nš@j-Jšvš - Kashmiri Pandit Network

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här-van

nç@j-JçvçJç<ç& 2 : DçbkçÀ 7 ~ Vol 2 : No. 7

pçáuççF& 2008 ~ July 2008

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Know Your R oots

Monthly net-journal of 'Project Zaan'

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Zaa Zyev (Mother-tongue)

We all love our mothers and our mother tongue. So do I. Icall it ‘Zaa Zyev’ or the tongue I got at the time of my birth. Ihave been sharing my thoughts about the preservation andpropagation of our mother tongue, Kashmiri through myarticles that have appeared over the years in KoshurSamachar, Naad, Aalav, Milchar, Vitasta, här-van and otherpublications. I am glad to observe that lot many people have been working,advocating and crusading for the cause of this language. The collectiveefforts of all will not go in vain and we shall all be able to contribute inenriching this sweet language of our forefathers. We have to use it notonly in conversation but also in reading and writing, correspondence andin seminars, fairs and festivals. For this we need expertise in writing thislanguage in a script that gives clarity in pronunciation. Luckily some of ourfriends have formulated a computer-friendly script with very few modifiers,which has already become popular with our writers and readers alike. It isbeing used in our publications brought out from Delhi, Jammu, Mumbai,Kolkata, Bengaluru and other cities. The need of the hour is to popularizeit so that all Kashmiris are fully conversant with it and they can benefit byreading the literature brought out by our esteemed writers, who makevaluable contribution in prose and poetry.

Organizing evening or weekend classes at important centres is onesuch step that can go a long way in popularizing the script and the language.I hereby offer my services to teach the standardized script to desirouslearners here at Bengaluru at a convenient place. I am sure there will beso many volunteers, who will come forward and offer their services toteach others.

Recently I chanced to read an interview held with a reputed linguistDr. Broschart. He has made interesting revelations. According to him thereare 6,000 to 7,000 spoken languages in the world today and half of thesecould die by the end of this century. (Let our language not be one of thathalf.) Every language has its own strengths and weaknesses. He cites thecase of Nama spoken by the bushmen of Namibia and says that thislanguage is more complex than the classical Latin but suffers from lack ofall-encompassing vocabulary. He says that in Nigeria, there are fourhundred different languages and most people there are polyglot. Accordingto him once a child acquires a second language it is far easier to learn

Jç<ç& 2 : DçbkçÀ 7 ~ pçáuççF& 2008nç@j-Jçvç `Òççípçíkçwì ]pççvç' kçÀçÇ cçççÆmçkçÀ vçíì-HççÆ$çkçÀçIn this issue

The monthly här-van02

Editor ial KundanEditorial

- T.N.Dhar Kundan 02DçKç DçhççÇuç

Jç@çÆuçJç hçvçev³ç cçççÆpç ]p³ç Jç j@æsejJç- [ç. yççÇ.kçíÀ.cççí]pçç 03

Editors' Mail 08kçÀçJ³ç

jd³çvç kç Àçmçev³ç- ouççÇhç uçbiçÓ 08

DççOçáçÆvçkçÀ mLççvççW kçíÀ Òçç®ççÇvç vççcç08My Medical Jouney

Medical Sleuthing- Dr. K.L.Chow dhury 10

uçuçe JççKç 12Literature

M.K.Raina's Gule Bakaw ali- Rav inder Rav i 13

kçÀçJ³ççÆhçvpçjí kçÀç hçbsçÇ

- çÆ$çuççíkçÀçÇ vçç Lç oj `kçáÀvovç' 14kçÀç@Mçáj Dçoyç

oçmlççvçí içáuçí yçkçÀçJçuççÇ- cç.kçÀ.jÌvçç 15

Mysticism & ReligionFour Ty pes of Yoga

- T.N.Dhar 'Kundan' 20yçpçvç

æ®çá çÆcçmçjç@³ç- YçÓøçCç cçuuçç YçÓøçCç' 21

Book ReviewArv ind Gigoo's 'The Ugly Kashmiri'

- Aishwary a Pillai 22Viewpoint

Of Bhagw aans & Babs- Dr. K.L.Chow dhury 24

ncççjí mççç Ænl³çkçÀçjmçççÆnyç kçÀç Ìuç: mç$çnJççR MçlççyoçÇ kçíÀ ÒççÆmçàkçÀçÆJç 25

Saints & SagesYograj Sw ami Nand Lal Ji Maharaj

- J.L.Bhat 26Reflections

Letter to a F riend- T.N.Bhan 28

kçÀç@çÆMç³ç & cçb]pç eu³ç yçç@LçkçÀje³ççí i çÓje içÓjçí 28

Samarpan by SadhakThree Paths of Salv ation

- Piy aray Raina 29kçÀMcççÇjçÇ jçF&cmç ÖçÀçcç çÆ[mìWì [çF&mhççíjç

JççÇvçç yç@p ç vçe kçôbÀn- [ç. yççÇ.kçíÀ.cççí]pçç 30

Fire in My HeartJudicial Activism

- J.L.Sher 31Sharga-Puran

The Origin of Shargas- B.N.Sharga 32

Peculi ar Kashmiri Words 36çÆmçuççÆmçuçeJççj - kçw³ççn kç w³ççn Jçvçe?

lççuçôn - 1- cç.kçÀ.jÌvçç 44

Photo Feature 39Your Own Page 40

Editor: M.K.Raina ~ Consulting Editor: T.N.Dhar ‘Kundan’Layout & dtp: expressions_vas [email protected]

Editorial Office: G-2, Pushp Vihar, Shastri Nagar, Vasai Road (W),Dist. Thane 401202, Maharashtra, Ind ia ~ E-Mail: [email protected]

Webmaster: Sunil Fotedar, USA (sunilfo [email protected])

(Continued on Page 3)

nç@jJçvç cçççÆmçkçÀ July 2008 ~ pçáuççF& 2008 02

additional languages than it is formonolingual children. Nobodyneed, therefore, to have anyapprehension that studyingKashmiri in addition to English andHindi will be a burden on theirchildren. As for the elders let it beknown that Vinobha Bhave learntnew languages at an advancedage.

Dr. Broschart has stated thatthe rules of evolution apply tolanguages as well and, therefore,where there are norms there aredeviations. As long as there issuffic ient contact betweenspeakers, these deviations do notmatter. He goes on to quote thefamous Anthropologist BenjaminLee, who said that a languageinfluences the way we think.Quoting the example of HopiIndians he says that their conceptof time is different from that ofEuropeans.

There was another artic lerecently in the press, which saidthat the latest finding of theresearchers was that, our attitudesand mannerism change with thechange in the language that wespeak. Thus it is clear that if wehave to perpetuate our Kashmiriculture, Kashmiri character andKashmmiri identity, we must learnand use our mother tongue inconversation and correspondenceboth and thereby enjoy theprofound writings of our writersand thinkers.

☯☯


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Ed i t o r s' M a i l

[email protected] Raina Sahib,Thanks a milliom (for sending 'här-van' June 2008issue). It will be, I am sure, a good read and wewill enjoy it a great deal.Regards,

Makhan Tickoo--------------------------------------------------------------

Rohini, DelhiRespected Raina Sahib,Namaskar, I sincerely thank you for the mail of'här-van' magazine which I received today and alsothank you for publishing my feedback on SwamiMerzakak’s Jag (Hangalgund). it was a greatsurprise to me as I was not sure whether the mailand attachments were received by you. Thanksagain.

With regardsSunil Hangloo

--------------------------------------------------------------Koulsunil@gmail.com

Namaskar,Nice to get the issue on time. It reminds us ofmany things which we have forgotten. Well, one controversial point which I amraising is that we should be thankful to GOD thatwe left Valley in 1990 . By now, since militancyhas been there, we would have not progressed tosuch an extent as we have now. The social &íconomic c ondition of KPs was alreadydeteriorating before militancy. Migration forced usto go into introspection & made us learn toappreciate work, not the type of work. You canfind KPs in every good company on good posts.Of course, our parents suffered due to terrorismboth financially as well as mentally, but they havemade us successful with their hard toil & prayers.It is now duty of young generation to help otherpersons of community. If other communities cando it, why can’t we? Also we should not be criticalof our community which we have always been. Ihave experienced that our people help each otherin any part of the country. We should take it forwardand forget the past & try to improve our future.

Regards, Sunil Koul


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Editors' NoteWe accept write-ups on any topic concerningKashmir, Kashmiri language and Kashmiris,or a topic of common interest in Hindi,Kashmiri and English. The write-ups shouldbe original and exclusive to 'här-van', exceptfor News, Views and Reviews. Kindly notethat we do not intend to include the previouslypublished material in 'här-van' except in veryspecial cases. Kindly e-mail your write-upsto us at:

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My Medical Journey Dr. K.L.Chowdhury

Med i ca l Sl eut h i n g (Tracing the source of an epidemic of Virus Hepatitis)

Winter is not the usual season for waterbornedisease in the Indian plains. Sporadic cases occurround the year, though. Epidemics of diarrhea,cholera, hepatitis etc are common in summer andrainy seasons. But when I took the monthly stock ofpatients in my clinic and counted 33 cases ofjaundice from viral hepatitis in January and another39 in February of 1998, I knew something was wrongwith the water supply. Contaminated water or foodsupplies have been implicated in major outbreaksof Viral Hepatitis especially the consumption offaecally contaminated drinking water.

I wrote a letter to the editor of a daily newspaperand expressed my apprehensions about a breakingepidemic of hepatitis and pointed my finger ofsuspicion at the Public Health Engineering (PHE)department which provides water to Jammu.

Jammu, like many other towns in India, has thedubious distinction of the most dangerous layout ofwater pipes that provide the precious fluid to nearlya million mouths. In most of the neighborhoods, thepipes run along or inside the drains and gutters thatline the lanes and streets, concealed in the muckthat flows in them. Most of the supply lines areleaking somewhere so you have a heartbreakingscene of sheets of water running on the streets whenwater is pumped in the pipes once a day or lessoften, for about an hour. More water leaks from thebreaks and unions or from the holes people bore inthe pipes to tap water at unauthorized sites, thanflows into the buildings and houses. The water tanksin which people store water are most often not fittedwith the ball valve to stop the water once they fill up,further compounding the loss. It is painful to watch

Dr. K.L.Chowdhury is a renowned physic ian andneurologist, based at Jammu. He has very kindly,not only agreed to write parmanently for the ‘Health’column of ‘här-van’, but also volunteered to answerhealth-related queries from the readers. We invitereaders to send their queries to the editor ‘här-van’at [email protected] to be passed on to Dr.K.L.Chowdhury, or send them directly to Dr. Sahibat [email protected]

water running on the streetsand into the drains in a criminalwaste, when millions in ourcountry have to trudge longdistances for a bucket of thisscarce resource. I call it thegreat water robbery.

Once pumping stops, anegative pressure develops in the pipes and sucksin the effluent from the streets, lanes, drains, guttersand cesspools through the leaks, faulty joints andill-fitting unions. The sucked material is a source ofall types of bacteria, fungi, viruses and other toxiccontaminants that thrive in the streets and drains.Every time water is pumped again in the pipes thepreviously sucked-in material is washed into therecipient’s houses contaminated by this rich cultureof disease-producing vermin and toxic waste. .

My letter to the newspaper made no impact.Patients of hepatitis continued to pour in an unendingstream. March brought a whopping number of 145cases and there was now no doubt that an epidemicwas on. I made detailed notes of the patient age,sex, addresses, clinical picture, complications, liverfunction derangements, progression, recovery andsequealae.

The patients who came to me were mostly theKashmiri refugees, euphemistically called ‘migrants’.They lived a cramped life as tenants and very fewhad their own dwellings. The patients were mostlyfrom New Plots, Sarwal, Rehari, and contiguouslocalities. There were clusters in some areas andsome families where many members had contractedthe virus. It was a picture of a local epidemic,confined to this small sector. They were of all agesand both sexes. It had to be either Hepatitis A or E,both water borne diseases. Since young adults aged15-40 years were hit maximum, it looked likeHepatitis E rather than A which is mostly an infectionof children; but confirmation was necessary.

Testing for viral studies and their markers wasnot available in Jammu till then. I could send samplesto Delhi but the cost was prohibitive. Asking indigent‘migrant’ patients to spend a few thousand rupeesfor the test would be cruel especially when it wasmore of epidemiological and academic interest than


of as a substantial tool in the treatment of anindividual patient. The illness was mild in most cases,and recovery uneventful. Fortunately there were fewcomplications.

Both Hepatitis A and E are mild illnesses andmortality is much lower than Hepatitis B and C whichare spread by a different route and do not presentas epidemics except in institutions. Hepatitis E isbad on pregnant patients in whom high infant andmaternal mortality has been reported. However,there were only 4 pregnant women till the end ofFebruary and fortunately there was no mortality. Istill believed the cases to be E rather than A.

I dashed another letter to the newspaper,breaking the news of a full-fledged epidemic,outlining the geographic contours, the density, andthe severity. I castigated the PHE for inaction sincemy last warning. Early in the morning of the letter’spublication, I received a distress phone call fromthe Chief Engineer PHE.

He was sore that I had written the letter and notspoken to him directly about it. I did not know himpersonally, I replied, nor was I expected to remindhim of his job. His department had ignored mywarning. The cost of their negligence was colossalin terms of human suffering. If the first letter wasignored, I was not sure they would not snub me forinterfering in their departmental work. A newspaperwas, in my opinion, the best medium to informpeople, who were my main concern. In any case,what steps was he going to take now that theepidemic was on?

The Chief Engineer was apologetic. He said hewould do everything to help and wanted to knowwhat could be done to halt the epidemic. I repliedthat I suspected a major contamination of one ormore reservoirs that supply water to the affectedlocalities. We had to trace the source and that wouldentail a detailed inspection of the water reservoirsincluding a survey of the main feeder pipes, andthe supply lines to the affected areas. The sealingof all the leaks everywhere in the town wasobligatory. But tracing the local epidemic was urgent.

This was a tall order for a department notoriousfor indiscipline, disobedience and a culture of strikesand shutdowns in its cadres. But there was noescape. The chief requested me to guide his staffin tracing the epidemic and decided to send hisdeputy along with a team to discuss with me aboutthe steps to stem the tide.

A team of five PHE offic ials reported in myresidence same evening, headed by the SE. When

I asked them if they could draw a rough sketch ofthe reservoirs supplied water to the localities underour scanner, they were not sure. When one of themsaid he would come prepared with the sketch nextday, I produced my own from my pocket. I was readywith a rough sketch of the sources of water supplyto the affected areas. This was provided to me earlierby a patient whom I phoned soon after the CE rangoff in the morning. I knew he was a PHE official andhe was glad to supply me the information. The teammembers were shocked and shamed. However, Iput them at ease and outlined my plan:l Draw a detailed sketch of the reservoirs andtheir areas of distribution after looking at the localitiesunder the impact of the epidemic.l Determine the type of hepatitis - A or E. Thetests are costly and not available in Jammu. Thepatients cannot afford the tests so the departmenthas to bear the cost.l Scavenge all the reservoirs under the scanner.l Plug all leaks, rents and holes in the distributionpipes, not only in the affected localities but whole ofJammu.l Intensify surveillance against water poachers.l Inform public through posters, pamphlets andnews papers in order to create awareness aboutthe epidemic.l Outline the preventive measures against theinfection like personal hygiene and the consumptionof boiled water for drinking till the epidemic has dieddown.l Ensure supply of properly treated water throughleak-proof pipes.

The team left with assurances to me that theywould plunge into action next morning. They saidthey would send samples of blood from my patientsby courier service for testing to be carried out inDelhi and the department would bear the cost. Theywould prominently advertise in the paper on a regularbasis till the epidemic died down.

The next week brought a stream of patients fromthe same areas. I waited for the team to collect thesamples from the patients to be sent to Delhi but noone reported. I sent the samples by courier serviceon my own hoping PHE would reimburse later. Thereports on viral markers confirmed my suspicion thatwe were dealing with hepatitis E. I had about tenreports on patients from different areas and therewas no point pursuing with more testing once all ofthem proved to be Hepatitis E.

I sent two more letters in the paper with all theinstructions especially to the residents of the areas



affected. However, there were no advertisementsfrom the PHE and on my evening walks I did notfind any evidence that the leaks had been pluggedin our area which, however, was not affected. I askedsome patients and was informed that some workmenwere closing the leaks at places.

I phoned the SE and he said they were on thejob; they were plugging all the leaks in the area underscrutiny. He agreed that there were a few major leaksin some feeder pipes that supplied the affectedarrears, two of them were passing through filthydrains. They were going for a total overhaul. Hehoped the epidemic would soon be contained.

But cases continued to pour in from New Plotsand Sarwal which had the maximum density of thecases. Even if all the leaks were plugged it wouldtake 4-8 weeks for the epidemic to die down, thatbeing the incubation period of the disease.

But there was a problem. If it were just the leaksin the feeder pipes passing through drains thereshould have been a parallel increase in otherwaterborne diseases in the affected places. But thatwas not so; there was no increase in typhoid,dysentery, diarrhea etc. The increase was only inJaundice and now we knew it was the hepatitis Evirus. There had to be a single source of this virusfrom somewhere, most likely a reservoir. I phonedthe SE again and insisted that he direct his team tolook into the reservoirs that supplied the areasaffected. Leaks in two feeder pipes of two localitiescould not explain the large areas involved nor theexclusive occurrence of only one water-bornedisease. They must go to the reservoirs, inspectthem, get samples for cultures and get themcleaned.

The SE reported back after a week and saidthey had looked into all the reservoirs supplying thelocalities and found nothing worthwhile; in any casethey had got the cleaned.

The epidemic died down over the next 6 weeks.It could not have been just the result of myinstructions to the patients and the letters in the newspapers or the sealing of leaking points. There hadto be a major contamination from the source ofsupply, I was sure of that. In any case it was a greatrelief to see the back of the virus.

My curiosity could not be satiated by that reportby the SE that they had found nothing. I knew therewas a skeleton in the cupboard. And I waited for mychance to find out.

Months later, another one of the PHE officialsfrom the Team came to consult me for his mother. I

complained that it was heart-breaking to find thewater flowing over the streets whenever it was beingsupplied to our neighborhood, in spite of theepidemic a few months earlier. It was sad that PHEhad failed to ensure a proper leak- free supply. Helooked at me almost in reverence.

"Sir, you came as a messiah to the people andsaved our department from a terrible disgrace. Youwere right in pointing us to the reservoir, but welooked there last. That is why it took so long. Welost priorities and started randomly checking theleaking points rather than going according to theplan you laid out for us. We found a dead monkeyin the reservoir which you had marked for us on thevery first day we came to your home as a team. Thereservoir was stinking and the monkey carcassrotten beyond recognition. How could thedepartment acknowledge this gross negligence?"

There is no doubt the monkey was infected withhepatitis E virus and possibly drowned itself whiletrying to drink water from there. Primates like dogs,monkeys and rodents are known to harbor the virus.In fact, in a study conducted to examine whetherIndian monkeys are infected with hepatitis E virus(HEV), serum samples from wild rhesus and langurmonkeys were screened for anti-HEV IgGantibodies. The positivity rates were 36.7% and19.1% respectively which goes to show howwidespread the disease is in monkeys. No doubtthe present epidemic was a result of the monkeywhich had found its watery grave in the reservoir.

]]



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Kashmir, a hill-locked valley would remain undera snow blanket for months together in ancient times.People would remain indoors to save themselvesfrom biting cold and other weather related difficulties.No doubt people engaged themselves in differentindoor chores but still there was enough time to doother works. During this period, Kashmiri peoplewould enjoy listening to Daastaan by a Daastaan-go.

It may be recalled that Kashmiri language wasonce neglected for a long period because of foreignrule. Persian was being taught and most of thewritten material was in Persian. Later on, Persianwas replaced by Urdu in the late nineteenth century.Even today we see most of the elderly people in ourcommunity reading, writing and speaking Persianwith ease. There are numberless hymns in Persian.This is also a fact and may be an irony that veryfew people today prefer to read or write Kashmiri.There was a time when there were professional storytellers and people would gather around them onlyto listen to them.

It is after a pretty long time that we are againre-discovering our forgotten Masnavi legacy inKashmiri. M.K.Raina has taken a bold step byembarking upon translating Masnavis inDevanagari-Kashmiri after his successful shortstories broke fresh ground in Kashmiri literature. Hehas been mercurial in translating Masnavis inDevanagari to showcase the untapped literary


Literatur e Ravinder Ravi

M.K.Ra in a 's Da a st a n -e-Gul e Ba k a wa l i - A Ha wk Ey e

wealth in the field of Masnavi.Shri Raina has chosen a righttime to put these Masnavis inStandardized Devanagari-Kashmiri script so that more andmore people could read andenjoy them. The author hasalready translated Daastan-e-Gulrez in Devanagari-Kashmiriand this time he chose to translate the Daastaan-e-Gule Bakawali in Devanagari Kashmiri for whichhe deserves commendation.

Masnavi is an Arabic word which was never usedby Arabs. It was used by other languages. KashmiriMasnavi came from Persian after Mehmood Gaamigot several Persian Masnavis translated intoKashmiri. It starts with the praise of God and afterthat Daastaan gets underway. It has got differentkinds and deals with Love, War, Compassion, Peaceand other many many topics. Sheereen Farhaad,Yousuf Zulaikha, Haroon Rashid, Laila Majnoo,Heemaal Nagirai, Ziny Mozoor, Aqa Nandun, RamCharit, Saam Nam, are some of the glaringexamples in the field of Masnavi. Mir Hasan’s Sahr-ul-Bayan in Urdu is being considered as a uniqueMasnavi, and in Kashmiri, although Gulrez isconsidered the best but other Masnavis are alsoequally good.

Daastaan Gule-Bakawali too is a milestone inKashmiri Literature. This Daastaan has been writtenby Nyamatullah Parray and compiled by Mohd.Ahsan Ahsan and Gulam Hasan Taskeen. Shri Rainahas dwelt on its origin and who is its actual creator,this point has also been dealt with. Although it hasbeen described as a Hindustani Masnavi but somecritics talk about its Iranian influence. Noted criticProf. Gopi Chand Narang disputes both thecontentions. Major portion of the Daastaan hasIndian feel and flavour and may be after Muslim Rulein India, Muslim influence especially the Iranianinfluence may have cast its shadow over Daastaan-goyi (story-telling) also. Its original manuscript is withthe Cambridge University. Shri Raina has quotedMohd Yousuf Teng who says, Niyam Sab’s Masnavi

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DaastaaneGul-e-Bakawali

M.K.Raina


is based on the Urdu Translation of the firstmanuscript of Gule-Bakawali written by Izat UllahBengali and the translation has been done by NihalChand Lahori. Daastaan Gule-Bakawali has beentranslated into various other languages includingEnglish and French. It is worth mentioning that thisDaastaan has been given different names bydifferent authors. It is named as Mazhab- e- ishq inUrdu by Nihal Chand. Najam Din Miskeen translatedit into Punjabi. M.K.Raina has tried to get deep intoit to find out whether it is a real story or an imaginativedescription of an anecdote. It is said that a King‘Raja Bhoj’ once went to his son and sent him toan under developed area. Great Astrologers andLearned Men in the court accompanied the Princeto the area and planted trees and developed amagical garden. A beautiful girl was born to the King.She was named Narbadaal. The sweet fragranceof her youthfulness reached every nook and corner.A hermit named Sone Bhadra inflamed with love,was bewitched by the fragrance and he fell in lovewith her, having heard about her beauty even thoughhe had not seen her personally. By hook or by crook,this hermit reached before Bakawalli (Narbadaal)and presented her a flower with the condition thatshe shouldn’t be married to anybody. Meanwhile aPrince was fascinated by her beauty and told herthat he loved her. Raja Bhoj accepted his request.When Sone Bhadra heard about it, he was heartbroken. He cursed Narbadaal to change into waterand wash away with it. She was turned into a riverwhich was named Narbada. Even the historian MohdDin Fouq endorses this story and says, "AmarKantak is a holy place of Hindus and Narbadasprings out from the same place." Howover, ShriRaina doesn’t suffer any loss when he absolveshimself by not commenting and coming to a finalconclusion regarding the Masnavi's authenticity. Hecategorically states, that his purpose is to bringbefore readers, the Kashmiri literary treasures inDevanagari script, which otherwise is available onlyin Urdu-Persian script. Be that as it may, this greatDaastaan belongs to us and we are proud to havecreated such great literary pieces. Shri Raina hasindeed done a good job by bringing this Masnavibefore the readers. Yes, it is up to the readers todecide whether the story is a real one or animaginative tale.

]]

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5

DaastaaneGul-e-Bakawali

5

Source: Nyamatullah Parray's 'Gule-Bakawali`Compiled by Moh. Ahsan Ahsan and Gulam Hasan Taskeen.

(A publication of J&K Academy ofArt, Culture & Languages, Srinagar.)

]]]

Condensed and re-written inStandardised Devanagari-Kashmiri Script by

M.K.Raina


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Shrimad Bhagavad Gita has eighteen chapters.Each chapter is named after one or the other yoga.Yet there are four distinct types of yoga explainedand discussed in this Divine Song. These are JnanaYoga or the yoga of knowledge and cognition, KarmaYoga or the yoga of action and deeds, Bhakti Yogaor the yoga of devotion and dedication and Rajayoga or the yoga of meditation and contemplation.Actually these four sum up all the aspects of hu-man life. We seek to know everything around us asalso the secret of all those things that appear to usas mysterious. We act all the time in conscious mindand sub-conscious mind, both. We are devoted towhat we do, what we seek to achieve and to thevalues that we hold dear. We contemplate on theproblems faced by us and meditate to find satisfac-tory solutions to these problems. All this is true ofour mundane life and the spiritual life in a greatmeasure but the quantum may vary from person toperson and between different periods of the life ofthe same person. To understand these topics in fullerdetails a close reading of the Bhagavad Gita is veryuseful. There may be discussions on these in otherscriptures, holy books and other books in variouslanguages of the world but if we want to have ac-cess to the explanation and exposition on thesesubjects at one place, we will have to turn to Gitafor light and guidance.

Shri Gita has described and analysed Jnana orknowledge at length and in great detail. It hasestablished its superiority as well. One thing is,however, noteworthy; it says that Jnana orknowledge is incomplete without Vijnana or itsapplication. The former is pure Science and the latteris the applied Science or the Technology. The formeris represented by Goddess Saraswati and the latterby Goddess Laxmi. Science when transformed intotechnology creates wealth and this justifies ourworship of Goddess Laxmi as the deity of wealth.The two are complimentary to each other and eitherof these is incomplete in itself. That is why LordKrishna says to Arjuna, ‘Jnanam te-aham sa-vijnanam idam vakhshyami asheshatah, yad jnatvaneha bhuyah jnatavyam avashishyate – I am goingto explain to you the knowledge and its application,both in full, after knowing which nothing else will beleft worth knowing.’ This stipulation gives us animportant advice to follow that it is not sufficient to


Mysticism & Religion T .N.Dhar 'Kundan'

Fo ur Ty pes o f Yo gaknow alone. It is also important thatwe apply this knowledge in ourmundane and spiritual life. Whateverwe know must translate into action.Whatever we learn must beimplemented and brought intopractice. All our knowledge shouldbe put to good use in our life for ourown benefit and for the benefit of the mankind.

Again the Karma or action has been qualifiedin two ways. It should be either ‘Mat-karma’ or theactions carried out on behalf of the Divine and‘Nishkama-karma’ or the deeds performed withoutan eye on the fruit. ‘Kamya-karma’ or desire orientedactions have been forbidden completely. Once wecarry out actions on behalf of the Divine, the senseof doer-ship vanishes from our mind. We becomehumble and realize that we are only the means tocarry out our ordained duties. Our deeds are notmotivated by any greed or craving for any fruit. Wedo our duty with a sense of duty. This absolves usfrom the good and bad effects of the actionsundertaken. We have a commitment to the deedsand not to the fruits of the deeds. We ensureharmony and poise in the face of the pairs ofopposites like loss and gain, pain and pleasure,defeat and victory. We derive pleasure out of theactions and never wait for them to fructify. We strivefor excellence in our actions for we are told that yogais excellence in actions.

Coming to Bhakti or devotion, the BhagavadGita says that it should be ‘Ananya-bhakti’ orundivided devotion. Our frame of mind should besuch that we see the Divine in everything. He shouldbe in our mind all the time. We have to have devotionto what we seek to know, what we intend to do andwhat we desire to achieve. We have to concentrateon Him with unflinching faith, trust and belief. Wehave to surrender unto Him so that He worries aboutus, He takes care of us and He guides us all thetime. We keep on thinking about Him. We executeHis command and we entrust the boat of our livesto Him. With this attitude He becomes the boatmanwho ferries us across. The condition, however, isthat it should be undivided, unfl inching andunwavering devotion. The beauty about this devotionis that there are no doubts, no questions and noapprehensions. It gives us a commitment, a resolve


and resilience, with the result that divinitymanifests in our thought, word and deed.We do not hurt any one and no one hurts useither.

The fourth yoga is called Raja-yoga orthe princ ipal yoga of meditation andcontemplation. This one has been qualifiedin Shri Gita as yoga, which has to becontinuous and without any break. Yogameans a yoke and a yogi gets yukhta oryoked with the Divine by meditation. One hasto be yoked all the time, continuously withoutany let up so that the yogi can be identifiedas ‘Nityabhiyukhta’. Now every one of usneeds two things, one what we do notpossess and two protection to that which wedo possess. For a Nityabhiyukhta yogi Godhas promised to take care of both thesethings. He has said in Shrimad BhagavadGita very c learly that He will provide themall that they lack and give protection to theirpossessions provided they are uninterruptedyogis. In the ordinary sense of these termswe can take it that by our continuousmeditation and contemplation we shallachieve a ll that we need and ensureprotection to our possessions from theDivine. In spiritual terms, however, these twowords have a significant connotation. Godhas promised to take care of our yoga andkshema if we are constantly andcontinuously attached to Him. Yoga herewould mean emancipation and Kshema isthat which ensures our well-being. In spiritualparlance this would mean Paramananda orsupreme bliss.

Thus we have seen that these four typesof yoga have been qualified by the holy Gita.It says that Jnana or knowledge must beaccompanied by Vijnana or application. Itstates that Karma or actions should beNishkama Karma or actions not done fortheir fruits. It enjoins upon us that our Bhaktior devotion should be Ananya Bhakti orundivided devotion. Then it clarifies thatYoga or meditation should be Nitya orcontinuous and uninterrupted. These fourtypes of yoga will lead us to emancipationonly if these stipulations are kept in mindand implemented in letter and spirit. Theseformulations are applicable in our worldly lifeand equally so in our spiritual life. ☯☯


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’’’Contact author at: [email protected]


BOOK REVIEW

Book: The Ugly Kashmiri(Cameos in exile)

Edition: 2nd. (With Explanatory Notes)Content: Satire, Nostalgia, SarcasmPages: 186Price: Rs. 250.00Author: Arvind GigooAddress: H.No : 111 Sec : 2

E.W.S Lower Roop Nagar,Jammu-180013

Publishers: Allied Publishers Pvt. Ltd.,1/13-14, Asaf Ali Road,New Delhi 110 002.

Tel: 011-23239001, 011-23234269E-mail: [email protected]

Satire, irony, pathos, black humour, despair,sarcasm, anger, nostalgia, love and compassionmake up these cameos. They are about KashmiriMuslims, Kashmiri Pandits (called ‘migrants’),security forces, militants, politicians, intellectuals,common people, women and other sections of theKashmiri society. The cameos are terse, meaty andaphoristic, and convey the author’s poignant viewof the happenings in Kashmir and elsewhere. Eachcameo is a bleeding piece of truth.

A book of paradoxical, cynical and gnomicreflections drawing the readers into a subtle sort ofvertigo. The author writes with insolent honesty, and

provokes and incites defiance. The underlying themeof a need for change from ugliness to beauty runsthroughout.Author says: (From Preface of the book)Few people stick to their convictions whenuncomfortable circumstances happen. Beliefs andcommitments crumble to dust. The talk of valuesand ideas sounds fine in peace. In troubled timesthe hollowness, stupidity and ugliness of man cometo the fore. a liberal man proves irrational anddangerous, and an illiterate underdog or a goonperforms a heroic act or a noble deed. Man is aninteresting paradox.

The fountainhead of these cameos is my lovefor all Kashmiris. Some cameos put forward theevents that I in Jammu and Delhi. Some portray thesituations that I have heard about. The authenticityof history is not my concern. When people believein falsehood, it becomes truth. My observation givesutterance through pithiness. My imagination runsamok to shout pain, love and anger.

I have never had any political commitment andreligious conviction. I go on changing my opinions.I dangle between an idea and its opposite. I am sureabout my doubts, vacillations and uncertainties. Ihave no answer and solutions to offer.

The Kashmir Malice:In 1990, over 2, 00,000 Hindus fled their homes inthe Kashmir valley in India, under dire threat fromIslamic terrorists. Forced to leave their ancestrallands and property, the displaced Kashmiri Pandits,as they are known, were rendered ‘migrants’ -refugees in their own country. Their plight remainson the sidelines of the more public spectacle of theKashmir issue. Many of them remain in camps,awaiting justice and a possible return to the place

Review of ‘The Ugly Kashmiri’by

Aishwarya Pillai



they called home. Others, scattered and settledacross India, carry the scars of the tragedy within.

‘The Ugly Kashmiri’ is a collection of shortpieces, which touch upon the smoldering discontentpreceding the forced exile of this community, as wellas the traumatic hangover, post-migration. For thefirst time in Indian literature, a book dealing with thepolitics, sociology of a state and people has beenwritten, using short pieces which are complete inthemselves. The canvas of this book stretches farbeyond the Pandit community to the other essentialpieces that constitute the social fabric of Kashmir:the Muslims, the intellectuals, the militants, thesecurity forces and the politicians.

Sparing no one, not even the reader of thecameos, the author rips through any pretensions ofpatriotism or intellectual posturing, and exposes thehollowness within.

A poignant and, yet, scathing comment on theKashmiri ethos, these 180 cameos hold a mirror tothe universal human condition of displacement,hypocrisy and betrayal. Each piece gets a page toitself, which intensifies the impact of words.

Although most of the cameos cannot be easilycomprehended by someone from outside thecontext, the tearness and irony are hard to miss.

A defiant and incisive look at a generation ofpeople, each cameo is, as the author puts it, “ableeding piece of truth,” and loaded with multiplemeanings. Some of the cameos compress historicaland political events spanning several years.

The second edition of the books contains a setof annotations, which throw light on the amazingdepth of meaning behind each piece. The meaningof some of the more cryptic cameos has beenparaphrased below:The Dying Word:His last word was “Shift!”While in exile, Kashmiri Pandits shifted from rentedhouse to rented house. They used the word “shift”for each move. Here, an old man is about to die.His dying word too is, “shift.” There’s a sense ofambiguity here. He is shifting to the next world.Nero:“What an artist lies in me!”Nero’s last words were: “What an artist dies in me!”In an instance of clever wordplay, the author usesthe word ‘lies,’ in terms of how the actor inside aKashmiri political leader lies to the people.Another Tryst:“Why did you get to the International Debating Clubwith the proposition?”

“I had to make a second tryst with destiny.”Character is destiny:

The author makes a dig at Jawaharlal Nehru,the then Prime Minister of India, who he’s critical of,for approaching the United Nations Security Councilwith the Kashmir issue. Kashmiri Pandits regard thisact as a major blunder by the former Indian PM.Chameleon:From Pakistan to plebiscite to India to Pakistan toindependence to anything and anywhere in onebreath. A dig at the constantly changing politicalideology of the Kashmiri Muslims.The Kill:We salute this man for he is a martyr,We kill this man for he a traitor,We nail this man for he is an informer.This cameo is targeted at the dubious philosophyof the terrorists, who indiscriminately killed severalKashmiri Pandits and Kashmiri Muslims.The Author:“Who is the author of these cameos?”“An anti-Kashmiri Pandit.”

The author ends his collection with a flourish ofsupreme irony. In this, the final cameo, he turns hiskeen gaze to the reader anticipating the kind ofresponse his work will elic it fr om his moreconservative Kashmiri Pandit brethren. Here, tworeaders speculate on the identity of the author; thesecond speaker obviously hasn’t relished thecriticism of his community in some of the pieces.We don’t know which community / religion the firstspeaker belongs to. Thus, before he draws thecurtains on his final act, the author, ratherprovocatively, leaves the readers questioning theirown convictions.

Some of the pieces can be easily viewed in thelarger picture of the human condition of beingrootless, of having a fractured identity and the sheeremptiness of words to assuage one’s angst:Rootless:“I am where I am not,Therefore, I am not where I am”.Motherland:“I sold off my house and land and everything inKashmir because Kashmir is my dear motherland.”Emancipation:“Listen! How can I talk about the plight of KashmiriPandits? I am a secularist.”Renaissance:“We must preserve our culture.”

Continued on Page 25



During the last two decades of exile essays on‘Bhagwans’, and ‘Babs’ have been appearing withuntiring regularity in almost every community journal.In fact, they are often reproduced from one to theother. Yet, there is hardly any new or illuminatinginformation in most of these write-ups beyond whatwe have been fed from time to time. On the contrary,we find a lot of myth making and tall c laims of‘miracles’ about which there is at best sketchy,questionable evidence, or mere heresy. Thetendency to create Bhagwans and Avatars out ofordinary mortals is almost compulsive in us andagainst logic. If the purported aim of repeating thewriting about the lives of these people is to generatea sense of spirituality it falls far short of expectation.In the process we may be doing injustice to thesesimple and unpretentious men by investing themwith imaginary and even superhuman powers thatthey neither possessed nor claimed. That is why Igenerally skip these write ups.

But, when I chanced to see ‘Sed Bab” by ShriJ L Bhat in the July issue of Har`van I read it throughbecause I had met ‘Sed Bab” when he was aliveand the memory is still fresh, though it transpiredmore than 20 years back. As a doctor I have beenprivileged to meet with many ‘Bhagwans’ and ‘Babs’who come seeking medical advice. Sed Bab wasone amongst them. He was brought to my clinic atChotta Bazar (Karan Nagar) in Srinagar in theeighties of the last century by one of his discipleswith whom he was staying temporarily. It was winterand he suffered from a chest infection. I warnedhim against taking a cold shower in the morningwhich, the disciple told me, was his custom. But heignored the warning and caught pneumonia. I hadto see him again, now on a home visit, when hetook a serious turn.

He gave us a tough time before he recovered.We had to administer the latest generationantibiotics to help him pull through. The disciple,even after going through the terrible strain of lookingafter him for a whole week, attributed Sed Bab’srecovery to his own spiritual power. When askedwhy he brought him to a doctor and even beggedfor the home visit, he promptly replied that, as adevotee, he would not leave any stone unturnedeven when he was sure his guru had it in him tolaugh off his illness!

What do you call it if not blind faith?I do not deny the will to get well is as important


Viewpoint Dr . K .L.Chowdhury

Of Bh a gwa a ns a nd Ba bs*as medicines because itenhances your wellbeing andnudges your immunity intoaction. Spirituality does the samething. Sed Bab looked composedin spite of his illness, which mayattest to his mental toughness,even spirituality, but rejecting the import of a seriouswarning is nothing but recklessness, even whencommitted by a ‘Bab’.

To be a ‘stickler for routine’ as Shri J L Bhat hasclaimed may be good. In some ways we all aresticklers for a routine in our busy lives; not being sowill run against the demands of our jobs and families.But to make that routine a reason for defiance atthe cost of your own health and to the greatinconvenience of those whose service you take forgranted, is insensitivity and mindlessness.

In any case I am not here to detract from thespirituality of Sed Bab just because he chose to floutmedical advice, contracted pneumonia and almostsuccumbed to it. What I am here to reveal is anotheraspect which militates against the c laims by theauthor of Sed Bab being a ‘Hhouseholder Saint’ anda ‘Karmayogi’.

To the extent that he was married and fathereda brood of five children, we must acknowledge hefulfilled the physiological demands of matrimony.But, having done so, he gave his householder statusthe go-by.

Why I say this is because I also happened tosee Gunwati, ‘Sed Babs’ wife, as a patient sometime after the episode narrated above. A gentlemanaccompanied her to my clinic. After I examined herand wrote out a prescription the gentleman revealedher relation to Sed Bab’.

“Do you need to see a doctor when Sed Bab isthere to take care; you have his blessings evenwithout asking ,” I said in a joke, but immediately feltsorry for having touched a hornet’s nest of bitternessand remorse in her. It will be inappropriate to repeather words but from what she replied it was clearthere was a terrible mismatch between hishusbandly and housekeeping duties on the one handand his ‘other-worldly’ engagements on the other. Idid not have to explore any further and had no wordsto comfort her. She seemed resigned to her destinyand did not expect any sympathy.

It is not my intention to put the departed soul inthe dock; we all have our failings and strengths, even


the ‘saints’ amongst us. Nor do I want to hurt peoples’sentiments, or to put their faith into question, or tobrainwash them. I do not contest the fact that SedBab must have had attributes that forced people toflock round him and seek spiritual solace. But I dowant to disabuse our believing, gullible communityfrom raising mortals to the status of Bhagwans andBabs just because they have ‘sacred countenances’or speak in subtleties or perform ‘miracles’. Miraclesoften are aberrations that occur in nature. They areextraordinary events which call for scientific inquiryrather than blind acceptance of a supernaturalagency at work. Some people are naturally endowedwith special talents and aptitudes that make themexceptional in a particular direction, sometimes atthe cost of their overall personality, but that doesnot give them claim to be god-men.

Mass following does not measure a saint; whathe/she leaves for posterity does. I would love to hearwhat some modern-day ‘Bhagwans’ and ‘Babs’ werevere and eulogize, have contributed to society andwhat their true legacy is beyond their idiosyncrasiesincluding the smoking of chillums, the wearing of longyellow or white robes, smearing ash on their foreheads,and enjoying the unquestioned adoration and untiringservice of their hangers on. Lest I am dubbed as aniconoclast out to demolish all ‘godmen’ and declaringthem charlatans, I must acknowledge that there arenoble souls whose presence imbues you with awonderful feeling, and yet, they do not take recourseto miracles nor encourage fawning devotees. ]][* We are sure many of our readers will have different viewson this subject based on their experience and perception.We would, therefore, request our esteemed readers tosend us their considered views either in the form of shortcomments or full-fledged articles. These will suitably beincluded in the forthcoming issues of the 'här-van'. Ahealthy discussion on controversial subjects is alwaysthought provoking and illuminating provided there is nopersonal attack on those who hold differing views - Editor.]


“How?”“By reviving dead rituals.”

The author states in the preface, “I have neverhad any pol itical commitment and religiousconviction. I go on changing my opinions. I danglebetween an idea and its opposite. I am sure aboutmy doubts, vacillations and uncertainties.” Hededicates the book to an unknown “Ahmad theBlacksmith,” whom nobody knows because intoday’s bruised Kashmir, beauty of the mind andsoul have lost their significance.

The author feels a deep “need for change fromugliness to beauty” which is palpable throughout thecameos. Truth is beauty and while the artiste paysa poignant tribute to his lost homeland, these piecesare also a wakeup call to the people to break free ofthe mire of sentimentality and accept the reality oftheir situation.

Using an unconventional vehicle and armed withself-deprecatory wit, the author lifts the veil off amalaise that has been silently eating away inside acommunity for decades. Not surprisingly, ‘The UglyKashmiri’ has caused quite a furor in the Kashmiriliterary c ircle, with a critic calling it a “literarybombshell.” It’s not just the packaging of the piecesthat is unprecedented, but also the driving ideabehind it.

A great deal of courage and honesty is requiredto provoke an entire society into confronting and,possibly, exorcizing the past. Per the author, thesource of his cynicism is the pain and love he feelsfor all Kashmiris. ‘The Ugly Kashmiri’ helps onefathom the ethos and soul of Kashmir, as well as ofa highly marginalized section of its people, theKashmiri Pandits. ]]

Book Review ... Contd. from Page 23


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YOGRAJ SWAMI NANDLAL JI was born inGURGARI MOHALLA, ZAINA KADAL (Srinagar)into a prosperous KOUL family nicknamed asKOTHDARS. His grandfather PANDIT SEHZA KAULhad two sons RAM KAUL and HARA KAUL. SwamiJi was son of PANDIT HARA KAUL born on anauspic ious day, FALGUN SHUKLA PAKSHASHTAMI (TAILA ASHTAMI), the exact year of birthnot confirmed. It is said that his childhood at hishome was not comfortable as his mother had passedaway when he was quite young so he left his homeat age 14 while he was in class IX. His step-motherdidn’t treat him well and it was one of the reasonsthat he left home at this tender age. In fact he wasnot destined to be an ordinary householder. He hadcome for the accomplishment of a larger missionwhich he did by achieving the highest echelons ofhigher life. Thus Swami Ji detached himself at anearly age from the bondages of the household lifeto seek a higher purpose for himself. Having soughtrefuge in the feet of many awakened saints andsavants of that time, young Swami Ji remained onmove from place to place in search of the ultimatepath for himself till one day around 1932-3, hereached ZOONI-PORA, a village near BOMAI(SOPORE) on way to KUPWARA in Kashmir.

There was a well established Ashram complexin ZOONI-PORA where saints and BHABAS were


Saints & Sages J.L.Bhat

Yogi r a j Swa mi Na n d La l Ji Ma h a r a j

regular visitors from far and near.It was this Ashram which wasdestined to be the ultimatedestination for young NAND LALJI to get associated with lots ofsaints and SADHUS and amongthem his Guru BHABA SWAMILAL JI, a highly accomplishedyogi from outside Kashmir. The Ashram keptespecially brimming with activities of devoteesbecause it fell on way to MAA SHARDA, a reputedtemple complex s i tuated in SHARDI nearMUZAFFERABAD across TITWAL (GUREZ)presently in Pakistan occupied Kashmir (POK). Thedevotees on way to SHARDA-MAYEE, as it waspopularly called, crossed ZOONI-PORA Ashram andstayed there for a couple of days or more for thefacilities available and sought blessings of theDHOONI-MAYEE. Before Swami Ji was initiated intothe ascetic order by his holiness SWAMI LAL JI hehad a long stay in this Ashram in the service ofnumerous saints present there and by keepingattendance of many learned souls he adhered tothe high disciplined saintly life. Thus Swami Jireceived the choicest education of the saint order.It included the study of religious scriptures andespecially the practice of YOGA. Thus ZOONI-PORA Ashram proved to be the basic school oflearning for Swami Ji and also a place where hehad the occasion to be in the feet of his Guru. TheAshram in those days (around 1932-40) was headedby PANDIT SHIV JEE SHAH who managed all theaffairs of the Ashram along with a huge propertyattached to it. A regular LANGAR (cookingarrangement) to cater hundreds of visitors daily wasarranged and devotees from far and near camethere for service at the Ashram. All food-grains,vegetables and fruit consumed there were theproduct of the farmland attached to it tended by thefarmers nearby and as such there was no dearth ofanything and abundance prevailed.

Unfortunately this abundance, peace andspiritual atmosphere didn’t last longer at this Ashram.The whole complex was razed to ground in a greatfire put to it in 1947 by miscreants during PakistaniAggression on Kashmir and Partition. The complexwas almost deserted already as all Pandits in the


area were trying to save their lives by taking refugein safer places nearer to Srinagar, the capital ofKashmir. This area, SOPORE, BARAMULLA,HANDWARA, KUPWARA, URI and LOLAB was theworst affected during the 1947 turmoil as thousandsof Hindus and Sikhs were brutally killed and propertylooted and gutted so it took a long time for theremaining few to reestablish themselves at theirplaces after Indian troops pushed back the raidersand restored normalcy in the areas. And among thetragedies that befell Kashmir in 1947 in general andKashmiri Pandits in particular, was their access totheir beloved SHARDA-MAYEE temple complexwhich incidentally fell across the Line of Control(LOC) in the area controlled byPakistan.Stay in DEEWANKHAN atBOMAI (SOPORE) :While Swami Ji was in ZOONI-PORA Ashram being probably theyoungest, he was occasionallysent for some petty errands tovillage BOMAI just a kilometeraway, which comprised of a goodnumber of (about 60-70) Panditfamilies. SH. JIA LAL DASS, areputed person of village BOMAIwas especially attached to youngSwami Ji for his attractive yogicappearance and cheerful aspect.One day Swami Ji expressed hisdesire to PANDIT DASS of stayingin his house for pursuing SADHNA there. Beingscared to shoulder such a sensitive responsibilitySH JIA LAL JI talked about it in his family and SMTRADHA MALI his mother and a sa intly ladyimmediately consented to it and offered to provideall requirements of the Swami herself with fulldevotion and sanctity. Thus Swami Ji was offeredto stay in DEEWAN-KHAN, the first floor of a woodenstructure outside the main house of PANDIT DASSwith a separate entry approach quite suitable forthe requirements of Swami Ji. It was quite a largejoint family of about fifty members and possiblyeveryone was excited to have Swami Ji in theirhouse so they extended all possible service toSwami Ji, but the main contribution was of the headlady SMT. RADHA MALI and her daughter-in-lawSMT UMAWATI, wife of PANDIT JIA LAL DASSwhose service and devotion in the form of servingfoods and other beverages with all sanctity to SwamiJi and his numberless visitors at all odd hours for

years together is unparalleled. Swami Ji stayed inthis DEEWAN-KHAN for about 8-10 years beforehe shifted to the KUTIYA in GOWRI-PORA, BOMAIin the apple orchard of the same DASS family.

The period of Swami Ji’s stay in ZOONI-PORAAshram and later in the DEEWAN-KHAN was theformative period of his holy life. It was quite hecticfor Swami Ji as he remained almost all the timeabsorbed in YOG-KRIYA besides being on movemeeting saints and SADHUS and visiting variousplaces of religious importance and solitude. His visitsto remote interiors of unknown dense forests andstaying there for long periods in association withhighly awakened souls have also been reported.

Swami Ji was also all these years aregular visitor to SHARDA-MAYEE.The vis its there involved a longtravel on foot and later on horsesthrough KUPWARA and LOLABVALLEY and as such he along withhis associates stayed in the housesof Pandits in villages in that area.This association created a vast fieldof devotees and admirers of SwamiJi in the area and also causedcertain events that had a deepimpact on the holy life. The first wasthe formal initiation of Swami Ji tosaintly order by his holiness SWAMILAL JI. He though a non-Kashmirisaint was also a regular visitor toSHARDA TEMPLE and stayed with

Pandits there. He too had a large number ofdevotees in the area and when the occasion camefor the formal initiation of Swami Ji, his Guru himselfselected a place for him in village SOGAM in thehouse of one SHRIDHAR BHAT to perform his basicKRIYA. And later it is said that on completion of hisfirst stage, SWAMI LAL JI commented that youngNANDLAL was able to do in a few days what hehimself had been able to do in several months.

Immediately the popularity of Swami Ji spreadfar and wide while he settled at the DEEWAN-KHANin BOMAI. The atmosphere was especially chargedwith high sanctity when SWAMI LAL JI was there inhis association. Meanwhile Swami Ji visited alearned Pandit in SOPORE Town SHRI AFTAB JOOKHER for academic guidance and learning ofessential religious scriptures.

(To be continued)




Reflections T .N.Bhan

Let t er t o a f r iend

Dear friend Yena,Your phone call to me on the occasion ofJaishtashtami, to remind me to observe thatparticular day as a vegetarian day andabstain from non-vegetarian food, speaksvolumes about the roots of our culture andtradition i.e. 'Kashmiriat'. The basis of thisway of life is Sufism.

Both Sufism and Kashmiriat are havingthe history of tolerance and unity. The poetSaint Noor-ud-Din Noorani, known as Nund Rishi preachedthis and implored on people to live in communal harmony.Not only Nund Rishi but Lal Ded, Samad Mir, Shams Faqir,Parmanand, Krishen Joo Razdan, Zinda Lal Kaul all belongedto Kashmir valley and had the same identical outlook on life.It is most surprising to realise that the thoughts of these peopleof high thinking ran parallel to Trika Philosophy. It is thisconcept that blended Shaivism and Islam. This blending ofthe synthesis of two ways of life brought about the BhaktiMovement, which proved to be one of the most gloriousperiods of indian history. It is most important for all of us toknow that Kashmiriat is the blending of Islam and Shaivism.The message of Kashmiriat is to understand the essence ofall the religions. One must follow one's religion in letter andspirit, at the same time one has to respect all other religions.This has been the message of the greatest leaders likeBuddha, Ashoka, Gandhi and Akbar. They preached andpropogated the message of 'Universal Brotherhood'. Thesame message was spread by our own Zain-ul-AbdinBudshah, the most tolerent and just ruler Kashmir ever had.

To accept the teachings of these great men of tolerance,we have to transform our mindset and strive to create 'Sufithinking' in the minds of all the inhabitants of the Valley.

Dearest friend, I feel I am over burdening you with mythoughts, but your telephone call to me when the annualcelebrations at Kheerbhawani were on, has left an indelibleimprint on my psyche and has drawn me to pen this epistle toyou. I shall for ever treasure the sound of your voice. As asmall child, I was told by the old inhabitants of Tullamulla thatit is the abode of Maa Ragnya. I pray that she showers herblessings on you and all the members of your family, so thatyou all have all the happiness, good health, contentment andpeace of mind all along.

(Yena is the pet name of Mir Inayatu llah, form er Chief Warden, Wild Lifeof J&K government. Mr. Mir and Mr. Bhan have been friends from thierschool days since 1949.)

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Samar pan by Sadhak Piyaray Raina

Th r ee Pa t h s o f Sa l v a t io n[Saddhak is the pen name of Shri Piyaray Raina . Shri Raina is President of Samarpan PublicCharitable Trust (Regd) which among other things is involved with bringing awareness of ourcultural heritage among our youth. He is a regular contributor of religious articles in variouscommunity journals in India and abroad. He is the author of book ‘Socio-Cultural and ReligiousTraditions of Kashmiri Pandits’ published in USA. He lives in Atlanta, USA and DLF Gurgaon,India]

Salvation (Moksha) from the phenomenal worldis the summum bonum of Hinduism .A Hindubelieves in the law of karma and transmigration ofsoul . Law of Karma is a fixed moral law of causeand effect . It may be described as every (moral)action has its reaction ,or there is nothing such asaction without reaction . Good (moral) actions willlead to good results and consequently bad (amoral)actions will lead to bad results .In simple words onemay state ‘As you sow so shall you reap’.Thustoget out of the cycle of life and birth, soul has to workout its way.Parmatma (Ultimate Reality) is anexcellent accountant. He maintains an accuraterecord ofone’s good and bad actions and accordingto its moral laws the next body that is given tothewandering soul depends upon one’s karmicrecords . If jiva has a plus record of goodmoralactions (punyas) he may be given anotherhuman body to complete his ideal journey ofreuniting with Parmatma, but if his record is not goodof moral actions, (papas) he is given a body of lowerincarnation such as animals, birds, insects,etc. Inother words, soul is bound in this cycle ofkarma and one has to work hard to get liberated,thatis, to achieve ‘moksha’..Three Ways of Salvation (Moksha)Three ways (margas) towards salvations, whicharenot exclusive, are:1) Karma Yoga2) Bhakti Yoga3) Jnan Yoga1) Karma Yoga (Path of Action) :“Karma yoga is the path to which one is guided indoing the various things enjoined in thescriptures,with regard to the ritual, ceremonialsecular and religious matters. The scriptures thatprescribe the recitation and methodology of thesekarmic rituals is known as Karmkanda. Karma yogais not rituals and ceremonies alone. It is also anaction or work undertaken with the best intention in

mind for the upliftment of individual as a whole.2) Bhakti Yoga (Devotion Path) :Bhakti yoga is the path of complete surrender togod.“God is the knower of the feelings, the sentimentsand desires.” One should consider these factors. Itis suitable for most individuals and as such is themost accepted and followed path for liberation. Therelationship between an individual and Lord shouldbe one like that which obtained between Arjun andShri Krishna in Bhagwad Gita.Manmana bhava madbhakto Madyagi mannamaskuru. Mam evai’s ‘shyasi satyamte Pratijanapriyo’ si me - BG18.65(Fix your mind on Me,be devoted to Me ;sacrificefor Me,prostrate before Me,so shall you come toMe.This is my pledge to you,for you are dear to Me)3) Jnana Yoga (The Path of Knowledge) :It is the path of knowledge, which involves the useof meditative concentration, preceded by a long andsystematic ethical and contemplative practice ofyoga to gain a supra-intellectual insight into one’sidentity with Brahman. Things of outside worldshould not disturb practitioner’balance. One shouldbe able to control mind and heart in such a mannerthat whatever may happen,one remains unaffected,unperturbed. ‘For such a person who has attainedthat stage, there is nothing further left for him todo’. Raj Yoga (also known as Ashtange Yoga – theyoga of eight limbs or steps) describes various yogicpractices for those who seek th is path ofliberation.This form of yoga is described in detailinYoga sutras written by Patanjali. Eight steps orlimbs of this yoga are:1) Yama (restraint) – It includes five ethical and moraldisciplines:i) Ahimsa (restraint from violence)ii) Satya (restraint from false hood)iii) Asteya (restraint from stealing)iv) Brahmacharya (restraint from sex)v) Aparigraha (restraint from greed of wealth)


2) Niyama (observances/ discipline) –The five niyamas (disciplines) are:i) Shaucha (cleanliness of body and purity of mind)ii) Sntosha (contentment)iii) Tapasya (austerity)iv) Svadhyaya (Scriptural study)v) Ishvara-prani-dhana (surrender to god).3) Asana (posture or seat) – A suitable body postureis to be maintained e.g.Padmasana, Svastikasana etc.4) Pranayama (breath control) – It involves seriesof breathing exercises to ensure smooth breathingduring meditation.5) Pratyakara (sense withdrawal) – It involvespractice by which mind is withdrawn from senseperceptions to get focused on one thought alone.6) Dharana (concentration) – Focusing of mind onone thought through a picture of deity, a mantra etc.7) Dhyana (meditation) – It is a state of mind whenthoughtlessness prevails spontaneously withoutmaking much effort. There are three methods bywhich it can be achieved:i) Direct method when thoughts are directed towardsan object such as asymbol of deity, a picture or just a mantra.ii) Indirect method by observing one’s own breathingor going through onesown thoughts without getting involved in them.iii) Inquiry method by making the body and mindstill, motionless and thoughtless.Whenever a thought occurs in such state, one hasto direct it towards "who am I".8) Samadhi (absorption in god) – This is the ultimategoal of person who indulges in Rajayoga. In this state the practitioner is in a superconscious state of mind and is one with god.Thereare two forms of samadhi:i) Conscious Samadhi – Practitioner achieves certainsuper natural powers (siddhis ) in the form ofclairvoyance, mind reading, thought transmissionetc.ii) Super conscious samadhi – It is super consciousstate of mind in which a direct relationship with godis achieved. In this state one can maintain eithersubject-object relationship with god (sarvikalpasamadhi) or end subject-object relation with god(nirvikalpa samadhi) and become one with him.Hatha Yoga is a branch of Raj Yoga,which includesfirst four steps only. It is very popular yoga for controlof breath.

☯☯Contact author at: [email protected]



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Fir e In My Hear t Jawahir Lal Sher

Jud i c ia l Ac t i v i sm - A Ba n e o rNecessi t y o f Ci r cumst a n ces*I salute with reverence great personalities of by-gone days, architects of the Indian constitution whohad a prophetic vision, worldly wisdom, exhibitingtheir par-excellence mental-caliber. They createdthree organs of Govt. and each organ was allottedconstitutional power to maintain a check and balancesystem. The constitution armed the Apex-court(supreme court) to quash any executive decisionwhich violated fundamental rights under article 32[1],and article 32[2] including writs of the nature ofHABEACORPUS, MANDAMUS, prohibition, QUO-WARRANTO and CERTIQVARI for the enforcementof any of the rights conferred by part III of the IndianConstitution. The Supreme Court has realised itsrole in a welfare state and feels in creating a senseof responsibility in public authorities, exercisingenormous power under the constitution of the land.It aims at transforming the whole society as anordered and crime-free society, check the lethargyof the legislature and inefficiency of the executive.The judiciary would certainly be able to minimize, ifnot completely stop, the abuse of power by publicauthorities

The traditional rule of ‘Locus Standi” that apetition under article 32 can only be filed by personwhose fundamental rights has been infringed, hasnow been considerably relaxed by the Apex-Courtin its recent ruling. The court now permits publicinterest litigation or social interest litigation at theinstance of public spirited citizen for the enforcementof constitutional and other legal rights of any personor group of persons who, because of their povertyor social or economic position are unable toapproach the court for relief, subject to this conditionthat the appellant has a bonafide reason or not anypersonal gain or private profit or political motivation.

It is clear from article 32[1] that whenever thereis a violation of a fundamental right of any person,he can move the court for an appropriate remedy.Many Public Interest Litigation of social motive wereadmitted and decis ion drawn. A few amongnumberless petition which attracted attention of themasses and proved instrumental factor towardsfulfilling the concept of welfare state have broughta radical change in the system operating in India:a) Protection of pavement and slum dwellers of

Bombay who needed much reliefand were exploited by all goonsfor their political reason or anyother reason.b) Payment of minimum wagesto the industrial workers whoneeded relief.c) Abolition of bonded labourwhich was a point of exploitation of the weakersection of the society.d) Protection of environment and ecology whichneeded imm ediate attention because ofenvironmental imbalance.e) Ban on smoking in public places.f) Protection against inhuman treatment metedagainst child labour and elders.

I was deeply distressed to read the survey reportof Dr. K.L. Chowdhury an eminent doctor, who withhis team surveyed the various diseases whichmigrants have developed and Public InterestLitigation filed by Rocky Pandita and court’s directionon 9th Oct directing state/central Govt. to considerin priority on humanitarian grounds as a gesture ofgood governance. The prayer is completely basedon logic, reason and above all political motivation,but a human issue. It is a prayer of a social nature,highlighting the pathetic condition of Kashmiri Panditcommunity living in camps & sub-urban areas. It isjust a tip of an ice-berg, if we go deep into theirsufferings, their experience tells us sordid tale ofaccumulated misfortunes, which they are facingresponsible for mental and moral agony.

I wonder a t the s ilence adopted by thegovernment at the helm of affairs to become soirresponsible, incompetent that has stooped too lowto yield to fundamentalists, dictations and threats.

So, judicial activism, here is a necessity ofcircumstances to correct the imbalance and suchPublic Interest Litigation should be heard anddispensed with at-once.

(*From 'Drishti' - An Assortment of Essays)

☯☯Contact author at: [email protected]


My grandfather Rai Bahadur Pandit ShyamManohar Nath Sharga, who was a voracious readerand a scholarly person with great command overSanskrit, Hindi, Urdu, Persian, Arabic and Englishlanguage used to say quite often during familydiscussions that his ancestors were from a warriorrace who were very good fighters and had won manybattle honours. His statement developed a curiosityin me to trace the origin of this Sharga surname,which is very typical and uncommon among theKashmiri Pandits. There are very few KashmiriPandit families in north India bearing this surnameand practically all of them are from the same stockand are the branches of the common ancestors.

So when I started my exhaustive research in1980 to write the social history of the KashmiriPandits, I also tried in that connection to study thepattern of their migration to different places underdifferent conditions in different periods to correlatethe overall effect of these migrations on their socialstructure as a community. Naturally, for getting allthis information, I had to dwell deep not only intothe history of Kashmir but also into the history ofthe other neighbouring regions as well to find outthe origin of this Sharga surname. After readingvarious books on history and scanning different oldrecords in this connection, I found that the wordsharg is used in the Mongolianlanguage to describe yellowcolour and the term shargameans yellowish. There is also anethnic group in Mongolia whichbears this Sharga name.

Here the learned readersshould keep in mind that what isknown as the Mongolian plateauin ancient times inhabited byvarious nomadic tribes, who hadgreat fighting skill and abilities.The term Mongol came intoexistence much later and wasevolved from the word mongwhich means brave men. SoMongolia means the land of thebrave men or the warriors.

The original homeland of thehistoric Mongols was the area

Shar ga-Pur an Dr. B.N.Sharga

Th e Or i gi n o f Sh a r ga s - 1


between the Onon and Karulenrivers southeast of Lake Baikal.These ancient Mongols were greatwarriors, adventurers andmercenaries. They had differentethnic clans who used to worshiptheir own deities. These Mongolwarriors being mercenaries used to travel very faston their ponies all along the ancient Silk Route fromMongolia to Rome to seek employment in the armiesof different lands. Their marital links with theEuropean women had developed a new race ofpeople known as Eurasians. The Gorkhas of Nepala martial race still get employment in the British army.

Here we should also keep in mind that Alexanderthe Great, who was born in 355 BC, became anarmy commander at the age of 18 years in 337 BCand the king of Macedonia (Greece) at the age of20 years in 335 BC. He then launched variousmilitary campaigns to conquer the then known world.He invaded India between 327-326 BC. India at thattime was being ruled by the Shishanga dynasty andDhana Nanda was the king after which the Mauryandynasty was founded by Chandergupta Maurya(322-297 BC) who was ably assisted in that missionby the great strategist Chanakya. But in this invasion,Alexander could not conquer India and died at the

age of 32 years in 323 BC in atent in Babylonia on his returnjourney. This invasion ofAlexander for the first timeopened the land route betweenIndia and Europe. Some Greeksoldiers and commanders of thearmy of Alexander did not returnback to Mac edonia andpermanently settled down inIndia. Their descendants are stillliving in certain pockets ofMadhya Pradesh and HimachalPradesh.

Ashoka the Great thenbecame the emperor of Indiain 269 BC. He was a greatwarrior and had commandersin his army of different martial


races of that period. His commander-in-chiefChakuna was a Chinese general. Some othercommanders were of Mongol descent. He foundedthe Srinagar city in the Kashmir valley. But after

witnessing a lot of bloodshed and mayhem in thebattle of Kalinga in Orissa in 261 BC, he embracedBuddhism and started preaching non-violence.During his reign, Kashmir became an importantcentre of Buddhist teachings and many KashmiriBrahmins became renowned Buddhist scholars.These Kashmiri Brahmin Buddhist scholars thenundertook long journeys to different lands to spreadthe message of Buddhism. Some of them went toMongolia and succeeded in converting certain ethnicmartial groups there to Buddhism. Ashoka died in232 BC. One of his sons Jaloka conquered thekingdoms of Kandahar in Afghanistan and Kanaujin central India.

It is very interesting to note here that afterAshoka the Great, the Greek military commandersof the Alexander's army who stayed back in Indiathen became the rulers of India. The most famousIndo-Greek ruler was Manamader (165-145 BC) who

was then converted to Buddhism by Nagarjuna.Greeks were the first to introduce gold coins in India.

These people used to go to Kashmir on horsedriven carts and bullock carts from West Punjab viaGujrat and Bhimbhar after crossing the Shopianmountain. This ancient route does not exist now.

After Indo-Greek (Eurasian) rulers the Shakasor Seyhtians became the rulers. They controlled thelarger parts of India than Indo-Greek kings. Theywere followed by the Parthian kings (19 to 45 AD).Then Kushans came from north Central Asia nearChina. They were basically the warriors of Mongoldescent. The most famous king of this dynasty wasKanishka. He started an era in 78 AD which is nowknown as the 'Saka era' and is used by thegovernment of India. Kanishka founded some citiesin Kashmir. During this point of time, various ethnicgroups of different martial races of Central Asiacame to Kashmir and settled down in differentpockets of the valley. The ethnic group of Shargassettled down in Rainawari locality of the Srinagarcity. They were tall, well built and fair complexionedpeople with sharp features like Romans and Greeks.Later on they adopted the local customs andtraditions to become one with the people of theiradopted land.

Due to these conquests of the foreign warriors,there was utter chaos and confusion throughoutIndia in the matter of religion and philosophy. Sectafter sect such as Charvakas, Lokayatikas,kapalikas, Saktas, Sankhyas, Banddhas,Madhyamikas etc. sprang up in the country. Thenumber of these religions rose to as high as 72.There were frequent fights among them to gainsuperiority over each other. It was during this periodof turmoil and turbulation that a great Indianphilosopher, thinker and social reformer AdiShankaracharya appeared on the scene in the 8thcentury. He was born circa 788 AD at a place knownas Kuladi in the present day state of Kerala. Hedeeply impressed his contemporaries, followers andopponents by his wisdom and knowledge. He tookup the task on himself to restore Vedic religion to itsprestine purity. He swept like a tornado through thelength and breadth of the country uprooting manymyths and fallacies regarding the religion. Topropagate h is philosophy, he founded fourmonasteries or Peethas in the north, south, eastand west of the country. He finally settled down inKanchipuram after travelling all over the country withhis dedicated followers on foot, where he foundedthe Kama Koti Peetha over which he himself

Sharga Tribal Woman



presided. He attained mukti in his thirty second yearin circa 820 AD by merging himself in the presenceof Kamakshi, the Brahmavidya Swaroopni of theUpanishads. During this period, various sects andethnic groups in Kashmir adopted Brahminical orderincluding Shargas, who then started writing Kaul astheir surname.

In Mongolia, a tribal chief Temujin, who was bornin 1162 AD in plains of that country then reorganisedand united the various martial ethnic groupsincluding Shargas to form a formidable army andassumed the title Genghis Khan, meaning universalruler in 1206 AD. His conquests forged new linksbetween east and west. He and his successors likeHalaku Khan and Kublai Khan rebuilt the foundationsof modern China, Russia, Iran, Afghanistan, Turkey,Syria, Tibet, new countries of central Asia, Ukrain,

Hungary and Poland. These conquests thenrealigned the world's major religions, influenced artand established new trade routes. The effectsremain as key stone in Eurasian history.

Genghis Khan's armies ravished northernChina, Samarkand and other fabled Central Asiancities on the famous Silk Route, which earned himsuch sobriquets as the master of thrones and crownsand the perfect warrior. In 1258, the Mongolsdemolished the great city of Baghdad in Iraq. Theythen devastated Poland and reached the outskirtsof Vienna.

The battle tactics of Mongols were actually anoutgrowth of their natural life style. Between theirnomadism and their traditional clan warfare, theyused to receive constant practice in riding andarchery. Unlike the cumbersome European armiesof that period, the Mongols used to travel very lightand always demonstrated extraordinary endurance

living off their motherland and often spending severaldays in the saddle of their ponies.

Once the Mongols launched their conquests,they demonstrated remarkable ability to coordinatearmies separated by great distances using dispatchriders to communicate across hundreds of miles ofunfamiliar terrain. Their mobility up to 100 miles aday was unheard of at that time. The Mongols'combination of mobility and communication wasprobably unmatched until World War II.

Genghis Khan was a worshipper of Tengri, thetribal god of heaven. But his clan was heterogenousconsisting of Buddhists, Christians, Muslims andother worshippers of various tribal gods. He died in1277 AD. But his place of death is still a big mystery.It is said that his treasure is buried alongside him inhis tomb somewhere in inner Mongolia which ifdiscovered, will pale the treasure of legendary kingTuten Khamen.

During all these military campaigns of theMongols, their commanders and soldiers got settledin different countries conquered by them. That iswhy some of the countries of the Russian federationstill have ethnic groups carrying Sharga as theirsurname.

Now if we study the history of Kashmir in depth,then we will find that the decline of the Hindu rule inKashmir started during the reign of queen Diddaand Harsa. The situation deteriorated further whenJay Simha of the Loharra dynasty became ruler ofKashmir in 1128 AD. The subsequent Bopadevadynasty (1171-1286 AD) and Damara dynasty (1286-1320 AD) were even more corrupt. The grinding millof inefficient, impotent and incomplete governmentmachinery went on crushing their subjects to thehilt thus creating a large scale resentment amongthe general masses. This mass unrest against thegovernment provided an ideal condition in 1320 ADfor Rinchan, a tribal chief of Mongol descent to attackKashmir from the north east from Tibet and Dulchu,a Mongol adventurer of Turkistan from the northwest. Kashmir witnessed a lot of bloodshed andmayhem during this period. The king of KashmirSuha Dev fled away from the battle field and tookrefuge in the deep forests in Kishtwar. There wasdeath and destruction every where like the one wehave witnes sed recently after the massiveearthquake on 8th October 2005. In this warfare,practically all the male population of the valley waswiped out. Rinchen then married the local Kashmiriqueen Kota Rani and settled down in Kashmir. Hisarmy commanders and soldiers of Mongol descent

Mongol warrior Genghis Khan



belonging to different ethnic groups also settleddown in different pockets of Kashmir. They marriedlocal Kashmiri girls to raise their families. The Shargaethnic clan settled down in the Rainawari area ofthe Srinagar city. This Sharga clan subsequentlyadopted Brahminical order and started followinglocal customs and traditions. They then startedwriting Kaul as their surname and subsequentlybecame very good Sanskrit and Persian scholars.Narain kaul (1640-1712) of this clan was a greathistorian of Kashmir. This was actually a turning pointin the long history of Kashmir.

Babar, who was also of Mongol descent, cameto India in 1526 AD. He defeated Ibrahim Lodhi inthe First Battle of Panipat in 1526 AD and introducedthe gun powder in India. Babar subsequentlydefeated Rana Sanga of Mewar in the battle ofKhanna in 1527 AD and laid the solid foundation ofthe Mughal empire in India.

So when Narain kaul's descendants Zind RamKaul and h is son Sahib Ram Kaul got theemployment in the Mughal army, they naturally cameinto close contact of the Mughal generals who werebasically Mongols of different ethnic groups. Thisobviously revived the latent clan spirit in them andignited their mind. They then, after becoming thecommanders of the cavalry division in the Mughalarmy, added an appellation Sharga after theirsurname and became Kaul Shargas. Later on, theydropped Kaul and retained their original clan nameSharga as their surname. The present day Mongoliahas been divided into 21 provinces for its effectiveadministration and out of these 21, there is oneprovince known as Sharga. Besides there are peopleof Sharga nationality there. In India, there aredescendants of only one family who carry thisSharga as their surname.

Here we should also not forget that Vedic orAryan civilisation is being considered as the oldestin the world. The European scholars and historianshave placed its period between 3050 and 3000 BC.Their theory is that Aryans came to Kashmir fromCentral Asia on fast horse driven chariots and thendrove out the local Dravidian population to southIndia. Mongols also came to Kashmir from CentralAsia on their fast moving ponies through the hillyroutes. Then according to mythology, Kashyap Munibrought different ethnic groups to Kashmir from thebanks of the mighty Saraswati river around 5081years back, though this river does not exist now.

On e other hand, the father of the computerastrology in India, Mr. A.K.Bansal says that Lord

Krishna was born on 21st July 3228 BC and died atthe age of 126 years on 18th February 3102 BC.Many scholars who have done an exhaustiveresearch work on the life of Lord Krishna, claim thathe actually lived on earth and the existence of theDwarika city under the sea near Gujrat is a pointerto it.

From this statement, we can easily presume thatthe time period of the epic Mahabharat was between3228 and 3102 BC, and during this time, Gonandawas the king of Kashmir who was a relative ofJarasandh, the king of Magadh. After his death, hisson Damodhar became the king of Kashmir. He andLord Krishna went to Gandhar (Kandahar) to takepart in a Swayamber. He then attacked Lord Krishnaand was killed after which his wife Yashodharabecame the queen of Kashmir.

Kalhan (1148 AD) has written his famousRajatarangini, the first historical account of Kashmirin the 12th century. He has not mentioned any ethnicgroup as Kashmiri Pandits in his text. This clearlyindicates that the term Kashmiri Pandit was not invogue till that time. This term was coined muchlater during the Mughal rule, when emperorMohammed Shah Rangilay (1719-1747 issued aroyal decree to that effect to call Hindus fromKashmir as Kashmiri Pandits.

It is indeed a very interesting topic of researchfor the anthropologists and genetic scientists toestablish the identity of the ancestors of the KashmiriPandits. The following words of Horace convey alot of meaning in this regard:"The foolish are like ripples on water, for whatsoeverthey do is quickly effaced, but the righteous are likecarvings on the stones for their smallest act isdurable."

[Author lives at Manohar Niwas, Kashmiri Mohalla,Lucknow 226003.]

Sharga Province, Mongolia



Zaan - the liter atur e from ‘Project Zaan’

Pecul i a r & Un -co mmon Ka sh mi r i Wor d s & Ph r a ses - 10


chhàngûrsçbiçej(tremendous haste)

chhärsçj(un-necessary haste)

chhítûçÆslçe(embarassed)

chhórû chhórûsdJçje sdJçje(craving ~ desparately longing)

chhônyà »ônyàsdJçv³çç ìdJçv³çç(spending lavishly)

chhùrî màrsÓjçÇ cççj(one who falsely threatens to killhimself for achieveing his goal)

dabardani

oyçjov³çd(a quick fall ~ utter destruction)

dabas pê»h dúsoyçmç H³çþ oámç(a blow upon a fall coming inquick succession ~ unseemlyhaste)

dadàrûooçje(destruction of property, especiallythe reduction to beggary of a weakman in his endeavours to pleasesome important visitor ~ heavy

loss)

dädi kàngûroç@Ðç kçÀçbiçej(lamentations ~ a tale of woe)

dagû dagûoiçe oiçe(pride ~ vanity)

dåhåm húndo@n@cç nábo(suitable for the fast on tenth lunarday ~ sanctified)

dåhåro@n@j(a group of singers or the like)

dàhgàroçniççj(one who brings harm)

dåhlèzûo@nuçí]pçe(a place between the outer gate andthe house ~ a spot where thehouse-refuse is thrown)

dåj díni

o@pç çÆov³çd(to prepare the square piece offloor arranged for eating orreligious worship ~ to sanctifyfloor with earthen plaster)

dakûladokçÀe uço(pushed about from pillar to post~ bereaved)

dalavouçJç(wooden beams, on which planksfor ceiling are laid ~ plank flooringlaid on a well)

dalûvànzún, dalvànzúvouçeJççb]pçávç, ouçeJççb]pçáJç(back biting ~ scandalous talk ~to create fuss over petty matters ~gossip with ill intentions)

damû chùlûocçe ®çÓuçe(a small coal or saw dust stovemade of tin or mild steel)

damû-dårocçe o@j(a cross bar across the window ordoor ~ a window sill)

danàsîrovççmççÇj(any long and difficult businessespecially when it is of no value ~a long fatiguing tale)

dàrí dají päthûroççÆj oçÆpç Hçç@Lçej(doll like conduct of a bride andbridegroom ~ a play to solmenisemarriage of dolls)

darjàthojpççLç(piety)

darmàndûojcççboe(to be delayed in some work ~ toget anxious)


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PHOTO FEATUREMaterial Courtesy: Pushkar N. Bhat ([email protected]) & =Kashmir Interchange=

A recentphotograph ofWullar lake in

Kashmir:

Looks like adying

phenomenon.Encroachments

galore here aswell as in the DalLake.The houses

look modern &occupy a vantage

site...

Wullar 1847

An 1847 painting of WullarLake depicts its grandeur.This lake is reportedlystarted dying now like TheDal Lake withencroachments & weeds.

The Dal -1949

Jawahar Lal Nehru, thethen Prime Minister of Indiaand Naba Jee, the thenGovernor of Kashmir goingfor swimming. The Dallooks cleaner.




Your Own Page

Collaged Painting No. 12AGAMIC MANTRA in Calligraphy

Shri Atharva Shirsha Mantra from the AtharvaVeda speaks that Shri Ganapati abides in theAUM/OM. AUM is revered as Shri Ganapati andShri Maha Ganesha. Ganapati itself is the veryvibration of the Primal sound AUM. The presentpainting suggests that concept in thisCalligraphy.The colour of the Shri Ganesha is said to be theARUNA VARNA, which has been taken as toreflect in the drawing.

“AUM -GLAUM -GAM- GANAPATAYE- NAMAH”has been drawn in the other caligraphic painting.

Chaman Lal RainaMiami, USA

[email protected]

ART IN EXILE

A GIRL INWATER

Painting byVibhasaRaina’Pihu’, aprimarystandardstudent ofthe SophiaSchool,Ajmer.


nš@j-Jšvš - Kashmiri Pandit Network

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