Thuk Thuk.....
Kus Chhuv ?
Ram Broor.Kiya Hyath ?
Aan Hyath,
Dhan Hyath,
Sokh Hyath,
Putra Gaash ta Dushman Nash
Herath Mubark
Today is Hur Okdoh
0 comments Today is Hur Okdoh
Hur Okdoh marks the start of the fortnight long Herath festival for Kashmiri Pandits and it ends on Tile Aathum. Hur in Kashmiri stands for both singing and whitewashing and the word is used as a prefix to the first nine days of the festivities.Okdoh means the first day. Hur Okdoh to Hur Shiyam ( first to sixth) are normally reserved for cleaning the entire house to give it a festival look and for collecting the necessary articles like walnuts, utensils and vatuk samagri for main puja on Shivaratri day. The subsequent 3 days--hur sattam, hur atham and hur navam (the birthday of goddess Sharika), were devoted to congregational night-long prayers, preferably in temples at Ganpatyar, Chakreshwar, Pokhri Bal and Kshir Bhawani. Dyara Daham : the day of the Laxmi, the new brides come wearing new clothes and bring with them 'Herath' Bhog' (Shivratri Kharcha) i.e. presents-in kind and cash for her inlaws. Besides the new brides, all ladies who come back from their parent's homes bring presents and 'Atagat', and also 'Kangri', symbolic of goodluck and prosperity. This small gesture pleasantly enough still carries on and is treated as a very good omen.
Hur Okdoh marks the start of the fortnight long Herath festival for Kashmiri Pandits and it ends on Tile Aathum. Hur in Kashmiri stands for both singing and whitewashing and the word is used as a prefix to the first nine days of the festivities.Okdoh means the first day. Hur Okdoh to Hur Shiyam ( first to sixth) are normally reserved for cleaning the entire house to give it a festival look and for collecting the necessary articles like walnuts, utensils and vatuk samagri for main puja on Shivaratri day. The subsequent 3 days--hur sattam, hur atham and hur navam (the birthday of goddess Sharika), were devoted to congregational night-long prayers, preferably in temples at Ganpatyar, Chakreshwar, Pokhri Bal and Kshir Bhawani. Dyara Daham : the day of the Laxmi, the new brides come wearing new clothes and bring with them 'Herath' Bhog' (Shivratri Kharcha) i.e. presents-in kind and cash for her inlaws. Besides the new brides, all ladies who come back from their parent's homes bring presents and 'Atagat', and also 'Kangri', symbolic of goodluck and prosperity. This small gesture pleasantly enough still carries on and is treated as a very good omen.
Gada kah :On this day prescribed items of vegetables and/or fish and meat are cooked according to the custom of every home.
Wager Bah : is the day when new earthenware, specially prepared for the occasion is placed on a small circular seat (aasan) made of grass in the room traditionally reserved for daily worship (thokur kuth). Called Wagur, the pot represents the priest who, according to one prevalent belief, acted as Shiva's messenger to the Himalayas to seek his daughter's hand and also performed the auspicious wedding ceremony of Shiva with Parvati.
Herach Truvah is the day of main pooja. The eldest member of the family keeps fast for the day. Vatuk is brought by the potter which comprises a 'No't', Resh Dul, Dul, Saniwaer, Macha Waer, Dhupu Zur, Sani Potul, assortment of Parva and Taekya. These are cleaned, filled with water and then arranged in the prescribed order in the pooja room. Nariwan and garlands are tied round these items. The No't representing the Kalasha and some other pots are also filled with walnuts. The actual pooja begins in the night when all the family members assemble in the pooja room for the purpose. The Vatuk, representing various Devatas and Bhairavas, is worshipped under the directions of the Kula-Purohita (the family priest).
Salaam: Next comes Shiva Chaturdashi. This is popularly called 'Salaam'. Perhaps because on this day friends from the Muslim community would come to felicitate Kashmiri Pandits. Also beggars, bards and street dancers would come to take their due on this festive occasion, and salute the head of the family with the words 'Salaam'. On this day children receive Heraech Kharch the pocket allowance for their enjoyment. The usual pastime is a game of shells ..haraan gindun Donya Mavas: Ritualistic Puja of the Vatuk reaches its climax on the 15th day called
Dunya Mavas (walnut amavas). On this day all the flower-decked vessels are taken to a stream or river for final ritual immersion just as the images of Durga and Ganesha are immersed at the close of Durga Puja and Ganapati festivals. Before immersion, the vessels are emptied of the soaked walnuts and brought back home after symbolic Puja at the river bank. On reaching home a very interesting event was observed caleed Dub Dub or knock knock. The ladies would shut the main entrance of the house and not allow the head of the family to enter till he promised certain blessings and boons for all members of the family.
The conversation would run as follows after the head of the family knocks at the door: Q: kus chuva? (Who is there?) ; A: Ram Bror (name of the person) ; Q: kya heth? (What have you brought?) ; A: anna heth, dhana heth (food, wealth etc). Then the door was opened.
From the next day begins an arduous task of distributing the walnuts among friends, relatives and neighbours. The closer the relationship the larger is the number of walnuts given to them. The highest number, in hundreds, goes to the in-laws of the newlywed daughters. The only thing that remains is the disposal of the residual material i.e.; grass seats of the Vatuk, the flowers and Naervan tied round these pots and other such things. These are dropped into the river on the Tile Atham.
Kashmiri food is alluringly unfamiliar
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Kashmiri food is alluringly unfamiliar. Kashmiri food is comfortingly familiar. This contradiction is Koshur Saal’s greatest advantage. Written by Chandramukhi Ganju — yet another Non-Resident Indian cookbook author — Koshur Saal is a resolute, practical, and authoritative attempt to record the culinary culture of her community.
The reason why so many NRIs write recipe books is probably that distance brings the necessary perspective to understanding nuances and recording processes. After all, the food your mother and grandmother cook may seem ordinary, even boring, as long as you are at home eating it every day. It’s only when you try recreating it in a completely different set-up that you appreciate the techniques, skills, and measures necessary for every recipe.
The advantage of having someone like Ganju — who now lives in California — hand-hold you through this book is that she’s familiar with the challenges of creating a reasonably authentic meal in a situation that’s a world away from the recipes’ origins. More importantly, thanks to her popular Koshur Saal website, which draws Kashmiris from across the world hankering for a taste of home, Ganju is used to explaining processes to amateur as well as seasoned cooks.
The book’s precise instructions are accompanied by all kinds of tables, photographs and charts, listing everything from the customary glossary of translations (with meanings in Kashmiri, Hindi, and English) as well as step-by-step picture guides to help deal with vegetables like the unusual kohlrabi (similar to a turnip). You can choose how much, or how little, information you want to use.
For Kashmiris who live all over the world and dream incessantly of creamy Yakhean mutton curry, or pulav interspersed with juicy morel mushrooms, or simple rice bread paired with kahwa tea fragrant with cinnamon, this is a realistic guide, empowering them to make these meals almost anywhere.
Ranging from basic omelettes (with chilli, ginger powder, and fresh cilantro) to the ever-popular chicken Rogan josh, with its intricate web of aromatic spice, the recipes are fairly simple.
Alternative ingredients
There are alternatives suggested for ingredients that are rare or unique to Kashmir. Such as leafy mallow which can be substituted with spinach. Since this book is geared chiefly towards American NRIs, it suggests ingredients easily found in their supermarkets or Korean/Chinese/Indian food stores, which aren’t always available to all Indian readers, which can be annoying. Take lotus root, shiitake mushrooms or Granny Smith apples. Or ‘Cornish hen’, the suggested replacement for pacchin, a Kashmiri flying bird.
It’s high time NRI writers took into account the Indian situation when they wrote on Indian food. After all, this is a huge and profitable market.
You really don’t need to be a Kashmiri to use and enjoy this book. Its most charming feature is how unwittingly exotic it has turned out to be. Ganju’s relatively naïve approach, unlike that of the many authors who take advantage of “exotic India’s” marketability, is refreshingly unstudied. Of course, this has its disadvantages. For instance, she has helpfully added an entire section on other Indian food, which dilutes the book’s novelty.
Clearly, Koshur Saal simply wants to share information, which is why it is direct, unfussy, and unpretentious. No glossy pages, chic layouts or fancy prose. Yet, it is a compelling read because it’s so unique.
The reason why so many NRIs write recipe books is probably that distance brings the necessary perspective to understanding nuances and recording processes. After all, the food your mother and grandmother cook may seem ordinary, even boring, as long as you are at home eating it every day. It’s only when you try recreating it in a completely different set-up that you appreciate the techniques, skills, and measures necessary for every recipe.
The advantage of having someone like Ganju — who now lives in California — hand-hold you through this book is that she’s familiar with the challenges of creating a reasonably authentic meal in a situation that’s a world away from the recipes’ origins. More importantly, thanks to her popular Koshur Saal website, which draws Kashmiris from across the world hankering for a taste of home, Ganju is used to explaining processes to amateur as well as seasoned cooks.
The book’s precise instructions are accompanied by all kinds of tables, photographs and charts, listing everything from the customary glossary of translations (with meanings in Kashmiri, Hindi, and English) as well as step-by-step picture guides to help deal with vegetables like the unusual kohlrabi (similar to a turnip). You can choose how much, or how little, information you want to use.
For Kashmiris who live all over the world and dream incessantly of creamy Yakhean mutton curry, or pulav interspersed with juicy morel mushrooms, or simple rice bread paired with kahwa tea fragrant with cinnamon, this is a realistic guide, empowering them to make these meals almost anywhere.
Ranging from basic omelettes (with chilli, ginger powder, and fresh cilantro) to the ever-popular chicken Rogan josh, with its intricate web of aromatic spice, the recipes are fairly simple.
Alternative ingredients
There are alternatives suggested for ingredients that are rare or unique to Kashmir. Such as leafy mallow which can be substituted with spinach. Since this book is geared chiefly towards American NRIs, it suggests ingredients easily found in their supermarkets or Korean/Chinese/Indian food stores, which aren’t always available to all Indian readers, which can be annoying. Take lotus root, shiitake mushrooms or Granny Smith apples. Or ‘Cornish hen’, the suggested replacement for pacchin, a Kashmiri flying bird.
It’s high time NRI writers took into account the Indian situation when they wrote on Indian food. After all, this is a huge and profitable market.
You really don’t need to be a Kashmiri to use and enjoy this book. Its most charming feature is how unwittingly exotic it has turned out to be. Ganju’s relatively naïve approach, unlike that of the many authors who take advantage of “exotic India’s” marketability, is refreshingly unstudied. Of course, this has its disadvantages. For instance, she has helpfully added an entire section on other Indian food, which dilutes the book’s novelty.
Clearly, Koshur Saal simply wants to share information, which is why it is direct, unfussy, and unpretentious. No glossy pages, chic layouts or fancy prose. Yet, it is a compelling read because it’s so unique.
Interesting Speech
0 comments
An ingenious example of speech and politics occurred recently in the United Nations Assembly that made the world community smile.
A representative from India began: 'Before beginning my talk I want to tell you something about Rishi Kashyap of Kashmir, after whom Kashmir is named. When he struck a rock and it brought forth water, he thought, 'What a good opportunity to have a bath.' He removed his clothes, put> them aside on the rock and entered the water. When he got out and wanted to dress, his clothes had vanished. A Pakistani had stolen them.'
The Pakistani representative jumped up furiously and shouted, 'What are you talking about? The Pakistanis weren't there then.'
The Indian representative smiled and said, 'And now that we h ave made that clear, I will begin my speech....'And they say Kashmir belongs to them.................................................
This is one mail I recommend to be shared with 'ALL INDIANS'....... including the world at large.
>
A representative from India began: 'Before beginning my talk I want to tell you something about Rishi Kashyap of Kashmir, after whom Kashmir is named. When he struck a rock and it brought forth water, he thought, 'What a good opportunity to have a bath.' He removed his clothes, put> them aside on the rock and entered the water. When he got out and wanted to dress, his clothes had vanished. A Pakistani had stolen them.'
The Pakistani representative jumped up furiously and shouted, 'What are you talking about? The Pakistanis weren't there then.'
The Indian representative smiled and said, 'And now that we h ave made that clear, I will begin my speech....'And they say Kashmir belongs to them.................................................
This is one mail I recommend to be shared with 'ALL INDIANS'....... including the world at large.
>
Navreh - The New Year of Kashmiri Hindus By Upender Ambardar
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Festivals are windows to our culture. 'Navreh'--the festival of New Year for Kashmiri Pandits reflects their age-old social, ethnic, cultural and religious ethos and ushers them into the freshness of the New Year.
'Navreh', the first day of the Saptrishi Samvat of the lunar year marks the start of the New Year for Kashmiri Pandits. It is also the first day of the Basant or spring and 'Navratras'. It proclaims the advent of spring season, 'Sonth' in Kashmir. 'Navreh'-the festival of the New Year is celebrated on Chaitra Shukla Paksh Pratipadha, the first day of the bright fortnight of Chaitra (March-April).
The momentous festival of 'Navreh' finds a special mention in the 'Brahma Purana'. According to it, the whole universe was created by the Lord Brahma on the first day of Chaitra Shukla Paksh Pratipadha i.e. day of 'Navreh'. As per the 'Matsya Purana', one of the eighteen Puranas of Hindus', Lord Vishnu, the God of preservation among the Trinity is believed to have incarnated, as 'Matsya' avatar on the earth on the day of 'Navreh'. The festival of 'Navreh' also signifies the start of 'Satya Yug', the first of the four golden eras of Hindus. 'Navreh' has historical significance as it signals the initiation of 'Vikram Samvat' to commemorate and memorialize the victory and triumph of famous king of golden era of Indian history, ChandraGupt Maurya over 'Shakas'. 'Navreh' is the day, when the new almanac, an annual calendar of months and days with astronomical data and other related information starts for the new Hindu calendar year.
Navreh heralds the arrival of soothy season of spring when fresh life becomes evident from fields to forests with new foliage, blossoms and riot of colours in the form of flowers making their presence felt everywhere.Yamberzal or Narcissus poeticus, having white coloured petals and yellow stamens is a beautiful and sweet scented flower, which is frequently spotted from meadows to gardens. It is one of the early flowers, which announces the arrival of 'Sonth' in Kashmir. Similarly, the appealing flowers of Primula Rosea, Primulla elliptical and Primula denticulata also make their appearance immediately after the snow melts in Kashmir.
Likewise, the early migratory birds of 'Phemb-Seer' (Paradise Flycatcher), 'Poshnool' (Golden Oriole), 'Kukil' (Ring-Dove), 'Katij' (common swallow), 'Tsini Hangur (Himalayan Sterling) and 'Sheen-pipin' or Doeb-Bai(Pied-Wagtail) also proclaim the advent of 'Sonth' in Kashmir through their melodious notes.
As such, the festival of 'Navreh' is a celebration of change of season, regeneration and fertility, a journey from cold to warmth, an escape from winter confinement to social communion and a beginning for new lease of life everywhere.
The celebration of this joyous day in the medieval times also finds mention in 'Kitabul Hind', a book written by a renowned foreign voyager Al Beruni.According to him, the month of Chaitra denotes festivities for the natives of Kashmir on account of the victory gained by an ancient Kashmiri King Muttai over the Turks. In the words of celebrated historian Srivara, the Chaitra festival in ancient times in Kashmir was laced with enthusiasm and fervour to the accompaniment of lighting and merriment everywhere.
'Navreh' also marks the time to bid 'adieu' to harsh and severe winter and welcome season of spring when multitude generosity of Nature is visible everywhere. The display of new life in nature and invigorating ambience arouses hope and inspiration even in most brazen hearts.
Prior to the festival of 'Navreh', the family priest known as 'Kul Brahman'brings to every Kashmiri Pandit family, the almanace of the New Year known as 'Jantari or Panchang or Nachhipater' in Kashmiri. 'Nachhipater' is a derivation of Sanskrit word. 'Nakshetra Patri'. The Kul-Brahman also brings the 'Kreel Pach', which is an illustrated scroll usually having a picture of Goddess Saraswati or Goddess Sharika with a hymn in Her praise.
On the night prior to Navreh, an elderly lady of the Pandit household fills a big thali with rice. On this rice filled thali, various items like walnuts (in odd numbers usually five or seven), paddy (as per family 'reeth'), a piece of bread (usually 'Kulcha'), a lump of cooked rice, a pen, an inkpot and book, a Katori filled with curds, a currency note or a coin or a gold ornament like ring or a bangle, a pinch of salt, seasonal flowers (usually Yamberzal), a piece of medicinal herb called 'Vai' ) known by the name of Sweet flag or Acorus Calamus and a mirror are arranged. The 'Nachhipatar or Jantari' of the new year and the 'Kreel-Pach' also find a special place in this rice filled thali.
This ritual is known as 'Thal-barun'. Early in the morning of 'Navreh' well before sunrise, a female member of the family, usually a daughter, makes each and every member of the family have a 'darshan' of this thali in their respective rooms. This ritual is known as 'Buth-Vuchun'. The ritual of 'Buth Vuchun' is said to bring happy year full of health, wealth, wisdom and good luck for the entire family. After having darshan of this thali, every elder member of the family puts some money in it, which is then taken by the girl as a gift known by the name of 'Kharch'.
As per mythological belief, a mysterious power lies hidden in all human beings. It can be stimulated only by the use of specific symbols as our subconscious correlates fully with the symbols in comparison to the words.
As such, all the items arranged on the rice filled thali have symbolic significance. Rice, the principle diet of Kashmiris is a symbol of abundance, life, growth, development, expansion and prosperity. Rice is also an integral part of our every auspicious occasion and function in our lives.It also stands for the quality of refinement and purity in the individual life. Paddy or unhusked rice connotes unsullied clarity, natural perfection and untainted life without deception and imitation.
Cooked rice indicates metaphoric process through which paddy has passed upto the cooked form. As such, the cooked rice is a symbol of transformation and progression in life in the right direction. Besides it, the cooked rice is regarded as a 'prasad' and gift of God to the mankind. Apart from it, paddy, rice and cooked rice being the source of survival and sustenance are symbols for our physical and mental growth. Curds is a symbolic representation for fullness, stability and cohesiveness in life. Due to its' 'satvic'-quality, curds also represents placidity, consistency and virtuous conduct in life.The next item of bread kept on the rice thali is a symbolic representation for absorption, expansion and integration in one's socio-cultural surrounding.
The walnuts indicate regeneration, evolutionary process, continuity and flow of life. The four kernals present in the walnut represent the four aspects of dharma or divinity. Wealth or arth, Kama or wish fulfilment and moksha or salvation. A coin or a currency note or a gold ring or a bangle represents good fortune, prosperity, wealth and material strength. The gold ring or gold bangle is a symbol of purity and auspiciousness. The gold metal also has religious and spiritual significance as it not only gives contentment but is also believed to drive away evil influences. The coin, currency note and the gold ornament together remind us not to shun righteousness in the pursuit of material wealth. The medicinal herb of 'Vai' known by the name of sweet flag or Acorus Calamus is a symbolic representation for disease free life and good health.
Flowers represent freshness, hope, fragrance, compassion and feeling of concern in life. They are so inextricably associated with the human life that no celebration or rejoicing is complete without them. Flowers are also symbols for the impermanence of life.
Flowers cheer-up the mood and drive away the feelings of depression and dejection.
The pen, inkpot and the book taken together are symbols for wisdom, knowledge, awareness, insight, enlightenement, learning and intellectual brilliance. They also represent the power of knowledge for the eradication of illiteracy, ignorance and shallowness. They have the allegoric meaning for 'Apara Vidya' i.e. Knowledge of wordily objects and 'Para Vidya' i.e.knowledge of Self. Salt, which is central to our day to day life is supposed to generate positive energy and drive away negative retardants and bad luck.Some families also keep sugar on the rice thali, which signifies cordial social bondings and sweetness at every stage in life.
The 'Jantari' (Nachhipater) represents the symbolic connection of the events in human life to the planetary influences and their movements. 'Kreel Pach'having a picture of Isht Devi is indicative of religious inclination, our trust in Her grace and our total surrender to the sovereignty of the Divine.
Mirror due to its' attribute of reflection stands for duplication of auspiciousness, apart from all the good events of life.
Mirror is also believed to dispel and deflect the damaging impact and influences if present in the house.
As such Goddess Lakshmi is symbolically represented in Her different aspects of Vidyalakshmi (represented by pen, inkpot and book), Dhanyalkshmi (represented by paddy, rice, cooked rice, bread and curd) and Dhanlakshmi (represented by a coin, currency note or a gold ornament). Inversely, the various agriculture and cattle products are symbolic representations of Mother Nature, Mother Earth-Bhoodevi and Goddess Shakambhari, the Goddess of vegetarian and agriculture.
Besides it, Goddess Mahakali, the presiding deity of longevity represented by the medicinal herb of 'Vai' or sweet flag is also worshipped and remembered during the ritual of 'Buth-Vuchun'. On the day of 'Navreh', the rice of thali is used for making yellow coloured rice called 'Tahar' and after performing pooja, it is taken as 'Prasad' or 'Naveed' by the family members.
On 'Navreh' morning, the walnuts of rice thali are thrown in the river as the flowing water of the river and walnuts together symbolically represent regeneration and continuity of fruitful and productive life. It is also a metaphor for the surge and movement of active and energetic life. In the good old days upto mass migration in 1990, on the 'Navreh' morning, Kashmiri Pandits of Srinagar city after having a customary bath and attired in new dresses would make a beeline to Hari Parbhat to pay obeisance to the Goddess Sharika. Hari Parbhat-the historic and heritage hill of Goddess Sharika (one of the manifestation of Goddess Parvati) is the holy spot, which has Chakrishwar Asthapan on it. The Divine Mother Goddess Sharika, the presiding deity of Srinagar city represented by 'Soyambhu' Shrichakra (Mahamaha ShriChakra) is the very cause of creation, sustenance and dissolution of the Universe. The holy site of 'Devi Angan' at the foothill of Hariparbhat is believed to be the cosmic playfield of the Universal Mother, where all the divinely activities are controlled. In the sacred ambience of Devi Angan and in the serenity of it's cool and calm surrounding, the spiritual seekers do meditation for spiritual awakening and enlightenement.
On 'Navreh Mavas', i.e. Chaitra Krishna Paksh Amavasya, which falls a day prior to Navreh, Kashmiri Pandits while in Srinagar used to visit Viccharnag Shrine, which is about eight kms. from Srinagar on the Srinagar-Ganderbal road. They used to offer prayers and have a holy dip in one of it's sacred springs.
In earlier times on 'Navreh Amavasya', a local annual Almanac, known by the alternative names of 'Janthari', 'Panchang' or 'Nachhipater' used to be released for public use after having been compiled and delebrated upon by the native learned Brahmans at Vicharnag itself.
In Srinagar, on 'Navreh' day Kashmiri Pandits dressed in new clothes would visit 'Badam-Vari'-the orchard of almonds situated at the foothills of Hari Parbhat situated in the down-town. Here they would enjoy sipping steaming tea (Kehwa) made in 'Samavar'. They would also relish roasted water chest-nuts (Trapa bispinosa), oil-fried rotis locally known as 'luchie' and 'nadermonje pakoras'. The children with beaming faces would enjoy playing with water-balls, gas-filled ballons and 'tikawavij'.
On this day, the 'Badam-Vari' would present the look of a fairyland due to the pink and white flowers of the almond trees being in full blossom. People would enjoy the almond blossom locally known as 'Badam Phulai'. Almond is the first fruit bearing tree to blossom in the Kashmir valley in this season.
The violet or green coloured spring vegetable locally called 'Vosta-Hak'(Chenopodium sps.) cooked with reddish or 'nadru' is a special dish alongwith a lavish spread of the traditional dishes on the day of Navreh. In addition to it, cheese cooked in combination with a native wild vegetable called 'Tsokalader' having the Botanical name of Polygonum persicaria is a much prized and sought after dish on this day. The near and dear ones especially the daughters and son-in-laws are invited on the 'Navreh' feast.
Zangtrai:
As per prevailing Kashmiri folklore, Lord Shiva and Goddess Parvati were not invited for the 'Navreh' feast by the in-laws of Lord Shiva. Inconsequence, Goddess Parvati felt downcast and dispirited on the day following Navreh. In remembrance of brooding and contemplative mood of Goddess Parvati on the day after 'Navreh', Chitra Shukla Paksh Ditya or the second day of bright fortnight of Chaitra is known by the name of 'Deiviein Doie' in Kashmir. As per the connected folklore, realising the said lapse, the parents of Goddess Parvati later-on invited Her to a feast on the third day after 'Navreh'. As a reminder, this day is known as 'Zangtrai', which falls on the third day of the bright fortnight of Chaitra.
In reverence and regard for this day, Kashmiri Pandit ladies even to this day visit their parental houses and return back to their homes in the evening with salt and cash locally known as 'Aetgath' as a token of good omen. Both these days of 'Deivein Doie' and 'Zangtrai' having indigenous distinctiveness are known and observed only in Kashmir and nowhere else in the country.
The auspicious festival of 'Navreh' epitomises our age old traditions, which make us determined not to forget our rich past, notwithstanding the twists and turns in our history and present-day geographical and climatic separation.
If so many momentous events are embedded in a single day, then that day becomes a special day and that special day is 'Navreh' for Kashmiri Pandits.
Even to this day, 'Navreh' continues to be a popular and adored festival among Kashmiri Pandits and every body eagerly awaits its' arrival every year.
'Navreh', the first day of the Saptrishi Samvat of the lunar year marks the start of the New Year for Kashmiri Pandits. It is also the first day of the Basant or spring and 'Navratras'. It proclaims the advent of spring season, 'Sonth' in Kashmir. 'Navreh'-the festival of the New Year is celebrated on Chaitra Shukla Paksh Pratipadha, the first day of the bright fortnight of Chaitra (March-April).
The momentous festival of 'Navreh' finds a special mention in the 'Brahma Purana'. According to it, the whole universe was created by the Lord Brahma on the first day of Chaitra Shukla Paksh Pratipadha i.e. day of 'Navreh'. As per the 'Matsya Purana', one of the eighteen Puranas of Hindus', Lord Vishnu, the God of preservation among the Trinity is believed to have incarnated, as 'Matsya' avatar on the earth on the day of 'Navreh'. The festival of 'Navreh' also signifies the start of 'Satya Yug', the first of the four golden eras of Hindus. 'Navreh' has historical significance as it signals the initiation of 'Vikram Samvat' to commemorate and memorialize the victory and triumph of famous king of golden era of Indian history, ChandraGupt Maurya over 'Shakas'. 'Navreh' is the day, when the new almanac, an annual calendar of months and days with astronomical data and other related information starts for the new Hindu calendar year.
Navreh heralds the arrival of soothy season of spring when fresh life becomes evident from fields to forests with new foliage, blossoms and riot of colours in the form of flowers making their presence felt everywhere.Yamberzal or Narcissus poeticus, having white coloured petals and yellow stamens is a beautiful and sweet scented flower, which is frequently spotted from meadows to gardens. It is one of the early flowers, which announces the arrival of 'Sonth' in Kashmir. Similarly, the appealing flowers of Primula Rosea, Primulla elliptical and Primula denticulata also make their appearance immediately after the snow melts in Kashmir.
Likewise, the early migratory birds of 'Phemb-Seer' (Paradise Flycatcher), 'Poshnool' (Golden Oriole), 'Kukil' (Ring-Dove), 'Katij' (common swallow), 'Tsini Hangur (Himalayan Sterling) and 'Sheen-pipin' or Doeb-Bai(Pied-Wagtail) also proclaim the advent of 'Sonth' in Kashmir through their melodious notes.
As such, the festival of 'Navreh' is a celebration of change of season, regeneration and fertility, a journey from cold to warmth, an escape from winter confinement to social communion and a beginning for new lease of life everywhere.
The celebration of this joyous day in the medieval times also finds mention in 'Kitabul Hind', a book written by a renowned foreign voyager Al Beruni.According to him, the month of Chaitra denotes festivities for the natives of Kashmir on account of the victory gained by an ancient Kashmiri King Muttai over the Turks. In the words of celebrated historian Srivara, the Chaitra festival in ancient times in Kashmir was laced with enthusiasm and fervour to the accompaniment of lighting and merriment everywhere.
'Navreh' also marks the time to bid 'adieu' to harsh and severe winter and welcome season of spring when multitude generosity of Nature is visible everywhere. The display of new life in nature and invigorating ambience arouses hope and inspiration even in most brazen hearts.
Prior to the festival of 'Navreh', the family priest known as 'Kul Brahman'brings to every Kashmiri Pandit family, the almanace of the New Year known as 'Jantari or Panchang or Nachhipater' in Kashmiri. 'Nachhipater' is a derivation of Sanskrit word. 'Nakshetra Patri'. The Kul-Brahman also brings the 'Kreel Pach', which is an illustrated scroll usually having a picture of Goddess Saraswati or Goddess Sharika with a hymn in Her praise.
On the night prior to Navreh, an elderly lady of the Pandit household fills a big thali with rice. On this rice filled thali, various items like walnuts (in odd numbers usually five or seven), paddy (as per family 'reeth'), a piece of bread (usually 'Kulcha'), a lump of cooked rice, a pen, an inkpot and book, a Katori filled with curds, a currency note or a coin or a gold ornament like ring or a bangle, a pinch of salt, seasonal flowers (usually Yamberzal), a piece of medicinal herb called 'Vai' ) known by the name of Sweet flag or Acorus Calamus and a mirror are arranged. The 'Nachhipatar or Jantari' of the new year and the 'Kreel-Pach' also find a special place in this rice filled thali.
This ritual is known as 'Thal-barun'. Early in the morning of 'Navreh' well before sunrise, a female member of the family, usually a daughter, makes each and every member of the family have a 'darshan' of this thali in their respective rooms. This ritual is known as 'Buth-Vuchun'. The ritual of 'Buth Vuchun' is said to bring happy year full of health, wealth, wisdom and good luck for the entire family. After having darshan of this thali, every elder member of the family puts some money in it, which is then taken by the girl as a gift known by the name of 'Kharch'.
As per mythological belief, a mysterious power lies hidden in all human beings. It can be stimulated only by the use of specific symbols as our subconscious correlates fully with the symbols in comparison to the words.
As such, all the items arranged on the rice filled thali have symbolic significance. Rice, the principle diet of Kashmiris is a symbol of abundance, life, growth, development, expansion and prosperity. Rice is also an integral part of our every auspicious occasion and function in our lives.It also stands for the quality of refinement and purity in the individual life. Paddy or unhusked rice connotes unsullied clarity, natural perfection and untainted life without deception and imitation.
Cooked rice indicates metaphoric process through which paddy has passed upto the cooked form. As such, the cooked rice is a symbol of transformation and progression in life in the right direction. Besides it, the cooked rice is regarded as a 'prasad' and gift of God to the mankind. Apart from it, paddy, rice and cooked rice being the source of survival and sustenance are symbols for our physical and mental growth. Curds is a symbolic representation for fullness, stability and cohesiveness in life. Due to its' 'satvic'-quality, curds also represents placidity, consistency and virtuous conduct in life.The next item of bread kept on the rice thali is a symbolic representation for absorption, expansion and integration in one's socio-cultural surrounding.
The walnuts indicate regeneration, evolutionary process, continuity and flow of life. The four kernals present in the walnut represent the four aspects of dharma or divinity. Wealth or arth, Kama or wish fulfilment and moksha or salvation. A coin or a currency note or a gold ring or a bangle represents good fortune, prosperity, wealth and material strength. The gold ring or gold bangle is a symbol of purity and auspiciousness. The gold metal also has religious and spiritual significance as it not only gives contentment but is also believed to drive away evil influences. The coin, currency note and the gold ornament together remind us not to shun righteousness in the pursuit of material wealth. The medicinal herb of 'Vai' known by the name of sweet flag or Acorus Calamus is a symbolic representation for disease free life and good health.
Flowers represent freshness, hope, fragrance, compassion and feeling of concern in life. They are so inextricably associated with the human life that no celebration or rejoicing is complete without them. Flowers are also symbols for the impermanence of life.
Flowers cheer-up the mood and drive away the feelings of depression and dejection.
The pen, inkpot and the book taken together are symbols for wisdom, knowledge, awareness, insight, enlightenement, learning and intellectual brilliance. They also represent the power of knowledge for the eradication of illiteracy, ignorance and shallowness. They have the allegoric meaning for 'Apara Vidya' i.e. Knowledge of wordily objects and 'Para Vidya' i.e.knowledge of Self. Salt, which is central to our day to day life is supposed to generate positive energy and drive away negative retardants and bad luck.Some families also keep sugar on the rice thali, which signifies cordial social bondings and sweetness at every stage in life.
The 'Jantari' (Nachhipater) represents the symbolic connection of the events in human life to the planetary influences and their movements. 'Kreel Pach'having a picture of Isht Devi is indicative of religious inclination, our trust in Her grace and our total surrender to the sovereignty of the Divine.
Mirror due to its' attribute of reflection stands for duplication of auspiciousness, apart from all the good events of life.
Mirror is also believed to dispel and deflect the damaging impact and influences if present in the house.
As such Goddess Lakshmi is symbolically represented in Her different aspects of Vidyalakshmi (represented by pen, inkpot and book), Dhanyalkshmi (represented by paddy, rice, cooked rice, bread and curd) and Dhanlakshmi (represented by a coin, currency note or a gold ornament). Inversely, the various agriculture and cattle products are symbolic representations of Mother Nature, Mother Earth-Bhoodevi and Goddess Shakambhari, the Goddess of vegetarian and agriculture.
Besides it, Goddess Mahakali, the presiding deity of longevity represented by the medicinal herb of 'Vai' or sweet flag is also worshipped and remembered during the ritual of 'Buth-Vuchun'. On the day of 'Navreh', the rice of thali is used for making yellow coloured rice called 'Tahar' and after performing pooja, it is taken as 'Prasad' or 'Naveed' by the family members.
On 'Navreh' morning, the walnuts of rice thali are thrown in the river as the flowing water of the river and walnuts together symbolically represent regeneration and continuity of fruitful and productive life. It is also a metaphor for the surge and movement of active and energetic life. In the good old days upto mass migration in 1990, on the 'Navreh' morning, Kashmiri Pandits of Srinagar city after having a customary bath and attired in new dresses would make a beeline to Hari Parbhat to pay obeisance to the Goddess Sharika. Hari Parbhat-the historic and heritage hill of Goddess Sharika (one of the manifestation of Goddess Parvati) is the holy spot, which has Chakrishwar Asthapan on it. The Divine Mother Goddess Sharika, the presiding deity of Srinagar city represented by 'Soyambhu' Shrichakra (Mahamaha ShriChakra) is the very cause of creation, sustenance and dissolution of the Universe. The holy site of 'Devi Angan' at the foothill of Hariparbhat is believed to be the cosmic playfield of the Universal Mother, where all the divinely activities are controlled. In the sacred ambience of Devi Angan and in the serenity of it's cool and calm surrounding, the spiritual seekers do meditation for spiritual awakening and enlightenement.
On 'Navreh Mavas', i.e. Chaitra Krishna Paksh Amavasya, which falls a day prior to Navreh, Kashmiri Pandits while in Srinagar used to visit Viccharnag Shrine, which is about eight kms. from Srinagar on the Srinagar-Ganderbal road. They used to offer prayers and have a holy dip in one of it's sacred springs.
In earlier times on 'Navreh Amavasya', a local annual Almanac, known by the alternative names of 'Janthari', 'Panchang' or 'Nachhipater' used to be released for public use after having been compiled and delebrated upon by the native learned Brahmans at Vicharnag itself.
In Srinagar, on 'Navreh' day Kashmiri Pandits dressed in new clothes would visit 'Badam-Vari'-the orchard of almonds situated at the foothills of Hari Parbhat situated in the down-town. Here they would enjoy sipping steaming tea (Kehwa) made in 'Samavar'. They would also relish roasted water chest-nuts (Trapa bispinosa), oil-fried rotis locally known as 'luchie' and 'nadermonje pakoras'. The children with beaming faces would enjoy playing with water-balls, gas-filled ballons and 'tikawavij'.
On this day, the 'Badam-Vari' would present the look of a fairyland due to the pink and white flowers of the almond trees being in full blossom. People would enjoy the almond blossom locally known as 'Badam Phulai'. Almond is the first fruit bearing tree to blossom in the Kashmir valley in this season.
The violet or green coloured spring vegetable locally called 'Vosta-Hak'(Chenopodium sps.) cooked with reddish or 'nadru' is a special dish alongwith a lavish spread of the traditional dishes on the day of Navreh. In addition to it, cheese cooked in combination with a native wild vegetable called 'Tsokalader' having the Botanical name of Polygonum persicaria is a much prized and sought after dish on this day. The near and dear ones especially the daughters and son-in-laws are invited on the 'Navreh' feast.
Zangtrai:
As per prevailing Kashmiri folklore, Lord Shiva and Goddess Parvati were not invited for the 'Navreh' feast by the in-laws of Lord Shiva. Inconsequence, Goddess Parvati felt downcast and dispirited on the day following Navreh. In remembrance of brooding and contemplative mood of Goddess Parvati on the day after 'Navreh', Chitra Shukla Paksh Ditya or the second day of bright fortnight of Chaitra is known by the name of 'Deiviein Doie' in Kashmir. As per the connected folklore, realising the said lapse, the parents of Goddess Parvati later-on invited Her to a feast on the third day after 'Navreh'. As a reminder, this day is known as 'Zangtrai', which falls on the third day of the bright fortnight of Chaitra.
In reverence and regard for this day, Kashmiri Pandit ladies even to this day visit their parental houses and return back to their homes in the evening with salt and cash locally known as 'Aetgath' as a token of good omen. Both these days of 'Deivein Doie' and 'Zangtrai' having indigenous distinctiveness are known and observed only in Kashmir and nowhere else in the country.
The auspicious festival of 'Navreh' epitomises our age old traditions, which make us determined not to forget our rich past, notwithstanding the twists and turns in our history and present-day geographical and climatic separation.
If so many momentous events are embedded in a single day, then that day becomes a special day and that special day is 'Navreh' for Kashmiri Pandits.
Even to this day, 'Navreh' continues to be a popular and adored festival among Kashmiri Pandits and every body eagerly awaits its' arrival every year.
Old Memories
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These pictures are the one which had been taken yesterday in the Ram Mandir ,sathoo barbar shah where we had the residence before our migration…………….This mandir is that where our revered daddy ji used to attend every day and sings the spiritual bhajan . This mandir is where papraj was the active member of executive body. This mandir is where bairaj had learn panchastavi and this mandir is that where we all where going and offering prayers daily and on Ram navmi day we all used to go there with new worn clothes and were cherishing the kashmiri loochi and nadur munju……….
'Me’, Sheetlesvara - The Sheetalnath
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English translation of the original paper written in Hindi by (Embedded image moved to file: pic02469.jpg)IMG_0406.JPG
Dr. Triloki Nath Ganjoo In Sheetal Nath rendered by S. N. Pandit Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Perhaps, past seventeen years, all of you may have forgotten ‘me’; but trust me, even for a single moment none among you has receded from my thoughts, for ‘I’ am the forlorn and neglected historical precinct of the Sathu Sheetalnath Bhairav. About two thousand five hundred years ago ‘my’ geographical location and the topography of the nearby locales was interestingly very different and beautiful. On ‘my’ south-west stood the magnificent and imposing temple of Gourisvari where the festive celebration was held on the third day of the moon-lit fortnight during the month of January. However, after 1390 A.D. the temple was never to be seen again! Only a heap of stone rubble now marks its location. The place now called Gowkadal is but a reminder to perpetuate the hallowed memory of this Gouri temple. Nearby flows Chuntkual, the Candrakuliya of olden times and seen as the outlet to modern Dal Lake, formerly known as Mahasarit or the Satadal, and flowing further in the west meets the river Vitasta at Dubhuja, presently known as Duboonch. To ‘my’ south across the Candrakuliya lies the locality of Makshikasvamin, the present day Maisama. This is the abode of Anandaesvara Bhairav. Nearby, between the eight and eleventh century, on the bank of the Vitasta river stood a great centre of knowledge and learning. It was here Acharaya Abhinave Gupta, in the temple of Bhairava, composed his devotional hymns in the praise of the Lord. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Around it spreads a small lake called Bhattarika Nadvali known presently by the modern name of Brari Nambal. About two thousand years ago, the then king of Kashmir, Pravarasena, erected here a strong embankment to secure his capital city Pravesa Nagri from the devastating flood waters of Candrakuliya, the present day Chuntkual. This embankment erected by him stretched nearly a mile long and originated on the right side of Durga Galika, the modern day Drugian onward right of Chuntkual rivulet reaching right up to the Gourisvari temple or the modern Gowkadal. As a result, the raised ground to the north of the embankment came to be known by the name of Sathu. Right in ‘my’ front, towards the west above the riverbed, came up the locality of Ganit Vihara presently called as Ganpatyar. The Brihad Vihara or the modern Badiyar in the north is an ancient habitation. Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. It was called as Razdan Kadal. In the south-west ‘my’ lake-waters spread from Gowkadal to Basant Bagh. In those days all the present day habitated areas beyond the Rattan Rani Hospital did not exist. Only the beautiful lake waters spread in the beyond. Those who loved ‘me’ called this stretch as Gundahlad Math which as a result of colloquia corruption of the tongue is now known as Gundahlamar. Not too far away to ‘my’ south-west lies an island spot called Kashram Teng. During the eighth century this place was inhabited by the Brahmans of the Kaushik Gotra who had come here from Central India. Here, they laid many magnificent gardens. As a result people called these gardens as ‘Kaushik Retreats’ or simply the ‘Kaushik Gardens’. The area being situated on a mound, as such subsequently came to be called as ‘Tengs’ due to the aberrations of the tongue. Off-course, as Sheetlesvara Sheetalnath, ‘I’ do not count among the eight Bhairava Lords, but for thousands of years i.e. right from the beginning of the auspicious Kashmir Samvat era, Kashmir has been a seat of the followers of the Sakta religion. The Nilamatapurana too attests this belief by attributing the name of Kashmir as Parvati Taej. In the olden times all the ascetics of Kashmir before beginning their penance would pay a visit to ‘my precinct’ to attain equanimity of their physical mental and expounded attributes. It is for these reasons. From times immemorial to 1990 A.D., ‘I’ have become a seat of action for the intellectual and social reformists. The Gowd Brahmans of India now called as Gandhyas have been my staunch followers. Acharaya Sukhananda Shastri had given the ancient holy scroll of ‘my’ autobiographical text to late Pandit Tara Chand and his brother. In fact the way that led to ‘my precinct’ passed through an adjacent lane where they lived. On a mound nearby ‘me’ stood a temple of dedicated Bhairava architecture which in 1766 A.D. was raised to the ground by the Afghans of Kabul. Even now, the strewn debris of it lies buried at the spot. The event dates to the time when ascetics and sages, on way to the Amaresvara pilgrimage, would assemble at the high ground situated in the north. It is probable that religious intolerance and bigotry for such a tradition may have led to the destruction of the temple here and is attested by the fact that whenever Siddhakak Ji Khounmashi would offer his routine prayers to ‘me’, he invariably recited the verse: Sheetlaesvara aarambya amaresvara pooryantam meaning from sheetalnath to amaranth. Following land settlement and survey of the Kashmir Valley by the English civil servant Mr. Lawrence, total land, measuring seven hundred Kanals, was appropriated to my campus and the file which retained this record was available in the archives till 1947 A.D. Occasionally, ‘I’ would reassert the claim and remain reassured by verification of the land appropriated to ‘me’. However, regretfully, ‘I’ recall the unlawful annexation of my land measuring nearly three to four hundred Kanals by the erstwhile Dogra minister late Paras Ram and his family members. My land assets situated in the Mandir Bagh area were grabbed by the Madans. The spread of ‘my’ area extended to Barbar Shah in Gowkadal. In fact the sinister design to grab unlawfully the land appropriated to me began with the misdemeanor of the Arazbeg family who lived near Barbar Shah Embankment. As a result, the campus repeatedly got sub divided in a manner as is narrated in the proverbial cat and monkey story. Today the prime portion of ‘my’ land is held under the massive structure of buildings, bungalows and mansions. Gradually ‘my’ area squeezed just to the stretch that extends to the former minister late Pyare Lal Handoo’s boundary walls enclosing the north, south and western sides of his house. In the south, where a footpath winds on ‘my’ very own land, barbed wire fencing with a big hoarding has come up illegally to demarcate the Rishi Park. At the south-east end, half a Kanal of land has been grabbed by Haji Son Makru and a Kanal has simply become a thoroughfare for public passage! Some members of the Sheetalnath Sabha have swallowed the returns of rent that accrues from the school and by granting renewed and fresh lease have simply become fat with the lap. The temple here is closed since 1990 A.D. The priest, worshipers and the effects ordained for worship, all the three are either absconding or else have deserted ‘me’. The complete name of the Hindu School is simply reduced to H. High School. ‘I’ feel by hearing my tale of woes, you may be bored with disinterest. But my woes do not end here, since ‘I’ continue to be the past, present and yet to come historical land mark of the Kashmiri Pandit community. ‘My’ tragedy at present is caused by a self proclaimed usurper named Shri Gulbod who, following his pivotal role in having greased the palms of well meaning members of the Sheetalnath Sabha with a bribe of rupees one lakh, thinks ‘I’ am his fiefdom. Two years ago Shri Gulbod did not allow Shri Sri Ashok even to place his foot in ‘my’ precinct. [‘Me’, Sheetalesvara Sheetalnath ever since 1340 A.D. right up to 1818 A.D. have withstood the horrors of barbaric history. Between 1818 and 1947 A.D., when ‘I’ had just recovered from the horrendous onslaughts, ‘I’ yet again fell to the cruel hands of time, only to stand on the cross road of history. In fact ‘My’ very existence came under threat during the fierce 1931 up-rise. In order to safeguard my identity. ‘I’ raised my own slogan : “We too have a right to exist”] In return a howling cry of hatred and challenge rand the air. “Kashmiri Pandits –vanish or perish.’ “Kashmiri Pandits – leave your home and hearth.” “Kashmiri Pandits – let your identity dissolve, lose thy name by taking to the faith of the majority.” Before the early decades of the twentieth century, many a reformists and social activists including late Shri Hargopal and others who held the banner of social reform afloat, did not raise their voice of concern from ‘my’ precinct. In fact they had no permanent banner under which they stood. Of course, the historic event when the ‘brave man of action’ – Kashyap Bandhu offered the supreme sacrifice of his blood, drained after incising his finger, during the foundation laying ceremony of the Sharika Bhawan in ‘my’ very precinct ushered a unique new chapter in the history of Kashmiri Pandits. Witnessing the establishment of the All India Kashmir Hindu Yuva Sanatan Dharma Sabha, simply overwhelmed ‘me’. The moment connoted a clarion call of the social resurgence. It followed with the publication of the Martanda newspaper in Urdu that represented the mute and muffled voice of the Kashmiri Pandit community. And following the public spirited Kashyap Bandhu Ji, many a leaders with zest and zeal like Shri Fotedar, Shri Teng, Shri Kilam, Shri Dar, Shri Jalali (Kaul), Shri Bhat and others carried the mission from this very platform. Their voice still echoes in ‘my’ ears! From thisvery seat of the Sheetalesvara Sheetalnath, both Pandit Jawaharlal Nehru and Shrimati Indira Gandhi addressed their rallies. And from here only late Shri Nehru Ji sounded the impending danger when he stated, “If suddenly and somehow the security assurances of Maharaja Hari Singh give away, think, what all can happen then’’! From here, the Pakhtoon leader of west India, Badshah Khan, too made his speech. ‘I’ know that you may not have forgotten the event of the great Indian nationalist Veer Savarkar’s visit to ‘me’. Before he took to the speech podium, ‘I’ recall, he prostrated at the temple altar here, and drank the libation offered to him by Srikanth Bansri-the priest, and only afterwards took his steps towards the podium to make the speech. ‘I’ have seen here, the man of ages, Mahatma Gandhi, calm and serene. It was a Monday, the day to observe silence for Gandhi Ji. So he did not speak at all, instead Sheikh’s wife late Begum Sahiba spoke at length. In September 1947, as a result of the raid by Pakistan based tribal, many Hindus of north-west Kashmir had to flee from there. Hindu and Sikhrefugees thronged Srinagar. Even though there were few places for rehabilitation, yet arrangements were made to accommodate them. The Jammu & Kashmir Sudhar Samiti played a vital role in this task. For next five years, the platform abounding ‘my’ precinct remained an active ground of action. Trust ‘me’, Sheetallesvara Sheetalnath is neither a temple nor a place of worship, nor is it to be looked simply as a piece of land, but indeed it is the sacrificial ground of the Kashmiri Hindus. Following the sinister Paramesvari episode, one is reminded of the sacrifice of those martyred and claimed by the brute force of the government in which innocent and unarmed men were shot to death while the hapless women became the victims of criminal acid-spray as the innocent Hindu girl was abducted at the point of rape. This happened despite Shrimati Indira Gandhi being the Prime Minister, who however, remained a mute spectator to these events. Raising the voice of concern about these happenings, the then President of the erstwhile Jana Sangha, Professor Balraj Madhok thundered to remind that “the medieval Islamic barbarity still remained to be undone.” ‘I’ Sheetalesvara Sheetalnath have not forgotten anything, have been witness from ‘my’ very own precinct to two annual festivals dedicated to ‘me’. The first one that marked ‘my birthday’ was held on Basant Panchmi when the entire campus would remain covered by a blanket of white snow, but still the enthusiastic crowd thronged the venue. And while the smoke from the sacrificial fire spread in all the four directions, the children amused themselves with fire-crackers and pelting of snow-balls with mirth and frolic. Amidst the chanting of the Vedic hymns and verses dedicated to Bhairva, the fragrant aura and aromatic ambience emanating from the temple complex enticed one to all enthralled feelings of the senses. A day before Jammashtami, a large number of decorated tableau would assemble in ‘my’ precinct and from there roll out in a festive procession through the main bzaars only to return to the very same spot by the sunset. Holding flutes, the smiling young boys simply felt overjoyed and bewildered to play Sri Krishna. Various streets and roads of the city were done upto a bridal look by the display of the merchandise of the shops. Next day on the Ashtami, the entire precinct with the erected canopies and colorful spreads would look fabulous to eye. On that particular day, saints, sages, learned scholars and thinkers etc. gave enthralling discourses while the gathering felt greeted by the garland of their oratory acumen. Occasionally, these discourses were sequestered by the melodious music dedicated to Sri Krishna. But past seventeen years now, though these days have repeated, ‘I’ forsake any celebrations and mirth and simply yearned like a hapless forlorn. Today, ‘I’ exist but as a barren abandonment. Without the chant of prayers. ‘I’ have turned into a desolate idol. Someone has torn away my festive apparel of Basant Panchmi, Instead of hearing the Bhairava hymns, hallucinating voices rend me at present. Often ‘I’ dream of past journeys and live on going up and down the memory lane. However, never for a moment have ‘I’ forgotten the fact that ‘I’ am the religious, social and political hub of the Kashmiri Pandits and a seat of their continuing crusade. ************
Dr. Triloki Nath Ganjoo In Sheetal Nath rendered by S. N. Pandit Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Perhaps, past seventeen years, all of you may have forgotten ‘me’; but trust me, even for a single moment none among you has receded from my thoughts, for ‘I’ am the forlorn and neglected historical precinct of the Sathu Sheetalnath Bhairav. About two thousand five hundred years ago ‘my’ geographical location and the topography of the nearby locales was interestingly very different and beautiful. On ‘my’ south-west stood the magnificent and imposing temple of Gourisvari where the festive celebration was held on the third day of the moon-lit fortnight during the month of January. However, after 1390 A.D. the temple was never to be seen again! Only a heap of stone rubble now marks its location. The place now called Gowkadal is but a reminder to perpetuate the hallowed memory of this Gouri temple. Nearby flows Chuntkual, the Candrakuliya of olden times and seen as the outlet to modern Dal Lake, formerly known as Mahasarit or the Satadal, and flowing further in the west meets the river Vitasta at Dubhuja, presently known as Duboonch. To ‘my’ south across the Candrakuliya lies the locality of Makshikasvamin, the present day Maisama. This is the abode of Anandaesvara Bhairav. Nearby, between the eight and eleventh century, on the bank of the Vitasta river stood a great centre of knowledge and learning. It was here Acharaya Abhinave Gupta, in the temple of Bhairava, composed his devotional hymns in the praise of the Lord. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Around it spreads a small lake called Bhattarika Nadvali known presently by the modern name of Brari Nambal. About two thousand years ago, the then king of Kashmir, Pravarasena, erected here a strong embankment to secure his capital city Pravesa Nagri from the devastating flood waters of Candrakuliya, the present day Chuntkual. This embankment erected by him stretched nearly a mile long and originated on the right side of Durga Galika, the modern day Drugian onward right of Chuntkual rivulet reaching right up to the Gourisvari temple or the modern Gowkadal. As a result, the raised ground to the north of the embankment came to be known by the name of Sathu. Right in ‘my’ front, towards the west above the riverbed, came up the locality of Ganit Vihara presently called as Ganpatyar. The Brihad Vihara or the modern Badiyar in the north is an ancient habitation. Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. It was called as Razdan Kadal. In the south-west ‘my’ lake-waters spread from Gowkadal to Basant Bagh. In those days all the present day habitated areas beyond the Rattan Rani Hospital did not exist. Only the beautiful lake waters spread in the beyond. Those who loved ‘me’ called this stretch as Gundahlad Math which as a result of colloquia corruption of the tongue is now known as Gundahlamar. Not too far away to ‘my’ south-west lies an island spot called Kashram Teng. During the eighth century this place was inhabited by the Brahmans of the Kaushik Gotra who had come here from Central India. Here, they laid many magnificent gardens. As a result people called these gardens as ‘Kaushik Retreats’ or simply the ‘Kaushik Gardens’. The area being situated on a mound, as such subsequently came to be called as ‘Tengs’ due to the aberrations of the tongue. Off-course, as Sheetlesvara Sheetalnath, ‘I’ do not count among the eight Bhairava Lords, but for thousands of years i.e. right from the beginning of the auspicious Kashmir Samvat era, Kashmir has been a seat of the followers of the Sakta religion. The Nilamatapurana too attests this belief by attributing the name of Kashmir as Parvati Taej. In the olden times all the ascetics of Kashmir before beginning their penance would pay a visit to ‘my precinct’ to attain equanimity of their physical mental and expounded attributes. It is for these reasons. From times immemorial to 1990 A.D., ‘I’ have become a seat of action for the intellectual and social reformists. The Gowd Brahmans of India now called as Gandhyas have been my staunch followers. Acharaya Sukhananda Shastri had given the ancient holy scroll of ‘my’ autobiographical text to late Pandit Tara Chand and his brother. In fact the way that led to ‘my precinct’ passed through an adjacent lane where they lived. On a mound nearby ‘me’ stood a temple of dedicated Bhairava architecture which in 1766 A.D. was raised to the ground by the Afghans of Kabul. Even now, the strewn debris of it lies buried at the spot. The event dates to the time when ascetics and sages, on way to the Amaresvara pilgrimage, would assemble at the high ground situated in the north. It is probable that religious intolerance and bigotry for such a tradition may have led to the destruction of the temple here and is attested by the fact that whenever Siddhakak Ji Khounmashi would offer his routine prayers to ‘me’, he invariably recited the verse: Sheetlaesvara aarambya amaresvara pooryantam meaning from sheetalnath to amaranth. Following land settlement and survey of the Kashmir Valley by the English civil servant Mr. Lawrence, total land, measuring seven hundred Kanals, was appropriated to my campus and the file which retained this record was available in the archives till 1947 A.D. Occasionally, ‘I’ would reassert the claim and remain reassured by verification of the land appropriated to ‘me’. However, regretfully, ‘I’ recall the unlawful annexation of my land measuring nearly three to four hundred Kanals by the erstwhile Dogra minister late Paras Ram and his family members. My land assets situated in the Mandir Bagh area were grabbed by the Madans. The spread of ‘my’ area extended to Barbar Shah in Gowkadal. In fact the sinister design to grab unlawfully the land appropriated to me began with the misdemeanor of the Arazbeg family who lived near Barbar Shah Embankment. As a result, the campus repeatedly got sub divided in a manner as is narrated in the proverbial cat and monkey story. Today the prime portion of ‘my’ land is held under the massive structure of buildings, bungalows and mansions. Gradually ‘my’ area squeezed just to the stretch that extends to the former minister late Pyare Lal Handoo’s boundary walls enclosing the north, south and western sides of his house. In the south, where a footpath winds on ‘my’ very own land, barbed wire fencing with a big hoarding has come up illegally to demarcate the Rishi Park. At the south-east end, half a Kanal of land has been grabbed by Haji Son Makru and a Kanal has simply become a thoroughfare for public passage! Some members of the Sheetalnath Sabha have swallowed the returns of rent that accrues from the school and by granting renewed and fresh lease have simply become fat with the lap. The temple here is closed since 1990 A.D. The priest, worshipers and the effects ordained for worship, all the three are either absconding or else have deserted ‘me’. The complete name of the Hindu School is simply reduced to H. High School. ‘I’ feel by hearing my tale of woes, you may be bored with disinterest. But my woes do not end here, since ‘I’ continue to be the past, present and yet to come historical land mark of the Kashmiri Pandit community. ‘My’ tragedy at present is caused by a self proclaimed usurper named Shri Gulbod who, following his pivotal role in having greased the palms of well meaning members of the Sheetalnath Sabha with a bribe of rupees one lakh, thinks ‘I’ am his fiefdom. Two years ago Shri Gulbod did not allow Shri Sri Ashok even to place his foot in ‘my’ precinct. [‘Me’, Sheetalesvara Sheetalnath ever since 1340 A.D. right up to 1818 A.D. have withstood the horrors of barbaric history. Between 1818 and 1947 A.D., when ‘I’ had just recovered from the horrendous onslaughts, ‘I’ yet again fell to the cruel hands of time, only to stand on the cross road of history. In fact ‘My’ very existence came under threat during the fierce 1931 up-rise. In order to safeguard my identity. ‘I’ raised my own slogan : “We too have a right to exist”] In return a howling cry of hatred and challenge rand the air. “Kashmiri Pandits –vanish or perish.’ “Kashmiri Pandits – leave your home and hearth.” “Kashmiri Pandits – let your identity dissolve, lose thy name by taking to the faith of the majority.” Before the early decades of the twentieth century, many a reformists and social activists including late Shri Hargopal and others who held the banner of social reform afloat, did not raise their voice of concern from ‘my’ precinct. In fact they had no permanent banner under which they stood. Of course, the historic event when the ‘brave man of action’ – Kashyap Bandhu offered the supreme sacrifice of his blood, drained after incising his finger, during the foundation laying ceremony of the Sharika Bhawan in ‘my’ very precinct ushered a unique new chapter in the history of Kashmiri Pandits. Witnessing the establishment of the All India Kashmir Hindu Yuva Sanatan Dharma Sabha, simply overwhelmed ‘me’. The moment connoted a clarion call of the social resurgence. It followed with the publication of the Martanda newspaper in Urdu that represented the mute and muffled voice of the Kashmiri Pandit community. And following the public spirited Kashyap Bandhu Ji, many a leaders with zest and zeal like Shri Fotedar, Shri Teng, Shri Kilam, Shri Dar, Shri Jalali (Kaul), Shri Bhat and others carried the mission from this very platform. Their voice still echoes in ‘my’ ears! From thisvery seat of the Sheetalesvara Sheetalnath, both Pandit Jawaharlal Nehru and Shrimati Indira Gandhi addressed their rallies. And from here only late Shri Nehru Ji sounded the impending danger when he stated, “If suddenly and somehow the security assurances of Maharaja Hari Singh give away, think, what all can happen then’’! From here, the Pakhtoon leader of west India, Badshah Khan, too made his speech. ‘I’ know that you may not have forgotten the event of the great Indian nationalist Veer Savarkar’s visit to ‘me’. Before he took to the speech podium, ‘I’ recall, he prostrated at the temple altar here, and drank the libation offered to him by Srikanth Bansri-the priest, and only afterwards took his steps towards the podium to make the speech. ‘I’ have seen here, the man of ages, Mahatma Gandhi, calm and serene. It was a Monday, the day to observe silence for Gandhi Ji. So he did not speak at all, instead Sheikh’s wife late Begum Sahiba spoke at length. In September 1947, as a result of the raid by Pakistan based tribal, many Hindus of north-west Kashmir had to flee from there. Hindu and Sikhrefugees thronged Srinagar. Even though there were few places for rehabilitation, yet arrangements were made to accommodate them. The Jammu & Kashmir Sudhar Samiti played a vital role in this task. For next five years, the platform abounding ‘my’ precinct remained an active ground of action. Trust ‘me’, Sheetallesvara Sheetalnath is neither a temple nor a place of worship, nor is it to be looked simply as a piece of land, but indeed it is the sacrificial ground of the Kashmiri Hindus. Following the sinister Paramesvari episode, one is reminded of the sacrifice of those martyred and claimed by the brute force of the government in which innocent and unarmed men were shot to death while the hapless women became the victims of criminal acid-spray as the innocent Hindu girl was abducted at the point of rape. This happened despite Shrimati Indira Gandhi being the Prime Minister, who however, remained a mute spectator to these events. Raising the voice of concern about these happenings, the then President of the erstwhile Jana Sangha, Professor Balraj Madhok thundered to remind that “the medieval Islamic barbarity still remained to be undone.” ‘I’ Sheetalesvara Sheetalnath have not forgotten anything, have been witness from ‘my’ very own precinct to two annual festivals dedicated to ‘me’. The first one that marked ‘my birthday’ was held on Basant Panchmi when the entire campus would remain covered by a blanket of white snow, but still the enthusiastic crowd thronged the venue. And while the smoke from the sacrificial fire spread in all the four directions, the children amused themselves with fire-crackers and pelting of snow-balls with mirth and frolic. Amidst the chanting of the Vedic hymns and verses dedicated to Bhairva, the fragrant aura and aromatic ambience emanating from the temple complex enticed one to all enthralled feelings of the senses. A day before Jammashtami, a large number of decorated tableau would assemble in ‘my’ precinct and from there roll out in a festive procession through the main bzaars only to return to the very same spot by the sunset. Holding flutes, the smiling young boys simply felt overjoyed and bewildered to play Sri Krishna. Various streets and roads of the city were done upto a bridal look by the display of the merchandise of the shops. Next day on the Ashtami, the entire precinct with the erected canopies and colorful spreads would look fabulous to eye. On that particular day, saints, sages, learned scholars and thinkers etc. gave enthralling discourses while the gathering felt greeted by the garland of their oratory acumen. Occasionally, these discourses were sequestered by the melodious music dedicated to Sri Krishna. But past seventeen years now, though these days have repeated, ‘I’ forsake any celebrations and mirth and simply yearned like a hapless forlorn. Today, ‘I’ exist but as a barren abandonment. Without the chant of prayers. ‘I’ have turned into a desolate idol. Someone has torn away my festive apparel of Basant Panchmi, Instead of hearing the Bhairava hymns, hallucinating voices rend me at present. Often ‘I’ dream of past journeys and live on going up and down the memory lane. However, never for a moment have ‘I’ forgotten the fact that ‘I’ am the religious, social and political hub of the Kashmiri Pandits and a seat of their continuing crusade. ************
Maha Shivratri-Revisting Kashmiri Ritual Variants By Upender Ambardar
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FEstivals are vibrant representatives of traditional values, cultural and religious ethos and mythologised past. The various rituals and religious rites having localised distinctive uniqueness are vital components of festivals. They add substance, strength, warmth and spiritual colour to the weave of human life. The indigenous ritual variants of Kashmiri Maha Shivratri carry multilayered mystic truths and meanings. They not only denote ancient roots but also our cultural and religious moorings. The various Shivratri rituals having a time wrap of antiquity signify centuries old beliefs, traditions and wisdom. The festival is believed to symbolize the celestial wedding of Lord Shiva and Goddess Parvati and that of Goddess Sati in Her previous birth. As per a belief, the auspicious divine function was solemanised by the Lord Brahma Himself in present of all Deities, Rishis and Saints. Maha Shivratri is an eagerly awaited and enthusiastically looked forward festival as Lord Shiva, the great God of the Universe is the most favourite and lovable God, WHO is revered equally by all the Gods, human beings and the demons.Lord Shiva represents a contrasting life of a householder and an ascetic.Lord Shiva also connotes a happy and contented family life, Who is believed to reside in the snowcapped mountain of Kailash along with His ever auspicious spouse Goddess Parvati, sons Lord Ganesh, Lord Kartikey and a host of His faithful attendants like Nandi, Kubera, Yakshas, Gandharvas and other 'Ganas'. Rightly Kailash mountain is also known by an alternative name of 'Ganaparvata', the mountain of 'Ganas' as it is frequented by all the Deities, saints, sages, demi-Gods and the Divine incarnations. As per a popular lore, Lord Shiva also personifies the frightful and disturbing aspect of nature in the form of snow and harsh chilly winter. It is one of the reasons that Maha Shivratri is celebrated in the severe and rough winter. The festival celebrated in the night designated as 'Kalratri' also symbolises ignorance, obscurity, seclusion, tranquillity, quietness, impiety, depravity, incomprehension and degradable imperfections. Lord Shiva is the only Supreme God, who grants redemption from all these imperfections. The dark night of Maha Shivratri is also a metaphor for 'Tamogunic' aspect as Lord Shiva is believed to have revealed His divine appearance just before the Universe stepped into 'Kaliyuga', the fourth and last era of Hindu mythology.Lord Shiva is also regarded as the foremost God of the whole Universe, which comprises earth, sky, air, fire, sun, moon and space. Lord Shiva is also known as the lord of music and dance, both of which are regarded as the divine arts. Lord Shiva is also the God of 'Prates', 'Pischas', Kirates, demons, goblins, ghosts, wandering spirits, the forest spirits of Yakshas' and the troublesome forces of the Universe. It is indicative of the benevolent nature of Lord Shiva, Who is believed to give refuge and shelter to all those, who feel rejected, disregarded, ignored and margianlised. The festival also signifies all that is sacred, pious and auspicious in this Universe. As such, as a run-up the preparations for the festival start nearly a month in advance as the whole house is spruced-up and readied for the welcome of the divine spouses and the divine guests. In tune with the aupiciousness of the Cosmic alliance, all the dress-up attires, utensils are washed and old earthen utensils are replaced by the new one's. The smearing of the house with a mix of mud, water and cowdung and use of earthenwares in the pooja are metaphors for the essential element of Earth, which speak volumes about earths generosity and benevolence.The various Shivratri rituals, which are deeply embedded in our social life denote the celebration of mythologised heritage and indigenous individuality of our presence. The glory of these rituals is like a sweet memory for Sh. P.L. Razdan, an erstwhile resident of Purshiyar Srinagar and now stationed at Subash Nagar, Delhi. He recalled with pride that ritualistic 'Panch-ratri' pooja was an essential component of Shivratri festival in the earlier times. According to him, apart from the customary 'Vayur', two water-filled vessels known as 'Auster Kalash' and 'Mantar Kalash' were reverently seated on the left side corner of the Pooja-room. On the day prior to 'Haerath', in addition to 'Vagur' eleven number of earthenwares known by the name of 'Haerkai' occupied a reverential place in the Pooja-room, They were regarded as special invites for the sacred occasion. On the Shivratri day, in addition to 'Vatuk Bhairav', one more set of eleven earthenwares designated as 'Vatkai', six number of clay pots known as 'Khaterpals' and an additional set of eight more utensils collectively called as 'Asht Bhairav's' were an essential component of Pooja vessels. The eleven 'Vatkai' are said to represent the divine 'barat', while as the eight earthen utensils of 'Asht Bhairav', 'Symbolize the eight guarding deities of Srinagar city, who as per a religious belief are under the direct supervision of Lord Shiva. The 'Asht Bhairav' are also regarded as the body-guards of Lord Shiva. The notable exclusion of the usual wide-mouthed vessel 'Dul', representation of Goddess Parvati is peculiar to Shivratri pooja of his clan. An enormous quantity of flowers along with 'Arg' (a ritualistic mix of dry rice grains and flowers, was used in the 'Panchratri' pooja performed upto midnight for the first five day's of the festival. Speaking further, Sh. Razdan revealed that on 'Amavasya' locally known as 'Doon-maves', in addition to the family members, all the close relatives including married daughters and sons-in-law would join the ritualistic pooja, which would continue upto midnight. The 'doon-mavas' pooja was performed amidst the recitation of 'lila rabdha' stories and offering of Sugar Candy (Kund) offered to the vessel of 'Vatuk Bhairav' and waving of 'ratan-deep' brought individually by them. The said pooja would culminate with the mixing of water contained in 'Astur Kailash' and 'Mantar Kalashi' vessels with a connecting Kusha grass woven string remaining on both the vessels during the ritualistic mixing. The Kusha grass string was known by the name of 'Ginan Khadak'.Afterwards, drops of mixed-upwater were sprinkled on the house inmates with the help of 'Ginan Khadak' amidst the recitation of 'Bahu Roop Garab' sholkas. As a final part of 'Amavasya' ritual, pooja was performed on the river bank of 'Vitasta' at midnight with rice flour made rotis locally known as 'Chochivar' and fried sheep liver pieces forming the main pooja ingredients.The festival of Shivratri is like a walkdown on the memory lane for Sh. Bushan Lal Bhat, original resident of the village Chanderhama, district Baramulla and presently living at Paloura Jammu. Recapping the holy festival, he recollected that seven different items consisting of rice, haize, moong, barley, cooked rice and cotton seeds, locally called 'Kapsi tout' were put in a water filled earthen vessel called 'Satae Laej' on Shivratri day.A few families of the village would also offer uncooked fish to the 'Bhairav Dul'. A small portion of snow usually procurred from the shady area of the village called 'Asthan' also formed an important offering. On 'Tila-Ashtami' evening, walnut shells filled with edible oil were utilized in place of oil lit earthen lamps. As per a local belief snow offering and oil lit walnut shulls give a touch of auspiciousness to the occasion.The oil lit walnut shells were usually kept at the front door of the house, front varandah, courtyard wall, ash-storing container (Soore Laej) and cow-dung heap, locally known as 'gush loedoh'. Recollecting the festival celebration of the yore, Sh M.L. Kemu, an erstwhile resident of Zaindar Mohalla Srinagar and presently at Kunjwani Jammu opined that rituals lend a sense of belonging and an area specific identity to a community. He recollected that offering of a live fish locally known as 'neej gadh' to the designated vessel of 'Bhairav-Dul' was an integral part of Shivratri ritual. Reminiscing about the festival, Sh M.K. Khushoo, an original resident of Wazapora, Alikadal Srinagar recalled that a few families in his neighbourhood would offer a small part of sheep's hair coating locally known as 'moon' to 'Bhairav Dul'. In case of its' non-avalability, the said offering was substituted by unspure cotton. Recollecting further, he revealed that a small quantity of liquor was also a part of ritualistic offering to the vessel designated as 'Vatuk Nath'. A few drops of the liquor put on the palins and taken as 'naveed' by the house inmates was also an integral part of religious faith.Memories of Shivratri celebration at Srinagar are like a sweet recollection for Sh. Papuji Khazanchi of Sathu Barbarshah Srinagar and now a resident of Bakshi Nagar Jammu. He recalled that sheeps' lungs alongwith heart put on an oval earthenware called 'toke' as a token of sacrificial offering during 'Shivratri Pooja' was led to the kites on the following day of 'Salam'. According to him, apart from the lavish delectable meat cuisines, the preparation of roasted minced meat was a special meat offering to the specific pooja vessel of ‘Bhairav Dul’ on Shivratri festival. Sh. Papuji Khazanchi also recounted that fragrant smell of incense resulting from the burning of gugal, locally known as 'Kanthgun' and black seasome seeds was ensured for the entire length of Shivratri Pooja as it's fragrance and aroma are believed not only to please Lord Shiva but also to ward off evil and negative influences. Sh H.L. Bhat, hailing from Sangam, Kokernag Anantnag and now resident of Durga Nagar, Jammu regards rituals as watchwords of a festival as they reinforce our implicit faith for the time-tested traditional customs.Recounmting the Shivratri Pooja of yesteryears he reminisced that about seven families of his village would make a sacrificial offering of coagulated blood of slaughtered sheep to the designated pooja vessel of 'Bhairav Dul'. It was procured either from the butcher or from the village abattoir (Zabahkhana). He also stated that a preparation of cooked lungs offered to 'Bhairav Dul' was also a part of tantric rituals.
Herat Mubarak
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Herat Mubarak.
Lord Shiva along with Aadishakti, Mata Parvati will descend from Kailash Parbat , their Eternal Abode to be our Guests in our homes for three days & to impress upon us the Truth hinted in the Vedic Mahavakay:" Tat Tavam Asi......Thou art That".
Please have a view of their abode(appended below or in the attachment) & remain bles
sed.
The Amarnath Abode of Lord Shiva in Kashmir....the majesty of Gufa is in full view.
Here is an English translation of one of the most famous Hymns composed by Adi Shankarachariyaji....{in our Janthries(Koshur Calender) you will find this hymn marked "Shivoham Shivoham"}.This is a very profound announcement made by Great Shankarachariya about our Real Nature as well:those who commit this hymn to memory & recite it are really the Blessed ones. Shiva in the hymn has to be understood as Brahman of
Vedant doctrine or Param Shiv of Kashmir Shaivism :
Om, I am neither the mind, intelligence, ego, nor ‘chitta,’ Nor the senses of smell and sight, neither ether, nor air, I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
I am neither the ‘prana,’ nor the five vital breaths, Neither the seven elements of the body, nor its five sheaths, Nor hands, nor feet, nor tongue, nor other organs of action. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Neither fear, greed, nor delusion, loathing, nor liking have I, Nothing of pride, of ego, of 'dharma' or Liberation, Neither desire of the mind, nor objects for its desiring. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Nothing of pleasure and pain, of virtue and vice, do I know, Of mantra, of sacred place, of Vedas or Sacrifice, Neither I am the eater, the food or the act of eating. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Death or fear, I have none, nor any distinction of 'caste,' Neither father, nor mother, nor even a birth, have I, Neither friend, nor comrade, neither disciple, nor guru. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
I have no form or fancy, the All Pervading am I, Everywhere I exist, and yet I am beyond the senses, Neither salvation am I, nor anything to be known. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Magnificient view of Parikrama Route(Circumambulation).The Parikrama takes 3 days for a journey of 30 miles.The mount is the Linga & the path of Parikrama is the Yoni....& this picture depicts the Shiva -shakti Principle in complete unison...inseprable.... & yet can be worshiped separately as Shiva & Gauri.
Lord Shiva along with Aadishakti, Mata Parvati will descend from Kailash Parbat , their Eternal Abode to be our Guests in our homes for three days & to impress upon us the Truth hinted in the Vedic Mahavakay:" Tat Tavam Asi......Thou art That".
Please have a view of their abode(appended below or in the attachment) & remain bles
sed.
The Amarnath Abode of Lord Shiva in Kashmir....the majesty of Gufa is in full view. Here is an English translation of one of the most famous Hymns composed by Adi Shankarachariyaji....{in our Janthries(Koshur Calender) you will find this hymn marked "Shivoham Shivoham"}.This is a very profound announcement made by Great Shankarachariya about our Real Nature as well:those who commit this hymn to memory & recite it are really the Blessed ones. Shiva in the hymn has to be understood as Brahman of
Vedant doctrine or Param Shiv of Kashmir Shaivism :
Om, I am neither the mind, intelligence, ego, nor ‘chitta,’ Nor the senses of smell and sight, neither ether, nor air, I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
I am neither the ‘prana,’ nor the five vital breaths, Neither the seven elements of the body, nor its five sheaths, Nor hands, nor feet, nor tongue, nor other organs of action. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Neither fear, greed, nor delusion, loathing, nor liking have I, Nothing of pride, of ego, of 'dharma' or Liberation, Neither desire of the mind, nor objects for its desiring. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Nothing of pleasure and pain, of virtue and vice, do I know, Of mantra, of sacred place, of Vedas or Sacrifice, Neither I am the eater, the food or the act of eating. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Death or fear, I have none, nor any distinction of 'caste,' Neither father, nor mother, nor even a birth, have I, Neither friend, nor comrade, neither disciple, nor guru. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
I have no form or fancy, the All Pervading am I, Everywhere I exist, and yet I am beyond the senses, Neither salvation am I, nor anything to be known. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
Magnificient view of Parikrama Route(Circumambulation).The Parikrama takes 3 days for a journey of 30 miles.The mount is the Linga & the path of Parikrama is the Yoni....& this picture depicts the Shiva -shakti Principle in complete unison...inseprable.... & yet can be worshiped separately as Shiva & Gauri.
The Mount Kailash (22028 ft above msl).
Magnificient view of Parikrama Route(Circumambulation).The Parikrama takes 3 days for a journey of 30 miles.The mount is the Linga & the path of Parikrama is the Yoni....& this picture depicts the Shiva -shakti Principle in complete unison...inseprable.... & yet can be worshiped separately as Shiva & Gauri.
A History of Kashmiri Literatureby Trilokinath RainaSahitya Akademi, 2002
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Rupa Bhaawani (1625‑1721)
Rupa Bhaawani is the second well‑known mystic poetess of Kashmir. She was born to 1625 (some say 1621) and died in 1721. This yogini with a mastery of Sanskrit, Persian and Hindustani was well‑versed in Vedanta, Upanishads and Shaivism, and was adored for her saintliness and sayings by Hindus and Muslims alike, so much so that when she died the Hindus wanted to cremate her while the Muslims insisted on a proper burial, like what happened when Kabir died.
Coming from a Kashmiri Pandit family at Nawakadal, Srinagar, she suffered the agony of an early marriage like Lal Ded. Her father, Madhav Joe Dhar proved to be her spiritual mentor in that period of spiritual anguish as Sidh Shrikanth was for Lal Ded. He introduced her to a Muslim fakir called Sayyed Kamal. Eventually she decided to leave home and meditated for 12 years at Chashma Sahibi, after which during her sojourn over the valley she spent many years at Manigam, Laar and Vaaskur. She rose to great spiritual heights. The Dhars called her the spiritual head of the group and she was known as Alkeshwari (Divinity of the Lock of Hair) for she wore her long hair unkempt and Alak Ishwari (Incarnation of the Invisible). Her death anniversary in mid‑winter is celebrated every year (7th of the dark fortnight of Magh).
Her vaakh have come to us to the usual oral tradition. No authentic collection is available with commentaries like Grierson, Barnett and Temple's on the Lal vaakh. A manuscript in the Sharada script about 200 years old, which was with Ram Chand Dhar, former librarian of the Research Department, is now with the Alkeshwari Trust. As Kachru says, " The recent collection of her sayings in Hindi, entitled Shri Rupabhauani Rahaysopadesha (the
mystery of the spiritual teachings of the divine Rupa) is the most detailed text available. It provides the lexical meanings and commentaries on the vaakhs with the divided into four parts. viz, salvation. knowledge, ecstacy of self‑realization and divine happiness. The vaakh are not identical in structure; they vary from three to seven lines, the last line being the refrain."
Her vaakh are difficult to understand for various reasons:
They present an esoteric mystical experience.
Their language is at many places completely Sanskritized, thus not intelligible to the layman.
The imagery and diction is not as effective as in Lal Ded.
To quote Prem Nath Bazaz (Daughters of Vitasta) “The language is archaic; there are double and occasionally more meanings to what she said. The expressions are obscure, unintelligible, mystical and esoteric. The devotees, afraid to incur the saint's displeasure, refuse to explain the sacred secrets: probably they themselves know precious little of what they recite or contemplate in blind admiration."
Her vaakh reveal the influence of both Kashmir Shaivism and Islamic Sufism; and explain the mystic symbolism of her yogic practices. According to her, non-attachment and dissolution of 'self’ or ego are the essentials of realization:
Selflessness is the sign of the Selfless;
Bow down at the door of the Selfless.
The selfless are the highest authority -
The kings of the time and wearers of the crest and crown..
As a tailpiece, an example of her profundity combined with ready wit is provided by her conversation with Shah Sadiq Qalandar:
He: Come to me (i.e. become a Muslim) and your rwoph (silver) will become gold.
She: Come to me (i.e. become a Hindu) and you will become mwokhta (pearl)
Mark the puns: rwoph is her name: It also means 'silver', mwokhta means both 'pearl' and 'salvation'.
Rupa Bhaawani is the second well‑known mystic poetess of Kashmir. She was born to 1625 (some say 1621) and died in 1721. This yogini with a mastery of Sanskrit, Persian and Hindustani was well‑versed in Vedanta, Upanishads and Shaivism, and was adored for her saintliness and sayings by Hindus and Muslims alike, so much so that when she died the Hindus wanted to cremate her while the Muslims insisted on a proper burial, like what happened when Kabir died.
Coming from a Kashmiri Pandit family at Nawakadal, Srinagar, she suffered the agony of an early marriage like Lal Ded. Her father, Madhav Joe Dhar proved to be her spiritual mentor in that period of spiritual anguish as Sidh Shrikanth was for Lal Ded. He introduced her to a Muslim fakir called Sayyed Kamal. Eventually she decided to leave home and meditated for 12 years at Chashma Sahibi, after which during her sojourn over the valley she spent many years at Manigam, Laar and Vaaskur. She rose to great spiritual heights. The Dhars called her the spiritual head of the group and she was known as Alkeshwari (Divinity of the Lock of Hair) for she wore her long hair unkempt and Alak Ishwari (Incarnation of the Invisible). Her death anniversary in mid‑winter is celebrated every year (7th of the dark fortnight of Magh).
Her vaakh have come to us to the usual oral tradition. No authentic collection is available with commentaries like Grierson, Barnett and Temple's on the Lal vaakh. A manuscript in the Sharada script about 200 years old, which was with Ram Chand Dhar, former librarian of the Research Department, is now with the Alkeshwari Trust. As Kachru says, " The recent collection of her sayings in Hindi, entitled Shri Rupabhauani Rahaysopadesha (the
mystery of the spiritual teachings of the divine Rupa) is the most detailed text available. It provides the lexical meanings and commentaries on the vaakhs with the divided into four parts. viz, salvation. knowledge, ecstacy of self‑realization and divine happiness. The vaakh are not identical in structure; they vary from three to seven lines, the last line being the refrain."
Her vaakh are difficult to understand for various reasons:
They present an esoteric mystical experience.
Their language is at many places completely Sanskritized, thus not intelligible to the layman.
The imagery and diction is not as effective as in Lal Ded.
To quote Prem Nath Bazaz (Daughters of Vitasta) “The language is archaic; there are double and occasionally more meanings to what she said. The expressions are obscure, unintelligible, mystical and esoteric. The devotees, afraid to incur the saint's displeasure, refuse to explain the sacred secrets: probably they themselves know precious little of what they recite or contemplate in blind admiration."
Her vaakh reveal the influence of both Kashmir Shaivism and Islamic Sufism; and explain the mystic symbolism of her yogic practices. According to her, non-attachment and dissolution of 'self’ or ego are the essentials of realization:
Selflessness is the sign of the Selfless;
Bow down at the door of the Selfless.
The selfless are the highest authority -
The kings of the time and wearers of the crest and crown..
As a tailpiece, an example of her profundity combined with ready wit is provided by her conversation with Shah Sadiq Qalandar:
He: Come to me (i.e. become a Muslim) and your rwoph (silver) will become gold.
She: Come to me (i.e. become a Hindu) and you will become mwokhta (pearl)
Mark the puns: rwoph is her name: It also means 'silver', mwokhta means both 'pearl' and 'salvation'.
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Dear All
This photograph brought torrents of memories of Kashmir to my mind. The lady Musalmanian, in this picture is setting her shop on the shores of Dal Lake:
This photograph brought torrents of memories of Kashmir to my mind. The lady Musalmanian, in this picture is setting her shop on the shores of Dal Lake:
The Nadur is symbolically as significant to us as is the Chicken to the Punjabi Tandoori cuisine. Nadier Yekhin, Nadier Palak, Nadier Vaustahak, Nadier Gaddah,Choak Nadier & the most famous Nadier Muenji & The Nadier Churmah. After Dumaloo, nadier churmah was always in great demand by baraties in a khander saal. It was also a less messy thing to distribute & any one of the severing brigade in a khander saal (old style in a sitting position) would seize the first opportunity to handle its distribution as it offered opportunity to put a few pieces in the mouth stealthily without anybody noticing. Sometimes however the crunching noise will give the game away!
I remember two profound thoughts composed by poets of the yore, associated with Nadur,a brittle stuff in its mature form, that is retrieved by hanjies from the Dal and Anchar lakes.The fare from Anchar lake was considered of lower quality than from the Dal. The famous bhakti kavi Swarg. Krishnajuv Razdan Sahib(1850-1926)),put the verse this way in one of his very famous poems which he is believed to have written extempore during a Dal-Saer by a dunga. These are the opening lines:
Sara Kor Samasar, Na-durui Drav
Dal Mo Hoshi, Chetki Pamposh Tschaw
After great evaluation & discrimination using faculties of mind & intellect, we found that the physical universe as it has been created, is not at all durable & everlasting ..……’Na’ means ‘not’ & ‘Dur’ meaning ‘strong & durable’. “Na” & “dur” together meaning lotus root which comes from Sar(a water body) and “Sara karun” means evaluation & assessment. Do not get distracted & lose your senses (Dal Mo Hoshi), but admire & remain entranced by the lotus like bloom of your Consciousness. Symbolically, it suggests that the samsara offers beautiful & irresistible attractions & pleasures like Dal lake offering Nadur a delicious padarath…. but these are impermanent. Enjoying worldly pleasures will certainly deflect our attention from the main aim of seeking Parmanand because world can only offer opportunities of just securing anand. The poet has beautifully used the pun on the words by bringing Dal ,Pamposh, Nadur & Sar together in the poem.
The other verse or vak that again uses the pun on the words very beautifully is as follows. Its author is not known to me:
Aanchari Bichari vichaar vonun, Nadur chiv the hey-yew ma
Teebooz trukev tim laig vanani, Na-Dour chuh the hey-yew meh
The lady hailing from Anchar Lake (Anchari),innocent,not endowed with wisdom(Bichari) is hawking around Nadur. While she implores you to purchase (hey-yew ma), she unknowingly is also making a profound statement (vichaar vanun) about the temporariness (Na Dur) of the world. The subtle meaning was easily appreciated & picked up by the wise,Trika Shaivites (trukev booz) who preached impermanence of the physical world &,therefore, advocated that one should not get attracted towards its physical charms(hey-yew meh i.e. do not purchase even though unlimited kinds of pleasure are available in the world because these will bind one to the world & hence, there is no salvation).
{Note: I have tried to recollect the actual phrases or the words of this Vak, as accurately as I could. I am not very sure if it is really this way. In Melbourne where I presently live, no one is available to help me out? Could anybody help, please? But I cannot restrain my thought process when it comes to anything to do with Kashmir or any aspect of life or living in Kashmiri.}
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ZUV CHUM BRAMAAN GARAH GACHA HA
Nice Dilbert's one liners...
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1. I say no to alcohol, it just doesn't listen.
2. A friend in need is a pest indeed.
3. Marriage is one of the chief causes of divorce.
4. Work is fine if it doesn't take too much of your time.
5. When everything comes in your way you're in the wrong lane.
6. The light at the end of the tunne may be an oncoming train..
7. Born free, taxed to death.
8. Everyone has a photographic memory, some just don't have film..
9. Life is unsure; always eat your dessert first.
10. Smile, it makes people wonder what you are thinking.
11. If you keep your feet firmly on the ground, you'll have trouble putting on your pants.
12. It's not hard to meet expenses, they are everywhere.
13.. I love being a writer... what I can't stand is the paperwork.
14. A printer consists of 3 main parts: the case, the jammed paper tray and the blinking red light.
15. The guy who invented the first wheel was an idiot. The guy who invented the other three, he was the genius.
16. The trouble with being punctual is that no one is there to appreciate it.
17. In a country of free speech, why are there phone bills?
18. If you cannot change your mind, are you sure you have one?
19. Beat the 5 O'clock rush, leave work at noon!
20. If you can't convince them, confuse them.
21. It's not the fall that kills you. It's the sudden stop at the end.
22. I couldn't repair your brakes, so I made your horn louder!
23. Hot glass looks same as cold glass. - Cunino's Law of Burnt Fingers
24. The cigarette does the smoking, you are just the sucker.
25. Someday is not a day of the week
26. Whenever I find the key to success, someone changes the lock.
27. To Err is human, to forgive is not a Company policy.
28. The road to success.... Is always under construction.
29. Alcohol doesn't solve any problems, but if you think again, neither does Milk.
30. In order to get a Loan, you first need to prove that you don't need it.
And my favourite ...
31. All the desirable things in life are either illegal, expensive, fattening or married to someone else.
2. A friend in need is a pest indeed.
3. Marriage is one of the chief causes of divorce.
4. Work is fine if it doesn't take too much of your time.
5. When everything comes in your way you're in the wrong lane.
6. The light at the end of the tunne may be an oncoming train..
7. Born free, taxed to death.
8. Everyone has a photographic memory, some just don't have film..
9. Life is unsure; always eat your dessert first.
10. Smile, it makes people wonder what you are thinking.
11. If you keep your feet firmly on the ground, you'll have trouble putting on your pants.
12. It's not hard to meet expenses, they are everywhere.
13.. I love being a writer... what I can't stand is the paperwork.
14. A printer consists of 3 main parts: the case, the jammed paper tray and the blinking red light.
15. The guy who invented the first wheel was an idiot. The guy who invented the other three, he was the genius.
16. The trouble with being punctual is that no one is there to appreciate it.
17. In a country of free speech, why are there phone bills?
18. If you cannot change your mind, are you sure you have one?
19. Beat the 5 O'clock rush, leave work at noon!
20. If you can't convince them, confuse them.
21. It's not the fall that kills you. It's the sudden stop at the end.
22. I couldn't repair your brakes, so I made your horn louder!
23. Hot glass looks same as cold glass. - Cunino's Law of Burnt Fingers
24. The cigarette does the smoking, you are just the sucker.
25. Someday is not a day of the week
26. Whenever I find the key to success, someone changes the lock.
27. To Err is human, to forgive is not a Company policy.
28. The road to success.... Is always under construction.
29. Alcohol doesn't solve any problems, but if you think again, neither does Milk.
30. In order to get a Loan, you first need to prove that you don't need it.
And my favourite ...
31. All the desirable things in life are either illegal, expensive, fattening or married to someone else.
What the mind can conceive and believe, the mind can achieve
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Guys,
Yesterday i ran Airtel Delhi Half marathon ( 21 KM ), and thought to share some of the experience with you. After enrolling for this, 21 km seems to be a mammoth task and especially running it in a stipulated time window of 3 hrs seems even more challenging. We assembled at about 6:30 am and race started at 7:35 am, believe me it was a altogether a different and great experience. The first thing i learned from this "There is hell lot of difference between participating in and event (activity) and being a spectator"
· "You will not know the real difference unless and until you get into things"
Then we started running, first 3 Km was an easy ride i steadily and without burning so much of energy passed 5KM mark and that was really satisfying. "Start and activity without worrying too much about final output"
· "Well begun is half done"
Kept on running, till i reached 11 KM mark, this was something fulfilling beyond words. But this quickly reminded me of next 10KM. "Most people fell Half way, don't let your efforts go waste" Tempo was up for Next 3 KM in an anticipation of success, so 13KM was there to be conquered. " Sometimes taste of success make you run a mile extra" The life after 13KM was a real challenge, walking was getting difficult forget about running. " The key Mantra was to keep hanging"
· "Run hard when it is harder to run"
Now every KM was an uphill task, and i was on a verge of breakdown. Now you start looking at your running mates and see them stretching beyond limits. `"Stretch beyond your limits, this is what separates you from the rest"
· "Anything that doesn't kill you will make you stronger"
Finally i could see 18 KM mark, all drained and practically no juice left. Than suddenly a large crowd of Delhi Run (7KM) joined in, and suddenly got refilled with so much of extra energy, that started running as if i just started the race. "Being in a company of self motivated and common goal oriented people help you reach your objective faster."
· " Be in a company of common goal oriented people"
And finally i could see the 21 KM mark, oh man such a relief. You can't imagine the taste of success unless you actually taste it.
· "All is well that ends well"
The main conclusion that i draw from this event is. "We unnecessarily put constraints and limitations to our goals and objective, practically speaking there is nothing that can actually stop you from doing anything other than your mind."
" What the mind can conceive and believe, the mind can achieve "
Yesterday i ran Airtel Delhi Half marathon ( 21 KM ), and thought to share some of the experience with you. After enrolling for this, 21 km seems to be a mammoth task and especially running it in a stipulated time window of 3 hrs seems even more challenging. We assembled at about 6:30 am and race started at 7:35 am, believe me it was a altogether a different and great experience. The first thing i learned from this "There is hell lot of difference between participating in and event (activity) and being a spectator"
· "You will not know the real difference unless and until you get into things"
Then we started running, first 3 Km was an easy ride i steadily and without burning so much of energy passed 5KM mark and that was really satisfying. "Start and activity without worrying too much about final output"
· "Well begun is half done"
Kept on running, till i reached 11 KM mark, this was something fulfilling beyond words. But this quickly reminded me of next 10KM. "Most people fell Half way, don't let your efforts go waste" Tempo was up for Next 3 KM in an anticipation of success, so 13KM was there to be conquered. " Sometimes taste of success make you run a mile extra" The life after 13KM was a real challenge, walking was getting difficult forget about running. " The key Mantra was to keep hanging"
· "Run hard when it is harder to run"
Now every KM was an uphill task, and i was on a verge of breakdown. Now you start looking at your running mates and see them stretching beyond limits. `"Stretch beyond your limits, this is what separates you from the rest"
· "Anything that doesn't kill you will make you stronger"
Finally i could see 18 KM mark, all drained and practically no juice left. Than suddenly a large crowd of Delhi Run (7KM) joined in, and suddenly got refilled with so much of extra energy, that started running as if i just started the race. "Being in a company of self motivated and common goal oriented people help you reach your objective faster."
· " Be in a company of common goal oriented people"
And finally i could see the 21 KM mark, oh man such a relief. You can't imagine the taste of success unless you actually taste it.
· "All is well that ends well"
The main conclusion that i draw from this event is. "We unnecessarily put constraints and limitations to our goals and objective, practically speaking there is nothing that can actually stop you from doing anything other than your mind."
" What the mind can conceive and believe, the mind can achieve "
The case against Azadi for Kashmir
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In recent weeks, a seditious assault has been launched on the will of the Indian nation by rootless liberals, 'mobile republics', and amoral columnists who are exhorting India to 'think the unthinkable' and concede the demand for azadiin Kashmir.There are two ways of responding to those who advocate azadifor Kashmir. The first way is to gun them down, throw a grenade on their house, kidnap their children, threaten to rape their wives and daughters, or drive them forcibly out of their homes. This is precisely what was done to Kashmiris -- Muslims and Pundits -- who opposed the so-called 'freedom-fighters' in Kashmir, whose brief these faux-intellectuals hold. Of course, the moment any of these steps is taken, these same people will demand protection from the very law enforcement agencies that they so ardently revile. At the same time, there will be a manufactured uproar by the NGO industry over how voices of dissent are being stifled. Only, those shouting about their right to dissent seem to readily acquiesce when dissent is brutally throttled in Kashmir by the jihadists and separatists. There is however a more civilised way of answering those who propose a vivisection of India. This is the way of an 'argumentative Indian', a way that is in keeping with the 'Idea of India'. As it stands, the Idea of India is good and noble. It is an idea that is progressive, inclusive, pluralistic, tolerant and accommodating. Above all it is a Republican idea which holds the ideal to be more important than the extant beliefs of the common herd. Compare the idea of India with the idea of a Talibanised Kashmir (as professed by the Geelanis, Salahuddins and their ilk), or even the idea of Pakistan -- denominational, exclusivist, reactionary, intolerant and very violent. No doubt, there is a lot of prejudice and discrimination still present in India. But the task of nation-building in India is a 'work-in-progress'. Countries like the US are over 200 years old and have not yet solved all their social and communal problems. The important point is that the Idea of India must prevail over the idea of exclusivist and regressive states like Pakistan or its fan club in Kashmir. The campaigners for Kashmir's azadi (especially those based in Delhi [Images]) should perhaps be sent on a year-long study tour of Waziristan, Swat and Bajaur (with a week in the Lashkar-e-Tayiba camp in Muridke thrown in as bonus) to make them understand why Kashmir cannot be abandoned for the Taliban [Images] and al Qaeda-inspired 'freedom-fighters'. The proponents of azadi and their apologists misuse, if not abuse, concepts like secularism and democracy that embody the Idea of India to undermine India. Frankly, India does not need certificates on democracy and secularism from anybody in the world, least of all from Kashmiri separatists and their supporters and sponsors who while mouthing these concepts are totally unfamiliar with the meaning, much less the practice, of these words. Nor does India need to amputate a part of herself simply to prove her commitment to democratic values. Accepting azadi will mean subscribing to the doctrine of clash of civilisations, the fundamental assumption of which is that pluralistic societies are a quirk of history and will not be able to survive the assertion of primordial identities. This was exactly the logic that created Pakistan. It is hardly important that the bacon-loving Mohammed Ali Jinnah didn't want a theocratic state; the Talibanisation of Pakistan is a logical outcome of the demand for a Muslim state. If today we accept that logic, then India will become a country only for Hindus. The argument that granting azadi will be the democratic thing to do is even otherwise totally specious. What is it that prompts some people to give more weightage to what five million Kashmiris want (assuming they all want azadi) than the desire of one billion people who don't want a communal division of India? How can we be so cavalier about the security, safety and well being of 165 million Indian Muslims for the sake of five million Kashmiris? Secularism in India is bound to suffer if we accede to Muslim communalism in Kashmir. The forces that will be unleashed by another communal division will be beyond the control of armchair intellectuals. After all, if we are willing to give one small part of the population the right to secede, how can we deny a larger population the right to decide who stays and who is forced to leave India? Perhaps the democratic urgings of the faux-intellectuals will be satisfied by nothing less than a billion 'independent, mobile republics' in India. Other than Muslim exclusivism, what is the justification for the demand for azadiin Kashmir? Kashmiri separatists normally give three or four reasons in support of their demand. The first is that Kashmir was sold to the Dogra rulers by the British. But surely acquiring territory for a state by purchasing it is far more civilised and legitimate than military conquest. In any case, the cut-off point of history on which they base their case cannot be arbitrarily and self-servingly selected by the separatists. The second argument is that Kashmir is a disputed territory. Well, in South Asia a legal dispute can be created out of nothing at all, so this argument doesn't hold any water. Thirdly, it is said that Kashmiris are a distinct and homogeneous ethnic group and as such are entitled to azadi. The answer to this is that every ethnic group in India is distinct and if this argument is to be extended then tomorrow a condominium complex in Gurgaon or cooperative society in Mumbai could demand independence on the same grounds. Finally, the separatists talk of how much they have sacrificed for Kashmir's azadi. But then India's sacrifices in men and material for Kashmir are far greater.Another false argument in favour of azadiis that India is unnecessarily spending billions to keep Kashmir in India and will be better off without it. But let's extend this argument a little further: Why should we spend money in the northeast? What are we getting out of it? So, let's give azadi to the north-eastern states as well. And, while we are at it, how about throwing UP and Bihar out of the Indian Union? Aren't these two states a huge drain on India's resources, and dragging India down?Ultimately, Kashmir is a question of national will. If Indians lose the will to keep Kashmir today, it won't be long before they lose UP tomorrow and Bengal the day after. It is therefore time that India starts 'thinking the unthinkable' to end Kashmiri separatism. If the case for Kashmir's azadirests only on numbers, then let us change the numbers in Kashmir. If this means settling people there from other parts of India, then so be it. After all, if Kashmiris have never been stopped from settling down and prospering in the rest of India, why should people from the rest of India not be allowed to seek their fortune in Kashmir? Why should Kashmir be treated like an anthropological laboratory which must be kept insulated from outside influences? Kashmiriyat, a syncretic concept so favoured by neo-liberals, will only flower after absorbing new and diverse influences from the rest of India! The law forbidding non-state subjects from settling in J&K was a law made by the Dogra kings (so detested by the Kashmiris today) to protect their own interest. There is no reason why this law should not be repealed and Kashmir thrown open to every Indian -- Hindu, Muslim, Sikh, Christian -- who wants to settle there. This is not an argument to dispossess the Kashmiri; rather it is to offer him a much better price for his land and his produce than he would get if Kashmir remains a no-go area for other Indians. India should in fact offer incentives to Kashmiris who seek their fortunes in India, and other Indians who seek their fortune in Kashmir. Projects to provide greater access to and from Kashmir -- the Mughal Road, railway lines, an international airport -- should be speeded up. The Muzaffarabad road too should be opened up for trade, so that Indians who settle in J&K can do some direct business with Pakistan. This road will have the added advantage of making the Kashmiri trader aware of the difference between the Indian and Pakistani market. At the same time, any Kashmiri who considers Pakistan the promised land should be allowed, nay encouraged, to go and settle there; just make sure to shut the gate after they cross over.
Is Jammu & Kashmir equal to Kashmir alone?
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HATS OFF to Arundhati Roy, Jug Suraiya and Prem Chand Sahajwala for coming forth to speak about the plight of the Kashmiris and ask the Indian government to think about ending its imperialism in Kashmir Valley. Jug Suraiya in his article 'India Minus K-word' in the Times of India dated Aug 20, 2008 writes 'what if he (the separatist leader Syed Ali Shah Geelani) and his followers were to adopt the strategies of non-cooperation and satyagraha, which were used (by Gandhi) to gain independence'? The same was quoted by Sahajwala to further prove his point that Indian presence in Kashmir has only brought suffering to the people. Times of India, in it's August 21 editorial, has again questioned the Indian presence in Kashmir and wants the country to give freedom to the poor Kashmiris, who have been fighting for freedom for last sixty years. The general view-point is that India should give freedom to Kashmiris and if they want to go to Pakistan, let them join that country. But who are Kashmiris, what do they want, where do they live, is Jammu and Kashmir (J&K) equal to Kashmir alone? Do people have an answer to these questions? The problem, which India faces today is not Kashmiri separatism, militancy and threat from Pakistan, but the danger is posed by our own ignorant columnists, journalists and politicians, who have no clue about the real situation in J&K. Sitting in their air-conditioned offices in Delhi, they are trying to change the destiny of an entire state, which till the other day was a nuclear flash point in south Asia. Do they realise that each and every word written by them reeks of ignorance and misrepresentation of the facts and the ground situation in Jammu and Kashmir? First of all, it is very important for all Indians to understand that Jammu and Kashmir is a huge state with three different regions comprising Kashmir, Jammu and Ladakh. All the three regions are very different in culture, religion and political outlook. Our columnists must understand that Jammu and Kashmir is not synonymous with Kashmir alone and only Kashmiris do not inhabit the state. J&K has Hindu Dogras in a huge number, it has Muslim Gujjars in huge number, has Muslim Paharis in Jammu, who have not much to share with Kashmiris, it has Sikhs, it has Dards, Shins and Buddhists. In Kashmir Valley, the majority of population is Muslim, but they also include ethnic Gujjars and Paharis along with Kashmiri speaking Muslims, who dominate the entire social, political and economic discourse in the state. Ladakh, a huge geographical part of the state has Buddhists, Hindus and majority of Shia Muslims, who also are Tribals.Barring the Kashmiris, all other groups in the state have their own regional and political aspirations and they do not identify with the Kashmiris and their separatist and Islamic cause.While a majority of the people in Jammu want to merge with India, the Ladakhis want a separate union territory under the ambit of the Indian nation. India, Indian politicians, scholars intellectuals and journalists have confused Jammu and Kashmir with Kashmir alone, forgetting that their false interpretation has lead to marginalisation of these communities and made the Kashmiris think that they can get away with anything in Kashmir. Dear Suraiya Sahib, Sahajwala and the ilk, you must understand that within Kashmir Valley, the people are not very clear about what they want. Even the separatist leadership is divided and not sure whether it wants to go the Pakistan way or it wants freedom. Except whipping up communal passion and frenzy in the name of Islam, the separatists and their politics has done nothing for Kashmir. Thousands of young men have died and anarchy prevails in the state.If you have doubt on this, please read Pravin Swani's story in the Hindu, dated August 21, "A meeting of secessionist groups, called to discuss the future of what has been characterised as the largest Islamist mobilisation since 1990, dissolved into chaos after members of rival factions exchanged insults and blows."Leaders of the Ali Shah Geelani-led Tehreek-i-Hurriyat and Srinagar cleric Mirwaiz Umer Farooq's All Parties Hurriyat Conference (APHC) charged each other with engaging in actions damaging the course of the ongoing movement, provoking their supporters to engage in scuffles."Sources present at the meeting said APHC leader GM Hubbi were physically attacked by his Tehreek-i-Hurriyat counterpart Masrat Alam, and several important leaders, including Geelani and the APHC-affiliated Shabbir Shah, left the meeting in disgust. Other Articles by jammuwala
Amarnath Samiti flays Cong spokesperson Natrajan Jammu: SAYSS launches 'civil disobedience' Jammu goes Gandhi way, starts civil disobedience No blockade in Kashmir, 548 trucks reach Valley Jammu defies state amid 'Jail Bharo' outcry more >> " Are these people worthy enough to fight for the cause of Kashmir? How can Suraiya and you compare this corrupt, lousy and fundamentalist lot with leaders like Jawaharlal Nehru, Maulana Abul Kalam Azad and even Jinnah - forget about Mahatma Gandhi. The general feeling in Kashmir these days is that this movement has been compromised by the Hurriyat for some consideration. It is very easy to sit in Delhi and pontificate, but ask the thousands of Indian security personnel, who have sacrificed their lives for the cause of India. Will not they ask why did you waste our lives if Indian position in Kashmir was not legal, untenable and akin to imperialism.It is important that Kashmir is given it's due and if they want freedom, let them have it. But this should not be done at the cost of a huge population of the state, which has nothing to do with Kashmiris, their politics, philosophy and cause.
Amarnath Samiti flays Cong spokesperson Natrajan Jammu: SAYSS launches 'civil disobedience' Jammu goes Gandhi way, starts civil disobedience No blockade in Kashmir, 548 trucks reach Valley Jammu defies state amid 'Jail Bharo' outcry more >> " Are these people worthy enough to fight for the cause of Kashmir? How can Suraiya and you compare this corrupt, lousy and fundamentalist lot with leaders like Jawaharlal Nehru, Maulana Abul Kalam Azad and even Jinnah - forget about Mahatma Gandhi. The general feeling in Kashmir these days is that this movement has been compromised by the Hurriyat for some consideration. It is very easy to sit in Delhi and pontificate, but ask the thousands of Indian security personnel, who have sacrificed their lives for the cause of India. Will not they ask why did you waste our lives if Indian position in Kashmir was not legal, untenable and akin to imperialism.It is important that Kashmir is given it's due and if they want freedom, let them have it. But this should not be done at the cost of a huge population of the state, which has nothing to do with Kashmiris, their politics, philosophy and cause.
You Know Your Kashmiri When....
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1. Chai must be drank atleast 4 times a day, in the morning, for lunch, at 4, and when you come back from work.
2. Weddings last for atleast a week.
3. All the woman at your parties try to see who can talk the loudest.
4. You can hear their laughter from the basement.
5. Your brother owns somekind of expensive video game player.
6. Your going to be a doctor.
7. You drink nun-chai and eat kulchas.
8. You think you can sing, but you really cant.
9. Big noses run in your DNA, and if somehow you end up with a small one- everyone thinks your an Indian.
10. You know the true meaning of 'remote country'
11. You are the most politically aware kid in your school.
12. If you happen to pass all the uncles, you always hear them debating about Kashmiri politics.
13. You can pronounce tzamun.
14. Your knees have ached after hours of sitting around a thasanaari eating food.
15. You've spied on the wazaa's at your wedding before.
16. Everyone is your aunty and everyone is you uncle.
17. You do all you bangle shopping in Ghenkhan.
18. Your mom wont let you go to Ghenkhan without security.
19. Numeshi is the closest thing to a mall.
20. You have rode a crazy horse in Pahelgam or Gulmarg.
21. You have been to Oberoi Palace for dinner.
22. You have been to Broadway for lunch.
23. You cousin is getting married this summer, so you have to spend all year planning your outfit.
24. Wannabe Kashmiri's are not cool.
25. You hear bomb blasts outisde, and you panic. Your aunty reassures that they wont blast here and goes along with her daily chores. For some reason now, your more scared.
26. You have been through a crackdown before.
28. No meal is a meal without rice.
29. No meal is a meail without meat.
30. Going out to dinner means going to your local Iraqi/Irani/Afghan kabob rester aunt.
31. You miss those rester aunts when you go to Kashmri.
32. Your obsessed with bollywood.
33. You go to sleep while the dogs howl to the moon.
34. When all the Kashmiri woman talk, no one can hear what anyone else is saying.
35. Your mom walked to Presentation Convent together with [insert friends name here]'s mom when they were kids.
36. You find it hilarious when your watch Kashmiri soap operas and they are trying to act romantic.
37. Sweety sweety drai duty is you theme song.
38. Your uncivilized.
39. Punctuality is for white people.
40. Your dad told you that you were the princess of Kashmir when you were a kid.
41. You grew up believing him.
42. You know all about the India-Pakistan separation.
43. Your close friends with Kashmiri Political Figures.
44. Your mom doesn't let your dad go into politics.
45. People respond with "wheres that?" when you tell them where your from.
46. Your confused about which bubble you should fill in for "ethnicity" Asian or Middle Eastern?
47. You made a Kashmir stall at your schools international night.
48. Your house if filled with Kashmiri rugs and furniture.
49. Kashmiri is the perfect code language in public places becuase NOBODy knows it.
50. You've grown up extremely proud of you heritage.
51. Your stylish.
52. You were born to text.
53. Your pissed becuase your french manicure is stained yellow from the wazwaan food.
54. When you dont own any naked baby photos, but have many photos of you in a traditional kashmiri dress taken in Nishad Bagh.
55. You eat softies at Zero Bridge.
56. Your dad ate softies at Zero Bridge in college.
57. Your whole family knows the guy who owns the Softy shop at zero bridge.
58. When you have rode a shikara on dal lake, and then your driver got into a fight with the guys cuz he was asking for 50 more rupees.
59. When you wake up on saturday mornings becuase your mom is calling kashmir and even the neighbors can hear what she's talking about.
60. You know many kashmiri phrases such as- KholAKhar- Paya Thrat- Kya Gowm- Balai Lagey
61. When your somehow related to that other Kashmiri.
62. You wear a sweater over your salwaar kameez.
63. When kashmir fights consist of going "ey ey ey"
64. When you get mad at seeing those jammu girls dancing to our kashmiri songs.
65. When you can dance.
66. When your house if filled iwth Samavars.
67. You wonder what a samavar is doing at your iranian/russian friends house.
68. When you watch silly videos on youtube like Kashmiri Comedy - Color TV Causes Jealousy.
69. You enjoy watching kashmiri neighbors chucking their color TV's across the yard.
70. People laugh when you speak kashmiri.
71. You wonder why.
72. You prefer AlJazeera rather than CNN.
73. You prefer CNN rather than FOX.
74. You click 'add to dictionary' when spell check cant recognize your name.
75. You do this to every computer you lay your hands on.
2. Weddings last for atleast a week.
3. All the woman at your parties try to see who can talk the loudest.
4. You can hear their laughter from the basement.
5. Your brother owns somekind of expensive video game player.
6. Your going to be a doctor.
7. You drink nun-chai and eat kulchas.
8. You think you can sing, but you really cant.
9. Big noses run in your DNA, and if somehow you end up with a small one- everyone thinks your an Indian.
10. You know the true meaning of 'remote country'
11. You are the most politically aware kid in your school.
12. If you happen to pass all the uncles, you always hear them debating about Kashmiri politics.
13. You can pronounce tzamun.
14. Your knees have ached after hours of sitting around a thasanaari eating food.
15. You've spied on the wazaa's at your wedding before.
16. Everyone is your aunty and everyone is you uncle.
17. You do all you bangle shopping in Ghenkhan.
18. Your mom wont let you go to Ghenkhan without security.
19. Numeshi is the closest thing to a mall.
20. You have rode a crazy horse in Pahelgam or Gulmarg.
21. You have been to Oberoi Palace for dinner.
22. You have been to Broadway for lunch.
23. You cousin is getting married this summer, so you have to spend all year planning your outfit.
24. Wannabe Kashmiri's are not cool.
25. You hear bomb blasts outisde, and you panic. Your aunty reassures that they wont blast here and goes along with her daily chores. For some reason now, your more scared.
26. You have been through a crackdown before.
28. No meal is a meal without rice.
29. No meal is a meail without meat.
30. Going out to dinner means going to your local Iraqi/Irani/Afghan kabob rester aunt.
31. You miss those rester aunts when you go to Kashmri.
32. Your obsessed with bollywood.
33. You go to sleep while the dogs howl to the moon.
34. When all the Kashmiri woman talk, no one can hear what anyone else is saying.
35. Your mom walked to Presentation Convent together with [insert friends name here]'s mom when they were kids.
36. You find it hilarious when your watch Kashmiri soap operas and they are trying to act romantic.
37. Sweety sweety drai duty is you theme song.
38. Your uncivilized.
39. Punctuality is for white people.
40. Your dad told you that you were the princess of Kashmir when you were a kid.
41. You grew up believing him.
42. You know all about the India-Pakistan separation.
43. Your close friends with Kashmiri Political Figures.
44. Your mom doesn't let your dad go into politics.
45. People respond with "wheres that?" when you tell them where your from.
46. Your confused about which bubble you should fill in for "ethnicity" Asian or Middle Eastern?
47. You made a Kashmir stall at your schools international night.
48. Your house if filled with Kashmiri rugs and furniture.
49. Kashmiri is the perfect code language in public places becuase NOBODy knows it.
50. You've grown up extremely proud of you heritage.
51. Your stylish.
52. You were born to text.
53. Your pissed becuase your french manicure is stained yellow from the wazwaan food.
54. When you dont own any naked baby photos, but have many photos of you in a traditional kashmiri dress taken in Nishad Bagh.
55. You eat softies at Zero Bridge.
56. Your dad ate softies at Zero Bridge in college.
57. Your whole family knows the guy who owns the Softy shop at zero bridge.
58. When you have rode a shikara on dal lake, and then your driver got into a fight with the guys cuz he was asking for 50 more rupees.
59. When you wake up on saturday mornings becuase your mom is calling kashmir and even the neighbors can hear what she's talking about.
60. You know many kashmiri phrases such as- KholAKhar- Paya Thrat- Kya Gowm- Balai Lagey
61. When your somehow related to that other Kashmiri.
62. You wear a sweater over your salwaar kameez.
63. When kashmir fights consist of going "ey ey ey"
64. When you get mad at seeing those jammu girls dancing to our kashmiri songs.
65. When you can dance.
66. When your house if filled iwth Samavars.
67. You wonder what a samavar is doing at your iranian/russian friends house.
68. When you watch silly videos on youtube like Kashmiri Comedy - Color TV Causes Jealousy.
69. You enjoy watching kashmiri neighbors chucking their color TV's across the yard.
70. People laugh when you speak kashmiri.
71. You wonder why.
72. You prefer AlJazeera rather than CNN.
73. You prefer CNN rather than FOX.
74. You click 'add to dictionary' when spell check cant recognize your name.
75. You do this to every computer you lay your hands on.
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