September, 2008 - Kashmir News Network

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Jç<ç& 2 : DçbkçÀ 9 ~ Vol 2 : No. 9çÆmçlçcyçj 2008 ~ September 2008

Know Your Roots

ProjectZaan

Monthly net-journal of 'Project Zaan'

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Three Doors to Knowledge

We are all eager to have knowledge in mundane terms andenlightenment in spiritual terms and for this we try variousmethods and tread various paths. There are three doors tothis seeking of knowledge and enlightenment as very clearlylaid down in the Bhagavad Gita in the following verse:

Tadviddhi pranipaatena pariprashnena sevayaUpadekshyanti te jnanam jnaninas-tattvadarshinah

(Seek that enlightenment by prostrating, by questions and by service; thewise, the seers into the Truth will instruct you in that knowledge.)

These three doors are ‘Pranipata’ or prostrating, ‘Pariprashna’ orquestioning and ‘Seva’ or service. The first door is prostrating or makingcomplete surrender. This involves ‘Shravana’ or reading the scriptures andlistening to the words of wisdom from the knowledgeable. It presupposesan unflinching faith in the master ‘Guru’. There should be no problem inknocking at this first door. The very fact that we have entrusted the steeringof the boat of our life in the hands of our teachers should see us throughthis first door. The sincerity of our reverence towards them and ourunwavering faith will leave no option before them but to come to our rescue.

The second door is questioning and removing doubts. This is one of‘Manana’ or deliberation. Whatever we read and hear has to be mulledover and deliberated so that we assimilate what we are taught. In doing somany doubts will spring up and many queries will be there in our mind, forwhich we shall need clarifications and expositions. When the teacher or apreceptor is present physically we are in direct contact with him and canask him to clarify our doubts but when he is not present, we have to act likeEkalavya. We have to meditate on his picture or a photograph or simplyinvoke his presence in our mind. In so doing we shall have the benefit ofhis constant guidance. As we go on with our deliberations, the doubts willget clarified and the queries will get answered.

The third and the final door is service. This is in the form of‘nidhidyasana’ or dedication. In other words we have so far deliberated onall that we have read and heard. During this deliberation whateverclarifications we needed we have obtained. Now our mind is clear as towhat we have to do in order to get mundane knowledge and spiritualenlightenment. Now the only thing that remains is to put it in practice andexperience in actuality. Or to put it in a scientific terminology, the sciencethat we have learnt is to be tested and applied in actual practice. This isvery important because pure sciences are meaningless unless applied inthe form technology. Shri Krishna has also stated in the Gita that ‘Jnana’ or

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The monthly här-van02

Editorial Kundan

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

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

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

(Continued on Page 3)

Editorial- T.N.Dhar Kundan 02

Editors' Mail 04Kashmir Diary

Nineteen Years afterDisplacement - 1

- Prof. R.N.Bhat 06kçÀçJ³ç

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HistoryHistoricity of Kashmir'sRelationship with Bharat - 1

- B.N.Watal Betab 10Saints & Seers

Nidhan Kak of Village Murran- Chander M. Bhat 13

Kashmir ImbroglioA Dubious Deal

- Dr. Roshan Saraf 14Mysticism & Religion

Mysterious Cave Temple ...- C.L.Gadoo 15

My Medical JourneyThe Cutting Edge of ClinicalDiagnosis

- Dr. K.L.Chowdhury 18Mçá³ç&vç nebÐç yçç@Lç 21Samarpan by Sadhak

Bhakti Yoga- Piaray raina 22

kçÀç@çÆMç³ç& cçb]pçeu³ç yçç@Lç 23Saints & Seers

Reshi Peer Padshah- Dr. B.N.Sharga 24

ReflectionsRemembering SwamiLakshmanjoo

- T.N.Bhan 27Saints & Seers

Yogiraj Swami Nand Lal JiMaharaj

- J.L.Bhat 29Post-exodus Publications

Books by P. N. Raina 32kçÀLç

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Short StoryHis Plight

- T.N.Dhar 'Kundan' 38kçÀçJ³ç

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Book ReviewLinguistic Traditions of Kashmir

- Prof. R.N.Bhat 40uçuçe JççKç 41oçmlççvçí içáuçí yçkçÀçJçuççÇ - 6

- cç.kçÀ.jÌvçç 42çÆmçuççÆmçuçeJççj - kçw³ççn kçw³ççn Jçvçe?

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Photo Feature 48Your Own Page 51

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mailto:[email protected]


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knowledge must be supplemented by ‘vijnana’ orpracticals in order to make the knowledge ‘Ashesha’or absolute. He tells Arjuna, ‘Jnanam te’hamsavijnanam idam vakshyami asheshatah, yat jnatvanehi bhuyoh jnatavyam avashishyate – I shall giveyou knowledge together with its application, afterknowing which nothing further remains to be known’.

Once we gain knowledge and get enlightenmentafter going through these three proven doorsprescribed in the Gita, we shall attain supreme bliss.To put it in the words of Swami Vivekananda, ‘divinitywill manifest in our personality in all the three aspectsof thought, word and deed ‘vichar, vaani, karma’.

If we are sincere God will shower His grace onus and lead us on the path of righteousness.

☯☯

Editors' NoteWe accept write-ups on any topic concerningKashmir, Kashmiri language and Kashmiris, ora topic of common interest in Hindi, Kashmiriand English. The write-ups should be original andexclusive to 'här-van', except for News, Viewsand Reviews. Kindly note that we do not intendto include the previously published material in'här-van' except in very special cases. Kindlye-mail your write-ups to us at:

[email protected]

Readers may note that the views expressed insigned articles are not necessarily those of the

Project Zaan or 'här-van'.

While e-mailing write-ups in Hindi-Kashmiri,kindly also attach the font used. Articles in

Kashmiri will only be accepted in theStandardised Devanagari-Kashmiri Script.

For guidance on Standardised Devanagari-Kashmiri Script, kindly log on to

www.zaan.net or www.mkraina.comor send a mail to:

[email protected]

For Standardised Devanagari-KashmiriSoftware, contact All India Kashmiri Samaj(AIKS), New Delhi (Tel: 022-24677114) or senda mail to:

[email protected]

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'Award for Excellence in Literature' toBimla Raina and Dr. K.L.Chowdhury

Nine legendary works in different languagesspoken in the State have been adjudged bestand chosen for 'Award for Excellence inLiterature' for the year 2008 by State Academyof Art, Culture and Languages.

After approval of Governor N N Vohra,formal orders were issued by AcademySecretariat, today. Disclosing this to the media-persons, Zaffar Iqbal Khan Manhas, Secretary,Academy of Art, Culture and Languages, saidthat on the recommendations of three memberjury in each language, the highest AcademyAwards in Literature for Best Book wereannounced in favour of nine critics, writers andpoets of the State. The Award carries a cashprize of Rs 51,000, a memento, citation and ashawl.

In Kashmiri, prominent poetessand critic, Bimla Raina’s book 'LelMeani Nazri' has been adjudged bestamongst the books received in thelanguage. The Award for Dogri has gone infavour of renowned theatre personality, MohanSingh for his book 'Dogri Rang Manch'.

The book 'Badalto Door' in Gojri by eminentPoet Babu Noor Mohammad Noor has beenadjudged best amongst the books received inGojri. 'Uss Paar' in Pahari by well-known writerRaja Shahid Shujaat has been chosen foraward of the year.

'Dasht Main Door Kahin', a book in Urduwritten by famous poet Dr Shafaq Sopori hasbeen adjudged best book for award while inHindi, Anila Charak will get best book awardfor her book 'Nange Paon Zindgi' . The bestbook award in Punjabi has gone in favour ofeminent personality Saran Singh for his book'Taway Da Tabber'. In Ladakhi, well knownwriter Tsewang Rigzin has been awarded forhis book 'Drug Pa Chi Tar Jung Tsul'.

In English, the work entitled'Enchanting World Infants' of Dr K LChowdhury has been adjudged best.

The Best Book Awards wereinstituted by the Academy in the year 1966 andsince 2002 this award is being given to theauthor only but once in a life time.

- News Courtesy 'Daily Excelsior', Jammu




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Editors' Mail

BHU, VaranasiDear Raina Sahab,The special issue of 'här-van' in memory of LateOnkar Aima is an admirable effort to pay tributesto and remember our stalwarts. I could not find anopportunity ever to meet with him in person butthe Kashmiri movie 'Maanzirath' and a largenumber of documentaries is a testimony to histalent and commitment to social good. He was apioneer in persuading Kashmiris to pursue Art asa carrer. Many congratulations and thanks to youfor enabling less informed people like me to havea glimpse of his achievements and noble deeds.

Sincerely,Raj Nath Bhat

rnbhat2k2@sify.com---------------------------------------------------------------

[email protected] Raina Saheb,Namaskar. I wish to express my thanks & gratitudefor forwarding me the latest edition of ‘har-van’. Itis great and most informative. An excellent workbeing done.

Regards, Chaman L. Zadoo

---------------------------------------------------------------New Delhi

Mahara Namaskar.Received Harvan. Many many thanks. You havegiven me more space than I really deserve. I readall the 'Letters to the Editor' about ’Of Bubs andBhagwans’. It is good to get such a huge responsefrom a large section of the readers. This onlyshows your popularity. I congratulate you fordedicating one issue to Aima Sahib. But I wonderwhy our ‘filmi People’ did not write on him. If theydo not write today, I am afraid some one may notwrite on them tomorrow. I am sure you must haverequested them. I am particularly astonished aboutthose ‘Filmi People’ who are always in search ofsome opportunity to lecture on television channels.I am yet to read rest of the magazine particularlythe article on Arnimal and Manwati Sahib’s article.After reading them, I shall certainly respondand come back to you again.

Any reaction from Dr. Chawdhary sahib?.With very warm regards,

Brij Nath [email protected]

Springfield, USADear Sir,I must confess I had not read July issue of 'här-van' the way I should have. In the August issue,letters to the editor prompted me to visit Dr.Chowdhury’s article. I must admit, I couldn’t agreewith him more. This is not because Dr. Chowdhurywas my teacher in medical school, but becauseDr. Sahib has asked what many hitherto fore neverdared to. We must not be blinded by lofty claimsthat fail to stand scrutiny. I have a simple rule thathas yet to fail me. Any one called Bhagwan, whoeither insists on that title or fails to object to suchsalutation must be viewed with suspicion. Thereare lot of karama yogis who do their thing withoutinsisting on titles. I believe there are holy men /women with spiritual gifts, but I doubt there areany living Bhagwans.

Again, I was struck by accuracies inprojections made by ‘Baaji Saab” as stated soeloquently by Sh. Ashok Razdan in the latest issueof 'här-van' magazine. In the very first vignette,Ashok Ji has posed a question - “Was Baaji Saabhalf right”. I might offer a clue which, thoughunsubstantiated by laboratory testing, would provethat Baaji Saab was 100% right. As anendocrinologist dealing with some in-born errorsof metabolism, a ‘male child’ dying within 12 hoursof birth could be a female child with a conditionknown as 'salt wasting congenital adrenalhyperplasia'. These children (genetically female)have male child looking genitalia by appearanceat birth and die within hours due to untreated /uncorrected high blood potassium levels -Hyperkalemia.

Thanks.Romesh KhardoriMD., Ph.D., FACPProfessor-Director

Endocrinology, Metabolism & MolecularMedicine

Southern Illinois University School of MedicineSpringfield, IL 62794-9636 (USA)

rkhardori@siumed.edu---------------------------------------------------------------

Sanpada, Navi MumbaiDear Mr. Raina,First I would like to thank you very much for yourpainstaking job of sending the 'här-van' copy to









people in time. With this I am always waiting forarticle from Dr. K.L.Chowdhury. I have greatestregards for the Doctor and I am grateful to himsince he treated my wife way back in 1986-87,though Doctor Sahab must not be rememberingme as he must have treated lakhs of patients andhe can't remember all.

Regarding his latest article 'Of Bhagwans andBabs' for which you have recieved lot of mails ofmixed reaction from our community members, Iwould like to put forth my points which are purelymy own comments and this should not hurt anyindividual's feeling.1) It has become a fashion nowadays to followsadhus/babs. Will you please tell me how manypeople in Kashmir knew where Gopinath Ji'sAshram was? Who Gopinath ji Was? As one manhas written rightly in his mail that these things havebecome order nowadays after the migration tookplace. The followers of one particular Bab are nowamending the aartis and removing photographs ofGods from their homes and putting this Bab'sphotos only. It is good to have faith in GOD but notthe human Gods.2) I have been to so many Ashrams,Babas,Sadhus so far but I feel 99% of them were eitherfrauds or cheats or money hungry people.3) I strongly feel that whatever Dr. Chowdhurywrote is perfect.

Please feel free to write if you want instancesof bad deeds of these Babs and Bhagvans.3) About the point of Sprituality which people sayabout these human gods, how they havemeasured the spritual power of these indiduals?Had it been that easy then everybody would havebeen talking with GOD.4) My sincere request to people of my communityis to please have faith in GOD and dont forget Himby following the SELF CREATED BHAGWAANSAND BABS.

I once again give all credit to Dr. ChowdhurySahab for writing this bold article and hope hecontinues to write such things in future too.

Ravinder [email protected]

---------------------------------------------------------------Nagpur, Maharashtra

Dear Raina SahibThanks for sending the latest issue of themagazine. The write-ups are quite interesting andI shall revert back after reading the whole content.

Regards, A.K. Raina

rainaji@gmail.com---------------------------------------------------------------

[email protected] Editor,I read some portions of 'här-van'. I think the effortis laudable and deserves encouragement. I wasparticularly interested in tributes to a seniorcolleague and friend Onkar Aima.This is thesecond issue I got. Hope you send me themagazine regularly.

I have some reservations. Why publish themagazine in English. For whom? Why not publishin Kashmiri so that the young readers outsideKashmir are kept abreast of the language andits literature. There is another on-line magazineNEAB (clue) which is in Kashmiri. I read itregularly in spite of the fact that some of thewriters are opposite to my convictions. But thefact that the journal is in Kashmiri makes it seemcloser to our language and culture.

My another reservation concerns thecontents. There should be more on Kashmiriculture. We don't need articles on Gita,Upanishads etc., we have them better written byestablished scholars in Inda. I expect more byway of our cultural heritage, which is notexclusively religious.

I hope you don't mind my sharing thesethoughts with you.

Makhan Lal Raina------------------------------------------------------------

Udhampur, Jammu

Respected Sir,Just today I read April issue of net-journal 'här-van'. There is one advt. regarding Literature inExile. In this regard I would like to mention herethat I have published two books. MURRAN ‘MYVILLAGE’ and collection of poems ‘OCEAN BYDROPS’.

I am compiling another book titled ‘OOL’ THENEST. The book will be puplished in six volumesand maximum portion of it has been completed.

I am attaching an article for your next issue.Sincerely,

Chander M. [email protected]

------------------------------------------------------------










Kashmir Diary Prof. R.N.Bhat

Nineteen Years after displacement - 1

My friends and some of those who have in therecent past visited the Kashmir Valley, and aboveall, the media, made such commendable observa-tions about the place that my heart jumped with cu-riosity and hope. Could one find the same old, peace-ful and calm valley which I lived in some twenty fiveyears ago, before the explosions and mayhem of1986, which, people believe, was masterminded bya senior Congress leader who later shifted loyalties.The Year 1990 was the end of it all. The Valley hadbeen cleared of her oldest, aboriginal residents, theKPs, who constituted a mere 3% of the total popu-lation. The Islamists’ mission of ethnic cleansing wascomplete.

Day 1: On a hot, sunny morning in June 2008, Ioccupied a seat on the driver’s left in a mini-cab.The seven co-passengers in the middle and rearseats were three Hindu tourists from some otherstate and four KashmiriMuslims. It was asudden decision, avoice from deep within,a vibration that prompted me to pay a visit to thevalley after nineteen years of displacement. Therewas a deep desire to go to my Home where Icrawled, took my first step, my village where I spentmy entire childhood and a major part of my youth,where I went to school though reluctantly, understrict surveillance of my parents and uncles. I lovedto play with pups in our courtyard, ‘swim’ in thestream with crystal clear water from ‘Sheshanag’that flows behind my home, and boss over youngersiblings in the family. My parents sent me to schoolinstead where, after a couple of months, I beganto learn to read and write. My passion for pups andswimming disappeared gradually. People began toplan my future - good learner can become a doctor!

I wished to visit that School and there was anintense longing to meet my friends from school andcollege with whom I have shared the joys, pleasures,animosities and fantasies of the first thirty years ofmy life. I wished to bathe (not swim) in the clearstream that flows behind my home, to see the growthof walnut, willow, acacia, and poplar trees that wereplanted by me and my siblings; To see what myvillage folks have matured into, and how they groom

their progeny and much more.The cab-driver on my right said

something. Realizing that I waselsewhere, he put his left hand onmy shoulder for a split second andI came back. He spoke in chasteDogri and I responded in brokenPunjabi. It was small talk, centeredon his driving skills, his faith in a couple odd shrinesen-route, his kids’ education and so forth.

The cab stopped at two temples where thedriver and the three Hindu tourists got down tobow to the deities that are installed there. I followedthem in this ritual. We halted for tea and lunch attwo different spots, my co-passengers did notinteract with me.

Ascending the Pir-Panchal to Patnitop wasinvigorating. The fragrant, cool breeze after nineteenyears of displacement was soul- stirring. I kept on

watching the greendeodars on one sideand the deep furrowson the other side of the

road with great excitement. Being seated on the frontseat, I had the liberty to unbutton my shirt to allowodorous, cool winds hit my chest.

Some passengers’ request to halt at Qazigundfor the evening tea was set aside by the cab-driverwith the plea that passengers alighting at Khanabalwould be unnecessarily delayed.

I got down at Khanabal at 7.30 p.m. and so dida Kashmiri Muslim gentleman who was seated atthe rear of the cab. He spoke to me in Hindi / Urdu.Together we hired a three-wheeler to Anantnag bus-stand opposite Town Hall. My co-passenger tried topay the bill which I prevented him from doing;obliged, he directed me to the cab that subsequentlytook me to Mattan (Martand).

Nineteen years ago, when half a million of mycommunity members were forced to run away fromthe terror machines of Jehadis in the valley, it wasunimaginable for any Kashmiri to find a shop sellingbeef in the open market but not any longer.

The moment I occupied the middle seat in themini-cab, a huge carcass in an open shop acrossthe road on my right shook me. It was nauseating.I looked to my left to avoid a second look at the animal

KASHMIR DIARY




corpse.A passenger on my right said aloud, “Look at

this bastard. He begs for the whole day and buys aKilo (Kg.) of beef (badumaaz) and a quarter of whiskyin the evening”. A beggar must be buying beef, Iguessed. “But availability of beef in abundance hasbeen a boon for rich and poor alike”, remarked apassenger sitting in the rear of the cab.

The mini-cab got full within minutes and Ireached Mattan, my high school town, at 8.45 pm.Between Anantnag nay Islamabad bus-stand andMattan, the cab virtually stopped after every twohundred yards to allow one passenger or the otherto alight. There are newly-built, splendid houses en-route on both sides of the road between Anantnagand Mattan in what used to be green paddy fields insummer and yellow mustard ones in spring, when Iwas rooted there.

Mattan (Martand) the town of two thousandyears old Sun temple,still older cave temple,and the magnif icentspring (Nagabal) wasbeginning to unwind. Iwas saddened to see the gates to Nagabal lockedfrom inside. A sentry was peeping through a minorgate. I requested him to unlock the gate. He checkedmy identity card and frisked my baggage beforeallowing me in and directed me to the Dharamshalawhere I could stay for the night. The dharamshala official, and there wereseveral, declined to provide an independent room tome. Instead I was asked to stay downstairs in thehuge, shabbily carpeted Hall. Shockingly, the roomsupstairs were under lock because the managementof the Dharamshala has split and one party hasstalled allotment of rooms to visitors. TheDharamshala is a post 2000 construction. It did notexist at the time of our displacement. The feuding,avaricious Pandits have stalled its proper use andmaintenance so soon.

The toilets for both men and women were in adeplorable condition. It was stinking all around. Theladies toilet did not have on electric bulb either. “Howdo you use the toilet at night”, I asked a woman. “Idon’t. I go to the gents lavatory!” said she. The officialin-charge seemed slightly unhappy with the situation.His companions invited me to dinner of rice andlentils in a spacious room upstairs. Six blankets weregiven to me to sleep in the massive hall downstairs,where three old persons, a couple and the lady’s

brother, occupied a corner. They had come a weekago to spend summer months there. I spread threeblankets on the unclean carpet in place of a mattressand covered myself with the remaining three. Therealization that I was so close to my village filled mewith joy and excitement. My thoughts took me backto my student days, the faces of my playmatesappeared and disappeared . Will they recognise me?Will anyone in my own native village recognize me?My High School friend A. Rahman of Mattan whosehouse is three hundred yards away from Nagabal, itoccurred to me, should be able to recognize me. Idecided to go to his house early next morning beforehe leaves for work. Exhaustion overpowered me andI fell asleep.

Day-2: It was a sunny morning and I went to bathein the cool spring water. It was an exhilarating andrejuvenating experience. I nearly cried to find myself

taking a dip in the clearwaters of Mattan Naagafter such a long time-gap. I came out of thefortif ied Nagabal

premises to find my friend A. Rahman. I could notfind him on my own, because what used to be hishouse then, has transformed into a shoppingcomplex. A middle-aged person accompanied meto Rahman’s new bungalow. I thanked him. The outergate to the bungalow stood unlocked, I got in andwas delighted to see a lush green lawn with flowersof varied hues inside. I spent a few minutes enjoyingthe beauty and fragrance of flowers. Slowly, I wentforward and with a little nervousness pushed the bell-button and waited for a response. There was none.I waited, pushed the button again; no response again.My nervousness rose. I hurried back to Nagabal tohave breakfast of lavaas and chai (bakery bread andtea) with the Dharamshala officials. They weregenerous enough.

At Breakfast, I met two young Hindu teachersaccommodated in the Dharamshala who taught attwo different Government schools in the vicinity ofthe town. (One of them, I have been told, was killedtwo weeks later during ‘anti-Amarnath Shrine Boardland allotment’ agitation. His mutilated body wasfound at Achabal some 7 Kms. away from Anantnag.He proved to be the proverbial ‘blank cheque’).

I said good-bye to my hosts for the night at 9.30a.m.

It seems that Kashmiris have begun to detest

KASHMIR DIARY





agriculture, especially paddy and mustard cultivation.What used to be green patches of agricultural landon both edges of the road between Mattan and myvillage way back in 1989, have transformed intoresidential areas with beautiful constructions allaround. There is affluence all around. Buses, mini-buses, and mini-cabs ply on all routes quitefrequently. But these vehicles are invariablyovercrowded.

I waited for an hour at Mattan before I could boarda Pahalgam-bound bus that had a couple of vacantseats at the rear. I got down on the main road at theentrance to my village twenty minutes later. A personwith grey, trimmed beard too got down from the frontwindow of the bus. I recognized him instantaneously.

I said ‘Hello’ (salam) to him. He reciprocated.My village is situated close to the bank of river liddersome two kilometers away from the main road. Allthose years when everything was calm and peaceful,this stretch of twoKms. used to be dirtyand muddy, but notnow. I was overjoyed tosee that a clean, tarred road was there to take meto my home. But the agricultural land on both sidesof the road had become residential, as elsewhere. Itseems that the Goddess of wealth had been waitingfor the Pandits’ ouster from the valley to showermounds of cash on the Muslims there.

I walked more than a kilometer in pace with theMuslim gentleman when suddenly he asked me,“Whose house are you heading to”. I smiled. Hecould not recognize me. I happened to live in hisneighbourhood at a distance of 50 yards. “To DarSahib’s residence’’, I replied. Mr. Dar (a governmentofficer) happens to be his brother-in-law. He lookedintently at my face and asked, “Are you an outsider,a Pandit”. “Yes” said I. “Son of Pandit Jagannathji”,he asked. “Yes, and I recognized you the momentyou came out of the bus”, said I. To conceal hisembarrassment, he asked a person of his age-groupwith a long beard, who was busy in his kitchen-garden, “Do you know this gentleman”? “No”, hesaid. “He used to be your neighbour some time back”he remarked. The person in the kitchen-gardenshrugged his shoulders. I recognized him but I didnot stop to say ‘Hello’ to him for I could see Mr. Darstanding on the road-side a hundred yards ahead. Iwas delighted.

Mr. Dar, his wife, and a couple of other personswere standing on the road, outside the entrance to

Dar’s newly constructed house - a beautiful one. Mr.Dar recognized me. We hugged a deep, elongatedhug. His wife shook hands with me. His brother-in-law invited me to his residence. Mr. Dar and I wentinto his well-decorated sitting room. His wife broughtwater, tea and biscuits. We sat together for threehours reciprocating pleasantries, remembering ourchildhood and youth and learning about things thathappened post-exodus to our families and so forth.Curiously enough, his two young sons did not botherto meet me. He is sharp. He has succeeded inobtaining High school status for the village Schooldespite strong opposition from some ‘powerful’villagers who had evil designs to close it downaltogether to ensure that only 'Madrasa' teachingwas made available to the village children. Dar wassupported by some other members of the communityin persuading the authorities to grant High Schoolstatus to the Village Middle school. This news

enthused me and Iinformed him that theprimary school at ourvillage had come into

existence a hundred odd years ago due to the effortsof my great-grand father, Prakash Bhat, who was asenior revenue officer under the then King.

At lunch time, I left from Dar’s place and walkedto the house of the sole Pandit family that still livesin the village. There were twenty Pandit families inthe village in 1989. The elderly Pandit couple tooksome time to recognize me. In fact Dar sort ofintroduced me to them!

The elderly couple, their two sons (in theirthirties) and daughter-in-law were happy to meet me.Soon after lunch, the elderly pandit accompaniedme to see mounds of clay (three to four feet high)of what used to be three-storeyed houses of Panditsin the yore. It was a shocking site. I tried hard toconceal my tears while standing on my home, amound with green growth which was burnt down inthe summer of 1990 barely six months after we fled.

It was futile to allow the past memories to hauntme. My vision was blurred. I took a few steps to reachthe stream. I put my hands into it to cool myself.When I opened my eyes, I was shocked to noticethat the stream has shrunk in width by more thana half. The water is muddy and dirty. ‘I could notbathe in it anymore’, I thought.

(To be continued)Contact author at: [email protected]

KASHMIR DIARY






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Origin and Archaeology :Geologists and archeologists tell us that the valleyof Kashmir was originally a lake. In his most famousbook 'The Valley of Kashmir', Walter R. Lawrence,who was the Settlement Commissioner during theBritish rule, and famous Archaeologist S.L.Shali, inhis study book ‘Kashmir: History and Archaeologythrough the ages’, quoting the detailed study andscientific findings of Major Godwin Austen (1864),Lydekker (1878), Oldham (1893), Middlemiss (1911)and Yale-Cambridge expedition of 1935 lead by H.De Terra, have amply ‘demonstrated the results offour cycles of glaciations and intermittent inter-glacialperiods, which were responsible for the origin andthe shrinkage of the lake’. These scientific studiesonly authenticate what has already been mentionedin Nilamata Purana and Rajatarangini.

On the basis of these established facts that thevalley of Kashmir was a lake, originates myconviction that Kashmir from its origin was a part ofBharat Desha.

Legend and Nilamata Purana :I begin with the reference to the famous and theoldest Purana of Kashmir, the Nilamata Purana,which has been assigned the date of its originbetween 6th century A.D and 7th century A.D, by DrVed Kumari Ghai, a veteran Sanskrit scholar fromthe present state of Jammu and Kashmir. Thoughthe verse seventyone and seventytwo ofRajatarangini, Book one, make me confused aboutthis date being accurate.

In the said verses, it is mentioned that ‘Krishna’sadvisors were grumbling at the coronation of awomen, Yasovati, the slayer of ‘Madhu’, Lord Krishnaappeased them by reciting the verse from theNilamata Purana that said that ‘Kashmir land isParvati, and its king is a portion of Shiva and thoughhe may be wicked, a wise man who desires his ownprosperity will not despise him’. Yasovati, as we knowwas the widow of Gonanda’s son Damodara, whomKrishna killed in a fight. So when at the time ofcoronation of Yasovati by Lord Krishna, a referenceis made to Nilamata Purana, the antiquity of its originextends to the period of Lord Krishna’s life span.

The point I want to make is that Nilamata Purana

in the context of the above can bedated to even an earlier period,even if we do not accept thecalculations of Aryabhatta whodated the war of Mahabharata to beapproximately around 3101 BC.(Dr. P.V.Vartak in his article on thescientific dating of the Mahabharatawar has derived the date of the initiation of theMahabharata War to be 16th October 5561 B.C.)And if we accept Dr Vartak’s derivation, then thedates given by Dr. Ved Kumari Ghai are not close toauthenticity as the Nilamata Purana opens with theinquiry of Janamejaya from Vaishampayana aboutthe non participation of Kashmir’s king in the war ofMahabharata. (The point I am making is not tocontradict the veteran scholar, to whom I ampersonally indebted and obliged to have 're- invented’Nilamata Purana for us. My object is to examine theantiquity of Kashmir’s proximity to Bharat Desha.)

The point I want to make is that the NialmataPurana, Rajatarangini and the Brangish Samhita arethe sources of most important linkages and proximityof Kashmir with the main land India. Elaborating onthe first point that the valley of Kashmir was a lake,Nialmata Purana tells us that its original inhabitantswere Nagas, who were the progeny of PrajapatiKashyapa and his wife Kadru, the daughter ofDaksha.

Dr. Naval Viyogi has reproduced this tale fromMahabharata in his book ‘Nagas: The Ancient Rulersof India - Their Origin and History’:

Nagas, with Nil as their chief, who lends hisname to Nil Naga as well as Nilamata purana, wereterrified by the water born demon Jalodbhava, whohad obtained boons from Brahama. Seeingdestruction of Manu by Jalodbhava, Nila approached(or prayed) his father Kashyapa and requested himfor help. Kashyapa in turn requested the Gods,Brahma, Vishnu and Shiva to do the needful.Nilamata Purana says that the gods proceeded toNaubhandan to punish the demon. (A mountain peakin south Kashmir area of Daksum is still known asNaubhandan. As the name suggests, it is widelybelieved that the gods tied their boats to this mountaincliff. Yet another tirtha by this name is mentioned by


History Brij Nath Watal Betab

A Bird's Eye View ofHistoricity of Kashmir's Relationship with Bharat - 1




Kalhana above the lake of Kramasaras now knownas Konsarnag.)

As the demon was imperishable in the waters,Vishnu asked Ananta to make an outlet for the waterby breaking forth the mountain barriers. He didaccordingly by his plough. (This plough is said tohave been used as a symbol by the Gods as well asby the earlier inhabitants of Kashmir. In our timesNational Conference Party adopted this symbol). Thedemon Jalodbhava before getting eliminated byVishnu and Shiva is said to have created darknessthat was dispelled by Shiva holding the Sun and theMoon in his hands.

So we now know that the demon is killed andthe water of the lake is drained. The land is created.Who does all this? The answer is the Hindu deities.Who fights the demon? The Hindu Gods. Who drainsthe water? The Hindu gods. Who lends the name tothe land thus created? The answer is RishiKashyapa. And who helped him? All the gods. And itis in this context that Brangish Samhita declares that:

Triloke yane tirthane tane Kashmir mandaleKashmir yane tirthane nityam tani Maheshwara.

Rajatarangini :Point number two is about the coronation of Yasovati.As already mentioned, and as explained by PanditKalhana in his Chronicle Rajatarangini, whoestablishes the queen Yasovati at the throne inKashmir? The answer is Lord Krishna, the VadavPutra from Bharat Desha. Antarvatnim tasya patnim vasudevo bhyasecayat

Bhavishyat putrarajyartham tasya deshayagauravat.

Nagas and Kashmir :Now coming to the links between the people of twoplaces, Dr. Naval Viyogi writes that ‘from Kashmirto Assam, Himalayan ranges have been the largestcentre of the abode of Naga race since the dark ageof pre-historic time. We all know that the Naga racesare spread almost all over the North east. In Kashmiralmost every spring is associated with the memoryof Nagas, be it Nilnaga, Anantnaga, Verinaga, KausarNaga or any other Naga. Apart from this you will beastonished to know that Kashmiri Hindu ladies untilthe seventh exodus in 1989 would put such a headgear that consisted of a snake like long cover, withits front molded like a snake hood and the back sidea long snake shaped tail. It is called pooch.

Dr. Afaq Aziz, a young scholar of the Universityof Kashmir in one of his published papers on 'Naga

Totems of Kashmir' makes a detailed connection ofNagas of Kashmir with those of Assam. He linksthem by the tradition of their faith and belief, likeplacing the utensils of the deceased on the groundbefore the dead and the belief in rebirth. He linksthem through the rite of oath, where even marriagesare decided and arranged through promise. He thentalks about the family rite of Nagas wherein theypierced the ears of their sons and daughters inchildhood. Now all these rituals are still prevalent inKashmir, and to the astonishment of many, it isprevalent in all the communities of Kashmir. Althoughpiercing of the ears of a boy is out of fashion now.So Nagas of Kashmir had a cultural link with theNagas of other parts of this land.

Kumkum or Kesar :Now I may delve in the same breath about theagriculture commodity called Kumkum or the Kesar,of which Kashmiris feel so proud. And it is this Kesarto which Bilhana refers to when he says:

Sahodara kumkum kesaranam bhavanti nunam kavita vilasaha,

Na Sharda desham pase drashtastesham yadan yetra maya praroha.

(Poetry and the Kesar are the two beautiful creationsof Sharda desha, the Kashmir, oh friend and these Ihave not seen any where else).

Now this Kesar is a gift of Nagas given toKashmir. The story dates back to the time when theAryan people inhabited Kashmir. They had anunderstanding with the Nagas. Aryan people wouldcome down to plains during the winter which usedto be so severe. And it so happened that one AryanVaid, a doctor in today’s parleys cured a Naga. TheNaga having got cured gave his Messiah amemorable gift and the gift was a bulb of Kesar, theKumkum. It is even today accepted that the Kesarfirst was produced in a spring in the Padmapora nowPampore in Kashmir, the spring again beingassociated with the Nagas. In fact a spring inKashmir is called a Nag even today in the localKashmiri language.

I have talked about the land, the people andsome agriculture. Now let me talk about water, asno life sustains with out water.

Vitasta :Vishnu Dharramottra Purana refers to Kashmir asVaitastika, the land of the river Vitasta. Vitasta is themain river of Kashmir valley that for no reason hascome to be called Jhelum. The river has its source





at a place called Vethvotur, near the famous springof Verinag and passing through the valley moves tothe separated part of this land across the LOC, tofinally merge with the ocean.

Nialmata Purana says and Rajatarangini quotesthat it was the Sati, the consort of Lord Shankara,who on the prayers of Kashyapa and motivation ofthe Lord himself assumed the form of a river.Shankara called her Vitasta as 'Hara' had excavateda ditch with the spear measuring one Vitasti. Thelegend to this effect, related in the Purana andreproduced by the author of Haracaritacintamani andalso mentioned in the Sanskrit chronicleRajatarangini, describes Vitasta as the manifestationof Lord Shiva’s consort Parvati. "Shiva at the requestof Rishi Kashyapa prevailed upon the Goddess toshow herself in the land (Kashmir) in the shape of ariver, in order to purify its inhabitants from the sinfulcontact with the Pisacas."

Vitasta Mahatmayam that is a part of BrangihSamhita, which has come to us in the form of aSamvada, a dialogue between the Bharivi and theBhairava, authenticates this:

Yato devi Bhagwati Vitasta papanashiniNis samarita mahadeva touya bukt-hitecheya.

Sanskrit Language :Continuing with the Lord Shiva and the Mother Shakti,I now come to the cultural aspect of the topic andbegin with the language.

We all know that Kashmir has been a great seatof learning and has produced great Sanskritscholars. I am not going to name them all .They areknown to the world. However I would draw your attention to ShivaPurana and the famous Swami Amaranth caveshrine, where a naturally formed Ice Lingam wanesand waxes with the moon. It is said and we all believethat the Lord narrated the story of immortality or theAmar Katha to Parvati in this cave.

I may not assign a date to this period, but webelieve in its authenticity. We also believe thatSanskrit is the language of Gods. So we believe thatthe Lord must have narrated the Amar Katha in thislanguage. Going by this maxim again we know thatSanskrit is the language of Gods and Rishi Kashayapmust have prayed to God in Devabhasha (thelanguage of Gods - Sanskrit). If so, that means thatwe in Kashmir are not only connected to Bharta byour mythological and religious beliefs, but we alsoshare a common language, that was and allow meto say, spoken on this land by the gods always. If we

believe that the origin of Sanskrit language is theVedic knowledge with Rig-Veda being the earliestone, I feel proud as a Kashmiri that we havepreserved its originality in our speech till date, despiteso many invasions, changes, persecutions andMigrations.

Kashmiri devotional poetry of 18th and 19th

century, particularly that of Pandit Parmananda andPandit Krishna Joo Razdan is full of Vedic wordusage, apart from the Vedic motifs and hymns toVedic Gods. This Vedic connection was the reasonthat noted Sanskrit scholar Dr. Mathura Dutt Pandeyfound it easy and interesting to translate thedevotional poetry of Pandit Krishna Joo Razdan forthe benefit of Hindi readers. So the language is yetanother link.

Historian P.N.K Bamzai informs us that Kashmirhad become the centre of Sanskrit learning sincethe settlement there of Aryans 'who migrated tonearby Kashmir, when the river Saraswati, on whosebanks they lived, changed its course and finally driedup'.

Shri P.N.K Bamzai is a 20th century historian fromKashmir and one cannot fully agree with him. Hemay partially be correct, so far as in the absence ofany new finding that ‘Aryans settled in Kashmir, whenthe river Saraswati dried up,’ but he cannot beaccepted in saying that Sanskrit learning did not existthere earlier. It may also be mentioned that themigration of Aryans from Saraswati river to thenearby Kashmir could not have happened prior to1800 BC, as Aryans (a derivative of the wordAryenem in central Asian scripture Avestan) aresupposed to have migrated out of Central Asia in18th century B.C.

Contrary to the common belief, historicalSanskrit chronicles tell us that Kashmir was nevera land locked area. It had more than thirty routesthat connected it to the outside world and in the notso distant past, we have Kashmiris like Kumarjivacrossing even the boundaries of Bharata and scholarpoet like Bilhana, the author ofVikramankadevacarita, occupying a prominentposition in the court of Chalukya king of Karnatakaas ‘Chief Pandit’. And we have historical referenceto the king Lalitaditya Muktapida (724-761 A.D.)conquering the territory of (Kanyakubja) Kanauj andextending the boundaries of his kingdom beyond theHimalayas.

(To be continued)

Contact author at: [email protected]






Kashmir has over the ages produced Saints, Rishis and SaintPoets who have influenced the course of spiritual and culturalhistory of this ancient land. Even in the days of political turmoil ofthe Pathans and the Sikhs, they have been born here and havepreached the religious tolerance and brother hood. These saints,rishis and saint poets have appeared in different ages and atdifferent places, but they have left their imprint much beyond theconfines of time and place.

Haarpur, a small village about 1 km to the South West ofvillage Murran in Pulwama District enroute Deeri village was thelast abode of ascetic Nidhan Kak. Nidhan Kak was a resident ofRainawari, Srinagar. Not much is known about the early years ofhis life. Pandit Anand Koul in his book “The Kashmiri Pandit” writes,"Nidhan Kak lived at village Murran (Awantipora Tehsil) and diedin Sambat 1925". The exact year of his settlement at village Murranis not known but it is more or less between the years 1836 to1887. He had come to village Murran to earn his livelihood as theBhats of village Murran were well off. He was employed in PanditParamanand Bhat’s (1836-1888) house for doing day-to-day work.During night he used to meditate and held spiritual disciplines(Sadhna) in the “Thakur-Kuth” (Pooja room). He dedicated himselfto spiritual activity not known to anyone in the house though beingso close to everone.

Once Smt. Poshmal, wife of Pandit Paramanand Bhat feltthirsty in the mid night and went to kitchen to quench her thirst.Smt. Poshmal while drawing near to the kitchen where ThokurKuth fell on the other side, got horrified to find the violent fire hasengulfed the Pooja room. Immediately she rushed to her roomand reported the matter to her husband who in turn got up quicklyand rushed towards the Pooja room. He found to his surpriseNidhan Kak in deep meditation and an immense dazzling divinelight in his room. Next morning in the early hours, PanditParamanand Bhat and his wife fell on the feet of Nidhan Kak andmade obeisance. Nidhan Kak, to avert the exposure of the truth,shifted to Haarpur, where he spent the rest of his life. He selecteda place amidst thorns and bushes at Haarpur and practiced‘Sadhna’. He never allowed any publicity and was not a believerof ostentatious popularity. He was always calm, serene andthroughout a bramachari. Nidhan Kak was always free from angerand very soft spoken.

It once happened, Maharaja Pratap Singh alongwith hisbodyguards riding on horses were coming from Shopyan (theancient Mughal road). Maharaja’s horse stopped and spurned togo further. Maharaja called the locals to enquire if there was anysaint residing in the nearby area. The locals told him about NidhanKak and of his greatness and spirituality. He then straightwayproceeded to Haarpur for having a darshan of this great saint.On reaching Haarpur, Maharaja alighted from his horse and wentto the muddy hut of Nidhan Kak. He bowed before him and was


Saints & Seers Chander M. Bhat

Nidhan KaK OF vILLAGE mURRAN

About the Author

Hailing from Village Murran inKashmir, Chander M. Bhat, anAssistant Superintendent of Postshas done PG in Journalism & ICWA(Intermediate), apart from passingvarious departmental examination inthe Depatment of Posts, GOI. Hispublished works include 'Murran - MyVillage' and 'Ocean by Drops' (acollection of poems), and researchworks like 'Vitasta - A Part of ourIdentity', Splendour that is Amarnath'and 'OOL - The Nest'.

Mr. Bhat has variousachievements to his record. Heprocured business worth 8.15 Croresin Billawar in a single day on 25January 2001 and business worth 17Crores at Ram Nagar in a single dayon 10th January 2003. He organizeda Philatelic Exhibition at Udhampuron 22 September 2002. He is alsoworking as Editor 'JK POST', an in-house journal of the Department ofPosts, J&K Circle.

Mr. Bhat won the 1985 NationalAward for his poem 'Ocean ByDrops'. The Award was presented tohim by Gaini Zail Singh, President ofIndia at Rashtrapati Bhawan, NewDelhi on 25 January 1985. Mr. Bhathas also topped the EssayCompetition organized by Times ofIndia Group in 2001 and bagged thefirst prize, presented to him at HotelOberio, Mumbai.

Mr. Bhat wants to be a part ofquality oriented organization, learn,grow and excel in his area of work.He lives at Ward No: 10, Shiv Nagar,Near Devika, Udhampur 182 101.Phone: (01992) 272995.




much impressed by his spirituality.What transpired between them is notknown. Maharaja allotted him a jagirof 96 kanals of land at Haarpur. Afterreaching Srinagar, Maharaja deputeda few Hindu families from Srinagarto maintain the jagir presented toNidhan Kak. After 1947, maximumchunk of land went to tillers and itcould retain very little and that too inthe personal name of Babu Family,one of the families deputed fromSrinagar.

Nidhan Kak’s muddy hut was sosmall that only one person could siteasily inside it. This muddy hut wasbuilt on the bank of small spring'Haarnag' with crystal clear water.After the passing away of NidhanKak, a relic “Khadao” (a woodensleeper) was being worshipped.During the days of turmoil of nineties,the relic was removed by one of thePandit member of village Murran,Shri Badri Nath who is still residingin village Murran and he continues tovenerate and worship them in hisPooja room.

When Nidhan Kak left his mortalbody, people of all the religionsthronged after hearing the news ofHis attaining Moksha. The last riteswere performed will full devotion.When the pyre was lit, single flame(Jyoti) rose high to the sky like ashooting star. A long stick used in hispyre, half burnt, was planted upsidedown on the spot where his pyre waslit. It is now a full grown “Bran”(Banyan tree) to everybody’ssurprise. The spiritualistic greatnessof Nidhan Kak was now omnipresentin the form of the said Banyan tree,grown out of a dead burnt and withoutlife, the pyre stick used to consignmortal remains of this great saint tothe Panch Tatva.

Nidhan Kak’s death anniversaryfalls on “Bhemsen Aikadashi” in themonth of Magha (January-February).


Look at the spineless leadership of political Lordsruling such a vast democratic republic of world buttreating its nationals like foster children and playing agame of appeasement to please insurgents, anti-nationals and pro-pakistanis in the hellish valley. A valleywhich earlier was known to be the land of sages and saints is now a‘hell-hole of hell-raisers’. Rivers, lakes, springs, flowers and snowclad mountains never make a heaven; a heaven exists beyondapartheid, inhuman and unethical weed of lush green meadows. Ourgoverning leaders have developed dyslexia and are unable to readthe writing on the walls of valley. All of them want liberation from Indiaand any sign or symbol of an Indian irks their mental flora and theydevelop rigorous hiccups of perversion towards Indian community.By building bridges, railway tracks and fly-overs India is simply wastingits national wealth and throwing it in the marsh, Yes in a swamp ofanti-Indian mush. I, like many other Kashmiris know for sure whatseparatists demand and what their slogan means; which is clear andloud when they cry – “We want independence and we are Pakistanis”.How can Government gag the broad mouth of Hurriyat Leaders andits allies? Is it by giving a deaf ear or plugging the loop-holes with hotcurrency or what? Central Government has softly succumbed to thepernicious pressures of Hurriyat and has granted the Apple trade tobe carried across the borders to Muzzaffarabad etcetera but can notgrant the land already allocated for sacrosanct purposes to Jammuites,a sacrilegious process of a Secular Government indeed?

Jammuites don’t ask a brolly to cover Hindus from sun and rain,but ‘eunuch in the chair’ does not possess that much will and courageof a General to execute its powers and prowl like a tiger to empowerits authority; but sends emissaries to conduct frivolous meetings withunpopular leaders of strife State. Can you believe a senior CabinetMinister giving clean chit to SIMI Activists who have now been nabbedby the Police and agreed to the massacre inflicted to the Indians.Blood stains of innocents are still moist on the walls and streets ofour country but the power thirsty (chair-hanging) leaders are in comfortzones of their air-conditioned chambers with ‘colour-blindness’ astheir chronic eye ailment. It is for the first time that the roar of Jammuitesis echoing all over the hot and humid skies of India. The Lion hascome out of its den and slumber and is gnawing its sharp teeth for akill, with its tail up in curl, with head high and its mane in furl, its prowllooks purposeful and its movement vengeful. The arrow is in the brow,the eyes on the target and the aim is to strike the “bull’s eye”. Thewarrior is awake, has come out of its lethargy and has worn the armourof sacrifice as he asks for his fundamental rights in grace and dignity.ASS Samiti have a genuine question – “Why is it that only a legislatorfrom the valley can become Chief Minster of the State, why not alegislator from Jammu to head the State Cabinet?” Article 370 doesnot belong or apply to Valley only because till date it is Jammu &Kashmir and not the State of Kashmir. My Goodness! Is the divideoverhead? ]]


Kashmir Imbroglio Dr. Roshan Saraf

A Dubious Deal







Amarnath means Deathless God - Lord Shiva.He is God of gods, Mahadeva, about whom Bhishmasays in Mahabhrata, “I am incapable of enunciatingthe attributes of the wise Mahadeva, who isubiquitous but nowhere visible; who is creator ofBrahma, Vishnu, and Indra and their lord as well;whom all the deities from Brahma to the Pisachasworship; who transcends all natural phenomenonas well as the absolute spirit, whom the Rishis whopractice discipline and have arrived at truthcontemplate; who is indestructible, supreme, theBrahma himself; who does not exist yet exists.”

In ancient literature, it is recorded thatHimalayan caves have been abode of celestialbeings and great sages used to meditate forhundreds of years in these caves. During Vedicperiod, Indian civilization flourished on the banks ofvarious rivers that flowed from the Himalayas. It isalso mentioned that the Himalayan mountain range,especially the northern range, is indeed the sublimesymbol of divinity and serenity. “Of the mountains, Iam the Himalaya” says Lord Krishna in the BhagwatGita. Someone asked Swami Vivekananda, “Whyhave we so many Gods and Goddesses?” Hepromptly replied, “Because we have Himalaya.”

The music of the Himalayan streams broughtdivine feelings to the seers. Rig Veda says, ’O rocks,O mountains, swiftly clashing, you bring to God’sears your rhythmic din of ‘Hara Hara, Vyom Vyom’.The Himalayan pilgrims will always hear when therushing streams fall like thunder with the sound ofVyom,Vyom on the rocks and the flow out infrightening speed with the sound Hara, Hara.

The worship of the Lingam according toVivekananda was originated from the famous hymnin the Atharva-Veda Samhita sung in praise of theYupa-Stambha, which represented the ‘EternalBrahman’. The fire, the smoke, the ashes, flames,the black-wood and the ox connected with this Vedicsacrifice gave place to the conceptions of brightnessof Shiva’s body. His tawny matted- hair, His bluethroat and the riding on the bull of Shiva and so on—just so the Yupa-Stambha gave place to the Shiva-Lingam and was deified as the high Devahood ofSri Shankar…. …..In the Linga-Purana the samehymn is expanded in the stories meant to establish


Mysticism & Religion C.L.Gadoo

Mysterious Cave Tample of Shri AmarnathLegend & History - 1

the glory of the great Stambha and the superiority ofMahadeva.”

On August 2, 1898 Swami Vivekananda hadDarshan of Amarnath. When he entered the shrine,a profound mystical experience came to him andlatter he said, ‘Shiva Himself had appeared beforehim’. He further said; “the ice Lingam was ShivaHimself. It was all worship there. I never enjoyed anyreligious place so much, so beautiful, so inspiring.”

Swami Vivekananda wrote about Shiva ofAmarnath:For whom all gloom and darkness have dispersed,That radiant light, white beautiful,As bloom of lotus white is beautiful,Whose laughter loud sheds Knowledge Luminous?

Adi Shankara, inspired by snow clad Himalayanpeaks and ice Lingam of Shiva at cave temple ofAmarnath, wrote of Shiva:

“Oh, Shiva, Thy body is white, white is Thysmile,

The human skull in Thy hand is white.Thy axe, Thy bull, Thy earrings, all is white.The Ganga flowing out in foams from your

matted locks is white.The crescent moon on Thy brow is white.O, all-white Shiva, give us the boon of complete

sinlessness in our lives.”Swami Ramatirtha, on having a glimpse of

‘Amareshwara Lingam’ uttered in ecstasy an Urducouplet, which means; “Where ice is bedecked informless movement, there stands supreme-consciousness as Amar Lingam. “

Pandit Kalhan, the greatest and earliesthistorian-poet completed in AD1150, his immortalwork of 7,844 verses Rajatarangini-”River of kings”,the history of ancient Kashmir in a detailed manner.According to Rajatarangini, the most famouspilgrimage in Kashmir is the cave of Amarnath. Thedevotees of Lord Shiva from time immemorialworshiped cave temple of Amarnath and mentionsthat King Ram Deva is stated to have imprisonedthe debauch King Sukh Deva and to have drownedhim in the Lambodheri, (Lidder) among themountains of Amarnath about 1000BC.It alsomentions in Tarang II, Samdimat (Arya Raja) 34BC-17AD, a great devotee of Shiva who rose from the




position of a minister to be the king of Kashmir, “usedto worship a Lingam of snow above the forests,which is not to be found elsewhere in the world duringthe delightful Kashmir summers,” it further states inverse 267 that Shushram Naga (Sheeshnag) is seento this day (i,e.1148-49AD) by pilgrims proceedingto Amreshvara.”

According to a legend, Lord Shiva had chosenthis cave as the avenue for discussion with GoddessParvati on the secrets of ‘Life and Death’. One whoheard the conversation would attain immortality,Amaratvam. So Shiva left Nandi, his bull at Bailgam,Pahalgam. Sesa, snake at Seshnaga, Ganpati atMahaganesha, Mahaagunusa and Ganga atPanchatarni on his route to the holy cave. To checkthat none was present in the cave, Lord Shivavibrated his Damaru. Two pigeons, which were inthe egg form in a nest in the cave came out of theeggs by the sound of the Damaru and were fortunateto over-hear the conversion of Shiva and Parvati.When Lord Shiva realized this, he exchanged hisbody with those of the little birds.

There is another legend recorded inMahatmayas, When Maha Kala, The God of Death,appeared, to Indra and other Devas, they got afraidof death and approached Shiva. They requested himto avert death for them. The Lord was pleased withthe devotional hymns sung in his praise and grantedimmortality to Devas by taking the crescent from hishead and squeezing nectar for them. Devas becameimmortal by taking that nectar. The same nectarsolidified into a Lingam and is worshipped asAmareshwara, lord of immortality, in the cave ofAmarnath. The dripping that followed from the feetof Shiva Lingam took the form of a stream, knownas the Amaravati. A legend describing Amravatistates; Once, the gods approached Lord Shiva withgreat devotion. They requested him to avert deathin their case. The Lord was pleased with thedevotional hymns sung in his praise. He took thecrescent moon, adorning his head, in his hand andsqueezed it. A peerless current flowed from themoon, taking the form of a stream, known as thesanctifying Amravati. This was the most efficaciousantidote against death. Then, asking the gods to goto their abodes. Lord Shiva stayed in the cave alongwith his divine spouse Parvati, for meditation.Ganesh and Kartikeya also found themselvescomfortable by their side. In ancient scriptures, it isrecorded that Maharishi Bhrigu was the first personto sight and identify the cave temple of Sri Amarnathwhere Lord Shiva had narrated the secret of Amartav

to his consort Parvati and got himself transformedinto ice Lingam on Sharavan Purnimashi. Thissacred day falls every year on the night of the fullmoon in the month of Sawan (July – August) onShrawan-Purnemashi, when sun is in Leo, ‘Simha’Rashi and Chandrama, moon in Kumb ‘Aquarius’Rashi, this yoga makes the Shiva-Lingam darshanvery auspicious. There is a firm belief that the lingavaries in size and shape in accordance with thewaxing and waning of the moon. A pair of snowpigeons over heard Shiva’s discourse and becameimmortal. Thus Amarnath, the Lord of Immortalityand Deathlessness became Amreshvara. !.

Abul Fazal notes in Aini-I- Akbari, “Amarnath isconsidered a shrine of great sanctity. When the newmoon rises from her throne of rays, a bubble as itwere of ice is formed in the cave which dailyincreases little by little for fifteen days till it is somewhat higher than two yards, of the measure of yarddetermined by His Majesty. With the waning of moonthe image likewise begins to decrease, till no traceof it remains when the moon disappears.”

Pilgrimage to Amarnath, adopted from ShriAmreshvar Mahatmaya, a leaf from of BringeshaSamhita, narrates some of the important placeswhere pilgrims had to perform ablutions while onpilgrimage. It started from ‘Koti Tirtha’, Varmula,modern Baramulla, an old shrine, which stands tillthis day. The tradition goes that in Koti Tirtha is thepresiding deity of all shrines of Kashmir, as all thewater from sacred springs and streams of the valleyflows in confluence here. Then pilgrims move toSharika Shaila at Hari Parbat in Srinagar. After payingobeisance to Lord Ganpati, they move to Shurah Yar,situated on the right bank of Vitasta, Jhelum, at thefoot of Sankaracharya hill. Pilgrims take a bath atShurah Yar.

Adi Shankaracharya, while on his dig-vijaya hadmorning ablution at Shurah Yar Ghat. It is known asShankara Ghat also, there after. A temple still existshere.

The pilgrims then move to Pandrenthan,previously known as Panthdreshti. There is a templeplaced in the middle of a spring and believed to havebeen built by Meru, the Prime Minster of king Paratha,who ruled Kashmir from 921-931AD.This stonetemple, still exists there. Pilgrims take a bath hereand worshipped the idol of Shiva in the temple.

Then the pilgrims move to Padampur, modernPampore. It was named after Maharaja Padma andthe ruins of one of the two majestic temples still existin the village. This temple was named Vishnupadma





Swami. Pilgrims next move to Varisha, modernBorus. A stream rises in the vicinity, which is calledRudra Ganga. Pilgrims take bath in Rudra Gangaand then the pilgrims move to Avantika, modernAvantipur. From there the pilgrims move to Harigam,Baliyar (Lakhmi Khetor), then to Hastikaran, modernHasakaly Nag. Hastikaran is a sacred spring, as thename implies, shape of the spring resembles theear of an elephant. The spring is about fifteen metersin diameter and the water is elephant-grey.

Next stop of pilgrims is Chakresha, orChakradhar. From here pilgrims move toHarichandra Tirth, modern Bijbehara or vejbror. Thetemple of Shiva-Vijayesha or Vijayeshvara, sinceancient times, one of the famous shrines of thevalley, has given its name to the town. Next pilgrimsmove to Sthalavat, modern Thajvore. There is afamous shrine known as Amrita Tirtha or ChhotaAmarnath. On the sloping mound of the plateauwater oozes at two places by the side of a brokenrock, where a Chinar tree also stands. Water tricklesdown into two springs from the roots of the tree androcky tips at the place. Pilgrims take bath here andthen move towards Anantnaga, Mach Bhawan, andmodern Mattan and then to Ganeshbal orGaneshpora, 6800ft. Ganeshbal is an ancient shrineof Ganpati, in the form of a huge boulder in the middleof the stream, known as Lidder. Pilgrims move toMamal 7300ft or Mamleshwara, after worshippingLord Ganesha. Mamleshvara temple is dedicatedto Lord Shiva. Pilgrims have bath in nearby springand worship Shiva in the temple. Then they move toBragapati Khetra. This is a spring in Pahalgam,which is believed to have been associated withBrago Rishi. Nilganga, close by was the tirath ofSthanishwar where pilgrims had to bathe. Thenpilgrims move onwards to Chandanwari, andthereafter to Shushram Naga (Sheshnag).

Pandit Kalhana describes in verse 267 ofRajatarangni; ‘ The lake of dazzling witness(resembling) a sea of Milk, which he created (forhimself as residence ) on a far off mountain, is topresent day seen by the people on the pilgrimageto Amreshvara.’Pilgrims have to cross at Vayujana(Vowjan), from Lidar to Sind valley, then to Panjtarni,and finally to Amuravati. The confluence of theAmravati with the Pantsatarni is known as Sangam,where a pilgrim has to perform Sharada offorefathers. On their return from the holy cave thepilgrims were required to revisit Maleshwar and takea bath in the nine springs of Naudal. Later, to PatalGanga near Nishat garden, the last place where a

pilgrim has to bathe to complete the pilgrimage.The cave temple is located in South Kashmir

(34.12’:75.07’) at an altitude 12,720ft about onehundred and forty kilometers from Srinagar. Thehuge natural cave is about twenty-five meters highand enough to hold hundreds of devotees where aself-forming ‘Ice Lingam’ which waxes and waneswith moon. The holy cave is fifty feet long twenty-five wide and fifteen feet high approximately. Thecave is nature’s temple where ‘Ice Lingam’ iscompletely filling the right corner of the cave, the topof the Lingam touches the base of the cave. Thebase of the cave is also covered with ice, like acarpet. Here Shiva is worshipped by nature in thepurest way. Shiva is snow-white and pure. IceLingam, is formed by drops of water falling from thetop of the cave and two other small ‘Ice Lingams,’are also formed, believed to be the symbols ofGoddess Parvati and Lord Ganesha. The drippingthat followed from the feet of ‘Ice Lingam’ or ‘ShivaLingam’ took form of a stream known as Amravati.According to Bhrngish Samhita a person who bathesin the waters of Amravati and rubs himself with theashes gets Moksha.

Recitation from the Vedas and hymns pertainingto the deities and ‘Mantra’ chanting are madeindividually and collectively by devotees inside thecave temple.

Kashmiri Hindus usually recite;Om Namah Sambhavaya Cha, Mayo Bhavaya Cha,

Namah Sankaraya Cha, Mayas Karaya Cha,Namah Shivaya Cha, Shivtaraya Cha.

We offer our salutations to Thee - the Giver ofHappiness.We offer our Salutat ions to Thee - theAuspiciousness.We offer our Salutations to Thee the Bestower ofBliss and still greater Bliss.

Vigne in his book ’Travels in Kashmir, Ladakhand Iskardu’ (1842) says; “The ceremony at the caveof Amarnath takes place on the 15th of the month ofSawan (28th July)….not only Hindus of Kashmir butthose from Hindustan of every rank and caste canbe seen, collecting together and traveling up thevalley of Lider towards the celebrated cave.”

(To be continued)

[Author is Chairman, Vidya Gouri Gadoo MemorialTrust, 71, Sunder Block, Shakarpur, Delhi 110092.Tel: 22547672]






My Medical Journey Dr. K.L.Chowdhury

The Cutting edge of Clinical Diagnosis(Concealed Hemorrhage of Heart Attack)

It It was the summer of 1971 in Kashmir. I wasan Assistant Professor of Medicine at the MedicalCollege, Srinagar. Tuesdays were my admittingdays.

Mohammad Shaban, a 48-year male wasbrought to the hospital in a state of shock around10AM on a Tuesday. By the time I arrived in the ward,an hour later, the medical residents had gone throughhis history and examination. They were still fumblingfor an answer to the cause of his shock.

Mohammad Shaban was a short stocky man.He woke up fine in the morning as on any other day,went to the rest room, passed urine and feltnauseous. He returned to bed for more rest. Afternearly an hour and a half he walked to the rest roomagain but felt giddy and weak, slumped on the floor,and returned to his bed with difficulty. He was broughtto the hospital with an acute onset of weakness andsweating.

On examination he had telltale signs of shock -fully conscious but quite restless and apprehensive,pale and sweating profusely, breathing fast (22 perminute) with a rapid pulse (116 per minute), low bloodpressure (80/60 mm Hg) and subnormaltemperature (96.8 F ). A full review of all his systemsdid not reveal anything. There was no evidence ofany rash on the skin, the lungs were clear and theheart sounds normal. The abdomen was soft; therewas no tenderness anywhere.

Mohammad Shaban was a milkman, amoderate smoker of hookah, non-alcoholic, with nohistory of substance abuse. He lived an active life,tending his livestock and delivering milk to homesevery morning. There was no previous history of

Dr. K.L.Chowdhury is a renowned physician 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’ [email protected] to be passed on to Dr.K.L.Chowdhury, or send them directly to Dr. Sahibat [email protected]

trauma, allergy or anaphylaxis,diabetes, hypertension, cardiacdisease, abdominal pain. Hehad not taken any drugs in therecent past and had neversuffered any major illness norundergone any surgery. He hadmoved bowels the previousmorning.

We put in an intravenous line and ran basicinvestigations. The urine analysis was normal,Hemoglobin (Hb) 10.5 G, Packed Cell Volume (PCV)32, white cell and platelet counts within range, anormal blood sugar, a normal chest x-ray and anunremarkable electrocardiogram (ECG). By that timethe Professor and Head of the unit also joined us inthe rounds and we reviewed the case for him.

We ran through the possible causes ofunexplained shock in this case – a heart attack,severe sepsis (infection), loss of fluids includingexternal or internal bleed, anaphylaxis, endocrineemergencies etc.

“This is a heart attack, a myocardial infarction(that results from a clot in one of the coronaryvessels supplying the heart muscle),” the Professordeclared. I argued against that possibility becausethere was no pain, the electrocardiogram (ECG) wasnormal, and there were hardly any risk factors. “Butheart attacks can be painless and it may take sometime to show changes in the ECG,” he argued, andreminded us that smoking history was a possiblerisk factor. I vouched for an internal bleed in this caseand advanced the reduced Hb and PCV levels astwo significant features of blood loss, but hedismissed them. “That level of Hb and PCV wasalmost normal for our population,” he said, “and thepatient has no history, whatever, of ulcer in the past.”

He advocated vasopressors to raise the bloodpressure and heparin to dissolve the clot in thecoronaries. This was the age of heparin. There wereseveral reports in medical literature of betteroutcomes with heparin in middle aged males withheart attacks. But if this were a case of internalbleeding, as I strongly suspected, it would bedisastrous to administer heparin; in fact, it could befatal. “In any case heparin is not a must, it makes






only marginal difference statistically, and we can waittill the picture clears in this patient,” I said, making acase against its administration to the patient.

"Where do you suspect the bleeding from, Dr.Chowdhury?” he asked rather quizzically

“Most likely a duodenal ulcer,” I said.“But there is no previous history of duodenal

ulcer in this case. He is 48, rather late in life for anulcer to manifest first time. Besides, it has to be amassive bleed from the ulcer to cause such shock;the blood should have shown by now. He has neithervomited blood nor moved his bowels.”

“I feel he will soon show up with melena (blackstools); I can almost smell it,” I said with conviction;“it is not uncommon to get a duodenal ulcer in middleage with bleeding as the presenting symptom. Ulcerbleed is notorious as a common cause of medicalshock in Kashmir. We may be losing time bywithholding blood from this man,” I augmented myreasoning.

The Professor had joined the institution only afew months earlier. Having come fresh from a longtraining programme in USA and been appointeddirectly to that high rank, he was, understandably,not yet fully conversant with the commonemergencies in our part of the world. Heart attackswere on the rise in the west, no doubt, but souncommon in our setting and painless heart attackssuch a rarity.

He did not agree with me, stating it was severalhours since the onset of shock, and the bleedingshould have become manifest by now. But he agreedto withhold heparin for some time, and directed thestaff to send a blood sample for cardiac enzymes(as a marker of heart muscle damage) and runECGs every hour. It was lucky aspirin, and otherplatelet inhibitors were not in vogue then (as bloodthinners), or he might have hedged his bet on theiradministration in lieu of heparin.

Working in a hierarchical system in medicalprofession may have its strong points but thedecision of the Head always prevails even if he isfrightfully wrong. I asked the residents to monitorMohammad Shaban for his vital signs, watch for anyevidence of manifest bleeding, and, to repeat bloodcounts, Hb and PCV. Our labs were still primitiveand not very reliable and the estimation of cardiacenzymes would take a day or more in the centrallaboratory. But blood counts, including Hb and PCVcould be reliably and promptly performed in the side-room lab right in the ward.

Over the next hour the patient stabilized

somewhat. His sweating stopped, his pulse improvedto 100 and the blood pressure rose to 100/75. Hepassed urine but no stools. A repeat ECG did notregister any change but the Hb had dropped furtherto 9 and the PCV fallen to 28, which was quitesignificant. I sent one of the residents to theProfessor’s chamber with the new information buthe was not impressed by the drop of one and halfgram in Hb stating that estimation by the calorimetricmethod in vogue with us was not always accurate!

Another hour passed and the new ECGremained unchanged. The Head came down to haveanother look at around lunch time. He was on hisway to the Medical College to deliver a lecture. Heseemed satisfied with the line of treatment since thepatient seemed out of woods. In his view it was nolonger prudent to withhold heparin in the patient. Theregistrar was directed to administer 20 thousandunits of the drug intravenously every 6 hours. I againintervened and vehemently argued against thisfallacy which could prove disastrous, but the Head’sword was final.

“The blood would have shown by now,” he saidin his genial manner, it is a heart attack and we mustapproach the case as one,” he declared with a finalitythat discouraged any other argument.

I did not mind a painless heart attack being keptin mind as a possibility here even when the diagnosisof an internal bleed was staring at us; what incensedme was the obstinacy about the administration ofheparin. The residents looked at me with sympathyand at the Professor with awe. They eyed each otheras they found the two of us almost eyeball to eyeball.The Professor left for the lecture and I returned tomy room, to collect my thoughts and find answers tomy questions: “What is going wrong? Are we losingprecious time? Are we missing some vital step inthe diagnosis and management of this case?”

The answer came in a flash. I had missed asimple diagnostic procedure to prove my point, thatof passing a Ryles tube (a thin rubber tube) downthe esophagus into the stomach of the patient tofind the evidence of blood there. I realized how themindset of the Professor had offset the sequenceof logical thought in the rest of the team, and eventhe urge to seek answers in a challenging situation.The tendency to close your mind to possibilities andbecome fixated on one idea is the bane of medicalpractice that needs to be resisted at all costs.

I rushed to the patient. Heparin was fortunatelyin short supply in the hospital and the attendantshad been asked to buy it from the market. The patient





had not received any shot yet. I asked the nurse fora Ryle’s tube and meanwhile went over the patientagain. He smelled of melena! I felt his tummy; it wassoft but there was brisk gurgling. I put mystethoscope and heard loud barborygmi (whooshingsounds) that spoke of rapid passage of intestinalcontents.

“Would you like to move your bowels?” I askedMohammad Shaban.

He replied that he was passing a lot of flatus.“Let us get you a bed pan,” I suggested.“No sir, I would like to go to the lavatory.”“OK.” I called the ward boy to help him with a

wheel chair. But as soon as he was made to sit up inthe bed he swooned, and as we lay him back hepassed a massive black motion, the characteristictarry stools of duodenal ulcer bleed, soiling hisclothes and the bed sheet, enveloping the wholeward in a miasma of offensive smell so unmistakableof melena stools.

The cat was out of the bag. For full 5 hours thebleeding had remained concealed; quite unusual butnot unknown. There was no need for the Ryles tubenow. I called the residents and directed them not toadminister heparin, now that there was no doubtabout duodenal ulcer bleed being the cause of shock.I asked them to transfuse two units of blood.

The medical registrar came to my room a whilelater. He had phoned the Professor and informedhim about melena and asked if heparin was to begiven. The answer was an emphatic ‘yes’ for heparinbut for the transfusion an equally emphatic ‘no’!

This was insane. I was furious and warned himnot to administer the drug that was sure to kill thepatient. He seemed caught between the devil anddeep sea.

“The Professor will be mad at me, sir,” he saidin all humility.

“Me too,” I retorted. I wrote on the case sheet ofthe patient in bold letters - NO HEPARIN - and warnedthe residents, “I want no heparin to be administeredto this patient, and that is an order.”.

Nobody in medical profession can claim to beexempt from a diagnostic error. In the present casethere were two probable diagnoses on presentation,but only for a while, till hemorrhage became manifest.After that there was no point persisting with a wrongline of thought that was inevitably leading to adisastrous line of action. This was not the occasionto stand on prestige especially when the life of anindividual was involved, a life that was a sacred trustwith us.

Next morning I went to the ward with greattrepidation, not knowing whose instructions werefinally carried out by the residents and what turn thiscase had taken during the night. The residents hadstruck a truce; they had neither transfused blood noradministered heparin!

Time is a great healer and Nature the bestdoctor. It is in the nature of a living organism tomobilize all the reserves in the face of danger. Thatis what happened with our patient. The bleeding hadstopped, he had stabilized again and his vital signshad improved even though the Hb had now droppedfurther to 7 and PCV to 28, as I expected. TheProfessor came for the usual rounds and when hesaw the patient he was very happy and waxedeloquent about the usefulness of heparin in acutemyocardial infarction (heart attack). He citedreferences from literature and stared theorizingabout the role of anticoagulants (blood thinners thathelp dissolve the clot).

The residents looked from one to the other andI felt the onus was on me to intervene.

“But he received no heparin. He bled from theulcer and I dissuaded the residents fromadministering heparin; there would have been graveconsequences,” I said.

“I do not believe he had an ulcer bleed.”Surprisingly his tone was conciliatory; there was nosign of exasperation.

“We can’t deny he has bled. Nor that the sourceof blood must have been somewhere high in thegastrointestinal tract. Nor that bleeding was thecause of shock and not a heart attack,” I reasonedout the sequence of events in this patient. .

“On the contrary, I believe he had a heart attackas the primary event that led to shock which, in turn,must have led to ischemic colitis manifesting asblood in the stools,” he said smiling and shaking hishead in self-affirmation.

This was a long, long shot, indeed! This wasstretching the realm of possibilities to incredible limitsand committing the mistake in medicine that shouldbe avoided at all costs - of making the diagnosis ofan uncommon disease with an uncommonpresentation and an uncommon complication whenan alternative diagnosis is crying for recognition.

The professor’s explanation was the proverbiallast straw of a drowning man. He could have evennow gracefully retracted from his erroneous positionand earned our admiration. But he was plungingdeeper and deeper into the quagmire of blunder, andthere seemed no end in sight.





Because, even if one accepted that shock wasfrom a heart attack and the bleeding a result ofischemia of the gut from shock there was still nopoint persisting with heparin. It would kill any onewith any bleeding from whatever cause.

I felt helpless in the face of his obduracy andignorance and could not hide my exasperation. “Isee no evidence of heart attack at all; his ECG hasstayed normal now for more than 24 hours. It mustbe a first ever case where a heart attack is massiveenough to result in shock and the shock as severeas to cause gut ischemia and hemorrhage, and yetnot produce any changes in the electrocardiogram!“

“Let us take another ECG. It may yet show thechanges,” he persisted, making a mockery of himselfin the presence of residents and nurses.

An ECG was run while we all stood by the sideof the patient. He held the graph in his hands andpeered at it keenly like an astrologer looking at ahoroscope and gave yet another smile of triumph.Taking out an ECG scale from the top left pocket ofhis apron he started showing us the ‘changes’ - asubtle depression of ST- segment in the chest leadsof the ECG which he said were ‘distinct early’ signsof a heart attack.

“But these are only non-specific changes thatare the result of acute anemia from the loss of bloodin this patient;” I countered.

“In any case, let us wait for the result of cardiacenzymes from the lab. I am sure you will find themelevated, but even if they are not, that does not goagainst heart attack,” he shook his head even morevigorously.

That was my limit. But, strangely, my annoyanceleft me and he amused me now, even as I feltsympathy for him.

Luckily for the patient, the Professor did notmention the word heparin again and I did not pickany more discussion on the case during thesubsequent ward rounds.

Mohammad Shaban stabilized fully by the nextday. He wanted to go home by the 5th day, but wasadvised by the Head to stay back for three weeks,the recommended duration of hospital stay for apatient of heart attack. His ECG was taken everyday, the Professor going through the ritual of takingout his pen and ECG scale to show the ‘changes’that were not there. The cardiac enzymes sent thricereturned normal levels. The patient grew impatientwith this routine that seemed as pointless to him asto me, and possibly the rest of the staff. At hisinsistence he was discharged ‘against medical

advice’ on the 12th day and asked to come for followup. The discharge summary by the registrar wasstark fiction. The professor saw to it that thediagnosis entered there was Acute MyocardialInfarction!

Mohammad Shaban must have had the lastlaugh. He never turned up.

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Samarpan by Sadhak Piyaray Raina

Bhakti Yoga[Saddhak is the pen name of Shri Piyaray Raina . Shri Raina is President of Samarpan Public CharitableTrust (Regd) which among other things is involved with bringing awareness of our cultural heritageamong our youth. He is a regular contributor of religious articles in various community journals in Indiaand abroad. He is the author of book ‘Socio-Cultural and Religious Traditions of Kashmiri Pandits’published in USA. He lives in Atlanta, USA and DLF Gurgaon, India]

The ultimate goal of a Hindu is liberation (moksha)from the cycle of life and death. Many ways for thishave been suggested in the scriptures but the threegenerally accepted ways are performance of ritualsto propitiate Vedic gods called Devas (Karma Yoga),total surrender to God (Bhakti Yoga) and path ofknowledge (Jnan Yoga). We have already discussedKarm Yoga In the previous instalment. In thisinstalment we will discuss Bhakti Yoga.

Bhakti Yoga, like Karm Yoga, is the path forthose who are not intellectual by nature. It is for thecommon people. It was developed in the post Vedicperiod when formless Vedic Devas were replacedwith Gods with form. One can easily associate hisemotions, feeling, aspirations, with a God who isstanding in his front in the form of a statue, image,photo or any other object than with imaginary Vedicgods without form.

Bhakti Yoga is a path of complete surrender toGod. "God is the knower of the feelings, thesentiments and desires". The relationship betweenthe god and worshipper should be like the one thatArjuna had with Lord Krishna or Hanuman with LordRama. Bhagwadgita is full of assurances from LordKrishna to His devotes for help in time of need .

The methodology for worship is very simple.There is no need to learn highly Sanskritised Vedicrecitations and actions that are part of Karm Yoga.Simple recitations even in the vernacular languageare enough to develop a close relationship with god.

Bhakti is intense devotion and supremeattachment with God. It is like the spontaneousoutpouring of love towards beloved. Bhakti needsthorough discipline and training of one’s will andmind. Bhave is the essence of Bhakti. When thedevotee grows in devotion, there is absolute self-forgetfulness. This is called Bhava. It helps inestablishing true relationship between the devoteeand God.

There are various classifications of Bhakti :a) Sakamya and Nishkamya Bhaktib) Apare and Para Bhakti

c) Gauna and Mukhya Bhakti Where the object of devotion is material gain,they are called Sakamya, apara or gauna bhakti orlower bhakti and where the objective is the ultimateliberation (moksha ), they are called nishkamya , paraor mukhya bhakti or higher bhakti. Besides completesurrender higher bhakti demands control of one’ssenses (indriyas) which have been described asstumbling blocks in the progress towards liberation.One has to control his ego (ahamkara). Bhagwadgita and Vishnu Purana describe ninedifferent ways of bhakti called NAVA-VIDHA bhakti. Supreme attachment to God through a bhava andintense love for God is common among all theseways:1) Sravana(hearing of God's Lilas and stories),2) Kirtana (singing of His glories),3) Smarana (remembering of his name and

presence),4) Padasevena (service of His feet),5) Archina (worship of Lord),6) Vandana (prostration to Lord),7) Dasya (cultivating the bhava of a servant with

God),8) Sakhya (cultivation of the friend-bhava),9) Amanivedana( complete surrender of the self).A devotee can practice any way of bhakti as per histemperament.1) Sravana is hearing of Lord's glories, virtues,sports and stories connected with His name andform. The devotee gets absorbed in the hearing ofthese stories which leads him to union with god. Onecannot attain this bhakti by shear reading of books.One needs the company of saints and learned mento remove doubts that may arise. King Prakshitattained liberation through sravana by hearing God'sstories from Suka Maharishi .2) Kirtana is singing of Lord's glories with or withoutthe musical instruments . The devotee is thrilled withdivine emotions. He gets into ecstasy called laya .Wherever he goes, he sings glories of God andrequests all to join his kirtan. Sometimes he dances




along with singing. Chaitanya Mahaprabhu was oneof the greatest kirtana singers which is now a daysfollowed by ISCON devotees.3) Samarana is the remembrance of the Lord allthe times. This is unbroken memory of the name andform of the Lord. The mind does not think of anyobject of the world but is always engrossed in theglory of God alone. All that they see is described asHis manifestation. Dhruva and Prahlada are classicalexamples of persons who followed this path.4) Padsevana is the service of the Lord's feet. Thewhole humanity is recognized as the Virat Swarupa(universal form) of Lord. Thus, it involves service ofmankind as a whole. Mahatma Ghandhi, AcharyaVinobhave are examples of this way of practice.5) Archina is worship of Lord which can be doneeither through an image or picture or a mental form.The image should be one appealing to the mind ofthe practitioner. Worship can be done either withexternal materials (like Karm yoga practices) ormerely through an internal bhava.6) Vandana is prayer and prostration. Humbleprostration touching the earth with the eight limbs ofthe body (Sashtanga Namaskar), with faith andreverence before a form of God is Vandana form ofbhakti.7) Dasya bhakti is the love of God through servantsentiment. Serving and worshipping idols in thetemples, sweeping the temple premises, meditatingon God and mentally serving Him like a slave, servingthe saints and sages, serving the devotees of God,serving the poor and sick who are forms of God, isall included in this way of bhakti. Hanumans serviceto Lord Rama is an example of this form of bhakti.8) Sakhya bhakti is the cultivation of the friend-sentiment with God. Arjuna's relationship with LordKrihna and relationship of gopis with Krishna areexamples of this form of worship.9) Atma-Nivedana is self surrender. The devoteeoffers everything to God, including his body, mindand soul. He keeps nothing for himself. He loseseven himself. He has no personal and independentexistence. Lord Krishnas’ assurance to his devoteesis deep in his mind :“ Fix your mind on Me, be devoted to Me, sacrificeto Me, prostrate before Me, so shall you come toMe. This is My pledge to you for you are dear toMe.” - BG 18/65

At the mundane level Bhakti Yoga softens theheart and removes jealousy hatred, lust, anger,egoism, pride and arrogance. It infuses joy, divineecstasy, bliss, peace and knowledge. All cares,

worries and anxieties, fears, mental torments andtribulations entirely vanish. The devotee is freed fromthe Samsaric wheelof births and deaths. He attainsthe immortal adobe of everlasting peace, bliss andknowledge.

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Sashmir has been regarded as the land of godsand goddesses from times immemorial. Its richnatural resources of flora and fauna have alwaysbeen a great attraction for different people sinceages. In the golden period of its history it wasconsidered to be an ideal place for meditation andfor spiritual pursuits to become one with the supremebeing. That is why it has produced a galaxy of saints,sages, savants, ascetics, mystics, Rishis, holymen,godmen, and Peers etc., in different periods to guidethe people on the path of truth and self realisation toattain salvation. These spiritually enlightenedpersons with supernatural powers used to commanda great respect among their followers. The KashmiriPandits call such holymen as Rishis whereas theconverts whose ancestors embraced Islam andbecame Muslims for whatever reasons call themas Peers because worshipping any body is againstthe tennets of Islam. That is how this Rishi Peertradition came into existence in Kashmir.

One such holyman became popular as RishiPeer in the 17th century among his very largenumber of both Hindu and Muslim disciples, whoused to pay their obeisance to him with same respectand devotion.

Rishi Peer’s ancestors were originally theresidents of the commercial town Sopore in theKashmir Valley and were rich shawl merchants. Theywere basically Sopori Pandits. One of his ancestorsPt. Madhav Joo Khoshoo after completing hiseducation left his family trade and migrated toSrinagar for a government job. He subsequentlybecame a mint officer during the reign of Mughalemperor Shahjahan (1627-1658) when Ali MardanKhan was the governor of Kashmir. Some Shohdahaving some jealousy with this mint officer poisonedthe ears of Ali Mardan Khan that the mint officer wasminting under weight gold coins to earn quick buck.Ali Mardan Khan then summoned this mint officer tohis court to find out the truth. Ali Mardan Khan orderedthe mint officer to weigh the gold coins before him.He found the gold coins accurate in weight.Impressed by the honesty of the mint officer, hehonoured the latter with a royal khilat and a jagir.Since this mint officer was a left hander and used todo every thing very quickly by his left hand so hewas nick named as Khoshoo meaning a left handerin the Kashmiri language.


Saints & Seers Dr. B.N.Sharga

Rishi Peer Padshah - A Great Kashmiri Saint

This mint officer Pt. Madhav JooKhoshoo built a house in Batiyarmohalla near Ali Kadal for the livingof his family members. His one sonPt. Govind Joo Khoshoo, who wasborn around 1595 was a highlyorthodox and superstitious personlike many Kashmiri Pandits of his era. He used togo to Hari Parbat daily in the morning to perform itsParikrama and then to pay his obeisance to goddessSharika there. Due to his spiritual bent of mind andlack of interest in worldly affairs he had no inclinationto get married. But after great pressure from hisblood relations he agreed to tight the knot and gotmarried in 1635 at the ripe age of 40 years withSiddhlakshmi. As to sire a son at such an advancedage generally becomes quite difficult biologicallyunless the use of modern fertility techniques is taken,which were naturally not available then So thismatured couple took recourse to meditation to invokecosmic power to get their wish fulfilled. The worshipof Bhadrakali with full devotion and concentrationbrought the dividents and Siddhlakshmi at long lastbecame pregnant, It was a practice among theKashmiri Pandits in those days that the first childshould be born in the Mata Maal i.e. in-laws place.So when the time to deliver the child came nearSiddhlakshmi was taken to Srinagar her mother’splace on a boat from Handwara according to theprevalent custom in the community. W hileSiddhlakshmi was in the boat on her way to Srinagarshe started having delivery pains at Sopore and gavebirth to a son in 1637 who was then named asKeshav after Lord Krishna who was also bornsomewhat under the same circumstances. Thebank of the Jhelum river at Sopore where this littlechild Keshav was born in 1637 is still revered as thebirth place of Rishi Peer and a shrine was built therein his memory. A large number of devotees pay theirobeisance in this shrine.

This little Keshav was not an ordinary child. Hewas born after invoking cosmic power. So just afterhis birth it is said that a mystic yogi woke up and toldhis disciples that a second sun had risen on thehorizon of Kashmir, to guide all of us. The mysticcame out from his hermitage and went up to theShikara and kissed the forehead of Keshav andplaced two gold coins in his delicate hands.




Thus on the 6th day of dark fortnight of theBaisakh month of the Hindu calendar the greatspiritual saint of Kashmir Rishi Peer was born asKeshav with divine powers to perform miracles.Initially he refused to suck the milk from the breastsof his mother but when another saint Sahib Kaulexplained the laws of nature to him, Keshav startedsucking the milk from the breasts of his motherwithout any hesitation in a natural way.

Keshav was a very bright and intelligent child.When he became 5 years old in 1642 his yagnopavitsanskar was performed as per social traditions inthe community. He was then admitted in a schoolfor his formal education. But he was more interestedin spiritual pursuits. He used to go to Hari Parbatdaily with his father, who was a deeply religiousperson. The ambience of the holy hill with abode ofgoddess Sharika had a great impact on the mind ofyoung Keshav and sparked the fire of spiritualism inhim. Here he came into close contact with two otherenlightened persons Naan Shah and Atma Ram andthus his journey to be one with the ultimate divinepower began. In the company of these two asceticshe built an Ashram in Devi Aangan in front of HariParbat. When his parents observed that their sonwas taking no interest in worldly affairs they marriedhim with a beautiful girl to change his mind, but theirall efforts could not distract young Keshav from thepath of spiritualism. Meanwhile his father Pt. GovindJoo Khoshoo left for his heavenly abode and hismother Siddhlakshmi then sent him to his maternaluncle’s village for studies. But he continued the sameroutine there without any change.

One day when his maternal uncle under whosecare he was living went away for some work youngKeshav left the Goshi village secretly and came toHari Parbat straight from there to continue hisspiritual pursuits. He then performed thecircumbulation of Hari Parbat on naked knees forfull forty days with great devotion and succeeded ingetting darshan of goddess Sharika in flesh andblood, who blessed him and asked for a boonKeshav humbly said I simply want a Guru who canlead me to the ultimate truth to which the goddessSharika replied that the first person who will comein your way will be your Guru and then disappeared.The first person who came in front of Keshav wasKishan Joo Kar a shabbily dressed fakir. Keshavpaid no attention to this fakir as he was looking forsomeone in the attire of a Brahmin to make him hisGuru. Kishan Joo Kar then went to Keshav’sresidence and after taking a few puffs from the

hubble bubble kept there told Keshav’s mother thathence on no one would use this hubble bubble tillthe return of Keshav. When Keshav came backhome his mother informed him about the visit ofKishan Joo Kar. Keshav then realised that KishanJoo Kar came to his house on the command ofgoddess Sharika and made him his Guru. Keshavthen took a few puffs from the same hubble bubbleand soon he went into trance and felt the realizationof the ultimate truth. He then expressed his desireto his mother to become a saint. But his mother wasnot prepared to partake the company of her only son.So to keep his mother happy Keshav then starteddoing deep meditation in his own house, with greatdevotion and concentration.

Keshav did tapasiya for 14½ years during whichperiod he only took milk, honey and fruits as his diet.After this his body started radiating a glow like sunand became a great saint of very high spiritual orderwith supernatural powers to perform miracles. Thepeople started coming to his house in hordes to paytheir obeisance to him and he became famous asRishi Peer all over the Valley among his large numberof followers. He became a Rishi for the Hindus anda Peer for the Muslims of the Valley. It was thendecided to offer him 14½ paise as Niyaz.

Rishi Peer had performed a number of miraclesduring his life span, but it will not be possible for meto write about all of them in this piece. In 1675 whenIftikhar Khan was the subedar of Kashmir a big firebroke out and engulfed the entire Ali Kadal area.When the leaping flames could not be controlled byall possible means then the people in utter panicapproached Rishi Peer for his divine help who thenthrew his one wooden sandle into the fire and lobehold the fire was extinguised within no time.Once his mother Siddhlakshmi expressed the desireto take her to Shadipore for a holy dip in theconfluence of Sindh and Jhelum rivers there. Butdue to her poor health it was not possible for her tobear the strain of that arduous journey. To fulfill herwish Rishi Peer brought the Harmukh Ganga on herdoor step. This became famous as a shrine betweenthe Ali Kadal bridge and Batiyar ghat.

One day a renowned Muslim seer requestedRishi Peer to pay a visit to the former’s place for adinner. Rishi Peer agreed on one condition that allthe dishes should be prepared in pure ghee andwithout any part being missing. At the appointed timemouth watering Mughlai delicacies were served toRishi Peer and his disciples. Rishi Peer before takingthem recited a few mantras and sprinkled some





water on them. To utter surprise of every one thecooked dishes came back to life in original form anda cock was found with one leg. Its another leg waseaten away by the Muslim cook while cooking. Inanger Rishi Peer scolded the Muslim seer who hadinvited him for the dinner for breaking his promisewhich would only be compensated when he wouldgive his own leg. Rishi Peer refused to take anythingfor not fulfilling the laid down conditions and wentaway cursing his host.

Due to all such miracles and Rishi Peer’svarious other acts of benevolence providing succourto the poor and needy his popularity among themasses started growing very fast. The people outof sheer reverence began to address him asPadshah or king. This development rang the alarmbells for the subedar Saif Khan who took it as a bigchallenge to his power and position. To cut RishiPeer to size Saif Khan then wrote a nasty letter tothe Mughal emperor Aurangzeb at Delhi that a personhere moves in a palanquin with thousands of hisfollowers both Hindus and Muslims, who claimshimself to be a king. He puts a mark of his ring like aroyal seal on the orders he passes and acceptsofferings according to his own sweet will. On readingthis letter Aurangzeb became red with anger andissued a royal decree to arrest this man and to bringhim to the former’s court for awarding a suitablepunishment to challenge the authority of the Mughalempire. When the sepoys went to Rishi Peer’shouse to arrest him for producing him beforeAurangzeb at Delhi Rishi Peer told the sepoys abouthis inability and requested them to come the nextmorning.

The same night Aurangzeb while sleeping in hisbedroom at Delhi observed a unique phenomenon.He saw a man approaching his bed room sitting ona lion. He became so much frightened that his wholebody started trembling. With a choked voice heasked that man who are you. The man politely repliedthat I am Rishi Peer from Srinagar whome you havesummoned by your firman. Aurangzeb became somuch frightened with this awe inspiring sight that hebegged for forgiveness for the foolish act of hissubedar. He asked Risi Peer to sit on the throneand to issue a new firman in which the subedar wasdictated to address Rishi Peer as Peer PanditPadshah, Hardul Jahan Mushkil Asan with fullrespect to him. From hence on he became popularas Peer Pandit Padshah.

It is also said that Rishi Peer had a spiritualdiscourse with his contemporary saint poetes’s

Roopa Bhawani and some Sufis from Baghdad.When his mother Siddhlakshmi died he dedicatedeverything whatever he gained in her memory. Hethen performed tapasiya again for another 14 yearstaking only milk, honey and water to attain salvation.Due to all this he became very weak and it becameimpossible for him even to stand on his own feet.He left his mortal frame in 1697 at the age of 60years. His Hindu disciples took his mortal frame forconsigning it in fire, but when his Muslim disciplescame to know about his death they insisted that hisbody should be buried as per Muslim customs.When the tussel was going on between these twogroups over the issue of performing the last ritessome body uncovered the bier carrying the deadbody and found only 27 flowers in place of the deadbody. The Muslims then went away and the Hindusconsigned those flowers in a fire on the bank of riverJhelum in Batiyar mohalla. A temple was built at thatsite in his memory which still stands even today.

Rishi Peer had a son Rihanand who alsodeveloped spiritual bent of mind under the influenceof his father. The death of Rishi Peer gave such ashock to his son Rihanand that he became anascetic with no interest in this materialistic world.He too started living on a frugal diet and died around1700 AD. He had two sons Kashi Pandit and LalPandit. Kashi Pandit did not marry and became asaint whereas Lal Pandit led a happy married life.Lal Pandit’s descendants adopted the surnamePeer. Why they preferred a Muslim term Peer overthe Hindu term Rishi is not clear. May be under theinfluence of the majority community in the Valley theydid so.Rishi Peer and Lucknow ;The Kashmiri Pandits who settled down at KashmiriMohalla in Lucknow during the Nawabi periodbetween 1775 and 1778 had a very great admirationfor Rishi Peer as their ancestors were mostly hisdisciples. So when the British annexed Oudh in1856, the Kashmiri Pandits of Lucknow started acaste festival Rishi Peer Ka jaag in memory of thisgreat saint to keep their flock togather and to preventtheir social customs and traditions from theonslaught of the western way of life.

This yearly caste festival was being organisedin the Bagia of Pt. Bhola Nath Bakshi (Angoori Bagh)on a very large scale, but it had to be abandoned in1906 when some serious differences cropped up inthe community over its continuation. Some liberal

Continued on Page 35






Reflections T.N.Bhan

Remembering Swami LakshmanjooToday being 19th September, 2008, we celebratethe Maha Nirvan Day of Swami Lakshmanjoo.Through the words that follow, I reminisce mypersonal experience with the great saint and payhomage to him in my own humble way.

Way back in February 1957, I was on a brief visitto Bombay. I stayed at Pupala Sadan near CenturyBazar, Worli, with my uncle Late Shri Janki NathKaul. About a month before my arrival in Bombay,my uncle had made travel arrangements for mybrother Dr. Brijmohan Bhan to proceed to Englandfor his FRCS. Both my aunt and uncle had seen himoff at Santacruz Airport. Those days, my uncle owneda shop by the name Cockburns opposite JehangirArt Gallery at Kaka Ghoda. This very shop is nowhousing the well known Khyber Restaurant. At KalaGhoda those days, there used to be the statue of ablack stallion with a British prince seated in its saddle.The statue is not there anymore.

The same month Swami Lakshmanjoo came toBombay. My aunt Late Shrimati Prabhavati Kaul washis ardent devotee. While at Srinagar, she used tovisit his Ashram at Ishbur regularly. She was verykeen that Swamiji should spent some days at herresidence. So my uncle and myself picked him upfrom a relative's house at Santacruz. Reaching UpalaSadan, my aunt bent and touched his feet, he inturn blessed her. He in his customary long 'Feran'was indeed an imposing personality. He always worea dark brown Feran. On his forehead, one couldmake out the contour of a crescent. Sitting next tohim during his stay in the flat, I could feel hisvibrations, particularly when he would be meditating.As the news about his presence in Bombay spreadamongst the members of the community, visitorswould came to my aunt's house to pay theirobeisance to the holy man.

On a particular day in the afternoon, Swamiji wasalone, my uncle had gone for work and my aunt wascooking in the kitchen. Swamiji called me and said,"Tribhuwannath, I want to see an English movietomorrow." I asked him, "But Swamiji, why an Englishmovie only, why not a Hindi movie." He replied, "Iwant to see an English colour movie. You know, Iam fond of various colours of nature." I couldperceive an unforgettable glow in his eyes when hetalked about nature and colours. Perhaps he wasthinking of his Ashram at Ishbur near Nishat Garden,


which is surrounded by nature onall sides. Later on I confided to myaunt the conversation Swamiji hadwith me. On hearing me, my aunt'sreaction was not of surprise, whichI expected from her. Instead, shetold me, "You do not realise howfortunate you are. That Swamijihas expressed his wish to you, isa blessing showered on you." Being just twenty thattime, I did not give much importance to what my aunthad said. But at present, fiftyone years later, I dorealise how prophetic my aunt's words were.

Next day after lunch Swamiji and I got ready toleave for New Empire Cinema near VictoriaTerminus. Just at that time, one Shri Prithvinathjihappened to drop in. He too expressed a desire toaccompany us, to which Swamiji readily agreed.Those days he used to work as a clerk at my uncle'sshop Cockburns. Some years later, the samePrithvinathji took to spirituality and became a saint.Many years later at one of the community Hawans, Isaw Prithvinathji's disciples paying obeisance to himby touching his feet.

So three of us went to see the movie. However Ido not recollect the name of the movie. After theshow was over, Swamiji told me, "The colourphotography was excellent. I am thankful to you forhaving brought me here to see this movie." Wereturned to Worli. I admired the amount of patiencehe exercised while interacting with and listening toall the people who came to see him.

After a few days, Swamiji left Bombay on his wayto Delhi. He had to spend a few days there. We wentto see him off at Bombay Central Station. At therailway station, we also met the family of Col. B.Dhar(brother of Shri D.P.Dhar) who had come to see offSwamiji. A week after Swamiji's departure, I too leftBombay to go to Srinagar, as my winter vacationwere ending in the first week of March and I had toattend college.

I again met Swamiji at Pathankot railway station.I could notice he was limping while walking. I wentto him and asked him as to what happened and whyhe was not able to walk properly. He said that whileat Delhi, he tried to ride a two-wheeler. He could notbalance himself and fell down, due to which he hadsuffered a very bad sprain. At Pathankot, I tried my



utmost to acquire a seat in the same bus by which Swamiji was travelling to Srinagar. I did not succeed inmy attempt. However I requested the driver of my bus to drive behind that particular bus and not away fromit. I explained to him the reason for my request.

The driver was very understanding and cooperated with me. Whenever the buses stopped, I wouldalight, go to Swamiji and ask him whether he needed any assistance. I did whatever I could.

We reached Batote quite late in the night. Swamiji told me that he wanted a room to himself and wouldnot like anyone else to share his room for the overnight stay. I rushed to the Dak Bungalow. There was onlyone room available. I accompanied Swamiji to this room. I could not procure any accommodation formyself as a large number of people had stopped there for the night on their way to Srinagar. I made myselfcomfortable in a chair outside Swamiji's room. I thought thereby I would keep a watch so that no onedisturbed Swamiji during the night. I confess, it was quite cold during the night but the thought that I wasdoing some duty towards one of the most revered of the saints of Kashmir valley, gave me extra strengthto bear the cold.

Next morning, Swamiji was ready to board his bus. He was still limping. I held his hand and gave himsupport. Now, today I realise how fortunate I was to have indulged in such a humanitarian deed. In return,I have been indeed blessed by the great soul. From Batote to Srinagar, I offered my assistance wheneverthe vehicles stopped for a short while. Reaching Srinagar, I went to him and with folded hands bid him afarewell. Some people had come to receive him at the Tourist Centre. He told them that I had been of greathelp to him during his journey from Pathankot to Srinagar. They were all grateful to me for rendering timelyhelp to Swamiji. In fact I owe deep gratitude to Almighty God for having shaped my destiny in such amanner which enabled me to be with Swamij Lakshmanjoo for a brief period. I wish that period would havestretched to eternity!

Incidentally I am told that one day prior to her assassination, Mrs. Indira Gandhi was in Srinagar onOctober 30, 1984. She had come to Srinagar from Dachhigam, where she had spent a day or so. While atSrinagar, she had spent the major part of the day at Swami Lakshmanjoo's Ashram at Ishbur. She hadheard him in rapt attention when he had talked about Shaivism. As it was quite cold on that day, he hadoffered her a Kashmiri Shawl, which she had readily accepted and wrapped herself with the same. Cansomeone enlighten me as to what had prompted Mrs. Indira Gandhi to spend a full day in the land of herforefathers just one day before her sad demise? Was there some unseen power from above that hadshaped her destiny in such an inexplicable manner? Who can tell?

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LEARN KASHMIRI. IT IS YOUR

MOTHER TONGUE.



Swami Ji's thirst for knowledge was so great thathe had mastered almost all authentic scriptures andwas consequently regarded as a learned scholarand an authentic teacher. During those days inSOPORE Swami Ji felt the need of learninga galaxyof saints and learned Pandits assembledoccasionally in a temple complex for discussionsand discourses regarding Hindu scriptures in whichSwami Ji and his GURU SWAMI LAL JI alsoparticipated. It is said that Swami Ji especially tookinterest in the interpretations of the famous WAKHSof LAL-DED, the famous YOGINI and mystic poet-saint of Kashmir. Since the LALLA-WAKHS are themost comprehensive source of instruction in the fieldof YOGA so Swami Ji was especially interested inthem. He would usually refer the WAKHS ofLALLESHURI (LALLA WAKHS) in his discourses asan authentic treatise and explain the content veryforcefully. Undoubtedly he excelled in the field ofYoga far above most of other Kashmir saints. Veryfew saints of Kashmir including the highly awakenedones practiced YOGA path for their uplift in thespiritual arena. Swami Ji achieved the highest stagesof self-realization through YOGA under the guidanceof his GURU. He has won the title YOGIRAJ for theextraordinary capabilities he acquired in the field ofYOGA.Swami Ji changes place: It was felt that the


Saints & Seers J.L.Bhat

Yogiraj Swami Nand Lal Ji Maharaj - 2

available accommodation in theDEEWAN-KHAN was insufficientbecause of heavy inf lux ofdevotees but the problem wasimmediately addressed andSwami Ji selected a lush greenbeautiful spot away from thehustle and bustle of the villagenear GOWRI-PORA village about a kilometer awayfrom BOMAI beside the apple orchard owned bysame DASS family for an Ashram and in due coursea small Ashram with a couple of rooms in the groundand a hall, a kitchen, a TAPASYA room and a balconyfacing east in the first floor was raised under thedirections of Swami Ji. All essentials were providedand Swami Ji took personal pains to give the KUTIYA,as it was later called, the shape of a traditional Indiansaint’s cottage. A small rivulet was directed in thecompound and a small waterfall made of it beside asmall rectangular raised space which was used bySwami Ji for AASANA during days before a smallaudience of his devotees. The compound was walledwith dry willow twigs and a small entry gate providedto keep away stray animals and cattle.

The visits of devotees went on increasing andSwami Ji listened to every one patiently. Besidesthe people of BOMAI and surrounding villages,devotees from far off places as far as SRINAGAR,BUDGAM, ANANTNAG and SHOPIAN came to meetSwami Ji and share his spiritual experiences andask for his blessings. The earliest devotees worththe name were PANDIT SHRIDHAR JOO DHAR Ex.Conservator of forests who was himself a highlyawakened saint, SH JAGAN NATH SUMBLY Ex.Deputy Commissioner and SH SOOM NATHHALWAI among others. Late MAHATMA VIBHISHANJI came here in the same KUTIYA in the service ofSwami Ji and it was here after very hectic serviceand SADHNA that Swami Ji initiated him in theascetic order. He was perhaps the first and foremostdisciple initiated by him and was naturally verybeloved of Swami Ji. VIBHISHAN JI was basicallyfrom BARAMULLA and the name was given to himby Swami Ji himself.

The diverse aspects of the personality of SwamiJi seemed to exhibit here in this KUTIYA moreextensively. He had acquired a deep knowledge of




AYURVEDA and various medicinal herbs and theiruse in different ailments for their cure. Swami Ji usedthis skill in curing various people of many dangerousdiseases miraculously in the KUTIYA. Moreover, theKutiyaJi uses the skill in curin many people SwamiJi had a deep taste for classical SUFIANA musicand so here in this KUTIYA under the shade of theCHINAR trees Swami Ji occasionally played on astring-instrument called MADHAM very sweetSUFIANA RAGAS and the holy MEHFIL put to trancemany of his devotees for hours. It is essential tomention here that Swami Ji was a strict disciplinarianand didn’t allow any deviation from the moral andethical standards whatsoever and the traditionalcodes of sainthood at the hands of anyone present.

The visit of some noteworthy saints to SwamiJi needs mention here. SHRI VED LAL JI ofHANJIVERA, PATTAN, popularly known as SED-BABand an accomplished saint frequently visited himstayed with him and accompanied him to places. Itis not clear whether he was his disciple but therelationship was definitely special as both of themwere seen occasionally engaged in seriousdiscourses on the matters better known to them.He was given the name SED-MOL by Swami Ji forhis simplicity, devotion and straightforward ways ofsaintly life and dedicated SADHNA. The name wasborrowed from the Guru of LAL-DED who was alsocalled SED-MOL. Another name worth mention isof one saint poet who is famous for his Kashmiridevotional poetry, PANDIT NEELKANTH JI of DAB-WAKOORA village. He was a devotee of Swami Jiand visited him frequently. His oration of KashmiriBHAJANS was exceptional as he could composewithout effort very beautiful couplets and songs onoccasions. It is said he had MAA SARARSWATI onhis lips and so he could sing extempore devotionalBHAJANS whenever the environment demanded assuch. He was very famous for his sharp wit andSwami Ji had great respect for him and some sayhe was not only a devotee but a disciple initiated byhim. The assertion is further strengthened as PanditNEELKANTH JI is the poet of the famous GUR-ASTUTI of Swami Ji :

AGNYA’NE GHAT’YSIR’YE PRAKA’SH CHU’KH AASE’WONUY

GYAN’E PRAKA’SH CHU’KH AASE’WONUYHEE M’YANE SAT’GURU

KSH’ENE KSH’ENE CH’UM AA’SARE CHO’NUYThis Guruastuti is sung by his devotees everywhereevery day with utmost devotion and love even todaybut there is no authentic confirmation and it is said

that he was his GURU himself. However, the factremains that PANDIT NEELKANTH JI was ferventlydevoted to Swami Ji and visited him and both enjoyedthe company of each other. An another remarkabledevotional poem, as an outcome of this celestialunion is the depiction of the visit of Lord Shiva in theform of a SANYASI to the house of MAA JASODHAfor having a glimpse of child SHRI KRISHNA inGOKUL. The poem has been reportedly anextempore recitation of PANDIT NEELKANTH JI inthe presence of Swami Ji on his holiness’ desire,probably in the KUTIYA. And interestingly the fact isrendered very beautifully in the last stanza of thepoem as under:

YEE NEEL’E KANTH’ASSANT NAND LAL JEE’AN WON’UY

WAN SHIV’E SUND’UYGOKUL’AS UNDH’ER YU’NUY

SHANKAR TE KRISHEN,KRISHEN’E SHANKAR CH’UY NO BYUN’UY

SHO’D BO’DH SHANKARAA’V LAA’RAN GOKUL KUN’Y

AZAR AMAR YUGHESH’UR NIRMAL KUN’UY

The KUTIYA was the abode of Swami Ji for abouttwenty years though he used to be regularly on movevisiting important shrines, places and persons. Hissojourns included the deep forests where he stayedat unknown places for long periods probably to followsome special SADHNA on the instance of his Guru.As already stated Swami Ji was a fervent devoteeof SHARDA-MAYEE the celebrated temple complexin present POK. He visited there frequently on footor horseback and stayed there for days togetherperforming austerities in the lap of the MOTHERGODDESS. Swami Ji used to be the guest of someof his devotee there who happened to be there inconnection with some business or employment.Incidentally, Swami Ji happened to be in SHARDI(SHARDA TEMPLE) in October 1947 when tribalraiders invaded and entered Kashmir and went onbarbarous killing and looting spree of non-Muslimsof the area. Swami Ji marched towards BOMAI withsome of his devotees facing encounters with theraiders. They couldn’t face the miraculous power ofhis holiness and the guns aimed at him didn’t workand they bowed before his holiness before fleeing.Meanwhile the Pandits in BOMAI were scaredbeyond measure and preparing for every eventuality.When Swami Ji reached there, he instructed themto be contented and be at their places. The miraclethat ensued was none of the raiders entered BOMAI





though the Pandits there were a good number andall prosperous. It is said that some confusion eruptedin their ranks and they didn’t venture entering theretill they were hounded back by Indian Army.

Swami Ji used to practice regularly variousYogic exercises by combining postures and breath-restraint (PRANAYAMA) vigorously along withDHOTI-KRIYA for purification. Deep studies were theroutine of Swami Ji and he used to be absorbed inserious readings of scriptures. He was in the habitof smoking CHARAS and tobacco all his lifeincessantly from his CHILLAM otherwise hemaintained very clean habits and the KUTIYAexhibited a flavour of calm and pure atmosphere.Personally he looked after the cleanliness of theplace though there used to be some devoteesinvariably present to do all the jobs.

During summers and suitable climates SwamiJi laid his AASANA on an elevated space in thecompound beside the small cascade facing east andthe devotees present sat in front of him and listenedto his discourses. All visitors were welcomed by himwarmly and served with a cup of KEHVA, a traditionalKashmiri tea without milk, taken in bronze cups heldwith a towel. Swami Ji also took a cup but after takinga few sips he offered it to some of his devoteepresent there as a PRASAD. The evenings wereespecially quite attractive as there was a collectiverecital of certain BHAJANS or LEELAS in whichSwami Ji also participated. The scene presentedsuch a beautiful environment that the devoteesrepeatedly attended the evening PUJA.

Regarding food Swami Ji was a strict vegetarianall his life and took very simple SATVIK food andavoided strictly onions, garlic, tomatoes and someleafy vegetables. The preferable foods includedPLAIN RICE; KASHMIRI SAAG, MOONG DAL andLOTUS STEM (NADRU). Swami Ji observed faston many days especially ASHTAMI, PURNIMA,AMAWASIA, EKADASHI and other auspicious days.Swami Ji himself prepared many kinds of picklesand medicinal preparations in small glass bottleswhich kept hanging outside on the verandah of theKUTIYA in open sun and he probably used them incuring patients who came to him.

Ashrams at HUSHOORA (BUDGAM) andTIKKAR (KUPWARA): As the field of devoteesexpanded the need of more ashrams in the name ofSwami Ji in other areas too was felt. Consequentlytwo Ashrams one at TIKKAR (KUPWARA) and theother at HUSHOORA village in BUDGAM DISTRICTcame up. Both Ashrams were planned and the

venues selected by Swami Ji himself. The TIKKAR(KUPWARA) Ashram was especially plannedtastefully and Swami Ji preferred to be there forlonger periods in his later life. The HUSHOORAAshram was constructed before TIKKAR ashramand was especially raised on the instance of thedevotees of that area. Swami Ji stayed there formany days and performed many HAWANS onauspicious occasions. Devotees at this Ashramshowed particular enthusiasm and devotion forSwami Ji and the Ashram was always full ofdevotees and renovations here were carried onendlessly.

Both Swami Ji and his GURU Swami LAL JIwere already acquainted with Village TIKKAR as itfell on way to their favourite destination SHARDAMAYEE. Their frequent visits had made almost allthe Pandits familiar to them and most of them theirdevotees and admirers. Swami Ji made plans foran Ashram at a sacred spot and without anyparticular efforts the foundation was laid in 1957. Hisholiness was in those days mainly placed in GOWRI-PORA (BOMAI) in the KUTIYA among fine environsand beautiful location and any thought of a changewas unthinkable as the devotion and love that SwamiJi received here was unprecedented. Swami Jistayed in BOMAI for not less than 25-27 years butgiven the purpose to be nearer to his devotees ofTIKKAR area Swami Ji sought the change andTIKKAR Ashram was inaugurated with great fanfare.Besides the main temple a beautiful small templewas constructed on the adjacent hilltop with about ahundred steps made out of stone boulders as anuphill approach.

Swami Ji loved to perform his routine SADHNAin the hilltop temple. The rush of devotees in TIKKARAshram was significantly much more than otherplaces as the field of influence had increasedtremendously than before. Very influential people ofthe area and far away were regular visitors in thisAshram and strangely whoever came to seekblessings once was attached for life. This author putthis question to one fervent devotee of Swami Ji whohad spent many hours in the holy company of SwamiJi, ‘What aspect of the personality of Swami Ji fixeda devotee for life?’ In reply he said, ‘Swami Ji was aliving incarnation of Lord Shiva. How a person wouldnot!’ Here it would be interesting for the reader toknow something about the experiences of someeminent devotees of Swami Ji.

(To be continued)







Book : Param Sant Param DayalSwami Govind Kaul - Jeevni

Author : Pushkar Nath RainaPublisher: Pushkar Nath Raina

96-7 B, Manorma Vihar, Patta Borhi,Jammu 180002. Tel: 2502888

Pages: 185Price: Rs. 100.00Available at: Swami Govind Kaul, Kamla,

Pandit Dayal Ashram,Opposite Eeshwar Ashram,Main Lane, Mahender Nagar,Jammu 180002.

Author says:(Excerpts from the Preface to the book)hçjcçmçblç mJççcççÇ iççíçÆJçvo kçÀçÌuç cçnçjçpç kçíÀ DçO³çççqlcçkçÀ DçvçáYçJç kçÀçÇ DççÆYçJ³ççqkçwlç GvçkçíÀYçpçvççW cçW çÆvççÆnlç nQ~ SkçÀ j®çvççkçÀçj kçÀçÇ j®çvçç cçW GvçkçíÀ pççÇJçvç kçÀç çÆ®ç$çCç nçílçç nÌ~mçblç kçÀçÆJç nçívçí kçíÀ vççlçí ³çn yççlç DççÆvçJçç³ç& nçí pççlççÇ nÌ çÆkçÀ mJççcççÇ pççÇ kçÀçÇ mçbçÆ#çhlçpççÇJçvççÇ Òçmlçálç kçÀjvçí kçÀç Òç³ççmç çÆkçÀ³çç pçç³çí lçççÆkçÀ mJççcççÇpççÇ kçíÀ çÆMçø³ççW kçÀçÇ F®sç YççÇhçÓjçÇ nçí pççS lçLçç mççcççv³ç pçvçlçç kçÀçí YççÇ mJççcççÇpççÇ kçíÀ DçvçáYçJççíb kçÀç uççYç çÆcçuç mçkçíÀ~mJççcççÇpççÇ vçí Dçhçvçí YçpçvççW cçW DçO³ççlcç kçíÀ çÆYçVç çÆYçVç ®ç¬çÀçW kçíÀ içnvç DçvçáYçJççW kçÀçÇDççÆYçJ³ççqkçwlç ÒçYççJççlcçkçÀ {biç mçí DççÆlç mçjuç MçÌuççÇ cçW kçÀçÇ nÌ~ çÆpçvçkçÀçí hç{ kçÀj DççvçbokçÀçÇ DçvçáYçÓçÆlç nçílççÇ nÌ~ Símçí cçnçvç mçblç kçíÀ yççjí cçW kçáÀs çÆuçKçvçç mçÓ³ç& kçÀçí çÆo³çç çÆoKççvçí kçíÀyçjçyçj nÌ~

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Books ... Books ... BooksPost Exodus Publications of KP writers

About the Author

Born in Lariyar, Tral, Kashmir,Poshkar Nath Raina retiredas a teacher of Hindi fromEducation Department ofJ&K in 1996. He has a perfectbent of mind towards cultureand theology, a strongintuition, perfect vocabulary,and acumen to composeboth prose and poetry in anexplicit fashion. He hasrendered several poems thatshow a perfect balance oflanguage and lexicalcomposure. These includeworks on religion and state ofaffairs in J&K.

Pushkar Nath Raina haswritten several documents sofar. One of the commendableworks done by him is thebiography of Swami GovindKaul which was published in2006. Another excellent workis on 'Henzey Wanwun'where a new interpretationand logical explanation tomanifold questions related toour ethos have been vividlybrought into fore. Other workthat are in the offing areKoshur Primer – both inDevnagri / English and ShivLagan – a completecomposition.




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The book starts with the chapter 'Kashmir KiSanskritik Tatha Darshanik Parampara', where theauthor tells us about the creation of Kashmir Valleyas noted in Nilamata Purana. He also tells us brieflyabout our literature, our Saints, our poets and opensa window to the Kashmir's brief history. About AliMardan Khan, he writes:cçO³ç cççiç& kçÀçí Dçhçvççvçí Jççuçí DçuççÇ cçoç&vç Kççvç kçÀçí pçyç YçiçJççvççÆMçJç kçíÀ oMç&vç çÆcçuçí lççí hçájvçÓj ÞççÇ çÆMçJç MçbkçÀj kçíÀ oMç&vç kçÀçíHçÀçjmççÇ Yççøçç cçW `MçyçMççní çÆkçÀ cçvç oçÇocç' kçÀçÆJçlçç kçíÀ ªhç cçW

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The author has briefly described the life ofSwamiji, ranging from his birth to his marriage, hispersonality, his behaviour, his life style, his love forthe Kashmiri language, his Bhajans and his'Mahaprayan'. He has also noted in detail hisexperience when he used to meet Swamiji andspend time with him. One of the episodes isreproduced hereunder:pçÓvç 1972 kçÀçÇ yççlç nÌ~ [çkçwìj yçç@mç kçÀç hç$ç mJççcççÇpççÇ kçíÀ hççmçDçç³çç~ hç$ç Dçbûçí]pççÇ cçW Lçç~ DçLç& mçávççvçí kçíÀ çÆuç³çS hç$ç cçíjí nçLç cçWçÆo³çç~ hç$ç kçÀç mççj kçáÀs Símçí Lçç: `mJççcççÇpççÇ, cçQ çÆvçl³ç Dççhç kçíÀÜçjç çÆmçKçç³çç náDçç jçpç³ççíiç kçÀç çÆvçjblçj DçY³ççmç kçÀjlçç nÓb~Dççpç Òççlç: kçÀçuç cçQ mççí³çç náDçç Lçç lççí kçÀçíF& cçíjí yççuççW kçÀçí DçhçvççÇDçbiçáçÆuç³ççW mçí mçnuçç jnç Lçç~ DççbKç KçáuççÇ lççí SkçÀ lçípçJççvçochççÆlç kçÀçí mççcçvçí Kç[ç oíKçç~ hçá©øç pçìçoçjçÇ lçLçç cçãiçsçuççhçnvçí Lçç~ Jçn kçÀçÌvç Lçí?' mJççcççÇpççÇ vçí DççoíMç çÆo³çç `FmçkçÀçGÊçj çÆuçKççí~' mçávç kçÀj cçQ Òçmlçálç náDçç lççí mJççcççÇpççÇ yççíuçí, kçw³çççÆuçKççíiçí? `pççí Dççhç çÆuçKçvçí kçÀçí kçÀnWiçí~' Jçn Pçì mçí yççíuç Gþí,`Dç®sç jnvçí oçí, cçQ mJç³çb GvnW mçcçPçç oÓbiçç~' mJççcççÇpççÇ vçí vçí$çcçÓbo çÆuçS~ kçáÀs Dçblçjçuç kçíÀ yçço mJççcççÇpççÇ vçí vçí$ç Kççíuçí DççÌjmççcççv³ç yççlç®ççÇlç kçÀjvçí uçiçí~

Here are a few lines from one of Swamiji'sprophesies, included in the book:

jç]pçe nbmçmç DçççÆmç içíuçvç kçÀçJç yççí]pçJççôvçcçálçá³ç ³çôçÆcç mçcç³çákçÀ mJçyççJç yççí]pç

mçj »Kçvç mççiçj »Kçvç o@çÆj³ççJç yççí]pçûç]pççÆvç uçiçvç [çWHçÀ ¿çvçj lçuççJç yççí]pçHçÀçkçÀe HçáÀkçÀj³ç mçblçvç Dççmçvç uçiçvç

hçç@çÆhç³çvç içJç K³ççôvç lçe ®³ççôvç hJçuççJç yççí]pçjsvçe kçÀvçí kçÀçÆj Òç]pçççÆ³ç jç]pçe vççMç

iççÆæs çÆ³çæse³ç yJço jç]pçvçe³ç kçÀvç LççJç yççí]pçSwamiji had a delicate heart and was pained to seeone in trouble. Here are two lines from one of hisBhajans, which clearly indicate that:

³çç çÆolçcç l³çáLç lççkçÀeLçç cçô ³çáLç çÆocç³ç mçççÆjvçe³ç mJçKçe³çvçlçe cçe nçJçlçcç kçÀçBçÆmç nábo ÜKç kçw³çç kç@ÀçÆjLç çÆouç Mçço çÆocç

There are a number of miracles attached to Swamiji,of which 19 have been recorded in the book. In my





opinion, the book provides plethora of informationon Swamiji and his Bhajans and one would definitelybe elated to read it and keep a copy for posterity.

Book : Henze VanvunHiymal

Author : Pushkar Nath RainaPublisher: Pushkar Nath Raina

96-7 B, Manorma Vihar, Patta Borhi,Jammu 180002. Tel: 2502888

Pages: 120Price: Rs. 65.00Available at: 96-7 B, Manorma Vihar, Patta Borhi,

Jammu 180002.

This book documents the traditional Vanvun sungby Kashmiri Pandits on the auspicious occasions ofMarraige and Yegneopavit. The tradition is now onthe verge of death as most of the old ladies whohad mastered it, are not alive. The youngsters areno more interested in old traditions and would dowell with pop and disco, though most of them willalways complain about non-availibility of writtencontent. It is here that the books like 'Henze VanvunHeemal' will prove of great value for all those whowish to keep the old tradtions alive.

What is 'Vanvun'? I quote here from the Prefaceof the book itself:

`JçvçJçávç' hçççÆjJçççÆjkçÀ pççÇJçvç cçW Dççvçbo DççÌj nøççxuuççmç kçÀçíçÆÜiççÆCçlç kçÀjlçç nÌ~ `JçvçJçávç' MçáYç DççÌj cçbiçuç kçÀç mçÓ®çkçÀ nÌ~`JçvçJçávç' F&éçjçÇ³ç Mççqkçwlç³ççW kçÀç içáçÆCçiççvç nÌ~

`JçvçJçávç' Jçmlçálç: cççÆnuççDççW kçÀç içç³çvç nÌ~ FmçcçW çÆkçÀmççÇYççÇ JççÐç³çb$ç kçÀç Òç³ççíiç vçnçR çÆkçÀ³çç pççlçç nÌ~ `JçvçJçávç' kçÀMcççÇjçÇuççíkçÀ cççvçmç kçÀç ÒççÆlççEyçyç nÌ, uççíkçÀ kçÀçÆJçlçç kçÀç SkçÀ Dçbiç nÌ~`JçvçJçávç' kçÀç kçÀçíF& çÆJçMçíøç j®ç³çlçç vçnçR nçílçç nÌ DççÆhçlçá uççíkçÀcççvçmç mçcç³ç yçouçvçí kçíÀ mççLç mççLç DççJçM³çkçÀlçç DççÌj ©çÆ®çDçvçámççj Fvç iççÇlççW cçW hççÆjJçlç&vç kçíÀ oílçç nÌ DçLçJçç DççÌj hço ³çç

sbo pççí[ kçÀj ÞççÇJçãçÆà kçÀjlçç nÌ~Prof. (Dr.) B.L.Kaul, in his Preface to the book

also tells us:çÆJçmLççhçvç kçíÀ yçço kçÀMcççÇjçÇ `JçvçJçávç' kçíÀ kçÀF& mçbûçn ÒçkçÀççÆMçlçnáS nQ çÆpçvç cçW ÞççÇ mççícçvççLç JççÇj kçãÀlç `kçÀç@Mçáj MççðççÇ JçvçJçávç',ÞççÇcçlççÇ kçÀcçuççJçlççÇ Üçjç jçÆ®çlç ùççíuç JçKçvç³ç', SJçb ÞççÇcçlççÇuç#çcççÇéçjçÇ kçÀçbêÓ Üçjç çÆuççÆKçlç `¿çb]pçí JçvçJçávç' GuuçíKçvççÇ³ç nQ~uçíçÆkçÀvç FvnçWvçí kçíÀJçuç mçbûçn kçÀç³ç& nçÇ çÆkçÀ³çç nÌ~ J³ççK³çç çÆJçMuçíøçCç,SíçÆlçnççÆmçkçÀ hçãøìYçÓçÆcç ³çç mççbmkçãÀçÆlçkçÀ ñççílç kçÀçí {Ób{vçí kçÀç, ÒçmlçálçkçÀjvçí kçÀç FvnçWvçí Òç³ççmç vçnçR çÆkçÀ³çç nÌ~

Regarding content and worth of the publication,I fully agree with Prof. Kaul Sahib, who says:JçvçJçávç iççÇlççW cçW Òç³çákçwlç çÆJççÆMçøì MçyoçJçuççÇ ³çç hçççÆjYçççÆøçkçÀ MçyoçWkçÀçí DçLç& mççÆnlç SkçÀ ¬çÀcç cçW Òçmlçálç çÆkçÀ³çç iç³çç nÌ~ JçvçJçávç iççÇlççWkçíÀ YççJççLç& kçÀçí mçcçPççvçí cçW çÆJççÆMçä hçççÆjYçççÆøçkçÀ MçyoçW kçíÀ DçLç&kçÀçÇ pççvçkçÀçjçÇ Òçmlçálç kçÀj uçíKçkçÀ vçí iççÇlççW kçÀçí mçJç&ûçç¿ç yçvççvçíkçÀç kçÀç³ç& çÆkçÀ³çç nÌ DççÌj ³çn ÒçMçbmçvççÇ³ç YççÇ nÌ~

There are three distinct parts of the book. Thefirst part contains 'Vanvun' with regard to 'Livun'(Cleaning and mud-washing of the building), secondpart is for 'Vivah' (marriage ceremony) and the thirdpart relates to 'Yegneopavit' (thread ceremony).There are hundreds and hundreds of Vanvun verses,spread over 55 pages and covering all theceremonial stages of a marriage or a Yegneopavit.

In order to preserve our culture, we need topreserve our great traditions and in this context, ShriPushkar Nath Raina's work will prove to be of greatvalue.

Coming to script part of the above two books,the author has given keys to enable readers to readKashmiri text and pronounce the peculiar Kashmirivowel sounds correctly. While I hail the work doneby the author in producing such valuablepublications, I am slightly pained to see the authorusing old, now redundant diacritical marks for writingKashmiri text. The books have been printed andpublished in late 2006 and late 2007 respectively,whileas the Devanagari-Kashmiri Script wasstandardised in the year 2002 after a new set ofdiacritical marks was introduced and approved byan expert committee. This Standardised Script hasbeen in use since then though its commercial usagestarted in 2003.

It is unfortunate that many authors still use theold script with sets of diacritical marks varying from





person to person. It is high time that we take noteof the latest developments and implement one andthe only Standardised Devanagari-Kashmiri script forwriting Kashmiri, for which the members of the expertcommittee have toiled hard over the years. It is alsoa matter of satisfaction that we do have a modifiedsoftware for this script namely AkrutiKashmiriArinimalSoftware available now. This software is distributedfree of cost by All India Kashmiri Samaj (AIKS), NewDelhi. One may also refer to Prof. Roop K. Bhat's'Primer' and 'Reader' and M.K.Raina & NeelamTrakru's 'Basic Reader for Kashmiri Language', toget acquainted with the Standardised Script.

Here, I would also like to reproduce a para fromthe Preface of 'Henze Vanvun' which needsattention. Prof. B.L.Bhat writes:cçÌ Fmç lçL³ç kçÀçÇ Dççíj hççþkçÀ Jçiç& kçÀç O³ççvç DççkçÀçÆøç&lç kçÀjvçç®ççnlçç nÓb çÆkçÀ uçíKçkçÀ vçí oíJçvççiçjçÇ çÆuççÆhç cçW kçÀMcççÇjçÇ YççøçççÆuçKçvçí kçíÀ çÆuçS mçJç&mJççÇkçãÀlç cççvçkçÀ çÆuççÆhç kçÀç Òç³ççíiç vçnçR çÆkçÀ³ççnÌ~ oáYçç&i³ç ³çn nÌ çÆkçÀ pçccçÓ cçW SkçÀ oçí J³ççqkçwlç³ççW kçíÀ hççmç nçÇGvçkçíÀ kçÀch³çÓìjçW cçW cççvçkçÀ çÆuççÆhç kçÀç HçÀçBì mçájçÆ#çlç nÌ DççÌj JçíyçvOçá Mçádà kçÀMcççÇjçÇ çÆuççÆhç ìbkçÀvç kçíÀ nílçá oáiçvçç, çÆlçiçvçç, ®ççÌiçávççoj JçmçÓuç kçÀj jní nQ DççÌj Símçí cçnçhçá©øç mççOççjCç uççíiççW kçÀçÇhçnáb®ç kçíÀ yççnj nQ~

I would like to add to the knowledge of Kashmirilanguage authors that the software for Kashmirilanguage known as 'Arinimal' Software, wasdeveloped by Sandeep Bhat of Pune in the year2002, free of cost. This software was put on net foranybody to download and install on computers, allfree of cost, and it continued to be on net till 2006, ifI am not mistaken. In the meantime, another softwarewas developed by Cyberscape Multimedia, whichhad some advantage over Arinimal. This software isavailable with the AIKS for free distribution. Kashmiriwriters like T.N.Dhar 'Kundan', Dr. B.K.Moza,H.N.Kaul Rind and scores of others have been usingthese softwares on their computers for a long timenow. There is no monopoly. Anybody can get andinstall the software on his/her computer.

I think, Mr. Raina has approached wrongpersons for DTP of his book. There are two otherpeople namely Shri Rinku Kaul and Shri Kampasi atJammu using the modern softwares for Kashmirilanguage on commercial basis and their charges,as per my knowledge, have always been reasonable.

I would request Shri Pushkar Nath Raina, theauthor of 'Param Sant Param Dayal Swami GovindKaul' to switch over to Standardised Devanagari-

Kashmiri Script while doing another edition of thebooks, which I am sure, he will have to take up soon.

- M.K.Raina, Editor 'här-van'

Reshi Peer Padshah ... From Page 26

and progressive Kashmiri Pandits with westernideas under the leadership of Pt. Brij NarainChakbast dubbed this caste festival as dogmatic andemphasized the need for bringing reforms in thecommunity to enable it to face the fast changingsocial scenario. Since then no caste festival couldbe organised at Lucknow on such a massive scaletill date.

The famous Urdu poet of Lucknow Pt. RatanNath Dar Sarshar composed the following coupletsin the honour of Rishi Peer as his tribute to that greatsaint.

Maddah-e-janab- e-Rishi Peer aiya haiDarbar mein shahon ke fakir aiya hai

Khursheed ki aankh kyon na jhapke SarsharEk zarra-e-khak- e-Kashmir aiya hai

After the mass exodus of the Kashmiri Pandits fromthe Valley in 1990 due to terrorist’s violence a newtrend has started of building replicas of variousKashmiri shrines in different parts of the countryoutside the Valley. A replica of Rishi Peer’s shrinehas been built at Palora Top, in Suraksha Vihar,Jammu, whose foundation was laid by Padma ShreePt. Jagan Nath Kaul on 24th April, 2006. The whitemarble statue of Rishi Peer was installed in thisshrine on 21st March, 2008. Rishi Peer’s onewooden sandle was brought from Ali Kadal, Srinagarto be kept in this shrine as his relic.

Before the mass exodus every year on thebirthday and nirvan divas of Rishi Peer a big Melaused to take place at Ali Kadal. A large number ofdevotees used to come at this shrine to pay theirobeisance to the holy relic of Rishi Peer. Kulcha andblack seeds of Ishband after touching them with theholy relic used to be served to the devotees asnaveed. Rishi Peer left this world about threecenturies back, but the fragrence of his aura stillcontinues. A spoon does not know the taste of thesoup, an ignorant does not know the pleasure of thesupreme bliss.

☯☯(Author lives at Manohar Niwas, Kashmiri Mohalla,Lucknow 226003.)






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About the author: Born in 1922, S.N.Gurtoo, son ofLate Dina Nath Gurtoo, who was known as Dina NathGandhi due to his Gandhian following and honesty, wasresident of Nai sarak, Srinagar. His grandfather Pt.Mukund Ram, who was a Sanskrit scholar and hadinimitable style of Sanskrit calligraphy, launched anUrdu Paper 'Akhbar-i-Aam' from Lahore in 1868. ShriGurtu served in Indian Army from 1942 to 1954, afterwhich he joined civil services due to having met withan accident. He played a drama 'Zai Gabar' in SapruHouse to collect funds for construction of KashmiriBhawan in Delhi. After retirement, Shri Gurtoo startedwriting stories and poetry in Kashmiri and Hindi. ShriGurtoo presently resides at Kashmiri Apartments, NewDelhi.





Ramesh is a good friend. He is a known shortstory writer, an ardent reader and a thoroughgentleman. He is a proud Kashmiri, always full ofpraise for the rich culture, age-old tradition and loftyideals of his community. Whenever he comesacross a good piece of writing or a short story withsomething new in it, he immediately comes over tomy house and asks me to read it. Thereafter heanalyses and explains the beauty of the said writingto me with a crusader’s zeal but child-like simplicity.

Today’s visit of my friend was rather different.He dashed into my room with a gloomy face and adeep pain written all over. At first I thought he musthave come across some short story with a tragicplot or gruesome ending, which he wants me to readand then discuss its literary worth with him. In everyprevious meeting he would begin the conversationby asking me, ‘have you read so and so, or suchand such story?’ Today also he started by askingme, ‘have you read Somerset Maugham’s storycaptioned .... ?’ I cut him short and replied, ‘is it thesame story where this rich man’s son is embarkingon a visit to the continent for the first time? His fatheradvises him that during his stay there he shouldobserve certain do not’s strictly lest he gets intotrouble. He wants him not to trust any stranger, notto gamble etc. etc.’ ‘Yes, yes, the same story,’Ramesh replied and asked me if I remembered whathad happened to him. I told him, ‘yes, I remember.At the fag end of the visit the rich man’s son was leftwith very little money. He broke his vow and did allthat he was asked not to do. He gambled, trusted astranger and got involved with an unscrupulous lady.But in the end he was richer by many times moremoney than he had started with.’

Ramesh asked me, ‘do you know how his fatherhad felt on knowing the details of his adventure?’ ‘Ofcourse, he had been proved wrong and appeared tobe foolish and naive. He could not raise his head insuch a situation. But why are you asking me?’Ramesh heaved a sigh and replied with a brokenheart, ‘because I myself experienced the samepredicament and awkward situation today.’ Then henarrated to me all that he had gone through in thesewords: ‘you know I am an ardent believer in the purityof our race and culture. I feel proud to belong to acommunity which is rich not in wealth but inknowledge, not in pomp and show but in morality


Short Story T.N.Dhar 'Kundan'

His Plightand ethics, not in life’s wherewithalbut in life and its essence. I havebeen grooming my grand daughterVeena on this belief right from hergirlhood. I had been bringing hometo her the virtues of marrying withinthe community in order to preserveour great tradition, our lofty idealsof sage-hood, truth and spiritual values. I was alsounderlining the superiority of arranged marriage overthe so-called love marriage. She did her graduationand then successfully passed a professional coursein journalism. In her college and the institute she hadinnumerable occasions to interact with brilliantstudents of other castes and other states. She didnot get involved with any one of them, as she wasalmost brain washed by me in favour of an arrangedmarriage, that too in our own community.’

He added, ‘She had good reasons to select apartner of her choice. One, she got an exposure ofthe type where any girl would have fallen for anyattractive, handsome qualified young boy. Secondlyher two cousins from her mother’s side had gone infor love marriages outside our community. One hadselected a Bengali groom and the other was marriedto a boy from Punjab. Both were happy with theirpartners, had sound relations with the parents andrelatives of their husbands and were leading aharmonious life. No doubt they had got cut off fromthe roots of our culture and tradition. I was glad thatmy teachings, reasoning and logic in favour of anarranged marriage within the community hadinfluenced her so much that she left the whole matterto her parents and to me. We gave a matrimonial adin our community journals, solicited horoscopes andfamily details and specified our preferences. Therewas a good response. Horoscopes were matchedand family details were evaluated. Enquiries weremade through common acquaintances and finally acouple of well to do boys from respectable familieswere short-listed. Final choice of selection was leftto the girl. Meetings were organized between herand the two boys. She liked one of them and thematter was settled.’

He went on to say, ‘after the initial meetings anappropriate engagement ceremony was held wherepeople from both sides met and had a sumptuousdinner. In consultation with the family priest we fixed




an auspicious date, on which the marriagewas solemnized on a grand scale but with atypically Kashmiri fervour. Marriage over,Veena went to her in laws and we felt relievedthat our duty towards our daughter wasperformed in a befitting manner. I personallyfelt elated that my grand daughter had fulfilledmy desire and respected my conviction; shehad married in our own community and thematch was fixed by the parents. Whenever Iwas in the company of my friends I could nothelp show my pride and some of my friendscandidly acknowledge that I believed inexample and not in precept and that my childhad upheld my principles.’

Now he sighed and said, ‘after a monthof the marriage today when my granddaughter came from her in laws, she put meto shame. She narrated to me the life style ofher in laws and there was nothing Kashmiriabout it. She was asked to converse inEnglish, dress in an ultra modern way andthere was a derisive contempt towardsKashmiri tradition, which was dubbed asarchaic and decadent. She told me in aremorseful tone that there she had all alongfelt in an alien environment. She even told mecertain facts about the boy and the family thatwere cleverly concealed from us and myconviction about the morality and ethics of ourcommunity was shattered into pieces. Virtuesof arranged marriage were thrown into wind.’

Ramesh lamented, ‘my dear friend! I amfeeling humiliated before my child. I have beenproved wrong and my conviction has beenproved hollow just like that of the father of thatboy in the story written by Somerset Maughmlong ago. Like him I had to hang my head inshame as I was proved a foolish and a naiveold man who is living in a make believe worldof his own.’

I listened intently to his tale of plight andpredicament but had nothing to say. Eventhen involuntarily these words escaped mymouth, ‘Ramesh, times have changed andpeople like you and I are perhaps poor judgesof the situation or may be we are pure idealistsfar removed from the ground realities of ourcommunity.’

☯☯Contact author at:

[email protected]

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BOOK REVIEW

BOOK REVIEW

Name of Book : Linguistic Traditions ofKashmir: Essays in Memory ofPandit Dinanath Yaksh

Edited by : Mrinal Kaul & Ashok Aklujkar,New Delhi & Jammu

Published by : DK Printworld &The Harabhatta Shastri IndologicalResearch Institute.

Price : Rs. 1250; US$ 62.50.Pages : xxxiii + 609.Review by : Raj Nath Bhat,

Professor, Dept. of Linguistics,Banaras Hindu University,Varanasi.

Sanskrit scholarship suffered a sudden break anda loss of momentum when Persian came to occupyher place as the language of administration androyalty in the sub-continent. The tradition of acontinuous flow of commentaries and treatises onearlier knowledge texts either slowed down orstopped. Even the preservation of knowledge textsbecame an uphill task. The destruction of librariesadded a new dimension to the colossal loss of theknowledge and tradition of a civilization. A revival ofSanskrit learning made a second beginning duringthe British rule and a huge corpus of manuscriptshas been procured and preserved.

For over two millennia, ‘Sanskrit-Kashmir’ hasbeen a major center of learning and scholarship inalmost all branches of knowledge. During the lastcentury or more Kashmir Shaivism and aestheticshas engaged scholars’ attention in a noticeable way,but very little has been done to explore the linguistictraditions of the region. The present Volume broughtout in memory of Pandit Dinanath Yaksh- one of thedoyens of Sanskrit scholarship of the twentiethcentury- is a noble, rich, refreshing and scholarlytribute to the great Pundit. The Volume comprisestwenty one essays authored by nineteen eminentscholars including such stalwarts as GeorgeCardona, Johannes Bronkhorst, VN Jha, Raffaela


Torella, C. Rajendran, P.Visalakshy, Bettina Baumer, HCPatyal among others. Mrinal Kaul-one of the editors- has given athoughtful introduction to thelinguistic traditions of Kashmir,besides providing, in theappendices, a very rich list ofSanskrit manuscripts fromKashmir that are available across the country andabroad.

The world of scholarship has maintained forquite some time now that Patanjali, the author ofMahabhashya, was a native of Gonda- east-centralIndia, but Ashok Aklujkar in the present Volumeargues that Patanjali was a native of the regionbetween Madra and Punjab i.e. Kashmir. Despitebeing a grammatical text, Mahabhashya for severalcenturies occupied a pride of place with the kingsas well as scholars in Kashmir. The rulers ensuredcontinuation of its study which was linked to thewelfare of the region and royalty. The Mahabhashyaprovides ample geographical details that can relateit to Kashmir. Aklujkar’s meticulously worked outessays cover nearly two hundred pages of theVolume.

Of the eight grammatical schools of ancientIndia, namely Indra, Kashakrtsna, Apishali,Shaktayana, Panini, Amara and Chandra, thePaninian grammatical thought has pervaded thelinguistic scholarship in Kashmir and there havebeen scholars who went on to modify, reinterpret,even differ from the dominant Paninian tradition onseveral occasions. Rajatarangini testifies to the factthat “Kashmir has played a key role in thepreservation of the commentatorial traditionassociated with the Mahabhashya” ( p.278). Twokinds of Paninian grammarians co-existed inKashmir- the orthodox who followed Patanjali andBhartrihari rigorously, and free thinkers whoproposed altogether different interpretations ofAstadhyaya where this seemed useful. Udbhata (8th

cent.CE) belonged to the latter class. Sadly, the free

Prof. R.N.Bhat




thinkers could not last longer and their texts were subsequentlylost. Katantra, a pedagogical grammar of Sanskrit, introducedby Sharvavarman shows a very strong dependence on Paniniand Katyayana despite differing from Astadhyaya in itstreatment of some phonological rules and derivationalprocesses. Uvata, a predecessor of Mahidhara, for the firsttime makes a distinction between Shiksha texts andPratishakhyas- the former is a text of phonetics and the latterthat of phonology.

Chandra vyakarana does not discuss Vedic Sanskrit,hence the Vedic portion of Panini is absent in it. Chandravyakarana and Katantra have impacted Kashika in a significantway. Kashika is believed to be a joint work of the king Jayadityaand his minister Vamana and it is an “excellent aid forunderstanding the pithy sutras of Panini” ( p.560). Thegrammatical thought pervades monistic Shaivism in a verysubtle way. In Trika singular, dual and plural numbers areanalogous to Shiva, Shakti, and nara respectively (p.215).Shaivas do not believe in any unrelated components of asentence. For them all syntax is related through the agent (p.468). Utpaladeva, a disciple of Somananda, in his masterpieceIshwarapratyabhijnakarika overwhelmingly appropriatesBhartrhari’s epistemology to oppose the Buddhist notion ofdepersonalized universe made up of discrete anddiscontinuous realities, and to establish the Shaiva doctrineof absolutely unitary universe. The strong influence of Paninianthought can be gauged from the fact that in the last quarter ofthe nineteenth century Pandit Ishwara Kaula authored the firstever grammar of Kashmiri in Sanskrit which was publishedby the Asiatic Society under the guidance of Sir GA Grierson.

In her Foreword to the Volume, Kapila Vatsyayan rightlyobserves that the vigorous intellectual tradition of Kashmir invaried fields exhibits an interdisciplinary or multidisciplinaryepistemological base. She believes that the Volume shallpersuade scholars in future to undertake elaborate analysesof texts and commentaries from Kashmir preserved in differentparts of India and abroad. The Volume indeed provides amplematerial for researchers to be motivated and persuaded toundertake research on a massive scale on the philosophicaland linguistic heritage of the subcontinent- Buddhist,Vaishnava, Jain, Shaiva etc. I wish the editors bring out a seriesof Volumes in the years to come where all schools of thoughtget plenty of space and exposure. The editors deserve alladmiration and praise for conceiving and subsequentlyworking out a Volume of such superb merit and scholarship.The publishers deserve a word of admiration too for the careand attention with which they have brought it out. I could findjust one singular error in the whole text on p. 30, para 1, linefour classifieas in place of classifies.

Contact Prof. Bhat at: [email protected]

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6

DaastaaneGul-e-Bakawali

6

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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(yççWn kçáÀvç pçç@jçÇ)





PHOTO FEATUREMaterial Courtesy: Kashi Akhoon & KP Network


Panun Kashmir Marches to PM HousePanun Kashmir presented a Memorandum to the Hon'ble Prime Minister of India, Dr. Manmohan Singh

on 14th September 2008 at New Delhi, demanding Homeland among other things.




PHOTO FEATUREMaterial Courtesy: Sanjay Moza & Rocky Pandita ~ Kashmir Interchange & KP Network


Kashmiri Pandits led by Panun Kashmirobserving Balidaan Divas on 14th September 2008 in New Delhi




PHOTO FEATUREMaterial Courtesy: [email protected]


Kashmiri Hindus in Chicago Rally SupportingRight to Practice their Religion in Kashmir, during

IAKF India Day Parade on August 16, 2008.






Your Own Page

COLLAGED PAINTING No: 13Title of the Painting:

Bhagawan Gopinath Ji and Samvit Shakti This collaged painting represents the spiritual heritage of Kashmiri saintsand sages in the context of the TRIKA PHILOSOPHY of Kashmir, popularlyknown as the Kashmir Shaivism. Shiva represents the SAMVIT Shakti, andthis Shakti is attained by the saints and sages; the devoted persons alikethrough Sadhana and Bhakti. The “Brahmapanam Mantra” has been takenfrom the Bhagwadgita. The Mantra suggests that all the actions should bededicated to the supreme Brahman, as defined in the UPANISHADS. TheBrahman abides in the sacred Homa.

Chaman Lal RainaMiami, USA

[email protected]

ART IN EXILE

C.L.Raina with Bhagwan Ji

This Painting by KalhanRaina (aged 5) of Miami,USA, dates backs to2004. In this painting he islearning the DevanagriHindi Alphabets. Kalhan

has drawn this painting as a project work fromBal Vihar of South Florida Hindu Temple.





September, 2008 - Kashmir News Network

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