JUSTICE FOR PRIYADARSHANI MATTOOikashmir.net/milchar/pdf/Milchar_May_June_2006.pdf · - Dr. C.L.Raina Page 7 g Reaching Out v Visualising Individual - S.P.Kachru Page 8 g Our Young

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Vol. III, No. 3 ' Official Organ of KPA, Mumbai' May-June 2006

JUSTICE FORPRIYADARSHANI MATTOO

Priyadarshani Mattoo, a young daughterof the community, a musician and a brightlawyer was brutally raped and murderedon 23rd January 1996 in Delhi. The ac-cused was acquitted. The Judge wrote:“Though I know he is the man who com-mitted the crime, I acquit him, givinghim the benefit of doubt.”

The case is now pending in Delhi HighCourt waiting its turn. Only the Chief Jus-tice of India can bring the case forward ifhe believes it is of importance to people.

Are you ready to give her justice ?23rd July is Priyadarshani’s Birth-anniversary.

‘justice4priyadarshani’ is organising aMass Rally and a War Cry for Justice in

the heart of Delhi on this date.

One Demand - Let Justice Be Delivered Immediately.Let us show Priyadarshani’s parents that we are with them.

Join the Mass Rally atIndia Gate on Sunday, 23rd July at 4.30 pm.

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' Associationor Milchar .

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

MILCHAR

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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

g Message from the Presidentv Between Ourselves

- M. L. Mattoo Page 3

g Editorialv Need To Act

- P.N.Wali Page 5

g On Recordv Let Us Take Some Lessons

- Ravi Seru Page 6

g Hindu Tirthasv About Pushkar

- Dr. C.L.Raina Page 7

g Reaching Outv Visualising Individual

- S.P.Kachru Page 8

g Our Young Heroesv Suresh, We Are Proud Of You

- P.N.Wali Page 9g Our Heritage

v Preservation of Culture ...- Prof. R.N.Bhat Page 10

g Hindu Tirthasv Khir Bhawani

- Shafi Ahmad Qadri Page 13

g Mysticism & Religionv Swami Ram Tirth ...

- Moti Lal Khar Page 15

g Lest We Forgetv T.N.Saraf - The Unsung Hero

- Kamal Hak Page 16

g English Poetryv Revisiting My Homelandv On Arjun Dev Majboor

- Dr. K.L.Chowdhury Page 18

g Exodus Traumav My Mother's 22 Rooms

- Rahul Pandita Page 20

g From the Pages of Historyv Satanic Holocaust of KPs

- Dr. Satish Ganjoo Page 23

g Viewpointv The Stern Reckoning

- Shiben K. Kaul Page 26

g Report & Biradari News Page 28

g Matrimonial Page 29

g Hindi-Kashmiri Section Page 30

In this issue

Milchar Development Committee

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

fey òp+kj cdcdcdcdcdcdcdcdcdcdcdcdcdc MILCHAR

May-June 2006 cdcdcdcdcdcdcdcdcdcdcdcd Page 2

amaskar.March ending, AIKS heldtheir Executive Body'select ions, wherein Shri

M.K.Kaw was re-elected as thePresident of this august body. Othermembers of the Committee, is a longlist, however Shiban Dudha has takenover as General Secretary andPolitical Advisor.

I happened to go toJammu and visit asusual all the 4 Campsnamely Muthi, Purkhoo,Mishriwala and Nagrota.At Nagrota School, awater cooler has beenprovided by Smt.Susheela DharCharitable Trust throughKashmiri Pandits'Association, Mumbai.Our thanks to ShriGirdharilal Dhar andother trustees for this noble work. Acouple of patients with terminaldiseases and an accident patient withvertebra column fracture were handedover chaques on behalf of KPA.

Shri Deepak Ganju, President,Kashmir Overseas Associationhappened to visit India. He made a callto me for a meeting. However, his haltbeing very short and 29th March 2006being a working day, I invited him tomy residence. During his couple ofhours with me, we had lot ofdiscussion on various activities of boththe organisations and their working

N Message from the President - M.L.Mattoo

Between Ourselves

N


On 18th June, 2006,Kashmiri Pandits'A s s o c i a t i o n ,Mumbai took overthe charge ofJawaharlal NehruSeva Sadan.

in close cooperation inthe field of aid to sickand disabled,destitutes and to thoseHave-nots. Later, it wasa coincidence that weagain met at AIKSoffice and discussiontook place between Shri Ganju and theAIKS Executive.

Jawaharlal Nehru SevaSadan:On 18th June, 2006, KPAPresident along with theGeneral Secretary ShriS.P.Kachru took over thecharge of JawaharlalNehru Seva Sadan files ofa c c o u n t s ,Correspondence and someinportant documents fromShri Autar KishenMunshi, the President of

JNSS. Physical possesion of assets,moveable and immoveable at CheetahCamp will be taken over on anotherconvenient date. Detai ls of al limportant documents including 7 FDswith HDFC will be published in thenext issue of Milchar. We thank theprevious management of JNSS fordoing the job excellently andmaintaining the records perfectly. Forthe present, the new Committee ofJNSS has been nominated, comprisingthe following:1. Shri M.L.Mattoo - President2. Shri J.L.Kak - Vice President


3. Dr. Sushma Wazir - Hon. Secretary4. Smt. Meena Wanchoo - Hon.

Treasurer5. Shri R.L.Taploo - Member6. Shri A.K.Sheopuri - Member7. Shri Alok Shangloo - Member

Kharghar Project:We have submitted a number of plansto CIDCO, Planning Dept. and they areyet to give us NOC, although therequired fee has been paid in full forthe same. We expect their formalapproval by end of this month. In themeantime, geo-technical investigationwork for soil-test of the plot has beencompleted by M/s GeotechEnterprises, Mumbai and the finalreport submitted.

We are thankful to Shri Tej KrishenHakim, one of our biradari membersto have agreed to retain the boxes oftest samples at his premises at Taloja.The final bill of Rs. 33155.70 (lessTDS) has been paid to theinvestigating agency.

Lastly, we shall again request andmake an appeal to all biradarimembers not to wait for actual workto start on the Kharghar Project,because we need funds forpreliminary expenses also. So pleasesend your Cheques to KPA now.

We regret to inform the sad demiseof Smt. (Dr.) Natasha Chiragi, wife ofDr. Shiben Chiragi of BARC, Chemburon 10th April 2006. Dr. Natasha hadbeen one of the active past trusteesof the KPA.

We have got a PC installed at theKashyap Bhawan. Anybody, young orold, having working knowledge ofcomputers and willing to give us histime on any day of the week (except

Fridays), is requested to contact thePresident KPA on 25211198,25210892, 9819783432.Remuneration can be discussed.

v v v

Life-time ContributionAward

As already reported in March-April 2006 issue of Milchar, thisyear's Life-time ContributionAward was conferred upon ShriAmar Tiku, a senior member ofthe Mumbai biradari for hisgreat contribution to thecommunity, on March 18, 2006at the Annual CulturalProgramme held at RangSharda, Bandra, Mumbai. ShriTiku is seen here receiving theMemento from Shri M.L.Mattoo,President, Kashmiri pandits'Association, Mumbai.



NEditorial - P.N.Wali

Need To Act

M


ore than sixteen years havepassed since our communitywas forced out of its ownhome in Kashmir at the point

of gun. People were left without ahome, without a job, and without anymeans of economic sustenance.Shelter in the form of tents was tooflimsy to give sufficient cover againstthe elements of nature. The paltryrelief from government agencies wastoo small to meet the basic needs of

life. The survival of these peoplebecame an issue before the communityat large. The community was cajoledinto action by these developments.Relief with the community effortstarted pouring in, of course itscontent was very small compared tothe needs. But such relief had morethan economic significance. It was amessage that we are concerned, andthat our brethren are not alone intheir hour of misfortune. Much water has flown down riversince those days of initial exodus.Many of the victims of this man madedisaster have reconstructed theirlives ever since. They did it with ownefforts, with any resources they could

Friends who recently visited camps like Baterbalian (nearUdhampur ) or one at Kathua said that the condition is so badthat one thinks that civilisation has forgotten about the existenceof these people.

gather from their pastand in some cases withhelp in matter ofchildren’s educationfrom agencies l ikeM a h a r a s h t r agovernment. Some havemoved out of camps tovarious other places in different partsof the county. But still a good numberis languishing in the camps dependingfor their survival on the paltry relief

in cash and kind from the stateagencies. At todays prices such reliefis insufficient for mere existence.Consequences are quite visible if wevisit these camps. Friends whorecently visited camps like Baterbalian(near Udhampur ) or one at Kathuasaid that the condition is so bad thatone thinks that civilisation hasforgotten about the existence of thesepeople. They need help. They need itfrom us and all those who care. We were warned by those whoknew that diseases like diabetes andhypertension are spreading among themigrants at an epidemic scale. It hasnow come to a stage where thecombination of two is resulting into


large number of cases of kidneyfailures. It requires dialysis to be donetwice thrice a weak. That is what theycan not afford. Result is death fromend stage kidney failure. The numberof deaths reported is alarming. Othertreatment is kidney transplant. Forthis, one requires a compatible donorand a substantial amount of money asoperation and follow up expenses.There are a number of cases of cancerin this group besides other debilitatingdiseases. Whether for meeting the day today living needs or looking after thesick, they need our help. Are wecoming forward to help them? Notreally. We have forgotten them by now.Can we wake up this burning need? Ithink we can. We are in a betterposition to do it now than in the past.Let us extend our helping hand andlet us do it now.

KPA has for some time now, set upa medical relief fund. Its kitty is notvery big and has therefore beenrendering assistance on a small scale.There is the need to up-grade itimmediately. All must come forwardwith their contributions and they mustdo it now and without some onereminding them. Then alone somesuffering can be reduced. We can doit.

qq

t was a sports stadium. EightChildren were standing onthe track to participate in therunning event. Ready! Steady!

Bang!!! With the sound of toy pistol, all

eight girls started running. Hardly hadthey covered ten to fifteen steps, oneof the smaller girls slipped and felldown. Due to bruises and pain shestarted crying. When other seven girlsheard this sound, they stoppedrunning, stood for a while and thenran back to the place where the girlhad fallen down. One among thembent, picked and kissed the girl gentlyand enquired, "Now pain must havereduced." All seven girls lifted thefallen girl, pacified her. Two of themheld the girl firmly and all the sevenjoined hands and walked together andreached the winning post. Officialswere shocked. Clapping of thousandsof spectators filled the stadium. Manyeyes were f i l led with tears andperhaps it had reached the God even!Yes. This happened in Hyderabad,India recently! The sport wasconducted by the National Institute ofMental Health. All these special girlshad come to participate in this eventand they were are spastic children.Yes, they were mentally retarded,challenged. What did they teach thisworld? Teamwork; Humanity; Equalityamong all. Successful people helpothers who are slow in learning so thatthey are not left far behind. This isreally a great message... spread it! Wecan’t do this ever because we havebrains !!!!!!!!!

N On Record - Ravi Seru

Let Us Take Some Lessons

I

Learn Kashmiri. It is ourmother-tongue.

kçÀç@Mçáj nôçÆsJç~ çÆ³ç çÆs mçç@v³çdcçççÆpç-]p³çJç~



TheBhavani Sahsra-Nama says thatLord Shiva is

always meditatingon the Tri-Pushkara.

Tri-Pushkara isthe name and

attribute ofBhavani.

ushkar is a Sanskrit word ,which means a lotus. Tirathameans a pi lgrim center.

Pushkar is associated with Brahma,the Lord of creation. According to thePuranas, especially in the PadmaPurana, a detailed references aboutPushkar is available. The referencesabout the Pushkara arealso available in the Rudra-Yaamala Tantra. TheBhavani Sahasranama isthe vivid example withreference to Pushkar. Inlaudation / praises to theDivine Mother Durga orBhavani, Shiva says to hischief attendant Nandi thatthe Tri-Pushkara are inthe Bharata. Kashmir hasone Pushkara Spring in theGulmarg range of the Himalayas, butAjmer has the sacred sanctity to havethe Triple Pushkara, thus confirmingthe Sacred words of Shiva. We arefortunate enough to have the Darshanof the Pushkara Tiratha. The Bhavani-Sahsra -Nama says that Lord Shivais always meditating on the TriPushkara. Tri-Pushkara is the nameattribute of Bhavani.

It is said that the first Pushkaraor Lotus was thrown by Brahma at thevery spot, where we pay our regardsto the Lila or play of Brahma. Sincethe First lotus has been fallen on this

sacred place, it must have a set designby the Almighty. The Gayatri andSavitri are said to be his spiritualconsorts, which find their abode onthe peaks of the Aravalli range aroundthe Pushkar Lake These are the Divinevibrations for the human beings to livein harmony. It is said that Lord Rama

has also visited thissacred place during hisexile from Ayodhya. If welook at the route ofAyodhya to Panchavati, theAjmer or Ajaya Meru as itwas then named, is theshortest route. India is a sacred place,where al l re l ig ionsthrived. The only Pitha ofthe Nimbharaka Acharyain the world is at

Salemabad Pushkar range of theAjmer District. Ajmer has the uniquedistinction of having the Twin KalpaVrikshas at Manglivas, and I havebeen told that The Nava Durga SptaShati was authored by theMarkandeya Rishi at the Gauri KundSiddha Pitha, which is near to thePushkar Tirtha. The Three Pushkara refer to thethree spots of Celestial Energy, as discussed in the Agama Shastras ofKashmir. They are Adi, Madhya andShakti Kootas.

qq

NHindu Tirthas - Dr. C.L.Raina

About Pushkar

P



blivious to the consequences,man continues in hisendeavour to change theworld – each in his own way

and to conform to his own individualperception, be it to the advantage ordetriment of the community at large.By way of a reminder; as a product ofnature just l ike anyother form of earthly life,man began his existencein a community of fellowhumans. Anyone coulduse anything. Later on,community of hunters &gatherers began toemerge – the menfolktook care of the huntingand women thegathering. The spoilswere then divided amongall for consumptionaccordingly to each one’sneed. Mankind had justformed a society.

But it was not to stay that way.The individual’s main concern wasconcentrated on his own tribe ,thenon his immediate family and finallyupon himself. That became the basisfor tribal conflict, then family conflict,finally developing into personalconflicts. The change-over fromcommunity to individual thinking wasthen accelerated by the advent ofreligious beliefs, which always calledupon the devouts to keep fellowhumans’ needs above individual’sdesires. In contrast to other living

NReaching Out - S.P.Kachru

Visualising Individual

O


beings, man attempts toassign his own life ameaning which wil ltranscend his actualbodily existence .He,therefore, sets hisheart on ideals underwhich he counts such

values as rel igiousorthodoxy, liberty,i n d e p e n d e n c e ,patriotism, family or hispersonal property. Andthe more these valuesmean to him, the morehe will be willing tosacri f ice in theirinterest

The age ofenl ightenment ,globalization etc. haveisolated society evenfurther. Whereasdiscriminating citizenshad previously been few

& far between, they were now to befound in droves. Their competitivespirit was seen to sanction the rightto the survival of the fittest and therebydemand that there be victors & losers,classes & hierarchies. Man’sendeavour for self determination nowcircles around the individual, nolonger as a member of the communitybut as a competitor within it. With thathe concedes that individual interestsrank higher than those of thecommunity. This becomes even easier

Man’s endeavourfor selfdeterminationnow circlesaround theindividual, nolonger as amember of thecommunity butas a competitorwithin it.

Contd. on Page 17


n a cricket crazy country, tosee one of us steal limelightin the game, is pride for allthe Biradari. Young Suresh

Raina exhibited a cricketing talentwhich every one has been forced totake note of. His technique, histemperament, his agility in field, histotal commitment has been the talkof many an experts and commentators.When Inzimam-ul-Haq, the Pakistaniskipper in one ofhis recentarticles pickedRaina for aspecial mentionand praise, itm e a n tsomething. He said he is a Beven inmaking.

With a halting start, Raina has bynow made his position secure in theIndian team. He is being seen as anasset to the Indian team. His winningstroke at Faridabad ODI will beremembered for long t ime.Considering his young age, he has along way to go. This is a ruthless game.To keep his place, he will have to goon struggling and improving. Our bestwishes are for this star to shine withgreater brightness in days to come.

It surely was a great pleasure foreach one of us to see a young lad ofthe community making to the Indianside excelling in it. When one of newspresenters on a popular news channelsaid that he is the first KashmiriPandit to adore the national cap, our

NOur Young Heroes - P.N.Wali

Suresh, We Are Proud Of You

I


It surely was a great pleasure foreach one of us to see a young ladof the community making to theIndian side excelling in it.

identification with star was only butnatural. While saying so she mighthave been slightly wrong. It was manyyears back Vivek Razdan had made toIndian eleven earlier, although hisstint at that level was too short to besignificant. (He recently played inPakistan for Indian Seniors). But thenews person was right in identifyingyoung Raina with community. And wehave all the reason to do so. Our

contribution tothe sports hasnot been anyworthwhile. Weno doubt hadheard of GitaZutshi asprinter in

national squad long time back.Kashmiri Pandits though a very

small community have playedsignificant role in all walks of nationallife. Our people have excelled invarious fields. We are in modernbusiness, some even CEOs. We are inscientific fields. Even in armed forces,some of us have achieved commandpositions. In fact where ever KP is, hispresence is felt. He may not be lovedbut he is respected for his talent.

We as community feel happy andproud when one of us excels in somefield or other. Our elation on Rainaachieving what every young man in thecountry is aspiring for, is natural. Weshare his glory. We pray and wishmore laurels in days to come. Wishinghim God speed.


ashmiri pandits are spreadvirtually across the globe,though their numericalstrength is low outside India.

Within India the largest segmentresides in Jammu; a good number ofthem also live in Delhi, Mumbai,Bangalore, and Chandigarh. KashmiriPandit Sabhas/ Forums have come upin almost all the cities of the country,except in Chennai, Trivandrum, etc.There are a couple ofInternational Forums inEurope, US, etc. Besideseconomic and politicalissues, all the Sabhas/Forums have beendominated by the vitalissue of the preservation ofour language and culture.But this issue has anunusual edge of complexityto it because of the variousdisplacements that ourcommunity had to faceduring the past sevenhundred years. So theproblem and the issuerelated to it have to beunderstood in a perspectivethat is broader than one mightassume.

The displacements of Kashmiripandits have created four differentkinds of groups whose perceptions,needs, and outlooks vary. The firstgroup comprises pandits who left thevalley between the 14 th and 19th

centuries. They still retain their

NOur Heritage - Prof. Raj Nath Bhat

Preservation of Culture, Identity & Heritage

K


surnames like Raina,Koul, Nehru, Kathjooetc. and a few culturaland ritualist ictraditions, too. Forinstance, the wearingof ornaments, aTh andDejhor by marriedwomen. Since they moved out of thevalley when communication linkswere quite primitive, they could hardly

maintain a link with thecommunity back home.After the majordisplacement of thecommunity in 1990, theyfound it difficult to cometo terms with the newsituation. Initially theywere not sure of whetherto reestablish the bondwith the parent cultureand tradit ion or keepaloof. With the passage oftime, a large majority hasrealized that identifyingwith the parentcommunity can be theonly reasonable move. The other group

comprises those whomoved out of the valley between 1930and 1989 for finding suitableemployment because employmentopportunities for them had shrunkconsiderably, especially after Indiabecame independent. Disillusionedwith the state of affairs that prevailedin the valley, meritorious persons were

Thedisplacement

of 1990anguished

them a greatdeal for a large

segment wasnearing

retirement andhad plans to goback and settle

in theirancestral

towns/villagesin the valley.


forced to leave it along with theirfamilies. These had most of theirsiblings/ kinspersons in the valley.The displacement of 1990 anguishedthem a great deal for a large segmentwas nearing retirement and had plansto go back and settle in their ancestraltowns/villages in the valley. Theirdreams were shattered and thepathetic condition of their displacedkinspersons added to their pain. Theyare a part of the displaced community,emotionally, and psychologically.

The third group constitutes thedisplaced pandits of the 1990catastrophe. They have endured hellall these 16 years. Their agony isdifficult to put in words.

The fourth group consists of a few

thousand pandits who continue to liveinside the valley. Their negligiblenumerical strength and spatialdistribution may make it difficult forthem to retain their faith for long, Ifear.

The last two sections are thestorehouse of our culture, languageand traditions. The numerically strongthird section (the displaced of the1990) is in a difficult situationeconomically, socially andpsychologically. They have to make anew beginning somewhere, somehow.It is this segment and their progenythat can continue to live our heritage

and pass it on to the futuregenerations. But due to the traumathey have suffered, they are unawareof what they are about to loose. Thewards of the first two sections arecomparatively secure. But they havelittle or no exposure to our heritage.All the three groups of our younggeneration in displacement need to bepersuaded to come together and planout strategies for preservation andrefinement (if that were needed) ofour traditions and culture. This is anintelligent generation, ambitious,adventurous and enlightened. But asfar as the significance of one’s identityis concerned, their understanding ofits importance is minimal if not zilch.The community elders need to zero-

in on this generation. They can beguided and persuaded to play a pivotalrole by getting together frequently,breaking communication/psychological barriers to create anawareness about the preservation ofour identity. They could be motivatedto arrange language teaching/learningclasses, compere competitions on ourrevered scholars, both Buddhist andShaiva/Vaishnava history, religiousfestivals, social customs, rituals andrites and so on and so forth. This willenthuse them and a fraternal bondcan thus be built among them.

We, as parents, need to give a

We, as parents, need to give a profound thought to what our progenycan be just twenty five years into the future when the anguish ofdisplacement would have faded out, if not completely effaced, fromour minds.



profound thought to what our progenycan be just twenty five years into thefuture when the anguish ofdisplacement would have faded out, ifnot completely effaced, from ourminds. And the whole generation willsurely be multilingual, proficient inHindi, English and a couple of otherIndian/ foreign languages, but with noknowledge or understandingof Kashmiri, which they willclaim to be as a mark of theiridentity.

Kashmiri is a label weshall continue to havewhether you like it or not.The significance of such alabel is rarely realized whenone is young and struggling/enjoying. It assumesimportance when one growsto realize that s/he needs toknow about her/hispredecessors, pedigree- theirachievements, follies, aspirations anddreams, failures and successes, theirday to day life, food habits, customs,festivals and festivities, rituals andrites, ceremonies and externals,attire and etiquette, beliefs andsuperstitions, myths, legends andhistory. One’s ‘pahchan’ as a memberof a ‘biradari ’ begins with theknowledge of one’s mother tongue- thefirst link to one’s identity. This factcannot be realized in one’s teens oradolescence when all is either goinggoody-goody or sorrowful with aperson. It is at the stage of adulthoodthat the crisis of identity begins tostrain your nerves. And if you get tobe spiritually inclined, the lack of theknowledge of your mother tongueanguishes you a great deal. The

knowledge of one’s mother tongue hasthe potential to bathe you in spiritualquests.

Kashmiri is studded with poetswhose spirituality and knowledgemakes one ecstatic. Lalleshwari,Zinda Koul, Bhagwan Gopi Nath,Parmanand and many more awakenyou to the realization of the Supreme

Soul, the Shiva and Shakti.Translations would help butif you have a command overthe renderings in originalKashmiri, your depth ofunderstanding turns out tobe profound.

A lack of command overthe mother tongue turns youinto an alien among your ownkith and kin. You imaginebeing a member of yourcommunity withoutunderstanding the subtletiesand nuances of any of the

festivals and ceremonies, rituals andrites you participate in. With thepassage of time you are forced torecreate yourself as a member of someother group but your heart wails forthe loss that you have suffered - theknowledge of your mother tongue andthe history and myth that make you abeing of a particular community. Youwish to be in your imagined home andto live that imagined culture but youare ill informed or not informed at all.There is a constant churning going oninside you but there is no visible lightthat could deliver you. You begin toseek memberships of cultural bodiesand forums where you believe youwould find yourself, know yourself.Your urge to belong intensifies. Youare anguished.

One’s‘pahchan’

as a memberof a ‘biradari’

begins with theknowledge of

one’smother tongue-the first link toone’s identity.

(To be continued)



ashmir in the olden timeswas known as Reshi Bhumior the land of saints. Cut offas it was from the outside

world by its mountains, its means ofcommunication were difficult. Thepeople had developed their own scriptcalled “Sharda” and their ownliterature and philosophy. Theycultivated various branches ofknowledge and worked for humanitypreferring action to theory.

Surrounded by the snow-clad high mountains, waterabsorbed in the soil gives birthto numerous springsscattered all over. Thosesprings are known as Nags(serpents). They arededicated to different gods orgoddesses; hence some of thetowns are named after them,such as Anantnag, VetsarNag, Tsandi Gam (afterTsandi Nag in the Lolabvalley) and Ver Nag inAnantnag district. Special days are setapart in the calendar to commemoratethe story of those springs and fairsheld and people gather to worship onsuch occasion.

One of these mysterious springsis situated near Ganderbal in thevillage of Tulamulla. The whole placeround Tulamulla is swampy and formiles around there are paddy fields.By the side of these fields, grow a largevariety of wild flowers, the mostcommon being Mentha Sylvestris(Vena) which is used in worship and

NHindu Tirthas - Shafi Ahmad Qadri

Khir Bhawani - Abode of Goddess Parvati

K


the sale of which brings money to thepeasant population.

It appears that Tulamulla is a sortof floating garden, as the natives saythat if they dig a hole in the ground,they find fish coming from thetributary of the Sindh, which drainsthe place. The village is encircled bythe tributaries of the Sindh, whichcarry water from the Amarnath andGangabal glaciers. There is also astream of water which rises from the

springs around the easternside of the vil lage andpassing under a bridgeenters into the Sindh canal(also called Gangkhai).

Mention, of this place ismade in the last chapter ofthe Ragyna Pradurbhava,which is a section of theBringish Samhita. It is statedthere that during the earlyperiod of the epic age, KingRavana ruled Lanka, anisland to the south of India.

It was a flourishing country havingsixteen hundred towns. This island isbeautifully described in theRamayana.

King Ravana in order to gaintemporal power and glory worshippedgoddess Parvati (Shama) whomanifested herself to him in all hernine aspects. For sometime heremained sober-minded andworshipped the goddess with alldevotion.

When Shri Rama, King of Ayodhyainvaded Lanka and the generals of his

Such amysterious

spring is foundnowhere in

India. The waterof the springchanges its

colour from timeto time.


army Sugreev and Hanuman killedKing Ravana’s brother Kumbakarnaand his son Megnath, his wifeManodhari entreated him to makepeace with Shri Rama. He was kindledwith rage and tried to invoke theblessing of the goddess by offering hervarious kinds of sacrifices. There uponthe goddess, wrathful at Ravana’smisdeeds, cursed him and ordered

Hanuman to take her to Sati Sar(Kashmir) on her Vahana along with360 Nags, Hanuman selected a spotin the northern side of the valleywithin the space surrounded by thevillages of Borus (Bhawnish), Ahatung(Tungish) Ladwun (Labdawan), Wokur(Bhageh). Here he installed theGoddess with all her satellites. Shewas called Khirbhawani or Raji Ragyni,exclusively preferring milk, sugar riceand all vegetarian forms of offerings.

The following is the version of theprocess, which is said to have broughtthe spring to light.

A pious Brahman Krishna Panditsaw a vision in which he was informedby a Deva (an angel) that the spring ofKhir Bhawani is there among theswamps of Tulamulla. “How shall I beable to find out the spring?” he asked.“Engage a boat as far as Shadipor, andfrom there a serpent will guide you.When you will reach near the spring,the serpent will jump into it. That isthe spring.” Was the reply. He did as

he was told, engaged a boat and cameas far as Shadipora. A snake was seenswimming over the water of theswamps. The boat followed the snakewhich halted at a particular placewhere Shri Krishna Pandit fixed a longstick to indicate the position of theholy spot.

After the snake moved in an oddlyrectangular direction, the space thuscovered by it was demarcated with thefixation of sticks over the marshy area.Thus was the holy spring of KhirBhawani discovered.

The swampy area around thespring was filled up with dry earthcarried in boats for this purpose ShriKrishna Pandit along with otherrespectable persons and devotees fromSrinagar inaugurated the worship ofthe goddess.

Such a mysterious spring is foundnowhere in India. The water of thespring changes its colour from time totime. It has been observed and foundrosy red, faint rosy, light green, lemonyellow, milky white and gray white onvarious occasions. There is no specialtime or definite period for this changeof colour. Any shade of black colour issupposed to be inauspicious.

It has been seen bubbles rising outof the water of the spring and formingthree lines around the islet, notregularly complete, but a part hereand a part there though in perfectorder. These lines are said to be theDwara of the Chakra. Chakra is mysticsymbol. Every goddess has her ownChakra. The Chakra of Khirbhawaniconsists of seven parts enclosed onewithin the other. The Chakra popularlyknown as Yantra embodies MotherGoddess with her Shakties.

qq

(Water of the Tulamula Spring) hasbeen observed and found rosy red, faintrosy, light green, lemon yellow, milkywhite and gray white on variousoccasions.



am Tirth’s evolution fromMathematics teacher to apostle of Vedanta is anintense search for the self.

The man who wanted to serve godthrough Mathematics becamedestined to serve humanity at largethrough his teachings of Vedanta. Here-kindled the poetic vision of theUpanishadas with love and passion.His exposition of Vedanta brought anew transcendental perspective to theancient scriptures. His concept ofVedanta as experimental religion wasthat it had to bepracticed before itcan be spread.

Swami RamTirth was a freesoul. His vision wasa call-back to thereal self and thereal spirit of Vedanta which he definedas freedom of the spirit. With the lifeof Swami Vivekananda, Swami RamTirth travelled to the next assemblyof Religions where l ike SwamiVivekananda, he mesmerized hisaudience completely. He had no placefor princes, missions, institutions,organizations, name, fame, ambitions,wealth, achievements etc. He met godin the woods, whose message in theform of his lectures and talks was laterappropriately compiled, “In the woodsof god-Realization.” His lifespan of 33years encompassed the experiencesof many a life–time and his castingoff his body on famous Hindu festivalof Dushera day brought forth a tribute

NMysticism & Religion - Moti Lal Khar

Swami Ram Tirath & Vedanta

R


from his close frienderstwhile colleague atLahore col lege, theUrdu poet- philosopherMohammad Iqbal, whocaptured the intensityand passion of Rama’slife and work in thisUrdu couplet:“Hum-bagal darya see hai!Ay qutra – e – betab tu!Pehle gohar tha!Bana ab gohar–e–nab tu!”(Like a restless drop; you have

embraced the river.Before that youwere a gem, nowyou are a rarediamond.)Swami Ram Tirth

said, “My religion isa religion without a

name, it is the religion of nature. Icall it the common path.” His poeticspirit captures the essence of this, “What care I for cast or creed? It is thedeed. What for class or clan? It is theman; it is the man. What for crown orcrest? It is the heart within thebreast.”

According to Swami Ram TirthVedanta shows happiness. Realise thetruth and be free. It is the faith andhope to see one god and one humanity.Persons like Swami Ram Tirth are bornrarely on this earth and according tohis friend poet Iqbal: “Hazaroon saal nargis apni Be-noori Peroti hai, Badi mushkal se hota hai chamanMain deeda-var paida”. qq

Swami Ram Tirth was a free soul.His vision was a call-back to thereal self and the real spirit ofVedanta which he defined asfreedom of the spirit.


any of us who used to go onthe parikrama around sacredHari Parvat, especially duringthe holy Magh month and on

the special occasions like Herath,Navreh etc, will remember a fraillooking solitary figure crouched outside the main gate of RamKaul’s mandirapologetically requestingthe pilgrims for l i tt ledonations. I am confidentlysure nobody ever saw himeither arguing with anyone for money nor was hisendeavor ever supported byany other person. That hislabour of building a stonestair case upto the smalltemple of Mata Hari wouldrequire an enormoushuman effort neverdeterred him and hecontinued with his missionfor decades. Unmindful ofhis loneliness and paucityof resources, he sustained his zeal foraccomplishing his mission, which, if Iremember correctly, he finished justbefore the exodus.

The development of Mata HariTemple, just opposite Ram Kaul’sMandir was an exemplary instance ofhuman resolve, dedication andsacrifice. Many years later, he woulddemonstrate yet another selflessstreak of his personality by donatinga piece of land to Dr. Agnishekhar forsetting up of medical facility for thepoor displaced Pandits in Jammu.

Today, Shree Bhat Medical Mission,built on that plot of land, renders ayeoman’s service to the needy.

The name of Late Sh. Triloki NathSaraf, a humble postman fromRainawari will hardly ring any bellsanywhere but his deeds will definitely

make the philanthropy ofmany well known and highprofile persons appear verymodest. Given hisbackground and alsoconsidering his modestprofessional standing, theplot of land in DurgaNagar, Jammu would,perhaps, have beencompensation for his lifetime savings and yet hedidn’t hesitate even for amoment before deciding todonate that for thecommunity’s benefit.Later, many people wouldapproach him and try to putdoubts in his mind about

the integrity of Dr. Agnishekhar buthe disappointed them all.

It has been my greatest regretsthat in post displacement period, I hadjust one chance of meeting him. Hedidn’t recognize me initially as traumaof exile had visibly taken the toll onhis memory. However, smallintroductory pleasantries exchangedand his wrinkled face soon warmedup to the bonds of familiarity. He wastotally unfazed by the allegations beinglevelled at Dr. Agnishekhar and firmlyasserted he had full faith in him,

Lest We Forget - Kamal Hak

T.N.Saraf - The Unsung Hero

M

The name ofLate Sh. TrilokiNath Saraf willhardly ring anybells anywhere

but his deeds willdefinitely makethe philanthropy

of many wellknown and highprofile personsappear very

modest.



“Donating the land was my Karma.Properly utilizing the land is hisKarma. I have done my Karma and Iam no longer bothered with whathappens to it.”

Being an activist myself, Iremember numerous instances whenI had to explain the full accountingprocesses maintained by ourorganization before a Batta woulddonate a hundred rupees. I can’t forgetthe number of trips we would be forcedto make for receiving a donation of justfifty rupees. I can’t also forget theembarrassing moments, my familyand also that of my other colleagueshad to face when some people wouldshamelessly link our personal littlefortunes, which are still pittancewhen compared to what we lost backhome, to the siphoned away publicmoney or to the foreign donations. Itis then I realize the greatness of LateSh. T.N. Saraf.

Today, different organizations arevying with each other to honour thedistinguished personalities of thecommunity. This is reallycommendable as earlier our “BattaTainth” would prevent us fromrecognizing the contributions of ourcommunity men. We have definitelyprogressed in that direction and willhonour many personalities in future.People like T.N.Saraf will, however,continue performing, living and dyingin oblivion away from community’sglare. There will be no rewards orrecognition for them and they will behappy for that. For, the acts of people,like Late. Sh T.N.Saraf, are hardlysubservient to any public recognition.

qq

to accept as his own death is assured,so the continued welfare of the humanrace pales into insignificance. In it’sfinal consequence, the fate of all couldtherefore fall into the hands of a singleindividual, for what temptation couldbe greater than that of becoming victorover all others as the vanquished ?Having said so, who would debate ourgenetic exclusivity of claiming to knowall, the subject, nuances or numbersnotwithstanding. Throughout thehistory, the communities haveproduced institutions in order torespond to social needs, needs forprotection, needs for mutual defense,needs for religious & spiritualexpression, needs for knowledge &learning which eventually led toprosperity of several kinds. If we wereto exercise our nostalgic recall, wewould have our hallmark heritage,high-minded humility, humblebeginnings, hymns, hill-tops etc. etc.springing forth and indeed that mayhelp check the decline setting in ourmidst & hence merit reconsiderationof our present day thinking. Till then,it may be a self indulgent pleasure tobelieve that since God helps those whohelp themselves, serving anindividual’s self interest is divine !

qq

Biradari news, articles etc.can also be e-mailed to

the editor [email protected]

[email protected]

Reaching Out ... From Page 8



No, this can not be my homeland,not this unfamiliar landscape

not these lanes and bye lanes,smells so different, sights so strange-

no ducks scavenging the drainsno cackling poultry in the corners

scratching the earth for grains..

What is this heap of rubble and ruinwhere my little house once stood,

and these monsters that surround it now,eating into land, space and sky,

their fence walls so highyou can not see your neighbors across,

their iron doors like prison gates?

Where is the public tapin the corner outside my home,

and the neighboring maidsthat queued for pails of water,

and held a sheet of cloth for each otheras a screen for passers bye

while they undressed in hasteand, unabashedly naked,

helped themselves to jugs of water.to take turns for a morning shower.

And what has become of my lawnwhere children played hide and seek

behind jasmine bushes and almond treesand rolled merrily on the green turf

now laid to waste,and a haven for the creatures of the night.

Oh where is the Nale‘ Me‘arthat flanked my backyard

from where we slid down the slopefor a dip now and then,

and walked along her bankskeeping pace with the oarsmen

NEnglish Poetry - Dr. K.L.Chowdhury

1. Revisiting My Homeland


that ferried fair-skinned tourists

while we treated them to that folk rhyme:

‘me`m, sahab, salaam, pate‘ pate‘ gulam.’

On this asphalted roadwhere the canal used to beI find automobiles speeding byewhere boats once sailed daintilyhawking greens and flowers,fresh as fresh can be.

The gentle cadence of the oarsthat pushed the boats upstreamnow yielding in helpless abandonto clouds of dust and fumes,and the roar of machinery.

Gone is the arch bridge across the canal,a grand mosaic of stone and brickon whose parapet wallswe sat till late hours,watching the crows, flock after flock,flying across endlessly,cawing all the way,coming home to rooston tree tops and house roofs,the sky a black canopy.

Alas the high risers have swallowed the sky,the majestic chinars and the proud poplarsseem but a memory and the birds,oh the birds driven into exile like me!

And as I walk alongthrough this changed topographyI see a bustling colonywhere the almond orchards used to be,the buildings inching inexorably


Nfey òp+kj cdcdcdcdcdcdcdcdcdcdcdcdcdc MILCHAR

towards the foot hills,laying a siege around the Hariparbat hill,

that high abode of my deityher temple bells silent,

no oil lamps, no incense,not a single devotee.

No kindly neighbors do I seein the young men here

with flowing beards and swaggering gaitspherons, skullcaps and karakulis,

looking askance at me,and the kids with their frigid faces,

where innocent smiles should have been.O where are the ladies in sarees

and where the mensporting saffron dots on their foreheads?

No, this can not be my homeland,this changed geography

where neither my house standsnor the house deity.

I can not stand it any longer,for this place here

feels more alien than exile.While in exile

my homeland comes visiting mepristine and pure

waking and dreamingthrough its familiar smells,

sounds and sights;while I am here the whole ambience

smacks of a deep conspiracy to uproot meand wipe out all traces of history -

of my gods and me –leaving me crying over the loss,

and lose my dreams in the bargain.

k k kNotes:Nale‘ me‘ar – a canal that joined the DalLake up town with the Vitasta at the end ofthe town to save the city of Srinagar fromdrowning during floods, and as a navigationchannel in normal times.

‘mem, sahib, salaam pate` pate` gulam.’(Madam, Sir, salutations to you, after youthe slave too.)Pherons - Long robes with closed frontKarakulis – Caps, worn generally byMuslims, fashioned from the fur of a foetallamb. Two animals have to be sacrificed toobtain karakuli – the pregnant mothersheep and the foetus in her womb.Sarees - 5 meter long garments worn byHindu ladies

k k k

2. On Arjun Dev Majboor

Bespectacled and lean,but not hungry

A boyish stride, an uprightStance eyes that communicate

at the first glance.Soft in speech, yet full of re assurances

Quick on feet, almost in a hurryTo catch up with time,

with the day’s intineraryA satchel hung from that bony shoulder

Whence to fish out like a jugglarA refreshing composition each time,

A new title, a new poemArjan Dev true to his pen name

Has a compulsion to tameWords, phrases, proverbs and allIn order to compose and deliver

To create ‘waves’wherever whenever …..

vvvMay-June 2006 cdcdcdcdcdcdcdcdcdcdcdcd Page 19

cannot sing the old songs, ordream those dreams again -Charlotte Barnard.There it is. Huddled among

other dolls and a few shreds of cloth,it is wearing a blue dress. I don’tremember what mine wore, for it hasbeen sixteen years since I saw it. Itmight not be there anymore, but Iwould like to believe that it is there,invisible to the new occupants of myhouse. It is a dancing girl made ofearth, decorating a corner of myfriend’s drawing room. Touch it a littleand it will start dancing, moving herneck gracefully. My dancing girl,mother bought it, when I was a child,from a potter selling his stuff on apavement in Lal Chowk.

And sixteen years later, as I speakto you, there is no significant noiseoutside my room. No guttural voice andno sound of my mother’s U-shapedwalker making its presence feltthrough the small corridor of myhouse. Mother fell down from her bedagain this morning.

23 years ago, in Srinagar, a teamof health officials was to arrive at ourschool. Their aim was to administercholera vaccines to children. But forthat we were supposed to take thewritten permission of our parents.Back home I told my father and asexpected he wrote ‘No’ on my hometask diary. I found it very insulting.

NExodus Trauma - Rahul Pandita

My Mother's 22 Rooms

I


Tomorrow all myclassmates would takethe vaccine and singlaurels of their bravery.And me, I would behidden in some corner,red-faced with shame.

It was not acceptableto me. So I erased father’s nay andwrote ‘Yes’ on the diary. Next morningas the needle of the syringe piercedmy left arm, I did not even flinch once.I became an instant hero. But as it iswith most acts of heroism, I had topay a price for mine as well. By lateafternoon, a lump had formed in myarm. By the time I reached home Iwas feverish and drenched in sweat.As I pulled off my shoes, mother sawme and in one instant she knew whathad happened.

It was August and even by Kashmirvalley’s standard, it was hot. I flungmyself on the bed. Mother came andsat next to me. She gave me a glass ofmilk and kept her fair arm on myforehead. It felt very soothing and cold,like a spring. I went off to sleep. Nextmorning as I opened my eyes, the feverwas gone.

Mother handled the affairs of thehouse like a seasoned ascetic wouldcontrol his senses. She knew whatwas kept where. Rice, coal powder,woollen socks and gloves, soap - shekept a tab on everything. Her daily

Mother handled the affairs of the house like a seasoned asceticwould control his senses. She knew what was kept where. Rice, coalpowder, woollen socks and gloves, soap - she kept a tab on everything.May-June 2006 cdcdcdcdcdcdcdcdcdcdcdcd Page 20

routine was more or less defined. Shewould wake up in the wee hours ofthe morning, wash clothes in thebathroom, sweep and mop the floor ofevery room and corridor, put burningcoal dust in Kangris in winters andultimately take stock of the kitchen.She did not believe much in spendingtime in worship. She was not anatheist but her belief was restrictedto occasionally folding hands in frontof the Shivalinga. Her God was herhome and hearth.

But mother was in awe of nature.She feared its fury.Sometimes, when astorm blew, shewould close al ldoors and windowsand sit in onecorner. When she no longer could faceit, she would ask my father, “Will thisstorm stop?” Father would usually tryto pacify her, but ultimately he alsolost his patience. “What do you think?Would this storm last till the doom’sday?” he would snap at her. But thesame meek heart turned into braveheart when any family memberstruggled with adversity.

It was in the mid of 1988 that myfather had a mild heart attack.Actually father had a pain in thestomach and an injection prescribedby a gastroenterologist reacted, whichled to the attack. Everyone in thefamily was too shocked to react. Butnot my mother. She single-handedlytook my father to the hospital in anauto rickshaw. At the hospital, motherrecalls, a doctor appeared like anangel. He had a black mark on hisforehead, a result of praying five timesa day. The moment the doctor startedexamining him, my father vomited.

Mother says it was so intense that itwent right into the doctor’s shoes. Butnot once did he raise his brow. He kepton treating my father.

By the end of 1989, men like thatdoctor somehow became rare inKashmir. One day mother came backfrom office and she was crying. In thebus someone had tried to help an oldHindu lady in getting down from thebus. Another woman, who was aMuslim, criticised that man sayingthat the woman he helped was aHindu and she should have been

kicked out of thebus. Mother didn’tknow whetherwhat she heardwas true orwhether it was a

nightmare. But what she had heardand seen with her naked eyes waswhat seemed like holding a mirror infront of Kashmir in a few months time.The time had come, once again, toleave our homeland. The migrationbegan. Salvaging whatever little wecould, essentially a few utensils andeducational degrees of my college-going sister, we reached Jammu.After spending a couple of nights in ahotel , father hired a room in amarriage house. It was situated in theold city, amidst a bristling market ofsaris and dupattas. Every now andthen marriage ceremonies weresolemnised in the marriage house.When the crude ovens, laced with mudand gas cylinders arrived at thehouse, we would understand that amarriage was taking place thatevening.

In the ten by ten feet room, antsheld a sway. No matter what you putoutside, it would be swarmed by ants

But mother was in awe of nature. Shefeared its fury. Sometimes, when astorm blew, she would close all doorsand windows and sit in one corner.



in a matter of minutes. They appearedin hordes, hundreds of them, attackingevery edible item. It was similar tohow people would come out on streetsin Srinagar, few months before wewere forced into exi le. Motherobviously could not put up a fight withthem, but she always managed to savea bowl of curd from the maraudingants, by keeping it in a basin of water.I always felt that whenever mothertook out that bowl of curd, a secretsmile would pass her lips. It was likea symbolic victory for her or so Ithought.

And one night, that smile was alsosnatched from my mother’s lips. Iremember that evening. Somebodywas getting married in the marriagehouse. The entire compound was filledwith men, women and children,dressed in shimmering clothes. Thestereo with huge speakers playedpopular Bollywood numbers as someof the guests danced on the tunes. Anda few metres away, we had closedourselves in the room.

When the bride was taken awayand the noise had eased, there was aknock on our door. Mother opened thedoor and found a young man standingthere. He was holding a plate in hishand. He said that he had been toldthat there were refugees living hereand so he came to offer us some food.Before mother could say something,he handed over the plate and turnedback. Mother lifted the cover and Icaught a glimpse of the food inside.There was rice, dal and somevegetables. Mother kept on staring atit for some time and then she cried.

After this incident, Motherdeveloped a strange habit. She wouldtell all, whether they cared to listen

or not, “Our house in Kashmir had 22rooms”. For the next few years, wewould keep on shuttling from oneplace to place, becoming victim of thewhims and fancies of landlords. Westayed at various places. After themarriage house, we stayed in awindow-less room in a dilapidatedlodge, where the number ofmosquitoes was probably more thanthe cells constituting our bodies. Thenwe rented a single room where we ate,studied, slept, cooked and ate our foodas well. Then there was anotherhouse. The bathroom there had nodoor and we had to keep on coughingfor obvious reasons. Amidst theseepisodes of Greek tragedy, motherkept her struggle on. Everyday was abattle. From filling water from aleaking tap to bathing under the tapof an adjacent vacant plot, life threwnumerous challenges at us.

It was years later that I completedmy education somehow and came toDelhi. Few years ago, we bought a 2-bedroom flat in Delhi. But the struggleof Jammu has left a mark on mother.She cannot walk now. Her left leg isparalysed. Sometimes she falls downas she tries to drag her leg, as ithappened this morning. She cannoteven speak now. Degenerativeneurosis, whatever that means. Witheach passing day, her condition isworsening.

I walk on the road. There is a seaof vehicles moving, endless.Sometimes I feel that there are morevehicles than humans in Delhi. Andwhen I cannot bear the noise anylonger, I feel like shouting, “Our housein Kashmir had 22 rooms.”

aa



hahmir’s influence increasedtremendously and he furtherstrengthened his position byentering into matrimonial

relations with the powerful nobles inKashmir. A subversive struggle wasborn between the tolerantHinduism and the militantIslam.

In AD 1339, afterdefeating Kota Rani by a foulstrategem and procuring herdeath, Shahmir ascended thethrone of Kashmir under thename of Sultan Shamas-ud-Din (The Light of the Religion- Islam). He got khutaba readand the coins struck to hisname. Islam became the courtreligion. Shahmir became thelegit imate author andarchitect of Muslim rule inKashmir. With theestablishment of the newregime Muslim missionaries,preachers, sayyids and saintspenetrated into the Valley.Sayyid Jalal-ud-Din, SayyidTaj-ud-Din, Sayyid HussainSimnani, Sayyid Masud andSayyid Yusuf came toKashmir to avoid the intendedmassacre by Timur. MirSayyid Ali Hamadani (Shah Hamadan)entered Kashmir with 700 Sayyids;and, his son, Mir MuhammadHamadani, with 300 more. Theyendured in the Valley under royalprotection and disseminated themessage of Islam. This naturally

caused animosityamong the Brahmansand resulted in frailrebellion during thereign of Shihab-ud-Din(AD 1354-1373). In

order to breakthe upheavalamong the Hindus and tomake them prostrate, theSultan turned his attentiontowards their temples. All thetemples in Srinagar, includingthe one at Bijbehara, werewrecked to terrorize the poorKashmiri Pandits. It seemsthat by this time, the sultansof Kashmir were perfectlyislamized as a result of theircontacts, interactions andintercourses with the Sayyids.These Sayyids came here asabsconders in search of safeharbours, but manoeuveredthe events for their own causeand fanatic iconoclastic zeal.The Hindus began to feeldeserted and alienated in theirown land. To consolidate theirrule, sultans institutionalizedthe “policy of extermination” toeradicate al l traces ofHinduism in any form.

However, the Kashmiri Pandits stuckto their own religion and traditions,ignoring the atrocities, barbarism andcruelties of the privileged ruling class.But there were many from othercastes who, either by conviction or inorder to gain royal favour, embraced

From the pages of history - Dr. Satish GanjooSatanic Holocaust of Kashmiri Pandits - 2

S


In thisarticle, the

author,Dr. SatishGanjoo has

detailed thesystematic and

satanicholocaust of

KashmiriPandits over a

periodspanning

centuries. Thewrite-up is

being carried inMilchar in

instalments.


Islam. These new converts werelooked down upon by the KashmiriPandits as traitorous and treacherous,with no loyalty for time-honoredvalues. This gave rise to a new classrivalry. Suha Bhatt, who afterembracing Islam took thename of Saif-ud-Din, becamethe leader of the freshconverts during the reign ofSikandar (AD 1389-1413).

Sikandar- the Butshikan,was bigoted with fanaticreligious zeal to spread Islamin the entire Valley. Thisfanaticism was stimulated byMir Muhammad Hamadani.Suha Bhatt - the convert,was appointed Prime Ministerby Sikandar and both hatcheda deadly conspiracy topersecute the Hindus andenforce upon the Nizam-i-Mustaffa. Jonaraja says, “ TheSultan forgot his kinglyduties and took delight dayand night in breaking images… He broke images ofMartanda, Vishaya, Ishana,Chakrabrit and Tripureshvara ……There was no city, no town, no village,no wood where Turushka left thetemples of the gods unbroken.”According to Hassan (History ofKashmir), “This country possessedfrom the times of Hindu rajas manytemples which were like the wondersof the world. Their workmanship wasso fine and delicate that one foundhimself bewildered at their sight.Sikandar, goaded by feelings of bigotry,destroyed them and levelled themwith the earth and with the materialbuilt many mosques and khanqahs. Inthe first instance he turned his

attention towards the great Martandtemple built by Ramdev (the templewas rebuilt by King Lalitaditya, AD724-760) on Mattan Kareva. For oneyear he tried to demolish it, but failed.At last in sheer dismay, he dug out

stones from its base andhaving stored enough woodin their place, set fire to it.The gold gilt paintings on itswalls were totally destroyedand the walls surroundingits premises weredemolished. Its ruins evennow strike wonder in men’sminds. At Bijbehara, threehundred temples includingthe famous Vijiveshwaratemple, which was partlydamaged by Shihab-ud-Din,were destroyed. With thematerial of Vijiveshwaratemple, a mosque was builtand on its site a khanqah,which is even now known asVijiveshwara Khanqah.” Thestones and bricks which onceconfigurated a marvelousand splendid temple or

monastery, now hold up mosques.Hassan further adds, “ Sikandar metedout greatest oppression to the Hindus.It was notified in the Valley that if aHindu does not become a Muslim, hemust leave the country or be killed.As a result some of the Hindus fledaway, some accepted Islam and manyBrahmans consented to be killed andgave their l ives. It is said thatSikandar collected, by these methods,six maunds of sacred thread fromHindu converts and burnt them. MirMuhammad Hamadani, who was awitness of all this vicious brutality,barbarism and vandalism, at last

Sikandar-the

Butshikan,was bigotedwith fanatic

religiouszeal tospread

Islam in theentire

Valley. Thisfanaticism

wasstimulated

by MirMuhammadHamadani.



advised him to desist from theslaughter of Brahmans and told himto impose Jazia (religious tax) insteadof death upon them. All the Hindubooks of learning were collected andthrown into Dal Lake and were buriedbeneath stones and earth.” Sikandarissued orders that no man shouldwear the tilak mark on his foreheadand no woman be allowed to performsati. He also insisted on breaking andmelting of all the gold and silver idolsof gods and coin the metal into money.An attempt was made to destroy thecaste of the Aryan SaraswatBrahmans by force and those whoresisted were subject to heavy fines.Farishta says, “Many of the Brahmans,

rather than abandon their religion ortheir county, poisoned themselves;some emigrated from their nativehomes, while a few escaped the evilof banishment by becomingMuhammedans”. To strictly enforcethe Nizam-i-Mustaffa, Sikandarestablished the office of Shaikh-ul-Islam.

According to W.R. Lawrence, theAryan Saraswat Brahmans of Kashmirwere given three choices - death,conversion or exile. “Many fled, manywere converted and many were killed,and it is said that this thoroughmonarch (Sikandar) burnt sevenmaunds of sacred threads of themurdered Brahmans”. As for thestatements of Hassan and Lawrence,six maunds of sacred threads ofconverts and seven maunds of thoseof murdered Pandits were burnt. The

number of people, to whom thesethirteen maunds of sacred threadsbelonged, might have beentremendously colossal. A mammothnumber of the Saraswat Pandits alsowent into exile, causing the firstdisastrous mass exodus of thecommunity. When Suha Bhatt- theconvert, came to know that manyBrahmans were leaving Kashmir, hetried to check their exodus andordered the frontier guards not toallow any one to cross the borders.The unfortunate Pandits caught whilecrossing the border were awardedsevere punishments. Even theconverts were required to pay jazia asthey were suspected of secretly

clinging to their old religion.Not only Sikandar- the Butshikan,

but Suha Bhatta – the convert, alsowas responsible for this barbarous,murderous and cruel approachtowards the mythical KashmiriPandits. Jonaraja says, “ Suha Bhatta-the convert, after demolishing thetemples felt the satisfaction, and withthe help of Sayyids, ulema and newlyconverts tried to destroy the caste ofthe people… the illustrious Brahmansdeclared that they would die ratherthan lose their caste and religion, andSuha Bhatta - the convert, subjectedthem to a heavy fine, Jazia, becausethey held to their caste and religion.”There is no parallel of this religiouspersecution in the history of thesubcontinent.

Many of the Brahmans, rather than abandon their religion or their county,poisoned themselves; some emigrated from their native homes, while a few escapedthe evil of banishment by becoming Muhammedans”.

(To be continued)



NViewpoint - Shiben K. Kaul

'The Stern Reckoning - Kashmir'

S


ixteen years down the crisislane having engulfed Kashmirvalley, the aspects of crisismanagement of Kashmir

situation do have the chances ofbuilding peace initiatives provided thefavourable winds cruise the differentshades of polity in Kashmir valley.

Seasons of rising expectations islong way distant. In the din of it, thescene Kashmiri Pandit community isfaced with, are implicit.Rooted over the period off ive decades plus thepolitical dispensation &the subsequentempowerment of Kashmiripol i t ical e l i te hascollapsed in terms ofethnical homogenity whenseen in the context ofethno-religious minority ofKashmir valley, i .eKashmiri Pandits.

Sixteen years of forceddisplacement of K.P’s fromKashmir valley & thesubsequent happeningsover the period haspushed the entire haplesscommunity as pawns onthe chessboard ofprevailing Kashmir politics

Kashmir crisis reflectsan enough clear picture to suggest thatK.P’s can not go back to Valley.Majoritarian Kashmiri Muslim politicshas grown into a monolithic politicalmodel termed as ‘Kashmiriat’ – an

expression ofMuslimised Kashmirisub-nationalism. It hasno scope for a visiblepolitical space for KPsin their homeland &related question markson fundamental rightsof displaced Kashmiri Panditcommunity as citizens of Jammu &Kashmir State. Word M, read ‘Migrant’,

is enough to distinguishKashmiri Pandits frommainstream identityamongst the people ofJ&K State – thedispossessed ones. Politics of anarchy,terror, ethnic violence,social upheavel &blackmail derived from‘GUN’ culture aremanifestations of anemerged trend & tool toexploit it as the main anddictating instrument ofpromoting separatistpolitics in Kashmir. That brings us to‘HURRIYAT’ as it rejectsIndian identity, Indianmainstream politics & isstriving for secession ofJammu and Kashmir

from India. In international fora, it isplaying the role of ‘Political Arm’ ofKashmir valley for Pakistan withoutpretentions.

In the given scenario, where does

Sixteen years offorced

displacement ofK.P’s from

Kashmir valley &the subsequent

happenings overthe period has

pushed the entirehapless

community aspawns on thechessboard of

prevailingKashmir politics


the political agenda, aspirations &identity of this ethno-religiousminority of KPs factor in? Havingreduced KPs to territoryless & no-where people over the period & in theprocess destroying its socio-cultural& historical roots & symbols in valley,what are the stakes of majoritycommunity in Kashmir involved inKashmiri Pandits as on today? Exceptfor honed phrases, pep talk & doublespeak, there are hardly anymeaningful and purposeful C.B.Ms tomake this displaced communityinclusive in any politicalprocess. Simple, a few hundredKPs (Approx 8000 souls) havingopted for that painful soft optionto stay back in Valley forwhatever reasons, no visibleand viable measures have beentaken to provide them dignified& secure lives. Obvious,empowerment of a religo-political model on communallines with its often betrayedperverse proclivity of malaciousprospectus of converting non-muslim ethnic groups isbecoming a reality. And thatexactly has been happeningslowly, more than a dozenconversions having taken placein Valley in the given scenario.A fact of matter we may not like. Onthe other side of it, after all, thecharity begins at home. We don’t hearof any meaningful and helpful movesof power & political centers in Kashmirproviding these people a secure life.How many massacres and inducedexoduses these leftovers have facedduring last sixteen years of turmoil?What is the sustenance graph of

available opportunities to them inValley in terms of education,employment and entrepreneurship.

To go further, if ‘Secularism’ hasbeen the bed rock of ‘Kashmiriat’, thenwhat exactly has been the problem ofMuslims in Kashmir to push entireKashmiri Pandit Community to atragic situation after January1990?What are the contours of interface KPsshould devise to have dialogue withseperatist and mainstream polity inKashmir? Have the seperatist politicalclass in Valley factored their political

agenda and responses withIndian nation state? What istheir bottom line today? Whatare contours of credible agendaviz minorities of Kashmir of thepeople in power corridors ofNew Delhi? What scope KPshave to create active support asthe ‘we people of India’ inKashmir and has Indian NationState factored its responses ifany, to that? In case of eventsthat take KPs to a unresponsiveand failed situation, have KPsdebated and deliberatedconcerns regarding theirsurvival as a ethno-religiousminority community and how tohold together? Have KPs in thebackground of continued

dispersal and disintegration, which isa twin edged sword bleeding thecommunity both ways created aserious debate within the communityfor a ‘Permanent Parking Slot’ tosafeguard their identity? Has thiscommunity formulated posers toIndian Nation State? How to harnessthe community response to the crisissituation? (To be continued)

Except forhoned

phrases,pep talk &

doublespeak,

there arehardly anymeaningful

andpurposeful

C.B.Ms tomake thisdisplacedcommunityinclusive in

anypoliticalprocess.




Biradari News Biradari Newsl First ever KP Women's Conclave :AIKS is holding the first-ever KPWomen's Conclave from 13th July 2006to 16th July 2006 at Jammu. The eventis hosted and jointly collaborated bythe K.P.Sabha, Jammu.

l Nuptials :Lotika (Shakti), D/o Smt. Asha & ShriYoginder Kaul and grand-daughter ofLate Smt. Rajlaxmi & Shri Makhan LalKaul (Founder Trustee of KPA) ofKandivli East, was married to Sumeer,S/o Smt. Santosh & Dr. B.L.Handooof Pune on 10th June 2006 at Pune.

l KOA Award for Shri J.N.Kaul :According to a communique from theKOA, Padamshri Jagan Nath Kaul hasbeen selected as the debut winner of2006 KP Annual Award forExcellence. Padamshri Jagan NathKaul is the President of SOSChildren’s Villages of India and islovingly called as ‘Papaji’ by thechildren. Congratulation from KPA.

l Fulbright Scholarship for PrivahiniBradoo :Miss Privahini Bradoo, daughter of Mrs.and Mr. Deepak Bradoo (Presently inMuscat, Oman) has been awarded aFulbright – Platinum Triangle Awardin Entrepreneurship .The scholarshipis worth 1 lac U.S. Dollars which willfund Ms. Bradoo for an MBA degreefrom Harvard University (U.S.A.).Privahini has done her PhD inNeuroscience from the University OfAuckland (New Zealand) at the age of24. Our congratulations to Privahini,her parents in Muscat, and her

relatives in Mumbai.

l Honour for Shri Suresh Fotedar :Shri Suresh Fotedar, Chief Engineer,International Cooperation andTechnical Adviser to Chairman andManaging Director, Nuclear PowerCorporation of India, Mumbai has beenoffered the position of Senior SafetyOfficer by International Atomic EnergyAgency (IAEA), Vienna, Austria. ShriFotedar is leaving for Vienna by theend of June 2006 for a three yearterm. KPA sends its good wishes toMr. Fotedar.

l Prof. Arvind Gigoo's new project :Ministry of Human ResourcesDevelopment, Government of India hassanctioned a project of Prof. ArvindGigoo of Jammu for a detailedresearch on Social Realism inKashmiri Short Stories, right from theearlier times to date.l KP's to hold Demonstration inDelhi :Kashmiri Pandits from all over Indiapropose to hold a massivedemonstration in New Delhi on 14th& 15th September, 2006. The peacefuldemonstration will be held in protestagainst the J&K State and Centralgovernments' apathy towards KPs, whoeven after 18 years of exile standneglected by both the governments.The proposal has also been okayed bythe President AIKS, New Delhi.

l Kashyap Bhawan's New Tel. No.:Tel. No. of Kashyap Bhawan haschanged. New number is 28279954.


Matrimonial

H Wanted a suitable KP Alliance for a smart beautiful KP girl, 5'-4",August 1982 born, B.Com., MBA, working in Cipla, Patiala asManagement Executive. Correspond with Tekni/Biodata with Vijay Jalali,ONGC Colony, F-104, Vidyavihar (East), Mumbai 400077, or Shri GirdhariLal Jalali, House No. 72, Upper Laxmi Nagar, Sarwal, Jammu 180 005.Tel: 0191-2540938/022-25132399.

H Suitable alliance is invited for my son, born February 1977, Ht. 5'-9".B.E. Electrical, working as Assistant Manager (Training) in MNC andposted at Mumbai. Contact R.K.Langer, B-22, Building No. 11, Govt.Officers' Colony, Haji Ali Park, Mahalaxmi, Mumbai 400034.Tel: 022-24964377. Mob: 09867885206.E-mail: [email protected]

H Wanted a suitable KP alliance working in Mumbai for a smart, goodlooking KP girl, 5’-6", Oct. 76 born at 3.14 p.m. at Srinagar, B.Pharma,MBA (Pune). Working as a Product Manager in a reputed Pharmacompany in Mumbai. The boy should be equally qualified and well placed.Please contact T.K.Tickoo, G2 Prabhat, Amrut Nagar, Margao 403602,Goa. Tel: 9326129644.

H Alliance invited from professionally qualified, good looking girl forour son (Manglik) July 78 born, 172 cms., BE, MBA, from NMIMSMumbai, working as Consultant with WIPRO, Bangalore. Father seniorbank executive. Contact Autar/Bushen Durani 0191-2451249, 022-25027172. Mob: 09419201536.



Internet Humour 3 ParrotsA man wanted to buy his son a parrot as a birthday present. The next day hewent to the pet shop and saw three identical parrots in a cage. He asked theclerk, "How much for the parrot on the right." The owner said it was $250."$250", the man said. “Well what does he do?" "He knows how to use all of thefunctions of Microsoft Office 2000", responded the clerk. "He can do all of yourspreadsheets and type all of your letters." The man then asked what thesecond parrot cost. The clerk replied, "$500, but he not only knows Office2000, he is also an expert computer programmer."

Finally, the man inquired about the cost of the last parrot. The clerk re-plied, "$1000." Curious as to how a bird can cost $1000, the man asked whatthis bird’s specialty was. The clerk replied, "Well to be honest, I haven’t everseen him do anything. But the other two call him “BOSS”!!

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They Left Us

Dr. Natasha Chiragi (Past Trustee ofKPA), W/o Dr. Shiben Chiragi ofChembur left for her heavenly abodeon 10th May 2006 due to long illnessat Mumbai.

Shri Satlal Mahadeo Kaul, father ofSmt. Pushpa Kaul Bhole (Hon. CA ofKPA) of Mira Road left for his heavenlyabode on 13 June 2006 at Mumbai.

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OBITUARY

Shri Satlal Mahadeo Kaul

With profound grief and sorrow, weinform the sad demise of Shri SatlalMahadeo Kaul, originally of Badiyar,Srinagar, father of Pushpa KaulBhole (Working in Khadi Bhandar,Mumbai and Hon. Auditor of KPA)on 13th June 2006 at Mumbai.

We pray to Almighty God to granteternal peace to the departed soul.

Grief Stricken :

Kaul family

B-602 & 604,Rishab Building,Sanghvi Nagar,

Mira-Bhayander Road,Mira Road (E), Mumbai.

(Previously at B/7, 303, Silver Park,Near Jangid Complex, Mira Road (E).

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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,

Andheri (E), Mumbai 400 059. Tel: 28504954. Printed at Expressions, 001-B, Pushp Vihar,Shastri Nagar, Vasai Road West 401202. Tel: 2342777. E-mail: [email protected]

RNI Registration No. MAHMUL/2004/13413

OBITUARY

Smt. Kamla Wazir Moti

With profound grief and sorrow, we inform the sad demise of Smt. Kamla Moti,W/o Shri Som Nath Moti and Daughter of Late Pt. Balbadar Wazir, at her Puneresidence on 26th February, 2006. She was a pious noble lady, an embodimentof love and full of hospitality. Her values and ideals will keep guiding us for alltimes to come. We pray to God Almighty to bestow eternal peace to the de-parted soul and grant us the strength to bear this sudden grievous loss. Deepestgratitude from Moti and Wazir Parivar to all those who stood by us in the hour ofgrief and who have conveyed condolences.

Grief Stricken :

Brothers-in-law & their spouses: Prof. Nandlal WazirChuni & Omkar Nath wazir Smt. Somawati WazirPiyari & Capt. Piyarelal Wazir Asha & Surinder WazirRatna & Mohan Lal Wazir Shyamaji & Makhan Lal MattooTosha (Sister) & Dr. Maharaj Kishen Raina Susheela & Brij Mohan MunshiDeepaji & Dr. Daya Kishen wazirVeena & Maharaj Kishen WazirSmt. Somawati Raina - Masi (Raina's News Agency, Srinagar)Lalita & Roshan Lal Raina (Pune)Sri Kishenjoo Kothedar - Mama (Sathu, Barbarshah, Srinagar)


JUSTICE FOR PRIYADARSHANI MATTOOikashmir.net/milchar/pdf/Milchar_May_June_2006.pdf · - Dr. C.L.Raina Page 7 g Reaching Out v Visualising Individual - S.P.Kachru Page 8 g Our Young

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