vol. ii, no. 5 ' official organ of kpa, mumbai' sept.-oct ... filen ast month saw an earth...

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Vol. II, No. 5 ' Official Organ of KPA, Mumbai' Sept.-Oct. 2005

For Whom The Bell Tolls ?(Photograph taken in 1986 shows an old bell hanging at Tsakreshwar Temple

at Hari Parbat. In the background is Srinagar city. Photo courtesy: T.N.Bhan)

Official organ ofKashmiri Pandits' Association, Mumbai

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

E.Mail: [email protected]

☯☯

Editorial Board

Editor-in-Chief : P. N. WaliExecutive Editor : J. L. ManwatiCoordinating Editor : M. K. RainaMembers : J. N. Kachroo,

T.N.BhanBasanti RainaS. P. Kachru

Consulting Editor : J.N.Raina (Pune)Sp. Correspondent : Vivek Raina, Jammu

Webmaster : Sunil Fotedar, USA

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Views expressed in the signedarticles are not necessarily those of the

Kashmiri Pandits' Association

or Milchar.Articles can also be e-mailed to:[email protected]

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Matrimonial (upto 50 words)Rs. 100Each Extra word Rs. 5Back Cover Rs. 1500Back Inside Cover Rs. 1000Inside Page Rs. 750Inside Half Page Rs. 500

ggggg Editorial

v The Earthquake

- P.N.Wali Page 03

ggggg Takimg a Leap Forward

v Sharda Sadan

- KPA BOT Page 04

ggggg Kashmir Scenario

v Autonomy & Minority in Kashmir - 2

- C.L.Gadoo Page 06

ggggg Reaching Out

v Composed or Cool!

- S.P.Kachru Page 07

ggggg Mysticism & Religion

v The Signs of a True Devotee of God

- Moti Lal Khar Page 08

v Kashmir Saivism

- Prof. M.H.Zaffar Page 13

v Karma & Prayer

- Manmohan Ambardar Page 19

ggggg Book Review

v Vijay Saqi's 'pàrûdi pòsh'

- J.L.Manwati Page 09

ggggg Know the Facts

v Shankaracharya Hill

- Pawan Durani Page 10

ggggg Classics & Folks

v Mahadev Bishta - A Clever Thief

- Braj B.Kachru Page 12

ggggg Sweet & Sour

v Child is the Father of Man

- T.N.Bhan Page 18

ggggg Poetry

v A Vanished Friend

- Aditya Rangroo Page 18

ggggg Health & Medicine

v Turmeric Treatment

- Dr. H.N.Patwari 1

ggggg Report & Biradari News Page 23

In this issueIn this issueIn this issueIn this issueIn this issue

Milchar Development Committee

Surinder Wazir, Basanti Raina,S.P.Kachru, Sunil Kher, Neena Kher,Vinod Razdan

feyfeyfeyfeyfeyòp+kjp+kjp+kjp+kjp+kj MILCHAR

Sep.-Oct. 2005 Page 00

NNNNNast month saw an earthshattering earthquake inKashmir. Its epicenter wasstrangely the same area that

has been the epicenter of terroristinvasion on Kashmir during the last16 years. The destruction was morewidespread in Pakistan-held Kashmir.But more interesting was the apathyof the Pakistan establishmenttowards this area. For morethan 24 hours, the Pakistaniswere only talking of somedamage in Lahore andRawalpindi. They wereunaware of what havoc hadbeen created in the PoK. TheArmy rule has reducedPakistan to a state ofinaction, unconcerned withwhat is happening there. Theone-man propagandamachine i.e. Musharraf is alllies, has been proved anynumber of times. It is only theestablishment in Delhi thattakes him seriously. It is timethey know the substance andthe blubber.

The Indian establishmentacted with unprecedentedspeed on this occasion. ThePrime Minister ManmohanSingh, the real power Sonia Gandhiand all had to rush to Uri. More thansix hundred and sixty crores havebeen sanctioned for relief when thetotal deaths are stated to be underone thousand. The ratio comes to 66lacs per death. NGOs are coming with

Editorial - P.N.Wali

The Earthquake

LLLLL


vv

their contribution. Whyshould it not be? It wasnot the Kashmiri Panditwho died. How manyKPs died of snake bites,terrorists' bullets andother related ailments?Is any one concerned?These KPs even after 16 years are

living in horrible conditions.Did the powers that be getmoved as they got byKashmir earthquake? It isrightly said that KashmiriHindus belong to the thirdclass citizenship of thecountry. Why compare withthe first class?

We had unprecedentedfloods in Mumbai on 26thJuly this year. There washuge loss of property andlives. We are told that evenafter one month, about 39people are still missing. Howmuch did the state go to helpthe people? Not a fraction ofwhat they did in Kashmir.Inspite of this all, BarkhaDutt (Hindustan Times -31.10.2005) complains thatIndia did not do much. Nowyou know where Ms Dutt's

sympathies lie? How biased our mediais?

When will the political class in thecountry change their perspective inthese matters, I am not sure.

☯☯

KPs evenafter 16

years areliving inhorrible

conditions.Did thepowers

that be getmoved asthey got

by Kashmirearthquake?


NNNNNAbout us ...Kashmiri Pandits' Association (KPA) isa registered charitable trust based atMumbai. KPA is a non-profit,community association dedicated toenriching lives of thepeople especially theKashmiri community.The main objective of KPAis preservation andpromotion of Kashmiriculture and social values.KPA over the years hasenriched the societythrough awarenessprogrammes, educationalinitiatives, rehabilitationof destitute andethnically displacedfamilies, providingmedical help andencouraging the youngergenerations to conserveKashmiri Heritage.

Sharda Sadan:For meeting its socialobjectives, KPA plans toset up a Cultural andSocial Center ShardaSadan. The Center shall comprise ofHostel, Sanitorium, Polyclinic,Charitable Dispensary, CulturalLibrary and Reading Room. ShardaSadan will be located at Kharghar,Navi Mumbai, walking distance fromKharghar railway station. KPA hasalready acquired a plot of land fromCIDCO admeasuring approx. 600 sq.mtrs.

Taking a Leap Forward - KPA Board of Trustees

Sharda Sadan


Objectives:Sharda Sadan once completed, shallserve as an ideal place for thefollowing:a) Propagation of Kashmiri Culture.

b) Opportunity for Studyand Research in Kashmirilanguage.c) Providing temporaryaccommodation to visitingpatients and theirfamilies for medicaltreatment.d) Temporary lodgingsupport to up countrystudents pursuingprofessional courses inMaharashtra.e) Diagnostic and medicalfacilities for less privilegedsections of the society.

Social Initiatives:KPA in its existence ofmore than five decadeshas been nurturingsociety through a varietyof its social, educational,cultural and reliefprograms. Some of the

recent projects undertaken by KPA areenumerated below:a) Providing assistance to the victimsof natural catastrophes and ethnicdisplacements.b) Organizing Health Check-up campand medical support sponsorships atKashyap Bhawan, Andheric) Sponsoring Mid-Day Meal Schemefor school children.


d) Providing help for socio-economicupliftment of poor and needy in andaround Mumbai.e) Providing help to patients sufferingfrom cancer, neurotic or kidneydisorders.f) Adopting sick and economicallydistressed families in the KashmirValley.g) Providing school books, uniforms etc.for displaced children in Kashmir.h) Offering Scholarship in associationwith Shrimati Susheela DharCharitable Trust to 24 rankedmeritorius students of Stds. VIII, IXand X at four Migrant Camp Schoolsat Jammu on permanent basis.

Our Vision:We hereby share with you, our visionof touching humanity through culturaland social enrichment hence thesetting up of this Cultural Center forpreservation and promotion of ourcultural heritage. Needless to say, thesuccess of our initiative shall emergeonly from your supportive involvementand contributions, which in turn shallweave in harmony, the spiritedconcerns, aspirations andachievements of our society. We seekyour full support through liberaldonations to enable KPA to achievethis dream project at the earliest.Sharda Sadan once ready, will enableus to face the challenges on severalfronts especially ensuring that wepreserve, maintain and pass on ourcultural heritage to futuregenerations.

Appeal:Your monetary contribution to KPAcan be made for any of the following

or other facilities:

Total Estimated Project Cost: Rs.100 Lakhs.1. Multipurpose Hall Rs. 20 Lakhs2. Polyclinic Rs. 6 Lakhs3. Library Rs. 5 Lakhs4. Dining Room Rs. 5 Lakhs5. Terrace Garden Rs. 5 Lakhs6. Diagnostic Lab. Rs. 5 Lakhs7. Conference Room Rs. 3 Lakhs8. Living Rooms (Each)Rs. 2 Lakhs

All contributions shall be eligible fordeduction under Section 80 G ofIncome Tax Act, 1961 as KPA holds therequisite certificate bearing No.DIT(E)MC/80-G/3145/2003 dated30.9.2003 valid upto 31.3.2006.

Please send your Cheques or DemandDrafts in favour of 'Kashmiri Pandits'Association, Kharghar Land Project'to KPA's Office:

Kashmiri Pandits' Association,Kashyap Bhawan, Plot No. 16,

Bhawani Nagar,Marol Maroshi Road,

Andheri (E), Mumbai 400 059.Tel: 28504954.

E-mail: [email protected]

For any further details, pleasecontact:

President: M.L.MattooTel: 25210892, Mob: 9819783432

orGeneral Secretary: S.P.KachruTel: 26364599, Mob: 9820191662.

⌧


çÆcçuçò]®ççj MILCHAR

he reasons for Conferenceleaders to resist theapplication of fundamentalrights to the State were

however different. The right of equalityand right to protection againstdiscrimination on the basis of religion,the right to freedom of faith and rightto property enshrined by theConstitution of India conflicted withthe Muslimisation of the State, theinterim government had embarkedupon right from the time it was

installed in power.After the interim government was

instituted and the Conference leaderssecured undisputed mastery over thegovernment of State, they initiatedseveral measures, which had adevastating effect on the Hindus andother minorities.1) A widespread land-grab was put intooperation by the Conference cadres,under the cover of land-reforms, todispossess the Hindus of their land.2) All interests in property, industry,trade and commerce, transport etc.were extinguished in the name ofnationalisation of property to establisha class-less society, but in reality toexclude the Hindus and otherminorities from industry, trade,

transport and commerce and forge anew politically motivated Muslimmiddle class.3) An undeclared moratorium wasplaced on the entry of the Hindus andother minorities into the employmentof the State, to rectify the communalimbalances alleged to have beenfostered by the Dogra regime.4) The moratorium was extended tothe admission of the Hindus and otherminorities to educational institutions,grant of scholarships and nomination

to institutions of higher and technicaleducation outside the State.5) Hindus and other non-Muslimswere removed from any responsiblepositions, which they held, to excludethem from all decision-making bodiesof the State government.6) Islam was virtually recognised asthe official religion of the State andall rational commitment to secularismwas interpreted in terms of the'principles of religious tolerance' Islamenshrined.

During the years that followed, theseccessionist movement in the Stategathered greater strength. A wholegeneration of the Muslim youth wassocialised to the Muslim quest for

Kashmir Scenario - C.L.Gadoo

Autonomy & Minority in Kashmir - 2

TTTTT


The creation of an Autonomous State of Jammu & Kashmiroutside the political organisation of India, will go halfwayto substantiate Pakistan's claim on Kashmir with terrorists'guns booming in the background.

Contd. on Page 16


NNNNNomposure complimented withcharm, would even in our dayand age, be an effective remedyagainst outbreaks of

uncontrolled temper, which placerelationships underunnecessary additionalstrain. Inappropriatebehaviour, making amountain out of a molehill,dogmatic intolerance – whensuch characteristics becomefixtures of the individualmakeup, then we must agreethat such behaviour beinterpreted as a sign of aninferiority complex.

On the other hand, alack of balance may just aswell indicate underdeveloped self-restraint, adeficiency which caneffectively be countered bythe strength of convictionthat one who can reign orcontrol his desires, passionsor fears, is greater than aking, for, he fortifies himselfin moderation against animpregnable fortress calledSelf.

Almost essentialelement in the promotionof one’s composure, indeeda pre-requisite for itsexistence, must surely bethe measure of cultivationenjoyed by an individual. A higherlevel of culture and knowledge mustassuredly lead to an ability of taking

Reaching Out - S.P.Kachru

Composed or Cool !!

CCCCC


a step back, to findan objective distanceand confront a problemwithout anger or excesszeal. Are we not thus

getting closeto the realmeaning of thefashionable accolade 'Cool'?Comparison is difficultbecause the word cool hastaken on a variety ofmeanings, with at least two mutually incompatible sets ofcontent. On one hand, Coolmay be understood toindicate a certain degree ofcomposure in encounteringnew objects, conditions orevents. The aim is, though,probably an attitude ofcasual, nonchalance or somedegree of emotionaldetachment but hardly thefactors contributing tocomposure in its traditionalsense. Similarly, Cool may onthe other hand even expressa certain reluctance to exertoneself. Does this type ofCoolness not also accentuatea certain rejection of theoverwhelming hustle of avirtual world that promiseseverything but totally lacksany substance, the glitterthat blinds us to a

deteriorating quality of life ?

A higherlevel ofc u l t u r e

a n dk n o w l e d g e

m u s ta s s u r e d l ylead to anability oftaking a

step back,to find

an ob jec t i ved i s t a n c e

a n dconfront ap r o b l e mw i t h o u tanger or

e x c e s sz e a l .

Contd. on Page 17Sep.-Oct. 2005 Page 07

NNNNNescribing the signs of totaldevotion, the true devotees ofGod are constantly engaged inlistening to, discussing the

stories associated with God and singingHis praises. They are completelydependent on the Lord and His grace.They have taken refuge in the Lord andare completely devoted to Him. Theydo not desire anything material or evenspiritual. They are neither attachednor have greed foranything. They have nosign of pride or ego inthem. They do not carefor the material andheavenly pleasures and possessions.They are ready to give up everythingincluding their lives for the glimpse ofthe Lord. Their only desire is to haveHis Darshan, to see Him and to getbliss.

Such devotees of God are loved byeveryone. They are indifferent topleasure and pain and heaven andhell. They are happy to see othersprosper and are sad to see otherssuffer, and are eager to help them inany way. Ignoring the misdeeds ofothers, they adopt their good qualitiesonly. They believe that everything goodthat happens to them is due to Lordand their misfortunes are the productsof their own doings either of thepresent or previous 'Sanchit' or'Prarabdha' Karmas. Everyone is theirfriend and no one is their enemy. Theylove everyone and no one. For themthere is no sense of 'mine and thine'.

This resolve of the Lord to live in

Mysticism & Religion - Moti Lal Khar

The Signs of a True Devotee of God

DDDDD


the hearts of the peoplewho are totally devotedto God and take refugein Him and be presentin a place where thereis an assembly of thedevotees is not uniquein Hinduism. The saintsand seers of the yore advocated forsuch gatherings and 'Sat Sanghs', thecompany of the virtuous. In the Holy

Bible, Mt. 18:20 Jesuspromises, "Where two ormore are united in myname, there I am in themidst of them." The Holy

Quran declares, "Let the soul reflectupon what it sends ahead for themorrow." No special place or dwellingis to be sought or invented for this.Those who are united in God's nameexperience the fruits of the spirit inthe form of new joy, a new peace, love,patience, benevolence, goodness,faithfulness, meekness and self-control. It does not cost them even apenny and only their attitude andapproach to life counts. The ideal ofsuch a true devotee of God in the wordsof Bhagvata Purana is "I do not wishfor a kingdom, heaven or re-birth; butI wish for the destruction of theanguish of living beings subjected tosufferings." God is not in temples,churches, mosques but in the heart ofsuch true devotees. The presentpolitical, religious and social leadersshould develop in themselves suchqualities of a true devotee of God beforeposing themselves as leaders. ⌧

God is not in temples,churches, mosques, but inthe heart of true devotees.


NNNNNàrûdi pòsh is a collection ofpoems, compartmentalized inthree sections - 'Ghazals','Nazams' and 'Mutfarka Shaar'

authored by Shri Vijay Saqi. Most ofthe poems in the first section can beclassified as Verse - typical materialcomposition, which appear to havebeen penned down post-1990, for,these depict candid, intense andemotionally anguished state of mindof the poet, who in good old days hadbasked in the breezy,harmonious and peacefulenvirons of Kashmir, whichsuddenly had now turnedinto unbearable bed ofmilitancy for everyone,more so for the sensitivesoul of the poet. The centraltheme of these nearly 35poems of the section is a'muted wail' of the poet withirreparably raptured soul.Sample this (translation):

a) 'The conscience of ageneration has tarriedHow I wish we shouldn't have readthe history between the lines.'

b) 'The blood seems to have changedthe colour whence the childrenmassacre their compatriots.'

c) 'I may agree to talk about thisevening'cause there is no hope fortomorrow.'

d) 'I cried for a glass of waterto quench my thirst.Let your throat parch

Book Review - J.L.Manwati

VijVijVijVijVijaaaaay Say Say Say Say Saqi's 'pàrûdqi's 'pàrûdqi's 'pàrûdqi's 'pàrûdqi's 'pàrûdiiiii pòsh' pòsh' pòsh' pòsh' pòsh'

PPPPP


was the retort, Igot.'

e) 'Overcast we are fromthe impendingsnowy skiesO' me, it is years,since we have seenthe Sun.'

The author has, on purpose, notnomenclatured his poems of thissection, perhaps not to allowimagination to interfere with the

thought-process of hislacerated soul at theunexpected turn of theevents.

The 2nd. Section ofNazams portrays up-beatsubjective mood of good andbuoyant times. Be it joy ofmeeting the beloved after along time or the vibes oftogetherness, vignetted bythe imagery of Kashmirilanguage, the poems of thissection weave a romanticweb which unveils the hold

of the poet on a syntax of the language.The third section is an assortment

of poems which sometimes manifestthe amateurish and sometimesprofessional outburst - a typical stageof evolvement in making of a poet.

'Pàrûdi Pòsh', glistens like Parud -mercury and its flowers 'pòsh'(compositions) have enviableluminosity, yet, at times, true to thecharacter of the metal - Pàrúd, somecompositions appear to be peripheral.

Contd. on Page 17Sep.-Oct. 2005 Page 09

n the Web Site of IndiraGandhi National Centre forthe Arts (Govt of IndiaOrganisation) the hill of

Shankaracharya Temple is named asTakht-i-Suleiman.

Calling the Shankaracharya hill asKoh-i-Sulaiman and ancient templethereon as Takht-i-Sulaiman is a laterday ruse started sometime in the 19thcentury by some fanatical Muslims ofKashmir to complete the process ofIslamisation of the historically knownplaces of Hinduworship in theValley and alsoto bury deep forever the Hindupast of Kashmir.It is in line withthe demolitionof the thenfamous Hindutemple ofMaharshi (Vishnu) and the erectionthereon of a structure known now asJama Masjid, conversion of theMahakali Temple near Fateh Kadal,Srinagar into the present Shah-i-Hamadan mosque, and theEkadasharudra (Shiva) temple inKhanyar, Srinagar into the ZiaratDastgir Sahib, not to speak ofhundreds of temples throughout theValley which were earlier destroyedcompletely or converted into mosques,ziarats and dargahs, during theMuslim rule in Kashmir (14th to 18thcentury A.D.)

1. The world famous Indologist and

NNNNNKnow the Facts - Pawan Durani

Shankaracharya Hill

IIIII


archaeologist, Dr. Stein has said inhis translation of Kalhana’sRajatarangani (Page 43, Vol.II) that“the present name of the hill meaningSolomon’s Throne (Takht-i-Sulaiman)is undoubtedly of Mohammedanorigin... that the ancient designationof the hill was Gopadari, is provedbeyond all doubt... in Kalhana’schronicle”. Professor SahebzadaGhulam Hassan, author of TarikhiHassan (History of Kashmir) alsoconfirms categorically that the name

Kohi Sulaimanis given to thehill byM u s l i m s .Fergusson, inhis bookHistory ofI n d i a nArchi tecture(page 282)says that the

temple on Gopadari (nowShankaracharya) is one of the earliestbuildings in Kashmir. The tradition ofAbul Fazal’s time also distinctlyattributes the temple to the time ofKing Gopaditya (369-309 B.C.).

2. The original name of the Hillwas Gopadiri or Gopa hill, named afterKing Gopaditya.

3. The hillock, according to Tarikh-i-Hassan, (pp 394-496, Vol. II) andWaqaae Kashmir of Mulla Ahmed wasknown originally as Anjana and lateras Jeth Ludrak and the temple wasbuilt by King Sandhiman of theGonanda dynasty of Kashmir (471-536

Professor SahebzadaGhulam Hassan, author ofTarikhi Hassan (History ofKashmir) also confirmscategorically that the nameKohi Sulaiman is given to thehill by Muslims.

Sep.-Oct. 2005

Laukek Era), corresponding to 2605-2540 B.C. He gave the nameJeshteshwara to the temple and thehillock came to be known asSandhiman Parbat after the name ofthe King. According to Dr.Stein,translator of Kalhana’s Rajatarangani,King Gopaditya (369-309 B.C.) repairedthe temple and donated twovillages, the present Gupkarand Buchhwara (BhaksiraVatika) for the maintenanceof the temple. This time thehillock was given the nameGopadari or Gopa Hill. Thisname and Jeshteshwara forthe temple prevailed till theKashmiris dedicated thetemple to the sweet memoryof Adi Shankaracharya, whovisited Kashmir and stayedat the temple complex. Thisis confirmed by Tarikh-i-Hassan (pp.80-82, Vol.I),although there is someconfusion about the dates ofAdi Shankaracharya’s visit toKashmir. However, after thededication, the temple andhill came to be known as theShankaracharya temple andhill after the great sage and scholarfrom the south of the country. Afterthe first repairs to the temple carriedout by King Gopaditya, King Lalitaditya(697-734 A.D.) repaired it. The originalShiva Lingam in the temple, alongwith over 300 precious idols of godsand goddesses therein and otherstructures and residential quartersaround the temple, were destroyed bySultan Sikandar (the iconoclast), whoruled Kashmir between 1389 and 1413

A.D. King Zain-ul-Abedin (1420 to1470 A.D.) repaired the temple and itsdome, which had been damaged by anearthquake, as a gesture of goodwilltowards the Hindus of Kashmir, whohad been persecuted by his father andgrandfather. Sheikh Ghulam Mohi-ud-din the Governor of Sikh ruler of

Punjab (1841-1846 A.D.) alsorepaired the temple in hisown time. Later, MaharajaRanbir Singh, the secondDogra ruler of Kashmirrepaired the temple onceagain and installed thepresent Lingam in it. Later,a saint from Nepal and SwamiShiv Rattan Gir Saraswati,who had his seat at DurganagTemple Complex, carried outsome repairs to the temple.The Maharaja of Indoreelectrified the temple duringthe forties of this century andinstalled a dazzling flash-light on its top, making itconspicuous during the nightalso. The temple wasoriginally connected withVitasta (Jhelum) near thetemple of Godess

Tripursundari on the right bank of theriver, now known as Shurahyaar(Shudash Dashyar) by a finelysculptured stone stair overlooking thepresent Badami Bagh Cantonment ofSonawar. This flight of steps wasdismantled by King Jehangir and thestones were used by his queen, NurJehan, who built a huge mosque,known as Pathar Masjid near ZainaKadal in Srinagar. The mosque was

Contd. on Page 17

This name(Gopadari) andJeshteshwarafor the templeprevailed till

the Kashmirisdedicated thetemple to thesweet memory

of AdiShankaracharya,

who visitedKashmir andstayed at the

templecomplex.

Sep.-Oct. 2005


ashmiri mothers often telltheir children the stories ofMahadev at bedtime. It is saidthat during the reign of

Maharaja Partap Singh, Mahadev wasconsidered the leader of thieves inKashmir. He was never caught in theact of stealing. Mahadev had perplexedboth the police and the government.Whenever Mahadev went out to steal,he would do so like a cat,without making a sound.They say that is why he wascalled Mahadev bishta.Kashmiri children refer to acat as bishta. Mahadev wouldeven mew to make peoplethink that it was a cat. Theywould shout "bishta, bishta" -a sound made to scare awaycats - while Mahadev took offwith the loot.

It is indeed a fact thatMahadev was a well-knownthief. It is also true that he would robpeople of their property and wealth.But, in spite of that, people used tosing his praises. The people lovedMahadev because he would steal fromthe wealthy to provide for the needy.There is a particularly well-knownstory about Mahadev. One day thethieves decided that even thoughMahadev was, without a doubt, theirleader, he would still have to undergoa test. In a meeting, they also agreedupon the way he would be tested.

One day Mahadev was invited to agathering of all the thieves. One thiefstood up and addressed Mahadev thus:

NNNNNClassics & Folks - Braj B. Kachru

Mahadev Bishta - A Clever Thief*

KKKKK


“Hey, Mahdevju, we all consider youto be our leader. We are all in awe ofyou. But, in order to prove yoursuperiority, we would like you to takea test. If you agree, it will enhanceyour reputation and our trust in youwill increase.” Mahadev became veryserious and replied: “Yes, of course, Iam ready for a test.” As soon as thethieves heard this reply, they blushed.

One thief slowly stood up andsaid: "All right, Mahdevju, wewant you to make ourMaharaja take off histrousers. These trousersshould then be presented tothis gathering. The Maharajashould know nothing about it".Mahadev smiled and said: "Allright, if that is what you want,so be it. It is not a difficulttask." On hearing this thethieves were delighted and theconference of thieves came to

an end. After this it took Mahadev fouror five days to think. He went toShergadi to observe several things.First, he found out the location of theMaharaja’s bedroom, and the locationof the palace guards. He also found away to reach the Maharaja’s bedroomwithout causing suspicion. Afterobserving all these things, he startedhis preparations. First, Mahadev wentout and filled a piece of reed withvicious red ants. Then he came homeand had his body massaged with oil.He then put on a langot (loincloth) andlooked at himself in the mirror. He

Contd. on Page 20

Duringthe

reignof Maharaja

Partap Singh,Mahadev

wasconsideredthe leaderof thieves

in Kashmir.

Sep.-Oct. 2005

NNNNNashmir has a rich culturalheritage. We have been at thecrosscurrents of many culturesand religions. We as a people

are inheritors of great traditions.Philosophical speculation has been ourtradition for centuries together. Theperennial problems of human existencehave been engaging ourancestors since timesimmemorial. Even beforethe elaboratephilosophical systems ofGreeks, like Plato andAristotle came into being,our Reshis and Munishad comprehended thehuman predicament andfound ways and means ofescaping it. The solutionsprovided by our Reshisand Munis to thefundamental problems ofhuman existence arerelevant even today. Infact, their wisdom is aneternal source of light andcan be of immense help in eradicatingthe dark forces that are gaining groundall around us and inside us too.

In Indian tradition, Philosophy isknown as 'Darsana'. Darsana meansvision. The Philosophy in Indiantradition is considered as a disciplinethat aims at the vision of the truth. OurPhilosophical systems are traditionallydivided into two types, Astika andNastika, that is Orthodox andHeterodox. Orthodox systems are thosethat recognise the authority of Vedas as

Mysticism & Religion - Prof. M.H.Zaffar

Kashmir Saivism - An Introduction

KKKKK


supreme and absolute. Among them areVedanta, Sankhya, Yoga, Nyaya,Vaisesika, Purva-Mimamsa and Uttar-Mimamsa. Heterodox systems are thosethat do not recognise the authority ofVedas. Among them are Buddhism,Jainism, Carvaka and Saivism.

There can be no denial of the factthat Saivism has playeda very significant role inthe intellectual andspiritual evolution ofKashmiri people. As amatter of fact, thefoundation layers ofKashmiri culture areembedded in monisticSaivism. And Saivisticthought in one form orthe other has alsoreached the other cornersof the sub-continent andas such has contributedto the spiritual well beingof its people. To us, it ismuch more important toknow its philosophical

sigficance, not only because it is a livingfaith of many of our brethren, but alsobecause it forms a part of our tradition,both collective as well as individual andthereby a part of our being. And I wouldlike to add here that any one who aimsat self-knowledge, that is anyone whowants to know oneself, the first thingthat dawns upon such a person, the firstthing that he/she realizes is that his/her life does not begin with his/her dateof birth, nor does it end with his/herdeath. Then what next? What is the next

TTTTTherherherherhere can be noe can be noe can be noe can be noe can be nodenial of thedenial of thedenial of thedenial of thedenial of thefact thatfact thatfact thatfact thatfact thatSaivism hasSaivism hasSaivism hasSaivism hasSaivism hasplaplaplaplaplayyyyyed a ved a ved a ved a ved a verererereryyyyysignificant rolesignificant rolesignificant rolesignificant rolesignificant rolein thein thein thein thein theintellectual andintellectual andintellectual andintellectual andintellectual andS p i r i t u a lS p i r i t u a lS p i r i t u a lS p i r i t u a lS p i r i t u a levolution ofevolution ofevolution ofevolution ofevolution ofK a s h m i r iK a s h m i r iK a s h m i r iK a s h m i r iK a s h m i r ipeople.people.people.people.people.

Sep.-Oct. 2005

step in this journey of self-knowledge?All living beings including human beingsare products of space and time, no doubttheir essence transcends both space aswell as time. But so far as empiricalexistence of human beings is concerned,they have first to know themselvesthrough the co-ordinates of space andtime, only then can they aspire to gobeyond these co-ordinates.

Coming to Saivism, the literalmeaning of the term Shiva is goodness.The fundamental principle of Saivism isthat the Universe is the manifestationof the absolute good or Shiva. Thisabsolute good or Shiva is immanent inthis universe, but at the same time, hislimitless being is not exhausted by thisuniverse, thus the absolute good orShiva also transcends this universe.

This absolute good or Shiva is of thenature of Prakash-Vimarash, that is itis absolute light and absoluteconsciousness. The very first Sutra ofthe Shiv-Sutra reads 'Caitanyamatma',that is 'Atma is consciousness free andcreative'.

In the first place, monistic Saivismdeveloped as a kind of religiousmysticism. The Shiv-Sutras read likeriddles, capable of many interpretations.It was only later on that it developed intoa kind of full-fledged Philosophy as ithad to counter the Buddhistic andVedantic logic. Buddhistic Philosophyadvocated the doctrine of Anatmavada,

that is the doctrine of No-Soul and theprinciple of Ksanbungurvada, that isthe doctrine of momentariness. Onthe other hand, for monistic Saivism,Atma is the only and supreme realityand inspite of its innumerablemanifestations, it is and remains one.For Saivism, the material universe isa manifestation of the absolutePrinciple, that is, consciousness orShiva as has been already said. Butfor Vedantins, material world ismerely an illusion, a creation of Mayaand the only reality is the spiritualreality or Brahma. It was in thisintellectually surcharges spiritualatmosphere that the monistic Saivismof Kashmir was born and reborn. Anyreligion or philosophical system of thetime had to come to terms with the fact

of Buddhistic thought. Over thecenturies, Buddhists had developed avery strong and refined logic, ratherBuddhism had become too rationaland logical a religion for a commonman and that might have been one ofthe reasons of its unpopularity amongthe masses. At the time, KashmirSaivism developed as a spiritual andmystical order. Buddhists wereengaged in logical discourses and haddeveloped a powerful opponent in theform of Sankara Vedanta. But inspiteof their logical refinements, Buddhistswere fast losing ground to theVedantins. It seems that Kashmiris

This absolute good or Shiva is of the nature ofPrakash-Vimarash, that is it is absolute light andabsolute conciousness.

Sep.-Oct. 2005


as a rule have played the role ofradicals in the history of religious andspiritual thought of the sub-continentin the past. Ksemaraja in hiscommentary upon the Shiv-Sutraswrites about the Rishi Vasugupta, towhom, as the tradition goes, the Sutraswere revealed:

'In this world, therewas on the mountainMahadeva, one guru bythe name of Vasugupta,who was a greatpersonage and a devoteeof Mahesvara, who owningto excess of devotion toMahesvara whichblossomed forth by divinegrace, did not accept theteaching of Nagabodhi andother Siddhas'.

Nagabodhi was aBuddhist teacher who haswritten many books onBuddhist philosophy, andthe term 'other Siddhas'refers to otheraccomplished Buddhistyogis. Leaving the fold ofBuddhism, Kashmiris didnot embrace the doctrine ofHinduism as propoundedby Sankara Vedanta, rather rejectingboth, that is, Buddhism as well asVedanta. They came up with their ownversion of neo-Saivism which is morethan a synthesis of Buddhism,Sankhya and Vedanta. The neo-Saivism appealed to the intuitive andimaginative nature of man. That is whyit is called Rhasyasmpradaya. It is amystical order that ordains that thevision of the truth is not attainable

through discursive thought andknowledge. The kind of knowledge weare capable of attaining through oursenses and reason and even with theaid of logic or broadly speaking throughthe medium of language is one of themain causes of bondage and thus cannot lead to liberation. The very second

Sutra says 'JnanamBandhah', that is'Knowledge is bondage'.The knowledge referredhere is the knowledge wegain through our senseexperience and withreasoning. This knowledgeteaches us onlydifferentiation anddiscrimination and cannever lead to therealization of oneness andunity. About thisknowledge, the sixth Sutrasays 'Jnandhisthanamatrka', that is roughlyequivalent to thestatement that 'Words orlanguage is the basis ofthis limited knowledge.'By implication, we can saythat the knowledge gainedthrough the medium of

words or language can never lead tothe vision of the truth. For therealization of the ultimate truth whichis Atma and which isPrakashvimarasha, Saivism hasproposed four Upayas. They areAnavopaya, Saktopaya, Sambhavopaya& Anupaya. These Upayas arerecommended to wash off the Malasso that one may become fit for receivinggrace. These Upayas are practiced by

Theprinciple

that(Caitanya)

conciousnessis self or

nature ofreality, is

thefoundation

stone ofSaivism.

Sep.-Oct. 2005


Yogis and Rishis according to theirstatus in their spiritual evolution.References to some of these Upayasare present in the poetry of Lal Dedand also Nund Rishi. The principlethat (Caitanya) Conciousness is selfor nature of reality, is the foundationstone of Saivism. Caitanya in thissystem does not mean merelyconciousness. It means conciousnesswhich has the absolute freedom ofwill, knowledge and action. Itsessential nature is Cit and Ananda.It expresses itself in Ichha, Jnana andKriya. The ultimate and supreme valuein life according to Saivism is self-recognition which is synonymous withthe vision of the truth. This value alsoemerges as the ultimate value whenwe go through the poetry of Lal Dedand Nund Rishi.

In Buddhist thought, Nirvan ispossible only by removing the wrongknowledge about Self and realising theprinciple of not Self, whereas in Saivism,the recognition of Self itself, which isthe sole and ultimate reality, is the onlyway to liberation. Buddhism was dividedinto two sects Hinayana and Mahayana.Hinayanis are of the view that anindividual should concern himself withhis own Nirvana and that is possible ifhe follows the righteous eight-fold pathas shown by Buddha. But Mahayanisare of the view that individual Nirvanais of little significance unless and untillthe realized one aims and attempts forthe Nirvana of all his fellow beings. Theyadvocate that although Gautam hadattained enlightenment, he came backto his fellowmen as Buddha to assistthem in attaining the enlightenment.The Saivistic approach to liberation is

informed by the principles ofMahayana Buddhism. The enlightenedone has to come back to the societyfor the enlightenment of his fellow-beings and this is corroborated by NundRishi as well.[Author is Principal, Govt, Degree College,Kupwara, Kashmir]

freedom from India and the unificationof the State with Pakistan. Theautonomy of the State envisaged byArticle 370 provided the politicalcontext, in which Muslim separatismwas recognised as a legitimateexpression of Muslim aspiration tofreedom.

The demand for 'greater autonomy'after 30 years of the Kashmir Accordbetween Late Smt. Indira Gandhi andSheikh Mohammed Abdullah onFebruary 24, 1975 has once againbrought into sharp focus themachination and double-talk of nationalConference. The Hindus and theBuddhists expressed sharp disapprovalof any compromise with the NationalConference on the issue of autonomy.The Hindus of Kashmir, smouldering inexile, denounced the Conferencedemand for the restoration of 1953status, as a tactical manoeuvre toprepare the ground for the separationof the Kashmir valley and Muslimmajority regions of the Jammu provincefrom India, for which the inspirationcame from several western powers.Interestingly, the Muslim secessionistforces and militant organisationsexpressed subdued disapproval of thedemand of 'greater autonomy' reiteratingtheir claim for self-determination,

Autonomy & Minority ... From Page 06

Sep.-Oct. 2005


expressing doubts about the ultimateadvantage, the autonomy of the Statewould provide them

The creation of an AutonomousState of Jammu & Kashmir outside thepolitical organisation of India, will gohalfway to substantiate Pakistan's claimon Kashmir with terrorists' gunsbooming in the background. India will,sooner or later, be forced to accept asettlement which is acceptable toPakistan.

Composed or Cool ... From Page 07

When young people call someoneor something 'Cool', one must assumethat they usually mean it in a senseof acknowledgement, admiration oraffirmation. The long accepted 'Super'seems to have relinquished to 'Cool' asan adjective of praise. This kind ofovation is, nonetheless, a pleasantchange from the bombastic jubilationthat seems to accompany the mostmediocre of events.

Similarly, the slogan of Lifelonglearning loses none of it’s validity simplybecause it is overused by bodies, whichactually despise it. No wonder then astrong belief in the co-relation betweenlearning & self-restraint concisely for the growth in one’s wisdom, one’sprudence may be reliably gauged fromthe decline of one’s ill temper.

Are we therefore, on the right road,be it Composed or Cool ? Such learningcan ultimately bring about, what isdescribed as ‘Civility’. We need manyterms to describe this attribute: RefinedDeportment, Good Manners,Composure, Poise etc., in short,Civilised Behaviour.

And all of that can be ours, freeof charge, if only we believe thatCivility costs nothing but gains for usmany things in many ways. ☯☯

Book Review ... From Page 09

But, on the whole, 'Pàrûdi pòsh'would indeed be 'breezy welcome' tothe bookshelves of the connoisseursof Kashmiri literature. How I wish thebook could be written in Devanagariscript as well, so as to reach our newgeneration, who prefer to write in thescript, perhaps, with vengeance,against the step-motherly treatmentof the authorities that be forDevanagari. ⌧

never used for prayers by Muslims(Sunnies) as it had been built by awoman belonging to the Shia sect. Thetemple was approached via a bridlepath from the Durganag Temple at thebase of the hillock. This path was laterelectrified by the Dharmarth Trust. Inearly seventies, however, when theCentral Government, at thepersuasion of the State Government,put up the TV tower on the Dal Lakeside of the hillock, a road wasconstructed to connect the tower withthe lake near Nehru Park. Later, theDharmarth Trust laid a flight of about599 chiselled stone-steps, with sidewalls and landings, to connect the TVtower with the temple. That way thetemple was lately approached both viathe bridle path starting from Durganagtemple and via the TV tower road.

- 69/3, Eros Garden, Charm Wood Village(Suraj Kund Road), Faridabad -121009

Sankaracharya Hill ... From Page 11

Sep.-Oct. 2005


NNNNNnce upon a time, a village hadno rains, when it was mostneeded for the crops. The landwas completely parched. The

condition of the village was indeedpathetic. At this juncture, the elders ofthe village decided to hold mass prayersand pray for rains. It was decided thateveryone, old and young, even childrenwould congregate at particular a placeat a fixed time. Everyone would offerprayers to Almighty God and ask Himto take pity on the inhabitants of thevillage and shower His blessings in theform of much needed rain.

On the day decided, everybody wason his way to the vast place as decidedby the elders of the village. In this hugeprocession of people, there was a smallboy running and carrying an umbrella.The young ones were all laughing at thestupidity of the small boy. At last amiddle-aged man stopped him andasked him, "My child, why are youcarrying this umbrella. You do not needit. There are no rains. See howeverybody is laughing at you andmaking fun of you." The child replied,"We are going to ask God for rains. Onreturning home, I will need thisumbrella as God will hear my prayersand it will rain."

Sweet & Sour - T.N.Bhan

Child is the Father of Man

OOOOO


Around the corner, I have a friendIn this great city that has no endYet the days go by and weeks rush onAnd, before I knew it, a year is gone.

And, I never see my old friends placeFor life is a swift and terrible raceHe knows I like him just as wellAs in the days when I rang his bell.

And, he rang mine if,we were younger then,And, now we are busy tired menTired of playing a foolish gameTired to make a name.

“Tommorow” I say! “I will call on Jim”“Just to show that I am thinking of him”But, tomorrow comes and

tomorrow goesAnd distance between us

grows and grows.

Around the corner! Yet miles away“Here is a telegram sir”

'Jim died today'And, that’s what we get anddeserve in the endAround the corner, a vanished friend.

Poetry - Aditya Rangroo

A Vanished Friend

lçççÆvç mçJçç&çÆCç mçb³çc³ç ³çákçwlç DççmççÇlç cçlHçj:~JçMçí çÆn ³çm³çíçÆvê³çççÆCç lçm³ç Òç%çç ÒççÆlççÆÿlçç~~

- ÞççÇcçtiçJçÃçÇlçç (2-61)(pççí FçÆvê³ççW kçÀçí HçÓCç&lç³çç JçMç cçW jKçlçí náS FçÆvê³çmçb³çcçvç kçÀjlçç nÌ DççÌj DçHçvççÇ

®çílçvçç kçÀçí cçáPç cçW çÆmLçj kçÀj oílçç nÌ, Jçn cçvçá<³ç çqmLçjyçáçÆ× kçÀnuççlçç nÌ~)

Sep.-Oct. 2005

NNNNNt first let me remark that it ismuch more easy to deal with asystem of thought from a purephilosophical point of view. So

many of our scholars indeed take delightin viewing it in such a manner. Butmystical experience is a transcendingconciousness.

In his Article 'Are we indulging inself-deception?' published in KoshurSamachar, June 2005 issue, the learnedauthor's remarks against spiritualityhas given rise toa controversywhich canmislead themasses and do alot of damagebefore the truthis revealed.

Karma (Prarabhdha) is not relentlessfate pushing man to a pre-ordaineddestiny. It is what man has achieved inthe past and he is answerable to it. Hehas acquired also certain tendenciesand dispositions which make him actin one way rather than in another. Buthe can change them in the present andshape his future according to his will.Mohd. Iqbal has rightly said:

'Khudi ko kar buland itnaki har taqdeer se pehle

Khuda bande se khud poochhebata teri raza kya hai'

God in such a scheme would be thegeneral ground for the operation of thelaw of Karma. God is not opposed tohuman effort or Purusa-kara. Both arenecessary for making morality possibleand yield its result. 'Readers Digest' -

Mysticism & Religion - Manmohan Ambardar

Karma & Prayer

AAAAA


When the most potent of themultifarious accumulated Karmabegins to bear the fruit in the nextbirth, it is called 'Prarabhdha'.

September 1953 provides an interestingillustration on the subject at issue.

If there is a thought that I am thedoer then I become responsible to enjoythe fruits of this action, but whendoership is itself renounced, theKarmaphala can in no way effect thedoer and so the doer remains free fromKarmaphala.

Normally every person does Karmain order to fulfill his desire. That is whybefore starting any Karma like Havan,

Puja, Japam etc.,they performSankalpam inwhich, they say,for achieving thisIshtakamvartham.Even at the end ofHavan, people

insist on reading the Phalasruti becausethey want their desires to be fulfilled asmentioned in Pahalasruti.

In the well known verse of Geeta (IV-12), Shri Krishna proclaims that menin this world desire fruitive activities andtherefore they worship demi-gods.Quickly of course, men get results fromfruitive work in this world.

Bhagwan Sri Ramanna Maharshihas also said, "The Karma carries theseeds of their own destruction inthemselves." This means destiny(Karma) can come to an end.

When the most potent of themultifarious accumulated Karma beginsto bear the fruit in the next birth, it iscalled 'Prarabhdha'. Now the questionarises if God is Self, then why he hasbrought misery / evil? Christ said, "Evil

Sep.-Oct. 2005

needs come with". Christ was Godincarnate and God is omnipotent.Then why evil/misery come? Could notGod will it not to come? Christ did notstop here. He added, "But Woe untohim through whom it cometh". Againwhy? If evil must come, why shouldthe person who is instrumental inbringing it be condemned? Is it notunjust?

There is a deceptive simplicity inthese sayings. We must probe deeper.In order to do so, we must also ask whyAdam and Eve were free from knowledgein their Edenic state and why in-acquisition caused their exile fromparadise and fall into a state of toil andsuffering.

It is dangerous to speak to peopleabout predestination. They take it tomean that the law of cause and effect isoverruled, whereas actually it postulatesthe working of the law of cause andeffect. Some people say, "If what is goingto happen is predestined anyway, whyshould I trouble to pray? But perhaps itis predestined to happen throughprayer. The end is not predestinedwithout the meaning but through it.

Right means become an end inthemselves and can be more importantthan the end for which they areinstituted. That is the teaching ofBhagwat Gita and Gandhi. Prayer is apurifying activity. Its harmonisinginfluence may be more important thanits factual efficiency - though that doesnot mean that the latter also can not bereal. To achieve this end, Atma Vicharais the means par excellence. Many aheroic soul has felt abiding happinessof the spirit amidst intense sufferingafter practicing Atma Vichara.

☯☯


was very pleased with himself. Andwith a mischievous smile, he left forShergadi. It was midnight and pitchdark when he arrived. Mahadev swamacross the Kitikol. Then, afterreaching the royal palace, he enteredthe bathroom of the Maharaja througha pipe. From there, like a cat, heentered the bedroom of the Maharaja.Mahadev saw that the Maharaja wassound asleep. He slowly took out thereed and dropped the ants near theMaharaja’s feet. These vicious antsspread all over the Maharaja’s legs.They made him miserable with theirbites. The Maharaja started scratchinghis legs with both of his hands. Hewas so uncomfortable that, in hissleep, he took off his trousers andthrew them aside. Mahadev wasdelighted. He quietly picked up thetrousers, and, again like a cat, walkedout through the pipe through whichhe had entered.

The next day Mahadev went to thegathering of the thieves with theMaharaja’s trousers. When Mahadevarrived, the thieves were impatient toknow if he had been successful inobtaining the trousers. Mahadevhaltingly opened a bundle, took out thetrousers, and placed them on a chowkiwith a smile. On seeing this, all thethieves stood up clapping their handsand singing the praises of Mahadevbishta. Mahadev was deeply pleased.The thieves again accepted him astheir clever leader.

There are many other stories aboutMahadev bishta which entertain theKashmiri children.* Compilation by Sunil Fotedar for KNN.

Mahadev Bishta ... From Page 12

Sep.-Oct. 2005

NNNNNurmeric (Curcuma Longa)Sanskrit: HaridraPart used: RhizomeCultivated in Asia, Africa and

West-Indies, Turmeric (Haldi) is atropical perennial. Its rhizomeis cylindrical often withfinger-like protuberances andis rich yellowy orange on theinside. It has a warm slightlyacrid taste.

Turmeric works on alltissue elements in the body.It is a potent medicinal herb that isused in the kitchen regularly andalmost every kind of food in ourcountry contains Haldi. It holds a placeof honour in Ayurvedic medicine.

Some time back, initiative was takenby some multinational empire of USAto obtain monopoly patent status forHaldi after 'discovery' of its tremendousmedicinal values. Luckily there waswakeup call at proper time and Govt. ofIndia submitted relevant data toconcerned authority informing themthat said medicinal values were inIndian practice and perception sincecenturies.

As per Ayurvedic concept, it reducesKapha and Vata but increases Pitta. Itis antiseptic, warming, pungent bitterand astringent. Turmeric acts as astimulant, an alternative and

Health & Medicine - Dr. H.N.Patwari

Turmeric TreatmentTurmeric TreatmentTurmeric TreatmentTurmeric TreatmentTurmeric Treatment

TTTTT


Turmeric reduces Kapha and Vata butincreases Pitta. It is antiseptic, warming,

pungent bitter and astringent.

carminative withvulnerary anti-bacterialproperties.

Turmeric rhizomecontains a number of

curcuminoids,which arem a i n l yresponsible for its colour andare known to be anti-inflammatory. It is also rich inessential oil.

The famous plant ofTurmeric has a very large number ofnames in Sanskrit. They often havesignificant meanings. Some of them areBhadra (auspicious), Ghandha Palashka(with fragrant large leaves), Hridvilasani(delightfully heartening, Jurantika(destroyer of fever), Krimighni(destroying germs), Vishaghni(destroying poison) etc. Besides suchgeneralizations, Ayurvedic classics dooffer further specifications concerningits different action in the different organsystem of the body. A little peep wouldbe quite illuminative and useful.

The external application on skin hasmany desirable effects. It removesswelling, stabilizes or eradicates painfulsensation, helps in coloration of the skinand is rather scarifying or Lekhana inits activity. It helps in cleaning andhealing of the wounds.

Sep.-Oct. 2005

Turmeric has an ability to cure alarge variety of diseases, but to securethe full gain from this plant, it is notadvisable to make use of the Turmericpowder purchased from the market, asadulteration is quite prevalent inTurmeric. One should purchase thedried and the horned rhizomes asavailable from market, powder themnicely at home and store.

On the digestivesystem Turmericacts as anappetizer, regulatesd i g e s t i v efunctioning bypurging outwasteful matter(Anulmana) andalso as destroyer ofinternal worms.

In respiratorysystem, its mostbeneficial action isthat it helps in theexpulsion of the phlegm. Add a pinchor two of Haldi powder and a littleamount of pepper powder to hot milk.Its use will pacify cough and commoncold.

Finely powdered turmeric mixedwith alum (Phatkari) constitutes acommon home remedy for ear diseasein which discharge is oozing out fromthe ear.

A paste of turmeric alone orcombined with Neem leaves is used withbeneficial results in cases of Ringworm,Obstinate Itching, Eczema and manyother diseases of the skin.

Take an inch length of the driedtrumeric rhizome. Grind it to a finepowder. Mix this powder thoroughly

with a cupful of curd or buttermilk.Its regular use continued for 10-15days has a curative effect on manyafflictions such as Jaundice, Piles,Constipation, Dysentery, Rheumaticdisorders and also chronic skindiseases.

Pour a spoonful of Haldi powder onburning live coals. You will secure anabundant aromatic smoke. Sniff it in

through yournose. This willquieten down theCommon Cold andthe irritatingRunnning Nose.

Select arather big sizedhorn of theTurmeric rhizome.Burn it by placingit on live coals. Itwill soon catchflame. Hold thiswith a pair of tongs

and place it while still aflame on apiece of clean country tile. The hornwill burn out fully and leave a richresidue of ash. Such an ash is bestapplied for wounds and ulcers. Any typeof incurable and highly vitiated ulcerwound respond to this treatment verysatisfactorily.

Various research studies haveestablished that Haldi besides loweringthe Serum Cholestrol and Blood Sugarlevel, also acts as anti-oxidant.Caution: High doses of Turmeric canirritate the stomach, causing Nausea.Do not use in cases of hepatitis,extremely high Pitta or Pregnancy.(The author is former Dy. Director ISM, J&KGovernment and Senior AyurvedicConsultant.)

Various researchstudies have

established that Haldibesides lowering theSerum Cholestrol andBlood Sugar level, alsoacts as anti-oxidant.

Sep.-Oct. 2005


New Life Members :Following were enrolled as LifeMembers of the Kashmiri Pandits'Association, Mumbai during the year2005 till date:

(LM-679)Tikku Shashi1 - Rachna Apartments, 25,Swastik Park, Chembur,Mumbai 400 071.Tel: 9820402939.

(LM-680)Kaul SunilD-101/102, Shankar Apartments,Plot No. 8, Sector 12, Near APJ School,Kharghar,Navi Mumbai 410 210.Tel: 30989573.

(LM-681)Kaul Avtar Krishen25, Crescent, 7th Floor,Dr. Ambedkar Road, Khar,Mumbai 400 052.

(LM-682)Bakshi RajinderB-64, Ashmat, Sector 3,Srishti Complex, Mira Road (East),Dist. Thane. Tel: 28100422.

(LM-683)Handu Verander Kumar7-B, Nandadevi, Anushakti Nagar,Mumbai 400094. Tel: 25557306.

(LM-684)Kaul AnkurC-13, Prabhu Kripa,


Biradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & Report

Opp. Kandivli Tel. Exchange,Kandivli (W), Mumbai 400 065.Cell: 9323690394.

(LM-685)Kaul Subash ChanderE-5/2:8, Yashodeep CHS.,Sector 22, Kopar Khairne,Navi Mumbai 400 709.Tel: 27542722.

(LM-686)Kaul Tej KrishenFlat No. 3, Ground Floor,Bldg. No. 90. Brindawan Society,Thane (West). Tel: 25391636.

(LM-687)Tickoo Rahul Badshah102, C-3, Moraj Residency, Sanpada,Sactor 16, Navi Mumbai 400 705.Tel: 27863330.

(LM-688)Thusoo Ravinder608-C, Om Vaikunt, Sindhi Society,Chembur, Mumbai 400 074.Cell: 9892322914.

(LM-689)Dhar RishikA-202, Umang Society, Rukson Nagar,Dahisar (E), Mumbai 400 068.Tel: 39566855.

(LM-690)Wakhlu Sushil14, Mathura CHS, Sector 9-A, Vashi,Navi Mumbai 400703.Tel: 27650034.

(LM-691)Kaul Surindra Kumar

Sep.-Oct. 2005

Biradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & ReportBiradari News & Report

Flat No. 701, Hello Tower, EMP 48,Evershine Millenium Paradise,Kandivli (E), Mumbai 400 101.Cell: 9819977601.

(LM-692)Tickoo T. K.G-2, Prabat Building, Amrut Nagar,Margao, Goa 403 602.

(LM-693)Kaul Sandeep401, Akruti Atria, Akruti Nirman Com-plex, Saiwadi, Andheri (E),Mumbai 400 069.Cell: 9820077876.

(LM-694)Kaul ArvindG-3, Manish Regency, New Hilton Ar-cade, Evershine City,Vasai Road (E), Dist. Thane.Tel: 2460182.

(LM-695)Dangwal Diju Shali1102-B, ICICI Bank Apts.,Millenium Park, Saiwadi,Opp: Teli Gali, Andheri (E),Mumbai 400 069. Tel: 26824268.

(LM-696)Raina PankajBldg. 4-C, Flat 504, Oshiwara,Mumbai. (Incomplete address)Mob: 9821157587.

(LM-697)Pandita D.N.Flat No. 103/308, Wonderful CHS Ltd.,Sec: 21, Nerul, Navi Mumbai.

Tel: 27708876.

(LM-698)Ganjoo AnmolAaram Nagar 22, Part 1,J.P.Road, Verrsova, Andheri (W),Mumbai.Tel: 9833246483.

(LM-699)Bhat Brij KrishenF-506 A, WHO, Sec. 9, Nerul,Navi Mumbai 400 606.Tel: 27702194.

(LM-700)Gigoo AshwiniB-44, Naperol Tower, Wadala (W),Mumbai 400 039.Tel: 9821262400.

(LM-701)Bali Rakesh701, R-3A, Orchid Enclave,Nahar-Amrit, Shakti Nagar,Chandivli Film Studio, Powai,Andheri (W), Mumbai.Tel: 39505670.

(LM-702)Kaul AdarshFlat No. 5, Plot No. 8, Palm View,Amritvan Complex, Goregaon (E),Mumbai 400 063.Tel: 28407627.

(LM-703)Tikoo Smt. Chuni,B-5, Shankar Apartments, KopriColony, Thane (W) 400 603.Tel: 25320688.

Sep.-Oct. 2005

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E-mail: skraina @sancharnet.in


Sep.-Oct. 2005

Editor-in-Chief: P. N. Wali. Printed and Published by C.L.Raina for and on behalf of KashmiriPandits’ Association (Regd), Kashyap Bhawan, Plot No: 16, Bhawani Nagar, Marol Maroshi Road,

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RNI Registration No. MAHMUL/2004/13413

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vol. ii, no. 5 ' official organ of kpa, mumbai' sept.-oct ... filen ast month saw an earth...

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