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KASHMIRentinelS Let Truth Prevail

Vol. 13. No: 1 January 2008 Pages 20 Price Rs. 16/

JKENG 00333/26/AL/TC/94 JK No: 1213/18 Regd. JK-219/2008

INSIDEPHOTO-ESSAY

National Convention

..................................Page 6-7

OPINION

Jammu Kashmir Finance

Fantasies.....................Page 8

REGIONAL AFFAIRS

Talibanisation of

NWFP.........................Page 9

MEMOIR

Muzaffarabad 1947-

The story of my

escape......................Page 12

HERITAGE

The Goddess Hingala of

Baluchistan................Page 14

TRADITION

The winter rituals of Kashmiri

Pandits.......................Page 15

TRIBUTE

Spiritual & Literary Life of Pt.

Nilakanth Sharma.....Page 16

DEBATE

*Between Brahman & Mullah

Bashing

*Prof. Ishaq Khan

distorts role of

Nund Reshi................Page 17

Chronology of Eevents

.................................Page 18

website: panunkashmir.ine-mail: kashmirsentineljk@yahoo.co.in

NEW DELHI, Dec 29: Kashmiri Pandits from Delhi and otherplaces converged today at Chinmaya Auditorium, Lodhi Road,New Delhi, under aegis of Panun Kashmir, to rededicatethemselves to the objective of Panun Kashmir. The organisersstressed the desirability of holding such programmes regularly,the objective being to keep alive the struggle for homeland.

Homeland Day is observed every year on 28th of December.Dr. Shakti Bhan, Vice-Chairman of Panun Kashmir in her wel-come address said her organisation was observing this day on29th as National Convention of Panun Kashmir. She said theDisplaced Pandit community was determined to go back to itsroots and re-establish Indian State in Kashmir. Dr. Shakti Bhanobserved, "If we go back in the present dispensation today'sexodus is not going to be the last one. Our demand for homelandis just and humane. We demand its creation to the north and eastof river Jehlum, where there will free flow of Indian Constitutionand all secular, nationalist forces will live with dignity and hon-our". She said that the homeland would ensure the return all 7lakh Pandits who had to leave Kashmir at one time or the other.Pandits would live in Kashmir on equal basis, she added. Dr. Bhandescribed the deliberations of National Convention as a step for-ward to achieve homeland.

The convention which started at 1 PM and ended at 10 PM hadtwo sessions—political and cultural. The speakers at the politicalsession included Mr. Namit Verma, a Strategic Affairs expert, Sh.CV Gopi Nath, well-known Vedic scholar, Sh. Kiran Kumar Dhar,noted Bollywood star, Dr. Pandurang Marathe, a senior leader ofHindu Jan Jagrut, Maharashtra, Pt. Onkar Nath Trisal, Prsident AllKashmiri Pandits Solidarity Conference and Dr. Ajay Churangoo,Chairman Panun Kashmir. The political session was ably comperedby Sh. Vijay Mattoo.

The cultural session was organised through efforts of Dr. ShashiShekhar Toshkhani and Sh. Bhajan Sopori, music maestro. Theproceedings were compered by Ms Sunita Shahbadi. The themeof cultural session was Koshur Khandar (Kashmiri Pandit Mar-riage) from Masmuchravun to Noshi hund gar yun.

Dr. Toshkhani gave background of cultural session. He said,"It was not utsav but an attempt to pay tributes to martyrs byemphasizing the need to preserve our socio-cultural identity. It isactually Swaranjali". Dr. Toshkhaniquoted a Hindi poet whosepredicament was similar when hemused 'Maineh Durdil meh gayahai' (I have sung in mourning).Hepraised the efforts of the displacedcommunity in saving heritage andsaid even now much could beretrieved. He said that culture hasbeen integral to our aspirations andprayers. Dr. Toshkhani lauded Panditcommunity for its contribution toculture. He said, "Geet Sangeet Nritya is part of our cultural DNAsince centuries. If we turn pages of history we find references todevotional songs in Nilmat".

In the lively cultural programme different ceremonies in KashmiriPandit wedding were relived through traditional vanvun, specificto each ceremony. Talented singers—Anupam Bhan, Nirmal,Sandeep Kaul, Sushma Kaul, Anjali Kaul, Dr. Sapna Kachroo,Lovely Chandra, Shanti Lal Sidh and Mr. Zutshi sang songs asSolo items and in chorus. Dhananjay Kaul enthralled the audienceby singing poet Dina Nath Nadim's immortal composition on Tribalinvasion (1947)-'Bah giyava na az' (I will not sing today), whileGopi Nath Bahar played Ladishah Compositions of Kashmir's greatpoet Vasudeh Reh presentation of Kashmiri Shawls.

Prominent Kashmiris were also felicitated on the occasion. Theyincluded Kiran Kumar, Vir Munshi, well-known artist, Ms ShereenBhan, an eminent media personality, Abhay Rustam Sopori,Santoor maestro, Mrs. Urvashi Suri, a social worker and SureshRaina, a cricketer.

Resolutions were read out by Sh. Ramesh Handoo while mes-sage 'We must remember' was read by Major (Retd.) YoginderKandhari. A Souvenir was also released on the occasion .

DELHI MEET ENDORSES DEMANDFOR PANUN KASHMIR

(L) A view of the audience, (R) Panelists at the National Convention-Homeland Day,at Chinmaya Hall, New Delhi

(Contd. on Page 4)

22222THOSE WHO LEFT USTHOSE WHO LEFT USTHOSE WHO LEFT USTHOSE WHO LEFT USTHOSE WHO LEFT US

1. Bishambar Nath Koul (Hon. Capt.) R/oGurgari Mohalla Alikadal Sgr. presentlyresiding at Deviale (Nasik), Maharashtra.1/8/2007

2. Smt. Sobhawati W/o Late. Govind JooRajdan of Ganpatyar/Sutra Shahi Sgr;presently residing at 325, Sector-3 ShivalikPurm Janipur Colony, Jammu. 1/8/2007

3. Sh. Ajay Razdan S/o Sh. Maharaj KrishanRazdan R/o Salia Anantnag Kmr; presentlyresiding at H.No: 720, Subash Nagar,Jammu. 1/8/2007

4. Mr. Neeraj Kachroo S/o Sh. Nana JiKachroo presently residing at BSNL Qtrs.Block-A Qtr. No:-1 Type-III Gole GujaralJammu. 1/8/2007

5. Smt. Roopwati Dhar W/o Late Sh. MN Dharerstwhile R/o Bhagat Barzula Sgr; presentlyresiding at 2/3 Lane-2 Roop Nagar EnclaveB-Block Jammu. 2/8/2007

6. Sh. TN Ganjoo S/o Lt. Sh. Keshav NathGanjoo R/o Guru Garhi Mohalla Sgr; pres-ently residing at Zeerakpur Chandigarh. 2/8/2007.

7. Jugnu Bhat (Shallu) D/o Sh. Sham SuderLal Bhat R/o Ashmugam Kmr; presentlyresiding at H.No: 166, Sec-4, Lane-3,Sharika Vihar Lower Roop Nagar, Jammu.2/8/2007

8. Sh. Dwarka Nath Pandita S/o Late Sh. TaraChand R/o Bugam, Kulgam Kmr; presentlyresiding at H.No: 85/8 Vinayak Nagar Up-per Muthi Jammu. 3/8/2007

9. Ashok Kumar Bhat S/o Late Sh. NeelkanthBhat R/o Mishriwala Camp jAMMU. 3/8/2007.

10. Dr. JL Koul residing at B-32 Sector 3, Noida(UP). 3/8/2007

11. Smt. Indrawati W/o Late Sh. Dina NathBhat R/o Ganeshopora Pahalgam, Kmr;presently residing at H.No: 108, Lane-1Amar Colony Camp Road, Talab Tillo. 4/8/2007

12. Sh. B.L. Kak (Journalist) S/o Late Sh. KashiNath Kak of Naidyar Rainawari Sgr; pres-ently residing at Flat 48/C J&K PocketDilshad Gardens Delhi. 34/8/2007

13. Smt. Somwati Koul W/o Late Sh. G.N.Koulof Malik Zaindar Mohalla Sgr; presentlyresiding at H.No: 212, Sector 12/A,Panchkula Haryana. 4/8/2007

14. Smt. Sheela Bhan W/o Sh. Chaman LalBhan of Bana Mohalla Sgr; presently re-siding at H.No: 224 Friends Sector, SubashNagar, Jammu. 5/8/2007

15. Smt. Shobhawati Bhat W/o Sh. Prem NathBhat of Kullar, Pahalgam Kmr; presentlyresiding at Dehradun. 6/8/2007

16. Sh. Brij Nath Adalati S/o Late Sh.Sarwanand Adalati resident of H.No: 1,Lane No: 2 Surya Vihar Patta Bohri Jammu.6/8/2007.

Panun Kashmir and Kashmir Sentinel condole the demise of the following members of the community.17. Pt. Niranjan Nath Khushu S/o Late Pt.

Govind Joo Khushu of Barbarshah Sgr;presently residing at H.No: 2495, Sec-19CChandigarh (6/8/2007)

18,. Pt. Brij Nath Adalati S/o Late Sh.Sarwanand Adalati R/o Betyar Alikadal Sgr;presently residing at Lane No: 20, SuryaVihar Patta Bohri, Jammu. 6/8/2007

19. Smt. Uma Durani W/o Late Sh. Chuni LalDurani of Chandapora Harwan, Kmr; pres-ently T-3, Parshavnath Est. Omega 1. Car.Noida (UP). 7/8/2007

20. Sh. Makhan Lal Koul S/o Late Pt. NandLal Koul R/o Budgam Alikadal Sgr; pres-ently residing at F-1 Kashmir ApartmentPitampura Delhi-34, 7/8/2007

21. Sh. Omkar Nath Sharma R/o AkooraAnantnag Kmr; presently residing at H.No:260 Sector-4, Durga Nagar BantalabJammu. 8/8/2007

22. Smt. Chand Rani W/o Late Sh. LamboodarNath Pandit R/o Kulgam, Anantnag Kmr;presently residing at Saraswati Vihar Bohri,H.No: 118/2, Jammu. 8/8/2007

23. Pt. Ram Nath Mattoo S/o Late Pt. NandLal Mattoo R/o H.No: 564, Sector-1 NearBright Candle School Bagwati Nagar,Jammu originally resident of MallaporaBanamohala Sgr. 9/8/2007

24. Smt. Kumlawati Bhat W/o Late Sh. NaraynBhat R/o Village Wangnoo KutharAnantnag presently at Muthi Camp, Phase-I Jammu. 8/9/2007

25. Smt. Kamlawati Dassi W/o Lt. Prithivi NathDassi R/o Balgarden Sgr; presently resid-ing at Lane-6, Gurah Karian Barnai Road,Bantalab Jammu. 10/8/2007

26. Sh. CL Ganjoo S/o Late Sh. Anand RamGanjoo originally resident of 47-Gogji BaghSgr; presently residing at 237, Patel Nagar,Talab Tillo, Jammu. 10/8/2007

27. Sh. Rakesh Kumar Rania S/o Sh. DwarikaNath Raina R/o Chowgam Kmr; presentlyresiding at Kailasa Vihar Sangtoo MorhJammu. 19/8/2007

28. Mrs. Roopawati Kaul W/o Late Amar NathKaul, R/o Harinivas 94-Karan Nagar Sgr;presently Lane No: 1, Sector-3, KamalNagar Bantalab Jammu. 11/8/2007

29. Sh. Kushi Nath Sharma R/o Hall PulwamaKmr; presently resident of H.No: 72, Lane-2 Roop Nagar Enclave Block-A Jammu. 11/8/2007

30. Sh. Pushkar Nath Bhat S/o Late Sh.Neelkanth Bhat, R/o Brariangan UmanagriAnantnag Kmr; presenting residing at 71-P, Sect. 1/A Ext Trikuta Nagar, Jammu. 11/8/2007

31. Sh. Moti Lal Bagati S/o Late BalbadarBagati R/o 366-Jawahar Nagar Sgr; pres-ently residing at H.No: 46, Sector-7, TrikutaNagar Jammu. 11/8/2007

32. Prof. P.Kachroo S/o Late Sh. Anand RamKachroo R/o Habakadal Sgr. presently re-siding at C-26, Pamposh Enclave GreaterKailash-1 New Delhi. 11/8/2007

33. Smt. Kiran Raina W/o Late Sh. BasantKumar Raina R/o Alikdal Sgr; presentlyresiding at H.No: 84, Rampura GandhiNagar, Jammu. 12/8/2007

34. Sh. Ashok Kumar Pandita S/o Late Sh.Soomnath Pandita R/o Khanda BatporaCahdura Budgam Kmr; presently residingat Baba Sidh Goria Lane Paloura Jammu.12/8/2007

35. Smt. Umashori Koul W/o Sh. Avtar KrishenKoul, R/o Pampore Kmr. presently resid-ing at H.No: 141 Ambica Vihar KabarColony Puneh House Talab Tilo, Jammu.13/8/2007

36. Sh. Avtar Krishan Mirza S/o Late Sh. ShamLal Mirza originally resident of JawaharNagar Sgr; presently residing at 23-LowerLaxmi Nagar Sarwal Jammu. 13/8/2007

37. Smt. Prabhaji W/op Sh. Janki Nath KaulR/o 86-Karan Nagar Sgr. presently resid-ing at Jharsugudu Orissa. 13/8/2007

38. Smt. Soomawati W/o Late Sh. ShambooNath Nath Pandit R/o Vessu Anantnag Kmr;presently residing at Garhi Udhampur. 13/8/2007

39. Smt. Gunwati Jad W/o Pt. Vishnath Jad R/o Anantnag Kmr; presently residing at BH-242, East Shalimar Bagh, Delhi. 13/8/2007

40. Sh. Jeevan Nath Koul S/o Late Sh. DinaNath Kaul, R/o Noorpora Tral Kmr; pres-ently residing at H.No: 8-A, Fridus ColonyTrikuta Nagar, Ext. Jammu. 13/8/2007

41. Smt. Som Rani Koul W/o Late Sh. SoomNath Kaul R/o 3/4 Kharyar IInd BridgeHabakadal Sgr. presently residing at H.No:343, Lane No: 3A, Laxmi Nagar Tomal BohriJammu. 13/8/2007

42. Sh. Dwarika Nath Bhat S/o Late Sh. TikaRam Bhat R/o Wachi Pulwama Kmr; pres-ently residing at Ceramic Migrant CampKIathua, Jammu. 14/8/2007

43. Smt. Sham Rani Dhar W/o Late Sh. ShamSunder Dhar R/o Kummoh Sgr; presentlyresiding at Gaziabad (UP). 15/8/2007

KASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

R.K. BhartiPasses AwayKashmir Sentinelcondoles the deathof Sh. Ram KrishanBharti, awell-knownJournalist who passed away on 14th ofJanuary 2007 after a brief illness. Hewas also associated with this paper.

Kashmir Sentinelis likely to shift its

office to a new locationH.No: 172,

Sector-3,EWS Colony Roop

Nagar, Jammu-180013

33333KASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

HOLOCAUST DAY

EDITORIALYouthParticipationEncouragingSir,

I happen to attend the re-cent national convention ofPanun Kashmir at New Delhi.It was heartening to see thelarge participation of Com-munity Youth in this. This isa very encouraging develop-ment. Unless the youth ofthe Community is involvedneither the identity of theCommunity nor the longdrawn struggle for 'Home-land' objective can fructify.A negative class whom I callas 'Internet activists' hasemerged in the Community.Their job is neither conduct-ing a healthy debate nor helpin building awareness in theCommunity's reversal ofgenocide. They are what iscalled metaphorically 'Doubt-ing Thomases'. They arecynics and not positive.

--Kuldeep KoulJanipur, Jammu

Intelligentsia RoleDiscouragingSir,

This letter is with refer-ence to the editorial 'Home-land Day'. You have rightlypointed out that the intelli-gentsia of the Communityhas not done its job well.What has been the role ofour Writers, Doctors, Law-yers, Teachers? Our writersare engaged in writing thatstuff of poetry which has norelevance to our struggle.That is why, their books areread by only themselves.Similarly lawyers elsewhereare in the fore front of lead-ing the struggles. InKashmiri Pandit Communitythey have been found want-ing in this task. The leader-ship of the Community in-stead of felicitating the mem-bers of the intelligentsiashould frankly tell the peopleabout the role of these sec-tions of intelligensia.

--Jawahar Lal RainaBhagwati Nagar

Every year Kashmiri Pandits all over the countryobserve 19 of January as ‘Holocaust Day’. Itwas on this day in 1990 terrorist entrepreneurs

under the aegis of JKLF and other allied outfitsdeclared war against the minority Kashmiri Pandit com-munity through hate campaigns, threats, selectivekillings, bomb attacks etc. This paved way forreligious-cleansing of Kashmiri Hindus ,the aboriginesof Kashmir. No Kashmiri Pandit who has lived thosedays in Kashmir and retains some sensitivity can over-come these nightmarish experiences. That is why onthis day Kashmiri Pandits hold protests, take out ralliesand make resolve to keep reminding the world thatthis community will never accept its cleansing as faitaccompli. Kashmiri Pandits have been great survivorsand have survived seven exoduses in the past 650years. They retain the will to survive in future also.

Exile leads to spiritual impoverishment—not onlyin cultural terms but also in retaining memory of thecleansing act itself. Fear, insecurity, powerfuladversary, insensitivity all around etc. tend to inducedepoliticization and feelings of defeatism. In theabsence of strong visionary leadership and continu-ous struggle the mass of the exiled community comesto regard its own self as the worst enemy. Theresultant social distortion of its personality makes itbehave in bizarre ways. It seeks to invent virtues inthose who imposed genocide on it. Secondly, it beginsto advocate its redemption by undermining its owncommunity—its ethos, culture, struggle, leadershipand comes to regard assimilation in alien culture anderosion of its identity as its ultimate salvation. Thishas been true of all exiled groups in history.

If living in exile is not accompanied byconsciousness of exile the exiled community wouldnot be able to preserve its identity consciousness forretrieving its homeland. Observance of the ‘HolocaustDay’ addresses this dimension as well, besides keep-ing political visibility on genocide. A new generationof Kashmiri Pandits born after 1990 have nomemories—of being pushed out or the nostalgia ofliving Kashmiri way of life in the ambience of Kashmir.How do they relate themselves to the movement forretrieval of homeland? Participation in communityagendas on ‘Holocaust Day’ and other days affordsan opportunity.

Kashmiri almanacs have already been sensitive tothis dimension for quite some time. For the first timean organization outside the Kashmiri Pandit commu-nity and based in Maharashtra, Sanatan Sanastha,has displayed solidarity by incorporating three days,significant in Kashmiri Pandits’ genocide and exile—14th Sept. (Martyrs’ Day), 28th December( HomelandDay), 19th January (Holocaust Day) in their annual

almanacs. The almanacs which are published inEnglish, Hindi and Marathi reach millions of householdsin India. Dr. Pandurang Marathe, a leading luminarywho works with this renaissance organization, de-scribes this as a step towards creating nationalawareness on Kashmiri Hindus’ ethnic-cleansing.

In 1990 when Kashmiri Hindus were thrown out fromKashmir by Jihadist fascist forces the displacedcommunity faced total isolation. Regional mainstreamparties in Kashmir were hostile because KashmiriHindus refused to endorse the parochial religious sub-nationalism espoused by them. Leftist\Liberal lobbywas averse to take up their cause because it carriedthe burden of an ideology of secularism which wascouched in anti-Hindu terms. In the Mandalite visionKashmiri Hindus were part of the broader upper casteBrahmin Diaspora. Royists and Lohites who endorsedthe secessionist movement in Kashmir ganged upbehind ‘Human Rights lobbies’ to deride not onlysecurity forces but also Kashmiri Pandits whocontested the subversive movement. A section ofHindu nationalists ,which was critical of Nehru, lookedto Pandits as part of the extended Nehru family andblamed them for imaginary or perceived wrongs doneby Nehru. Nobody saw them as a long persecutedcommunity, dispossessed by those who were wagingwar against India.

Kashmiri Pandits took all this in their stride. Througha sustained campaign and displaying vision, grit anddetermination Kashmiri Pandits under the leadershipof Panun Kashmir are slowly succeeding in breakingthis vicious circle of isolation. The forces of historyare also playing their role. Mandalites are visualizingpitfalls of pursuing narrow casteist coalitions. Travel-ling of jihadist terrorism to the mainland is making thenation aware that Kashmiri Pandits were only the firstvictims in the jihadist war. Its larger target was theidea of India itself. Kashmiri Pandits are thus findingnew allies. It is time the ruling dispensations in Delhirealize that genocide of Kashmiri Hindus needs to bereversed lock, stock and barrel. Political structures inwhich Kashmiri Pandits lived prior to 1990 onlyfacilitated their complete cleansing from theirhomeland. They cannot return to the same structure.Tokenist/Symbolic return would only betray Govt. tothe oft repeated charge that it was not interested inreturn of Kashmiri Pandit community to Kashmir. It isGOI’s responsibility to create a new dispensation inKashmir, as demanded by Panun Kashmir, in whichthere would be no future refoulment. It is to this dis-pensation the entire Pandit community would returnto live there on permanent basis. Till then KashmiriPandits need to keep up their struggle. This is themessage for the ‘Holocaust Day’.

LETTERS

4CONTINUACONTINUACONTINUACONTINUACONTINUATIONTIONTIONTIONTIONKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

(From Page 1)Excerpts of the Speechs

made by Speakers

Sh. Namit Verma, an expert onStrategic Affairs, made a

thought-provoking presentationon distorted perspectives ofsecularism in nation-state build-ing in India, the role of UnitedStates in siphoning off fundsfrom India to subside its war inIraq, and prospects of DisplacedKashmiris in achieving their re-habilitation objectives.

Sh. Verma said that Indiannation-state made a radical de-parture on the issue of secular-ism. Earlier, it said that religionwould no more be the basis ofgovernmental action. In late1960s and 1970s when DirectivePrinciples were formulated secu-larism came to mean 'Competi-tive accommodation of commu-nities, he added. He observedthat problem of Kashmiri Hindusshould have been logically per-ceived as problem of minoritiesin rest of country. But this com-parison is sought to be defeated,raising issue on the whole con-cept of nationhood. The otherconcepts, Mr. Verma observed,was perceived wrongs of 1947.He said on ethical and legal ba-sis parity cannot be sought formajority community (KashmiriMuslims) in Kashmir withoutconceding same privileges to themajority community in India.

She Verma informed the audi-ence how Indian state was let-ting down India's vital interestsby not taking up the case of Dis-placed Kashmiris at the globallevel. In this context he referredto the issue of damage to theproperty of Kashmiri Hindus leftbehind in Kashmir. He said thatno nation would condone thechange of title of property butIndian government was reluctantto bring this in discussionsbrokered by United States. Sh.Verma also decried attempts byKashmiri Islamists to reopen theaccession issue. He said it hadalready been settled and criti-cised US attempts to designateKashmir as 2nd hotspot (nuclearflashpoint) as 'parallel interna-tional interference'.

Sh. Namit Verma toldKashmiri Pandits, "there was nohomeland issue other thanyours. It is not an issue of themajority community in Kashmir.International community has noground on which it can rejecthomeland for Kashmiri Hindus.The issue, however, is whetherit would offer completerecommenpsation for whatKashmiri Pandits have suffered".He also referred to the role of GoIand the US in the context ofdifferent solutions on Kashmirand the future of Kashmiri Hin-dus in these. Mr. Verma went on

to expose double standards inthe approach of US by arguinghow US created state of Israelfor those who had migrated two

thousand years back. It was acase of 'reverse migration', hesaid.

Mr. Verma asked why GoIwas only talking about LoC andnot restoration of 1947 at inter-national arbitration table. He saidthe hesitation in taking up theseissues has made GoI suspect. Sh.Verma opined that in recent pastgovernmental action has re-placed constitutional provisionsand said some of the actions ofGoI threaten everything the In-dian nation-state stands for. Thematerial fate of a nation is re-flected through its currency. Heinformed that during the pastthree year a situation has beencreated whereby GoI and RBIhave flouted rules which has ledto the diversion of Indian moneyto US. Mr Verma delineated theimperiaist process through whichUS made other countries serviceits wars. He said that US waspowerful but was passingthrough deep economic reces-sion. During the past 20-30 yearsthe attempts to wipe out mount-ing federal deficit have provedunsuccessful. US has used Iraq,Japan, Germany, Saudis and nowIndia to pay for its wars else-where and has extracted muchmore than the actual war costs.He also referred to stronger at-tempts by US to bring Kashmiron international agenda.

Mr. Verma made a revelationthat indeal with US BenazirBhutto had made a major pro-nouncement that she would ac-cept US army to move deep intoNorthern Area to fight Al Qaeda.

He interpreted it as ceding ofpolitical control of Northern ar-eas to US. For this concession,Mr Verma observed, Pakistan

expected US to back its otheragendas vis-a-vis India. Indiangovernment was making a gravemistake in entering into competi-tive appeasement of Americans.He cautioned Indian leadershipto learn from the experience ofPakistan where US sponsoredstooges have not managed tohold on and have failed thecountry. Pakistan is a failed po-litical experiment where 80% ofits leaders have met a ghastlyfate, he said. Mr Verma saw in-creasingly remote possibility ofrestoration of even superficialdemocratic set-up in Pakistan. Hedescribed the assessment thatevents in Pakistan would helpIndia and Hindu cause as sim-plistic one.

Mr. Verma cautioned GoI notto negotiate in prevalent situa-tion of confusion. He said Ameri-can were in hurry and trying tobuild pressure on India. Hequoted informed analyses tohammer the point that in the post-Benazir scenario US state depart-ment was working for immediatecorrection of situation ratherthan allowing it to drift. It waspossible that Americans mayrush in with solutions that maynot be in our interest. Mr Vermasaid India and Kashmiri Panditsmust resist this and hold on tillthere was just and honestarbitration or till Indians got ridof stooges in their government.He said that the new uprightleaders in India would takelogical and ethical stand andstand by rights of Individuals.Such a leadership would not find

it difficult to convince a worldwhich was democratic and had aglobal perspective. He said thatemergence of such a Indian lead-

ership can go a long way in pro-tecting interests of Kashmiri Hin-dus. Till then Kashmiri Panditsmust hold on. He predicted thatat the end of interregnumKashmiri Islamist separatistswould find themselves betrayedby US.

Sh. CV Gopi Nath, a well-known vedic scholar delved intothe importance of preservingKashmiri language in exile andrecalled the close religio-culturallinks between Kashmiri Hindusand the people of Karnataka. Hesaid he too was a part of KashmiriHindu community and informedhow his father in his puja wouldpay obeisance to river Vitastawhile reciting the sacred riversof Ganga, Saraswati etc.

The Vedic scholar criticisedthose who said that Panun Kash-mir was unrealisable and wasonly a dream. Sh. Gopinath toldKashmiri Pandits that "If you donot dream you cannot get any-thing. Only hard work can getyou to your destination of PanunKashmir'. Strongly supportingthe demand of Panun KashmirSh. Gopi Nath said, "I want tosee you Kashmiri Pandits onbanks of Vitasta in Panun Kash-mir. Nobody is selling a dreamwhen they talk of Panun Kash-mir". While stressing the desir-ability of Panun Kashmir Sh. GopiNath recalled an incident in Is-rael a fortnight back. He had meta Jewish driver there, whosegrandparents had come to Ar-gentina from Russia. The driverhad flourishing practice as anarchitect in Argentina and was

married to a Spanish-speakingwife. He told Mr. Gopi Nath," onefine morning I decided that it wasbetter to die in one's culture. Imoved with my family here. I amhere, my next generation wouldalso live here". The Vedic scholareven quoted Indian epics to saythat Lord Rama believed thatAyodha was better than gold-decked Lanka and 'motherlandwas beyond all heavens'. Afterconquering Lanka, Lord Rama didnot stay back in Lanka but re-turned to Ayodhya.

Sh Gopi Nath said that forKashmiri Pandits there was noalternative other than returningto Panun Kashmir. He said Indiagave shelter to 1.5 millions Ti-betans but their homeland con-tinues to be Tibet. He said evenif a homeland was created forKashmiri Pandits in Switzerlandwhere there would be similarsnowfall it would still be no sub-stitute for homeland-Kashmir.While making a strong point thatcultural traditions of KashmiriPandits were tied to the soil ofKashmir Sh Gopi Nath observed,"There is no alternative for youother than to get back to yourland. You have to go back to rec-reate navreh, Ananat Chaudah,Gauri Tritya, Krishna birthdayetc. Your children will play withsnowfall saying 'Shina (snow)pyato pyato'...."

Mr. Gopi Nath stressed theimportance of preservingKashmiri language and said itwas language which defined cul-ture. He recalled that his ances-tor Adi Sankara had come all theway from south to Kashmir tovisit Sarda Peeth where certifi-cates used to be ratified. To thethunderous applause of the au-dience Sh. Gopi Nath said 'I alsodream that one day Panun Kash-mir will become a reality'.

Sh. Kiran Kunmar, son ofJeevan Dhar, the veteranbollywood star of yesteryears,said he was pained that his com-munity had come to be called dis-placed Kashmiris and had losttheir land, their existence, theirsocial personality. He lamentedthat his community had to facethis fate despite the fact that itgave India its first Prime Minis-ter, Pt. Jawahar Lal Nehru andlater another Prime Minister,Mrs. Indira Gandhi. Kiran Kumar,himself a noted actor, recalledhow Kashmiri Pandit communityhas contributed to the fund ofIndian civilisation by producinggreat poets, painters, entrepre-neurs, musicians, spiritual heads,bureaucrats etc. The noted actorquoted a speech of John F.Kennedy, former US President,in which he had said peopleshould say what they could dofor the country and not what thecountry does for them.

Delhi Meet endorses demand for Panun Kashmir

Souvenir release function at the National Convention. Seen in the picture (L to R) are Sh.Kiran Kumar, Dr. Ajay Chrungoo, Sh. Namit Verma & Sh. C.V Gopinath

(Contd. on Page 5)

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(From Page 4)Mr Kiran Kumar said

Kashmiri Pandits may be livingin Delhi, Switzerland, US, UK etc.but they must not forget thattheir earth was Kashmir. Headded, "We may be living incomfort and luxury but our homeis in Kashmir". He declared,"Kashmiri Pandits are proudpeople and would not like to liveon charity. We want to live inKashmir-on the land where ourancestors also lived". Mr KiranKumar lamented that KashmiriPandits in Mumbai hold biggatherings on Navreh and otheroccasions but nobody wasdoing anything beyond that. Hereferred to Israeli experience andsaid dreams should be backed upby concrete action.

Mr. Kiran Kumar said crea-tion of Homeland would put anend to recurrent exodus. Headded, "we are demanding anarea of just 3.8% so that we canlive with peace and dignity there.What sort of Baichara (brother-hood) exists in Kashmir? Didanyone come forward when yourhouse was burning or beinglooted? There is no baichara".

Kiran Kumar turned emo-tional on his reunion with his'own people'. He said he felt badthat he could not speak Kashmiri'My father was only 18 yearswhen he came to try his luck atBombay. My grand-father, Pt.Durga Pratap Dhar was Wazir-Wazarat in Gilgat. We celebrateKhechmavas, navroz (navreh).My mother and wife continue towear dejhuru. I have prepared my

daughter also to wear this".

Dr. Pandurang Marathe, asenior leader of Hindu Jan

Jagrut Samiti gave backgroundof relationship between PanunKashmir and his organisation.He said 'Sakshatkar' exhibitionmade people aware about the realdimensions of Kashmir problem.The Jan Jagrut leader added thatit was through this exhibitionpeople in Maharashtra and atother places learnt that KashmiriPandits were thrown out fromtheir place through a pre-planned

conspiracy. He informed thatSanatan Sansthan which pub-lishes Almanac (Panchang) inmany languages has includedthree days, significant in thegenocide of Kashmiri Hindus inthe Alamance—14th September(Martyrs' Day), 19th January

(Holocaust Day) and 28th Decem-ber (Homeland Day). The pur-pose was to create nationalawareness on genocide ofKashmiri Pandits and their strug-gle, he added.

Dr. Pandurang said that peo-ple in general were unwilling tofight back Jihadi terrorism eitherout of fear of or because theycarried the burden of some otherideology. He blamed media fordesensitising people about the

need to tackle terrorism. He nar-rated his own experiences of hisvisit to areas of J&K, gripped byterrorism.

He observed that there weretwo type of solutions to the men-ace of Jihaditerrorism-Intellectual and physi-cal. There was third one also-spir-itual, he added. Dr. Pandurangopined that Indian rulers had nolove for interests of Hindus be-cause they were against Indiancivilisation. He blamed secular-ism for this behaviour. He said

Delhi Meet endorses demand for Panun KashmirJan Jagrut Samiti was counter-ing terrorism through anintellectual crusade, unity ofHindus and spiritual awareness.He observed that only whenstate policy was based ondharma Hindus's interests couldbe protected. Dr. Pandurang

claimed that IInd world war waswon by US and UK due to SriArabindo and Mata SavitriPrabhu. He expressed fullsolidarity with Kashmiri Panditsand said they were sure to getPanun Kashmir.

Pt. ON Trisal, veteran politi-cal leader and President of AllState Kashmiri Pandit Solidar-ity Conference praised PanunKashmir leadership for carryingon the struggle with vision anddetermination. He recalled thegreat moments in December,1991 when Kashmiri Pandits metat a place in Jammu, named aftergreat Saivite Guru AchayaAbhinavgupta and passed a his-toric resolution demandinghomeland. He said," My commu-nity was thrown out seven times.No exodus any more was our re-solve. We gave slogan of Home-land for our rehabilitation. Sci-entists, engineers, teachers, doc-tors, all classes in the commu-nity raised this demand inunison".

Mr. ON Trisal castigated theold guard of Pandit leadershipand blamed it for community'spresent predicament. He said,"we are suffering because this(old guard) leadership had nodreams. Why I am with PanunKashmir, Dr Ajay Chrungoo,Kuldeep Ji it is because they aredreamers and have a visionwhich is one thousand yearsahead. I tell you that those howdream also conquer and thosewho do not dream cannotconquer. Newton had a dream,he came out with inventions. Weneed action with dream i.e. a ve-hicle. For achieving the objective

Dr. Pandurang Marathe

of homeland this vehicle is astrong, vibrant organisation.

Sh. Trisal exhorted KashmiriPandits not to get bogged downin pessimism. He said his com-munity was thrown out and tol-erated miseries but nobodycould break its resolve. "We shallturn our dreams into reality". headded. He referred to the contri-bution of Dr. Ajay Chrungoo atthe RTC and Working Groupmeets and asked Kashmiri Pan-dits to understand the signifi-cance—that organisations de-manding homeland representedthem at these meets.

The Veteran leader saidPanun Kashmir organisation un-der the leadership of Dr. AjayChrungoo was expanding-verti-cally as well as horizontally. Hecited organisation's success inbuilding alliances in Jammu,Delhi and elsewhere. Mr. Trisallavished praises on Panun Kash-mir leadership for displaying vi-sion in rejecting the so calledpeace process and dialogue. Heexplained that while the entirespectrum of National leadershipfrom BJP to Left had consensuson 'peace process' it was PanunKashmir only which expressedstrong dissent. Events vindi-cated the stand of Panun Kash-mir, he said. Mr Trisal wonderedhow secular India could havedialogue with theocratic confes-sional state of Pakistan. He askedPrime Minister to come out onwhat it was 'secretly cooking upon Kashmir with Pakistan'. MrTrisal declared that KashmiriPandits were frontline victims ofIslamic fundamentalism andwould not countenance any set-tlement which led to dilution ofIndian sovereignty over Kash-mir or porous borders.

Displaying strong optimismMr Trisal said "we have dreamsand dreams will come to fruition.

When winter comes canspring be far behind'.

Dr. Ajay Chrungoo, ChairmanPanun Kashmir expressed strongconcern on UPA government'skeeping the nation in dark about'secret parelys' with Pakistan onKashmir. He lashed out at intel-lectuals like C. Raja Mohan andPrem Shankar Jha for advocating'theses' which sought to under-mine nation-al interest on Kash-mir and allied issues. Dr.Chrungoo app-rised the gather-ing about his role at Round Ta-ble Conf-erence and WorkingGroup meets and said he ques-tioned the very premise of cer-tain formulations which nega-tived the nationalist position.

Dr. Churangoo delineated thecontradictious in GoI's stand ondifferent security issues. He saidthat GoI was talking dangerousthings i.e. making borders po-

rous or irrelevant. But at the sametime it attributes problem innorth-east to porous border,which resulted in infiltration andmigration from neighbouringstates. He said that there was adeep conspiracy to change thedemographic complexion of theregion. Same governmentdeclares that problems inKashmir can be solved by mak-ing borders porous or irrelevant.He smelt a conspiracy wherebyconceptual space was being cre-ated to flaunt a dangerous viewthat defence of northern frontierwas not needed. He said, "IfHimalayas were gone, Indian in-terests would be marred on per-manent basis. Not only our civi-lisation but the entire ecosystememerges from there. Our enemy'sstruggle is not over water re-sources but for the capture ofHimalayas". Panun Kashmir chiefsaid that Indian leaders haven'tlearn anything from history. Hewondered how porous borderconcept could be flaunted whenPakistan had waged three warsand has been engaged in proxywar against India for the pastthree decades. Dr. Churangoosaid that Pakistan andBangladesh were the only twoMuslim states where populationgrowth was on upswing and wereon the verge of demographicexplosion. He added that by 2020these countries would not beable to feed their youth. Dr.Churangoo wondered if porousborders concept was a plan 10years in advance to accommo-date the demographic pressuresin these two Muslim states.

Panun Kashmir Chairman saidthat the so-called peace processin J&K through porous borderswas aimed at neutralising ourcommitment to protect borders.He observed that borders areborders if you have the will todefend them. There will be noborders if you cannot defendthem", he added.

Dr. Churangoo also pooh-poohed another subversive plan,packaged as 'shared sover-eignty' over Kashmir. He saidthat such subversive modelswere basically aimed at-retrac-tion of Indian sovereignty overKashmir and giving lcous standito Pakistan and Kashmiri sepa-ratists in Kashmir. Dr.Churangoo said that out ofplace, irrelevant models e.g. Ire-land etc. were being flaunted inthe context of Kashmir. He saidthe concept of joint manage-ment, be it in the form of tourism,Hydroelectric resources, waters,allowing Pakistani students tostudy in Kashmir, Free trade zoneor two currency system etc., wasbasically aimed at dilution of In-dian sovereignty over Kashmir.He said that for five decades In-dian government recognised thepractice of Muslim identity poli-tics in Kashmir and now same

(Contd. on Page 10)

Sh. O.N. Trisal

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Lighting of the Traditional Lamp-Seen in the picture are Sh. Vijay Tickoo,Sh. Kuldeep Raina & Vani Kaul.

Sh. Kiran Kumar with senior activists of Panun Kashmir (L to R) Sh. Satish Sher,Sh. Vijay Kaul, Sh. Kamal Wangnoo, Sh. Vijay Tikcoo.

Noted painter Sh. Vir Munshi being felictated. Also seen in the picture areDr. Shakti Bhan & Prof. B.L. Fotedhar.

Abhay Rustam Sopori, music maestro being felicitated by Prof. M.L. Raina.

Sh. Kiran Kumar being felicitated by Dr. Shakti Bhan. Ms. Shreen Bhan being felicitated by Sh. R.N. Naquaib.

Sh. Urvashi Suri being felicitated by Dr. Shakti Bhan. Sh. Vijay Mattoo (compere) sharing lighter moments with Sh. Kiran Kumar.

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Artist Shanti Lal Sidh singing a traditional bhajan.

Dr. Sapna Kachroo giving a solo presentation.

Artist Lovely Chandra giving a solo performance.

Noted singer Dhananjay Koul presenting Dina Nath Nadim's immortalcomposition 'I will not sing today'

Sh. Gopi Nath Bahar presenting Ladishah.

Young budding artist Sandeep Koul giving a solo presentation.

Artist Sushma Kalla giving a solo performance.

Artists being felicitated.

Compere Miss Sunita Shabadi (Left)

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Jammu Kashmir finance fantasiesBy M L Kotru

My first impulse is todismiss the Jammuand Kashmri Finance

Minister Tariq Hamid Karra’ssuggestion that the State mightbe better off with a currency ofits own as pure hogwash.

He believes that a separatecurrency for the State is inher-ent to the process of self-rulewhich he presupposes will be theoutcome of the now stalled Indo-Pak dialogue on resolving theissue of Jammu and Kashmir.

Yes, self rule on regional ba-sis etc, etc, topped by a jointIndo-Pak management mecha-nism is what the retired GeneralMusharraf of Pakistan has sug-gested and which many of theseparatist groups – and thepeople’s Democratic Party of Jand K as is reconfirmed by TariqKarra’s astounding statement –have accepted as the solution.

As far as my recollectiongoes, New Delhi has never ac-cepted – not as yet to be, exactthe military ruler’s proposal asthe Solution. Yes, in its own su-pine way the UPA governmenthas been talking in terms of out-of-the-box solution leading to asituation in which ‘ borderswould become irrelevant’. That’sas far as Manmohan Singh hasgone. The confidence-buildingmeasures that followed the ear-lier rounds were indeed consid-ered a precursor to a more relaxedfuture.

If the State’s mainstream par-ties, apparently swearing bytheir loyalty to the country’sconstitution, have chosen to re-interpret the CBMs as a for-run-ner of regional autonomy forvarious parts constituting theState of Jammu and Kashmir it istheir view and not the view ei-ther of the entire population ofthe State nor, as far as I am ware,is it the stated policy of govern-ment of India to accept theMusharraf plan which foretellsaccording to many a communalpartitioning of the State.

Tariq Karra has since ex-plained that what he meant byhis reference to separate cur-rency for the State, was only arestatement of what certainSAARC organs had already spo-ken of SAARC, he went on to

say, had spoken of a commoncurrency for the countries of theregion. Everybody who knowsthe working of SAARC, and Ihave seen it first-hand from itsinception, would tell Marra thata common SAARC currencymust indeed remain a very dis-tant dream. Most countries ofthe region have not botheredeven to expand bilateral trade letalone multilateral trade all theseyears of theS A A R C ’sexistence.

H a v i n gk n o w nKarra, a de-cent youngman with im-p e c c a b l epolitical cre-dentials dat-ing back totimes whenthe PDP ofthe Muftiswas noteven born, Iam sur-prised thathe should be beating about thebush. Why can’t he say that hisparty leaders had advised him todrop this red herring if only tostir up public opinion in the val-ley? Elections in the State it isknown to everyone are due anytime later this year and it is im-portant for the valley parties toemphasize the lines of ‘distinc-tion’ between them in relation toNew Delhi.

All of them, I dare say, wouldlove to be on the right side ofNew Delhi and using that as anadvantage they must also makesure of their footing in the val-ley. Their politics must remainvalley-based it. It’s a limitedspace they must vie for, too lim-ited a space for meaningful ma-nipulation. The CBM cards havebeen overplayed and people arefar from impressed. So they mustcoin ever newer slogans, setunattainable goals and finally tryto arouse the baser instincts ofthe humankind.

The latter is applicable asmuch to the politicians in thevalley as it is to most malcon-tents there. But when Karraspeaks as the State Finance, heappears to forget the implications

his utterances can have for theentire State. Is he aware of theback-lash a silly statement likehis can have in the State and thecountry as a whole? Does hebelieve that his own constitu-ents in the valley are stupidenough to believe this 21st cen-tury Bachha Sakka when he talksof Kashmir’s own currency? WillJammu or Ladhakh accept a cur-rency, which from word go would

be dead as the dodo? His seniorparty man in the government,Muzaffar Beig, the Deputy ChiefMinister and an eminent Consti-tutional lawyer, has pooh-poohed Karra’s indiscretion,saying that the Finance Minis-ter had overstepped his brief.

To my mind he has done muchmore than that. He has strength-ened those who question theState’s accession to the Union.Even the founding father of theoccasion, along with MaharajaHari Singh, the tallest Kashmiriof them all, Sheikh MohammadAbdullah had conceded foreignaffairs, defense and currency tothe Central domain. Yet we haveMarra, who has taken an oath todefend the constitution of Indiaand the State’s own constitu-tion, virtually telling us he andhis party care two hoots for theoath he has taken and even lessfor the constitution.

I would expect a man of hiscaliber and his peers, includingMufti Mohammad Sayeed, theformer Chief Minister, to comeinto the open, as they have onmany occasions in the past, andendorse the Musharraf plans aspart of P.D.P’s manifesto. Why…

they say that they want the val-ley separated from the rest of theState? Why don’t they ask foran independent valley? Or, bor-rowing a leaf from the Zimba-bwean book, declare unilateralindependence like the last whiteruler of the country, the law IanSmith did, cocking a snook, as itwere, at the British colonial rul-ers of whom he was one? I amsure such a demand would find

PDP manyl i k e m i n d e dfriends amongthe separatistswithin the val-ley and theirmentors in Pa-kistan? Butthem Pakistanfor the presentcannot be con-sidered an op-tion, given thefluidity of thecountry and itslong history ofcolonizing dis-tinct ethniccommunities

like he Balochis, Sindhis (savedsomewhat by their larger num-bers), the Gilgitians et all.

And if an independent Mus-lim valley indeed be the objec-tive of anyone in the valley theyshould be prepared to pay heedto voices of the lakhs ofKashmiris forced out of the val-ley these past few decades. Thecommunal tones of some of thevalley leaders become obviouswhen you find them seeking theright of return to the valley lead-ers become obvious when youfind them seeking the right of re-turn to the valley of Kashmiriswho had migrated to Pakistanbefore or after the partitioningof a sub-continent. Why don’tthey talk of the right of the fivelakh or so Kashmiri Pandits whowere driven out of their homesin the early 90s? If indeed thereis to be zonal self-rule in the val-ley, the Kashmiri Pandit organi-zations which had a meeting inNew Delhi a few days ago maynot have been off the mark in

J&K Finance Minister releasing Annual Calendar of J&KBank. Also seen in the picture is Mr. Hasib Drabu,

Chairman J&K Bank

asking for the establishment ofhomeland of their own in thevalley. Most of them have losttheir homes and hearths post-terrorist incursions of 1989-90’give them a chance at least nowto build a home for themselvesafresh within the valley in aclearly demarcated zone, asurged by the New Delhi meetingof the Pandits. The Centre cansurely find additional funds togive the homeland of theirdreams a concrete shape. As itis hundreds of crores have beenspent by the Union governmentin the name of the migrantPandits and one was even toldonce about some housing blockshaving been built in some partsof the State for their rehabilita-tion.

The time may have finallycome for the Union governmentto think in terms of a separatehomeland in the valley for thePandits. Do not forget thatKashmiri Brahmins have beenaround in the valley for over2500 years, long before the Bud-dhist and Islamic advent. I don’tquite understand why my heartis expected to bleed for the Al-banians of Kosovo or theChechens when I should reallybe expected to think more interms of the Kashmiri Pandit mi-grants from the valley. Whydoesn’t someone speak forthem? Why do they talk only ofKashmiri currency? Of Azadi? Ofzonal self-rule?

*(The author is a VeteranJournalist, based in New Delhi

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JKENG 00333/26/AL/TC/94JK No: 1213/18Regd. JK-219/2008Printer Publisher B.N. Kaul for andon behalf ofPanun Kashmir Foundation.Editor: SHAILENDRA AIMAComputer Graphic:S.K. BabbuPrinted at : The Kashmir TimesPress, Gangyal, JammuOwned by:PANUN KASHMIRFOUNDATIONPublished from PANUN KASHMIRFOUNDATION, 149 Ram Vihar, OldJanipur, Jammu-180007 (INDIA)Tele/Fax: 0191-2538537e-mal: kashmirsentineljk@yahoo.co.in

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By Special Correspondent

HAS Pakistanchosen its final destinyto vindicate Ralph

Peter's scenario of a fragmentedPakistan? Dynamics of theevents unfolding in Pakistanpoint towards that possibility.This may well be months, yearsaway. Not only foreign observ-ers but even Pakistan's own rul-ers are speaking like that. TheEconomist called Pakistan as"the most dangerous place onearth". Pervez Musharraf, themilitary dictator said 'Pakistanwas on the brink'. There are par-allels being drawn with Franco'sSpain (1935-38). Pakistan's inter-nal war is being seen as an inter-national conflict. Pakistan, is nolonger seen as an issue of'aborted democracy' or even afailed state. It is being describedas the world's number one 'Se-curity Threat'. Benazir Bhutoo'sassassination, which many be-lieve was the handiwork of mili-tary-intelligence establishmentof Pakistan, has inducedurgency in these concerns.

Why is Pakistan in so vulner-able position? Its faces seces-sionist threats—both ethnic andJihadi; institutions have col-lapsed and the political partiesare too weak, fragmented,feudalised, to unfurl a major sys-temic change to save the coun-try; Pak army has lost its cred-ibility and legitimacy and alsothe capacity to maintain law andorder, Pakistan faces global cen-sure for being a 'rogue state'.

Secessionist Threats:Pakistan's North West Fron-

tier Province is fast slipping outof Federal Govt's Control. Mili-tary establishment's policies—patronising Jihadi forces for Af-ghanistan campaign and thenselectively countering these tokeep Americans in good humourhave recoiled back. Even whiletackling Jihadi forces in NWFPPakistan government is trainingand arming Taliban for campaignin Afghanistan. Taliban's bounc-ing back in Afghanistan duringthe past 2 years is largely seenas the handiwork of Pakistan. Inthe great game going on in Af-ghanistan-NWFP Pak regimehas lost face with both-AlQaeda-and Americans. Pro-Musharaf Islamist parties e.g.MMA are also losing ground inNWFP.

Sheikh Essa:Prior to 2003 Al Qaeda ele-

ments, using Wazirstan tribal ar-eas as sanctuary, were fightingtheir battle in Afghanistan andnot in Pakistan against its'Muslim Army.' Sheikh Essa, anEgyptian ideologue of Al Qaeda,moved into Mir Ali Town inNorth Wazirstan in 2003. Paki-stan military for nearly two dec-ades was looking to Taliban-con-trolled Afghanistan as its 'stra-

Talibanisation of NWFPmay lead to 'Pakhtunistan'tegic Depth. Essa upturned thisby propounding a line that 'un-less Pakistan became theTaliban's (and Al Qaeda's stra-tegic depth the war in Afghani-stan could not be won'. He saw itas part of new 'Islamic Caliphateand made Pakistan state as AlQaeda's new target. Previously,Al Qaeda's target was NATO andUS outside Pakistan. In Decem-ber 2007, Robert Gates, US De-fence Secretary admitted that 'In-filtration of Al Qaeda elementsinto Afghanistan has come downas they are now focusing againstPak government and Pak peo-ple". He added that Al Qaeda hadturned its attention from Iraq toPakistan.

Essa's sermons raised armiesof 'Takfiris'. Takfiris' considerall non-practisingMuslims as 'Infi-dels'. There was asimilar movementin Egypt in late1960s. In few yearsEssa's ideologysaw all perceivedUS allies in Paki-stan become hisprime targets. Essais using a mix ofPakhtun ethnicnationalism andJihadic ideology tocultivate his base.Former members ofterror organisa-t ions—Jaish-e-M o h a m m a d ,Lashkar-e-Toiba, Lashkar-e-Jhangvi in North Wazirstan havemoved into Essa's Camp.

Assassination attempts onMusharraf and attacks on Paki-stan military and state establish-ment structures are seen ashandiwork of Al Qaeda underSheikh Essa. There was an at-tack on Amir Muqam, close aideof Musharraf in November 2007,leading to the killing of hisbrother. A month later AftabAhmed Sherpao, former InteriorMinister who ordered Lal Masjidstorming, was attacked. Aroundsame time Ejaz-ul-Haq, formerminister of Religious Affairs andanother central figure in LalMasjid operations, was targettedby a suicide bomber but he sur-vived. Soon after Benazir's as-sassination CIA targetted Essaat his residence in Mir Ali andinjured him.

Pak Taliban:Pak Al Qaeda or Pakistani

Taliban is mainly composed ofhome-grown Pakistani terrorists.Besides Pakhtuns there are

Punjabis, Urdu speaking mem-bers of sectarian and Sunni ex-tremist outfits. BaitullahMehsud, 34, who fought withTaliban in 1990s, has emerged in2007 as most visible proponentof Al Qaeda's ambitions in Paki-stan. Based in South Wazirstanhe has claimed to have hundredsof suicide bombers ready to at-tack Pak government and militarytargets. Reports say thatMehsud runs one of the fivegroups that train and despatchsuicide bombers from Pakistan'sisolated tribal areas. Another AlQaeda leader is Qari Zafar, a ter-rorist from South Punjab and nowbased in South Wazirstan. Hewas previously associated withsectarian outfit Sipah-e-Sahiba,before switching allegiance to

Jaish-e-Muhammad. In Swat Val-ley Maulana Fazlullah headspro-Al Qaeda Jihadi group. Hehas been attacking Musharrafand his political outfit, PML-Q.Fazlullah's group recently at-tacked Pak army base camp inSwat.

After fall of Taliban govern-ment in 2001 Al Qaeda retreatedinto Wazirstan and besidesgrooming ideologically localyouth introduced training pro-grams. During the past few yearsscattered Pak Jihadis wereregrouped in Al Qaeda camps inWazirstan, leading to launchingof a neo-Taliban, loyal to AlQaeda but increasingly critical ofPak establishment. Al Qaeda wasalso real instigator behind therecent announcement of IslamicEmirates in border areas byMehsud. Mehsud was putincharge of Tehrik Taliban-e-Pakistan in January, 2007. Thisorganisation is a coalition of pro-Taliban groups. BaitullahMehsud's brother AbdullahMehsud, also a Jihadi terrorist,

was killed by Pak army in 2007 ina raid on his residence.

Baitullah Mehsud:Baitullah Mehsud's profile

makes an interesting study. Hedeals for profit, took money fromTaliban to hunt down diplomatsof countries that published Dan-ish cartoons. Mehsud had ini-tially called for election boycottat instance of Essa. Later, he en-tered into a deal with Pakistan.As part of deal to retract his boy-cott call he received consider-able sums of money, $540,000from Pak government. Besidesthis, Pak army curtailed opera-tions against Jihadis in tribal ar-eas and scores of Jihadis werereleased. In February 2005Mehsud had entered into dealwith Pak government but backed

out of the deal inAugust 2007following LalMasjid operation.The so-calledpeace deal raisedhis stature andallowed him tof u r t h e rstrengthen hissupport base. Aspart of the dealPak governmentreleased 25M e h s u d ' sterrorists, manyof them failed sui-cide bombers inexchange with250 Pak soldiers

captured by Mehsud's militia 2½months before (August 2007).The large cash infusion Mehsudreceived from Pak governmentbolstered Mehsud. Under thecover of ceasefire he made S.Wazirstan a haven for Jihadis.The Pak government had strucka similar deal in North Wazirstan,allowing Jihadis full control overthe territory.

Al Qaeda has been resentingthese deals between local Jihadisand Pak government. Immedi-ately after Mehsud's deal itlaunched three suicide attackson armed forces. In the last one9 soldiers were killed and 4wounded in the garrison city ofKohat in NWFP. Al Qaeda alsokilled 8 elders involved in effortsto broker a truce between secu-rity forces and tribe of Mehsud.They were killed recently inSouth Wazirstan hours before apeace Jirga or tribal council wasscheduled to meet in Tank city.Al Qaeda does not favour truceas it fears that local terroristsmight enter into deals with fed-

eral government. BaitullahMehsud was a conduit betweenPak intelligence and Taliban-AlQaeda operatives. Mehsudworked closely with JalalulludinHaqqani, an Afghan warlord whohelped Osama Bin Laden escapefrom Tora Bora mountains in De-cember 2001. Mehsud is also in-volved in the Taliban insurgencyin Afghanistan. His close aide,Hakimullah Mehsud was cap-tured by NATO forces while hewas infiltrating into Afghanistanwith five foreign mercenaries.Latest reports describe BaitullahMehsud as the 'new triggermanfor Al Qaeda' in Pak-Afghan bor-der region. Mehsud commandsa force strength of 20,000Jihadis.

Al Qaeda-Pak establish-ment:

Al Qaeda commands supportfrom a powerful section of Pakmilitary-intelligence establish-ment. The suicide attacks of No-vember 24 and September 4 in2007 on ISI targets were de-scribed to be the handiwork ofhigh officials within ISI. Since2002 there has hardly been anyJihadi strike in which there wasno connection with GeneralHead Quarters of Pak army. TwoJihadi organisations have beenunder focus for working in closecollaboration with Pak militaryestablishment--Hizbut Tehrirand Lashkar-e-Jhangvi, an anti-Shia sectarian outfit. HizbutTehrir, a pro-Al Qaedainternational Jihadi group, activein Central Asia and UK, hasbeen receiving patronage fromPak regime since 2000. It hasbuilt up huge infrastructure foritself, including in armed forces.Observers say no other Jihadiorganisation has been able to re-cruit as many supporters fromarmed forces as Hizbut Tehrir.

Lashkar-e-Jhangvi (LeJ) wasformed in 1996 as an offshootfrom Sipah-e-Sahiba, set up byGeneral Zia. LeJ is composed ofDeobandi elements. Accordingto B. Raman, a security expertand Pak watcher, LeJ is Trojanhorse of Al Qaeda in Pakistan.LeJ, its numbers said to be in onlyhundreds, has been involved inhigh-profile assassinations oftargets hostile to Pak army. It isa fervent supporter of nuclearJihadist, Abdul Qadir Khan andhas strong links with pro-Ziafaction in Pak army. Pak militaryis still soft on LeJ. Musharrafhad cleared its senior leaders ofcriminal charges so that theycould participate in 2002elections. Pakistan IntelligenceBureau's Chief Ijaz Shah, who issaid to be close to Bin Laden andsheltered terrorists involved inDaniel Pearl's killing, belongs tothe faction that activelysupports LeJ. He is a known pro-General Zia loyalist. Pak army,

Mangil Bagh Chief of the radical group, Lashkar Islam,with his aides

(Contd. on Page 11)

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Delhi Meet endorses demand for Panun Kashmir

Sh. Namit Verma and Sh. C.V. Gopi Nath with the image ofGoddess Sharika.

(From Page 5)Kashmir was being projected tobe a bridge between ideologicalstate of Pakistan and secularstate of India.

Dr. Churangoo expressedconcern that top national lead-ership of all parties-Congress,BJP and the Left had secret con-sensus on appeasing Pakistanon Kashmir and blamed the pre-vious NDA government for un-leashing the process. However,he saw a silver lining in that rankand file of Congress and BJP andcrystallisation of issues duringthe past three years has put abrake on appeasement of Paki-stan. He said that political par-ties were now seriously debat-ing if concessions were given toPakistan on Kashmir would theprocess stop anywhere. He saidthere was an atmosphere of un-certainty with spread of Jihaditerrorism to Indian hinterlandand Maoist violence assumingmenacing proportions.

Dr. Churangoo referred to Sh.Namit Verma's critique on impe-rialism and said nobody hasdared to context it. In this con-text he quoted a report inStatetimes by columnist DostKhan. The columnist had re-ferred to linkages between eco-nomic policies of US Imperialismand Kashmir. He had alleged thata person who had supported 'In-dependence for J&K' on NDTVwas made chairman of a bank.

Panun Kashmir leader re-ferred to the role of WajahatHabibullah, a former bureaucrat.He said that even after this bu-reaucrat publicly declared hispreference for variants of Dixon/Pervez Musharraf formula andequated JKLF terrorists, who hadunleashed religious-cleansing ofKashmiri Hindus, with Gandhi,Nehru etc. he was pushed byPrime Minister through backdoorinto working group on Centre-State relations. The bureaucratadvocated two assemblies forJammu, coinciding with its reli-gious divide and the plan lookedindistinguishable from PervezMusharraf formula. He said asection of UPA leadership wassuffering from Muslim Leaguementality.

Dr. Churangoo projected agrim scenario where Indianeconomy was being mortgagedto US and the latter decided poli-cies on Kashmir through its cho-sen henchmen. He described thesituation where sections in thegovernment at the highest levelwere advocating that some com-promises were to be made onKashmir. Dr Churangoo was criti-cal of the US government whichwas still pursuing the line of of-fering concessions to Islamicfundamentalism and was raking

up semitic/non-Semitic divide.He said, 'we still groped in darkabout what exactly were the mo-tives for US involvement inKashmir'. He warned Americans,"If you are not able to fightJihadis in Hindukush then howcan you fight them in Kashmir'.Dr. Churangoo opined thatAmericans suffered from skewedmentality and ignored the real im-peratives of Pan-Islamist thrust.

Panun Kashmir Chairmanscoffed at Right to InformationAct and asked "if we cannot de-velop consensus on framing lawto tackle terrorists how can weaddress this issue'. He attributedIndia's political degeneration towilful negation of Indian civili-sation by its rulers.

Dr. Churangoo said that notonly Congress but Sangh Parivartoo had blinkers on vital secu-rity issues. In this context he re-ferred to a seminar on 'Inte-grated National Security' atDehradun recently. He disclosedthat the proceedings of theseminar which extended to thewhole day did not even once

refer to Islamic fundamentalism,peace process, Pakistan, drugmafia, smuggling cartels.Maoism was described as themain threat and Bangladesh wasreferred to in the context of illegalmigration and not as base ofJihadist operations, he added. Healso referred to linkages andcollaboration between Jihadistsand Kashmiri separatists withIndian Maoists. Dr Churangoosaid that during past 15 yearsIndian Maoists have beenregularly visiting Kashmir andproviding logistic support toterrorists.

Dr. Churangoo contested an-other misch-ievous formu-lationthat Indian stability depe-nded onstable and strong Pakistan. He

reminded thatPakistan was anideological statewhich exportedterrorism andits stabilitymeant greatsecurity threatto India. Heopined that whilestable ideologi-cal state ofPakistan wasconcern of Indiaalone but failedstate of Pakistanwas a globalconcern. Heasked, "whydoes India stateignore thatPakistan was notPunjabis alone but alsoBaluchistan, Northern Areas,Sindhis, Mohajirs etc." DrChurangoo called upon Indianleadership to speak out unam-biguously that it rejected religionas the basis of government andasked it to context ideologicalpremises of Pakistani state. He

declared that nobody could stopthe process of disintegration ofPakistan. He observed that a sta-ble ideological state of Pakistanwould always be at war with it-self.

Asking Kashmiri Pandits todefine their role in turning the fastchanging situation to their ad-vantage, Dr. Churangoo said thatthe displaced community needto come out of the defeatistmode. Every conflict has itsclimax. He asked them to analysethe implications of description ofIndia as an anomalous state byConndeliza Rice, US secretary ofState. Dr. Churangoo observedthat Indian state was violatingthe classical definition of state.He said the most forward look-

ing democracy had chosen a rolei.e. being neutral and distancingfrom aspirations of Hindus, themajority community.

Dr. Churangoo said thatproblems of Displaced Panditswere compounded due to thisand had to contend with thereality that powerful forces werearraigned against them.

Secondly, thecommunity wasengaged in self-abnegation anddefeatist dis-course. He askedthe communityto take lessonsfrom NapoleonB o n a p a r t e ' sremarks 'I am thenation'.

Panun Kash-mir leader saidJihadists evenretained the ca-pacity tomodulate thepolicies ofAmerica andWest Europeangovts. He saidthe writ of sepa-ratist elementscontinued to run

in Kashmir, otherwise how could2.5 lakh Bihari. Muslim labour-ers be thrown out within twodays on a simple call by Geelani.Dr. Churangoo said, 'be itGeelani, Ghani Bhat or JKLF' allwanted Kashmiri Pandits to re-turn to a position where theywould be at the mercy of thosewho threw Pandits out. Dr.Churangoo observed that thePandit community had no scopefor any compromise. Onlythrough contesting relentlesslythe existing nation-buildingmodel and recasting new visionon Kashmir the Pandit commu-nity could come nearer their ob-jective, he observed. He addedthat the Pandits had to counter

Dr. Ajay Chrungoo being presented bouquet at the National Convention byDr. Shakti Bhan. Also seen in the picture is Sh. Kuldeep Raina.

attempts by centre to appeaseMuslim communal elements inKashmir. He asked Pandits toponder over if selling of hogads(Dried fish) free of cost or givingan occasional car lift on a visit toKashmir by a member of majoritycommunity to a Pandit meant re-versal of genocide and return ofcivil society to secularist mode".

Dr. Churangoo asked Panditsto heed Sh. Namit Verma's adviceon 'holding on till better situa-tion emerged. He said that withspread of terrorism to Indian hin-terland greater sections of IndianMiddle class were being sensi-tised to Jihadist threats and po-litical subversion within the es-tablishment. For conflict to crys-tallise it will take time as it had itsown dynmic, he opined. Dr.Churangoo said that deep con-tradictions in government'swrong policies on security andKashmir ensured the defeat ofthese. He also referred to dubi-ous formulations of Kashmirimainstream leaders that Con-stituent Assembly was a Sover-eign body and Article 370 a treatybetween India and Kashmir and'J&K did not sign Instrument ofmerger'. Dr. Churangoo said thatrelentless campaign of PanunKashmir is building pressures onGoI and Kashmiri political lead-ership. They are slowly realisingthat religious-cleansing ofKashmiiri Pandits on permanentbasis would not be accepted andPandits's interests had to be ac-commodated in any dispensationon Kashmir. Dr. Churangoo saidthat Pandits may be lacking inpopulation mass but retainedgreat symbolic significance.Every single act of defiance bythem would become a force mul-tiplier, he declared. Dr.Churangoo asked Pandits to re-alise their strength to change thesituation. (END)

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(From Page 9)afraid of leakage of its links withJihadists, recently releasedRashid Rauf, a top terroristsinvolved in the plot to blow upan aircraft flying from UK to theUS. This Pakistani terroristsettled in UK was arrested byPakistan in August 2006 and liq-uid explosives were recoveredfrom his possession. UK govern-ment had been demanding hisextradition. Pak authoritiescleared him of all charges andshowed him as 'escaped fromcustody'.

Grim Situation:Pak Taliban leader Baitullah

Mehsud warned government ofattacks in case army was notwithdrawn and threatened to 'ex-pand its actions from Wazirstanto Kohistan and settleddistricts'. Mullah Ehsanullah, aformer Taliban intelligenceofficial told reporters in 2007 thatmore than 500 suicide bomberswere being trained at 50 sitesacross Pakistan and Afghanistanin camps run by Al Qaeda, PakJihadists and Arab terrorists.Sushant Sareen, a noted Pakwatcher, said after a recent tourof Pakistan that 'the militantshave such an over supply ofsuicide bombers that a markethas developed in which suicidebombers are sold to whoeverneeds them. Jihadis have devel-oped a capacity to strike at willanywhere in Pakistan, even insuch garrison cities likeRawalpindi, through collusionbetween Jihadis and elements inPak military establishment.

The recent report 'Afghani-stan on the Brink', released bySENLIS, a global think-tankpublished a map which showedpermanent presence of Talibanin whole of NWFP, most ofPunjab and NorthernBaluchistan. Sindh is depicted ashaving substantial Talibanpresence. Jihadis have deep andextensive penetration into Paksociety. As per one report in 2003in Punjab alone there were 2715madrassas, with 2,50,000students on their rolls.

Jihadi unrest has gripped now

settled districts as well. TheJihadi groups in North and SouthWazirstan and Swat Valley havedeveloped linkages and come toassist each other regularly whenmilitary operations are launchedagainst them. When heat is onin Wazirstan, new fronts areopened up by Jihadis in Swat orelsewhere Suicide bombers arebeing regularly used as the mainweapon to counter military op-erations.

Alarming Situation:According to a South Asian

Terrorism Portal (SATP) reportthe graph of Jihadi secessionistviolence has been rising sharply.In NWFP in 2005 648 peoplewere killed (430 civilians, 81soldiers). The number rose to1471 (608 civilians, 325 soldiers)in 2006 and 2467 (949 civilians,467 soldiers) in 2007 tillNovember 10. The number ofsuicide bombings was 21 inNWFP and 23 outside theprovince in 2007. Same year therewere two suicide bombings a daythree times in NWFP. 19 out 24districts in the province were ingrip of Jihadi violence. Therewere 176 bomb blasts in 2007 inthe province. Administrativecontrol in 8 districts and otherparts has passed into hands ofTaliban where Kangaroo courtshave been set up. On March 28,2007 Tank town was attacked bymore than 200 Taliban terrorists,the first of such kind in settledareas. Pak Taliban also controlsDarra Adam Khel in Kohat dis-trict, which is said to be Asia'slargest Arms manufacturing hub.Pakistanis from other parts haveto move under police escorts totravel around in most parts ofNWFP. Peshawar town itself wit-nessed 21 bomb blasts, 3 suicideattacks in 2007. Jihadis havebeen regularly overrunningtowns and police stations in theprovince. In encountersbetween Jihadis and securityforces 150 soldiers were capturedby Jihadists in November 2007and 211 in August 2007. Thesoldiers were later released indeals. Recently, Pak governmentexpelled Nicholas Schmidle, a

reporter for the New York TimesMagazine who interviewed anti-government Taliban leaders andwrote report "Next-GeneralTaliban" from Quetta, the capitalof Baluchistan.

Contradictions:Pak Federal government is

finding it difficult to handle thesituation in NWFP. Its strategyto use tribal divisions has failedas Jihadis have succeeded informing a sort of confederacy ofJihadi groups. Groups that takestate support against their rivalsalso want a free hand in areasthey control, a demand govern-ment finds difficult to agree.Moreover, government's dealswith Jihadi groups help in con-solidation of the latter.

A determined operationagainst Pak Taliban in NWFPruns the risk of alienating com-mon Pashtuns, further pushingthem into Jihadist fold. Pathansconstitute 20-25% of Pak armedforces, with 15-22% in officercorps. The Frontier Corps, theparamilitary formation involvedin FATA operations is over-whelming Pashtun.

Continued unrest in NWFPand increasing defiance ofPathan Jihadist elements againstPak government has seendesertions by even seniorPashtun officers and soldiersfrom Pak army. There were 160cases of desertions by soldiersin NWFP and FATA in 5 days(October 11-16, 2007). There isalso growing unwillingnessamong Pathans in army toparticipate in operations againstJihadists. A Pathan MajorGeneral recently sought prema-ture retirement. There is strongendorsement of Taliban by com-mon Pashtuns. Pashtun societyis undergoing a radical transfor-mation—defiant and endorsingTaliban ideology. Swats were themost liberal and peacefulPathans. Sushant Sareen ob-serves that Pashtun identity,tribal affiliations and religiouszealotry have combined to pro-duce a deadly cocktail for whichPak state has no antidote.

The dismantling of traditional

social structures—Tribal Jirgasand Lashkars through whichMaliks, Khans and Sardarshelped Federal government toestablish its writ in NWFP havebeen made redundant byMusharraf's local body system.Mehsud and other Jihadist lead-ers have killed some 200 tribalelders who dared to opposethem. Soft approach towardsJihadis by MMA government inNWFP and double game beingplayed by Pak state agencies hasfurther compounded Pak gov-ernment's problems.

Ethnic Divide:The polarisation of the con-

flict between Pashtun Jihadisand Pak State is bound to createstrong ethnic polarisation andhostility along Pashtun--Punjabifaultlines. At the moment Tribalmaliks, Khans, businessmen andlocal government officials aremoving to Peshawar and send-ing their families to cities in Pun-jab. But those living in Punjabfear Punjabi backlash againstPashtuns. Journalist Imtiaz Alamobserves that with couple of sui-cide attacks in Lahore there willbe serious Punjabi backlash. Sofar only state targets have beenattacked but the situation couldchange in case of strong actionby Pak army and damage to livesand property of Pashtuns.

Kurram Agency:There is a full scale civil war

going on in the Kurram Agencysince November 15, 2007.Though this war is sectarian andlocal in nature but the infiltrationof Pak Taliban and Al Qaeda ele-ments has given filip to the vio-lence.

Baluchistan:Loosening of Pak State Con-

trol in NWFP would give flip toinsurgency in Baluchistan.Strong resentment over killing ofpopular Baluch leaders NawabAkbar Bugti and Nawab BalachMarri by Pak army has led tohotting up of war in Baluchistan.Recent reports speak of fleeingof Punjabi settlers in Baluchistan

to Punjabi ghettoes or Pashtun-dominated areas. Other reportssays that now even Pashtuns inBaluchistan have begun sup-porting Baluch nationalists. Inthe north Baluchistan Al Qaeda-Pak Taliban have carved out asanctuary. Taliban chief MullahMohammed Omar was also liv-ing in Quetta.

Sindh:In Sindh also Benazir Bhutto's

assassination is likely to stokeup strong ethnic passions.Sindhis attribute Benazir's killingto Musharraf and elements inArmy opposed to democraticrule. Baitullah Mehsud de-bunked Army's claim that he wasinvolved in her assassination.Infact, Asfandhyar Wali Khan,grandson of legendary Pakhtunnationalist leader, Khan GaffarKhan and PPP have also rejectedPak government's claim thatMehsud was involved inBenazir's killing. Soon after Oc-tober 18 attack on Benazir,Mehsud had sent emissaries toher and asked her 'to identify herenemy'. In the aftermath ofBenazir's assassination therewere many attacks on Punjabitargets in Sindh. Secondly,Benazir and the Bhutto familytranscended Sindhi nationalismand projected themselves as ar-dent Pak nationalists. This standmarginalised Sindhi nationalistand Left groups. With BenazirBhutto out of the scene theseSindhi groups will find more sup-port to espouse Sindhi national-ism, increasingly critical of Pakstate. Benazir's uncle and seniorPPP leader Mumtaz Ali Bhuttoand other supporters of Benazirwere annoyed over her deal withMusharraf. Paul Pillar, a formerCIA analyst has been quoted inAmerican media as saying 'Thereis a considerable chance that inthe near future, the Pakistanisecurity forces will have theirhands full just to maintain or-der'. Immediate fallout ofTalibanisation of NWFP could besecession of the province, lead-ing to 'Pakhtunistan'. It couldwell turn out to be forerunner ofbigger fragmentation.

Talibanisation of NWFP may lead to 'Pakhtunistan'

KS Correspondent

Panun Kashmir held a meeting at its office premises at Old Janipur to observe the 'HoloucaustDay'. Meeting was presided over by Dr. Ajay

Chrungoo Chairman Panun Kashmir. Sh ON Trisal,President All State Kashmiri Pandits Solidarity Con-ference, Sh. Kuldeep Raina General Secretary PanunKashmir and Sh Shailendra Aima were among the promi-nent persons who spoke on the occasion.

Meeting unanimously resolved to deepen the un-

derstanding amongst people of India about the menaceof Islamist terrorism. Participants vowed to ally with allsuch forces who are battling the scourge of terrorism.

Panun Kashmir underlined the urgent necessity torecognise the dangers of growing communalisation andtalibanisation of the society and politics in KashmirValley. The Participants underscored the imperativenecessity to identify the forces which would be theirpartners in the long battle for secularism in Kashmir.

The meeting also unanimously resolve to bid fare-

well to politics of servility for all times to come. Thecollaborators of Muslim Communalism from within andwithout were identified as the biggest impediment tothe community goals and national endeavour in Kash-mir. Towards the conclusion everybody reaffirmed theircommitment for creation of Panun Kashmir with a UnionTerritory Status North and East of River Jhelum. PanunKashmir declared that homeland was the only solu-tion to the problem of homelessness and perpetualpersecution of Kashmir Hindus.

Panun Kashmir Cautions On GrPanun Kashmir Cautions On GrPanun Kashmir Cautions On GrPanun Kashmir Cautions On GrPanun Kashmir Cautions On Growing Communalisation and Towing Communalisation and Towing Communalisation and Towing Communalisation and Towing Communalisation and Talibanisation in Kashmiralibanisation in Kashmiralibanisation in Kashmiralibanisation in Kashmiralibanisation in Kashmir

12MEMOIRMEMOIRMEMOIRMEMOIRMEMOIRKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

By Bishamber Nath Sapru

Deal with Mohd. Mir:Dina Nath of Rohama was

son-in-law of a family inBatapora, Magam (Kupwara).One afternoon (2 PM) while wewere roaming in bazar in searchof cigarettes we saw a group of14 Kashmiris walking on theroad. Dina Nath drew my atten-tion towards a person sportingwhite beard and said, 'His nameis Mohd. Mir. He has been sentby my in-laws. I am sure'. DinaNath's in-laws had close ties withMohd. Mir. Whenever this Pan-dit family had some functionMohd. Mir was a permanentinvitee. So Dina Nath knew Mirwell. This Kashmiri group hadcome to Muzaffarabad to pur-chase rock-salt. The Kashmirvalley was reeling under acuteshortage of salt. Subsequently,it transpired that Dina Nath's in-laws had settled a deal withMohd. Mir. The latter had to re-ceive one Khirwar of land as 're-ward' in case he brought DinaNath safely to Kashmir. Partlytemptation for land and partlysympathy due to close ties withDina Nath's in-laws made Mohd.Mir accept this request.

Dina Nath asked me to go toMohd. Mir and enquire if heknew Dina Nath. Meanwhile,Dina Nath left for lodge. I wentto Mir and wished him 'AslamAlai Kum'. He wished me back.Then I asked him if he knew DinaNath of Rohama. Elated Mohd.Mir shot back, "Is he alive? I begyou to take me to him". Then Irevealed that Dina Nath hadseen him and sent me to establishcontact. I told him that it wasrisky since he had a big groupwith him. Mir replied, "I will askthem to wait at Jamia Mosque".The same day landlord Wali Mirhad got a barber to home forhaircut of his two sons. Thebarber too was Kashmiri. WaliMir asked the barber to preparemy beard without moustache(alah). The landlord, after I hadtrimmed the beard, said I lookedlike a spiritually elevated person.I had no mirror to check this. Iobserved it when I came to

Muzaffarabad 1947-The Story of my EscapeMuzaffarabad 1947-The Story of my EscapeMuzaffarabad 1947-The Story of my EscapeMuzaffarabad 1947-The Story of my EscapeMuzaffarabad 1947-The Story of my Escape

stream and saw reflection of myface in water.

I had carried Mohd. Miralong with me. He could notrecognise Dina Nath since latterhad grown a big beard. When Ishowed him Dina Nath and theireyes made contact they sobbedbitterly. We tried to calm themdown, cautioning them thatsince house stood on the busystreet it could land us in trouble.

Dina Nath asked Mohd. Mirabout the welfare of his in-lawsand home people. Mohd. Mirtold him frankly, "I have specifi-cally come to take you back". Istared at Dina Nath and said thatI would also like to go with him.Mohd. Mir told me, "How can Itake you along? I have got spe-cial socks (namidaji) and grasschappals for him. Tangdhar isunder heavy snow". Dina Nathbegan singing my paeans beforeMohd Mir but the latter wouldnot yield.

Suddenly, Dina Nath'sthought went to those unfortu-nate 63 victims who after stab-bing had been pushed down thehillock by raiders. The incidenthad taken place when I was inattic. The victims had beenbrought from surrounding vil-lages—Nalochi, Saran, Chatanand assembled at the hillock.The hillock was on the otherside, away from Kishanganga.Dina Nath told me that if we wentto the place we could find someclothes of the victims and itcould facilitate my journey.

2½ months had passed.Sarvanand advised me not toleave for two reasons. One, therewere inherent dangers on theway. Secondly, the Red Crosswould soon take us back. I didnot agree. During day time wewent to the Kassi. Dogs and vul-tures were swarming all around.Corpses of the killed had re-mained undisposed. There wasstink all around. None of the vic-tims had shoes. Either these hadbeen taken away by raiders orby dogs. A warm coat, torn butwith buttons intact was found. Iwent to meet Mir againalongwith this coat. He was stillnot satisfied with my clothing.Mohd. Mir gave pheran, pulhour(grass shoes) and namidaji(woollen socks) to Dina Nath.Sarvanand again begged me notto leave. I told him, "I am dyingby inches. I want to end this or-deal by going home". He gaveme Rs 2 for the journey.

Departure:Next day we-Dina Nath and

myself went to the mosque.Mohd. Mir had instructed usthat during prayer time weshould sit in the last row. Heintroduced us as 'two KashmiriMuslim businessmen who hadbeen looted by Sikhs and nowwanted to go back to their homesin Srinagar. He gave out ournames as Din Mohd. and Gh.Nabi.

Muzaffarabad town isperched on a hillock. 150 stepslead down to Domel from wherethe town people could board abus.

During the day Mohd. Mirhad purchased 20 seers of salt.The dealer had given him a slip'Namak 6 manh bapati chodanadmi'. It served as 'passport'.

Congress-Kangri:There was heavy presence of

Pak regular army personnel inthe whole area. We had hardlywalked 20 steps when Pak sol-diers signalled us to stop. Thesoldiers asked us about ouridentity. We replied 'Kashmirinamakwala' . Some army menshouted (Isme Koi CongressiToh Nah Hai') (We hope thereis no Congress activist amongstyou). The poor peasants did notknow what Congress meant andpresumed soldiers were askingabout Kangris (firepot). TheKashmiris replied 'Haan HaanSab Kangri Hai' (yes, all haveKangris'). The soldiers thrashedall the 14 people with rifle butts.We escaped thrashing as westood at the last. It was too latewhen soldiers realised that peas-ants had mistaken Kangris forCongress. Every now and thenwe continued to face Pak sol-diers. One group of soldiers onknowing our identity as'Kashmiri namakwala' said'Inshallah, we will soon conquerKashmir and salt would be soldat the rate of 10 seers per rupee'.The Namakwalas had pur-chased salt at the rate of 5 seersper rupee.

Kuhadi Check Post:Kashmiri namakwalas had

by now realised that Pak soldierswere strict while Indian soldierswere quite lax. In the wee hourswe reached Kuhadi bridge, 5-6miles below Kishenganga. A sin-gle Pak soldier was guarding thebridge. It was still dark. The sol-dier enquired if we had 'pass'. Weasked 'which pass'. He replied'Jis seh namak laya hai" (saltpermit). I had seen that pass. Itwas for 14 people but we were16. The soldier did not have alantern at the bridge but the

camp housed in a tent nearby didhave a lantern.

The soldier told us, 'It is stilldark. Soon the sun will rise. I willcheck the number of people inthe permit'. I whispered to Mohd.Mir that death was now hover-ing over me and Dina Nath.Mohd. Mir too was perturbed

since the permit issued was onlyfor 14 people and not 16. Hewalked to the soldier to plead,"our children and cattle are dy-ing for want of salt. We are thesame number as mentioned in thepermit. There is no non-muslimor stranger amongst us". Thesoldier signalled us to leave hur-riedly. All 16 of us crossed thebridge.

We had been walking for 2-3days and were heading towardsTanghdar. The Namakwalas pre-pared maize bread and also of-fered us. Mohd. Mir was quitecautious that they should notknow our real identity. At thispoint Mohd. Mir and his mencautioned us that 'now the hard-est journey-uphill over snow,with no trees around, lay aheadof us. We had two pieces ofmaize bread for the journey. I hadput on 5-10 kgs of salt on myback to pass as a namakwala. Ourwhole journey from Kohadibridge onwards had been oversnow.

Snow Sickness:I was feeling sleepy and was

unable to walk. Others waited forme, goading me 'Naba Naba PakhSah' (Gh. Nabi, move on). I waswalking virtually barefeet oversnow and was too under-clothedfor the hard journey. On the wayI would pick up torn pulhours,use them. After half an hour walkthese too would give away. Thenamakwalas would converse

amongst themselves 'Gh.Nabiyas Aya Maya Yih MarihBicharah' (Snow sickness hasoverwhelmed Gh. Nabi. The poorchap would die). Now we werecoming down from the Alpinerange, the pine trees were begin-ning to be seen. The'namakwalas' went to collect'Shang' which had fallen oversnow. They lit fire with these andtook me near the fire. Thiswarmed me up. Till then my eyescould see only a hazy whitesheet. Now my vision returned

to normal. It was early morning.After some time sun too cameout. We had still to walk 26 milesto reach Nastachan Gali. AtNastachun gali I saw hundredsof corpses of raiders with rustedrifles on their shoulders. Now wehad to walk downhill. At the topof the pass Pak soldiers shoutedat us asking about our identity.As we moved on they repeated'Inshallah, we will come soon'. Iasked them for a cigarette packet.They obliged.

Salamatwari:We reached Salamatwari.

Mohd. Mir's aunt (mossy) livedhere. She was quite hospitableand felt happy on seeing Mohd.Mir return safely. She offered usmeat soup and two big maizebreads. We did not take soup.At this spot Mohd. Mir and his13 men got separated from us aswe could not walk at their pace.They had better footwear andwere clothed well.

Gushi:Our next halt was at Gushi.

The matamal of Dina Nath's wifewas here. We saw 4-5 elderly la-dies of the family in Qasabas.They wished 'orjan' to us. DinaNath told them 'I am not 'orjan'. Iam son-in-law of Magam Pan-dits'. Ladies whispered amongstthemselves that the person washusband of Durgi (Durga) whowas held up in Muzaffarabad.They brought a gabba for us. Wedid not muster courage to sit on

This is the third and concluding part of Pandit Bishambar Nath Sapru'smemoir on Tribal invasion of Muzaffarabad in 1947. In this part Sh

Saproo recalls his experiences in escaping from Muzaffarabad

Richhmar Gali near Tithwal, in this picture 'A' isPakistani picket while 'B' is the Indian picket.

(Contd. on Page 13)

(B)

(A)

13CONTINUACONTINUACONTINUACONTINUACONTINUATIONTIONTIONTIONTIONKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

(From Page 12)it as we were heavily infestedwith lice. For the first time in manymonths we had a sumptuousmeal of rice, monji (knol khol) andpotato. In the evening the malefolk returned to the home. I toldthem, "you are staying here inthis dangerous situation. Be cau-tious lest raiders come and killall of you". The ladies and themen folk replied 'The villageMuslims are our brothers. Lasttime when the raiders came herethe villagers took us to theirhomes'. Though ladies were inQasabas but the males were intheir usual Pandit dress. I sug-gested to Gushi family not tostay any longer in the village.They brushed aside my warning.20 days later we learnt aboutmassacre in Gushi.

We stayed at Gushi for 2days. On the 3rd day we left forBatapora on horses provided bythe Gushi relations of Dina Nath.Personal safety had been my soleconcern till now. I had virtuallyno orientation about my family,home etc. On the way Dina Nathhad suggested to me to staywith him at his Rohama home atleast for a month. I hadconsented.

Batapora:Dina Nath's mother and elder

brother had already reachedBatapora. The entire village hadturned up to receive him. On em-bracing Dina Nath (in his beard),his mother fainted. His wife toofainted. For a moment it seemedthe two ladies had lost theirvoice. The ladies belonging tothe other community had alsocome to share Pandit family's joyat reunion. They were whisper-ing to one another 'Yi gayasmauj osh travan' (The lady withtears rolling down her eyes is hismother). It was at this juncturewhile watching the family reun-ion I was jolted and gotreorientation about my family,home etc. The villagers and therelations of Dina Nath asked usdetails about our days in captiv-ity.

Next morning I told Dina Naththat I will go home. He laughed,saying, "Till yesterday you weresaying that you will stay with meat least for a month. What madeyou change the decision?" Dur-ing the night we spent atBatapora I had seen a dream-allmy home people were standingin front of me. The villagers alsoadvised Dina Nath to send meto Srinagar to meet home peo-ple. When I assured Dina Naththat I would return soon heyielded. In-laws of Dina Nathgave me an old coat of pathu,shirt of Handora and pulhoursmade of pattu plus Rs 5 for theonward journey.

Handwara:In Handwara I

went to see GopiNath who worked asForester. He hadbeen neighbour ofmy in-laws and usedto be present on allimportant functionsin their house. GopiNath was amazed tosee me. It took himtime to recogniseme. I looked like aMuslim, with beardand alla. He huggedme. Soon the newsabout my arrivalreached to other Pandits ofHandwara. Pandit employeescame to me to ask about thewhereabouts of other Panditswho were caught up inMuzaffarabad during the raid.They made particular enquiriesabout Niranjan Nath Warikoo.

Meanwhile, a 25 years oldMuslim youth turned up to askme, 'Have you any idea aboutVishamber Nath Sapru if he wasalive or dead'. I was a little per-plexed and asked, 'Do you knowhim?'. The youth replied, "I donot know him. His maternalcousin is at Sopore.He had told me toseek informationabout VN Saprufrom peoplereturning fromMuza-ffarabad".When I said'Niranjan' henodded his head inagreement. I toldhim that I wasVishnath. He askedme to ring up mycousin immediately.

Sopore:Niranjan Nath

Pahalwan was inthe TelephoneDepartment. Hewas on the line.When he askedabout killings inMuzaffarabad Ifeigned ignorance.I boarded a tongawith three otherpassengers. TheTonga Driver waskind enough tooffer me rebate of 8annas. I paid Rs 1½as the fare toSopore. When Ireached SoporeTelegraph officemy cousin, wearingpheran with Kangriinside, was waitingon the Verandah.When Tonga haltedand all the 4passengers withbeard got down

Niranjan looked at us but failedto recognise me. Then I shoutedat him 'Nera Varay Shuka'(Niranjan, are you OK?" Hestood dazed. His officer was ayoung man from Poonch. Myfeet had swollen due to frostbite.

Niranjan took me inside hisquarter. Other people alsorushed inside to ask details fromme. I felt a little refreshed withtea. At 11 PM there was a callfrom Srinagar. Niranjan's juniorsaid 'Chogtu Sahib is on line'. Irequested this junior employeeto allow me to talk to Chogtu

Sahib since Iknew him. Theemployee toldChogtu, 'A manhas come heref r o mMuzaf fa rabadand wants to talkyou . He says youare known tohim'. Chogtu feltexcited. I wishedChogtu Sahibvery warmly andintroduced my-self. I told him,"My aunt( M o s s y ) —Mirzas are your

neighbours....Jagar Nath, KashiNath...Whenever our mossywould visit us she would tell usall great things about you...Howmuch dowry you had given toyour daughter. I humbly requestyou to send a word to my familyat Drabiyar that I was alive andhad reached Sopore". While hewas still on line I heard himshouting 'Hyoh Java, HyohJava, Hyoh Nesar Piyava,Devmali hund gasiv, TemisVaniv Keliji dedi suh schuh nerakakas nish' (Of' Jawahir haveyou gone to sleep? Go to Dev

Mali's house toconvey to Kelij Dedithat he (VN Sapru)was with Nera Kak(Niranjan). Chogtuasked me aboutNiranjan NathWarikoo and otherdetails e.g. thetorture weunderwent. Chogtuslived at Tankipora.Jawahar went toDrabiyar to conveythe message to myhome people.

After night'sgood rest, Niranjangot a barbar to giveme a haircut andshave off my beard.I was reluctant. Heprotested that mymother would feelshocked on seeingmy beard. I took thebus for Srinagar. Thebus driver out ofcompassion for arefugee chargedonly Rs 2 instead ofRs 3. At Pattan I sawSham Lal (mybrother) and BadriNath Mattu (mywife's brother)coming in Tonga.They asked ourdriver to stop. It wasa 9-seater bus. We allboarded the bus.

Srinagar:At Chattabal

Deputy Inspector

Wife's TestimonyIt was the day of Ashtami.During the night at Kani (IIndFloor) I saw a strange dream.I saw lot of sand falling fromthe ceiling. Then an old manappeared. I asked him 'Whatwas this falling from theceiling.' He replied, “Kurihath vanan Kal Gata” (DearDaughter, It is an event ofevil). He then started runningon Bugs. I tried to chase him.

For two hours he kept running.In the morning I was a little confused on what I had

seen during the night. I related the sequence of the dreamto my mother-in-law. She tried to brush off my fears bysaying, 'Khabar Kya Asih Vuchmut' (God knows betterwhat you might have seen). On the day of Navmi some-body visited our house to check roll number of my hus-band who had appeared in B.Ed. examination. The resultshad been out. When I went to my parents' house toenquire about the roll number I saw my father sitting in acorner, with a gloomy face. In the evening I watchedlow-tone conversation going on between my father andbrothers. I went to kitchen to ask my Bhabi what was thematter. She informed that an attack had taken place inMuzaffarabad. We remained awake throughout night,quite perturbed over the fate of my husband. At 4 AMthe following day father and brothers went somewhereto make enquiries. I returned to my -in-laws's house. Myhusband's brother, Pt. Sham Lal went to Ganpatyar tomeet somebody in this connection. After 5-6 days I wastaken to Bohri Kadal to meet Guruji who practiced the artof Brhaskatha (Fortune telling).

Police Pt. Harishwar Kaul hadarranged tea for us. He was ourneighbour. My home peoplewere eagerly waiting for me.Minister DP Dhar and NC leaderMaulana Saeed Masoodi cameto my home 2-3 days later andsought details about theconditions and deployment ofPak troops en route. On anaverage 400-500 people visitedour home daily—some came toknow details, others came towish us mubarak (greetings). Wewere also visited by manyPunjabis. They anxiously askedabout their relations who wereholed up in Muzaffarabad. I wasalso taken to Badami Bagh can-tonment. The Army General, aSikh asked me about location ofPak pickets in Muzaffarabad.

After I left a Kashmiri Panditwho returned with Red Cross in-formed me that somebody waslooking for me, saying 'where isBN Sapru because he haddisrespected Jinnah's photo-graph'. An incident had takenplace before the invasion. ShamLal Labroo was Headmaster. Iwas Farm Master of 10th class.There was going to be an inspec-tion. Mr Labroo had asked meto decorate the classroom. Iasked students to get photo-graphs. One student got photo-graph of Nehru. The followingday a student belonging to ma-jority community got photo-graph of Jinnah. Since Jinnahfaced opposition in the state Iwas reluctant to keep his pho-tograph. I informed Labroo. Hecame to the class room and askedfor removal of photographs ofall political personalities. Boththe photographs--those ofNehru and Jinnah were broughtdown. I handed over thephotograph of Jinnah back to thestudent. There might have beenresentment over this.

Those Kashmiri Pandits/non-Muslims who could not escapecame later with Red Cross. OneSudershan Zutshi of Bijbehara,who was probably a Patwarilived with a Gujar family. He didnot come with Red Cross. He issaid to have returned 20-25 yearslater. Niranjan Nath Warikoo,son of Pt. Anand Ram Warikooalso came with Red Cross. Heused to live with us in Pala Ram'shouse. He and his brother,Prithvi Nath had gone to attendChak (estate), when raiders killedPrithvi Nath and took Niranjanas hostage to Muzaffarabad.

I joined High School,Amirakadal, Old Hospital on 17thMarch, 1948. No pay was givenfor 4 months when I was a cap-tive. The state government evendid not condone the servicebreak. My initial appointmentwas on 10th April, 1944.

(Concluded)

Muzaffarabad 1947-The Story of my Escape

Outskirts of Gushi Village.

14HERITHERITHERITHERITHERITAGEAGEAGEAGEAGEKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

By Sanjay Godbole

“Baluchistan “ is a State inPakistan, having a fairly vast ex-panse. Hingola is an ancient river,which traverses across the ter-rains of Baluchistan. A mountainnamed ‘Khirdhar’ is situated atthe banks of river Hingol. At theextreme end portion of this moun-

tain, which is popularly knownas Kanraj, there is an ancientcave known as ‘Hingalaj’. Thisplace is situated in Tehsil Lyariof Baluchistan and is, since an-cient times, reckoned as the larg-est and the most famous placeof Worship of the GoddessHingla in the Indian Sub-conti-nent. The “Hingalaj” cave is lo-cated at a distance of 250 kilo-meters from “Karachi” onKarachi-Quetta highway. On theeastern side, is situated a towncalled Lyari. Next to Lyari, notvery far, is located a military baseof Baluchistan. One has to crosstwo rivers named Aghor andGungi, to arrive at AshapuraSarai hermitage’ charitable resthouse for a camping halt wherethe Hingalaj cave is situated inthe near vicinity.

At this location, there are

The Goddess Hingala Of BaluchistanThe Goddess Hingala Of BaluchistanThe Goddess Hingala Of BaluchistanThe Goddess Hingala Of BaluchistanThe Goddess Hingala Of Baluchistansome old temples of worshipingsuch as Lord Ganesha, remainslike Goddess mother Kali, GuruGorakhnath, Brahmkunda, RamZarokha, Anil Kund and holyplace of Gruha of Goddess Devi.

During the Treta-Yuga epochor era (according to Hindu my-thology there are 4 yugas (Eras)Satyayug Dwaparyug, Treta-Yuga and Kalki-Yug .WhenParshuram incarnated,Dadhichi the Famous asceticsage had penned a predictivestory. King Vichatar, a descen-dent of a Tartar Mangol Dy-nasty, ruled this province. He hadtwo sons, named “Hingol” and“Sunder” Sunder brutally op-pressed the populace. The ha-rassed public, propitiated LordShiva, and the Lord Ganesha(Son of Shiva). Lord Ganesha

killed Sunder.Later on, Sunder’s brother,

Hingol, who had received boons,which ensured that he (Hingol)would not meet death by anyweapon whatsoever, in any ofthe three lokas (worlds)' as perHindu mythological conceptthree worlds exist worlds Swarg,Mrityu. Pataal Hingol, all thesame, would not remain immuneto death. Hingol soon becameinsolent and opressed his sub-jects. He also added new territo-ries to his Kingdom. He, thereaf-ter, suo moto, assumed the titleas Hingol Dev (God Hingol). Ul-timately, the people as a result-ant reaction, worshipped “God-dess Shakti”.

The Goddess killed Hingol ina cave at a place known as“Satdeep” in, what is known as‘Baluchistan’today. Hingol, just

before meeting his death, re-quested and prayed to GoddessShakti, that he be identified andbe synonymous with his name.The place, thenceforth, wasknown as “Hingol Tirth”.

When Alexander the great,invaded “Sistan” now called“Baluchistan” presently, in theyear 325 B.C., the Greek forceswere camping at the banks ofriver “Hingol”. Sikandar wageda war with the King of “Balikot”.Some devotees of GoddessHingla were there, to worship theGoddess Hingla and they wereall safe.

Emperor “Vikramaditya” atthe time of Vanquishing India,visited this place as a devotee.King, Todarmal, contemporary ofEmperor “Akbar” had also vis-

ited this place as a devo-tee. So also didmany Rajputnobles, and per-sonalities suchas Biharimal,Madhusingh, &Raja Jagtatsinghvisit the place.

Dada Mek-han, the famoussaint of Gujrat,came all the wayfrom Gujarat, tovisit and haveglimpses of thisholy place.Those devo-tees, visitingthis place

Hingalag are addressed as‘Kapdis’. The pilgrims, aftercompletion of their pilgrimage,sport a string, made out of“Thumra”, a variety of stone,mined from “Thatta” in Sindh.

Prior to the partition of Brit-ish India, in 1947, many devotees,especially from “Gujarat” and“Rajasthan” regularly visited“Baluchistan” to propitiate God-dess “Hingla”. Travelling wasnot that easy and comfortable atthat time. The travellers had toundertake the tedious journeyby braving the barriers such asrough and sloppery roads,jungles, mountains and crossingof challenging rivers. This te-dious journey, at times had to becompleted on the back of camelsor in a Palanquin and would lastfor about a month or so.

Shri Varsimal Devani, a Trust

of Swami Narayan Temple , a re-ligious cult popular asVaishnava, residing onMohamad Ali Jinnah Road inKarachi, is also a trusth of HinglaMata Temple of Baluchasitan. Healso arranges tours to HinglaTeerth. He very graciously madeavailable to me some fine photo-graphs of Hinglamata Mandir.

According to Shri Devani, theGoddess Hingla Devi being fa-mous all around, devotees fromAfrica and even Europe frequentthis pilgrimage spot in multi-tudes.

As per the legend, in UttarRamayana, Lord Rama visitedHingla Teerth in a sortie in hisaircraft “Pushpak” and bathedin the water basin (Jal Kunda)here. One spot in this area is iden-tified with Lord Rama’s sacred

visit.Shri. Devani further added,

that the temple of Hingla Mata isinside a cave and it admeasures25 feet by 12 feet. There is noidol of the deity, but only theAstan (Seat) and the trident.

A priest is duly appointed forcarrying out daily rituals andgeneral maintenance and housekeeping.

Each year a minimum ofTwenty five thousand strongcontigent of devotees visit therefor pilgrimage. They offer flow-ers and coconuts to the God-dess Hingla. Some offer a clothpiece suitable for Blouse, mak-ing such an offer is consideredto be auspicious. Some offer“Saubhagya Lenis” and even sil-ver canopies Umbrellas i.e. ac-cording to Hindu belief, a mar-ried lady is considered to be for-

tunate, if she passes away priorto her husband. Since dry fruitsare available in abundance inBaluchistan, these are offered tothe deity and are distributed tothe visitors as blessings of thedeity.

Devani said that the membersof “Zigri”, a Baluch tribe residein this area. They also worshipthe deity and take a vow. Whentheir vows are fulfilled these“Zigri Baloch come to the spotand offer Mithi roti (SweetenedBread). All the members of theirfamily gather on such an occa-sion. They address Hinglamataas “Nanima” . (Nani meansmother’s mother ). All the secu-rity personnel of this temple areBaloch. This was specificallymentioned by Shri. VarsimalDevani.

As per the legend describedin “Shiva-Purana” Sati’s mainmortal remains fell over this partof the land. Sati was the daugh-ter of “King Daksha” and wife ofLord Shiva who preferred to go“Sati”. (Sati according to ortho-dox Hindu beliefs, a marriedwoman after the death of herhusband should immolate her-self on the pyre of her husband ,this it is claimed is necessary forher salvage in future births) .Hence this place assumed impor-tance in the specified holy placesof the Goddess.

But exactly like the “Sharada”temple in Kashmir, this placeHingla Teerth is now in Pakistan.Hence we (Indians) are deprivedof an easy access do this place.

*(The author is a noted Ar-cheologist, a linguist and experton the history of South-WestAsia

Hingalaj Cave in Baluchistan. Annual pilgrimage at Hingalaj cave in progress.

15TRADITIONTRADITIONTRADITIONTRADITIONTRADITIONKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

By Upender Amarbardar

THE hallowed land of Kashmir isblessed with divinity inenormousness. The rituals, cus-

toms, traditions and celebration ofsacred days are cultural, social andreligious expressions of great culturalmosaic of Kashmir. Mysticism,mythology, spiritual thought and socio-cultural history are formidableingredients of our festivals, rituals andcustoms. The local shades and nativeidentities inherent in them not onlyconnect us with the past but also helpin the socio-historical reconstruction ofantiquity. They land hope, grace, zest,variety and grandeur both to an indi-vidual and the society. The prominentwinter rituals of Kashmir are—GadaBata, Majhor Tahar, Chari Oakdoh,Lavsi Chodah, Kichdi Amavasya,Makar Sankranti (Shishar Sankrat)and Shishur etc. They represent thecommunity's religio-cultural pride asthey give us social, psychological reli-gious, cultural and emotional compact-ness. Moreover, their origin and rootscan be traced to the progenitors andforebears of the community centuriesback.

Our unbending faith in them remindsus not to forget the ancient land andrich civilisation of the past to which webelong.

Gada Bata:'Gada Bata' stands out conspicu-

ously as an imposing and timehonoured winter ritual of KashmiriPandits. The ritual has survived evenin our forced exile despite a brush withthe modernity. It is celebrated in themonth of December during the dark fort-night of Posh locally known as 'PohGutpach' either on Tuesday orSaturday. As per a religious belief,every house has a presiding andgoverning deity, reverently remem-bered as 'Ghar Divta' or 'Dayat Raza'by Kashmiri Pandits. The house isbelieved to remain under the benevo-lent and protective surveillance of'Dayat Raza' everytime. A religiouslypious house is thought to haveauspicious and positive dividends. Thebelievers share a firm conviction thatpositive and spiritual resonancegenerated due to the presence ofpresiding deity of the house drivesaway bad omens, evil spirits,acrimonious feelings and negativeretardants if existing in the house. Hisindivisible presence also guaranteeswellness, harmony and stability ofkinship among the inmates of the house.

It also testifies a centuries old notionthat elements of spiritualism,religiousness coexist alongwithmaterialism in a harmonious blend inthe houses of Kashmiri Pandits. Theritual of 'Gada Bata' is an eagerlyawaited occasion in every KashmiriPandit house even now. On any se-lected Tuesday or Saturday of PoshKrishna Paksh, the divine patron of the

The Winter Rituals of KashmiriPandits-The Legacies of Past-I

house called 'Ghar Divta or Dayat Raza' ispropitiated by an offering of fish dish andrice. On the designated day, the kitchenis cleansed and the needed utensils arethoroughly washed. The fish to be cookedare spotlessly cleaned and cut into wholegirth pieces. The entire volume of usedwater along with the scrubal fish scales,fins, discarded fish inners are retained andthrown off only when the fish and riceoffering is made to the 'Dayat Raza'. Thefish are cooked in combination with nadru,reddish or Kadum (Knolkol) as per thefamily's ritual or 'reath'. It is followed byinvocational pooja of rice and fish dish.Afterwards, rice and cooked fish piecesin the sequential order of head, middleand tail portions are kept either in freshearthen plates (toke) or on grass wovencircular base (Aer) called 'chret' or in athali as per the family 'reeth'. They arenow placed on the clay smeared floor ofthe upper storey room of the house called'Kani or pbraer-Kani' A washed uncookedand ..dressed fish is also kept on aseparate grass woven ring called 'chret'adjacent to the above offering. An oil litearthen lamp (choang), a tumbler filledwith water and a tooth pick (optional) arealso kept near the rice and fish offering.As per the family custom, the offering iseither kept underneath a willow basketcalled 'Kranjul' or left uncovered. The saidroom is then left undisturbed and unat-tended during the night. The followingmorning, the families in accordance withtheir 'reeth' either put the rice and fishdish offering on the house roof to be fedupon by the birds or share the consecratedfood-offering as 'naveed' by the familymembers. As per belief, the scattering ofrice grains and sight of fish bones keptaside is indicative of the acceptance ofthe offering by the 'Ghar Divta'.

Every care is taken by the family toensure the religious purity during thecelebration of this ritual as any deviationor flawed observance invites 'GharDivta's' annoyance and anger. The oralnarratives and family lores are full of thewrath inviting incidents. Recounting ahappening of such nature at herHabbakadal residence as heard from herelders Smt Aneeta Tikoo revealed "Oncea delay in performing the 'Gada Bata' ritualresulted in disquietening noise coming-out from the 'Thoker Kuth' for severalnights. It was taken as displeasure andannoyance of the 'Ghar Divta'. Immediatecelebration of the ritual astonishingly putan end to the mysterious noise."

Recollecting another incident of theyore, she elaborated "once an elderly ladySmt. Visherded received a mysteriousbash from an invisible force in the house.It was taken as an indication of somewrong doing during the observing ofritual. Afterwards, the ritualistic offeringmade once again put the things right."Narrating one more unusual happeningof 1970s, wherein a lady in theneighbourhood the fried inner parts offish before the customary offering wasmade to presiding deity of the house. It

resulted in the hurt caused to the saidlady by unexpected collapsing of thekitchen wall during the course of cooking,which was an indication of 'Ghar Divtas'anger and ire".

Sharing a personal experience in theexistence of 'Ghar Divta', Sh SusheelHakim, an erstwhile resident of KaranNagar, Srinagar, also recounted "forseveral days in the year 1980, I would feelenormous and mysterious heavinesspounding my body in my bed during nightin wakeful state following the opening ofmy room door on its own. Astonishingly,the mysterious feeling of poundingvanished after the well-known mystic ofKaran Nagar Kashi Bub, fondly knownas Kashi mout, who used to frequent ourhome advised me to make an offering ofrice and fish to 'Ghar Divta'. Narrating onemore related incident of the same year,Sh. Susheel Hakim divulged "one of ourtenants Sh. Anil Kachroo, a student thosedays would observe the unoccupied bedin his room getting weighed down by amysterious and invisible force duringnight, which would precede the automaticopening of the room door. The bed wouldregain its original form after a brief spell,indicating that a divine figure had restedfor a while on the bed".

Sh. Roshan Lal Zadoo, presently atBhagwati Nagar Jammu also shared asimilar incident that his father late Sh. DinaNath Zadoo had noticed a divine figurein white robes descending the staircaseof his home at Nowgam Kuthar,Anantnag.

Manjhor Tahar: One more important winter ritual is

that of 'Majhor Tahar', which iscelebrated on Magh Purnima, locallyknown as Manjhor Punim. The ritualcomes in the months of November-De-cember. It is a thanks giving ritual towardsthe all pervading Almighty God, who isthe source of our sustenance and sub-sistence. It is symbolic of His generosityand benevolence bestowed upon us inthe form of bountiful cultivated crops. Onthe day of Magh Purnima, yellow colouredrice (Tahar) and potatoes and 'Kadum'(Knolkol) spiced with red chillies arecooked during night.

After the customary pooja, the offering—the 'Tahar' and the cooked vegetabledish known as 'chout' is kept on the rooftop during the night itself. Afterwards,the remaining portion of the food is takenas 'prasad' by all the family members. Incertain places, the ritual is regarded tosignify the fertility of the soil. Thebelievers offer the oblation of 'Tahar' andcooked vegetable dishes to the deity ofcrops in their crop fields. The ritual of'Manjhor Tahar' is celebrated to invokethe deity of crops and soil fertility for en-suring allround welfare and prosperity inthe form of bountiful crops. The ritual isalso supposed to ward off the damaginginfluences, which may affect the cropproduction. The ritual also enforces theintimate and fruitful relationship betweenman and the forces of nature, which are

believed to shower grace, mercy andblessings in the form of differentvarieties of crops cultivated by us. Thefood or crop represents the physicalmatter, which guarantees the suste-nance, nourishment and householdprotection.

The yellow colour of 'Tahar' is amystical interpretation ofauspiciousness, spirituality andpositiveness. Yellow is regarded as aroyal colour and is symbolic of the flowof sacred energy, which is believed toactivate and stimulate the surroundings.The yellow colour of 'Tahar' also denoteswarmth, glow and bloom in every actionconnected with our life.

Chari Oakdoh:'Manjhor Tahar' is followed by

another ritual know as 'Chari Oakdoh',which is celebrated on Posh KrishnaPaksh Pratipadha, locally known as 'PohGutpach Oakdoh'. The ritual involvesthe cooking of rice and moong dal.About seven or nine small rectangularstones collected from the river orstreams are seated on grass woven ringscalled 'Arie'. These are symbolic of the'Mother Cult' or 'Shakti Pooja' and rep-resent 'Matrakas' or little Divine.Mothers.' 'Matrakas' are known by thenames of Brahmni, Mahesvari, Kumari,Vaishnavi, Varahi, Narasimhi and Aindrior Indrani.

They are the 'Shaktis' of Brahma,Isvara, Kumar or Skanda, Visnu, Varaha,Narasimha and Indra. According toTantarshastra, Brahmini represents theprimordial nada, which is the unmanifestsound denoting the origin of all thecreations. It resembles the Divine energyas represented by the 'Pranav' or 'Om'.In the ritualistic invocation of the'Matrakas', offering of rice and dal mixedtogether are placed before the seven ornine 'Matrakas' represented by smallrectangular stones. It also involves theapplying of tilak to all the idealisedimages of 'Matrakas'. Afterwards thefamily members take the 'naveed'. The'Chari Oakdoh' is also known as the ritualof 'Matraka Pooja'.

Lavsie Chodah:One day ahead of 'Kitchdi

Amavasya' comes the little known ritualof 'Lavsie Chodah'. It is celebrated onPosh Krishna Paksh Chaturdashi. In thisritual, apart from rice, moong dal in com-bination with reddish is cooked.

After the traditional pooja, theoffering of rice and the cuisine of daland reddish is kept on the roof top. Theconsecrated portion is taken as 'naveed'by the house inmates.

The ritual of 'Lavsa Chodah' haspresently lost much of the originalritualistic fervour and has receded insignificance. It needs to be taken backto its pristine glory.

All the community rituals need to becelebrated with unquestioned faith asbesides spreading cheer and mirth, theyhave an impacting role in shaping ourlives. (To be continued

16TRIBUTETRIBUTETRIBUTETRIBUTETRIBUTEKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

By Dr. R.K. Tamiri

Pt. Nilakanth Sharma wasborn at Dab Wakoora,Shadipur (Tehsil

Ganderbal, Srinagar), on 21stJune, 1888 to Pt. Shankar Joo andSukhmal. His family originallybelonged to Ganpatyar localityof Srinagar. Pt. Ramjoo, one ofhis ancestors, had gone inadoption to a Sharma family ofDab Wakoora. The family has noclue as to when this adoption hadtaken place.

Pt. Ramjoo's family at DabWakoora were big Chakdars andheld lot of land at Rabitar (GundRoshan) in tehsil Ganderbal. Thepeasants of the area, to distin-guish this family from other Pan-dits, used to call them 'Badihbhatta' (affluent Pandits).

Pt. Nidhanjoo Sharma, adescendant of Pt. Ramjoo, waswell learnt in religious scriptures.So was his son Pt. Shankar Joo.There is an interesting anecdoteconnected with Pt. Shankar Joo.One day as usual he was ab-sorbed in performing 'Sandhya'(Puja) at 5 AM in the morning onthe bank of a rivulet. A group ofpeasants happened to pass by.They wished him 'BandagiMahra'. Since he was absorbedin meditation he did not respond.The peasants thought thatShankar Joo might not haveheard them. They drew nearerand again said 'Bandagi Mahra'.As he still did not respond theycame more closer and repeatedthe same. Shankar Joo, disturbedin his meditation, lost his cooland shot back," You Rascals, getout". The peasants retraced theirsteps and went home mutteringad nauseaum 'Shankar JooBandagi, Shankarjoo Bandagi...'Even at home they continued tospeak this uninterruptedly. Theworried families approached Pt.Shankar Joo for forgiving them.He told them that he didn't doanything to them but they dis-turbed his puja. Shankar Jooasked them to get Dhoop andlight it as sort of remedy. Thepeasants were their normal selfagain. Nobody in the villagedared to take liberties with him.

There were no schools in Pt.Nilakanth Sharma's time at DabWakoora. So he had no formaleducation. He mastered Sanskrit,Persian, Hindi and Urdu and hadgood working knowledge of Eng-lish. Pt. Nilakant knew Sanskritvery well and had learnt it fromhis father. His father and grand-father, Pt. Nidhanjoo knew San-skrit quite well. Kashmiri Panditsfrom neighbouring villageswould flock to them for learningSanskrit. Pt. Nilakanthcomposed verse mostly inKashmiri and occasionally in

Spiritual and Literary Life of Pt. Nilakanth Sharma-ISanskrit. There is nothing tosuggest that he wrote verses inHindi or Urdu. Pt. Nilakanthreceived initial coaching inPersian primer from ateacher but gainedproficiency in the languagethrough his own efforts.

Pt. Nilakanth was wellsteeped in Saivite lore andhad imbibed Saiviteteachings, first from hisfather and then from books.After 1947 when the familyshifted from Dab Wakoorato Srinagar many KashmiriPandits of the city wouldvisit Pt. Nilakanth to takelessons in Saivism fromhim. Pt. Nilakanth had twobrothers-Pt. Lakshman andPt. Gopi Nath. They tootried their hand in compos-ing few Bhakti (devotional)leelas in Kashmiri.

Pt. Nilakanth wasmarried to Leelawati. Thelatter's sister, Ranim Dedwas married to Pt. Govind BhatShastri of Motiyar, Rainawari. Pt.Govind Bhat was a teacher inCMS School. He has writtenmany scholarly commentaries.His son, Pt. Triloki Nath Shastrieven after doing M.Sc. Physicswent for Shastri and Prabhakarto keep alive the family's rich lit-erary tradition. Pt. Triloki Nath,who was a great scholar of Vedicmath did not go for governmentservice and taught at DAVHigher Secondary SchoolRainawari.

Spiritual Associations:Balji Kaw:Pt. Balji Kaw was a spiritually

elevated person. He hailed fromdowntown area of Srinagar andwas an ardent devotee of God-dess Ragniya. He used to stay aTulmulla in a Dharmshala. Baljiwas a saint of high order. It issaid he used to converse withGoddess Ragniya. Nilakanth'sfamily Kul Devi was also thesame goddess. He often wouldgo to Balji Kaw and hold discus-sions with him on spiritual mat-ters. Once Pt. Nilakanth's young-est brother Gopi Nath fell ill. Thefamily lost all hopes of recovery.Pt. Nilakanth sent brotherLakshman to Tulmulla to seekBalji Kaw's intervention. The lat-ter told Lakhsman, "I had pre-monition about your visit themoment you stepped out of yourhome. This 'file' is now out of myhand. I can do little'. Lakshmanturned pale, with tears rollingdown his cheeks. He threw him-self at Saint's feet. Balji wasmoved and told Lakshman,"Since you have come you mixthis sugar candy with Hakim'ssharbat and serve it to Gopi Nath.On the 4th Day he should shell

some paddy in Kanz (Big StonePestel) and bring that to me him-self.". On taking Sharbat Gopi

Nath got well and took shelleddanya to Balji. The latter wishedhim good health and prosperity.

On another occasion an agedKashmiri Pandit was reciting'Panchastavi' text at the holyspring of Tulmulla. AnotherKashmiri Pandit who had comefrom Srinagar objected and toldthe old man that his recitation ofPanchastavi was incorrect. Hefurther implored him not to pro-ceed any further with the recita-tion. The same Pandit who hadfound fault with the recitationwent to see saint Balji Kaw be-fore leaving for home. Balji wasvisibly angry and told him," Youhave lost your direction. Whohas given you authority to de-cide right and wrong. You are ob-sessed with grammar andlingustic nuances. Why don'tyou appreciate the devotion withwhich this person was reciting'Panchastavi'. Goddess is angrywith you".

Pt. Nilakanth would meet Baljialmost every week. At latter's in-stance Pt. Nilakanth once com-posed this Bhajan:

"Boz shamrupi NarayanasTsar votanas bozyam nayiyeh".

(Narayan has syam colour. Iwould relate my tale of woe tohim. I want him to listen to me)

Swami Nand Lal (Tikr):Swami Nand Lal used to visit

Pt. Nilakanth regularly at DabWakoora as well as Srinagar. Hewould hold spiritual discussionswith Pt. Nilakanth and liked hisleelas. Swami Nand Lal Ji hadmastery over Saiva Yoga anddemonstrated the miraculouspowers the Saiva Yogis used topossess. Once Swamiji asked Pt.Nilakanth to compose a Leela ona scene 'when Lord Krishna is

born and Lord Shankar comes tohave his darshan. A few lines ofthis leela read like this:

"Azar Amar Yogishwarnermal Kuniya

Shodbodh ShankarAaav Laran Gokul Kuniya".

(When Lord Krishna wasborn Lord Shankar, who washimself a God and a Yogi,came running to have hisdarshan)

In spiritual mehfils ofSrinagar Pt. Nilakanth'sLeelas were in great demand.When Swami Nand Lal Jipassed away his disciplesasked Pt. Nilakanth to com-pose a Gurustuti on the saint.He was quite old then butagreed to their request. A fewlines of the Gurustuticomposed by Pt. Nilakanthwhich is recited at NandbabAshram read like this:

'Agyan ghate siryaPrakash Schuk aasavunaya

he shrih satgor khenakhena schum aasar chonuya'

A Sadhu from Uttarakashi:There is an interesting story

which Pt. Nilakanth's brotherLakshman related to his nephew,Sh. Prithvi Nath Madup, a notedHindi Litterateur. Pt. Nilakanthwas once immersed in puja whenhe all of a sudden calledLakshman and asked him tospread a blanket infront of him.A little amazed Lakshman asked,"you are busy with Puja. Whathave you to do with the blan-ket". Pt. Nilakanth asked hisbrother not to waste time in ar-guments but lay the blanket im-mediately. A few seconds later ahermit, dressed in bare loinclothand holding Kamandal in his onehand entered the Thokur Kuth.He seated himself on the blanketlaid by Pt. Nilakanth. The two justlooked at each other for few min-utes. Then Pt. Nilakanth spreadhis hands before the hermit, de-manding 'Maharaj Prasad'. Thehermit took out an apple from theKamandal and put in Pt.Nilakanth's hands, saying 'SirfAap Ke Liye' (only for you). Thehermit impressed upon Pt.Nilakanth not to share it withanybody else. Pt. Nilakanthasked Lakshman to prepare teafor the hermit. Before the teacould be served the hermit hadvanished. Pt. Nilakanth keptshouting to his family membersnot to allow the hermit to leavethe house without taking tea.

Who was this hermit? Fordecades the Sharma family hadno answers. In 1989-1990 Pt.Nilakanth's younger son Sh.Prithvi Nath Madhup wasposted to Uttarkashi. He recalledto the author a strangeexperience he had on one of the

occasions here. Sh. Madhup'soffice clerk had informed himthat a hermit lived on a hill nearby.The hermit had built a hermitagefor himself. The hermit was seenby the public only on fewoccasions. Nobody had any ideawhere would the hermit go inbetween.

When Sh. Madhup insistedon visiting the hermit , the clerkcarried along another teacher ofschool who taught music. At thehermitage they saw the hermitseated on worn out darbasan.His Kamandal was in front ofhim. The hermit nodded, askingthem to come nearer. His asancould accommodate just one per-son. Pointing towards Mr.Madhup the hermit offered hisasan. The hermit himself sat onearth. Mr. Madhup sat down asa disciple and in all humility toldthe hermit. "I am a sinner. I willnot sit on this asan'. The hermitreplied" Yeh apke GuruMaharaj Ke Liye.Maih UnhikaRup Apko Manta Hoon" (Thisis for your Guru Maharaja I takeyou as his incarnation) and thenkept silent. Sh. Madup and oth-ers bowed in reverence. After anhour when they prepared to leavethe hermit gave his consent by anod. When Sh. Madhup spreadout his hands before him for'Prasad' the hermit took out anapple from his Kamdnal and of-fered him, saying, "Yeh AapkeKashmir Ka Hai, Sirf ApkeLiye" (This is from your Kash-mir, it is only for you). This her-mit was never seen again by Sh.Madhup.

Saint Sedamol and SwamiAsokanand:

Swami Ved Lalji 'Sedamol' wasclose to Sharma family and vis-ited Pt. Nilakanth quite often. Heregarded Pt. Nilakanth as hisspiritual guru. On the day ofAshtami he would invariablyvisit Pt. Nilakanth at DabWakoora to pay his regards.Swami Asokanand who had hisashram at Sumbal would alsovisit Dab Wakoora to holdspiritual discussions with Pt.Nilakanth. The latter had met Pt.Krishan Joo Razdan, the great-est leela poet Kashmir has everproduced. No details are avail-able about this encounter.

Pt. Nilakanth had powerfulimpact on others. People in theirmaiden meeting with him woulddecide to become his disciples.One of Pt. Nilakanth's closefriends was a police official, Sh.Govind Ram Padroo of Srinagar.

Jyotish Vidya:Pt. Nilakanth had deep knowl-

edge of Jyotish Vidya and VedicMath. He had predicted the timeof his death. His predictions

Pt. Nilakanth Sharma

(Contd. on Page 19)

17DEBADEBADEBADEBADEBATETETETETEKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

Prof Muhammad Ishaq Khan

Mr. Rashneek Kher's response(GK, Oct 2, 2006) to myarticle "Shaikhul-Alam:

Between Legend and History" needsto be examined thoroughly in view ofthe relevance of Shaikhul-Alam'sreligious thought to the collectiveconcerns of contemporary Kashmirisociety. While I admire and fully sharehis concern for building bridges of un-derstanding between Hindus and Mus-lims, nevertheless, it is necessary todraw attention to somemisconstructions.

First, Nuruddin Rishi needs to bestudied within the contextual andconceptual framework of such titlesas Shaikhul-Alam and Alamadar-i-Kashmir. How is it that KashmiriPandits, who revere Shaikh Nuruddindo not remember him by such titles?Why do they prefer to call him NundRishi or Sahzanand? Is it that theyperceive his role in a different socio-religious context? Second, it is pleasingto learn from Mr. Kher that even "tillthis date all the books of prayers andhymns of Kashmiri Pandits haveshrukhs of Nund Rishi." However, weshould not make a fetish of suchselective verses in order to establishreligious syncretism as a basis forKashmiri identity. What needs to beemphasised is certain distinctivenessabout the identities of KashmiriPandits and Muslims. The historicalfoundations of their identities on theevolution of their societies insymbiotic relationship throughcenturies past. 'While KashmiriPandits have always sought to tracetheir identity to pre-Islamic times,Kashmiri Muslims continue toinvoke Bulbul Shah, ShahHamadan, Shah Hamadan,Shaikul-Alam etc for legitimizing

Between Brahman and Mullah BashingBetween Brahman and Mullah BashingBetween Brahman and Mullah BashingBetween Brahman and Mullah BashingBetween Brahman and Mullah Bashingtheir Islamic identity in theregional context. This does not,however, mean that Kashmiris asa whole do not have any affinityin cultural terms.

But history for revitalizing ourcenturies-old ties of proverbialfriendship with the Pandit com-patriots does not mean a garbledversion of the past. We have livedtogether through centuries but onlyseparately. We have respecteddifferences. At the same time, wehave reciprocated ideas in respectof veneration of the saints, but,only up to a certain point.However, we should not make amess of our basic cherishedreligious beliefs by quoting versesof our spiritual teachers out ofcontext.

Seen from historical perspec-tive, three main stages are discern-ible in the religious career ofNuruddin Rishi: the first that ofan orphan struggling to eke out hismundane existence; the second isthat of an ascetic who withdrawshimself from worldly affairs inorder to know the religious truth;and in the third and final stage hegives up the life of a recluse toadvocate ethics of dynamic andpositive nature as a result of theultimate absorption of his Rishiidentity in Islam. This alsoexplains why he regards theProphet Muhammad (PBUH) asthe first Rishi. There is little doubtthat during the first two stages ofhis spiritual career Shaikul-Alam'sreligious thought was moulded byLal Ded's revolt againstBrahmanic ethnocentrism. Forthat reason alone, several versesand attributed to both Lal Dedand Nuruddin. At the same time,impact of Shaivite philosophy on

a true seeker after the Truth likeNuruddin cannot be ignored duringthe formative period of his spiritualevolution. But it would be naive toaver on that account that Nuruddinsought to reconcile Shaivism andSufism. As a matter of fact, there isenough evidence in the historical andhagiographical Persian sources toshow Nuruddin not only as a rebelagainst the Brahmanic social order,but, also, against the rituals evolvedby the Brahmanas. In the entire sub-continent, Kashmir is the only re-gion where Islam entered into a posi-tive dialogue on such crucial issuesas caste system and extravagantBrahmanic rituals. I cannotunderstand why Mr. Kher shoulddescribe this historical fact as"Brahmanical bashing".

Nor should Shaikhul-Alam'seuologisation of Lal Ded as anavatara be understood in syncreticfor synthetic terms Lalla actuallyshot into prominence in an ageof social ferment when Hindu-ism in Kashmir, as a result of itsdeclining strength, was exposedto the radiant influence of Islamthrough the egalitarian spirit ofthe Sufis. That Lalla herselfpresents a dismal picture of thiscollapse of dharma is amplyborne out by her numerousverses. That Lalla, as an ardentlover of Shiva, succeeded in re-viving Shaivism is an argumentbelied by the very silence of ourShaivite chroniclers and poets ofher near-contemporary and latertimes. What is, however, ofsignificance to emphasis from theviewpoint of social history is thehistorical dimension of herelevatation to avatar by a devoutMuslim like Nuruddin.

Avatars, as the Hindu scriptures

tell us, are born for the purpose ofre-establishing dharma, but asBhagavat Purana repeatedlystresses they also emerge on thesocial scene "for teaching the mortalsthe wisdoms of the ages. They havetaught and given right perspectivesand direction to human beings. Theyhave set through their lives asexample of right conduct and instilledhope and courage." It is obvious,then, why Nuruddin described Lallaas an avatar, assumed the rolebefitting the situational demands,and reshaped anomalies and derange-ment into a progressive adjustmentand harmony. Lalla, in fact, wantedthat man should become "more of aman" and swim across darkness intolight. What has not been emphasisedby historians so far is that Nuruddindescribed Lalla Avatar as an avatarof the exploited, oppressed andunder privileged. Such eulogisationcontributed to her romanticisation,so much so that in the Sufi literatureof Kashmir she was called Maryam-i-Makani, Rabia Sani, Arifa and soon. How is it that the KashmiriBrahman chroniclers maintained anintriguing silence about Lalla for agreater part of history? Didn't theBrahmans regard her as renegade?Wasn't she an avatara for thecommoners undergoing the processof Islamic acculturation? Suchquestions are more important thanmodern attempts at resuscitatingLalla as a protagonist of Shaivism.

Mr. Kher rightly points out thatNuruddin was severe in hiscondemnation of "maulanas". Butthis fact should not lead him toassert that the Shaikh was againstthe Shariah or the so-calledestablished or institutionalizedreligion. Significantly, the Mullahas

or the worldly 'ulama were ridiculedby him for their deviations frompracticising the true spirit of theShariah in daily life. It was in fact,the ulamas' failure to bring exoteric(zahir) and esoteric (batin) aspectsof religious life into a harmonious,balanced relationship that deter-mined the Shaikh's attitude towardsthem. Their malicious mind,arrogance, hypocrisy and pursuit ofmaterial gains at the cost of spiritualbenefits, not unlike the Brahmans,were so horrifying to him that heeven urged his followers to seek therefuge of Allah at the sight of an alimobsessed with the world. In his viewthere was no more horrifying andutterly convincing representation ofdeadly evil than the ulam a withfactious spirit emanating from theirfalse learning and pride. Addressingsuch ulama in the severest terms,Nuruddin warned that none of themwould obtain salvation on the Dayof Judgement. The knowledge ofsuch ulama was not based on thetrue spirit of the Shariah; in his viewit amounted to nothing short of areligious catastrophe. Thus, while re-buking a Mullah for his false pridein learning, Nuruddin remarked:The true spirit of Al-Hamid,Qul-hu Wallah andAttahiyyat.If practiced in everyday life, isequivalent to learning theQuran:See, is not it futile to learnlike the Satan:Who was doomed despite hislearning.

As a cultural mediator of Is-lam in Kashmir, ShaikhNuruddin made its egalitarianspirit intelligible to the common-ers against the pride of both theBrahmans and the worldly ulama.

(Source: Greater Kashmir,10 Oct. 2006)

By Prof. ML Koul

Prof. Ishaq Khan’s response toMr. Rashneek Kher’s counterpoint dated 10th October, 2006

(Greater Kashmir) hardly appeals asconvincing analysis and appraisal ofLalla, Nund Reshi and Reshi move-ment in Kashmir. He concedes thatKashmiri Pandits do rever Nund Reshi,but do not lend credence to his appel-lations as alamdar or Sheikh-ul-Alam.Reasons for this are obvious. Panditsperceive his role in a different socio-religious context. To them, he is a saintwho sees God’s essence in all humanbeings despite religious distinctions.He is taken as a humanist who voicedhis concern when natives were put tobrutalities by immigrants who wieldedpower by proxy. That is why Ali Shahdetained him. How can they acceptthose appellations tagged on to himby outsiders who did their best orworst to cut him asunder from his na-tive soil?

Prof. Ishaq Khan distorts role of Nund ReshiNund Reshi breathed

Tawheedic Weltanchuung asclaimed by Prof. Khan I doubt itseriously. The indigenous ambiencehe breathed in could not permit hisdetachment or uprootment from it.Despite changes in religious profileof Kashmir the Buddhist, Shaiviteand animistic weltanchuung had te-naciously survived as a culturalforce and the same is authenticatedby his shrukhs that earn’ a

stamp of genuineness. Panditscall him ‘Sahzanand’ because hewas impacted by Sahjiya thought.They call him ‘Nund Reshi’because he called himself by thesame appellation. Noor-ud-Din isthe name given to him by animmigrant with a view to appro-priating him.

History is not a stagnant cess-pool. It is a river in flux, ever-flow-ing and ever-changing. Pandits as ahighly literate community, (Contd. on Page 19)

perhaps, understand it. That is whythey in a regional context trace theiridentity to the ever-flowing streamof Kashmir history moulded byNagas Buddhists, Shaivites and thecultural forces that vitalised the innerstrength of Kashmiris. Identity as acliche has to be a whole as acontinuity reflecting native ethos,axiological and civilisational spirit.How can Pandits trace their identityto any outsider who demolishedtheir temples, forced their exit fromtheir native place, enforced externalsymbols of segregation and gave theruling Sultan the blueprint forsubjugation of Pandits?

Prof. Khan appears to be aninveterate foe of syncretism. Yetsyncretism in Kashmir remains andis beautiful. Though syncretic ex-pressions are under heavy on-slaught in Kashmir, syncreticelements and emblems survive in thehearts and minds of lords and lays.

Doesn’t Prof. Khan know that relicsand their worship is a syncreticexpression. Prof. Khan knows itmuch better than many others thatall culture-forms and religions havesyncretic ingredients and strands intheir formations. His position seemsto be akin to those of the Islamistsand ideologues of excluvism who as-siduously work for purging ofindigenous influences. Yet I dare notcall him an Islamist or an ideologueof exclusivism. He deserves respectand regards as he has been a teacher.

I am afraid Prof. Khan is revealinghis exclusivist position when hedevalues associations with KashmiriPandits only to safeguard his versionof history, his version of past ofKashmir. I quote VS Naipaul, ‘Thefaith abolished the past and whenthe past was abolished like this,more than an idea of history suffered.

Human behaviour and ideals ofgood behaviour could suffer’. Under

the veneer of garbled past Prof. Khantries to see the past of Kashmirthrough the distorted prism of truefaith. Is he trying to re-invent a past?How does acceptance of a philo-sophical development happening inpre-Islamic history of Kashmir meana ‘garbled version’ of past of Kash-mir? Doesn’t history have a begin-ning? Does it really begin with a‘middle-point’? How can there be amiddle-point in absence of a start-ing-point? Is Shaivism as a vitalstrand of thought presented and con-ceived by thinkers who wereignorant and unworthy of mentionand consideration? How does Prof.Khan pooh-pooh the idea thatcivilisations can have varied andvariegated forms? He does not seemto believe that there could be alter-natives to Islamic civilisation. Isn’this version of history myopic? Isn’tit intolerant and narrow in historical

Oct 1: A terrorist was killed by his associates while four security personal wereinjured in different incidents of terrorism across the twin districts ofKishtwar and Doda. Doda Police arrested three fresh recruits and fourmotivators and rescued eight youth from the captivity of terrorists inSrinagar and Baramulla districts. New Army Chief Gen. Deepak Kapoorsaid that there would be no curtailment of Army's role in fighting terrorism.

Oct 2: Two army majors and three terrorists believed to have been killed in afierce encounter in Tangmarg-Beerwah belt; reports said 13 terroristswere trapped in the area. Three soldiers were also injured in theencounter. A search operation was withdrawn in Pulwama belt after ityielded no result.

Oct 3: The encounter in Tangmarg-Beerwah belt ended with the death of twoarmy majors and nine terrorists; six armymen, including a major, wereinjured in the encounter. A terrorist was killed and four others reportedlymanaged their escape at Litter, Pulwama. Warning the use of moderntechnology by the terrorists and apprehension of attacks on religiousplaces, Home Minister Shivraj Patil advocated for better coordination.He also said that there is no scope of complacency in J&K.

Oct 4: Two terrorists and a JCO were killed in an encounter at Gamroo inBandipore. Four terrorists of different organisations were arrested acrossKashmir Valley. Army said that the security forces have dealt successfullyborder infiltration. Prime Minister Manmohan Singh said that the situationin J&K has shown improvement but internal security remains a causeof concern.

Oct 5: Four terrorists and a soldier were killed in the Valley while troopsintercepted a terrorist group near LoC. An army officer was hurt in amine blast in Poonch. Army Chief lauded the role of Army in their fightagainst terrorism.

Oct 6: Six terrorists and two soldiers were killed in an encounter at Drangyari,Kupwara; one more terrorist was killed at Lessar, Rafiabad. PoKrefugees, fighting for their rights in J&K, decided to observe 'Black Day'on Oct 22. Gen. Kapoor ruled out any troop reduction in J&K till normalcy.

Oct 7: Two terrorists and a jawan were killed and ten jawans injured in terrorismrelated violence in Kashmir Valley. Three SPOs were detained forquestioning as an AK-47 rifle was found missing from their room nearMendhar Police Station. Three youth were kidnapped in Surankote,Poonch Intelligence agencies unearthed a nexus between People'sLiberation Army (PLA) of the North-East and LeT in J&K.

Oct 8: Three terrorists were gunned down in Kashmir valley. A six-year old girlwas killed and his sister injured as terrorists opened indiscriminate firein their house at Warpora, Sopore. Another Law student Zahid Bhattiwas held in Jammu city for terrorist activities. UJC, a terroristconglomerate, announced three day truce on the eve of Eid-ul-Fitr.

Oct 9: Security forces killed three terrorists in Kashmir valley. Terrorists killed awoman in Bandipore. While a girl was found dead in a forest area inKupwara. A youth was injured in a shoot-out at Talab Tillo, Jammu.

Oct 10: Three terrorists were killed and an injured jawan succumbed to hisinjuries and ten other jawans were injured a cross Kashmir Valley.Terrorists killed a civilian in Thannamandi. While police recovered therifle that was missing mysteriously, Mendhar police arrested a top HMultra alongwith 2.5 lakh hawala money and launched a manhunt for twoothers in Jammu. Terrorists kidnapped 2 nomad-women in Rajouri.

Oct 11: LeT Fidayeens launched a terrorist attack at a CRPF camp on Boulevardroad. Five soldiers and two labourers were killed in an IED blast in acamp in Pattan. Four terrorists and two soldiers were killed in NorthKashmir. Two suspects were held with explosives in Kishtwar. 75 peoplecrossed sides at Kaman Post. Two people were killed and 28 othersinjured in a blast at Ajmer Dargah.

Oct 12: The Fidayeen attack at Boulevard ended with the death of two Fidayeens.Terrorists escaped in an encounter at Shumriyal, Kupwara. A CRPFofficer died mysteriously at his Unit Headquarters. Awami ActionCommittee described Geelani biggest hurdle in separatists' Unity. Topultras were shifted to Kot Bhalwal jail from Bhadrewah. Prime Ministerdescribed security scenario difficult but vowed to defeat the menace. 27citizens of Myamar in RS Pura sector.

Oct 13: An LeT Comdr was killed and two OGWs were nabbed in Kashmirvalley. Mobile phone helped police to trap a terrorist of Mahore-Arnasbelt. Home Minister hinted of foreign hand in Ajmer blast.

Oct 14: An Al Badr terrorist was killed in Bandipore. An Army Subedar was killedin an encounter in Gandoh, Doda and two Army personnel were injuredin yet another encounter in Mahore. Three top LeT terrorists were arrestedin Kishtwar. Six people were killed and 25 others injured as terrorists

18CHRONOLOGY OF EVENTS (Oct 1-Oct 31, 2007)CHRONOLOGY OF EVENTS (Oct 1-Oct 31, 2007)CHRONOLOGY OF EVENTS (Oct 1-Oct 31, 2007)CHRONOLOGY OF EVENTS (Oct 1-Oct 31, 2007)CHRONOLOGY OF EVENTS (Oct 1-Oct 31, 2007)KASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

struck at Ludhiana.Oct 15: Terrorists gunned down a SPO in Kupwara while three members of a

family were injured in a shoot-out in Budgam.Oct 16: Three top LeT terrorists were killed in an encounter at Pakiwali Dhok,

Gool ; a manhunt has been launched for the absconding terrorists. A HMterrorist was arrested in Srinagar. Three Myanmar nationals were heldin RS Pura Sub-Sector. Mirwaiz supporters confronted Geelani inNowhatta, Srinagar. Fire ravaged Shankaracharya hillock, government,up STF on human rights.

Oct 17: Forces foiled a Fidayeen attack in Kishtwar by arresting LeT terroristsyesterday. A LeT terrorist was arrested with four Lakh hawala money atNagrota, Jammu. Police arrested an ultra from Dardpora, Lolab whiletroops foiled an infiltration bid in Kupwara sector by forcing the terroriststo retreat. J&K Chief Minister Ghulam Nabi Azad said there was zerocustodial disappearance in the year.

Oct 18: Two HuM terrorists, including a Distt. Comdr. were killed in Bandipore.Meanwhile, security forces destroyed a terrorist hideout in Anantnagand recovered large quantity of arms and ammunition in Kupwara district.A HM terrorists surrendered in Rajouri, two hideouts were busted in thedistrict. One man namely Sadiq, arrested from Nagrota, turned out to bea terrorist. He was arrested and remained in jail for three year earlier butrejoined the terrorist ranks.

Oct 19: Security forces eliminated a terrorist in Tangmarg. Terrorists killed acontractor in Awantipora. Police arrested two HM terrorists alongwith aconsignment of mobile phones and hawala money in Ramban district.Security forces detected and defused two IEDs in Budhal, Rajouri andGandoh, Doda. Army Chief ruled out thinning of Army in J&K.

Oct 20: PSO of SP Sopore and a Pakistani cadre of LeT died in an encounter inan Orchard at Malpora on Sopore-Bandipore road. Hurriyat leaderGeelani was put under house arrest. An OGW of LeT was arrested inRajouri.

Oct 21: As POJK Sharnarthi Morcha took out a torch light procession to pressfor their demands, Talwara Migrants staged protest dharna at MubarakMandi, Jammu.

Oct 22: Four terrorists, planning to carry out attacks in Srinagar city and itsperiphery, were arrested in Kashmir valley; three persons were injuredin blasts in Khag, Budgam and Arin, Bandipore. An Army HavaldarCommitted suicide in Bari Brahmana. 119 crossed sides at ChakkanDa Bagh.

Oct 23: A terrorist surrendered before police at Zanipora, Pulwama and fourOGWs were arrested in Ganderbal area. Ibrahim Dawood's suspectedaide was arrested in Delhi. BJP President Raj Nath Singh advocatedjoint Indo-Pak military operation to destroy terror camps.

Oct 24: Security forces eliminated two Pakistani terrorists of JeM in Bandipore.Police foiled an attempt of Shabeena of Ajas Bandipore to get herhusband killed by terrorists. HuM bid to exchange fake currency at a J&KBank foiled. A Pakistani terrorist Amjid Qureshi sentenced.

Oct 25: Three OGWs of terrorists were arrested from twin districts of Doda andKishtwar. Defence Minister AK Antony scheduled to visit Jammutomorrow as the government approved a package of Rs 26 crore forKhundroo victims. Ex-KZF ultras revealed the plans of terrorists to reviveterrorism in Punjab. SAARC described terrorism as a serious threatand asked for exchange of regular information among the membercountries.

Oct 26: Two civilians killed in Sopore. Three families surrendered before theauthorities in Baramulla after their return from PoK. A court awarded 13years imprisonment to a Pakistani terrorist. CRPF said that violencewas down in J&K but the terror infrastructure was intact.

Oct 27: AK Antony said that Centre has directed Army to vacate school buildingsand rent for land and orchards would be revised. Army Chief claimedthat violence level was up in J&K. A court acquitted a local terrorist.

Oct 28: Troops arrested two terrorists and recovered a huge cache of armsfrom their possession. CRPF jawan fell to death in Kishtwar.

Oct 30: JeM terrorist Bhukhari was killed in an encounter in Bandipore. A CRPFofficer was found dead in his camp in Srinagar. Three civilians whowere kidnapped by terrorists managed their escape in Gool area ofRamban district. A huge catch of arms and ammunition was recoveredin Poonch. Govt. announced relief and arrears for Jammu migrants.J&K violence was discussed at Joint Anti-Terrorism Mechanism (JATM)meet.

Oct 31: One of the longest surviving HM 'Comdrs' Alfaz, his associate and aSPO were killed in a fierce gun-battle at Malikpura, Chatru.

19CONTINUACONTINUACONTINUACONTINUACONTINUATIONTIONTIONTIONTIONKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

Spiritual and Literary Life of Pt. Nilakanth Sharma(From Page 16)

usually came correct. He was famousastrologer of his time. Pt. Nilakanthwhile practicising astrology would usetraditional techniques to verify 'Tekni'and time of birth. He would not prac-tise faith healing. He would say that hewas a saint and it was not his job topractice faith-healing.

Too often the villagers wouldpressurise him to yield. He once gave ayantra and few suggestions to achowkidar Rasool Bhan to try his luck.Bhan's problem was solved.

Family Life:Pt. Nilakanth was very sober. He

never raised his voice while talking toothers. He abhored giving corporal pun-ishment to his children. His way ofconveying was suggestive but very ef-fective. He took good care of childrenand was deeply attached to his wife.

Pt. Nilakanth, who had deepknowledge of Kashmir's religiousfolklore took extra pains to transmit thistradition to his two sons—Prof. JankiNath Sharma and Sh. Prithvi NathMadup. The former was a renownedprofessor of English. He had his edu-

cation from MP School, Bagh DilawarKhan, SP College and Amar SinghCollege, Srinagar and did MA in Englishfrom Lahore. Prof. Sharma retired as Prin-cipal from Science College, Jammu. A habitinculcated by his father Prof. Sharmaremains a voracious reader even today.His interests include—RamakrishnaParamhans, Aurbindo Ghosh and Raman

Maharishi. Prof. Sharma too had interestin poetry and has written few poemsunder the nom de plume of 'rasik'. Evenin his youth he wrote a leela on renuncia-tion (vairagi). Few lines of it:

Rasiko chah ras chiyo ragkuyiKar yatan chah samsar TiyagkuyNashi Shah Mukhan kiyuth ti zanhYim tan shah, yim tan shahThe other son, Sh. Prithvi Nath Madup

is a renowned poet, with 5 collections tohis credit. His wife too turned spiritualafter she was married to Sh. Madhup. Itwas due to Pt. Nilakanth's influence. Mrs.Madhup too has written some

poems,published in anthology of Sh.Madhup.

Pt. Nilakanth was a strict vegetarianfrom the age of 35.

He passed away on 21st of January1971. Soon after his death Sh. Makhan

Lal Dhar, a drawing teacher in KendriyaVidyalaya School paid a unique tribute.He knew Pt. Nilakanth quite intimately.He did an oil painting on Pt. Nilakanthand his wife, keeping one of his bhajansas the context. (To be continued)

CONTINUATION

(From Page 16)perspective?

I honestly hold that knowledgeabout pre-Islamic past and its widedissemination can have a positiveeffect on the minds of people andcan go a long way in weeding outthe ill-effects of what Giri Lal Jaincalls ‘narrowness of the spirit’. Ideasof flux, change and continuity wouldget etched upon the consciousnessof plebeians and high-priests of in-sularity and exclusivism.

Prof. Khan, regret to say, feelsslightly irritated when he findsRashneek Kher culling and quotingverses from available sources tobuttress his viewpoint. He accuseshim of making ‘a mess’ of ‘ourcherished religious beliefs’ byquoting from ‘our spiritual teachersout of context’. Like theperiodisation for history there can

be no periodisation of Nund Reshi’spoetic career. It fractures his spiritualpersonality of a meditative reclusewith pacifism as his cardinal creed.He draws attention as one fully in-tegrated personality who per-petuated a well-entrenched traditionand an inheritance from which heseems not to gravitate away. Thereis a dire need to purge away all theaccretions and interpolations that aregalore in his available shrukhs witha view-to restoring him to his in-trinsic worth as a poet.

What he terms as ‘fermentation’and ‘resurgence’ in Kashmir withthe advent of Central Asian immi-grants, it actually was a topsy-turvying of that what had evolvedhistorically as per the genius ofKashmiris. Learned Professorcannot ignore the mind-set of theimmigrants. They had a mission in

Kashmir. Conversion of the nativesin cohorts with the state power isan undeniable fact of Kashmir his-tory. The converts carried a deepsense of hurt. They had a trauma asthey lost an anchor. They hadterrible pains and pains became theirbalm. Hurled into a strange terrainthey lost their old glory and evenparadise. There were coercion andtaxes which led them into a situationbeyond the Hamletian ‘to be or notto be’.

It is in this back-drop that theLalla and Nund Reshi deserve anappraisal. Bound by a well-bedrocked tradition both stuck tothe soil, its spirit and genius. Lallawas the culmination of a tradition, aspiritual ambience and culturalstructures. She had to face noorthodoxies, no religious popes andno restrictions from ‘moralisers’.

Even-body lost his sheen in face ofher poetic excellences and spiritualattainments. She was ‘herself andremained ‘herself. Her Vakhs oppos-ing external forms of worship es-tablish her commitment to non-dualstandpoint of Shaivism. It was noprotest against Brahmanic order.Rabia also opposed all external formsof worship. Was she also protestingagainst Islam? What Lalla empha-sises is the mystical fire ignited by‘inwardness’, where external formsof worship have no role and are re-dundant.

Granted that Lalla was fiercelyprotesting against Brahmanic ordershe could do it or had to do it for thefact that Hindus were defeated andvanquished. Defeated people arebound to seek for reform by pluggingleaking points or loopholes. Butwhat about Nund Reshi who exposes

and exposes vehemently the Ulemaand Mullahs who could act ascultural mediators. Had new religiondeveloped unhealthy influences inKashmir soon after it embarkedupon a majestic career in the wakeof its tremendous victory? WasNund Reshi voicing the defeatedsense of his people only to seek itsreform and rejuvenation? Didn’t hefeel upbeat with the victory of Is-lam in Kashmir? It is defeated peoplewho seek for immediate reform. Tri-umphant populations do not.

Myths perpetuated by Prof.Khan are: - 1) Islam found accept-ance in Kashmir because of corruptBrahmanic order.

2) Converted people do nothave a race memory.

3) Hagiology is the history.

Prof. Ishaq Khan distorts role of Nund Reshi

9th Annivesary of releaseof Sanatan Prabhat,monthly journal ofSanatan Sanstha at

Varanasi. Seen in thepicture are

(L to R) Sh. NeeleshChitale, Sanatan Sanstha,

Dr. Ajay Chrungoo,Panun Kashmir, Sh.

Jagjitanji Pandey, AkhilBhartiya Dharmasangh &

Sh. Manish Pandey,Hindu Yuva Vahini.

No periodical, howsoever, missionary cansurvive without adequate financial back-up. We request our readers to renew theirsubscriptions well in time. You can alsohelp us by gifting a subscription to yourfriend/colleague/relation, so that messageof Kashmir Sentinel reachers a wideraudience.

--The Editor

TO OUR READERS

20KASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELKASHMIR SENTINELJanuary 2008

An Encounter With HD SankaliaBy Arjan Dev Majboor

Dr. Sankalia:

He was a great Archeologist, a researcher whose outstanding talent reflected in his humility too. I had goneto Mumbai to take part in the annual proceedings of

Kashmiri Pandit Association, Mumbai. Sh. Moti Lal Pushkarwas accompanying me. I had great curiosity to see the doyenof Indian archeology--Dr. Sankalia. I carried Sh. Pushkar withme to Pune. When we knocked at the gate of Dr. Sankalia'sresidence, an unassuming person, clad in dhoti made of khadi,came out to receive us. We presumed him to be a servant ofSankalia family. To our astonishment he turned out to be thegreat archeologist himself.

Dr. Sankalia took us to his study--a big room, packed fullwith journals, books, terracota finds, stone/bone fossils,sculptures/antiques, drawings etc. He had worked on Kash-mir. His researches based on excavations made him believethat first traces of human settlements in Kashmir appeared in

Lidder Valley (Pahalgam). Dr.Sankalia talked to us about his ex-periences in Kashmir. He recordedmy poem 'Pev Ledri Bathis Peth

Thaneh Aadam" (when the Lidder Valley man was born). Weasked him for providing us a copy of report about the imple-ments he had excavated during his explorations in Ganeshbal(Pahalgam), Bumzu, Mattan and two other places. The ar-cheological finds included stone axes, hammers, cuttingknives, cups etc. He informed us that he had assigned thecompilation of the report to De-Terra and Peterson, the twowell-known archeologists. Unfortunately I couldn't have ac-cess to this report. It is said that in the earlier times the LidderValley was nine metres higher than the present level. In tem-perature and envirnoment it was more akin to Ramban.

Dr. Sanklia said he was working on Inamgam, a village nearMumbai. We were in his company for more than three hours.He told us that servants were untrustworthy and he and hiswife jointly managed the home. Dr. Sankalia displayed warmthin hospitality. He himself prepared tea for us. Dr. Sankalia'sbooks are valued all over the world. His work on Pre-historyis based on his archeological work in Kashmir, Gopal Ganjand Harappan civilisation.

Lidder VLidder VLidder VLidder VLidder Valley Manalley Manalley Manalley Manalley ManBy Arjun Dev Majboor

The Himalayas rattled on the black roadof uneven happenings.There was a big noiseNothing could be seen.

The Vitasta flowed back to Neel Kundaand coiled like a snake

Rumblings were seen in the dreamsFlowers ran away from the roofs

made of birches

The seas mergedFlames of the Volcanoes fell

The smoke rose and hugged the skyA boat saved the species

A story teller sat on the ridge of a mountainlike Kounser Nag on the brow of Panchala

andshone like a friend of Gangabal

The Man was born on the bank of the Lidder.

The Naga damsel dipped her beauty in Satisarand played with the dew onthe leaf of the lotus plant.

She jumped and danced and wentto the spot on the Harmukh

Golden pitchers came out of the lakeThat had been a part of the sea.

The meadows drank the nectar in full.Reflection lit the mountain tops.

(Translated from the original Kashmiri byProf. Arvind Gigoo) ��������������������������������

By S.M. PanditPt. Jawahar Lal Kaul, Secretary Panun

Kashmir, Haryana State and a veteranTrade Unionist passed away at Ambalaafter a brief illness. At a condolence meet-ing held in his memory Panun Kashmirpaid rich tributes to him and recalled hiscontribution in community's struggle.

Born on 23rd July 1933 at Syed AliAkbar Mohalla Srinagar in a middle classfamily, at young age of 13 only Mr Kaulwas nominated as President of YoungBoys National Conference in 1946. Beinga National Conference worker, Mr Kauljoined Quit Kashmir Movement.

Sh JL Kaul was subsequently nomi-nated as Vice-President of Mohalla SyedAli Akbar and Assistant Secretary of Stu-dent Federation of J&K. As Chairman ofStudent Federation of National HighSchool, Karan Nagar, Srinagar, his workwas appreciated by Ghulam MohammadBakshi, the then Dy Prime Minister of theState. After passing Matric from SolanUniversity (Combined Punjab), Mr Kaulpassed Intermediate with Non MedicalSubjects from GM College Srinagar.

Unfortunate demise of his fatherforced Mr Kaul to give up his studies ashe had to shoulder the responsibility ofhis unmarried sister and younger brother.As the responsibility of the family fell onhis shoulders, Mr Kaul was in search oflivelihood. Being a NC worker, Mr Kaulapproached Sheikh Mohammad Abdullahfor a job on the basis of poverty and work

Pt. Jawahar Lal Kaul-A Tributerendered to the National Conference. Hehad the taste of the communal politics ofNC like many of his community youthwhen Sheikh Abdullah denied him jobwith the argument that he could get jobanywhere in India. God is supreme and ifone door is slammed, he opens the otherdoor of opportunity. Sh SC Jain, Direc-tor Postal Life Insurance proved as aMessiah for Mr Kaul as he appointed himin the department after having passed theexamination on pay of Rs 127.50 permonth.

Mr Kaul was transferred to EastPunjab Circle and served in Army PostalService as Warrant officer for five years.Being committed to his job, Mr Kaul wonGold Medal PLI for selling policies worth34.97 lakhs in J&K Circle only. Mr Kaulwas associated with Employees' unionsin his service career. He was elected asAsstt. Circle Secretary of NFPT (NationalFederation of Post & Telegraph) Employ-ees Union in 1957 and the General Secre-tary of P&T Admn. Officers Association.Championing the cause of the workers,Mr Kaul resorted to many ‘HungerStrikes’. He once went on hunger strikefor nine days and subsequently for fivedays. Mr Kaul had the taste of jail as well.He was arrested in 1959 and remained inBhatinda jail alongwith some other unionmembers for five days. Mr Kaul retired in1991. Moved by the plight of displacedpeople and influenced by the ideology ofPanun Kashmir Mr Kaul joined theorganisation and served the community

with all the commitment at his commandtill last. Mr Kaul was very much instru-mental in 'Kritgta Yatra' to AnandpurSahib in 1995.

Mr Kaul fought for the rights of dis-placed Kashmiri Hindus living in theHaryana state for their registration andrelief. It was the result of his tireless workand voluminous correspondence that 370photo identity cards have been issued tohelpless poor migrants living in Ambala,Rohtak etc. and are being paid a monthlypension of Rs 1000/- by the Social Wel-fare Ministry, Haryana. Mr Kaul was all

praise for the generosity of Haryana ChiefMinister and was hopeful that the amountwill be enhanced in near future. Mr Kaulwas also instrumental in the efforts in get-ting reservation for the migrants in theProfessional and Academic institutionsof the state. Presently about 300 seats indifferent professional colleges of the stateare reserved for the migrants.

Panun Kashmir honoured him at theNational Convention on 14th September,2004 at Jammu for his outstanding contri-bution to the community cause.

Sh. Jawahar Lal Koul at the National Convention in Jammu in 2004.

EXPERIENCEEXPERIENCEEXPERIENCEEXPERIENCEEXPERIENCE