmççÇ Hçj GvçkçÀçÇ Dç®sçÇ cçnçjlç LççÇ~ Jçn DçHçvççÇ j®çvçç³çWçÆuçKç kçÀj vçnçR jKçlçí Lçí~ MçyoçW Hçj GvçkçÀçÇ HçkçÀ[ FlçvççÇ içnjçÇ LççÇ çÆkçÀ yçmç çÆkçÀmççÇvçí Dççûçn çÆkçÀ³çç DççÌj Jçn Mç᪠nçí iç³çí~ GvçkçÀçÇ ]p³ççoçlçj j®çvçç³çW HççíuççÇmç JççuççW, ¬çÓÀjDçHçÀmçjçW, oákçÀçvçoçjçW, DççÆlççÆLç mçlkçÀçj vçkçÀjvçí JççuççW DçççÆo kçíÀ çÆJç©× LççR~ uççuçeuç#çcçCç içCçíMç Yçkçwlç Lçí~ GvnçWvçí YçpçvçDççÌj oÓmçjçÇ OçççÆcç&kçÀ kçÀçÆJçlçç³çW YççÇ çÆuçKççÇnQ~

☯☯

kçÀMcççÇjçÇ mçççÆnl³çkçÀçj - cç.kçÀ.jÌvççuççuçe uç#çcçCç

kçÀ

Report & Biradari News

Swami Lakshman Joo Jag at Mumbai:Ishwar Ashram Trust, MumbaiKendra celebrated the MahaSamadhi day of Gurudev, hisholiness Swami Lakshman JooMaharaj on 16th September2011. Nearly 100 devoteesgathered on this occasioninspite of a busy weekday, coming all theway from Mumbai and nearby townsincluding Pune. The function was held atLions Club, Kopar Khairne, Navi Mumbai. Allthe devotees were particularly excited sincethis was the third consecutive year of theHavan being performed in Mumbai.

Shri S.P.Kachru led the devotees inperforming the Havan. A week before Jag,all the agnavatiri was cleaned and washed.Two local priests arrived at the stipulatedtime and started organising the Havan area.After placing the photograph of our Masterand holy Kalash, the Havan ceremony wasstarted. The pooja began with the Kalashprayer and the mantra 'aghorebhyo....'. Thiswas followed by offerings to individual godsor the 'Sahakars'. After the 'Sahakars' thedevotees performed the Gurupujaincluding chanting of Gurustuti and prayerto the 'Pind'. During the ceremony thedivine 'Baharupgarbha Stotra', the'Kalikastotra' and chapter 10 of the BhagwadGita were recited. The singing of Aartimarked the conclusion of the poojaschedule.

From 12.30 PM to 2 PM, devoteeslistened with rapt attention to Swamiji’sdiscourses (yams niyams, interview onRadio Kashmir and a recorded interviewabout Swamiji’s early life). At about 2 PM,devotees started having lunch prasad. Theyalso carried prasad in boxes for their near

and dear ones at home. After lunch Prasad,the devotees started singing the bhajansdear to our Gurudev. These included 'Anandom...', Vuchum gat chane...' and 'bhajgovind ka naam'. Such was the fervour thateverybody just wanted to go on and on. Thefunction finally concluded at 5 PM and thedevotees left carrying with them the divineblessings of the Guru.Jai Gurudev! [Report : Ishwar Ashram Trust thru Chand Bhat]

vvvR.K.Tikoo's Scientific Paper on ForageResource :Shri R.K.Tikoo's ScientificPaper has been accepted bythe Range ManagementSociety of India forpresentation at the NationalSymposium on 'ForageResource and Livestock for Livelihood,Environment and Nutritional Security'. Heis one among the 179 Scientistsrepresenting various States, whose papershave been accepted for the Symposium.

Shri Tikoo, an alumni of Banaras HinduUniversity, is a Subject Matter Specialist onEnto-Agrostology from the AgricultureDepartment of Jammu & KashmirGovernment. He is a well known social andcultural activist and has presented andpublished many Papers at the internationaland national seminars.

Input : Arohi Sangeetarohisangeet_voluntary@yahoo.co.in

vvvWebsite of youth for PK :Dr. Agnishekhar, Convener Panun Kashmir(PK) on November 24 inaugurated thewebsite (www.youthforpanunkashmir.in)in Jammu. The website will cater to the

Report & Biradari News

mission of Youth for PanunKashmir and act as an IT tool inreaching the masses. Thiswebsite acting as theinformation portal will also beinstrumental in registering the delegatesfor the first International Kashmiri PanditYouth Conference to be held in first weekof January, 2012 at Pune.

Dr. Agnishekhar said that Y4PK (Youthfor Panun Kashmir) keeping in view theultimate objective of Panun Kashmir, hasdecided to work for the economic,professional, social and politicalempowerment of Kashmiri Pandit youth inexile. The focus of Y4PK lies in establishingthe ‘Connect’ of the Kashmiri Pandit youthin exile across the globe, therebyimpressing upon the need to work on thegrassroots for the milestones envisaged inthe empowerments. He said in connectionwith first International KP YouthConference, Y4PK has initiated a whirlwindcampaign through corner meetings invarious parts of Jammu like, Jagti, Muthi,Talab Tilloo, Gole Gujral, Gangyal, TrikutaNagar, Channi and other parts.

Y4PK, taking strong note of illegal andforceful evacuation of martyr NaveenSaproo’s mother from her quarter inCompany Bagh, expressed deepresentment over this issue and called uponfor its early settlement.

[Input : Veerji Wangoo veeruz@gmail.com]vvv

KPA Hawan :The Annual Hawan of Kashmiri Pandits'Association has been scheduled to be heldat Kashyap Bhawan, Bhawani Nagar, MarolMaroshi Road, Andheri (E), Mumbai on 21stand 22nd January, 2012. The Hawan will

commence on Saturday 21st January 2012and will culminate with Purna Ahuti at 1300Hrs. on Sunday 22nd January, 2012.

vvvNuptials :Mohit Son of Smt. Girija and Shri Rajinder Kaul of Thane, Mumbai got married to KhillyDaughter of Smt. Santosh and Shri RameshKaul on 7th October 2011 at Jammu.

] ] ]

Mayank Son of Smt. Neelam and ShriMaharaj Kishen Kaul (BPCL) of CBD Belapur got married to Vandita Daughter of Smt.Anjana and Col. Vinay Kumar Mudgal on 22ndOctober 2011 at Noida.

Input : Neena Kherneena1000068@iciciprupartner.com

vvvNew Arrivals :Daughter was born to Shri Romel and Smt.Monica Kaul (Grandaughter to Shri & Smt.P.L.Kaul of Shastri Nagar, Andheri) on 12thJuly 2011.

Input : Neena Kherneena1000068@iciciprupartner.com

vvvSad Demise :Biradari is informed about the sad demiseof Shri Chandji Tiku in a tragic accident inBanglore on 22.10.2011. Shri Chandji Tiku,S/o Late Trilok Tiku, residing at Kharghar(earlier at Marol, Andheri), is survived byhis wife Smt. Veena Tiku and a son, Sunny.KPA, Mumbai expresses deep condolenceson the tragic and untimely event and prayAlmighty to give courage to the bereavedfamily.

[Input : Chand Bhatbhatchand@gmail.com]

vvv

t was in 1977. Our teacher at DAVSchool, Jawahar Nagar, ShriShamboo Nath Kachroo, invitedme and two of my classmates to

his room to meet a gentleman. I did notreadily catch his name when the gentlemanwas introduced to us. There was going tobe a quiz competition between us andBiscoe boys at the Radio Kashmir, Srinagarlater that day. We got a ride in thisgentleman’s jeep to the Radio Station. I hadshifted to DAV school in 1976 from BiscoeSchool and I knew my former classmates andwas quite familiar with their capabilitieswhen it came to such competitions. Afterexchanging pleasantaries with my ex-classmates, I took my current classmates tothe side and forewarned them about whatwas going to happen to us in that the Biscoecontingent was going to make minced meatout of us. Needless to say, that is exactlywhat happened. The questioner was Prof.Labroo, who taught English at the RECSrinagar. The only question I recallanswering properly was the one about thejust-concluded centenary cricket testbetween England and Australia to mark theoccasion of playing test cricket for 100 years.

For this quiz competition, we weresupposed to be re-imbursed with a

Sweet & Sour - Sunil Fotedar

My First Salary in India

Ihandsome sum of 10 rupees.Since this was going to be myfirst salary, I was adamant inacquiring this well-deservedsum. With my classmates, Imust have made about 2-3visits to Radio Kashmir, but to no avail. Thecashier’s excuse was that he was busy andwould dismiss us by saying 'pagah yeew,pagah meilwi zaroor". On our 3rd or 4th visit,we decided to meet the gentleman, whowas introduced to us by our teacher Sh.Kachroo, to settle this issue once and forall. After listening to us patiently, heaccompanied us to the cashier and got uswell-deserved Rs. 10 for each student. Andwe thanked him from the bottom of ourhearts. At that point, I realized that thisgentleman was none other than the greatradio artiste of 'Sindbad Machama' andlegendry 'Mama' of 'Zoon Dab', Shri PushkarBhan.

Later on, I made two more visits toRadio station for other programs and waspaid Rs. 15 and Rs. 25 in keeping up withthe inflation. Therefore, my total salary inIndia so far is Rs. 50!!! However, I do notrecall filing for taxes that year.

☯☯Contact author at: sunilfotedar@yahoo.com

Koh-i-Noor, mountain of light, was found in Golkanda mines in 1342. It hasthe longest history as a diamond, yet a subject of controversy. Earlier, as alamp, it weighed 191 Karats, and was recut in 1852 to weigh 109 Karats witha 'brilliance of fire'. It was taken away from India in 1309 by Sultan-ud-DinKhilji alongwith peacock throne of Shah Jahan from Raja of Malwa. NadirShah took it to Iran and it was obtained by the Sikh ruler Maharaja Ranjeet Singh ofBritish Punjab in 1849. It was finally acquired by British and placed on the crown ofQueen Victoria. [Input : Dr. N.L.Zutshi : n.l.zutshi@gmail.com]

Story of Koh-i-Noor

ver since their exodus, KPs havebeen protesting in various formsand at various platforms to getour grievances redressed. But if

the outcome of these protests is analyzedwith cool head, one can very well observethat rather than going close to their goalthey are going away from it.

Their repeated failures have exposedtheir weakness / helplessness to KMs whoare in turn getting more and moreencouraged to do whatever they want.Destroying temples, changing the originalnames of places, distorting the history aresome of them. They have realized thatnobody in the country, including pro Hindunational political parties, is interested intheir cause

Most of the KPs too have recognizedthis fact and have taken the view thatnothing can be done to their problem, andconcluded that it is better to forget thatplace.

Both these developments are the worstthings that can happen to the cause ofKashmir. Out of the two, KPs losing interestin that place is the worst thing that canhappen to their cause.

This is a very serious situation and morethan anything we all must address thisaspect of the situation first.

These protests are mainly organized bytheir political party Panun Kashmir. Themain demand of this organization is to havea small portion of the valley, where theconstitution of India is applicable fully andwithout Article 370, so that all those whobelieve in Indian Constitution can stay therepeacefully. They call it Homeland.

KP Exodus - C.L.Razdan

Homeland & Alternative

This plan was thought of at the time ofour exodus. That time the scenario in thevalley was completely different. They allwere convinced that at any moment of timeKashmir would be part of Pakistan. Theslogan of ‘Panun Kashmir’ was suggestedjust to maintain their right on that place forall the time to come.

But the situation now is completelydifferent. Any KP can go back to that placewithout any problem. Even Pakistan isconvinced that they can’t have Kashmir fromIndia. With this change in circumstanceslogically speaking, even KPs should changetheir approach towards that place. Perhapsit is because of this very observation thatnot many KP’s are backing the Homelanddemand. By way of making demand forHomeland they are offering rest of theKashmir valley to their tormentors on aplatter to deform it the way they want to. Ifwe go through the history of Islam, one canvery well see that whichever area they haveempowered in the past, they havedestroyed its original culture completely.By making the demand of Homeland KPs arejust facilitating their tormentors to do thesame to Kashmir as well.

Moreover Kashmir is not just a piece ofland alone. It is a society with a particularculture that has evolved over a period ofcenturies where KMs were part of it. Byisolating themselves from KMs, may be,they can save themselves from probabletorture, but they can in no way save theirculture which is part of Kashmir.

In 1947 it has happened once and resultis in front of us. POK was formed. Beforethis, even this part of Kashmir was known

E

as land of saint. From the stage it has becomeland of terrorist. It is no more the sameKashmir of which we were proud of.Situation over there at present is such thatpeople world over have developed dislikefor that part of Kashmir, and see that placeas den of terrorism. By way of demanding Homeland theyare once again inching towards such endresult for the rest of Kashmir as well.

This demand of Homeland is based ontheir fear that they cannot live with KMs.This is the outcome of general impressionthat KMs have been torturing KPs overcenturies and there is every possibility thatthey will repeat the same in future as well.After experiencing the turmoil of 1989 suchreaction is natural. But it is no solution. It is escapism.Rather than solving the problem such actexhibit their intentions of running awayfrom it. One has to accept the fact that onecannot look for the solution to the problemwithout the involvement of KM who are inabsolute majority there

Before any conclusion is drawn in thisregard one need to ascertain the correctnessof the assumptions that KMs have torturedHindu all these centuries. Unbiased studyof history will reveal that the only time thatKMs have really tortured KPs en mass is afterour independence,

KPs history says that they have beenthrown out of that place seven times. Thismeans that we have gone back to that placethat many times. Logically speaking it couldnot have been possible without the supportof KMs and their love for them. There wastime when they had only 11 KP families leftin Kashmir. Is it not obvious that under thosecircumstances without the support of localKM their revival was just not possible?

History says that our tormentors were

invaders and not KMs. Fact is that KMsthemselves were sufferers at the hands ofthese invaders like any other KPs, may beto a lesser extent.

Those days, the basic criterion forselecting a governor of Kashmir was thathe should be able to collect maximumbooty from there. To achieve this goalexhorting money from every citizen ofKashmir was the only way out for them.KMs, being in majority that time, could nothave been spared. It is probably because ofthis very reason that KMs had developedaffinity towards KP as common sufferer andhave been good to them.

They were recent converts that time.Conversion was forced upon them. Like atypical wise Kashmiri, while they acceptedconversion they also adopted good of boththe religions and developed their ownculture called Kashmiriyat. It is this veryculture that they are proud of and is to besaved now. This is one aspect that both KPsand KMs should recognise and aim to savefrom destruction.

Let KMs not forget the fact that justabout less than a century back all of themwanted to get reconverted to Hinduism andhad approached our Maharaja for the same.I wish he had taken a decision in its favour.These circumstances made them differentkind of Muslim who would love wholemankind including local Hindus. This wasobserved by Shahjahan at his time and alsoby delegates from Arab in 1966. Both ofthem called them kafirs. Even Gandhi jiobserved this unique feature of their lovefor Hindus. Fact is that even the KPs believein the same.

To recognize it better let us recollectour recent history of the time ofindependence.A) At that time the Maharaja of J&K had

run away from Kashmir along with his armyleaving the valley completely unguardedfor 14 days till Indian army arrived. Theinvader had reached borders of Srinagar,after crossing Baramulla., That time it isthese very KM who have saved Kashmir andthe Hindus there from the onslaught ofinvader. Had they not done that, wholeKashmir would have been a part of Pakistanby now and all the Hindus of that placewould have been either butchered or wouldhave been leading lives of present timeHindus of Pakistan.B) To appreciate KMs attitude towards KPsand the motherland better one has torecognize that at that time rest of wholecountry was burning in the flames of hatredbetween Hindus and Muslims. Theirneighbouring state Punjab was worsteffected and was red with the colour ofhuman blood spread over it. Against thatKPs were celebrating weddings of theirwards in Kashmir and under the protectionof KMs.C) When the KPs tried to run away fromthat place to save their lives, these very KMslaid themselves on the road and challengedthe fleeing KP to walk over their bodies.They could not tolerate the separation fromKPs and took it as their insult that KPs hadlost confidence on them. They assured themof their safely and it is because of that theyall are enjoying their lives now.

These are some of the incidences toprove that KMs did not hate KPs. Rather theyalways loved them. Yes there have beenfew incidences when some KMs ill treatedKPs. Such things do happen when a persongets powerful. KPs have done no differentwhen they we were more powerful.

To look for the solution to the Kashmirproblem one has to understand howPakistan played their game to grab this land.

After having realized that they cannot takeit by force, Pakistan involved Pan Islamicmovement for the purpose. Visit of Arabdelegate stated above was the outcome ofthat. The present Kashmir problem is theoutcome of combined effort of these twoparties. Because of this very effort of thetwo the attitude of certain segment of theMuslim society in Kashmir towards Hindusand India changed. And it is this change inthe society that is dangerous for Kashmircause and not the KMs themselves. One hasto ensure that this change does not becomepermanent feature of KMs attitude. For thisinvolvement of whole Kashmiri populationis required.

Need of the hour is to accept this realityand understand the technique adopted byPakistan to achieve this change and devisea method that will eliminate its influence.In any society there are few who arefinancially very poor. Because of theirpoverty most of the time, they are frustratedand angry, and use their muscle power tosettle their issues. Since such traits are notacceptable in any civil society they areconsidered sort of out caste. In Kashmiri theyare called Khari Jamath meaning uncivilizedgroup of people. They, being financiallypoor and uneducated, can be very easilylured to do anything even against theinterest of whole society.

Pakistan targeted this very uncivilizedsegment of Kashmir and forced / lured themto work for them. For this they bribed them,empowered them by arming them withweapons, and forced them to raise antiIndian slogan etc. This has resulted in forcedexodus of KPs from of the valley.

Simultaneously they destroyed the localtrade there. The trade there was mainlymanaged by local KM businessmen. Theyconstituted the civilized segment of KM

society. By doing so they managed toeliminate the support of local artisans forthem, who were in large numbers there. Inthe process the common man was leftwithout any job and source of earning forthem and was forced to depend on thedoles from Pakistan. In return they wereforced to do all that their master fromPakistan would ask them to do. This waythe whole civilized segment of societybecame ineffective there and theuncivilized segment of society became faceof the KMs

In order to destroy original culture ofKM Pakistan installed non Kashmirimaulvies in all the mosques there whose24 hours job was to brain wash the localcommon men. It is because of this brainwashing only that a local young KM hasbecome militant and anti KP.

Analysis of this observation leads oneto conclude that in order to revive theoriginal culture of that place one has torevive the business there. Once thebusiness is revived, to produce their goods,the businessmen of that place will employlocal common men and wean them awayfrom the influence of uncivilized segmentof the society. This way one of the basicrequirements of reviving their originalculture can be met.

Whereas interest of KP is concerned,even that can be addressed by this veryscheme if they participate in this activity.By indulging in such activity, while on oneside they can earn big money forthemselves; on the other side they willrevive their contacts with Kashmir. Becauseof the financial involvement in this activitytheir contact and the interest in Kashmir willalways remain intact and for ages. Thisactivity will develop sort ofinterdependence between the two

segments of the Kashmir society and alsolove and respect for each other. In theprocess if and when any KP will wish toreturn to the valley he will be welcomedthere by one and all.

There is a general impression that KMshave been traditionally businessmen andit is they who have been controlling it overgenerations. KP can’t add much to it. Isuppose it is a story of past. Their exodushas made KP spread all over the world andin turn given them wide exposure. Inaddition to this they have taken differentkind of profession unlike in the past whenthey were mainly in government jobs.Because of their exposure, different kindof education, and their intelligence they areconsidered as one of the best managersworld over. There are many entrepreneursof world class as well among them. Thisshows that they can contribute a lot torevive trade in Kashmir. As a matter of factthey can prove themselves better than a KMwhere creating markets for Kashmiri goodsare concerned. Traditional method of a KMis to do his business by opening a shop andwait for the customers, called selling.Against this KP can involve the latestmethods of marketing their product. Use ofinternet for advertising and selling is justone. Many of those who are in marketingare as doing it for their products. They canas well do the same for Kashmiri goods.

There are many professionals l ikeinterior decorators or fashion designers etc,who can use Kashmiri goods to enhancetheir own business and exclusivity. Imaginethe business a KP interior decorator cangenerate from just one hotel project if heuses Kashmiri wood carving, bed spread,carpets, murals, paper machie, curtain etc.List of such application and the items fromKashmir is unending. KPs, who are in

business, or senior posts can gift Kashmirigoods to impress their customer. In orderto exhibit the beautiful product fromKashmir senior KP managers can insist ondecorating their offices with Kashmiriproduct. Even KP ladies can promoteKashmiri embroidery among their friendcircle. One can stretch his imagination toany extent to apply this thought. It is ourgood luck that Kashmir has lot to offer forthis plan. All that is required is that bothKPs and KMs change their approach towardseach other and work together to solve thisproblem Both these segments of the Kashmiricommunity will be doing this for their ownbenefit. By this system they will get richerday by day. Best advantage of this wholeexercise is that, while KPs can live whereever they want, they will remain in touchwith their native place for all the time tocome. Best part of the scheme is that theywill be welcomed back home wheneverthey want to there.

I suppose this is exactly that Jews havedone to regain their hold in Israel. Theymade themselves so rich that now no bodyincluding USA can afford to dislodge themand they are back in their land on their ownterms.

There are about 2500 KP families still inthe valley. Their economical condition issuch that they need outside support in abig way. If their services are utilised in thisplan even they will be benefited.

This way the proposed system willbenefit almost whole Kashmiri populationand make them richer day by day. This isexactly what is required to bring peace andprosperity to our Maej Kashir.

☯☯

Contact author at: razdancl@gmail.com

Matrimonial

] An austere and compatible (BE & orMBA) alliance is sought for my son (188cms) born 5th July 1983 (3.10 PM) atSrinagar. BE (EXTC) from Mumbai andMBA (Marketing) from JBIMS, Mumbai,he is presently working as productmanager (FMCG) for a reputed MNC inBangalore. Interested may contact meon Landline: 022-25579878, Cell:09969773592 & 09869469895 (7.00 PM to9.00 AM). EMail: srkaul@gmail.com

] Suitable Alliance invited for my sonborn 12th August 1985, Kolkata, Ht. 5'-11". Currently working with State Bank,Mumbai. Qualification: ECO. Hons. fromXAVIERS + MBA Finance from IMT. Inter-ested may contact 09831955311,09830315045 or Mailanildhar@hotmail.com

uçuçe JççKçæsçW[ecçKç yJçvçe lçe yçôçƳç ]®Jçvç çÆoMçvçvçíyç lçe çÆvçMççvçe uççôyçecç³ç vçe kçáÀvçí~lççÇ Dçoe Hç=æsácç mççovç lçe jôMçvç

çÆlçcç uç@i³ç çÆlç yçÓçÆ]pçLç JçoçÆvç lçe çÆjJçevçí~~oyç ³çôçÆuç Ðçálçácç çÆHçÀkçÀjvç lçe DçboíMçvçDçoe ³çôçÆlç uççôyçecçKç HçvçeçÆvç içjí~~~

‡ ‡ ‡]pçiçmç Dçboj kçÀç@l³ççn Hçç@çÆuçcç

mçç@jçÇ çÆs æsçb[çvç oçƳç mçeb]pç JçLç~çÆs cçb]pçe Dç@çÆkçÀmç o³çç ]pçç@çÆvçcçcçç@çÆvçcç o@H³ççq]pç F&éçj içLç~~

‡ ‡ ‡

Remembrance - K.N.Pandita

My Jantoth - 2

However, I cannot help dilating onthe most important event notonly in the life of Jantoth, but alsoin the history of the Pandit

community and the contemporary historyof Kashmir. It revealed the finest inJantoth’s character that we rarely comeacross in ordinary men and women of ourcommunity. This is the incident when theowners of the building in which NationalHigh School was housed (incidentally theywere also the Hindus) stage-managed itstorching with the motive of evicting theschool and then multiplying theircommercial interests. An ordinaryincident of fire was politicized tothe extent that it laid bare the so-called secularism of the thenruling party of NationalConference in general and of itsstalwart Dr. Farooq Abdullah inparticular. How the Kashmiri Pan-Islamists tried to undermine aninstitution in whose buildingKashmiri Pandits had put in their sweat andblood just to cut at their social roots, is asordid saga, which will never be told in full.What is more interesting as well assurprising is that he majority of the studentsin National High School was that of KashmiriMuslims and at the same time the teachingstaff was the best ever available in Kashmir.How should one reflect on this aberrationin the character of Kashmiri Muslim elite iswhat eludes our understanding.

Jantoth had inducted me into theManaging Committee of the School. As suchI was attending its meeting in which thecrucial matter of the fire and the saga of itsaftermath were discussed and analyzed. I

must confess that eachhair - splittinga n a l y t i c a lpresentation ofJantoth in thesemeetings made amillion dollarquestion haunt me dayand night. "Is this man really bigger thanhis size? Will this man stand the pressureswith equal tenacity?" I often groped for ananswer. This I say because I knew thecircumstances in which the school

authorities were forced to work.It goes to the great sagacity

and farsightedness of Jantoththat he focused on Shri S.K Kaulto be the President of theManaging committee. Shri Kaul,who is no more now, was a manof parts, a rare personality amongthe Pandit community. He was amember of the Upper House inthe Legislative Assembly, he was

an associate of Sheikh family knowingFarooq very closely and having personalrelations with that powerful house. He wasan able administrator, a very wise man witha fund of tact and resilience. I can recall howin private he had all praise for Jantoth’smaneuverability and deftness in handlingthe most sensitive fire episode when thecase was taken to a court of law.

That was a trying time for Jantoth. Hewas knee-deep in the affairs of the school,its administration, its financial crunchsituation, keeping the flock together,resisting extraneous pressures andinfluences, maintaining communalharmony, following court hearings, meeting

J.N.Kachroo

people who mattered or could influence,responding to innuendos without chagrinor anger. These qualities are not the cup oftea of everybody. The worst was that oneof his own colleagues, whom he had liftedfrom dust to a position of comfort, turned ablack sheep. I can recollect that when in anyassembly of the staff, members expressedthemselves angrily against this black sheep;Jantoth never joined issue with them. Hejust avoided and brushed aside the matterwith a gentle smile. He was great in peace,he was greater in war, he was noble infriendship, and he was upright in strainedrelations. To friends and foes, he alwaysgave a correct and honest advice. Heunderstood his responsibilities.

I have yet to know a man like Jantothwho is truly secular and democratic in histhinning and his dealing. Some accused himof kowtowing with Farooq and NC at onepoint of time. He did talk to me of it andlaughed at the habit of mud slinging of ourpeople. He said he would meet Farooq oranybody else not once but a hundred times,it if advanced the interests of the school inany way. Such was his sense of dedication.

In Indian culture, there is seldom-realharmony between the boss and his juniorcolleagues and subordinates. The reason isthe absence of socialization process inIndian civil society. But the proof of howJantoth carried his flock with him throughthick and thin of life, through bright anddark days of school is an example anyexecutive should emulate. He was humbleyet graceful, he was benevolent yetdiscreet, he was humane yet law abiding,he was self-sacrificing yet not exactingsame sacrifice from others. These are thetraits in the character of a karmayogi, whichhe was to the hilt.

A word on his popularity among hisalumni should not escape me. At a time

when the vandals with a definite motivehad torched the school building and thejudiciary in Kashmir succumbed to politicalpressures in meting out justice to theaggrieved party, there was severe financialcrisis that jeopardized the delicate fabric ofinternal relationship. I had a privateconversation with Jantoth in my home onthe issue. After pondering over the gravityof the situation, he came out with an idea.He said he would approach his alumni forinterim financial support so that the entirestructure does not collapse like a house ofcards. I asked him whether he could identifyand locate such of his alumni as would be ina position and willing to come forth withtheir contributions. He looked straight intomy eyes and said, "I don’t think our honestlabour in making their lives will not cometo our rescue at a crucial time. The law ofnature will not fail us."

Jantoth’s colleagues will bear me outthat once the appeal went out, the alumninot only in India but abroad came out withfrugal donations. The emergency had beenbridged over. Jantoth smiled and smiledwhen this happened. These contributionscame with a word of highest appreciationfor the person of Jantoth and Jantoth’sperson meant the institution.

I have lost him. Let me halt a minuteand remember him for his love hebestowed upon me. When my fatherbrought him home to prepare him for hismatriculation examination, I was then asmall very naughty urchin. I disturbed himtoo much in his studies. He found a deviceto contain me. He would tie my legs with abedstead and let me cry for help, whichnever came unless I was exhausted and fellasleep.

Today, Jantoth has set me free to moveabout as long as life permits, but he has

Contd. on Page 47

uring his historic thirteen day fastin Ramlila Ground, New Delhi,starting the day after India’sIndependence Day, Anna Hazare

addressed the crowds every day. Hisspeeches were brief, crisp and witty. Thehomilies began and ended with adorationof India and blessings for every body.

While Anna went on losing weight - thelast recording showed a loss of seven kilos -he did not seem to lose energy at the samerate. More importantly, he retained hischeerfulness and his blithe spirit till theend. Even as he informed the crowds thathe was losing weight in slow degrees and,just before he ended his daily address, heacknowledged, “I am feeling a bit ofweakness,” he did not forget to remindthem that he was still quite strong since hederived energy from them. On thepenultimate day of his indefinite fast, hemade a profound statement that he wouldhave succumbed to the fast on the fifth dayif it were for himself, but since he wasfasting for India, he would go on for somemore days without any harm. “Nothing willhappen to me, and I will last some more,”he stated.

Wonder what was the truth in hisdeclaration? Was it just bravado? Was heabout to break down, as his detractorsclaimed? Was he really at the end of thetether just when he finally ended his fast?These are questions that need to bepondered without any bias or preconceivednotions.

There is no denying that his face andbody language did not suggest deterioratinghealth, nor did the doctors find anythingalarming. We saw him addressing the

Pages From My Diary - Dr. K.L.Chowdhury

The Anna Effect

Dpeople, not squatting orsitting down but standingerect on his feet,unsupported. He did notshow any sign of wearingout, fatigue, loss ofpatience, irritability,apathy. On the contrary,he stayed cheerful till the end. He did notgive any impression that he was starved anddying to put a morsel of food into his mouth.He could have ended his fast on the twelfthfasting day immediately after receiving thePrime Minister’s letter informing him theIndian Parliament had accepted all hisconditions. Thousands of people who weregathered that evening in Ramlila Groundand millions watching him on their TV sets,worried about his health, waited anxiouslyfor him to break his fast. Lesser mortalswould have grabbed food and drink rightafter that victory. But, he was in no hurry.He rallied another night, another twelvehours, before he broke his fast nextmorning in style.

On the thirteenth morning, I watchedAnna closely during the thanksgivingspeech of Arvind Kejriwal at the RamlilaGrounds. I hoped it would be a brief speechbut, while Kejriwal went on and on and on,there was not a trace of impatience onAnna’s face. In fact, when he finally brokehis fast with fruit juice that two little girlsoffered him, it seemed it was more agesture to please the girls and the audiencethan to satisfy the urge to eat or drink. Heexuded infinite self-discipline andfortitude. His was a peaceful visage – quiet,calm, content. Even gods would have enviedhim.

Where did Anna get the energy to holdon? Did he really draw energy from thecrowds, as he claimed? It was admirablewhen he spoke that morning – hisexpressions, his body language, and thetone and tenor of his speech – he did notboast, he did not digress, he did not waver,and he was unfaltering and inspiring. Howdid this miracle happen?

Before that, how does a fasting personadjust and acclimatize to not eating, andliving on water alone, without any caloriesto support. We all know our body needsenergy to survive. We need energy for theheart to beat and pump blood, the lungs toinflate and deflate to deliver oxygen to thetissues, the kidneys to filter all the wastes,the intestines to digest food, the brain tothink, to analyze and memorize. These areall vital functions that have to go on for usto survive. This needs energy even whenwe may be doing nothing but resting orsleeping. Our muscles, bones, ligaments,skin, and all tissues need energy whenworking and exercising, but even in restingstates we spend energy when we turn inbed, move our limbs, sneeze and yawn, orsmile and laugh or whisper and speak. Ifwe perform no work but only rest or sleepall the while, we still need around 600calories daily for an adult to supply the basalmetabolic needs of the body. An averageworking human needs 1500- 2000 calories.During fasting, with no calories comingfrom the diet, the body draws on its energyreservoirs – the fat stores in the tissuesunder the skin, from the abdomen andviscera; the glycogen from the liver, and,later, from the muscles. These stores startmelting away and that is how the bodyweight begins to decrease within twentyhours of fasting and continues to dwindleevery passing day, and the fasting subjectgrows weak, enfeebled, unsteady and

obtunded.Having stated the medical facts, we

have to agree that a lot many symptoms andsigns of fasting also depend upon theattitude of the fasting subject, his resolve ifhe has undertaken the fast voluntarily, hiscourage and perseverance if it has beenimposed by external circumstances, hiscunning if he has fasted as a politicalgimmick and charade. Remember, BabaRamdev broke down on the fifth day of hisfast, even when he is an acclaimed yoga guruwho should have displayed greaterresilience and forbearance?

How did Anna last so long without anygross exteriorization of the adverse effectsof fasting? One explanation could be hissimple and Spartan life style. Over the years,the body of a man like Anna - who sleeps ina temple, who has little earthly possessions,who lives and eats frugally – learns toacclimatize to less and less. The body adaptsand gets used to lesser food (calorie)intake. The basal metabolic rate resets andgoes down; instead of 600 calories the bodysustains on much less. Such people alsorespond better to food deprivation duringfasting as compared to others used togluttony. I remember my grandfather whohad to cut down his food intake because ofa chronic duodenal ulcer that had cicatrizedand did not allow food to pass easily fromthe stomach to the intestines. Over theyears, he learned to eat less and less, till hefinally survived on a daily intake of three tofour kulchas (bagels) and a cup of milk. Hewent on like that for four years! Anotherrecent example is of my domestic help, whoattended on my mother for four yearsduring nights and looked after her ownbrood of five kids during the day, workingall the time. She would subsist on just about900 calories a day. We wondered about hervitality and my wife and I almost force-fed

her while she was in our service. Carefulscientific experiments have proved on ratsthe adage: eat less and live long.

Yet, a frugal life style and a life-longacclimatization to less food intake does notanswer the marvel of Anna’s thirteen dayfast that left no apparent signs, no hangover,no scars. How did energy transfer from thecrowds to Anna, if it really happened thatway, as he claimed? Let us try anexplanation. We all know that energytransfers from the source to the object,unseen, like the warmth from the sun toearth, or from a kangri to the person carryingit about, or from a microwave to the foodyou warm in it. The question arises: Doesenergy transfer from one person to anothersimilarly? The answer is: yes and no. Yes,for example when a person is cold and youpass on your warmth to him by, say, rubbinghis limbs, or through a close contact – a hug,a tight embrace. But that is not the energythat the recipient can use for sustaining lowenergy reserves. Then, how does a persondraw energy from others, just by looking atthem, speaking with them, or merelythinking about them?

Well, that is where the most marveloushuman faculty - the mind - comes into play.What a soothing and calming effect thesense organs can have on the mind with theright inputs. We know the calming effectsof music (soft, mellifluous), colors(especially blue), a bouquet of flowers, thegentle touch of a dear one etc. Similarly, thesight and thought of so many peopleidentifying with a cause so dear to Anna,and going all out for him, must have workedwonders in his mind. The mind responds tothese and similarly pleasant inputs in aunique way by the release in the brain ofthe feel good chemicals called neuro-transmitters - the endorphins (naturallyoccurring opium-like substances),

serotonin, dopamine, Gaba etc. They areanti-anxiety, anti-panic and anti-painsubstances. They produce a sobering, acalming effect as well. More importantly,some of them are also appetite-controlling.In Anna’s case the adoration, the support,the active association of people with whathe stands for, must serve a huge stimulusfor the release in his brain of these calmingand bliss-providing neuro-chemicals.Besides, throughout his campaign againstcorruption, and all through his long fast, inspite of all the tricks that the Congress-ledgovernment tried to smear him and painthis team black with, and in spite of themtrying to pull out imagined skeletons fromthe cupboards to belittle and denigratehim, there was no violence whatsoeverthroughout the campaign. Such an historicand eminently peaceful campaign in thepresent strife-torn and violence-pronetimes must be counted as the biggest factorto play on Anna’s mind, to have thatsoothing effect we are speaking about.

How do these chemicals work toprovide the energy we are speaking about?Well, theses calming chemicals in our brainsespecially serotonin, and dopamine,produce salutary effects on different organfunctions – heart, lungs, digestive andexcretory systems. We know of yogis whomeditate and control their mind and,through it, their heart rate, respiration, andmetabolic rate. They can survive longperiods without food, as if they arehibernating. The feeling of bliss that greatyogi’s report is likely through the releaseof these chemicals in the brain in largequantities. That is also the most likelyexplanation for the unfolding of thethousand-petalled lotus at the SahasraraChakra with the wakening of Kundaliniduring its ascent through the seven Chakras.

Contd. on Page 47

nô]®ç Hççb]®ççuçJç mJçmçejç³ç kçÀjev³çkçÀeìekçÀçuç Jçlçvç J³çKç]®ççjekçw³ç çÆonDçKç Mççíj Mçjçn Hççô]pç êçRþ vçe kçWÀnKç@]®ç vççÇuçe kçwJçb[mç cçb]pç J³çLç JççHçmçyçôçƳç Dçç@j kç@ÀçÆjLç mç@jçÆHçv³ç çÆnMç yççÇþJç@L³ç mççôHçávçmç cçb]pç cçoecçç@l³ç cç]®çj]®ç@pç yçá]pç&e HçMçJç H³çþe HççíçÆMç HçáÀuç³ç

kçÀj lççcçLç mç@êvç c³çáuç ¿çÓ içJçjôn DççlçMç yççuçvç yJçvç yJçvç Jç@æscç@l³ç DççkçÀçMçmç kç@À³ç& oe¿ç DçcyçejJç]pçáçÆj³ççLç yç®çç@çÆJçKç vçççÆJç Dçbomç

kçÀLçe iççôj DçKç yççuçe oBçÆomç uçç@çÆjLçHççB]®çç@u³ç [îçkçÀmç H³çþ kçÀçWmçjvççiçvçKçe Hçw³ççôkçÀ ¿çÓ MçÓyççvç içbiçe yçuçmçH³çJç uçôoçÆj yç@çÆþmç H³çþ Lçvçe Dççocç

Jç@æs vççiçe DçHmçjç mç@lççÇ mçjmçK³çuçe Jç@Lçejvç Mçyçevçcç s@kçÀejçíJçávçDçKç æsçuç lçáçÆpçvç DçKç [çuç çÆo]®çevçH³çþ cJçKlçe yç@çÆþmç njcJçKçeçÆkçÀmç ]®ç@pçKç@l³ç mç@oe³ç& mçjmç mJçvçenç@³ç& kçÀuçMçvç@ìîç vçç³ç&Jç ®çJç Dçcç=lç cçiç&JçÒççiççMçvç yççuçe Lçbi³çvç kçÀçôj ]pçÓuç

hç@Ðç mçcçeçƳçkçw³ç - Dçpç&ávç oíJç cçpçyçÓjcJçKç

ojlççÇ nebÐç çÆoJçlçç DçççƳç ]®ç@çÆmçLçDçLçe [çíuçáKç uççôlç uççôlç iççmçe ¬ç@À®çvçHçlçe Mçbiçj@Hçw³ç MççÇuçvç cççÇþîç çÆoçÆlçKçmJçb]pççÆuç nôl³ç Jççnjev³ç JççÇi³çd vçyçmç

Fvçmçç@v³ç m³ç]pçj lççôj yççuçe DçHççíjDçLçeJççmç çÆHçMçç®çJç vççiçJç kçÀçôj

Hç@kçw³ç JJç$çmç kçáÀvç içççÆMç³ç& Dçcçvçekçw³ç³çKçeuççmç v³çjuç çÆMçJç MççblççÇ içJç

çÆo]®ç mçblçÓjvç çÆcçuçe]®ççje®ç uç³çjôM³ç JçççÆj i³çJçávç ¿ççôlç mçÓ ncç mçÓ

kçÀLç mççmçe yçÐçvç Jç@çÆj³çvç neb]pç Òçç@v³çkçÀLç ]pçvcçvç neb]pç, Dçboe jçômlçá³ç kçÀLç

JçmçJçç@m³ç çq]®ç¿çvç cçb]pç yçç@çÆJçLç içJççƳçcç ³ççoe Jççôlçe³ç& kçôbÀn mççôbyçejç@çÆJçLç

Dç@lçeuççmç Jç@çÆuçLç mJçvçen@³ç& mççíçÆ®çkçw³çDçKç vççôJç Dççuçcç lçKçuççÇkçÀ kçÀçô©vç

vvv

ate Master Kashi Nath Dhar was alegendry teacher and a sportswizard of repute of his times. Hejoined his services as a teacher in

Bisco Memorial School Srinagar as an oldstudent of the school and retired as HouseMaster of the school, organizing extra-curricular activities like hiking, swimming,games etc., besides teaching over threedecades past. He belonged to a class ofdistinguished and veteran teachers indeed!His father Late Ram Joo Dhar and his elderbrother Late Janki Nath Dhar were workingin the same school. Late Janki Nath Dharwhile teaching in the school got heart attackand passed away on spot there and then inhis young age leaving behind him a largefamily to support. The school authoritiescame to his rescue and appointed PanditKashi Nath Dhar as a teacher to maintainand to sustain the family.

Master Kashi Nath was born in thereputed Dhar family at Khankai–Sokhta,Nawakadal, Srinagar around third decadesof twentieth century. The family is directlylinked with Pandit Raj Joo Dhar who aftermigration had returned to Kashmir in thereign of Mughal King Jahangir and the familywas also connected with famous saint –poetess of Kashmir, Roop Bhawani, theincarnation of Mother Sharika and daughterof Late Madhoo Joo Dhar also a saintlyperson. Master Kashi Nath Dhar’s life wasnot a bed of roses but bed of thorns fromhis young age but being a Missionschoolboy and a sports person he stood toface the ups and downs of life just like arock with a true sports spirit!

Master Kashi Nath Dhar was a qualified

Tribute - Moti Lal Khar

Master Kashi Nath Dhar - A Legendry Teacher

Ltrained graduate. He haddone his B.T. (now B.Ed;)from Kashmir Universityin and around 1947-48. Asa teacher he was of theopinion that the level ofteacher’s sympathy andpains taking for the students was not thesame in his times as is commercialized nowa days. He was a part of the system ofeducation, when the teacher’s role by andlarge was missionary one like Late TyndaleBisco – the exponent of modern educationin Kashmir.

As a sports person Master Kashi NathDhar was a great player of hockey and cricketwith wonderful skills and played matchesboth at state and provincial levels. He wasthe secretary of Srinagar Cricket Club, lateRam Joo Tickoo as president and late BakshiGhulam Mohammad, the then DeputyPrime Minister of J&K state as patron – bothbeing his neighbours. Master Kashi NathDhar would lead and organize tournamentsboth at school and provincial levels. He wasa wizard in sports and had a great passionfor games even up to his last life. Scores ofsports wizards of Kashmir were his studentsincluding his own nephew late Dr.D.N.Dharand his sons Sh.K.L.Dhar and Sh.M.K.Dharwho played at school, college anduniversity levels, besides their academicmerits in their professions. In his later lifetoo Master Kashi Nath Dhar had to seenumber of tragedies. His nephews, his elderbrother’s sons and only late sister’s son Dr.Ramesh Kakroo, the famous orthopedicsurgeon and his elder daughter and

Contd. on Page 47

eople come and go; some areremembered and revered forgenerations for the pains theytake for the community in general

and posterity in particular and still there aremany to whom posterity not just want toforget but do curse and anathemize themfor their deeds. Each generation plays itspart in propagating the legacy from onegeneration to another. Fact also remainsthat every generation may prove goodenough to shoulder the responsibility as perthe wishes and expectations of theirascendants, is not necessary and thatdoesn’t mean the generation was not worthit. But what makes one to question theworth of coevals is when it breaches thefaith of predecessors intentionally. Perhapsa big question, should we rate it simplybetrayal, perfidy or treachery. One may findthe situation even more difficult especiallywhen one is talking about ones own menand women and to me it is so because mypresent discourse lasts around KP youth,who one or the other way have breachedthe faith of their community elders.

KP youth should not be having even aniota of doubt in their minds about thereasons for which Kashmiri Pandits left thevalley and to remind them it was only andonly to protect and safeguard the interestsof their posterity. One can well imagine thepain and agony of uprootedness from onesmother land, to which one is attachedemotionally for generations together. Thedecision of our elders to flee Valley leavingbehind everything and knowing very wellthat life may not role back and who knowsthey may have to pass nights in open for

KP Exodus - Ramesh Pandita

Breach of Faith

Pthe rest of their lives wasonly with one motive togive better future to theirchildren. Otherwiseleaving behind homes andhearths raised with allhard work and emotions byovercoming the all odds of life is equallypainful for anybody as amputating a part ofbody. Elders of KP community have givensacrifices time and again; they did not givesecond thought to it and preferred to leaveeverything behind just to let their childrensee the light of a bright day.

Contrary to upholding the decision ofcommunity elders, youngsters ofcommunity have somewhat betrayed themof their trust. I don’t know whether betrayalwill be an appropriate word to use butdefinitely the vision and view which forcedthe elders to leave valley was simply to savethe chastity of their daughters and sistersand not let the social unrest of valleyhamper the course of their studies. Eldersof community not just lived the promise bygiving better education to their children butalso defeated the evil designs of somevested interests and the apprehension ofthe survival of community. Community notjust survived but equally thrived byovercoming all odds of life during the pasttwo decades of exile. Hard work, passionand tireless efforts of our elders enabledour youngsters to rub shoulders with thewider cross section of society, which as aresult enabled us to let community prosperlike anyone.

The decision of KP youth to work in theValley perturbs me equally as it perturbs

majority community of valley. To work inthe Valley under the prevailing conditionsmay be compulsion for many but the flipsideof this step is, the KP youth has betrayedthe faith of their elders. Our youngergeneration may not be fully aware of thecircumstances under which community wasforced to leave the valley, but the cause andpurpose behind it is not concealed toanybody. Indeed to work in valley is thebirth right of every Kashmir Pandit and tobe back to ones home and hearth withhonour and dignity is ones fundamentalright but we can not afford to have it at thesame cost for which we left the valley.

Our elders have made us enough able-bodied to lead our lives the way we wantbut the question is by accepting the offer ofgovt. to work in valley on their terms andconditions is no way a step near tohonorable and dignified return of KPs tovalley. By accepting this inhuman offer toearn bread and butter at the same cost whichforced us to leave valley and to which weall have been paying price for the last twodecades is totally unacceptable. We havesimply let ourselves exactly there where weleft the valley.

The betrayal of KP youth does not endup with elders but they seem to have nohalf measures for upcoming generation. KPyouth seems least concerned about theirchildren. The prevailing non-seriousnessamong youth about the honour, dignity andsecurity of their children makes them a goodcontrast of their elders, who gave upeverything for their children. After all it isnot always the money which should be oncards. We should not forget that whencommunity could survive, sustain and thrivethrough all odds of life during the past twodecades of exile, then what draws usapprehensive that life will not be smooth

for us if we don’t work in valley. When ourelders could give us better life, bettereducation, better society with all littleearnings, why can’t we give so to ourchildren despite being better placed. Afterall at the end of the day what one needs isjust two square meals a day and to have itwith honour and dignity is where theultimate pleasure of life lies.

Looking at the grey side of the problem;isn’t it that we are pushing our upcominggeneration to the same hell which hascosted the community so dearly and hasbrought it to the brink of extinction. Whatgood are we doing to our children, most ofthem are deprived of parental love and carefor the reason being separated with them,as mothers work in Kashmir, fatherssomewhere else and children withgrandparents, what a pity.

For the present mess, it is not only theGovt which can be held responsible but alsothe KP youth who let themselves fall easyprey of this nefarious and clandestinedesign. Every body knew that Govt is notsincere enough in its kind gesture to have aspecial recruitment drive for KP youth andhad it been so, it would have never madethe recruitment process for KP youthconditional. And for KP youth after gettingappointed it was time for them to fight itout tooth and nail. They could have easilypressurized govt to adjust them in officesadjacent to the places of their dwelling,which unfortunately KP youth in generaland appointees in particular never did. Onthe contrary the unfortunate part whichsurfaced was that some vested interests inand outside community not just cried fortheir willingness to work in valley but alsopressurized others to accept the offer toserve in valley.

Better late than never, still I believe it

is high time to fight it out before thecommunity gets devoured by ill designs ofgovt. and other vested interests in andoutside community. I am afraid we arepushing our children to the same messwhich our elders left with great difficultyand who knows tomorrow we may contritefor our decision and by that time it may betoo late for us. So it is high time to upholdthe decision of community elders and treadthe path which they have chosen for us.

☯☯Contact author at:

rameshpandita90@gmail.com

Baniya: Yeh kela (banana) kaisay diya?Shopkeeper: Ek rupaya.Baniya: 60 Paisa ka deta hai?Shopkeeper: 60 paise mein to sirf chilka

milega.Baniya: Ley 40 paisay, chilka rakh aur

kela dey de.

vvv

Baniya ko bhoot chadh gaya.3 din baad bhoot khud ek ojha ke paasgaya aur bola, "Ojha Sahab, mujhe baharNikalo..! Warna me to bhookha hi marjaonga."

vvv

Titanic ke saath Baniya bhi doob rahatha aur hans bhi raha tha.Dost: Oye hans kyun raha hai?Baniya: Shukur hai main ne return

ticket nahi khareeda tha.

vvv

Input : Ramesh kaulkaul.ramesh@gmail.com

Jest A While

yçe kçÀç@Mçáj sámç kç@ÀMççÇjí kçw³çççÆ]pç oÓ³ççxmçiç@³çcç $çç@çÆJçLç mJç cççípçç ³çmç yçe ]pçç³ççím箳çJççvç ³çç³ç&vç vç³çvç nábo ³çámç nJçç Dççímç

sá Dç]pç lçmç ûçôMcçe ¬çÀç³çvç cçb]pç o]pççvç hççímçKJçoç ]pççvççvç kçw³ççn c³ççívçá³ç Kçlçç Dççímç

cçô pçVçlç jçíJç, Jçç@jçvçvç Dçboj h³ççímçJçlçvç jçJçávç sá cçvçáMçmç yççje mçoecççn

çƳçnçô³ç Hç@ÀçÆj³çço ¿çLç kç@ÀMççÇçÆj êç³ççímçJçvççvç ªoámç yçe lççÇ yççm³ççícç ³ççÇ hççô]pç

hç]pçj yçÓçÆ]pçLç sá Dçhçe]p³çç³ç&vç JJçLççvç lççímçJçvçávç hççô]pç ]pçvç hç]pçj içJç vççj æ®ççhçávç

hç]pçj JçvçevçákçÀ sá cçç cçô kçÀçbn çÆlç DçHçÀmçÓmçsá kçw³çç]pçí Dç]pç mçá Jçávçuçí cçb]pç çÆiççÆjHçwlççj

³çmçábo kçÀMcççÇj DçKç vçÓjí vç]pçj Dççímçsá cçMççuç JçáçÆvç çÆlç ¿çLç ³çámç yçç@³ç-®ççje®ço]pççvç [íM³çç mçá n³ç n³ç yççiçí çÆHçÀjoçímç

cçvççJççvç Dçç@m³ç níjlç F&o ³çkçÀpççnçƳçnçô³ç Dççímç kçÀç@çÆMç³ç&vç nábo cçíuç lçe omçyççímç

cçMçvç cçç ®çôMcçe Mçç@nçÇ, [uç kçwJçkçÀj vççiççƳçcçJç Kçç@uççÇ vçe LççôJç kçÀçbn h³ççuçe ³çç Kççímç]pçcççvççn Dç]pç sá yçáL³ç-Hçw³çáj l³çÓlç HçÀçvççÇ

Jçvçávç cçáçqMkçÀuç sá kçáÀmç oáMcçvç sá, kçáÀmç oçímç?çƳç iç]pçeuçç c³ççívç ³çç DçHçÀmççvçe c³ççívçá³çsá ìç@çÆþmç Dçcçe içáuçmç vç]pçjçvçe c³ççívçá³ç

☯☯

kçÀçJ³çhççÇlççcyçj vççLç oj HçÀçvççÇ kçÀMcççÇjçÇ'

Hç@ÀçÆj³çço

çÆkçÀ yççÆpç Jççnjç@JçeKç kçÀcçuç ³çLç h³çþçÆmççÆjHçÀ æ®ççíj Lççuç kçÀç@vççÇ h³çþ³ç MççÇçÆjLçJçç@çÆuçLç DçççƳç LçJçvçe~ çƳçcçvç cçb]pç K³çJç

çÆohçvç, mçççÆuçkçÀççƳç, hççíMkçÀjvççLçvç lçe kçÀçblçvç yçlçe~yççkçÀe³çJç yçç@æ®çJç KçôJç nôjçÇ~ mçççÆuçkçÀç lçe çÆohçe ªÐç æ®çíjMççcç lççcç içjçÇ~ Mççcçe®ç ®çç³ç (çÆuçhçìvç ®çç³ç, ³JçmçevçuçvççÇ nebçÆo ìbkçÀeçÆkçÀmç Jç&hçe mçebçÆomç ìçÇ m³çìmç cçb]pçyçvççJçvçe DçççƳç lçe lççÆcçkçw³çvçe³ç çÆhççÆjçÆ®ç h³ççuçvç cçb]pççÆHçÀçÆjLç ®³çvçe DçççƳç) ®³çLç kç@Àj mçççÆuçkçÀççƳç kçÀçblçmçiçá]pçç@çÆjMç çÆ]pç cçô nçJçKç vçç mççí©³ç içje~ yççLç ªcçiçæsvçákçÀ nçpçLç çÆlç Dççímçámç Dççcçálç~ kçÀçblçvç Jçç@pçmJç Dççbiçevçmç cçb]pç lç, nçíJçevçmç kçÓÀvçmç cçb]pç ojJçç]pçe~ì@®ç lçe Þççvçe kçáÀþ, Kççmç kç@ÀçÆjLç ì@®ç JçáçÆsLç iç@³çmçoevçvç~ Dçcççhççô]pç vççÆmlç Lççôhç çÆoLç lçe oÓl³ç mçbyççuççvçmçbyççuççvç æ®çççƳç lçe êççƳç Jç@u³ç Jç@u³ç HçÀçÇçÆjLç~ hçlçeJççôìîç hççíj, kçáÀþîç hççíj JçáçÆsLç Kç@æ®ç kçÀç@vççÇ h³çþ~hçBçÆ[Lç MçJçe pççÇ Dççímç oççÆj çÆvçMç lç@çÆkçÀ³çmç mçól³ç[çôKç çÆoLç vç³ç Dçç@mçmç cçb]pç ¿çLç pçôpççÇçÆj içáj içájkçÀjçvç~ lçmç Dççímç vçe níçÆj kçáÀvç ]pJçvç~ mçççÆuçkçÀç iç@çƳçm³ççôoá³ç lçe yççÇþ `vçcçmlçí' Jç@çÆvçLç hçBçÆ[Lç mçç@yçmç yççWþekçÀçÆvç~ hçBçÆ[Lç MçJçe pççÇ içJç n@kçw³ç vçe yç@kçw³ç Dçcççhççô]pçmçcyççíuçávç Jç@u³ç lçe Jççôvçávç mçççÆuçkçÀççƳç kçáÀvç `[îçkçÀeyç@[' lçe hçlçe nôboçÇ hçç@þîç `mçoç mçánçiçvç jnçí, mçáKçhççDççí'~ hççb®çvç o@nvç çÆcçvçìvç mç@uççÇkçÀe lçe Dçoyçe mççvçKçç@j hççþ lçe nçíje®ç ³ççíje®ç kçÀLç kç@ÀçÆjLç çÆoæ®ç mçççÆuçkçÀççƳçDçBÐç hç@K³ç vç]pçj~ ®ççíkçÀe içjJçbpçmç h³çþ JçáçÆsvç $çôvç@ìîç~ ®ççíkçÀmç cçb]pç hççÇçÆj h³çþ oçvçmç yççWn kçÀçÆvçJçáçÆsvç cçcççÇ pççÇ (JJçcççéçjçÇ) çÆyççÆnLç $çá æ®çç@³ç& oçvçmçn@j çÆoLç lçe yççôþ æseçÆvçLç DççÆkçÀ æ®çççÆj oçÇçÆ®ç lçe Üvçæ®çç³ç&vç DçKç uçíp³ç lçe DçKç yççôniçávç uçç@çÆiçLç MççcçeçÆkçÀ

DçHçÀmççvçe - Ëo³çvççLç kçÀçÌuç çEjo

hçÓMçáKç çÆlç vç³ç, æ®ççôuçáKç çÆlç vçç - 3

Dç [biçe yççhçLç yçlçe m³çávç jvççvç~hçBçÆ[Lç mçç@yçmç `Skçwmçkçw³çÓ]pç cççÇ'Jç@çÆvçLç Jç@æs mçççÆuçkçÀç lçe ]iççƳç®ççíkçÀmç kçáÀvç~ kçÀçblçe Dçç@mçemç hçlçehçlçe~ ®ççíkçÀe ocçoççÆj çÆvçMç Jçç@çÆlçLçJççôvç mçççÆuçkçÀççƳç nçÆMç, ``cçccççÇpççÇ, kçw³çç hçkçÀç jnçÇ nQ? cçáPçí YççÇ çÆmçKççF³çí çÆkçÀ DççhçSímççÇ uç]pççÇ]pç lçjkçÀççÆj³ççb DççÌj mççuçvç kçÌÀmçí yçvççlççÇnQ?'' çƳç Jç@çÆvçLç nôæ®çç@çƳç lççÆcç ®ççíkçÀmç cçb]pç ]pçbiçæ®ççvçev³ç~ Dçcççhççô]pç hç@l³ç çÆkçÀv³ç kç@Àjevçmç kçÀçblçvç LçHçÀlçe yçáçÆLç Dçç³çmç vçuçvççÇ (³Jçmçe JJçcççéççÆjçƳç Dçç@mç®ççíkçÀmç cçb]pç lççkçÀe®çJç h³çþe vçÓvç, lççÇuç, cçmççuç yçí$ççÇçÆhçuçevççJççvç) lçe çƳç Jç@çÆvçLç çÆ]pç DççÆmç cçb]pç çÆsvç, yçô-mççlçe vJççÆMç kçÀçíçÆj iJç[çÆvççÆ®ç uççÆì ®ççíkçÀmç cçb]pç Dçæ®çvçelçe kçÀç@cç kçÀçj kçÀjvçe çÆoJççvç, kçÀçôjen@mç ®ççíkçÀmç cçb]pçDçæ®çevçmç þçKç~ mçççÆuçkçÀççƳç yççmçíçÆ³ç ®ççíkçÀmç vçe Dçæ®çvçeçÆovçekçw³ç çƳçcç mçyçyç sjç nçÇLç~ lç@çÆcçmç içJç çÆouçcçuçÓuç, lççncç Þççôhçá©vç çƳç iççôuç çÆlç~ MççcçeçÆkçÀ [biçeJçKlçe kçÀçôj lççÆcç kçÀçblçmç mçól³ç mçççÆjvçe³ç yçlçeJççlçevççJçevçmç cçb]pç cçoLç~ mçççÆuçkçÀççƳç nebçÆomç ]pççíjkçÀjevçmç h³çþ Jççnejç@JçeKç kçÀcçuç kçÀç@vççÇ h³çþe³ç~ ®ççíkçÀmçcçb]pç Dçç@mç cçcççÇ pççÇ (JJçcççéçjçÇ) Lççuçvç yçlçe Mçíjçvçlçe vçuçvççÇ mçççÆuçkçÀççƳç çÆhçuçevççJççvç çƳç Jç@çÆvçLç çÆ]pç çƳçkçÀmç kçw³çálç sá~ (vçuçvççÇ êç³çíçƳç hççvç³ç Lççuç ¿çLçDçcççhçá]pç ®ççíkçÀmç vçôyçje kçÀçÆvç Dçç@mç mçççÆuçkçÀç lçe kçÀçblçe~mçççÆuçkçÀççƳç oçí©mç DçLçe çƳç Jç@çÆvçLç `uççDççí, cçQ uçípççlççÇ nÓB'~ vçuçvççÇ uççôiç vçe ®ççj³ç çÆovçmç~ iJç[v³çákçÀLççuç çÆhçuçevççJçvçe JçKlçe ³çôçÆuç vçuçvççÇ Jççôvçávçmç `³çnGvç kçíÀ çÆuç³çí nÌ' (³ççvççÇ hççíMkçÀj vççLçeçÆvç yççhçLç),mçççÆuçkçÀç Jç@æsemç nç@jç@vççÇ mççvç ``hçnuçí [Ì[çÇ pççÇ kçÀçí

vçnçR hçjçímçvçç ®çççÆn³çí Lçç?'' vçuçvççÇ Jç@æsemç, ``GvçkçíÀKççvçí cçW DçYççÇ oíj nÌ~'' hççíBçÆ[Lç mçç@yçmç, vçuçvççÇ lçeJJçcççéçjçÇ Jçjç@³ç ¿ççôlç mçççÆjJçe³ç yçlçe K³ççôvç~ JJçv³çDçççƳç vçuçvççÇ æ®ççoçÆj hç@ì ¿çLç, Jççnjç@Jçevç hçBçÆ[Lçmçç@yçmç yç´çWn kçÀçÆvç~ DçççƳç çÆ®çuçcç®ççÇ, c³ç@æ®ç lçe hççív³ç¿çLç lçe mJçjeMççJçevççíJçávç ¿çánáj DçLçe lçe hçlçe DççôvçávçMççÇçÆjLç yçlçe Lççuç lçe LççôJç ávç lçmç yç´çWn kçÀçÆvç~mçççÆuçkçÀççƳç æ®ç©æ®ç çƳç Jççje~ lç@c³ç ]pççívç çÆ]pç [Ì[çÇpççÇ sávçe ³çæsçvç c³çççÆvç DçLçe kçôbÀn K³ççôvç ®³ççôvç~lç@çÆcçmç yççmçíçƳç çƳç hçvçeçÆvç pçççƳç m³çþçn yçí]pçelççÇ~Dçcççhçá]pç çÆlç kçw³çççÆ]pç mJç Dçç@mç ³çæsçvç kçáÀçÆvç çÆlçhçç@þîç çÆohçev³çvç iççÆjkçw³çvç cçb]pç hçvçávç hççvç J³çhçejçJçávç,lççÆcç v³çbiçáuç çƳç ûçdJçKç çÆlç~

yçlçe K³çLç Kç@l³ç çÆohçe lçe mçççÆuçkçÀç nçíìeuçmç h³çþ~JççÆlç kçÀçÆj mçççÆuçkçÀççƳç Ünekçw³çvç Jçç]kçÀçlçvç nábo çÆ]pççÆkçÀjkç@ÀçÆjLç MçkçÀç³çæ®çe lç, DçHçÀmçÓmç ]pçç@çÆnj~ çÆohçvç hççíJçámç殳çlçmç çÆ]pç lç@c³ç hççvçe lçe lç@c³çmçebÐç (mçççÆuçkçÀççƳçnebÐç) cçç@u³ç Dççímç vçíLçje yç´çWþá³ç lçmç çƳçcçvç kçÀLçvçneb]pç æ®çívçeJç@v³ç çÆoæ®çcçeæ®ç lçe çÆohçmç Dçç@mç JJçcçío çÆ]pç mJçDçççÆmç DççÆcç kçÀemcçeçÆkçÀ JçjlççJçe yççhçLç yççô]pç çÆkçÀv³çlç̳ççj~ ``JJçv³ç sá yçmç mçyç kçÀ©vç~ cçácççÆkçÀvç sáhçvçeçÆvç mçáuçÓkçÀe lçe mç@uççÇkçÀe, JçjlççJçe lçe éçb[e, lççyçíoç@jçÇlçe cçççƳç cççônyçlçe mçól³ç cçç uççiçevç³ç c³çç@v³ç iççÆjkçw³çJççÆæs JçççEvççÆpç Jçsmç~'' mçççÆuçkçÀççƳç Jççôvçámç, ``yçe smç³çæsçvç ®çç@v³ç iççÆjkçw³ç iç@æsd³ç cçô vçuçvççÇ lçe kçÀçblçev³çhçç@þîç iççÆj®ç yçç@æ®ç cççvçev³ç lçe [Ì[çÇ pççÇ iççôæs vçec³çççÆvç DçLçe uççíiçcçálç, jçôvçcçálç hççkçÀeJçcçálç æsd³ççôìcççvçávç~ DççÆcç yççhçLç smç yçe kçÀçbn çÆlç kçwJçjyçç@vççÇ çÆovçmçlçe kçáÀçÆvç çÆlç kçÀçWçÆo Jçmçevçmç lç̳ççj~

oçôçƳççÆcç Üne æ®ççíçÆj hççbçÆæ®ç yççÆpç lççv³ç nçíje ³ççíj®çkçÀjçn kç@ÀçÆjLç $çç@Jç lç@c³ç mçççÆuçkçÀç nçíìeuçmç h³çþlçe JççôLç çÆohçe hççvçe içje~ iççÆjkçw³çvç nebçÆomç hçãæsevçmçh³çþ çÆ]pç mçá kçw³çççÆ]pç DççJç kçáÀvçá³ç ]pççôvç, Jç@v³ç lç@c³ç

çÆlçcçvç mçççÆuçkçÀççƳç neb]pçe MçkçÀç³çæ®çe lçe ÜKçvç neb]pçkçÀóçÆHçÀ³çLç~ çÆohçvç Jççôvç hçBçÆ[Lç mçç@yçmç çÆ]pç mçççÆuçkçÀçsô yçìe mçcçççÆpç®ç lçe ³çôçÆcç iççÆj®ç yççkçÀe³çvç yçç@æ®çvç nebÐçhçç@þîç DçKç yçç-³ç]pçLç lçe ÞçÓæ®ç HçÀo& yçvçvçe yççhçLçkçáÀçÆvç çÆlç kçÀçWçÆo Jçmçevçmç lç̳ççj~ lç@c³ç Òçáæs cçç@çÆuçmççÆ]pç mçççÆuçkçÀççƳç çƳççƳç vçç éçoçÇ kçÀjvççJçvçe~ hçBçÆ[Lçmçç@yçvç Jççôvçámç, ``Dç@m³ç çÆs mçvççlçvç ocçça~ mçvççlçvçocç& sávçe yçô³çvç ocç&vç nebÐçvç cççvçvç Jççu³çvç hççvçmçmçól³ç juççJççvç~ yçôçƳç ocç& cççvçvç Jççu³çvç sá çÆmççÆjHçÀDçç³ç& mçcççpçe³ç ³ççílç éçoçÇ kç@ÀçÆjLç Dçç³ç& mçcçç@pççÇ nôbÐçyçvççJççvç~ cçiçj ®çÓbçÆkçÀ Dç@m³ç çÆsvçe Dçç³ç& mçcçç@pççÇ,mJç éçoçÇ svçe mçç@çÆvçmç mçcççpçmç cçb]pç cççvçvçe çƳçJççvç~Dç@m³ç yçìe ³çôçÆuç yççkçÀe³çvç nôbÐçvç nábo ÞçÓæ®ç çÆlç çÆsæsd³ççôìá³ç cççvççvç, lçôçÆuç sá içç@j nôbÐç mçábo hççKç çÆlçmçççÆvç yççhçLç mçjçmçj cççôkçáÀj~ lççô¿ç çÆsJçe uJçkçÀeìîç~lJççÆn sJçe vçe JçáçÆvç oçôçƳççÆcçmç ]pçvcçmç cçálççÆuçkçÀ mççW®çvçe®ççÆJç]pç~ Dçcççhçá]pç, cçô lçe ®çççÆvç cçççÆpç sá hççÆjuçÓKçmJçjvçákçÀ JçKç~ ³çLç JççBçÆmç cçb]pç æsôìîçç@jçÇ kç@ÀçÆjLçÒçç³ç½çLç vç kç@ÀçÆjLç çÆs vçe Dç@m³ç ³çæsçvç ³çôn uçÓKç lçehççÆjuçÓKç KJççÆlç kçÀ©vç~ Mççqkçwuç ]pçvç sô Dçiçje Lççôiçj@³çDçcççhçá]pç cçô sá J³çéççmç mçççÆuçkçÀç sô vçíkçÀ mççÇjLçkçÓÀj~ cçiçj ]pçvcçeçÆ®ç nççÆvç kçw³ççn kçÀjJç~ c³çç@v³ç lçecçççÆpç neb]pç uçç®çç@jçÇ lççj æ®çe mçççÆuçkçÀççƳç çÆHçÀçÆkçÀjçÇ~mJç çƳççƳçvç, ªçÆ]pçvç içjmç cçb]pç mççv³çvç ®çôMcçvç h³çþ,Dçcççhçá]pç nvçç çÆnjçmçe mççvç ³çáLç vçe DççÆmç ]pçvçecç KJççÆlçiççÆæs~'' DçBoe³ç& mçÓb®çávç Kççvçeoçvçmç uççôiçá³ç Jçìe, h³çþeiçJç n]kçÀmç ncçmçç³çmç cçb]pç Dçmçávç uçç³çKç~

çÆohçe içJç cçç@u³ç mçábo kçÀuççcçe yçÓçÆ]pçLç m³çþçn cççí³çÓmç~mçá êçJç Dç@M³ç ìç@³ç& ¿çLç~ nçíìuç Jçç@çÆlçLç kç@ÀjevçmçççÆuçkçÀççƳç cçç@çÆuçmç mçól³ç mçhçe]pçcçeæ®ç içáHçwlçiçÓ yç³ççvç~mçççÆuçkçÀççƳç iç@çƳç hçvçeçÆvç pçççƳç jyç Dçcççhçá]pç JJçcçío$çç@Jçevç vçe~ lç@c³ç uççôo vçe hçBçÆ[Lç MçJçe çÆpç³çmç lçeJJçcççéçjçÇ jçn çƳç mççôçÆjLç çÆ]pç çÆlçcç çÆs çÆlçLççÇ çÆMçþe

lçe ÒçççÆvç hçáçÆæ®ç çƳçL³ç lç@c³çmçebÐç cççíuç cçç@p³ç lçe êámçcçemçuçcççvç kçÀçícç sá~ lçJçe hçlçe çÆlç Dçç@mç mJç ³çæsçvççÆ]pç kçáÀçÆvç JççÆlç iç@æsd³ç mJç, çÆohçe lçe çÆlçnebÐç yç´çWn kçáÀvç]pçvçecçmç çƳçvçe Jçç@u³ç DççÌuçço çÆohçeçÆvç mçcçççÆpçkçw³ç Dçbiçyçvçev³ç~ lççÆcç kçÀçôj çÆohçmç mçól³ç HçÀç@mçuçe çÆ]pç yçcyççƳçHçÀçÇçÆjLç içæsvçe yççWn içæsvç çÆlçcç kçáÀçÆvç Dçç³ç& mçcççpçcçboejmç cçb]pç lçe lççÆlç kçÀçÆj mçççÆuçkçÀç Dçç³ç& mçcççpç ocç&kçÀçôyçÓuç~ mJç Dçç@mç vçe ³çæsçvç DçLç mçbmçkçÀçjmç éçoçÇnábo vççJç Ðçávç çÆlçkçw³çççÆ]pç lçmç Dççímç vçe yççmççvç mJç sôkçáÀçÆvç jbiçe (lçvçe, cçvçe, Jçç@vççÇ, Dççæ®ççj J³çæ®ççje, ³ççJ³çJçnçje çÆkçÀv³ç) Dçéço~ lççncç uçákçÀe JçônJç@æ®ç yççhçLçyççm³ççíJç lç@çÆcçmç DççÆcç vççje vçí©vç ]pçªjçÇ~ lçmç Dççímçhç³ç çÆ]pç çÆohçeçÆvçmç yçyçmç cçççÆpç çÆvççÆMç jçíçÆ]pç mJç çÆlçkç@ÀçÆjLç çÆlç oÓjçÇ yçônvççJçev³ç uçç³çKç, Dçcççhçá]pç yçcyççƳçnebçÆomç nôbÐç lçe vççÆJç Kç³ççuçeçÆkçÀmç yçìe mçcççpçmç cçb]pçmçhççÆo mJç Mçç³ço kçÀç@çÆyççÆuç kçÀçôyçÓuç~ çÆ®çvççbçÆ®ç mçáyçnmçvçôboçÆj Jç@çÆLçLç kçÀçôj çÆlçcçJç Üéçe³ç yçç@æ®çJç hç³ç hçlççn lçeyççm³ççíKç ®ççíìe yçç]pçejmç lçe MçJççuçeçÆvç çÆvççÆMç jçcç kçãÀøCççÆcçMçvç DççÞçcç éçoçÇ kçÀjvççJçvçe yççhçLç cçávçç@çÆmçyç pçç³ç~DçcççÇ Ün Mççcçmç yçç@i³ç Jç@L³ç Üéç³ç yçç@æ®ç DççÞçcçmçh³çþ lçe kçÀjevçç@Jç mçççÆuçkçÀççƳç hççvçmç éçoçÇ~ hççvçmçyçoeuççíJçávç vççJç - mçççÆjkçÀç~ DçcççÇ Ün h³çþe ¿ç@æ®ç lççÆcç[îçkçÀmç çEyçoçÇ (ìîççôkçÀ) uççiçávç lçe içç³ç$ççÇ cçb$ç hç©vç~çÆohçvç çÆlç ¿ççôlç yçç]pçç@h³çlçe hçç@þîç ³ççíçÆvç æsevçávç~

çÆmçjçÇvçiçjmç cçb]pç uççôiç çÆohçmç hç³ç çÆ]pç mççÆj ìçíþsá nçuçe³ç lçyçoçÇuç iç@çÆæsLç yçcyççƳç Dççj.mççÇ.SHçÀeçÆ®çHçôÀkçwìçÇ cçb]pç yçn@çÆmç³ççÆlç DçBpççÇv³çj kçÀç@cç kçÀjçvç lçeDççÆcç HçôÀkçwìçÇ nbeçÆ]pç kçÀçuççívççÇ cçb]pçe³ç jçí]pççvç~ ìççÆþmçç@yç çÆlç sá DççMçôv³ç mJçiç&Jççmç içæsvçe hçlçe mççÆj ìç@çÆþmçmçól³ç yçcyççƳç~ çÆohçvç kç@Àj mçççÆjkçÀççƳç çÆvççÆMç hçvçeçÆvçmçcççcçe mçeb]pç, cççcçlçeçÆjmç yçç@³ç mçeb]pç lçe cççcçlçeçÆj yç@³çkçÀçkçÀçÆvçnebÐç m³çþçn lçç@jçÇHçÀ lçe yçônvççíJçávç lçmç çÆ]pç çÆlçcç çÆsm³çþçn Jç@mççÇn Kç³ççuç, çÆpçoLç hçmçbo, cçôncççvç vçJçç]pç

lçe cç@çÆæsu³ç~ yçcyççƳç Jçç@çÆlçLç DççÆkçÀ Ün Mççcçmç JççílççÆohçe kçáÀvçá³ç ]pççôvç mççÆj ìççÆþçÆvçmç kçwJççì&jmç h³çþ nç@jLççÆoçÆvç~ ojJçç]pçe®ç içbìçÇ yçÓçÆ]pçLç DçççƳç Mççblçç yççyççÇ yçjcçeæ®çjçJççÆvç, iç@çƳç Dçç½çjmç çÆohçe [çÇçÆMçLç lçe Jççôvçávçmç,``Dççônçí, çÆohçe çÆpç³çmç çÆkçÀLçe hçç@þîç KçáuçíçƳç Dç]pç vçôboejlçe hçô³çmç Dç@m³ç 殳çlçmç~'' hçlçe Jççôvçávç ìççÆþ mçç@yçmçkçáÀvç ³çámç yççuçkçÀç@vççÇ cçb]pç çÆyççÆnLç pçôpççÇçÆj oçcç oçcççÆoJççvç Dççímç,``JçáçÆsJç kçáÀmç sá Dççcçálç! çƳç sá çÆohçepççÇ~''ìççÆþ mçç@yçvç $çç@Jç vç³ç~ JççôLç kçáÀjmççÇ h³çþe nekçÀe lçeyçákçÀe mççvç çÆohçmç vççuçecç@çÆlçmç~ yççuçkçÀç@vççÇ kçáÀvç hçkçÀçvçhçkçÀçvç Òçáæs Mççblçvç çÆohçmç, `kçw³çç mçç@, ]pçvççvçe Dç@çÆvçLçvçvçç!'' ]pçvççvçe uçHçÀe]pç kçÀvçvç içæseJçávçá³ç içJç ìççÆþ mçç@yçmçcçvç cç@uççÇvç~ ûçôçÆkçÀ DççcçeçÆlçmç yççvçmç ]pçvç h³çJç lçá©vçhççív³ç lçe yçáçÆLç h³çþe içJç Dçmçávç içç@yç~ lç@c³ç kçÀçôjy³çcçvçe çÆohçmç vççuçecççôlç~ Mççblçvç kç@Àj çƳç lçyçoçÇuççÇcççônmçÓmç Dçcççhçá]pç hçvçeçÆvç uççíuçeçÆkçÀ náyçe çÆkçÀv³ç uççôiç vçeçÆohçmç yççmç~ mççÆj ìççÆþçÆvç oHçwlçje h³çþe lçe Mçá³ç&vçnebçÆo çEiççÆoLç çƳçvçe hçlçe içbçÆì ÜçƳç içbçÆì êçJç oçôçƳççÆcçDççLçJçççÆj mçáyçenmç Ünmç h³çþ ]pçvççvçe ¿çLç çƳçvçákçÀuçHçÀe]pç çÆoLç~ çÆ®çvççbçÆ®ç DççLçJçççÆj Ün DçççƳç çÆlçcç ]pçeyçç@æ®ç mçáyçnmç o@n yçpçí mçççÆjkçÀççƳç nebçÆo cçvç vç DççmçvçeyççJçpçÓo lçe çÆohçeçÆvç hçæs yçônvççJçevçmç h³çþ çÆ]pç lç@c³çmçábocççcç, cççcçlçáj yççí³ç lçe yç@³çkçÀçkçÀv³ç çÆs vççÆJç Kç³ççuçekçw³ç,çÆouçe yç@[îç lçe cççônyçlççÇ, ³çôçÆcç çÆkçÀv³ç çÆlçcç lç@çÆcçmç(mçççÆjkçÀççƳç) mçól³ç JJçhçejç@]pç lçe y³çv³çj cççvçvç vçe~mççÆj ìçþîçávç, Mççblçç yççyççÇ lçe Mçá³ç&vç nábo uççíuç, JJçuçemçávçDççJçyçiçLç ³çÓlççn ìçkçÀçje Dççímç, lççÇæ®çe³ç Dçç@mç ìççÆþmçç@yçávç (mççÆjçÆvç kçÀçuçeçÆkçÀ ]pççje hççje yççJçpçÓo) nçôboe©vçÒçkçÀþ~ h³çþe ³çôçÆuç yççn yçpçí Mççblçe ìççÆþ mçç@yçmç ®çç³ç¿çLç DçççƳç, çÆlçcçJç Òçáæs uJççÆlç Mççblçmç, ``çƳç cççæ®çççÆ³ç ®ççíkçÀmç? çƳçvçe Dçæ®çvçe çÆon@mç~''

(Dçiçuçí DçbkçÀ cçW pççjçÇ)Contact author at: hnkaul1@yahoo.com

From the Desk of a Teacher - T.N.Bhan

Ravana - A Villian or a Tragic Hero ?

ecently, we celebrated Dussera.We celebrated the so-called vic-tory of good over evil, truth overfalsehood, genuineness over

hipocrisy. It was on this day, Ravana wasvanquished by Ram. Ravana and his king-dom were both destroyed. Thus he met hisnemises.

Ravana was no ordinary mortal. He wasthe king of Lanka. A brave soldier also well-versed in spirituality, a scholar and a greatdevotee of Lord Shiva. The legend has it thatevery morning after puja, he would offer asa sacrifice one of his heads to Lord Shiva.Due to divine benediction, another onewould appear in its place. For his extra-or-dinary qualities of brain and brawn, Ravanacommanded infinite love and respect fromhis subjects, the people of Lanka. Howeverhis infatuation for Sita and also highly vola-tile temper proved to be his undoing, de-stroying him and his kingdom at the handsof Ram and his companions. Though Ravanawas literate of no ordinary level, he provedto be uneducated. As these days too, all lit-erate people may not be educated, nor is itnecessary for educated people to be liter-ate. Thus the tragedy of Ravana is on thesame lines as any Shakespearean tragedy,which is the story of an important personwho meets his/her gory end due to someflaw in his/her character and personality.

The lifestory of Ravana reminds me ofShakespearean tragedies. The tragedies ofMacbeth, Hamlet, Othello, Julius Caesar,Romeo and Juliet. These are the sad tales ofpeople of importance who meet their cata-strophic end because of some defect ordrawback in their character and personal-ity.

RMacbeth was the most

trusted lieutenant andarmy General of KingDuncan. But he had a highambition of becoming theking himself. To fulfil thisambition, he murdersDuncan when the latter was his guest in hiscastle. No doubt, it is Lady Macbeth whoprompts him to commit the heinous crime.Hamlet was prince of Denmark. Even afterknowing who had murdered his father, heis indecisive to avenge the murder of hisfather. Othello was a top ranking Generalbut was over jealous of his beautiful wife.Through a fit of sexual jealousy, he kills herin a inhuman manner. Julios Caesar was theKing of Rome, but he had an infinite desireto become the Emperor of Rome. Romeoand Juliet were the children of two rival feu-dal tribes who were immensely rich and fa-mous. They craved for each other. This crav-ing and love for each other could be consid-ered as a sort of mania. All these high rank-ing people faced their retribution for whichthey themselves were responsible.

Thus one can summarise Macbeth is atragedy of overvaulting ambition. Hamlet isa tragedy of indecisiveness. Othello is a trag-edy of sexual jealousy. Julius Caesar is a trag-edy of unlimited desire for power and posi-tion. Romeo and Juliet is a tragedy of infi-nite, boundless-to a fault-love for eachother. It is these extraordinary traits in theirrespective characters that take them to theirdoom and ultimate destruction.

As pointed out earlier, the divine bene-diction of Lord Shiva is a supernatural ele-ment playing an important role in the life of

Contd. on Page 48

Our Literary Treasures - Prof. Anil Raina

Leelas of Swami Shankar Joo Razdan

P

Starting this issue, we are serialising Swami Shankar Joo Razdan's Leelas (a Treasure Trove in Kashmiriliterature), translated into English by Prof. Anil Raina, Dept. of English & Cultural Studies, Punjab University,Chandigarh. Some of the original manuscripts of Swami Ji's Leelas are with the Kashmir University andAnil Ji is making all efforts to procure the same to complete the work. Anil Ji is the great grandson ofSwami Shankar Joo Razdan. He is originally from Chattabal, Srinagar.

reface :Swami Shankar Joo Razdan(c.1830-75) was born atKanyakadal in Srinagar in the

middle of the 19th century in a Pandithousehold of Kantha Dhaumyana Gotra. It isbelieved that he performed Tapasya for fiveyears at Uma Devi (72 kms from Srinagar)near Brariaangan before shifting toManigam near Tulamulla.He took for his Guru SwamiZanardhan Dhar (Zankak) ofSafakadal on whosebehest, he did Tapasya atTosa Maidan for twelveyears, before shiftingeventually to Chhattabal inSrinagar (perhaps becauseof its close proximity toSafakadal, the place wherehis Guru lived).

A vegetarian and acelibate, Swami Jiworshipped an axe, whichhe always kept withhimself, giving rise to the Kashmiriexpression ‘Shankaran Makaz’ (Shankar’saxe), which figuratively means to remainsteadfast. Among his disciples wereMaharaja Ranvir Singh (1830-85; ruled 1856-85) and Maharaja Pratap Singh (1848-1925).

There are many apocryphal storiesassociated with Swami Ji, particularly aboutthe miracles he performed. Being a sceptic,

and in absence of anyfoolproof evidence, Irestrain myself fromnarrating those storiesexcept one, which I needto, because it relates tomy ancestors. It is saidthat a widow with a youngboy lived in the neighbourhood of Swami Ji

in Chhattabal, and it sohappened that the boydied of smallpox. Thedistraught and wailingmother brought the deadbody to Swami Ji andplaced it at his feet,pleading for help. Shethreatened to lay down herown life if the boy was notrevived. Swami Ji said thathe would try, provided themother agreed to leavethe boy with him for ever,if he succeeded. Themother readily agreed.

The boy was brought back to life by SwamiJi, and then stayed with him. He was namedRam Joo Razdan, and lived a full life, risingto the post of Military Secretary in MaharajaPratap Singh’s reign. One of his sons wasNarayan Joo Razdan, my grandfather.Though not the genetic descendants ofSwami Ji (who was a celibate), the Razdanfamily of Chhattabal, because of this

Swami Shankar Joo Razdan1886 - 1931

incident, traces its lineage to him. A privatetemple by the name of Rattan Jyoti Templethat is dedicated to Swami Ji still stands(though in a dilapidated condition) in theRazdan family compound at Chhattabal(unfortunately, the adjoining four housesof the Razdans were burnt down byterrorists in March 1990).

Swami Ji is the author of the firstRamayana in Kashmiri, which hecompleted in 1869. The evidence for theauthorship as well as the year ofcomposition/completion is found withinthe text itself.

Right in the beginning, we have the line,Om shuklam Goda Shankar karoGaneshwaro namaskar (Before beginning,Shankar, Bow to Lord Ganesha), andShankaran Kanth Domayan gotran tay/Vunnay rama lola ramayan (Shankar ofKanth Domayan Gotra has out of lovenarrated the story of Rama).

And towards the end, we get thefollowing:

Samvat paanchtaji lekhan tai,Sharda kapuro sapud puran,

Raja Ranvir oos desh palan taiSarvatma vasdev puran.

(The Sharda version was completed inSamvat 45, when Raja Ranvir was taking careof the country). Samvat 45 would meanSapatrishi Samvat 4945, i.e., AD 1869 by theGregorian calendar. Maharaja Ranjit Singhwas then the ruler of J&K.)

Two manuscripts of the Ramayana (onein Sharda and one in Persian script) are inmy possession, while a third copy is withthe Oriental Research Library, Srinagar (ofJ&K Research & Publications Department)housed in Iqbal Library of KashmirUniversity. I remember seeing it in the late1970s. The DVD version of the Devanagriscript Ramayana is available in the Missionfor Manuscripts Library in New Delhi. It

seems probable (though one cannot becertain) that while Swami Ji dictated theRamayana, his disciples wrote it down inscripts they were proficient in. It may bepertinent to point out that only the Shardascript Ramayana, and not the others,contains miniature paintings depictingsome parts of the story of Rama. The editingand translation of the Shankar Ramayanais yet to take place. However, my father LateMohan Kishen Raina, was able to persuadeShri Prithvi Nath Kaul Sayal (to whom wewill be ever grateful) to transliterate thefirst 45 pages of the Persian scriptmanuscript into Devanagri script, and alsotranslate them into Hindi. These pageshappen to contain an Invocation to LordGanesha, followed by some Leelas; the mainnarrative, however, is not covered. All thepoems consist of an introductory coupletfollowed by quatrains, which differ innumber from poem to poem. The secondline of the initial couplet is used as a refrainto be uniformly repeated as the last line ofeach quatrain. The lines follow a regularrhyme scheme abab, with variations in somepoems. No titles are assigned to the poems;the titles given here are those by thetranslator, and not the author. In additionto being hymns in praise of various gods ofthe Hindu pantheon, the themes relate tomortality of human beings, the nature ofthe spiritual quest and the Guru’sparamount role in its success, non-duality,etc. The influence of Saivism, and may beSufism, is obvious throughout.

The pages that follow are my modestattempt at translating these poems or leelasinto English. I say ‘modest’ because I knowneither the Persian nor the Sharda script.Though as a native speaker I can speak andunderstand Kashmiri, the text containsmany words that are no longer in use.Besides, there are many allusions to Hindu

yogic practices, which I am notfamiliar with. Yet, I have tried myhand at a tentative translation,made somewhat easier for mebecause of recourse to Sayal Sahib’sHindi translation whenever I was indoubt. Of course, both thetranslation and the meagre notesaccompanying it are open tocorrection, and I look forward tothose corrections fromknowledgeable readers. With helpfrom the Internet, it has beenpossible to identify most of theesoteric allusions, if not all. I amaware that the text, particularly oflater poems, at times seemsobscure and incongruous. Thereasons for that could be eitherobscurity in the original text itself,or problems with Shri Sayal’stransliteration into Devnagari,which I have depended on, or myown inability as an amateurtranslator. It could also be that whatlooks obscure and incongruous tous at this stage may turn out to becompletely lucid and coherent,once we understand the allusionsinvolved or nuances of the Kashmiriwords as used in the 19th century.That is why I humbly invitecomments, corrections andsuggestions from everyoneinterested, so that I mayincorporate these in the finalversion. The real job, however, ofmaking the full manuscriptavailable to anyone who isinterested, is yet to beaccomplished, but I am sure it willbe done very soon.

(To be continued)Contact author at:

aneelraina@gmail.com

hç_®çç²mçhlççÆøç&-5087 ] çÆJç¬çÀcççÇ-2068 ] çƬçÀmlççvç-2011-12 ]

çÆvçJçç&mçvç-221 çÆomçcyçj 2011 mçí 31 pçvçJçjçÇ 2012 lçkçÀ

] ]

1 çÆomçcyçj (mçhlçcççÇ, içáªJççj) .. hçb®çkçÀ DççjcYç6 çÆomçcyçj (SkçÀçoMççÇ, cçbiçuçJççj) .. iççÇlçç pç³çblççÇ,

hçb®çkçÀ mçcççhlç10 çÆomçcyçj (hçÓçÆCç&cçç, MççÆvçJççj) .. ®çbê ûçnCç, olçç$çí³ç pç³çvlççÇ11 çÆomçcyçj (ÒççÆlçhçoç, jçÆJçJççj) .. cçábpçnj lçnj14 çÆomçcyçj (®çlçáLçça, yçáOçJççj) .. mçbkçÀì ®çlçáLçça16 çÆomçcyçj (øçøþçÇ, Mçá¬çÀJççj) .. mçb¬çÀççÆvlç Jçãlç18 çÆomçcyçj (DçøìcççÇ, jçÆJçJççj) .. cçnçkçÀçuççÇ pç³çblççÇ20 çÆomçcyçj (oMçcççÇ, cçbiçuçJççj) .. vçbo yçyç mçççÆnyç pç³çblççÇ21 çÆomçcyçj (SkçÀçoMççÇ, yçáOçJççj) .. mJçç. jçcç pççÇ pç³çblççÇ24 çÆomçcyçj (DçcççJçm³çç, MççÆvçJççj).. ³ç#ççcççJçmççÇ25 çÆomçcyçj (ÒççÆlçhçoç, jçÆJçJççj) .. ÞççÇ çÆcçj]pçç kçÀçkçÀ pç³çblççÇ28 çÆomçcyçj (®çlçáLçça, yçáOçJççj) .. hçb®çkçÀ DççjcYç30 çÆomçcyçj (øçøþçÇ, Mçá¬çÀJççj) .. kçáÀcççj øçøþçÇ5 pçvçJçjçÇ (SkçÀçoMççÇ, içáªJççj) .. hçá$çoç SkçÀçoMççÇ12 pçvçJçjçÇ (lçãlççdzçç, içáªJççj) .. mçbkçÀì ®çlçáLçça15 pçvçJçjçÇ (mçhlçcççÇÇ, jçÆJçJççj) .. mçççÆnyç mçhlçcççÇ,

çÆMçMçj mçb¬çÀççÆvlç19 pçvçJçjçÇ (SkçÀçoMççÇ, içáªJççj) .. øçìçÆlçuçç SkçÀçoMççÇ21 pçvçJçjçÇ ($ç³ççíoMççÇ, MççÆvçJççj).. çÆMçJç®çlçáo&MççÇ23 pçvçJçjçÇ (DçcççJçm³çç, mççícçJççj) .. mççícççcççJçmççÇ24 pçvçJçjçÇ (ÒççÆlçhçoç, cçbiçuçJççj).. hçb®çkçÀ DççjcYç26 pçvçJçjçÇ (lçãlççdzçç, içáªJççj) .. iççÌjçÇ lçãlççdzçç27 pçvçJçjçÇ (®çlçáLçça, Mçá¬çÀJççj) .. çÆ$çhçájç ®çlçáLçça28 pçvçJçjçÇ (hçb®çcççÇ, MççÆvçJççj) .. kçáÀcççj øçøþçÇ, Jçmçvlç hçb®çcççÇ29 pçvçJçjçÇ (øçøþçÇ, jçÆJçJççj) .. hçb®çkçÀ mçcççhlç30 pçvçJçjçÇ (mçhlçcççÇ, mççícçJççj) .. mçÓ³ç& mçhlçcççÇ, cççlç&C[ lççÇLç&31 pçvçJçjçÇ (DçøìcççÇ, cçbiçuçJççj) .. YççÇcççøìcççÇ,

³ç%ç mJççcççÇ uççuççpççÇ] ]

ñççílç : çÆJçpç³çíéçj hç_®çç²mçchççokçÀ : DççWkçÀçj vççLç MççðççÇ

ufi is a term used for a sect ofspiritual practitioners, whichflourished in the Middle-East.They used to cover their bodies

with a black woolen cloth called ‘Sauf’ inArabic, and thus came to be known as‘Sufis’. They believed in one God andaspired to reach the ultimate level called‘Fana’ or annihilation through the practiceof ‘Zikra’ or chanting and narration of thename of God, where the ‘Zakir’, narrator,the ‘Zikra’, narration and the ‘Mazkoor’,narrated get merged into one. A Sufi seeks‘Qurb’ or proximity to God and ‘Mahabba’or love and then retires into ecstasy. Therehave been many great names among theseSufis, who had their respective followers,which formed a mystical order known as‘Tariqa’. According to Jamal Ahmad khan,the Sufis were influenced by thephilosophies of the East and subscribed tothe theory of non-dualism. This theorywent against the tenets of Islam, thereligion which was prevalent in that areaand, therefore, these Sufis got a rough deal.Exponents of non-dualism like Mansoor,who said ‘Anal Haqq’ (I am God) wereassassinated. These mystics were impelledby the insistent desire to find a moreintimate approach to and union with Godthan were provided by Sunni formalismwhich placed man at an almost infinitedistance from the Creator. It is not as if suchformulations were unknown to themankind in the West. In fact Eckhart aGerman Christian mystic who livedbetween 1260 and 1329 had said that man’sgoal should be ‘Unio mystica’ meaningunion of God and Man. Whether he andsimilar other mystics too were influenced

Viewpoint - T.N.Dhar 'Kundan'

Sufi

Sby the philosophy of theEast is a matter for furtherinvestigation andresearch.

Sufis rejected outwardforms of observance infavour of a style of pietismthat sought to apprehendthe reality of God’s unity through directexperience. Earliest Sufi Rabia, a poet ofBasra, who defied convention, ran throughthe streets with a torch and a jug of water(torch for heaven and water for hell) so thatboth veils may be taken away from thosewho journey towards God. Abu Hamid alGhazali wrote ‘Ihya Ulurn al Din’ (therevitalization of religious sciences), apowerful dose of Sufism. Hasan al Bannafounded Muslim Brotherhood. Mansoor alHallaj declared ‘I am the Truth’. As statedearlier he was crucified and burned. A lot ofpoetry was written which was directlyinspired by Sufism. It depicted images ofdivine love challenging the conventionalreligiosity. A later Sufi Ibn Arabi makes adistinction between God’s essence whichcannot be known or experienced by themystic and the level of unity to which themystic can aspire through the revelation ofGod’s name. He says, ‘man is somehow God,God is somehow man though also muchmore than that (In Hindu terminology thiswould be called transcendental level).

Sufis are also called Walis – friends ofGod. Other prominent Sufis were MullaSadra of Shiraz, Suhrawardi, Naqshbandi,Chishti, Qadri etc. They all had theirrespective mystical order. Of the Sufi poetswe had two great names Shams Tabrez andMaulana Roomi, whose poetry (particularly

latter’s) has brought out the essence ofSufism, non-duality and merger with theultimate in graphic idiom. It was eventuallya great Sufi named Imam Ghazali who gotSufis accepted in Islam, reportedly on thepromise that Sufis would help Muslimrulers to spread Islam and get people ofother faiths converted. Sufism brought intothe fold of Islam ‘Dargah’, a shrine,‘Khanqah’, a holy place as a memorial to aSufi saint and ‘Urs’, the celebration of deathanniversary of holy men. In the musicQawwali was introduced to sing in thepraise of God Almighty and get into a stateof spiritual ecstasy. Originally there werefour Sufi orders, Qadri, Suhrawardi,Shadhili and Maulvi. In India two moreorders, Chishti and Naqshbandi wereestablished. A seventh order wasestablished in Morocco, called Darqawi.Sufis had two main formulas. First was togo from without to within, from Majaz toHaq or from exoteric to esoteric. Thesecond was Shahada or attestation of theDivine unity. In other words it meantextinction of everything that is not God.

Islam came to Kashmir in earlyfourteenth century. Along with it camesome Sufis like Shahe Hamadan, who werepersecuted in the countries of their birth.They joined hands with invading rulers likeSikander But Shiken and helped in massconversion. They also laid rules for dealingwith Hindu population of the land. Therewas some influence of these Sufis on theconverted populace but there was aparallel spiritual movement in Kashmir andeventually a Rishi cult developed in thevalley, which was largely influenced by theteachings of Lal Ded and Nunda Rishi, bothof whom were equally revered by Hindusand Muslims. These Rishis included greatexponents of non-dualism like ShamsFaqir, Nyama Saeb, Wahab Khar, SwacchaKral, Shah Gafoor, Asad Paray, Ahad Zargar

and others. These great names cannot becategorized as Sufis, the term connotingwhat it means actually. They are Rishis whohad an inclusive humanitarian outlook andbelieved in oneness of God and man.Outside Kashmir we had similar Rishis likeGuru Nanak Dev ji, Dadoo Dayal, Kabir,Raman Maharishi, who had a world view ofhumanity and were sages in their own right.They too should not be called Sufis sincethey had their own specific ideologies forthe good of the mankind, different from thepractices and formulas of the Sufi saints.All of them, however, are venerable sincethey did not discriminate between variousgroups.

It would perhaps be in the fitness ofthings to conclude this short write up byquoting a Persian verse written by Shams.Says he, ‘Na shabam na shab parastam kihadeese khwab goyam. Chu rafiqeaaftabam hama ze aaftab goyam - Neithera night am I nor a worshipper of night that Ishall talk about dreams. I am a relative ofthe Sun. Whatever I say shall be in relationto the Sun alone.’

☯☯Contact T.N.Dhar 'Kundan' at:trilokinathdhar@yahoo.com

They Left Us

Shri Chandji Tiku S/o Late Trilok Tiku,of Kharghar (earlier at Marol, Andheri),left for his heavenly abode on 22October 2011 at Bangalore.

Shri Roshan Lal Hashia, Uncle of ShriAshwini Hashia of Poonam Sagar, MiraRoad, left for his heavenly abode on22 November 2011 at Faridabad.

KPA Mumbai sends deep condolencesto the bereaved families.

think I saw the Chinaar for thefirst time…. towering,magnificent and all-encompassing", I wondered

aloud, as we walked out from the Srinagarairport to the parking space. A cab waswaiting for us. I got inside the cab, pulleddown the window glass…and breathed insome more of the unsullied breeze ofKashmir — my intractable home.

“Kashmir is more beautiful than anyother place I’ve ever been to. Nothing canmatch its splendor; it’s the only paradiseon earth. You’re lucky to be going there”,my dad mused, when I broke the news tohim 1 week back. “We’ve got just 3 days,and there’s so much to see….not sure if thistrip would be worth the hassles”, I said. “Itwill be”, he smiled.Day 1:We left on Friday early morning. The flightwas via Jammu, many Kashmiri Panditsflying with us from Delhi, got down inJammu. Only the tourists, very few of themKashmiri, stayed behind. It rained heavilyon the way to Kashmir…and there was mildturbulence in the air. I started feelingqueasy, not knowing what to expect fromthis trip. “We’ll be landing shortly at theSrinagar domestic airport”, the pilotannounced. “Welcome to Kashmir, we hopeyou had a good flight”……”yeah, right”, Ithought to myself.

There was cab to take us to Ahdoos’,the hotel we had booked for our stay. Onour way we saw the Girls Convent School,where my mother-in-law had studied andtaught. The gatekeeper recognized her, andlet us in. The sisters were very cordial andwelcoming, some of them having been my

Revisiting Kashmir - Sneh Kaw

A Sojourn to my Homeland

mother-in-law’s colleagues and teachers. “Look what has happened to Kashmir, andfor what? They might have grown rich, butmoney is all they’ve got”, sister said, takinga sip from her mango drink. I looked at mine,a strange drink; it had small chunks ofmango floating over the surface of anotherwise thin, vanishing mango pulp. Ifound it uncanny; the similarity betweenwhat sister was saying and this odd mangodrink. I gulped it down, before it could giveme any more funny ideas. Later, we spentan hour going through the school corridors,its cathedral, the fields…and then, havingsaid our goodbyes, left for the hotel.

Ahdoos’, at first sight, struck me as arather inconspicuous structure, mostunaesthetic ally shoved away to the corner.But as I set my foot inside, I saw the familiarKhatambandi wooden ceiling, a deep,warm smell of walnut wood hung in the air,reminding me of my walnut wood carvedbed back home. The room had a huge glasswindow overseeing the Jhelum. A row ofpigeons sat perched on loosely hung electricwires, chirping busily. A narrow stretch ofroad, famously called the 'bund' ranalongside the river. A rather quaint, tinyoutdoor restaurant space, on the backsideof Ahdoos’, right below our window,opened to the bund. “This is where allengineering students came to eat ‘kaanti’after college hours…..your dad and me too”,my father-in-law said. I looked down at therestaurant, it looked quite deserted andgloomy now, I could only imagine how itwould have been swarming with students,at one point in time. “We have only 3 days,and I want you to visit as many places as wecan. Who knows when we would be able to

"I

come next time? So freshen up fast, weleave for Kheer Bhawani in half an hour”.

On the way, we stopped at the RegionalEngineering College, now National Instituteof Technology, Srinagar. The campus wasquite empty, most of the students had leftearly to offer Friday prayers. We roamedabout the campus for sometime; saw thelaboratories, the hostels, the classrooms,and library. The electrical engineeringhonors board in the library, read “1975 Shanti Kiran Kaw”, my dad. I felt a deepsense of pride at his accomplishment,affection for this place, where he hadstarted from, or whatever was left of it now.I’d heard that the other side of the campusran along the Dal Lake. Several times in thepast, my parents had mentioned to me, howSrinagar REC was the most beautifulcampus, with the Lake, and the Chinaars,that turned from green to yellow to whitethrough the seasons. As we got closer,however, we noticed that the rear side ofthe campus had been cutoff through a tallwall, the Dal; presumably, lay on the otherside of the wall. We had to turn back.

Having visited the REC campus, wecontinued on our original trip to Tul Mulvillage. I saw the Kashmir University on theway, where my mom had studied. As wewent further, the trail became mountainousand lush green fields, on either side of theroad, sparkled and gleamed in the sun light.Finally, after a drive of 2 hours or so, wereached the temple. Kheer Bhawani, wastherapeutic, to say the least. Peaceful andserene, the area around the temple wascovered with smooth stones, with sporadictracts of old-growth Chinaar trees beneathwhich the pilgrims sat. I couldn’t help butmarvel at the creamy whiteness of thespring water. On the periphery of thetemple, were small dhaabas that servedfood to the devotees. We had chaman, and

razma with rice, followed by luchis andKahva.

Next, we stopped at the Mogulgardens. Shalimar gardens, the veryquintessence of repose, personified‘Shalimar, or the Abode of Love’ in itscomplete sense. Rugs of green grass,smooth sheets of clear water, and the dampgreyishess of the shade of trees pervadedthis royal garden, imparting an almostinstant sense of fulfillment, in all thosewho visit it. After spending an houradmiring the waterfalls and the quiet vistas,we left for the Nishaat garden. Nishaat layat the foothills of Zabarwan, along the bankof Dal Lake. Pale exhilarating water tinkleddown the steps of its terraced gardens thatwere flanked by avenues of Chinaar andcypress trees. The garden was all bloomingand flourishing, in the summer sun, andgave a spectacular view of the Dal, nestledamidst the Pirpanjal mountain range.Chashma Shahi was next. Much popular forbeing the purest natural source of water,the garden was bustling with hoards oftourists who had come to get a taste of itsspring water. I managed to fill a few bottlesmyself, and guzzled them down, feelingfresh, yet thirsty for more. By the time weleft Mogul Gardens, it was around six o clockand beginning to get dark.

“We cannot go back without a ride inthe Shikara”, my husband whispered,sitting beside me, pointing outside to thewooden gondolas, in varied sizes andcolors. Everyone, who has ever heard ofKashmir, would’ve heard of these watertaxis that form profound elements ofKashmiri lifestyle and culture. Nowcouched lazily on the plush red sofa of theShikara, I stared out at the vast expanse ofgreen water, remarkably silent and calm.The lake gave a panoramic view of thesurrounding mountains and the busy city

streets, creating an oxymoronic sense ofpeace and energy at the same time. Myreverie, though, was cut short, as the twoShikaras, rammed into each other,playfully. I didn’t realize how time had justflown by, until we began steering towardsthe shore, the memories of thisrejuvenating trip still fresh in our minds.

“Can we stop by, at your ancestralhomes?” I wanted to see where mymother-in-law and father-in-law had spenttheir childhoods, where they grew up andwhere my husband was born.

Karan Nagar would have been occupiedmostly by Kashmiri Pandits in the past. Icould make out that, from the forlorn facesof the row houses. Some of them were stillcharred and black, crying out loud, thedistress stories of people who had oncestayed there. My mother-in-law’s ancestralhome, now derelict and ram shackled, fromyears of unrest and neglect, seemed to havebeen converted into a commercial spacebefore being abandoned. Huge iron lockshung loosely from the doors, of what hadonce been bedrooms. A narrow corridor onthe first floor, led to a small opening space,overseeing the back street. An intricatelydesigned iron grill casting bordered this tinypassage. “Your grand-father-in-law got thisbuilt, when the kids were born”, mymother-in-law said, referring to myhusband and his cousins, “to make sure thenaughty ones didn’t fall off”. I tightened mygrip on the iron parapet, and leaning out,closed my eyes, trying to feel what it musthave been like, all those years back.

Father-in-law’s house was lessdespondent though, now occupied by aKashmiri Muslim family, who were kindenough to let us in. The rooms, the kitchen,the backside shack, the vegetable garden, Itried to absorb in as many details, as I could,

not knowing when, and if I would return.By the time we arrived back at the hotel,

we were starving and thoroughlyexhausted. After a gratifying meal of theKoshur Wazwan, at the famous Ahdoos’restaurant, we returned to our rooms, onlyto crash on the beds and immediately fallasleep.Day 2:The day began early with a drive to theShankaracharya temple. Located on ahilltop, the climb to the temple is a trekker’sparadise, with the hill slope on one sideand a towering view of the city on the other.Due to the tight schedule of our trip, wehad to drive all the way up. A string of stepslead to the temple, one of the ancient holyplaces in Kashmir, carved out of stone. Theinsides of the temple were soothingly cool,in the morning chill. The best thing aboutthe temple, though, was the view of theDal, from that height, simply breathtaking.After saying our prayers and spending somemore time marveling at the divine beautyof this place, we left for Pahalgam.

On the way to Pahalgam, we stopped atthe temple of Mattan. Inside the templepremises were 2 fresh water ponds, fed bysprings originating from the mountains,abundant in trout fish. As we bent down tofeed the fish, the green-bluish water brokeinto a thousand ripples, caught in a flurry ofactivity, as the fish scuttled towards thefood bits. This small town housed a bakery,where we stopped to have some tea andKatlam (Kashmiri bread).

The ride to Pahalgam gave a spectacularview of the Lidder valley. Bright orange riverrafts carrying excited young adventurists,splashed about the fiery white waters ofthe Lidder river, that ran alongside the road.

To be continued

iç[b[çÇ yççíuççÇ, ``pççí hçí[ vçí kçÀnç nÌ, JçnçÇmç®ç nÌ~'' hçiç[b[çÇ kçÀçÇ yççlç mçávç kçÀjyçïçCç Dççiç yçyççíuçç nçí iç³çç~ Gmç vçí

hçÓsç, ``kçw³çç çÆkçÀmççÇ kçíÀ mççLç Yçuçç kçÀjvçí kçÀç ³çnçÇçÆmçuçç nÌ~'' hçiç[b[çÇ vçí kçÀnç, ``mçbmççj kçÀçÇ ³çnçÇjçÇçÆlç nÌ~ cçQ nj SkçÀ kçíÀ mççLç YçuççF& kçÀjlççÇ nÓB, çÆHçÀjYççÇ nj kçÀçíF& cçíjí Thçj hçÌj hçìkçÀ hçìkçÀ kçÀj ®çuçlççnÌ~ kçÀçíF& cçáPçí þçíkçÀj cççjlçç nÌ lççí kçÀçíF& cçíjí ThçjiçboiççÇ [çuç kçÀj ®çuçç pççlçç nÌ~ yçnálç mççjí uççíiçcçáPç hçj LçÓkçÀlçí YççÇ nQ~ kçw³çç Fmç mçÓjlç cçW FvçmççvçkçÀçí cççjvçç nçÇ mçnçÇ vçnçR nÌ?''

hçiç[b[çÇ kçÀçÇ yççlç mçávç kçÀj Mçíj KçáMçnáDçç uçíçÆkçÀvç yçïçCç vçí Gmç kçÀç HçÌÀmçuççvçnçR cççvçç~ Gmç vçí kçÀnç, ``hçí[ DççÌjhçiç[b[çÇ oçívççW vçí içuçlç HçÌÀmçuçç çÆo³ççnÌ~'' Mçíj vçí kçÀnç, `lççí çÆHçÀj ³çnçÇ Dç®sçnÌ çÆkçÀ ncç çÆkçÀmççÇ $ççkçÀuç (lççÇvç DçkçwuçJççuçí) kçíÀ hççmç ®çuçlçí nQ DççÌj Gmçí DçhçvççÇkçÀnçvççÇ mçávççlçí nQ~ Jçn pççí HçÌÀmçuçç oíiçç,Jçn ncç oçívççW kçÀçí cçb]pçÓj nçívçç ®çççÆn³çí~'' yçïçCçhçjíMççvççÇ cçW Lçç kçw³ççWçÆkçÀ kçÀçíF& YççÇ Gmç kçíÀ n]kçÀ cçW]HçÌÀmçuçç kçÀjlçç vç]pçj vçnçR Dçç jnç Lçç~ uçíçÆkçÀvç®çÓbçÆkçÀ kçÀçíF& DççÌj jçmlçç vçnçR Lçç, FmççÆuç³çí Jçn uçç®ççjnçíkçÀj Mçíj kçÀçÇ yççlç cççvç iç³çç~

Mçíj DççÌj yçïçCç oçívççW $ççkçÀuç kçÀçí çÆcçuçvçíí kçíÀçÆuç³çí çÆvçkçÀuç hç[í~ jçmlçí cçW GvnW SkçÀ uççícç[çÇ çÆcçuççÇ~yç´ïçCç vçí Mçíj mçí kçÀnç çÆkçÀ kçw³ççW vç FmççÇ mçí hçÓsçpçç³çí! Mçíj cççvç iç³çç~ uççícç[çÇ vçí oçívççW kçÀçÇ yççlçmçávççÇ DççÌj nÌjçvç nçí içF&~ Gmç vçí yçïçCç mçí kçÀnç,``cçáPçí lççí ³çkçÀçÇvç nçÇ vçnçR nçí jnç nÌ çÆkçÀ Flçvçç

OççjçJçççÆnkçÀ - cç.kçÀ.jÌvçç

içáuçí yçkçÀçJçuççÇ - 4

DaastanGul-e-Bakawali

oçmlççvçíiçáuçí-yçkçÀçJçuççÇ

M.K.Raina

hç lççkçÀlçJçj Mçíj çÆkçÀmççÇ çEhçpçjí cçWyçbo jnç nçíiçç DççÌj lçácç vçí GmçíDçç]pçço çÆkçÀ³çç nçíiçç~ cçáPçí lççíhçnuçí Jçn çEhçpçjç oíKçvçç hç[íiçç,lçYççÇ cçQ kçÀçíF& HçÌÀmçuçç mçávçç mçkçÀlççÇnÓB~ Mçíj vçí kçÀnç, ``þçÇkçÀ nÌ~ lçácççEhçpçjç oíKçvçç ®ççnlççÇ nçí lççí oíKç uççí~''

lççÇvççW çEhçpçjí kçíÀ hççmç hçnáB®çí~ uççícç[çÇ vçí Mçíj mçíkçÀnç, ``cçáPçí oíKçvçç hç[íiçç çÆkçÀ lçácç Fmç çEhçpçjí cçWçÆkçÀmç lçjn yçbo Lçí DççÌj yç´ïçCç vçí lçácnW kçÌÀmçí sá[ç³çç~''

uççícç[çÇ kçÀçÇ yççlç mçávç kçÀj Mçíj çEhçpçjí cçWIçámç iç³çç~ uççícç[çÇ vçí yçïçCç mçí kçÀnç,``çÆoKççDççí, çEhçpçjí kçÀç ojJçç]pçç çÆkçÀmçlçjn yçbo Lçç?'' yçïçCç vçí uççícç[çÇ kçÀçímçcçPççvçí kçíÀ çÆuç³çí çEhçpçjí kçÀç ojJçç]pççyçbo kçÀj çÆo³çç~ Mçíj vçí yç´ïçCç mçí kçÀnç,``Dçyç ojJçç]pçç Kççíuç kçÀj cçáPçí yççnjçÆvçkçÀçuççí~ çÆHçÀj uççícç[çÇ kçÀçí DçhçvççHçÌÀmçuçç mçávççvçí kçÀçí yççíuçWiçí~'' yç´ïçCç

p³ççWnçÇ ojJçç]pçç Kççíuçvçí uçiçç, uççícç[çÇ vçí Gmç kçÀçnçLç hçkçÀ[ çÆuç³çç DççÌj kçÀnç, ``hççiçuç nçí iç³çí nçíkçw³çç? lçácç Dçhçvçí nçÇ pççvç kçíÀ oáMcçvç kçÀçí Dçç]pççokçÀj jní nçí~ Kçyçjoçj, pççí Símçç çÆkçÀ³çç lççí~'' Fmçlçjn Mçíj çÆHçÀj mçí çEhçpçjí cçW yçbo nçí iç³çç DççÌj yçïçCçyççuç yççuç yç®ç iç³çç~

³çn kçÀnçvççÇ mçávçç kçÀj Mççn]pççoç lççpç-Guç-cçuçÓkçÀ vçí yççÇmçJçç mçí kçÀnç, ``kçíÀJçuç lçç]kçÀlç Dççvçí mçíkçÀçíF& yç[ç vçnçR yçvçlçç~ lçç]kçÀlç kçíÀ mççLç mççLç DçkçwuçYççÇ nçívççÇ ®çççÆn³çí~ cçáPçí ³çkçÀçÇvç nÌ çÆkçÀ Kçáoç kçÀçÇ cçj]pççÇmçí cçíjçÇ cçáçqMkçÀuç Dççmççvç nçí pçç³çíiççÇ DççÌj cçQ cçíjí

cçkçwmço cçW mçHçÀuç nçí pççTbiçç~''yççÇmçJçç lççpç-Guç-cçuçÓkçÀ mçí çÆJçvçlççÇ kçÀjlççÇnÌ:yççÇmçJçç Mççn]pççoí mçí çÆJçvçlççÇ kçÀjvçí uçiççÇ~ Gmç vçílççpç-Guç-cçuçÓkçÀ mçí kçÀnç, `lçácnçjç hççÆjmlççvç pççvççKçlçjí mçí KççuççÇ vçnçR nÌ~ JçnçB hççÆj³ççB DççÌj çÆpçvçjnlçí nQ~ JçnçB mçí çE]pçoç JçççÆhçmç Dççvçç cçácççÆkçÀvç vçnçRnÌ~ cçQ lçácnçjí çÆyçvçç kçÌÀmçí çÆ]pçboiççÇ içá]pççj mçkçÀlççÇ nÓB?lçácnçjí hççmç lççí Dçyç oáçÆvç³çç Yçj kçÀçÇ oçÌuçlç nÌ~ lçácnWDççÌj kçw³çç ®çççÆn³çí? cçíjçÇ cççvççí lççí hççÆjmlççvç pççvçíkçÀç Kç³ççuç çÆouç mçí çÆvçkçÀçuç oçí~''

hçj Mççn]pççoç vçnçR cççvçç~ Gmç vçí kçÀnç, ``lçácççÆ®çvlçç cçlç kçÀjçí~ cçQ hççÆjmlççvç pççkçÀj ]pçªj JççhçmçDççTbiçç~''lççpç-Guç-cçuç ÓkçÀ hçç Æjmlççvç kçÀç Ç lçjHçÀçÆvçkçÀuçlçç nÌ:lççpç-Guç-cçuçÓkçÀ vçí yççÇmçJçç kçÀçí Dçhçvçí JçççÆhçmç DççvçíkçÀç Yçjçímçç çÆouçç³çç DççÌj hççÆjmlççvç kçÀçÇ lçjHçÀ çÆvçkçÀuçhç[ç~ ³çnçB vç lççí Gmç kçÀç kçÀçíF& hçn®ççvç Jççuçç LççDççÌj vç nçÇ kçÀçíF& jçmlçç çÆoKççvçí Jççuçç~ Mççn]pççoçDççiçí yç{lçç jnç DççÌj Kçáoç mçí oáDçç kçÀjlçç jnç çÆkçÀGmçí cçBçÆ]pçuç çÆcçuç pçç³çí~

SkçÀ pçiçn lççpç-Guç-cçuçÓkçÀ kçÀçí SkçÀ hçnç[çÇçÆoKççF& oçÇ~ hçnç[çÇ kçÀçÇ ®ççíìçÇ hçj SkçÀ çÆpçVç yçÌþçnáDçç Lçç~ lççpç-Guç-cçuçÓkçÀ yçnálç Içyçjç³çç~ Kçáoçmçí oáDçç kçÀçÇ çÆkçÀ cçáPçí Fmç çÆpçVç mçí yç®çç uçívçç~ GOçjçÆpçVç kçÀçÇ vç]pçj Mççn]pççoí hçj hç[çÇ~ Jçn yçnálç KçáMçnáDçç~ Jçn kçÀF& çÆovç mçí YçÓKçç Lçç DççÌj Dçyç çÆMçkçÀçjKçáo Gmç kçíÀ hççmç ®çuç kçÀj Dçç³çç Lçç~

Mççn]pççoç DçYççÇ mççí®ç nçÇ jnç Lçç çÆkçÀ çÆpçVç kçÀçÇYç³ççvçkçÀ DççJçç]pç mçávççF& oçÇ~ çÆpçVç vçí hçÓsç, ``SíFvçmççvç! lçácç kçÀnçB mçí Dçç³çí nçí DççÌj ³çnçB cçáukçíÀDçocç cçW kçÌÀmçí hçnáB®ç iç³çí? kçw³çç lçácç vçnçR pççvçlçí çÆkçÀ

³çnçB mçí çÆpçboç Jççhçmç pççvçç lçácnçjí çÆuç³çí vççcçácççÆkçÀvçnÌ~'' Mççn]pççoç mçcçPç iç³çç çÆkçÀ çÆpçVç cçáPçí çÆpçboçvçnçR sçí[íiçç~ Gmç vçí kçÀnç, ``cçQ Fmç oáçÆvç³çç mçíyçnálç lçbiç nÓB~ cçQ pççvç yçÓPç kçÀj ³çnçB Dçç³çç nÓB çÆkçÀlçácç cçáPçí Kçç uççí DççÌj cçQ Dçç]pçço nçí pççTb~ lçácçDççÌj oíj vç kçÀjçí~ çÆpçlçvçç pçuçoçÇ nçí mçkçíÀ, cçáPçíDççkçÀj Kçç uççí~ cçQ lçácnçjç DççYççjçÇ jnÓbiçç~''

lççpç-Guç-cçuçÓkçÀ kçÀçÇ yççlç mçávç kçÀj çÆpçVç nÌjçvçnáDçç~ Gmç kçÀç çÆouç vçcç& hç[ iç³çç~ Gmç vçí mççí®ççhçlçç vçnçR ³çn Fvçmççvç çÆkçÀmç lçkçÀuççÇHçÀ cçW nÌ~ Gmç vçíMççn]pççoí mçí kçÀnç, ``Sí vçJçpçJççvç! cçáPçí kçÀmçcç nÌmçáuçÌcççvç Dçnuçímçuççcç kçÀçÇ~ cçQ lçácnW vç lççí KççTbiççDççÌj vç nçÇ hçjíMççvç kçÀªbiçç~ cçáPçí yçlçç oçí çÆkçÀ lçácnWkçw³çç lçkçÀuççÇHçÀ nÌ~ cçQ Jççoç kçÀjlçç nÓB çÆkçÀ ³ççÆo cçíjíhççmç kçÀçíF& Fuççpç náDçç lççí cçQ ]pçªj kçÀªbiçç~ cçíjçÇcççvççí lççí cçáPçí Dçhçvçç oçímlç mçcçPç uççí DççÌj kçáÀsçÆovç cçíjí hççmç jn kçÀj Dççjçcç kçÀjçí~''

lççpç-Guç-cçuçÓkçÀ çÆpçVç kçÀçÇ o³ççuçálçç oíKç kçÀjKçáMç náDçç~ Jçn kçÀF& çÆovç Gmç kçíÀ hççmç jnç~ SkçÀçÆovç çÆpçVç vçí Gmçmçí hçÓsç, `Sí vçJçpçJççvç! cçáPçí yçlççDççíçÆkçÀ lçácç kçÀçÌvç mçç Kççvçç Kççlçí nçí lçççÆkçÀ cçQ lçácnçjíKççvçí hççÇvçí kçÀç FçÆvlç]pççcç kçÀj mçkçÓbÀ~'' Mççn]pççoí vçíkçÀnç, ``Sí jncç çÆouç çÆpçVç! ncç ®ççJçuç, Dççìç JçiççíMlç Kççlçí nQ~'' çÆpçVç vçí lçájvlç SkçÀ G[çvç YçjçÇ~SkçÀ pçiçn TbìçW kçÀç yç[ç kçÀççÆHçÀuçç Kççvçí hççÇvçí kçÀçmççcççvç uçíkçÀj pçç jnç Lçç~ Gmç vçí kçáÀs TbìçW kçÀçímççcççvç kçíÀ mçcçílç Gþç çÆuç³çç~ Mççn]pççoí vçí pçyç {íjmççjç mççcççvç oíKçç, Jçn yçnálç KçáMç náDçç~ Gmç vçíTbìçW mçí mççjç mççcççvç Glççjç DççÌj Gvç kçÀçí pçbiçuç cçWuçí pççkçÀj Dçç]pçço kçÀj çÆo³çç~

lççpç-Guç-cçuçÓkçÀ vçí Dçhçvçç Kççvçç Kçáo nçÇ yçvççvççMç᪠çÆkçÀ³çç~ çÆkçÀmcç çÆkçÀmcç kçÀç mççcççvç oíKç kçÀj JçnHçÓÀuçí vç mçcçç³çç~ Gmç vçí Kçáoç kçÀç Mçá¬çÀ Dçoç çÆkçÀ³çç

çÆkçÀ SkçÀ lççí Gmç kçÀçÇ pççvç yç®ç içF& DççÌj Thçj mçíçÆpçVç Gmç kçÀç oçímlç yçvç iç³çç~ SkçÀ çÆovç Gmç kçíÀ cçvçcçW Dçç³çç çÆkçÀ Gmçí çÆpçVç kçíÀ çÆuç³çí YççÇ kçáÀs cç]pçíoçjKççvçç lç̳ççj kçÀjvçç ®çççÆn³çí lçççÆkçÀ Jçn Gmçí KçáMçkçÀj mçkçíÀ DççÌj Gmçmçí DçhçvççÇ yççlç kçÀn mçkçíÀ~ Gmç vçíçÆpçVç mçí kçÀnç, ``cçíjç cçvç Dççpç iççíMlç Kççvçí kçÀçí nÌ~kçw³çç Dççhç cçíjí çÆuç³çí pçbiçuç mçí SkçÀ Tbì uççkçÀj oWiçí?''çÆpçVç vçí nçB kçÀj oçÇ~ Gmç vçí SkçÀ nçÇ hçuç cçW pçbiçuç mçíSkçÀ Tbì uççkçÀj lççpç-Guç-cçuçÓkçÀ kçíÀ mççcçvçí jKççÆo³çç~ lççpç-Guç-cçuçÓkçÀ vçí Tbì kçÀçí cççj [çuççDççÌj Gmç kçÀç iççíMlç Dççiç cçW YçÓvçvçç Mç᪠çÆkçÀ³çç~Dççìí cçW IççÇ DççÌj MçkçÀj çÆcçuçç kçÀj Gmç vçí cç]pçíoçjjçíçÆì³ççB yçvççF¥~ Yçávçí ná³çí iççíMlç cçW cçmççuçç çÆcçuççkçÀjGmç vçí çÆpçVç kçíÀ mççcçvçí mççjç mççcççvç jKç çÆo³çç~çÆpçVç Fmç lçjn kçÀç Kççvçç hçnuççÇ yççj oíKç jnç Lçç~Gmçí Kççvçç yçnálç cç]pçíoçj uçiçç~ Dçhçvçç hçíì YçjkçÀj, SkçÀ yç[çÇ [kçÀçj uçílçí ná³çí Gmç vçí lççpç-Guç-cçuçÓkçÀ mçí kçÀnç, ``cçíjí yççhç oçoç vçí YççÇ Símçç KççvççkçÀYççÇ vç Kçç³çç nçíiçç~ yççíuç, lçácnW kçw³çç lçkçÀuççÇHçÀ nÌ~cçQ DçYççÇ Gmç kçÀç Fuççpç kçÀj oílçç nÓB~'' lççpç-Guç-cçuçÓkçÀ vçí kçÀnç, ``cçQvçí mçávçç nÌ çÆkçÀ çÆpçVç oçíKçíyçç]pçnçílçí nQ DççÌj Jçn Dçhçvçç Jççoç hçÓjç vçnçR kçÀjlçí nQ~Dçiçj Dççhç n]pçjlçí mçáuçÌcççvç kçÀçÇ kçÀmçcç Kççlçí nçí lççícçQ Dççhç kçÀçí DçhçvççÇ yççlç yçlççTbiçç~'' çÆpçVç vçí kçÀmçcçKççvçí mçí cçvçç çÆkçÀ³çç~ Gmç vçí kçÀnç, ``cçáPçí kçw³ççcççuçÓcç çÆkçÀ lçácç cçáPç mçí kçÀçÌvç mçç kçÀçcç kçÀjçvçç ®ççnlçínçí~ kçÀmçcç KççkçÀj ³ççÆo cçQ lçácnçjç kçÀçcç vç kçÀjmçkçÀç, lççí cçQ PçÓþç yçvç pççTbiçç~'' Mççn]pççoí vçí GmçkçÀçÇ yççlç vçnçR cççvççÇ~ Gmç vçí kçÀnç, ``Gmç mçÓjlç cçWlççí cçQ Dççhç kçÀçí DçhçvççÇ yççlç vçnçR yçlççTbiçç~'' çÆpçVçvçí cçpçyçÓj nçíkçÀj n]pçjlçí mçáuçÌcççvç kçÀçÇ kçÀmçcç KççF&~

lççpç-Guç-cçuçÓkçÀ kçÀçí ³çkçÀçÇvç náDçç çÆkçÀ çÆpçVççÆkçÀ³çç náDçç Jççoç hçÓjç kçÀjíiçç~ Gmç vçí kçÀnç, ``cçáPçí

yççiçí yçkçÀçJçáuç oíKçvçí kçÀç DççÌj Gmç kçíÀ Dçboj mçÌjkçÀjvçí kçÀç yç[ç MççÌkçÀ nÌ~ cçáPçí SkçÀ yççj hççÆjmlççvç kçÀçMçnj çÆoKçç oçí~'' çÆpçVç vçí p³ççWnçÇ lççpç-Guç-cçuçÓkçÀkçÀçÇ yççlç mçávççÇ, Gmç kçíÀ nçíMç G[ iç³çí~ Jçn içMçKççkçÀj ]pçcççÇvç hçj çÆiçj hç[ç~ ³çn oíKç lççpç-Guç-cçuçÓkçÀ kçíÀ ®çínjí kçÀç jbiç G[ iç³çç~ Gmçí uçiçç çÆkçÀçÆpçVç cçj iç³çç~ Jçn çÆpçVç kçÀçí çÆnuççvçí uçiçç~ kçáÀsoíj yçço çÆpçVç kçÀçí nçíMç Dçç³çç~ Gmç vçí Mççn]pççoí mçíkçÀnç, ``cçáPçí uçiç jnç nÌ çÆkçÀ lçácç nçÇ cçíjçÇ cççÌlç kçÀçkçÀçjCç yçvççíiçí~ kçw³çç lçácnW cççuçÓcç vçnçR çÆkçÀ hççÆjmlççvçkçíÀ jçpçç kçÀçÇ SkçÀ nçÇ yçíìçÇ nÌ çÆpçmç kçÀç vççcç yçkçÀçJçáuçnÌ~ Gmç kçÀçÇ çÆnHçÀç]pçlç kçÀjvçí kçíÀ çÆuç³çí Dçþçjn n]pççjlççkçÀlçJçj oÌl³ç jKçí iç³çí nQ DççÌj Jçn çÆovç jçlç GmçkçíÀ hççmç hçnjç oílçí nQ~ Mçnj kçíÀ çÆiço& kçÀçBm³ç kçÀçÇTb®ççÇÇ oçÇJççj nÌ~ yççiç kçíÀ Dçboj uççuç, pçJççnj Jçvççvçç ÒçkçÀçj kçíÀ hçí{, hççÌOçí Jç HçÓÀuç nQ~ yççiç kçíÀ DçbojSkçÀ lççuççyç nÌ DççÌj lççuççyç cçW SkçÀ DççyçMççj nÌ~GmççÇ DççyçMççj kçíÀ hççmç DçvççjçÇ jbiç kçÀç SkçÀ HçÓÀuç nÌçÆpçmç kçÀç vççcç içáuçí yçkçÀçJçáuç nÌ~ hçÓjí yççiç kçÀçÇ jçÌvçkçÀFmççÇ HçÓÀuç mçí nÌ DççÌj hççÆjmlççvç kçíÀ çÆvçJççmççÇí nj çÆovçGmçí oíKçvçí pççlçí nQ~ lççÇmç n]pççj çÆvçJççmççÇ ncçíMççiçáuçí yçkçÀçJçáuç kçÀçÇ j#çç kçÀjvçí kçíÀ çÆuç³çí hçnjç oílçí nQ~hçnjç Flçvçç kçÀæ[ç nÌ çÆkçÀ SkçÀ hççEjoç YççÇ hçj vçnçRcççj mçkçÀlçç~ yçkçÀçJçáuç Mççn]pççoçÇ kçíÀ çÆmçJçç Gmç yççiçcçW kçÀçíF& vçnçR pçç mçkçÀlçç~ JçnçB kçíÀ oÌl³ç Flçvçí yç[íyç[í nQ çÆkçÀ cçQ Gvç kçíÀ çÆuç³çí SkçÀ cç®sj kçíÀ yçjçyçj nÓB~lçácç vçí cçáPç mçí ]pçyçjomlççÇ kçÀmçcç uççÇ hçj cçíjçÇ mçcçPçcçW vçnçR Dçç jnç nÌ çÆkçÀ cçQ kçw³çç kçÀªB~ cçáPç cçW FlçvççÇlççkçÀlç nçÇ vçnçR çÆkçÀ cçQ Gmç yççiç cçW pçç mçkçÓBÀ~ JçnçBkçÀç vççcç mçávçlçí nçÇ cçíjí hçmççÇvçí sÓì pççlçí nQ~''

(Dçiçuçí DçbkçÀ cçW pççjçÇ)☯☯

Contact author at: rainamk1@yahoo.co.in

(Photo: wangnooheritagetours)

angabal Lake (Lat: 34.4333, Long:74.925) is situated at the foot ofthe north-eastern glacier ofMount Harmukh, at an altitude of

about 3570 Meters (Francis Brunel, theauthor of ‘Kashmir’ puts the altitude at 3657Meters). It is said to be the true source ofKashmir Ganga and is hence known as‘Uttarganga’. It is the final goal of great‘Haramuktaganga’ pilgrimage. Lake’sturquoise coloured sheet of water lends asubtle charm to the valley which is knownas the ‘Hardwar of Kashmir’.

Water from glaciers collects into theGangabal Lake, which subsequently flowsdown to another lake nearby calledNundkol (Lat: 34.4166, Long: 74.9333) andthen into the Sindh River at Kangan.Gangabal is the most enchanting trekkingdestination in the entire Kashmir valley andcan be reached from Sonamarg viaKishansar and Vishansar (about 4 days trek),from Kangan via Wangath and Narain Naag(1 day trek), and from Chattergul via

Mahalish and Brahmasar (1-2 days trek).Most difficult part of the trek, when goingvia Narain Naag is Buth Sher, which is verysteep and difficult to climb.

Trekking routes to Gangabal are openfrom July to October. For rest of the year,the area is covered with very thick layer ofsnow, making it inaccessible. Gangabal Lakeis famous for rainbow trout fishing. Thefishing season is from March to October.

The trekking route from Sonamargacross Nichinai pass meanders along anumber of lakes namely Kishansar,Vishansar, Yamsar, Gadasar, Satsar andNundkol. Kishansar, Vishansar and Nundkollakes are also stocked with trout fish.

Since ancient times, the Gangabal trekhas been the most sacred pilgrimage ofHindus. An annual fair is held here in thethird week of August. However posteruption of militancy in 1990, the route wasclosed by the government to stopinfiltration and exfiltration into and out ofthe Valley. Kalhana Pandit has mentioned

G

Know Your Motherland - M.K.Raina

Gangabal Lake

in Rajatarangini that the Gangabal trail hadbeen used in ancient times by manyKashmiri rebels including famous King Bhojato take shelter in the Dard area of Gurez andTilel.

Gangabal Lake is 2.70 Kms. Long andabout 1.00 Km at the widest point. It is inthe shape of Shivas foot. Maximum depthof the lake is 83 Mtrs. Nundkol is 1.25 Kmslong and about 400 Meters at the widestpoint.

There are a number of peaks atop MountHarmukh. The ancient name of the peaks isHaramukta. Hindus believe that these peaksare the abode of Lord Shiva. A Kashmiritradition stoutly maintains that human feetcan never touch the Harmukh summit. It issaid when Sir Aurel Stein scaled the peaksalong with some Kashmiri Muslim cooliesin 1894, he experienced great difficulty inconvincing his Brahman friends, who justwould not believe. The argument theyoffered was simple; if anybody scaled thepeaks, then it cannot be Haramukta. SirAurel Stein says that on reaching the top,one gets confused as there are many similarsummits and it is difficult to tell which oneis the real top?

References: ‘Kashmir’ by Francis Brunel;‘Gangabal Lake’ by Mohammed Ashraf;

Archives - Project Zaan

Jçe iççìáuç çÆs lçmç Fvçmççvçmç Jçvççvç ³çámçDççôHç DçççÆmç, cçiçj lçmç DçççÆmç çƳç DçH³çjiççìepççj yççmççvç~

oHççvç DççÆkçÀ Ün uççôiç DçKç jç]pçe nçW]pç ]pççuçmç~jçlçe cJçiçuçvç mçÓ]pç kçÀçJç lçmç æsçjçÆvç, çÆlçkçw³çççÆ]pççƳçcçvç $çôvç Dççímç mçKç ³ççjçvçe~ kçÀçJç Jççílç jç]pçe nçW]pçmççÆvççÆMç lçe jç]pçe nçW]pçvç Jççôvçámç, ``]®çe hçãæs jçlçe cJçiçuçmççÆ]pç Mççíþ çÆkçÀLçe Hçç@þîç cJçkçÀçÆuç ³çôçÆcç ]pççuçe cçb]pçe~''

kçÀçJç DççJç JçáHçÀçvç JçáHçÀçvç lçe Jççôvçávç jçlçe cJçiçuçmççƳç nçuç~ jçlçe cJçiçeuçvç mçÓb]®ç çÆ]pç njiççn yçe kçÀçJçmçjç]pçe nçW]pçe mçábo cJçkçÀuçvçHçç³ç yççJçe, çƳç sá DççôHç lçe çƳçiçæçÆs ³ççíj³ç ¬çÀkçÀe çÆoJççvç çÆoJççvç~ DççÆcç çÆkçÀv³ç uççíiçjçlçe cJçiçuçvç cçÓocçálç~ kçÀçJçvç çÆo]®çmç çÆoiçe HççWçÆMç lçeêçJç ìçJç ìçJç kçÀjçvç~ jç]pçe nçW]pçmç çÆvççÆMç Jççílç lçeJççôvçávçmç çÆ]pç ®ççívç yçÓçÆ]pçLçe³ç Ðçálç jçlçe cçJçiçuçvçDçcççvçLç~ jç]pçe nçíb]pçvç ]®³çÓvç kçÀçÆLç nábo cçlçuçyç~oçôHçávç kçÀçJçmç çÆ]pç çƳç DçççÆmçní KJçoççƳç mçeb]pç cçj]pççÇ~DçLç kçw³çç kçÀjJç~ vçíj ]®çe içæs Hççvçmç~ kçÀçJç êçJçDç@çÆkçÀmç Dçbomç lçe jç]pçe nçW]pçvç uççíiç cçÓocçálç~ ³çôc³çMçKmçvç jç]pçe nçWpç ]pççuçmç uççíiçcçálç Dççímç, lç@c³ç³çôçÆuç jç]pçe nçW]pç cçÓocçálç Jçás, lçáuçávç lçe Ðçálçávç oÓjoç@çÆjLç~ jç]pçe nçW]pçmç ³çôçÆuç Fvçmççvçe mçeb]pç vç]pçj [@pç,mçá JççôLç lçe içJç Jçá[çvç Jçá[çvç ³ççjvç çÆvççÆMç~ çƳç JçáçÆsLçuççôiç kçÀçJç jçíMççÆvç çÆ]pç lJççÆn sJçe Hçvçev³çd kçÀLç HçvçevçíMçççƳç~

kçÀLç mçcçpççJççvç mçcçpççJççvç Jççôvç jçlçe cJçiçuçvçkçÀçJçmç, `Dçiçj yçe ]®çô Dçmuç kçÀLç Jçvçen@³ç, ]®çe kçÀjenç@Kç³ççíje içæsçvçe³ç ìçJç ìçJç, lçe çÆMçkçÀç@çÆjmç uççÆiçní Hçlççn~lçôçÆuç cJçkçÀçÆuçní vçe jç]pçe nçW]pç kçWÀn~''

Archives - Project Zaan

mçççÆnl³ç - kçÀç@çÆMç³ç& lçucççÇnkçÀçJçe iççìáuç

kçÀçMount Harmukh

OUT OF BOX - 2

Secret of Success :

A young man asked Socrates the secret ofsuccess. He asked the young man to meethim near the river the next morning. Whenthey met, Socrates asked him to walk withhim into the river. When the water got neckdeep, Socrates took the man by surprise andducked him into the water.

The young man struggled to get out, butSocrates was strong and kept him thereuntill the young man started turning blue.At this stage, Socrates pulled his head outof water and the first thing the young mandid was to gasp and take a deep breath.

"What did you want the most when youwere there?" asked Socrates.

"Air", replied the young man."That is the secret of success", said

Socrates, "When you want success as badlyas you wanted air when your head wasunder water, then you will get it."

To achieve success, you need to have aburning desire that sets your stomach onfire; a desire that won't let you rest till youachieve the same.

JUMBLE 2

Find meaningful Kashmiri words from thefollowing jumbles (clues provided) :

1. DEANH AVNED (Fruit)2. ARYOMOS (Temple)3. STAIAVT (River)4. ARNOG HOJS (Kashmiri dish)

Youth Section

Answers to OUT OF BOX - 1 :

Jumble: KOSHUR, SAMAVAR, KAHWA, YAKHNI

Compiled by: K.K.Kemmu

ACTION

Insert the numbers 11, 12, 13, 14, 15, 16, 17in the circles below in such a way that thetotal is the same in all directions :

PROJECT ZAANCan you read Kashmiri? If not contact us at projectzaan@yahoo.co.in

Your Own Page

S.P.KachruGeneral Secretary

SHIVA & GANESHA DANCING GIRL

Paintings by Saakshi Raina, A KG student at Miami, USA

Kashmiri Pandits' Association, Mumbai

VAARSHIK HAWAN

21st & 22nd January 2012

Vaarshik Hawan will be performed at Kashyap Bhawan, Plot No. 16, BhawaniNagar, Marol Maroshi Road, Andheri (E), Mumbai on 21st & 22nd January, 2012.Hawan will commence on 21st January 2012 and will culminate with PurnaAhuti on 22nd January 2012.

All are cordially invited to be a part of the ceremony and for partake of Naveed.

Ø My Dear Raina Saheb,Namaskar. I received copy ofthe bright and interesting issueof Milchar through e-mail wayback in the last week ofSeptember and quickly

browsed through its interesting contents.As a subscriber, I have been awaiting hardcopy of the issue since. This has not cometill date in spite of my e-mail request to theCirculation Manager.

I am a regular subscriber to themagazine and my subscription was sent toKPA vide SBI Cheque No. 129497 which hassince been presented and collected(without any formal acknowledgment,however). But despite that I received copiesof earlier issues through kind intervention,for the first one of yourself and for laterones of Shri Rajen Kaul, President, KPA,Mumbai. I would not like to bother you orShri Kaul every time for favouring me withsome thing which must come to me as permy right as a subscriber, not to speak of as acompliment for being a contributor too.

The idea of sending the contributors e-copies of the magazine is excellent in thesense that the recipients can enjoy a quickreading of the contents. But, it does notserve the purpose – not as far as I amconcerned - of close study of your editorialsand various other contents of the magazinewhich might be thought provoking enoughto evoke comments, queries, clarifications,elucidation, criticism etc. I would like to sitleisurely with the magazine, attentively gothrough the contents, make marginal noteswherever warranted on the basis of whichto formulate my comments and reactions.Absence of a hard copy denies me the

Editor's Mail

pleasure of that opportunity.I do not think I am an exception towards

who the Circulation Section is in denialmode. By holding dispatch of copies of themagazine regularly, for whatever reason,the Circulation Section - and in fact thewhole Editorial Board - is not being fair bothto the contributors and the subscribers. Thecontributors get denied the pleasure ofreceiving ardently desired response,comments, critiques and reactions fromlearned readers. The subscribers lose thepleasure of perusal and chance of criticalevaluation of the contents.

I trust this letter will be taken in theright spirit and situation correctedimmediately.With warm regards,H.N.Kaul 'Rind'Anushakti Nagar, Vadodarahnkaul1@yahoo.com

lllØ Dear Raina Sahab,

It is a pleasure to read Milchar.We do need milchar between usand Milchar does need an editorlike you. Sometimes it is notabout the circulation of the

journal but the impact it makes .... you aredoing a great work and service to us. Godbless you.Sunil MunshiVasant Nagri, Vasaisunilmunshi2@gmail.com

lllØ Dear Editor,Mighty thanks for Milchar latest issue. Agreat job. Best wishes and warm regards.Ravinder TikooGurgaon

Editor's Mail

ravi.tikoo@gmail.comØ Dear MK Ji - Editor Milchar,You are doing a great job. You deserve allappreciation. God bless you and yourfamily.With regards and best wishes, M.Lall SazawalUSA.mlals19@yahoo.comCell:646-431-5289

lllØ Dear Mr. Raina,I am interested to subscribe to Milchar andam sending the subscription chequethrough courier. I would definitely like tohave this magazine.Regards,Bansi MattooSaket, New Delhibansimattoo@hotmail.comMob: 09810196002

lllØ Dear Maharaj ji,Namaskar. I am not a professional writer,but at times do pen down my thoughtsWhenever I get any such motivation. Pleasefind attached herewith an article for Milchar.Please see if it deserves publication in yourmagazine.Regards,C.L.RazdanPune.razdancl@gmail.com

llllRejoinder by K.L.Dhar to A.K.Misri on hisletter published in the last issue of Milchar.

Ø Dear Misri Sahib,This has reference to your letterregarding Construction ofSharada Sadan at Kharghar,

published in the Sept-Oct 2011 issue ofMilchar. It is rather surprising, you havecome to know about this Project in the year2006 while the activities for getting a plotof land allotted through CIDCO were goingon since 2003. It was after great efforts andfollow up by KPA that a 600 SM plot wasallotted at a cost of Rs. 6.00 Lacs. Here Iwould like to mention that Mr. S.K.Kaul ofJNPT was instrumental in getting the plotof land allotted to KPA and deserves specialthanks from KPA. After allotment of Plot inthe year 2005 (costing Crores now), KPAperformed Hawan there after foundationceremony of Sharada Sadan.

Yes, Rs. 2.00 Crores was the Propject costworked out at the initial stages, which mayfar exceed now due to market escalation incost of building materials, labour chargesetc. Reasons for delay in construction wasalso due to shortage of funds with the KPA.In my personal view, I don’t agree with yoursuggestion you had given to then President,KPA regarding utilization of the funds of thisproject for rehabilitation of KPs in migrantcamps. Firstly, the projected amount of 2Crores was not readily available with theKPA. Had this amount been available withthe KPA, the Sharada Sadan would havebeen completed in time. Secodly, with abudget of just a few lacs, how could the KPAtake up the rehabilitation of migrants whichwould have required a budget of crores?Thirdly, how could we come forward to takeup rehabilitation of migrants when we werenot in a position to complete a small projectof Sharada Sadan because of paucity offunds.

It will be a big achievement for KPAMumbai if the Sharada Sadan project is

Editor's Mail

completed and made available forutilization to KP biradari in and outsideMaharashtra, besides catering to needy KPswho come here for medical treatments,educational purposes etc. We need to behighly thankful to old biradari memberswho have been office bearers of the KPAlong back, for managing to acquire 2 one-bed-room flats with a small Hall (which isalso a source of revenue now) at KashyapBhawan. However, the fact is that KPs hadnot given a thought to approach the stategovernment to have a bigger place, as havebeen done by other communities.

Now that under the presidentship ofMr. Rajen Kaul and with the efforts of allbiradari members, expansion of KashyapBhawan by way of addition of SharadaSadan is under way, it is the duty of one andall to join our heads together and raise thefunds for completion of this project as earlyas possible. It will be a big achievement forour future generations.K.L.DharTrustee, KPA, Mumbai.

Sharada SadanDonations

Shri M.K.Kachroo, Chembur 21000.00Dr. A.K.Miskeen, Mulund (E) 10000.00Shri R.C.Razdan, Vashi 5000.00Shri Subodh Sopory, Kharghar 5000.00Shri C.L.Turki, Koparkhairne 5000.00Shri S.N.Kachroo 1000.00Shri T.N.Saraf, Thane (W) 5001.00Shri Rohit Kachroo, Thane (W) 5000.00Shri Anil Gadroo, Vasai 3000.00

September-October 2011] ] ]

community consciousness is natural and isnot indifference. I am an optimist and feel that there issocial consciousness among members ofour community, both young and old. Thecontext will change with changing times.We must accept the same.

☯☯Contact P.N.Wali at : pranwali@hotmail.com

We Care ... From Page 4

My Jantoth ... From Page 17

himself gone to join the ranks of angels whonever die for he loved his angelic mission.In the words of immortal Hafiz of Shiraz:

Hargiz namirad ankih dilash zindah shudbe ishq

Sabt ats br jarideh-e alam dawam-e ma[Never shall he die whose heart is called tolife by love Imprinted on world’s book isthe mark of our permanence]

☯☯Contact Author at : knpandita@yahoo.co.uk

That calming is the crux of the explanationfor Anna’s energy not sapping, and for himto stand upright till the last day, to remaincoherent and focused all through. That ishow Anna received positive energy fromthe crowds. That is what we can call TheAnna Effect. Anna has truly emerged as areal yogi from this experience.

☯☯Contact author at

kundanleela@yahoo.com☯☯

The Anna Effect ... From Page 20

Book Review - Prof. R.N.Bhat (BHU)

Kashmir :Nativity RegainedAuthor : Ashok KaulPalm Leaf Publications:New Delhi. 2011Pp. 356. Price Rs. 295

] ] ]

sociologist by occupation, ProfessorAshok Kaul has brought out asociological, cultural and historicalaccount of the present political- cultural

confusion in the valley of Kashmir. A peace-lovingscholar to the core, the author has tried his pen atfiction-writing for the first time. And through theimagined characters in the novel he brings about asea-change in the mind-sets of ill-advised Kashmiriyouth who desire to return to the valley to speakthe language of peace to their brethren who, theybelieve, would otherwise fall prey to themachinations of forces that are bent upon creatingmayhem in the valley.

The author provides historical evidence to bringhome the fact that the social capital, societal iconshave been belittled or ignored over the past severalcenturies by the forces that are bent upondestroying the indigenous knowledge/beliefsystems but this unfortunate game-plan becomesknown to the agents of destruction and they beginto read and understand their past and planstrategies to give peace a prominent place in futurecourse of action among the local youth. They realizethat it is meaningful/desirable to co-exist in a pluri-cultural society where knowledge reigns supreme.

The author is expected to bring out its secondedition in an abridged form with condensedlectures on Sociological Theory and more dialoguesbetween actors.

☯☯[Contact Reviewer at : rnbhat2k2@sify.com]

A

Master Kashi Nath ... From Page ?

Ravana ... From Page ?

grandson (the present writer’s wifeand younger son) all died in theiryoung ages and he himself died inexile like his other members of thecommunity far away from theirhomes in Kashmir. He was really amodel of his school motto; “In allthings he men”. We salute MasterKashi Nath Dhar as a legendaryteacher and a sports wizard ofrepute.

☯☯

Ravana. In every Shakespearean trag-edy too there is a supernatural ele-ment playing a significant role in thelife of the tragic hero. In Macbeth,the witches and their prophecies; inHamlet, the ghost of Hamlet's fathertelling Hamlet as to who had killedhim; in Othello, the sacred handker-chief handed down from generationto generation to bring good luck toits owner; in Romeo and Juliet, themagical potion that had the powerto make a person lifeless tempo-rarily.

Thus will it be too much to saythat Ravana was on par with anyShakespearean tragic heros?

☯☯

Author can be contacted on Cell9821557332

☯☯

Prof. R.N.Bhat

48

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, 7/8 - Shah & Desai Ind. Estate, Navghar, Vasai Road (E), Dist. Thane 401 210. Tel: 0250-6012933.Editor : M.K.Raina

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