Project nç@j-Jçvç · Cross Cultures G od, man and the world exist today. For how many millennia...

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här-van

nç@j-JçvçJç<ç& 2 : DçbkçÀ 6 ~ Vol 2 : No. 6

pçÓvç 2008 ~ June 2008

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Know Your Roots

ProjectZaan

Monthly net-journal of 'Project Zaan'

`Òççípçíkçwì ]pççvç' kçÀçÇ cçççÆmçkçÀ vçíì-HççÆ$çkçÀç

Cross Cultures

God, man and the world exist today. For how manymillennia these three have co-existed, no body knows and nobody ever will know. One thing is clear though that theirexistence has reciprocal dependence. There are a numberof theories about the evolution of life culminating in man asthe superior most creation, endowed with feeling and intellect.The scientists believe that a cataclysmic event, which theycall Big Bang, created virtually the entire universe. During the eons followingthe Big Bang, great clouds of gases and dust formed and then condensedinto galaxies, stars and planets etc. This event is supposed to have takenplace a good eighteen billion years ago. Many species like the Dinosaurslived on this earth and got extinct in due course of time some 65 millionyears ago. Their bones, skeletons and other relics are found at variousplaces after excavation. The Indian mythology, however, discards this theoryfor it says that a bang causes destruction and not creation.

The ten incarnations of Vishnu, according to the Hindu mythology, arefish, tortoise, boar, half lion–half man, dwarf, axe-wielding man (Pre-Neolithicand Neolithic), man with bow and arrow (Chaleolithic), man with flute(representing taming and domestication with love), man with advancedintelligence (representing Science and Technology) and man spelling finalcataclysmic end. This gives an idea that the creation has started in thewaters and the Malthusian theory appears to be based on this mythologicalanalysis. It is also a mystery whether this evolution took place in someparts of the globe and then spread all over or there was a simultaneousevolution in all or most of the areas of the world, as we see today. We donot also know whether the man had the faculties of feeling and thinking ina developed state from day one or these faculties developed gradually incourse of time. Whatever be the case, we can safely infer that once thesefaculties in a man were ripe enough, he must have viewed his own creationand that of the world around him with a sense of awe, astonishment andperhaps bewilderment. He would also have conceived of a creator, whohimself was a causeless cause.

A similar question mark is on the divergent cultures and differentcivilizations of the world. We do not know for certain whether thesedeveloped simultaneously at different places or existed on one side of theglobe and then spread to other parts. One thing is certain though that therehas been cross-cultural interaction and people of one civilization havebenefited from the experiences of the people of other civilization. Theyhave borrowed from each other as well. The caste system in India is acase in point. While our society was divided into four castes of Intellectuals,Warriors, Traders and Others on the basis of their capabilities and actions,

Jç<ç& 2 : DçbkçÀ 6 ~ pçÓvç 2008nç@j-Jçvç `Òççípçíkçwì ]pççvç' kçÀçÇ cçççÆmçkçÀ vçíì-HççÆ$çkçÀçIn this issue

The monthly här-van02

Editor ial KundanEditorial

- T.N.Dhar Kundan 02Kashmiri Rhymes ....

c³çç@v³ç JççÇvçç- [ç. yççÇ.kçíÀ.cççí]pçç 03

Editors' Mail 04Post-Exodus Publications of KPs

Drishti- J.L.Sher 05

My Medical JourneyThe 10th 12th Syndrome

- Dr. K.L.Chowdhury 10ÞçáKç

- vçávoe jd³ççôMç 12oçmlççvç

içáuçí yçkçÀçJçuççÇ - 4- cç.kçÀ.jÌvçç 13

Mysticism & ReligionMD & CEO (An Address to God)

- T.N.Dhar 'Kundan' 18uçuçe JççKç 19kçÀçJ³ç

hççbæs yçbbo- YçÓøçCç uççuç cçuuçç 20

kçÀçJ³çhçlççn

- Òçícç vççLç Mçço 20

ReflectionsOh Mother !

- T.N.Bhan 21

]pçjç nbçÆmç³çí 21Our Language

Preserving Kashmiri Mother-tongue- Dr. B.K.Moza 22

Saints & SagesSed Bub ~ A Biographical Sketch

- J.L.Bhat 26Samarpan by Sadhak

Vedic Worship Vs Post-Vedic Worship- Piyaray Raina 30

From the Zaan ArchivesQuestion Bank 31

Fire In My Heart19th January 1990 ~ A Holocaust Day

- J.L.Sher 32Mysticism & Religion

Maha Ragnya of Tullamulla- Dr. C.L.Raina 33

HistoryEra Abberations by Kalhan - 4

- Brig. Rattan Kaul 35iç]pçeuç

- Òçícç vççLç kçÀçÌuç Dçhç&vç 37çÆmçuççÆmçuçeJççj - kçw³ççn kçw³ççn Jçvçe?

vçyçe uççuçe- cç.kçÀ.jÌvçç 38

Photo FeatureSwami Mirza Kakji Jag at Nagrota

- Feedback : Sunil Hangloo 41Your Own Page

Collaged Painting ~ Shiva at Kailasa- Dr. C.L.Raina 42

Painting ~ Gopi at Vrindavan- Vitasta Bulbul Raina 42

Editor: M.K.Raina ~ Consulting Editor: T.N.Dhar ‘Kundan’Editorial Office: G-2, Pushp Vihar, Shastri Nagar, Vasai Road (W),

Dist. Thane 401202, Maharashtra, India.Layout & dtp: [email protected]

Continued on Page 3

nç@jJçvç cçççÆmçkçÀ June 2008 ~ pçÓvç 2008 02

the Greek society was divided intothree castes of Gentlemen,Warriors and Others. In our societythe warriors ruled and theintellectuals only advised. InGreece the intellectuals only wererulers.

There is an interestingrevelation in the book ‘BuildingCross-Cultural Competencewritten by Hampden-Turner andTrompenaars. Although it isessentially a book on managementstudies yet there are someinteresting facets of differentcultures given therein. The authorshave said that time has beenconceived in two different ways,sequential and synchronous. Theformer runs seriatim from minutesto hours, days, months and years.The latter is cyclic and, thereforeis endless. In India too time hasbeen conceived in both theseforms and the god of time is called‘Mahakala’. These two arerepresented respectively byChronos and Kairos, the two godsin Greek mythology. The Chinesedepict these by a thread ‘Ji’ and acircular track ‘li’. There is a thirdgod of time known as Phanes orAion. A depiction of this god isavailable in Modena, Italy. ‘Thewhole length of his body isencased in the helical coils of alarge serpent. Animal headsrepresenting past, present andfuture sprout from his chest. Hehas a linear staff in one hand anda sheaf of lightening bolts in theother’. I cannot resist thetemptation of comparing thispicture of Aion to that of Shesha-shayi Narayana (Nara-ion) of theIndian mythology sleeping onSheshanag from whose navel issprouting a lotus on which isseated Brahma, the creator whoseweapon is a lightening bolt.

☯☯

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Ed i tor s' M a i l

Rohini, DelhiRespected Raina sahib,I really feel morally boosted to find your e-mailasking me to supplement certain informationneeded by you. Words fail me to thank you at yourgesture which speaks in volumes of your attitudinalbehaviour to help the community brethren.

The Preface written is self-explanatory andis a true reflection of my pent up emotions, whichI like to pass on to my progeny as a repositoryfactual documentary evidence for my young Turksto understand the ground realities and move aheadin right direction to achieve the objectives for whichwe elders have been striving hard in exile withsustained hope to regain victory. As regardsinformation about myself, my write ups titled 'MyConcern for the Community' is amply self-speaking, projecting my mind and the compellingfactors which promoted me to toil hard in bringingto lime light the factual position which emergedafter exodus to our community, threatening ourexistence, survival and identity as a microscopiccommunity.

To supplement further information, I amenclosing the CD of the manuscript of my book'Drishti - An Assortment of Essays', giving you theunlimited option to choose any word, sentence,paragraph which you feel is worth quoting.

J.L.Sher--------------------------------------------------------------

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

[email protected] Editor,I am very much thankful to you for having my nameincluded in your mailing list. Reading 'här-van' everymonth is really a great fun and good learningexperince for me. Since I was very small whenwe left Kashmir, I don't know much about it. Butreading 'här-van' is helping me a lot to go closerto it and knowing things about our community. Yourinitiative and efforts are highly appreciated.

I would like to convey special thanks to Dr.Chowdhury for sharing his experiences with the'här-van' group. Thanks & best compliments,

Anita Dhar--------------------------------------------------------------Dear Shri Raina Sahib,First of all let me congratulate and thank you forcoming out with such a beautiful journal on culture,heritage and history of Kashmir. It is a sorry affairthat the souls of Kashmir culture are at presentliving a destitute life in scattered unknown landswithout knowing about their fate and future. I sometimes dream as to what will the water, wind,mountains and valley of Kashmir be thinking aboutus. Will they be looking desparately for us, will theybe hungry to hear our chattering, or they also musthave forgotten us. 'här-van' is a recollection ofsemi-forgotten or lying somewhere in celler ofmemory what is our past glory, heritage andculture. For younger generation it is a God-giftedready made material to know about their rich &valuable heritage. They will feel proud to know thisall and share the information with their friends fromother culture in a dignified way.With love & regards.

Dr. Romesh Kumar LangerCentral Institute of Fisheries Education,

(Deemed University)Indian Council of Agricultural Research

Yari Road Campus, Versova, Mumbai 400 061


Name of Book: Drishti- An Assortment of Essays

Content: Essays on Post-exodus TurmoilAuthor: Jawahir Lal SherFirst Edition: Yet to be publishedAuthor's address: Flat No. 46, Plot No. 1,

Sukhdam Apartments,Sector 9, Rohini, Delhi 110085.Mob: 9968233844.

E-mail ID: [email protected]

☯☯☯

Author's Note:I was born in a humble family, but to a spiritually el-evated parents, who inculcated in me traits of self-forbearance, sublime devotion,dedication towards all sufferingmasses, irrespective of caste,creed and colour which had beenmy primary objective of life. Myconscious would never allow meto betray my well indoctrinatedvalue, ingrained in me by my vir-tuous Godlike parents.

During my service tenure, I had to face all sortsof atrocities, discrimination, injustice from all quar-ters because of my calling a spade a spade, oppos-ing policies of favouritism, nepotism, goody-goodymen at the helm of affairs, following all moonshinepolicies of governance, having oily tongue devoid of

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

milk of human kindness. I was taught to follow andtread the path of truthfulness, honesty, selfless ser-vice, purity in deeds and action. I was inspired to livea righteous life of purity, aspire for divine effulgence,crave for a contentment which comes from a trueheart and by imbibing spiritual treasure like wisdom,virtues, empowerment, goodwill and compassion.

But the greatest shock to my community in par-ticular was spontaneous migration without any pre-planning which caught even the government un-aware. There was brutalised killing to paralyse thestructure of authority into inaction and stupor. Therewas total collapse of structure of governance andanarchy with no spew of measures, no applyingsoothing balm to our fractured community, but ar-ticulating the agony of Kashmiri Pandits. Not onlythis exodus caused untold amount of human suffer-ing, but also threatened this small vibrant, socio-cul-ture of original inhabitants of Valley with extinction,more so now than in the past. Our customs, tradi-tions, language, faith have got eroded. Today ourexistence and identity is going through a turmoil.Serenity and tranquility is lost. Out ethnic social andcultural homogeneity whose mosaic we have man-aged to piece together during 18 years of exile isdisappearing, exhibiting a sordid tale of total neglect,offering in pittance, shanty towns for survival in re-turn as a punishment given to my community forbeing patriotic Indian.

The greatest mental delirium to me is that wehave suffered gross neglect, utter dismissivenessand stark abbreviation. It is unfortunate that Centreand State is following lackadaisical policy of cajoleand coax, the anti social, anti national elements andfollowing vacillating policy towards traitors at the costof loyalists. The hapless Kashmiri Pandits lookingaskance at the bleak scenario that is unfolding be-fore them. I wonder at the out of box solution brew-ing, gaffe prone schemes being floated at the costof modest, meek savant peace loving community,which is to me the greatest shock, unbearable tomy fragile mind.

- J.L.Sher

[The work highlighted here is an assortment of essays titled 'Drishti', compiled from his own works by Prof. J.L.Sher.Shri Sher was a senior lecturer in commerce in the J&K Education Deptt. and is now a freelance journalist and amember of the Intellectual Forum, Rohini, apart from being a prolific writer. The book is yet to be published for whichthe author seeks assistance from individuals/agencies. For an assessment of the author's work, we carry here someglimpses of the same alongwith its reviews by two well known persons. Those interested in helping the author forpublication of his work may contact him at [email protected] - Editor 'här-van']




Literature in Exile J.L.Sher

Dr ish t i - An Assor t men t o f Essa y sRev i ewsDrishti is a collection of published articles whichare bound to arouse reader's interest inasmuch asthis holistic appearance. Prof. J.L.Sher has thrownup serious issues confronting the community in thechanged conditions. The articles fall into differentcategories according to the targeted audience andthemes. Each of these puts forward a couple ofcogent reasons for self assessment. A sharedthematic structure has been employed to help thetexts exist as a unity.

'My concern f or the community' is the central ideaof Prof. Sher's writings. The responsibilities of theyouth and adults for cultural flowering; retrospectionof socio-political system; student life; post migrationmiseries and pain leading to a stressful life;meditation and peaceful life; Kashmiri Pandits'organisations, community goals, are some of theissues the writer has addressed.

Prof. Sher uses a vibrant tone. A specialarrangement is used to satiate his vigorous flow ofthoughts. Collectively, these writings present a finecollage of the community's struggle for survival.

C.L.KawLecturer in English (Retired)

General SecretaryKashmiri Pandits' Cultural Society

Kongposh, Jain Nagar, Rohini, Sector 22, Delhi 81-----------------------------------------------------------------

Great persons of thought usually are thrown inthe mainstream after great tragedies. The holocaustof vale of Kashmir unprecedented in its ferocity withwhich a hapless community was mauled by the

wolves of terror is symbolised by the upsurge ofintellectual thought which depicts the hurt, pain andtrauma hitherto, unheard of.

It requires an indomitable will to highlight theevents background and our own acunas as acommunity to visualise and anticipate events thatled to Catastrophe of unimaginable magnitude.

Prof. Sher who deserves to be the real soul ofour intellectual forum has ingrained mastery overwords which flow from unpolluted thoughts, havingan unblemished career of integrity, fair judgementand indomitable will to project the predicament ofour community. The flow of thoughts in his write-ups is both forthright and exemplary. His compiledAssortment of Essays - 'Drishti' reflects his in-depthunderstanding of various problems, arisen out ofunexpected exodus and its multiplier effect on thesurvival of the community. He has meticulouslyhighlighted the pathetic indifference of powers thatbe both at centre and state levels for the curse ofthe beleaguered community, where our day-to-dayissues of our survival are brazenly sidelined andconsequently get obliterated.

In projecting the historical, religious, spiritual andabove all demographic contours of our persistentmalady with his razor sharp intellect and poeticgenius, he will be remembered now and herein after.

I salute to his single minded acument andendeavour and hope this will go a long way tounderstand and reverse the predicament of thecommunity.

Dr. M.L.WaliSocial Activis & Ex-president

Kashmiri Hindu Association, Rohini, Delhi

Dr ish t i - An Assor t men t o f Essa y sSome Random Ex cer pt s f r om the BookThe secret behind the mysterious nature mystifiesus. The virtuous valley was created, for the dewellersto follow the godly injection of leading a virtuous life,attain the level of purity that is akin to divinity. A valleyso beautiful and pure was carved out, beyond ourimagination for accommodating revered angel soul,with nature made purest and gentlest. Entry was

open for virtues revered enlightened soul who usedto live in perfect love, happiness, fraternity andsolace. It was a world of its sort, itself establishedby God. The Chief feature of this paradise nameKashmir (abode of Kashyap Rishi – saint parexcellence) was purity which governed the entirecycle of birth, life and death. Impurity in action, words


and thought was unknown. The dwellers were soulconscious, flying creatures, light and free and filledwith all qualities of goodness like that of the angel.----------------------------------------------------------------But Alas! It caught the demon’s eye who could nottolerate such conditionality of co-existence. Theywere on the look out for an opportunity to break such

unity of thought and action. Theyroped in weak minded, fickle mindedpersonalities, vitiated their mindset,provoked them to revolt, rise andawake, for their vested interest. Thecentury old tradition of unity andbrotherhood was finally given a finalburial. Misguided youth were lured,tutored, indoctrinated with venom-

ous ideology to vivisect the state on communal lines,by raising farcical and superficial demands, prepos-terous and unviable, couched in a language of com-passion was nothing but a sinister move to harmthe Indian interest. These anti-national, anti-socialelements got a boost when there was a weak Gov-ernance of pop & mom, who had no cogent policyand the vacillating policy ofthe Indian polity made theirnefarious design easilyworkable. Political mastersat the helm of affairs studi-ously avoided formation ofa determined policy for lackof will power, consideringthe vote bank policy. For decades, the Pakistani es-tablishment has nurtured the monster of terror. TheFrankenstein’s monster which I.S.I. played the leadrole in creating terror now seems to be raging at thedoorstep of its master. Their calculated trickstry borefruit. They were able to break four things in life. “trust,promise, relation and heart”. When they break theydo not make noise but pains a lot.-----------------------------------------------------------------The Jammu and Kashmir Govt. is following ascorched earth policy with reference to us. Can theyrestore the bon-homie of bygone days of peace andtranquility which was the spiritual food to our starvingmind? True happiness springs from heart and whenhearts are broken, there is a breach of trust, pre-planned by our tormentors faining innocence of theevent surged. Nothing can supplement theirreparable loss suffered by our fractured community.The attempt is made to create a wedge and dividein the brotherhood by spreading canards floatingunfounded rumours. Our identity is lost. Money orany other material support in any form can notcompensate the composite culture. There is an

apparent breakdown in the path choosen by ourillumanaries, to live a devout and meaningful life.Divinity is lost. We have lost our ancestral home,with which we had been in deep attachment.----------------------------------------------------------------We fail to understand the overt meaning of ourpolitical masters, who claim to be our benefactorsand saviours. To their bankrupt mind “Rehabilitation”means extending financial help in terms of monetaryor non-monetary form. Overtly, the physical loss maybe compensated or indemnified, which forms aminor part of package. Every party promises thatthey will be properly rehabilitated. Do they meanRehabilitation is giving a piece of land to construct,small hutments and forget all others moral, social,cultural, ethical values, which is a major segment ofthe whole fabric of the community. Their tall claim isnothing but depicting a situation of helplessness, acompromise, arrived at, to save their leadership, atthe cost of nation’s sovereignty. These self centredpolitical masters want community interest to besacrificed at the alter of winning a clout ofseparatists, unmindful of its multiplier effect.----------------------------------------------------------------It was felt to call a global conference, roping allshades of opinion associating all young Turks, think-tanks, men and women of prominence living in Indiaand abroad to internationalise the ground realities ofour enmass exodus and bring to lime-light the untoldmiseries, it brought and negate the maliciouspropaganda, floated by all such external and internalforces our invisible enemy. It was the outcome ofmany deliberations, spread over years of negotiation,that an idea gave birth to the creation of All IndiaKashmiri Samaj to act as an Apex body. It was ageneral consensus which emerged amongdelegates drawn from various parts of India andabroad and the community mandate favoured ThatMr. M.K. Kaw - a versatile personality, a man of firmdetermination, wisest of the wise be empowered onbehalf of the whole community to initiate dialogueprocess with the Govt. for our dignified return,accommodating the view of all fragments, breakaway groups to arrive at a general policy of return.Till the mission is achieved, it was decided to declareus “internally displaced community”. It was madeclear that K.P’s will return to valley in wholesomeand not in peace meals only when the conditionsare conducive, with constitutional guaranteesensuring their political, economic, social and culturalrights. None of the affiliates gets mandate to talk,negotiate our return except All India Kashmiri Samaj- An apex body.----------------------------------------------------------------



Today our identity and existence is passing througha turmoil for the last 18 years. The circumstanceshave made us egoistic, individualistic and a fewamong us have perverted mindset. Some of thecommunity 'Icons' have mastered in the art ofcriticising others and giving unsolicited suggestionsand advices on any issue. They have becomemasters of mudslinging and abuse proliferation. Wehave lost the sense of discrimination. Neither wework ourselves, nor allow others to work makingfalse allegations which demoralises them suchcritics are the enemies of the community. Let usavoid cribbing and complaining, which is ourexceptional trait of exhibiting intelligence. We usuallycomplain. This is not done, that is not right, I do notlike this, people have not asked me before doing thisor that, he is dishonest, he is selfish-The list isendless. They feel elevated when they makeunfounded allegation about people and situations.They forget the good things done. They developnegative thinking. They remain always in tensionbecause of their mental attitude.----------------------------------------------------------------The benefits of Pranayam and various Ashans arecountless. Our chitta becomes free from theignorance and is covered by radiant light ofknowledge of ultimate reality. When we inhale, it isnot only the air or oxygen that enter the body, butalong with it, the air also enters a divine energy whichkeeps the body alive. Pranayama practice improvesthe functioning of the brain cells, with the result thatmemory and faculty of discrimination andobservation improves, with many health benefits. He(Swami Ram Dev Ji) explained in detail all the sevenkinds of Pranayam and advocated for at least fourPranayama such as Kapalbhati, Bhastrika, Anuloma– Viloma, Bhramari, Pranayama. He gave vitalguidelines for meditation and demonstrated certainAshans, himself.----------------------------------------------------------------Economic development is the prime concern of everycountry today. Gap between the rich and the poor iswidening. Wealth is becoming increasinglyconcentrated in the hands of super-rich class ofindividuals. This growing economic inequality in turn,threatens to unleash social conflicts. Theconsumerist culture adopted by affluent nations ofthe world have led to rampant exploration of naturalresources and abuse of the environment – a greatthreat to climate change. Natural resourcesbecoming increasingly scare, poorer communitieswhose lives are tied closely to nature, are the worstsufferers. Experts predict conflicts is on the annulover water, food and arable land.

Mahashivratri is one of our greatest festival. Thisoccasion provided the whole family to sit togetherand offer prayer which was a force that gave thefamily a spiritual strength. Collective prayer wouldinvoke, God’s bliss and would bring fruitful divineblessings. Holy festival had a common goal to createa feeling of oneness, unity and respect for others. Itwas supposed to invoke true happiness, solace andtranquality for the whole family.----------------------------------------------------------------As regards culture, it is on the path to extinguish.Mehandi Raat is no, application of Mahandi byMasi’s/Booya but assigned to beauty -parlour, whocharges, as per the party. There is no “Waanwoon”song as none knows it. We have substituted it, bydisco dance on dance floor hired for such occasion.Barat does not reach at the appointed time, keepinghosts’s guest in waiting, for hours, disregarding theemotionality and sentiments of others.----------------------------------------------------------------Among the large number of directions, which are allequally important, I rank in priority selfless servicetowards suffering masses, poor and needy. Byserving such helpless human creation, we win thefavour of suffering human beings and the blessingof God, too. For serving humanity, we needbehavioural change in our deeds and action. Changeof mindset is essential to distance ourselves fromevil forces to dominate. To serve humanity is ahericulean task, a thankless job, for which we haveto surpass many obstacles, act upon ourconscience, shun egoistic mentality. This struggleneeds many virtues to develop within himself likegood moral charter, modesty, humanism, spirit ofsacrifice. Every event which has passed, or throughwhich we are passing bad or good is a lesson fromwhich we have to learn, destined to our lot. Reposetrust in Him, as his ways are mysterious. Let usremember tomorrow this misfortune can come, tous and the best way to face eventuality is to believein the religion of humanism. Selfless service towardssuffering masses irrespective of caste, creed andcolour give solace to mind and rewards us with acontentment. It comes only from a pure heart andby imbibing spiritual treasure like wisdom, goodvirtues and powerful mind.----------------------------------------------------------------We must repose trust in God, as his ways aremysterious. To some one he elevates in no time,but to others he disappoints. It is “His” will, whichrules the roost. We are living in a materialisticcompetitive world. Every one is after money, nameand fame. This mad race to surpass others breadsjealousy which causes stress and strain,



restlessness and above all lends him in a state oftension, frustration causing various types of ailmentslike High Blood Pressure, Heart Attack, damaging ofLiver, Kidney Failure, Diabetes, Mental disorder andlarge umber of diseases. He loses his balance ofmind. We must know that mind is a good servantbut a bad master. A powerful mind rules over weaktraits, not letting them to come into action. A puremind does not let in any negativity to win overunwanted desire. If we develop a polluted mind weare inviting trouble in the form of untimely aging,death and disease. We need a change of ourmindset, thinking positively, developing optimisticoutlook and trust in the offerings of God.----------------------------------------------------------------Tolerance, no doubt is a negative principle, while loveis something positive. Tolerance is a very goodprinciple of public life and the task of reconstructionbetween various groups, ideologically different in ourcommunity or divide between Kashmiri Muslim &Kashmiri Hindus can be solved on the basis ofprinciple of tolerance. Tolerance testifies our willpower and help us to rationalise, analytically thefeeler set afloat, to estimate its repercussion.Wisdom disapproves such figment of imagination.We as intelligent race can reap more harvest thanto give vent to our infighting. AIKS praise worthy stepto file a writ petition on behalf of the community, isitself a masterstroke, a political agenda of commonmasses. Have tolerance, wait for the judgment,which to the optimistic mind will nullify all misdeedsand reverse all political gimmicks. These loose talksof self styled leaders are only figment of imagination,born out of frustration to spread rumours unmindfulof its impact on community and its generalacceptability.----------------------------------------------------------------Human soul is the life force and power behind allphysical and mental activates. We can see, hear,speak, smell and touch through the sense-organ. Itmakes the body run, walk, stand , sit and lie down.All these actions are triggered by the thoughts anddecision made by the soul. Originally, when the souldescend from the soul world, it is pure and powerful.It is free from the influence of the body and thematerial world. A pure soul commands all powersand enjoys a perfect life. It is though positive andcreative, as its actions are righteous. Pure soul livein natural state of zeal, enthusiasm, lightness,happiness and bliss. When a soul is pure, it attractsonly what is good and healthy. It does not let in anynegativity to win over unwanted desire. Adiscontented soul is prone to be selfish, spiteful andungrateful. When souls lose their purity and power,

the world turns from “Heaven to Hell”. Pure soul inhuman form enjoys a liberated relationship whichleads to positive impact and happiness for all. Inbondage and sufferings human soul turns to Godand seeks liberation from this world of sorrow.----------------------------------------------------------------The human brain controls memory, vision, learning,thoughts, consciousness and other activities. Bymeans of electro concepts impulses, the brain directlycontrol voluntary behavior. The brains connectsbillions of neurons which are connected with oneanother in a complex network. All physical and mentalfunctioning depends on the establishment andmaintenance of neuron network. So, one should knowthat, for the brains to be super- active, we need tohave balanced food, sound sleep, positive thinkingand many other conditions for happy living.----------------------------------------------------------------I salute with reverence my youngsters, who havebeen showing their quality of control forbearance,broader vision, understandability of carrying aheadthe rich culture of our ancestors. Your parents hadto flee, carrying their kids at a tender age, leavingaside physical wealth which they had accumulatedto save honour, proving their credentials as a patri-otic Indians. They have exhibited broadmindednessand an exemplary courage to face Jube inspite of allprovocative slogans and pugnacious attitude of thetormentors, who choose violent means to create asituation of igonomy calibrated from outside.----------------------------------------------------------------Hope, optimism, faith and positive thinking shouldbe the guiding factor to fight against injustice metedout to any individual, group or community. Hope ismore emotional and less intellectual than optimism,which refers to a positive attitude based onrationality. Hope is subordinate to faith, while hopeis emotional faith is divine inspired. Hope is distinctfrom positive thinking, which is a therapeutic processused in psychology for reversing pessimism. Hopesustains life. Hope keeps us afloat. Be brave,cultivate hope against things going wrong. This is amessage for fickle minded, unhealthy people, whohave lost all hope for survival.-----------------------------------------------------------------I have moulded my life style to the simplest possibleoption. Simple living and high thinking, alwaysoptimistic and keeping my mind relaxed by reading,writing and listening radio programmes and songsso that I am occupied in these activities. By thispolicy, I am able to shun the pains of disease away.

☯☯




My Medical Journey Dr. K.L.Chowdhury

Th e 1o t h 12t h Sy n d r ome (A psychiatric syndrome in senior high school students)

Young Kashmiri Pandit boys and girls of the agegroup 14 to 18 years are blissfully ignorant of theterror and mayhem of the last decade of the previousmillennium in Kashmir that forced their parents andancestors from the valley into mass exodus andexile. They were either yet to be conceived, or in thewombs of their mothers or in the arms of theirparents and grandparents around that time, with littlememory of those turbulent times. Whatever little theyknow now is from the word of mouth or from what,some of them may have gathered from newspapersor the journals of the community.

Therefore they are not the subjects of thenumerous physical, psychological and psychiatricsyndromes that have come to be associated withthe exiled Pandits. Not that they do not suffer theirshare of the deprivations and hardships in the campsand in other KP habitations. But, the fact that theyhave no direct knowledge of the days back home inKashmir where their parents lived, there is no earlierperiod of life for them to compare with. For themthere is no feeling of loss, material or physical, forthey came to live in deprivation from the verybeginning. Nor do they suffer loss of roots or ofidentity, for they struck their first roots in exile andbegan their identity as ‘migrant children’. Nor is therethe social and spiritual vacuum, which their eldersfaced, for they made their debut in life under the flapsof tents or the asbestos roofs of single ten-by-tenrooms to lead a claustrophobic existence. Theirstresses are, therefore, different from what theirparents suffered - in form, content and in intensity.They are subject to the constraints of crampedexistence devoid of basic amenities of life in their

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

camp dwellings and ‘migrant’schools.

However, adversities mayhave their blessings too like thesilver linings in clouds. First,these young boys and girls,unlike their parents, are sparedthe fear and the humiliation ofliving as a minority in the valley. Second, having losteverything, their parents now invest all their hopes,aspirations and energies on the future of their wardsand stop short at nothing to provide them, what theyconsider, the best possible education and care.Third, while they became pariahs in their own Stateof J&K and were herded into camp schools, deniedadmissions in professional colleges and theuniversities, the other States of India, literally openedthe floodgates of the professional institutions,especially in the disciplines of engineering andtechnology for them. But that is where the blessingsstop and a new tragedy begins to unfold.

The strong incentives for admission intoprofessional colleges have led to a race, nay, a madrush, for these colleges. These children grow underthe constant exhortation and indoctrination, to scorefor the entrance at any cost. Their timetable is allset for the next three or four years according to apattern, the moment they move into the 9th or 10th

class. They are subject to the tyranny of a calendarthat allows them not a breathing space forthemselves. They breathe and live for and in thebooks of the curriculum, their hearts beat with therhythm of chemistry, physics, biology and/or math.There is no other discipline, no other knowledge tobe gained.

Their parents or alarum clocks wake them upbefore dawn to begin their odyssey for the day. Theyhardly get time for their breakfast and rush to theprivate tutors before they land in their school,chewing a morsel of food on the way. Going toschools is a mere formality for them, a sheer wasteof time and only to complete the mandatoryattendance. They are uninterested in what theteachers there have to teach, howsoever qualifiedand dedicated these schoolteachers might be. Thatkills the teachers’ enthusiasm to teach. It is a vicious


cycle and a colossal waste of precious time, both ofthe disinterested student and the demoralizedteacher! They return from the school in the hotafternoon and hurriedly gobble up their lunch to dashto the remaining tutors, three or four in all for equalnumber of subjects. Therefrom they return famishedand fatigued with the sunset. Without a breather, thehomework and the rote start. And soon it is nightand while the rest of the household is sleeping, theyare burning midnight oil. They sleep amid thesheaves of carbon copies or Xerox notes of thetutors.

It is all work and no play. They do not help in thehousehold chores and even if they would like to lenda helping hand or participate in the domestic affairsthey are firmly discouraged by their parents. Theymight be able to steal or snatch a few minutes fortheir favorite TV serial, movie or the cricket telecast.There are no picnics for them, no recreation, novacations. In fact, it is during the vacations that theycover the syllabi, months ahead of its regularcoaching in their schools. And preparatory to the finalexaminations there are special coaching sessionsin private teaching ‘academies’ that launch anadvertisement binge to lure the students and theirparents for the final putsch to make it to theprofessional colleges.

They do not get time to read a newspaper or ajournal or borrow a book from the library. They growso innocent and so ignorant about life and the worldaround them. This stereotyped, straightjacketed,tunnel existence of 3-4 years wreaks havoc with thepsyche of these young girls and boys, findingexpression in a varied symptomalogy for which Ihave coined the terminology ‘The 10 th-12 th

Syndrome’.In medical terminology syndrome is a

constellation of signs and symptoms that falls into apattern and may be caused by various disorders.The 10th_12th Syndrome is essentially a psychiatricsyndrome characteristic of the students of thiscategory, who are in the 10th, 11th and 12th classes.Here age is not as important as the school grade.Sometimes the manifestations start much early, inthe 8th or 9th class or even earlier, depending on thestage at which the hard-driving parents decide tointroduce the rigors of academic discipline to theirwards

While the 10th–12th Syndrome, in some of itsmanifestations, is ubiquitous in the Indian urbanstudent and has spread like a virus to the IndianDiaspora, it is almost unique in its wide reach and

deep penetration in the Kashmiri Pandit students.Why the Kashmiri Pandit students in particular?

These young boys and girls are not only exposed tochronic overdrive in studies resulting in psychologicalstress over a long period but also a repression ofnatural drives and urges in their formative andimpressionable years. They seek release fromemotional conflicts and internal and externalstresses through various psychological mechanismsthat manifest in various disorders – psychosomaticdisorders, behavioral disorders, anxiety disordersincluding panic states and hysterical conversion,depression, and even personality disorders or amixture thereof. The symptoms are varied andreferable to almost any system in the body. Yet thereis a telltale pattern.

The commonest presentation is a boy or girlcomplaining of unexplained fatigue, weakness andgiddiness. Others complain of ‘suffocation’ orshortness of breath and a smothering sensation, afeeling as if there is not enough air and oxygenavailable. On the other extreme is a visibly distressedstudent who is overbreathing with deep and fastrespiration that may result in cramps and spasms,dizziness, and faintness - that is hystericalhyperventilation, as we call it. I have seen many ofthem with these breathing problems being treatedas asthmatics. Yet others present with palpitations,or a missing or fluttering of the heart, an uneasysensation in the chest where the heart is, and chestpain, dryness of mouth, sweating and cold, clammyhands. Many of them have run through the gamut ofunnecessary tests and investigations.

Headaches are common, and of all varietiesranging from heaviness to pressure sensation topain, often brought on by attempts to concentrateon studies, perpetuating their undercurrent of anxietyabout academic performance. Nausea, giddinessand insomnia may be associated. Frank migraineheadaches may start around this age and areprecipitated by late waking hours or going out in hotsun to attend the tuition. Often the students complainof mental block, memory problems, both of retentionand recapitulation, and even a fugue state wherethey lose the awareness of themselves and theirsurroundings for a brief span of time. Many havebeen subjected to CT and MRI scans that don’t comeat an easy price.

Symptoms referable to the gastrointestinalsystem are common. Nausea, belching, loss ofappetite, fullness after meals, vague bellyaches areroutine. A few may complain of typical ulcer



symptoms of pain in the pit of stomach and heartburn and reflux.Constipation and irritable bowels are not far behind inoccurrence. Most of the complaints are the result of erraticeating habits, fast foods, food fads, and lack of physical exercise.Investigations are, most of the times, unrewarding. However,they exclude serious or organic disease and confirm thepsychological basis of symptoms in most of the sufferers

Sleep disorder is not uncommon. Often it is insomnia dueto anxiety and unavailability of time for sleep, the timetable beingso cramped. Sometimes there is ‘excessive sleepiness’, asthe ambitious and overdriving parents often describe it, when itis only the student trying to snatch any available moment to fillin lost sleep hours. It is useful to know that an optimum 7 to 8hours of sleep is necessary for proper cognitive functioningand that prolonged wakefulness can impair concentration,judgement, and memory and the proper execution of tasks.

Body pains especially pain in the back and neck is common.They are mostly the result of a faulty posture during studies.Very few of these students use a chair and a study table andmost assume unnatural and unhealthy postures during studies.Some suffer from pain, fatigue and cramps in the arm due tooveruse in writing for long hours with ball point pens that involveextra use of force of the pen on paper if the ink does not floweasily. I wonder how many of them may land with the intractablecondition called ‘writer’s cramp’ in the future.

Stooped postures, wan faces and glum looks do not reflectthe bubbling confidence, the impetuosity and impatience or thedriving energy that should normally define a youth. Nor do theyinspire with the spirit of inquiry and discovery that should be theguiding force during these formative years in life.

The long-term fallout of the 10th–12th Syndrome in theseyoung boys and girls are not yet known but I have seen many ofthem, who finally make it to the professional colleges, reportingadjustment problems there. Some seek a reprieve and a releasefrom their 10th -12th days and fall into bad ways with dwindlingacademic performance. Others feel disillusioned for havingchosen a career for which they had no aptitude. Yet others aresubject to phobias, personality and even paranoid disorders. Afew cases of frank psychosis have come under my observation.The dropout from the professional colleges is a matter ofconcern.

In their over-enthusiasm are the parents driving their wardsinto psychic wrecks, grooming bookworms, telescopingknowledge, creating valetudinarians, sowing the seeds forlifestyle-related and stress-provoked diseases likehypertension, diabetes, obesity, ulcers, irritable bowels etc? Theevidence is already accumulating with more and more youngexecutives working in multinationals seeking medical advicefor these disorders. They come to me from far off Delhi,Bangalore, Pune, Mumbai, etc. The manifestations are a timelyreminder for an in-depth reappraisal of our perceptions andpriorities in education. ]]



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DaastaaneGul-e-Bakawali

4

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

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

]]]

Condensed and re-written inStandardised Devanagari-Kashmiri Script by

M.K.Raina



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This entire universe is a business enterprise butwith a difference. You are the sole entrepreneur ofthis business house. You are the self-appointedManaging Director and the Chief Executive Officerof this establishment. You have yourself and of yourown free will conceived, designed and created thisunique company, where everyone is a producer anda consumer, seller and a buyer, giver of benefits andenjoyment and a taker of benefits and enjoyment.This company runs on the mechanism of cause andeffect. There is a perfect order and harmony withinthe establishment and everything works with a clocklike accuracy and precision. There is automatic re-plenishment of the resources, the workforce and theraw material. There is a ready market for the fin-ished goods. Producers are there and they need noincentive. Customers are there and they need noinducement. Everyone produces according to hiscapacity and every one consumes according to hisneeds, likes and tastes. May be there is a hiddenagenda and you only assign different tasks to differ-ent beings. What a great executive you are! Youcontrol the creation; whatever is created is sustainedby you and what needs to be destroyed and at whattime is decided by you. Yet you remain behind thescenes. You are not visible. Your hands are invis-ible. You are confined to your MD’s chamber but yourpresence is felt everywhere.

Normally every business house has a motiveto make profit. In this business house of yours thesole motive seems to be your personal pleasure.This fact baffles me. When you are yourself blissand the giver of bliss, why do you need pleasure? Abusiness concern requires finances, resources,manpower, planning and management. In thisbusiness concern of yours, all that was needed wasyour wish; you wished and the concern was thereat place, the finances were there, manpower wasthere, planning had been done meticulously and themanagement was perfect. Your management of thiscompany is superb. You do not direct, order norguide anyone. You just create a desire in the mindof a being to do something in a particular way andthe job is done. If the medium is arrogant enough tofeel proud that he has accomplished the job, thenautomatically he bears the consequences, both goodand bad. If he is humble to realize that he was only a


Mysticism & Religion T.N.Dhar 'Kundan'

MD & CEO (An Add r ess t o Go d )

medium executing your command ortranslating your wishes into action,he is free from any prize or penalty.Thus go on the transactions of yourcompany unhindered, unobstructedand in a smooth fashion.

Yours is an unlimited companysans shares and sans shareholders. You are thesole entrepreneur. The company breaks even,sustains no loss and makes no profit. It deals in everyitem, men and material, goods and services. Thereare all sorts of activities, manufacturing, production,trading, buying, selling, barter, servicing, supervision,monitoring, decision making, et al and all this for andon behalf of you, the Grand MD. Nobody knows howyou run this concern. Everything is self-propelled,self-generating and self-correcting, chemically,mechanically, electrically and physically perfect andwell organized. There is no dearth of men andmaterial. If there is excess manpower, naturalcalamities take place to annihilate the surplus.Natural attrition of the manpower is automatically,systematically and gradually made good by thegrowth of the new births. Raw material getsreplenished and alternative items and thingssubstitute that which is exhausted. There are strangecharacteristics in this unique company of yours. Painand pleasure, grief and happiness are rampant. Evenso in the end analysis everything gets eased out.

The manpower in this establishment is acomplex element. Some work consciously. Somework mechanically. Some work out of love,commitment and involvement. Others are obligedto work by force of habit or compulsions ofcircumstances. Some recognize you as thesupreme boss. Some deny your existence andbelieve that things happen just by themselves.Others are silent and form no opinion either way. Inany case the entire universe presents a mystery toall of them. They try to explore the mystery, everyonein his own way and come up with theories,explanations and a variety of rationale behind thisuniversal phenomenon. These become differentphilosophies for the manpower at large to ponderover and accept whatever is appealing to them. Theygain knowledge, desire many things, utter their viewsand act according to their conscience. I know you


also have knowledge, you also desire and act butthere is a difference. Your knowledge, desire andactions are unlimited, invisible and universal. Thesedefy any description, any narration and any analysis.You maintain no files or records nor are there anywritten documents maintained in your concern.There are no computers yet the brain provided byyou to the humans acts like a magnificent computerendowed with a memory that knows what toremember and store and what to forget and wipeout.

This unique company has a number of divisions,the humans, the animals, the birds and the vegetationas also the stars and galaxies. There is life on theland, in the air and under the water. Survival of thefittest is the name of the game. Every division hasits own discipline, own arrangement and own rules.These rules are being followed meticulously. No lawof nature can be violated, infringed or broken withoutincurring the risk of peril. These divisions areinterlinked, inter-dependent and mutuallycomplimentary. One cannot survive without the other.The human division, however, is the supreme andprime division. At least the humans think so. Theyharness and exploit other divisions to their ownadvantage. While all other divisions only suggestyour existence, the humans conceive you, give youa form and shape and make an attempt to describeyou in your totality. They adore you, love you andworship you and that makes them an importantelement of this business house.

As an MD you are versatile. You dance and theworld is enthralled. You paint and portray choicestpaintings. You sing melodious tunes through therunning brooks, gushing waters, blazing winds andthe chirping birds. You manifest in umpteen shapesand forms and enact scenes after scenes and playsafter plays. You inspire, encourage and facilitate ina variety of ways. You never order, direct or dictate.You have a magnetic property and attract forcefullybut still remain hidden and concealed. People getmad after you but cannot spot you nor can they findthe MD’s chamber, from where you keep a watchon your organization. It has been justifiably said,‘Bhala is justuju mein kis tarah se lutfa aasakta, agaruska makan hota, agar uska nishan hota? – Howcould one derive such a pleasure in searching Himif He had some definite abode or an address of Hisresidence.’ Different people conceive you differently,give different versions of your commandments andprescribe different ways of coming up to yourexpectations and propitiating you. Each one claims

that his version is authentic. Some claim that theyhave seen and perceived your directives. Some saythat they were inspired and received the directivesdirectly from you. Others use didactic logic andreasoning to formulate a set of canons to be followed.This has created different faiths and religions,different schools of philosophy and differentideological sections.

You are articulate enough to create a set ofopposites to give luster and shine to this wonderfulworld of yours. There is destruction along withconstruction, grief along with happiness, loss alongwith gain and defeat along with victory. There arenon-believers side by side with believers, cruel alongwith kind, tyrannical along with merciful and arrogantside by side with humble. Night is followed by day,winter by spring, and death by rebirth and strife bypeace. When this establishment of yours started,nobody knows. How it has been evolving, nobodyhas any clue. How the civilizations flourished andhow the cultures got formulated are the perennialmysteries. Yet it is a fact that the most importantelement of your gigantic business house is this man.He is engaged in an unending search, a perpetualdiscovery and an eternal exploration. That gives himthe place of prominence in this adventurous ventureconceived, created and managed by You, theSupereme MD, the Divine CEO. ☯☯



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Reflections T.N.Bhan

Oh Mo t h er !Long ago, on reading the article by Kiran Dhar inthe Times of India, I was too overwhelmed by thespiritual content of the article. Thinking deeply aboutthe same lulled me to sleep. As I dozed off, the visionof Maa Ragnya of Kheerbhawani appeared to me.Her visage had a divine radiance. Her penetratinggaze benumbed me. She sat on her throne with onehand raised, to bless me. "Oh Mother, you areblessing me at this moment, but why did you takeaway from me, in my childhood, the greatest blessinga child has? That blessing is his mother. My motherwas in the prime of her youth. Not only that, you alsotook away my two sisters from me who were in theirinfancy. Why so revered Mother?" I questioned thedivine Mother thus. The glow on Mother Ragnya'sface was even more radiant when she said, "My child,your mother was a very delicate being having asensitive mind, she could not stand all the agonieswhich she had to undergo at the hands of peoplearound her. I could see she was withering away withinherself and turning death pale as she becameconsumptive. Besides she was surrounded bycallous indifference and not by compassion, an ailingperson deserved. By taking her away from thiscesspool of brazen hypocrisy, I took her to ELYSIUMa better place than planet earth. Over there, peaceis overflowing. No doubt I took away your two sistersalso, but at the time of their birth, your mother had tohear deplorable and deregatory comments frompeople with wagging tongues. All these years, theyhave been looked after with care and concern bypeople who care for them. They are with you onceagain in different form only, but not differentotherwise. Inculcate in them a feeling of belongingand security. Look beyond and see yonder are thefields of light! Traverse to the edge of these fields.There you will see a spring of the purest water.

As I walked at the bidding of Mother, I realised, Iwas walking alone in those fields. My strides becamefaster but I did not feel weary at all. As I reached theoutskirts of this field of light, I found myself standingat the edge of a spring, from its midst rose theapparition of my mother dressed in a blushing bride'sattire wearing shining jewellery and all. Wonderingwith amazement at this dazzling sight, I could seetwo cruel hands approaching my mother frombehind and taking away her jewellery piece by piece.

My mother did not protest. Sheallowed unscrupulous people totake advantage of her and depriveher of whatever she had.Ultimately, she stood theredenuded of the jewellery she hadworn as a bride. But now shestood without her radiance. Closeby a dwelling was coming up, ahaven for its inmates. I could see my mother biddingme adieu and floating away from me on the watersof the spring, like a swan in a lake.

Later on I kept on wishing if I could revive withinme the divine image of Ma Ragnya, the sight of thosefields of light, that celestial spring, that vision of theapparition of my mother! No, I could not revive allthat. My wish remains unfulfilled till this day. But thatepisode has left an indelible imprint on my thoughts,which time cannot erase!


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Our Language Dr. B.K.Moza

Respected Experts of Kashmirilanguage,

This is further to my detailedcommunications I have sent to you (thrue-mails) about 'Popularizing KashmiriMother Tongue Project'.

The first step in this program is to bringawakening and awareness through printand electronic media. You all are requestedto contribute an article in this connectionand send it to our community journals forpublication. Any campaign may becomesuccessful if there is, knowledgeable, widespread, persistent and meaningfulenlightenment on that subject. With this inview I am requesting you for your valuablecontribution. I wish for coming six monthsour all Kashmiri journals should have onearticle dedicated on this desiredawareness. Side by side the actualpopularization program should start atsome selected centers where ournumbers are large enough to enablepractice and real impact for preserving thisheritage. The youth have to be involved.Our community camps held in USA from4th to 6th July at Connecticut andCalafornia are the appropriate platformsfor popularizing this theme amongst ouryoungsters in USA.

Please find attached my write up onthis subject which I hope will get publishedin a number of our community journalssoon. Based on this theme, I request youall for your special contributions. I hope forcoming six months our all journals andwebsites have further knowledgeablematerial, covering different aspects of thisobjective available, in promotion of thisobjective.

I have requested our all communityjournals and organizations to highlight thisobjective in their Editorials and respectivePresident’s Page contents.

I look forward to your contributions andcooperation for achieving this communityobjective.

With best regards,Dr. B. K. Moza

Pr eser v i n g Ka sh mi r iMo t h er t o n gue - An Appea l

Kashmiri language is, reportedly, anancient language having its roots inIndo-Aryan origin and Vedic/prevedictimes. In the Vitasta Annual, “MotherTongue of Kashmiri Pandits in Exile –Origin, Advances, Threats and Thrusts“Vol. xxxiv, 2000-2001,(www.ikashmir.org/Vitasta/2000;courtesy Mr. Sunil Fotedar, Texas) the relevant details ofits background and development have been elaborated. Itis pertinent, keeping present concerns in view, to highlightthat this language is threatened to decay and die,particularly in Kashmiri Pandit Diaspora, as their mothertongue. The reasons being that the health of a languageand its longevity depend upon the number of people thatuse it as a mother tongue in a particular segment ofpopulation. Kashmiri Pandits, after their exodus from theirhomeland, have lost the natural habitat and got scatteredto near and far off places where they exist in infinitesimallysmall numbers. This language, having apparently nofunctional relevance, except a great emotional attachment,is in a melting pot, suffering serious attrition in its usersdue to the acquisition by more relevant and environmentfriendly languages. This is reasonable as a means tosurvival as individuals but unfortunate for the communitysince it amounts to their losing the mother tongue whichis the primary tenet of their cultural identity. KashmiriPandits have reasons to be proud of their cultural heritageof which Kashmiri mother tongue and the literature thereofare the building blocks of this mighty heritage structure.

The purpose of this presentation is to draw theattention of our community members to this sad realityso that necessary measures are taken to preserve thisidentity of Kashmiri Pandits. The exodus of KashmiriPandits from their hearths and homes has causedimmeasurable sufferings to this community in manyrespects. The only silver lining is that this upheaval hasgiven rise to a spirit of resilience and challenge in comingout of the after-effects of sudden displacement anddislocation, which includes preserving our cultural identityand Kashmiri roots. As such every where, in our Diaspora,we have our community organizations, Kashmir Bhawansand Kashmiri temples in some locations, communityjournals and a vibrant upsurge to preserve our heritageand tradition. Most of these units are affiliated to the federalorganization, All India Kashmiri Samaj (AIKS). There is a


ray of hope for the return of Kashmiri Pandits to theirHomeland, at sometime, in future. But, this is subjectto many pertinent imponderables. Under prevailingcircumstances one can visualize that the presentDiaspora centers will continue and the communitywill remain in scattered condition as did happenduring the earlier many exoduses of KashmiriPandits from Kashmir. The future will reveal whetherthe remaining Kashmiri Pandit populace in homelandwill be able to preserve its identity as did theproverbial eleven families that were historically leftout in the homeland in earlier exoduses of KashmiriPandits from that habitat. The reports are that in thathomeland also the general mass has preference fornot speaking in their mother tongue and the childrenover there, whether Hindus or Muslims, are thereforegetting less and lesser practice to speak in theirmother tongue. So, the urge and effort regardingpreserving cultural identity, in the Diaspora, willcontinue along with that required for gaining politicaland economic space.

Though Kashmiri language is in use formillennia, historically it has never been the mediumof educational curricula, official administration andor commerce and trade in its own habitat, Kashmir.Originally it was written in Sharda script, traced backto the Brahmi(3rd century B.C.) but subsequentlyhas suffered the agony of being written in manyscripts. There are indicators, providing evidence, ofits written records in seventh /eighth centuries B.C.when Kashmiri Shaivism was at its zenith andKashmiri language was referred to as “ Sarva GocharBhasha” as the spoken language of masses.Sanskrit was the official language and resource forliterary excellence then. The earliest existing recordof its use in literature is that of 13th century “MahanayPrakash” by Shitikanth, which is a Vaakh compilationin Kashmiri that was perfected by the great saintLallishori, some decades later. During the Muslimrule Kashmiri was written in Persio-Arabic script,known as Nastalik, and simultaneously the Devnagriscript also received popularity amongst the Hindupopulace of Kashmir. The English developed theRoman script for Kashmiri which has also been invogue as its fourth script. One of the pioneeringlinguists of our country and community, Prof. B. B.Kachroo, has set up, an internationally renownedschool for Kashmiri language and its research, inIllinois University in USA, some decades back whereRoman script for Kashmiri is being used for learningKashmiri.

Devnagri script, used in Sanskrit language, isconsidered more appropriate linguistically and

phonetically though till recent times it also sufferedin respect of not reproducing some of the peculiarvowel sounds, used in this language additionally.

After exodus, the emotional attachment forKashmir did bring about a significant awakeningabout the loss we had suffered as a consequence;the cultural one being very prominent. As a result,during these two decades of exile, a great deal ofliterature has been brought out about our history,heritage, literature, language and other aspects ofour lives, then in Kashmir and now beyond itsfrontiers, in exile. An urge for preserving our mothertongue has been lurking in the minds, generally ofall but especially of those who have had the fortuneof living in Kashmir prior to the exoduses that tookplace after the partition of our Indian subcontinent.Since Hindi, using Devnagri script is the nationallanguage of the country, Devnagri script received,naturally, significant attention for developing as thescript of choice for our mother tongue. There weresome inadequacies in writing Kashmiri in Devnagriscript and therefore there was no uniformity in writingin this script. Most of the authors, writing in thisscript, used to provide their keys for their expressionsand therefore in the same script there were manyvariants. VIKALP, an organization of Kashmirilittérateurs in Jammu provided a format in 1995 fordeveloping a uniform script for our mother tongue.Still, there were some handicaps in expressing allthe verb sounds used in this language. KashmirSabha, Kolkata volunteered, in the year 2000, to holda dedicated brain storm, at its Kashmir Bhawan, ofKashmiri linguists and scholars using Devnagri asthe medium of their contributions for suggesting waysand means of developing a more practical script andfor its uniform application. At the request of the thenPresident of AIKS, Padam Shri J. N. Kaul, thisresponsibility was left to AIKS to handle this veryimportant agenda centrally at Delhi. However, aCommittee of our linguists and Kashmiri littérateurs,under the convenorship of Prof. Roop Krishen Bhatsucceeded in developing a streamlined,standardized, phonetically appropriate and furtheracceptable script for this language in the year 2000.This Committee also got a Devnagri computerizedfont specially developed for this streamlined scriptfor which the services of Mr. Sandeep Bhat of Pune,stand as a milestone for utilizing computertechnology for this purpose. This gave birth to“Arnimal “ font and software for writing in Kashmirilanguage. Around the same time, Mr. M. K. Raina ofthe Lal-Ded Educational and Welfare Trust, anassociate of Kashmiri Pandits Association, Mumbai,



utilised Akruti font of Devnagri with modifications forsome of the vowels, using diacritical marks asdeveloped in Arnimal font. This provided moreflexibility and advantage of standardization in bringingout publications in this streamlined script. Initiallythere was some resistance but by now all our majorcommunity journals are using this streamlined fontfor bringing out Kashmiri sections in streamlinedDevnagri script uniformly. Kashmir Sabha, Calcuttaplayed a meaningful role in bringing about uniformityin application of streamlined Devnagri script forKashmiri and organized Kashmiri classes atKashmir Bhawan in the year 2000, which continuedfor many years to follow. Prof Roop Krishen Bhatorganized a two weeks Kashmiri teaching programat Kashmir Bhawan, Kolkata under UGC schemefor popularizing Kashmiri mother tongue wheremany concerned linguists and scholars of Kashmirilanguage as Prof. Raj Nath Bhat, Dr. Shashi ShekharToshkhani and Prof Som Nath Raina contributed asthe faculty along with Prof. Bhat. Similar efforts weremade at other centers also and the contributions oflinguists and scholars, as Prof. O. N. Koul, Prof.R.L.Shant, Mr. S. N.Haleem, Prof O. N. Raina, Prof.Hari Krishen Kaul, Prof C. L. Sapru, Pt. A. N. KaulSahib, Dr. Amar Malmohi and Shri R. L. Jowhar andmany others, were sought for the success of thisstandarised script. Prof. Roop Krishen Bhatdeveloped a Kashmiri Primer and a KashmiriReader, under the aegis of Central Institute of IndianLanguages, Mysore and Sampriti, Jammu, forpromoting Kashmiri language using Devnagri,streamlined, standardized and computer friendlyscript for this purpose. Around same time, Lalla-DedEducational and Welfare Trust, Mumbai, also broughtout a 'Basic Reader for Kashmiri Language'authored by Mr. M. K. Raina and Ms. Neelam Trakru.Since bringing about application of this streamlinedDevnagri script uniformly required a total communityeffort, the author of this article approached AIKS, touphold popularization of Devnagri script forpreservation of Kashmiri mother tongue as one ofits MINIMUM COMMON AGENDA. As a result furtherefforts were made in getting this script used by allthe community journals, the latest being that ofKoshur Samachar. Delhi. A representation was alsomade by AIKS to the Govt. of India for gettingDevnagri script recognised for Kashmiri as itsadditional script, the Persio-Arabic having beenalready recognized. With the change of Governmentin 2004 this representation received a set back andthe proposal did not receive acceptance then.

Last year, in 2007, the author of this article again

approached AIKS for mobilizing the efforts forpopularizing Kashmiri as the mother tongue ofKashmiris in Diaspora. As a corollary, it was also feltnecessary to review and evaluate the progress inuniform application of streamlined, standardized andcomputer friendly script, for bringing out Kashmiripublications and related literature in this language soas to bring about further necessary improvementsafter its introduction for last seven years. A seven pointprogram was formulated and arising out of this effortthe following results have emerged:1. A review of the streamlined Devnagri font forfurther improvements was undertaken by Mr. M. K.Raina and Mr. Sandeep Bhat. Accordingly, Mr. M. K.Raina organised, through Cyberspace Multi-mediaLtd., Mumbai, new software for this script, havingfour versions of keyboard layouts, namely DoEInscript 88, Akruti English Phonetic, Typewriter andPhonetic 86. The Akruti Kashmiri Engine, known asAkruti Kashmiri Arnimal Engine has been developedwhich can be installed on computers. Thisdevelopment required an expense of R. 50,000. 00for AIKS which was got sponsored through thevaluable contributions of Pt. J. N. Kaul, ex-Presidentof AIKS and President of Kashmiri Sahayak Sabha,Faridabad. Besides, further Rs 30,000.00 wereearmarked by AIKS for this mother tonguepopularization Project. This fund will require to befurther expanded to enable popularization of ourmother tongue as a continuing effort.2. AIKS, under the guidance of its President, ShriM. K. Kaw, has made a fresh representation to theMinistry of Human Resource Development forrecognition of streamlined Devnagri script as theadditional script for Kashmiri language, under theEighth Schedule of the Constitution of India. Withconsistent follow up it may not be impossible to getthis recognition achieved which will entitledistinguished authors of literature, brought out inDevnagri script of Kashmiri language, to receiveState and Central Academy awards, relatedrecognitions and encouragements. A thought–provoking literature in Kashmiri is contributed by theexperts of this language from Kashmir in Nastalikscript. It will be advantageous, in all respects, if sucha literature is transliterated in Streamlined Devnagrifor the wider readership of such Kashmiri literature,in the scattered Diaspora. It requires to beemphasized that the representation made is for anadditional script for Kashmiri as against analternative script which the experts in the Valley havea reason to oppose vehementally. An additional scriptprovides many advantages to them also.



3. Uniform application of this streamlined andstandardized script by all journals of KashmiriAssociations. Koshur Samachar is the latest in thisrespect though its editor of Kashmiri section, ShriS. N. Haleem was the member of the Committeeformed, earlier, seven years back, for thedevelopment of streamlined and standardizedDevnagri script for Kashmiri language. Except“Prakash Gopinath” of Bhagwan Gopinath CharitableFoundation and the E-journal, “Shehjar” brought outfrom Miami , Florida, almost all the communityjournals, having Kashmiri sections, are using thisstreamlined script.4. There are many Dictionaries of Kashmirilanguage in Nastalik (Persio-Arabic), Roman andHindi, an effort is still required for developing aDictionary of this language using streamlinedDevnagri to English / Hindi. Institute of Languages,Mysore is the most appropriate organization to beapproached for this purpose.5. Efforts are in progress in developing a moduleof instruction for teaching Kashmiri language, to ourchildren and youth, systematically, at unitorganizational levels in Kashmiri Pandit Diaspora.In this connection the cooperation of our Youthorganizations as RIK is particularly sought. We havevarious instructional material, Primers and Readersalready developed and being used for teachingKashmiri to non-Kashmiri speaking aspirants. Itscopies can be made available for teaching purposeswhere there is fruitful scope of such promotion.

In conclusion, there is a significant effort beingmade to uphold our Kashmiri identity, socially andpolitically. It is necessary that along with these,special efforts are made to bring about awarenessamongst our younger generation and their parentstowards preserving the Kashmiri mother tongue.Sometime back there was a genuine difficulty of nothaving a standardized script for our mother tonguebut now this difficulty is over come by having theAkruti Kashmiri Arnimal Devnagri script developed,which enables diverse applications with remarkableease. Guidelines are also now provided for settingsfor Microsoft Word, Microsoft Excel, Microsoft PowerPoint, Office 2000/XP/2003, Adobe Page Maker,Corel Draw and Lotus SmartSuite – Word pro etc.This development opens a new field of furtherdevelopments in our mother tongue. One cancommunicate through Email, sending Kashmiricontents, as attachments. To me personally thisdevelopment has facilitated significantly writing inKashmiri language with phonetic accuracy andease, using the Akruti English phonetic keyboard. I

appeal to all concerned linguists and scholars toprovide their experiences of using this streamlinedand phonetic font for popularizing our mother tonguein case they have not made use of this developmentup till now. It is also the duty of our all Kashmiri Panditorganizations throughout our wide spread Diasporato popularize this software and script, by procuringthe CDs from AIKS, to enable preserving our mothertongue amongst our younger generations. KOAcamp in USA at Connecticut and that in California,this year, are the appropriate platforms from wherethis message can be reached to our youngsters overthere. This appeal is to all to help in the preservationof our cultural identity for which there is greaterresponsibility resting on seasoned members of ourcommunity who have lived in Kashmir and enjoyedthe beauty of our mother tongue in all respects.Kashmiri music, lyrics, leelas, gazals and lullabys arebecoming, naturally, popular even with our youngergenerations. This music and the spirit thereof will bestill more remarkable in pulling the strings of heart, ifone as well as understands the language it reveals.So, the appeal is to all those organizations andindividuals who spend, admiringly, time and moneyin organizing such functions and musical rendezvousto as well as devote a part of this resource in enablingperpetuation of the language this music represents.An appeal is being made to our concerned scholarsand IT specialists to promote popularization of thetheme of our mother tongue that is the objective ofthis article so that there is over all awareness aboutthe need and required wherewithal that is availablefor preserving our mother tongue. All Kashmiri journalsare requested to highlight this point of view in theirrespective Editorials and President’s pages. Articlesfrom different authorities of this subject may bepublished simultaneously, in our various communityjournals, brought out, at different locations, withrespective readership, so that the message receiveswide-spread and repeated exposure and enablesdesired awakening and awareness throughout theDiaspora. The ultimate aim is to popularize thepreservation of our mother tongue and for this initiallymeasures require to be taken in those centers wherethere is comparatively larger density of KashmiriPandit populace to be followed by emphasis at allcenters of our Diaspora. An appeal is made to all tocontribute their might, in one or the other respect, forenabling preservation of our mother tongue andthereby, its escape from decay and death which is,otherwise, inevitable under its present day meltingpot conditions. ☯☯



Contact author at: [email protected]

Birth, early life and marriage :The original name of SED BUB was SHRI VEDLALBHAT and he belonged to village HANJIVEIRA,TEHSIL PATTAN, KASHMIR, where he was born tohis parents SH. VESHN BHAT and SMT.YEMBERZAL on an auspicious day JESHTHASHUKLA PAKHSH NAUMI around year 1902.

Very little is known about his early life but hehad some schooling at a local school and gotconversant with some essential scriptures at a localHindi PATHSHALLA. He had a good knowledge ofUrdu and Persian along with Hindi and Sanskrit. Hehad a nice handwriting and would write nice briefletters and converse freely in Urdu languagewhenever need be so. He was married to SMTGUNWATI at an early age who proved to be the mostdedicated housewife who shouldered householdresponsibilities including the bringing up andeducation of their three sons and two daughters. Inspite of being a highly awakened saint, SED BUBdidn’t entirely ignore the household responsibilitiesbut attended each detail though his heart wascentered to a much higher purpose for which he hadtaken birth. This higher standard of life together as ahouseholder and a highly awakened saint is the wontof very few and has as such been greatly admired.He had a brief stint as an Assistant in governmentrevenue department which he gave up sooner thanhe had got it. (Contd on next page)


Saints & Sages J.L.Bhat

Sed BubA Bi o gr aph i c a l Sk et ch

About the Author

Born in the year 1946 at villagePeth Makhama in Magam,Kashmir, Shri J.L.Bhat got M.A.in English Literature fromKashmir University in 1972. Heserved as a Lecturer of Englishin the Education Department ofJ&K Government. Shri Bhatdeveloped exclusive taste forteaching English Literature and Languageimprovement. He retired from governmentservice in the year 2004.

Shri Bhat left Kashmir in January 1990 alongwith fleeing Panditsand is currently settled inFaridabad, Haryana.

Publications: Shri Bhat authored six books onEnglish Language Improvement and one onPersonality Development - (Kumar Publications,Rajender Place, New Delhi). Given below arethe most popular publications of the author:t Choicest Essays - for IAS, IPS and other

competitive examst A New Approach to Modern Grammar

and Practicet A Dictionary of English Usaget English Phrases and Idiomatic

Expressionst Essentials of Personality Development

Articles: Shri J.L.Bhat got interested mainly intowriting on KP displacement imbroglio. Followingarticles published in various issues of ‘KoshurSamachar, New Delhi’ are worth a mention:t Time Ripe to Retrospect on return to

Valley - October 2007t Sant Swami Nand Lal Ji Maharaj - June

2006t What Ails Our Youth? - August 2005t Alliances Outside Community - October

2004t Slipping Paradise - November 2001t Hindu Kashmir sans Pandits - December

2000t We and our Cultural Heritage -

September 2000


Obviously no traces of sainthood were observedduring his early life and youth being a householderwho managed a large family along with tending ofhousehold lands, cattle and all other occupations ofan ordinary Kashmir farmer but as time passed hisdetachment towards worldly affairs manifested moreclearly and he started displaying an aura of sacredcountenance which was observed firstly by his familymembers and later by others who came into hiscontact. The condition is very rare and is looked uponas an exclusive uplift of soul usually a result of someholy connection with an exalted position in ones pastlife. Thus subsequently he began visiting variousreputed saints and savants of that time and went toimportant temples and places without noticeobviously to seek guidance and inspiration. Hestayed with them or at places for several days thusleaving his esteemed wife with all the responsibilityat home. It was thus immediately obvious to allconcerned that he followed a much higherresponsibility and as such nobody had the courageto question him in the context.

SED BAB as an established saint :SED BAB was soon recognized as an establishedsaint and the visits of devotees commenced at hisresidence and places where he moved. His visits toMAA RAGINYA at TULMUL also increased where heused to stay for a couple of days and sometimes afull fortnight. He would invariably be present thereon SHUKLA PAKHSH ASHTAMI when lots ofPANDITS visited there to pay obeisance andparticipate in the evening AARTI which proved a greatboon to various devotees who submitted before himand sought his blessings. He had some favouritefollowers who used to accompany him to places andpersons. He had soon developed a deep attractionfor saints and visited many of them and sat in theircompany for long hours and sometimes for days.Among saints that he visited frequently, SWAMINAND LAL JI of BOMAI (SOPORE) and later TIKKAR(KUPWARA) had the greatest influence on him. Heis reported to be constantly in his company for longhours and days besides accompanying him tovarious places and people. The fact is not fullyestablished whether Swami Ji was his GURU butthe association was certainly something special asboth of them were seen together frequently inalmost all Ashrams of Swami Ji and other places.They definitely shared something special andsubsequently Swami Ji was so much attached tohim that he called him SED MOL for his simpleextraordinary saintly qualities, the beautiful name

which he retained all his life though he was laterfondly called SED BAB by his devotees. SED MOLwas the GURU of Lalleshuri (LAL DED) the mostfamous poet-saint and YOGINI of Kashmir. SwamiJi was a great admirer of LAL DED and often quotedher LALLA WAKH to establish some of his argumenton YOGA.

An embodiment of divine grace and simplicity :SED BAB was very simple, affectionate and calmby nature. He was known for his simplicity andsmiling nature. His frequent smile was his trademarkas he responded everyone with a smile. To a casualvisitor he hardly showed any signs of sainthood. Hewore the aspect of a common Kashmiri Pandit ofthose days, a large turban with a shining faceconspicuous with a huge TILAK on his forehead. Hislong PHERAN, with long narrow sleeves foldedoutside at their end fell up to his ankles. The largepocket below right side of his PHERAN kept alwaysbulging as it was always filled with something. Heprobably didn’t wear a shirt or pajamas but wore ashawl or a woolen CHADDER over his PHERANdepending on the climatic conditions. He had alwaysa big towel hanging on his shoulders or around hisneck for its legitimate use. The SADHNA of SEDBUB was a routine of very early rising and after aroutine bath in fresh preferably flowing water he wentinto long bouts of meditation till almost midday andrepeated the same in the evening before nightfall.



He used to talk very less and was mostly absorbedin his deep thought. He was a regular reader of theSHALOKAS of BHAGWADGITA and recited thefamous STOTRAS like BHAWANI SHASTRANAM,PANCHASTAVI and MAHIMNAPAR and incited hisdevotees to follow him.

Since he was a regular visitor to various saintsand places of repute, so he used to be away fromhome frequently sometimes for months together.Wherever he was seen people flocked to seek hisblessings. Some times he accidentally visited some

of his devotee at his house and suddenly it turnedinto a high jubilation for the inmates and the newsspread like wild fire and immediately scores ofpeople came to see BAB and tried to be near him allthe time he was there. Nobody had the courage toask him about his plans or programme. Wheneverhe sat for meals or tea along with some of hisdevotees at a place, he would take a bit and giveaway the rest to someone present. It was a greatpleasure for the devotees around to have a bit of itas PRASAD. He observed no hard and fast routinein eating as he ate very less and seemed to relishwhatever was offered to him. He was a strictvegetarian and avoided onion, garlic, tomatoes andsome leafy vegetables. He was also a regularobserver of frequent fasts on occasions likeASHTAMI, EKADASHI, AMAWASI, PURNIMASHI and

many other auspicious days. Simple food, rice andvegetable curry and occasional KEHWA, a preferredKashmiri beverage without milk was his preference.He took very little and gave away the rest to hisdevotees present there as a PRASAD. A greatcaution had to be observed as whatever was to beserved was cooked fresh after washing afresh allthe wares in fresh water with brown clay. Only brownclay was used for all cleaning purposes as soapwas usually considered impure in those days. SEDBUB didn’t use any kind of soap on his body andhence no soap was used in washing the cook waresused in his cooking. For all sacred devotional jobsonly brown clay and no soap is preferred for allcleaning purposes in all KP homes even now.

A true KARAMYOGI :KARAMYOGA is the way of life where an aspirant isactively involved in all worldly affairs but his heart isperpetually fixed with the Lord. It is considered thesimplest way of devotion and the shortest possibleway towards enlightenment. A KARAMYOGI isinstinctively able to differentiate between the goodand the evil, between DHARMA and ADHARMA, andhence neither anything wrong is committed nor doesa single thought which is detrimental to the sublimeways of the supreme visit the clean slate of his mind.SEDBAB was necessarily a SANYASI though hedidn’t shirk the legitimate responsibility of ahouseholder, a KARMYOGI who performed honestlythe duties of a large family and a saint who hadattained the highest enlightenment and all theSIDDIES without any obvious hectic KRIYA. To acommon man he was a simple householderperforming his legitimate duties but there wassomething special which made him look differentrather taller than the rest. His strange spiritual auraattracted people towards him though he tried to avoidthem and not look conspicuous. The uniqueness ofSED BAB as a saint lies in performing his worldlyaffairs efficiently on one side and on the other beingabsorbed in the task of achievement of his highergoal. As a GRAHASTHI (householder) his status inthe realm of sainthood is highly commendablethough not unique as there have been a good numberof such highly awakened saints in Kashmir who wereevidently normal persons engaged in all worldlyaffairs. An event of his household life can sufficientlyestablish the unprecedented detachment of SEDBUB. His second son Late OMKAR NATH wasemployed in the Indian Army and was veryunfortunately martyred in action during Indo-Chinawar in 1962. When the news was delivered formally



by an official of the Army at their residence, BUBwas incidentally at home. Everyone was dumbstruckand immediately a gloom of death spread in thehouse. Since BUB was preparing on a routinesojourn and it is said he didn’t shed even a singletear and without any slightest waver of mindproceeded on his scheduled visit. Such a gestureof determination is the act of a supreme KARMYOGInot an ordinary mortal.

SEDBUB was beloved of numerous devoteeswho wanted to seek his blessings but he was alwayson move from place to place without any fixedschedule so he usually eluded them. His devoteesincluded a good number of Muslims too who had agreat reverence for him and sought his blessingswhenever in trouble. It is said that SEDBUB wasvery hard to grant a favour to a devotee but someare of the opinion that everything was grantedinstantly provided the need was genuine and sincere.

Who was his GURU? :There is sufficient evidence to substantiate thatSWAMI NAND LAL JI and none else was SED BUB’Spreceptor (Guru) but still there is enough differenceof opinion on the issue as many of his devotees donot conform to this view. They say as is said in sucha situation, he was himself his Guru or he was bornwith enough awakening which he carried throughalong with him from his past life and that there wasno need of any further initiation. Still there is nobodydenying that SED BUB used to be in the associationof Swami Ji for long hours and sometimes manydays wherever Swami Ji stayed and he alwaysenjoyed the highest position in all his devotees anddisciples. There always seemed something specialbetween the two great souls that they relished in thecompany of each other. As such it is not easilydigested that SWAMI NAND LAL JI was not his Gurubut since SED BUB was in the habit of keeping allhis activities low-keyed and avoided beingostentatious though he always displayed a highspiritual aura, as such, he must not have beenformally initiated into sainthood by Swami Ji thoughthe association was surely above comprehensionof ordinary people.

MAHASAMADHI :The last days of SED BUB have been quiteuneventful. Nothing substantial can be recordedexcept that on October 31, 1985 (KARTIK KRISHNAPAKSHA DOEY) SED BUB was at his residenceHAJIVERA (PATTAN) when he went into eternalSAMADHI. The news soon spread like wild fire and

besides Pandits from the neighboring villagesdevotees from farther areas began pouring in largenumbers. So the subsequent day the mortal remainsof SED BUB were cremated in the local SHAMSHANBHUMI with great fanfare among chanting of sacredhymns in the presence of a large number of peopleespecially Pandits. The administration had to arrangefor a sizable security arrangement to manage thecrowd. For twelve days the customary mourning likethat of a householder was observed and devoteesin large numbers visited his house to pay homageto the departed soul between continuous chantingof sacred SHALOKAS of BHAGVADGITA and otherMANTRAS. Thus the sojourn of this great soul onthis planet ended leaving deep traces of his holy life.

The failed Memorial :Then what followed will be interesting to the readers.Sometime after the MAHASAMADHI of SED BUBhis devotees planned to construct a memorial inmemory of SED BUB at his SAMADHI, theSHAMSHAN BHUMI, at HANJIVERA the land legallyearmarked for the purpose in revenue records in allHindu populated areas in Kashmir, and so inHANJIVERA (PATTAN). After the constructionreached a certain stage strangely without anyprovocation the Muslims of the area objected to theconstruction severely so much so what ensued wasa large scale feud and communal tension. Theadministration intervened and after a lot of tensionthe construction was stayed by a court order. Thebasic reason for the episode was the growingMuslim fundamentalist attitude among the youthespecially whose plan was to discourage all religiousexpansion programmes by Pandits in the valley. Thusthe much publicized memorial in the name of SEDBUB could not be raised as was desired by lots ofhis devotees. Actually what was not wished by SEDBUB in his lifetime could not be achieved after hiscelestial flight.

Now after mass displacement of Pandits fromthe valley in 1990 and with their sizable concentrationin Jammu, the devotees of SED BUB have recentlyraised a magnificent Ashram at PALOURA, JAMMUwith all facilities where devotees come in largenumbers to submit before a large STATUE of SEDBUB installed in a room. The Ashram has no doubtbecome a pilgrimage spot for the numerousdevotees of SED BUB who regularly visit there andget rid of their worldly troubles besides their soul’sconsolation and peace.

Contact author at: [email protected]




Samarpan by Sadhak Piyaray Raina

Ved i c Wo r sh ip Ver sus Po st -Ved ic Wo r sh i p

Recognition of form ( nama–rupa) of the deitiesin the post Vedic period brought in new changes inthe mode of worship. While during the Vedic perioduse of fire oblations in the firepit (Agnikund) calledhoma was chief mode of worship to please Devas,in the post Vedic period worship of deity in thechosen form gained prominence confining Vedicworship to special occasions associated withperformance of sanskars. The post Vedic worshipis known as puja/pathe.

Vedic Homa :As stated in the previous chapters the Vedic conceptof homa is based on the belief that Agnideva (firedeity)is the only deity who lives in all the three lokas (Vedicpeople conceived universe as made up of threedivisions called lokas : prithvi i.e. earth, dhyuo i.e.up above the sky and anteriksh i.e. space betweenprithvi and dhyuo lokas). Agnideva is present inprithvi loka as fire that we see, in the dhyuoloka it ispresent as Sun and in the anteriksh it is present aslightening. It is because of this attribute that Agnidevais considered as a good carrier who carries oblationsoffered to it in the agnikund to respective deities inthe form of smoke to all the lokas. Agnideva is thusknown by several epithets such as Jativeda (allknowing) Grhapati (lord of yagnya/homa),Havyavahana (carrier of oblations to deities),Dhumeketu (smoke bannered – his arrival isindicated by smoke). The oblations that are offeredto Agnideva in the agnikund are accompanied withthe recitation of ‘Swaha’ which is the name of hiswife (Swaha also means 'so be it'). Agnideva is alsoa purifier (pavaka) and hence utmost care has tobe taken to purify the agnikund and its surroundings,all the utensils and materials used in worship. Longrecitations of mantras are made to invoke Agnidevato light the fire in the agnikund .Extensive use of gheeis made to keep the fire ablaze.

Since Vedic deities live in assigned quarters,use of geometric figures is made in worship to placethe deity in the assigned quarter. The likes of their

colours are made with various coloured cereals orflowers

Post Vedic Puja :Pathe/puja is a very simple way of worship. It involvesrecitations of deity's praises (strotas)/mantras infront of deity’s idol or photo or any object with whichthe deity is associated. Since this form of worshipis focused on the form of chosen deity or even ahuman being (guru), the recitation lays a great stresson the physical and spiritual attributes of the deitybeing worshipped. The attributes of the deity aregenerally defined by the symbols as for example:Lord Ganesha stuti starts with the recitation:Hemjastum Bhujam Ganesham Ishnandnum, EkDnt Vkrtund Nag Ygn SootrkumRkt Gatr Dhumr Netr Shukl Vastr Mnditm ,Klp VrkshBhaktrksh Nmostute Gajananum(I pray to elephant headed lord Ganesha who is dearto lord Shiva, who is son of Parvati - daughter of theking of Himalayan Mountains, who has one tusk, anda curved trunk, Who has snakes as yagnopavitaround His neck, Whose body is red in colour,whose eyes are reddish brown, Who looks splendidin white robes, Who provides every thing to Hisdevotees like the mythological tree Klpvrksh.)

As against this, the Vedic recitations areabstract. They are universal in appeal e.g.:Vishvaanideva Savitarduritani Paraasuva,Yadbhadram Tanna Aasuva(Lord of all creation! please keep all evil far from usand let us attain whatever is beneficial to us)

A devotional form of worship Thakur pujainvolves inviting the chosen deity or deities to take aseat at the place of worship (avahan)and washingits feet, face and giving a bath with milk curds and anumber of fragrances, putting a yagnopavit aroundits neck and carrying aarti with lighted ratandeepagarbatis and flowers. At the end of Puja the deity isoffered navid (bhog) which is shared by allworshippers as Prasad. Puja has a well definedformat involving 16 steps (Shadshopchara) or 10

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



steps (Dashopchara) or even five steps(Panchopchara) which are action oriented forinvoking deity. Different formats are used for differentoccasions keeping in view time at the disposal ofperformer or status of the deity being propitiated.

Present status :Over a period of time, mixed form of worship hascome into practice which involves a combination ofVedic and post Vedic form of worship. Puja hasalmost become universal form of worship but homahas not died down. It is still an important mode ofworship to solemnize marriage (Vivah) and

Q. Dewan Kripa Ram was a scholar of which language?(Persian)

Q. Which poetess is regarded the founder of modern Kashmiri Language?(Lalla Ded)

Q. The earliest written Kashmiri material is known as?(Mahanay Prakash)

Q. What was the script used to write Kashmiri in earliest times?(Sharada)

Q. Who said “Akh tsu tu beyi bu ganzar maba - haba yi chhuy gumanay”?(Swachha Kral)

Q. Who has said “onkar yeli layi onum, vuhi korum panun paan”?(Lalla Ded)

Q. Who wrote ‘Radha Swayamvara’?(Parmanand. Real name Nand Ram)

Q. Who is the first Kashmiri poet to win Indian Sahitya Akademi Award?(Master Zinda Kaul for ‘Sumran’)

Q. Who is the author of the poem ‘Gulshan vatan chhu sonuy’?(Mehjoor)

Q. Who introduced Sonnet and Blank Verse in Kashmiri?(Dina Nath Nadim)

Q. Zooni was a famous poetess of Kashmir. What was her popular name?(Habba Khatoon)

From the ZAAN Archives

Quest i o n Ba n kLi t er a t ur e & La n guage


yagnopavit (mekhal) and death of an individual (11thday). Havan is a homa performed on specialoccasions to propitiate deities as a thanks giving actor to seek their blessing to keep evil forcesaway.Homa is performed on a smaller scale on variousfestivals such as Shivratri (Vaishvadeva Bali) andshradas etc.

Arya Samaj is one of the large religious groupsin Hindus who advocate Vedic way of worship toPuja.

Contact author at: [email protected]☯☯


Fire In My Hear t Jawahir Lal Sher

19t h Ja n u a r y 1990 - A Ho l o c a u st Da y *

There are certain unforgettable remembrancesof the past which leave an indelible imprint on theminds of the people make up and compel them toreshape their mindset in a changed scenario. Suchan ugly, unethitical event was witnessed on the fatefulnight of 19th January’ 1990 and intellectual havecoined a suitable, appropriate name, befitting thesituation and named it as a 'Holocaust Day' in thehistory of Kashmir. Naming 19th Jan. 1990, as aholocaust day is appropriate, wisely worded toconvey its meaning in entirety to the outsiders. It wasthe day of turbulence when the wall of trust betweenHindus and Muslims fell down, all of a sudden andturned into rubbles. There was none among thepoliticians who could rebuilt it with the stones andbricks by renewing faith afresh between these twocommunities, even upto this date. Kashmirwitnessed a frenzy temperamental change leadingtowards madness, insanity, culminating inunexpected behavioural change in their mindset, ledastray by foreign incursion, and betrayal of faith.There was a deep rooted conspiracy hatched tocreate hatred, suspicions between the twocommunities. It was not practicable till, there was aresponsive Governance. The separatists could notcreate politically a wedge. They had conceived anevil design to vivisect the state. So they manipulatedconditions of uncertainty, terror, fear and stuporamong the otherwise, simpleton populace, of thevalley, who used to live in perfect peace and harmonyfor centuries. When the political masters turnedpuppets, regulated by remote control that they gotthe opportunity to scheme out a policy to Gobble-upthe state, create a communal divide, a wave of hatredand suspicion among the ranks and files. The majoritywere tutored in symbolic dialect, not understandableto all which was meticulously passed-on and it tookthe whole govt. unaware, when a section of thefundamentalists rose in revolt and created aconditionality of insecurity and safety towardscommoners who opposed their nefarious designs.They had to flee for safety of their lives and honourof their families.

This day every year is observed with greatsolemnity through out the world to commemoratethe seventh exodus of our community from Kashmir.Public memories are short and with the passage ofpassing years, the event is forgotten. The need

arises to recollect the sadexperience so that survival of thecommunity is assured of lives withdignity, wherever they live. Wehave to condemn the continuousact of terrorism and the fate of thesuffering Hindus at the hands ofterrorist organization. We observethis day, every year to renew thepledge of the community to correct the misdoingstowards the community by tormentors as well assaviours. This day is also observed to appraise thenation about the dangers posed to its unity andintegrity and expose the secular fabric of Jihadiextremist. We, as patriotic nationalist have a moralobligation to exhibit our concern over the security ofother Indian units in a federal structure.

We are living in a sham democracy and thepolitical masters have failed to protect the nationalistforces and minorities in the valley. Central Govt. hasstooped to these forces who are responsible for thedeaths and destruction of Pandits. Migration mayhave physically made us disabled butPsychologically we must be alert. Foreign incursioncaused political strife, which disturbed the social andreligious lives of the people. We have to admit thatthe managers running the national polity have failedus. It is to the discredit of political masters thatsevere aberrations have crept-in, resulting in sucha chaotic fluid like situation.

We have different organizations spread allthrough the Globe to express their resentment. Nodoubt ways followed are situational, but the objectiveof all organization is similar in creating awareness.Different non-violent way are adopted todemonstrate their pent-up emotions like wearingblack headbands, black badges, as a mark of protestto mobilize public opinion against anti-nationalistforces.

Let us all make a pledge that we continueprotesting, demonstrating our anguish till we areproperly heard and justice delivered.We will not yield till our tormentors are willing toprovide us political space, representation or a voiceand a conductive security environment to live in, atour ancestral homes with peace and security. ]]

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


About Maha Ragnya Bhagawati, It gives me greatpleasure to share the Dhyana Mantra of Shri RagnyaBhagawai on the most auspicious and sacred dayof Jyeshtha Ashtami, popularly revered as the ZethaA’ittham. Officially, this day is celebrated as the MelaKhiir Bhawani.

Dhyana Mantra of Shri Ragnya Devi:CHATURBHUJAAM CHANDRA KALAARDHASHEKHARAAM SIMHASANAS—THAAM BHUJAG—O—PAVITINEEM PASHAAM KUSHAAMBHURUHAKHADGA DHAARINIEEM RAAGNEEM BHAJECHATASIhetasi RAAJYA — DAAYINEEMEnglish Translation: I make my obeisance to ShriRaginya Devi, who has four arms and wears thecrescent-half moon, as Her crown. She rides on thelion and is adorned with the Yajneopavit of a snake.She holds a noose,goad, lotus and a sword in herhands. I bow to Her, who is the giver of all prosperity.About Ragnya Sahsranama: The primary sourceof the Shri Ragnya Sahsranama is the RudryamalaTantra. Rudryamala Tantra is very ancient AgamaShastra of India, also known as the Rahasya Shastrain Kashmir. Because of the great efforts of PanditKeshav Bhatt Jyotirvid of Rainawari, this greatAgama Shastra was printed in the form ofSAHSRANAMAVALLI from the Sharada script intothe Devanagari script at the NIRNAYA SAGARPRESS at MUMBAI, in the Saptarshi era 5003corresponding to 1927 Christian era. Thus it helpedthe devotees to read the Ragnya Sahsranama inthe Devanagari script. The dialogue starts from aquestion by DEVI to BHAGAVAN -VEDA-TATTVAGNYA. She addresses Him as Tantra-Mantra- Vichakshana. I will try to focus on the ‘Wordsof address’, as said by Devi to Shri Bhagawan asBhagawan Veda Tattvagnya and Tantra MantraVichakshana. This is the ‘Hridayam’ - main themeof the Ragnya Bhagawati Sahsranama. Though it isadorned with the Thousand Names of Shri Ragnya,in lucid devotional form, bearing all the Alankars,Rasas and Vyutpatis, yet this Sahsranama is moreYogic in spirit and aesthetic in taste, philosophic incontent and traditional in ritualistic pattern of PujaPaddhati, very soul of the Kashmiri Pandit ethos.About DEVI: Devi has its root in Div, meaning toshine, to illumine, to radiate. Devi is always with

Mysticism & Religion Dr. Chaman Lal Raina

Ma h a Ra g n y a o f Tul l a mul l a

effulgence. Therefore, the UniversalMother is adored as the Devi,orDEEVI in Kashmiri. The effulgencenever fades. It is Sanatana andShashatva - ever and eternal. It isthe source of the Primal Sound AUM,which creates Brahma, Vishnu andMaheshvara. Thus Devi is adored asthe Veda Mata. She is verily, the PRANAVA SHAKTIof the universal co-existence.The Yogis experienceit through Yoga during Pranayama, but a devoteesees DEVI Ragnya through perception in the sacredKunda at Tullamulla. See , what a wonderful view ofthe Sanctum Sanctorum at Tullamulla! We thedevotees may not be able to undergo srtict Yogicdiscipline, but we do offer the flowers of VYANAPOSH/ grown around Tullamulla area on the waterbase, QAND/candy, KHEERA, RATNADEEP/earthen lamp filled with ghee and DWAD/ milk. TheDevi is adored as SHARVARI - KHEER -SADARISHI, in the Sahsranama. She is the milk inessence, the universal motherhood in creation andsustenace. She is Sharvari - the inherent Energy ofShiva. She is therefore,called the Kheer Bhawani.Ksheer in Sanskrit means milk.The locals ofTullamulla call this sanctum sanctorum as the DEEVI-BAL, and BHAWAANI BAL. Devi is Bhawani, thecreativity and sustenance. Bhagavaan is holder ofthe Bhavani’s effulgence, while Devi is the EffulgenceItself. Bhagavan is the Purusha, a static force ofnature, while Devi is all dynamic and manifest. Deviis the Mother of the Vedas, while Bhagawaan knowsthe essence of the Vedas. Therefore, Devi addressesHim as VEDA TATTVAGNYA.The spirit of a Vedicperson is to identify one’s spirit with AUM. The ritualsteach the devotees to sing the glory of the Immutableand Absolute, through the finite knowledge of theKarma /all actions for Shanti/peace, Unnati/progressand Smriddhi/ prosperity. The highest manifestationof Shri Bhagawaan is Shri Krishna, where ShriRadha is the primary source of inquisitiveness. Sheis adored as Radha Krishna Sundari of theBhagvatam. SHE acts as SITA in the Ramayana touphold the Maryada of Shri Rama chandra.Bhagavanneeds Bhagavati to play the Divine Leela, as She isadored as Mahamaya, in the Vedic as well as Tantric



Ratri Suktam. Yaa Devi Sarva BhuteshuMaatri Ruupena SamasthitaaN a m a s t a s y a - N a m a s t a s y a -Namastasya - Namo namahTattvagnya is the power to understandthe philosophy of universalconsciousness. The Shaivists speak ofVISHVAMAYA (immanent) as well asVISHVOTEERNA (transcendent),related to the Tattvagnya. The YogaVasishta is the Book of Tattvagnya. It isto go to the root of cosmic evolution foridentifying the micro in the Macro. It wasBhagavan Rama, who could realize it.(Ragnya Devi has been identified as theRama Priya Sita, in the MaharagniSahsranama) Bhagawaan has to beMANTRA-TANTRA - VICHAKSHANA.This is how the Kashmir Shaktivad laysemphasis on the Mantra and Tantra. TheVery self of Devi is the PANCHA-DASH-AKSHARI..., a FIFTTEN SYLLABLEDmystic form of the Primal soundstructure, as is being practiced by thedevotees.The Ragnya Sahsranamadoes not disclose this Mantra. It isShruti, just meditate or revere Ragnyadevi, and the Fifteen syllabled Mantrawill be realised by the devotees. It is theSHAKTIPATA MANTRA. It is KADI VIDYAMANTRA of the Kashmir Shaktivadtradition. Vichakshana refers toVipashana, of the Buddhists to see witheagerness, the Shunya and to be totallyabsorbed with the MANTRA. Throughthe Dhyana-Mantra, as stated in thebeginning, Shri Ragnya has beenadored as the Buddha Prasur-Buddhadevi, in this Sahsranama ShriBhagawana is said to be the very breathof Shri Ragnya Devi. Shri Ragnya Deviis adored Ninety Six times in theSahsranama, with the sacred sound ofRaginya, which can be said to be the96 MAWA(Palm size measure oftheYagneopavit, as she herself isadored with the Bujagopavit - theKundalini Shakti. Tapah Puta Maate!Namaste Namaste.

With the blessings of Shri RagnyaDevi! ☯☯



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Reign and Era - Kings Abhimanyu to Baladityaand Thereafter:In the initial part of Taranaga I, after Kanishka, KingAbhimanyu 1 is listed at the end of the list in the cal-culation of total of 1266 Years (Laukika Era 628-1894). Narrative is thereafter resumed with theGonandiya Dynasty from Laukika Era 1894 to 2896,giving a total of twenty one Kings totalling 1002 yearsduration of their reign, averaging more than fifty yearsper King; from about 1182 BC to 180 BC (Verse 191Taranga 1 onwards). Actually these dates shouldhave been in AD era, since King listed earlier(Kanishka) was known to have ruled in 78-144 AD.Taranga 2 lists six Kings for a total of 192 years;Laukika Era 2896 to 3088 corresponding to 180 BC-12 AD. Again these dates are out of tune with certainknown names of Kings and their actual dates of reign.In Taranga 3, ten Kings are listed for five hundredand eighty nine years; averaging nearly sixty yearsper King (Laukika Era 3088 to 3677 (Correspondingto 12 – 601 AD); abnormally high average and in onecase unbelievable three hundred years (Ranaditya(Tunjana III)). It is only at the end of Taranga 4 (Verse703) records of exact dates for the various reigns inLaukika Era (3889 Laukika corresponding to 813 /4AD onwards) are given. By this time gap betweenactual and stated narrows down to approximatelytwenty five years. Dates up to Taranga 3 give animpression of overstated duration of reigns ofGonandiya Dynasty (Taranga 1) and ‘RestoredGonandiya Dynasty’ (Taranga 3). The names fromGonanda III, apart being heavily antedated, also givesan impression that some of the Kings may have ruledfor very short period or they did not exist. However,historical evidences of some of the listed Kings ex-ist like Nara (Destroyer of Vijayesvara (Vijbroor) andfounder of Narapura), Hiranyaska (Founder ofHiranyapura), Mihirkula (Mihir Kul), Nara II, Gopaditya(Gopadiri Agrahara fame; present dayShankracharaya), Khinkhila-Narendraditya,Meghavahana, Hiranya-Toramana (Established withhelp of coins of his era), Matra Gupta, Pravarsena Iand II (Pravarsena II founder of Pravarpura(Srinagar)), Vikramaditya - Harsa of Ujjain, Lakhana-Narendraditya (Established from silver coins with theinscriptions which bears the legend Raja LakhanaUdayaditya) and to a certain extent Baladitya. In

Taranga 4 from KingDurlabvardhana (Karkota Dynasty)onwards the details are closer todates confirmed by otherchronicles, coins or foreign notices,travelogues of Chinese and othertravellers etc. However, even aftergiving the dates of Karkota DynastyKings, there is a difference of twenty five years (moreabout this in next paragraph).Mystery of 25 Years Difference in Taranga 4:Up to King Abhimanyu I, generally whole era fromGonanda I is given in total number of years. It is onlyfrom Gonanda III (Verse 191 Taranga 1) till Verse 703Taranga 4, total number of years of reign of eachKing are given. In this verse (703 Taranga 4) LaukikaEra (3889) beginning of the reign to the end of KingAjitpada reign (Laukika Era 3926) is given. Taranga4 starts with King Durlabhavardhana of Karkota Dy-nasty and the calculated date of his accession ismarginally antedated by twenty five years from theactual dates calculated from other sources, mostlyChinese, which were recorded much earlier than thecomposition dates of Rajatarangini and have beenproved to be more authentic dates. During the timeof Gonandiya Dynasty the first Chinese reference toKashmir was traced to a record dated 541 AD, basedon the account of an ‘Indian Envoy’ who reachedChina during the early part of the reign of T’ang Dy-nasty (541 AD). Ninety years later Hieun Tsang (631AD), Chinese Pilgrim, gives vivid account of variousplaces including Pravarpura and the Kings of Kash-mir. We have also reference in Chinese Annals toDurlabhavardhana, the founder of Karkota Dynasty,who as per Rajatarangini ruled from around 600/601– 636 AD. Another Chinese notice of Kashmir con-tained in the Chinese Annals of the above T’ang Dy-nasty, records embassy from Kashmir King in China(in or shortly after 713 AD).

Chinese pilgrim Ou-K’ng (759 AD) had also ex-tensively covered Kashmir, its surrounding areas andrecorded details of Kashmir. From the comparisonof dated found in Chinese and other records, morecloser to actual dates of Karkota Dynasty, Kings inthis Taranga (4) are antedated by around twenty fiveyears including Lalitaditya Muktapida. This aberra-tion, which occurs in dates of reign closer to the date

History Brigadier Rattan Kaul

Er a Abber a t i o n s by Ka l h a n i n Ra j a t a r a n gi n i - 4



of composition of Rajatarangini, when author wouldhave had access to recent past records of the Kingsand can best be explained that Kalhan, while calcu-lation, possibly mixed up the dates with Kali Samvatyears, which is antedated by twenty five years toLaukika era. This is also confirmed by the fact thatthe book suddenly gives beginning year of reign ofKing Ajitpada in Laukika Era, followed by end era ofhis reign; again in Laukika Era.Other Points of Misinterpretation:Kalhan holds an iconic position, very learned andRajatarangini being unique chronicle of 12th Cen-tury in Kavya style. He apparently had studied lot ofmaterial available at that time; Ramayana,Mahabharata, Nilmat Puranam, works of Helaraja,Parthivavali (List of Kings), Suvrata’s composition,Ksemendra’s Nrpavali, Billhan, works of Arya Bhatta,Bhaskara, Varaha Mihir and other astronomers andmany more chronicles and scriptures. It is nearlyimpossible to find faults or mistakes in the work butto err is human. We do not know the personal cir-cumstances under which Kalhan completedRajatarangini; did he revise it, was he correct in notaccepting the historic works of earlier times or werethey really not up to standard. Nearly nine centurieslater it is difficult to sit in judgement of his work butwith plethora of material available over the centu-ries, more reliable and correct information can beformed of the era’s, Kings and events. Kalhan hadthoroughly read various scriptures and it is but natu-ral that his work should have been free of any errorsor somewhat ambiguous references. There are fewin addition to what have been enumerated above asunder:Wrong Reference to Kamsa:In Verse 59 Taranga 1 while referring to call for helpby Jarasamdha, father in law of Kamsa, of Mathuratown of the enemy Kamsa instead of Krsna(Krishna). It is apparent that he did not get time torevise the chronicle.Rule of Kurus (Kuravs) and Pandavas:Verse 51 Taranga 1 refers to the rule of Kurus andPandavas till about 653 Kali Samvat. Again Verse 44Taranga 1 refers to Gonanda III (As per Kalhan’s reck-oning Gonanda III Kali Year 1919 (1182 BC)) but pos-sibly 2 Century AD) to be “contemporaries of Kuru’sand sons of Kunti”. The way events, quotes, char-acters from Mahabharata have been quoted in thechronicle; there is no doubt about Kalhan’s masteryover the epic. However, the verse and few more givean impression that Kuru’s (Kuravs) and Pandav’swere two different dynasties from the beginning and

both continued to rule Bharatvarsha after the BharataWar. As per the mythology and scriptures, origin ofKuru’s starts from Dushyant and Shankuntala,whose son is Bharata. King Hastina, who establishedHastinapur, was son of King Bharata and Kuru wasKing Hastina’s son and the dynasty was called Kuru’s(Kuravs). Later in the line three brothersDhritarashtra, Pandu, and Vidura were born .Dhritarashtra was blind, Pandu "the pale one", calledas such as he was pale at the time of birth andVidura, reincarnation of Sage Vyasa thought to be ofhumble birth. Pandu was set on the throne as theKing and this became the bone of contention andfinally resulted in Bharata War (Mahabharata). Fromhere the distinction of Kuru’s (Kuravs) and Pandu’s(Pandav’s) starts. Sons of Dhritarashtra(Kuravs)fought in the Bharata War. Duryodhana had twentynine sons of which few survived. Upon the death ofall, Ashwathhama crowned

Durmukha, youngest son of Duryodhana as nextKing and continued struggle. After the war the de-feated Kuravs migrated to west and formed the Kathitribe, now living in Kathiawar (Gujarat). Pandav’s lineafter Yudishthir is carried on by his grandsonParikshit, who after sixty years rule coronate's histwenty five year old son Janamejaya and died.Parikshit had another son, Harandev, and he istermed as the first Pandav King of Kashmir, roughly30 years after Gonanda II (Also read above). Thedate of Kuravs and Pandav’s thus pegged to 653Kali Samvat is ambiguous. [Reference to Jina –Buddha?] In Verse 102 King Ashoka is referred to;“embraced the doctrine of Jina, covered Susalaletra(Village of Hukhlitr) and Vitastatra (Vithvutur villagenear Verinag) with numerous Stupas” during the reignof Ashoka. The reference of referring by term Jina toBuddha is different as Kalhan refers to Buddha(Gautam Buddha [May 623 – 547 BC) in the book asMahasakya (Verse 140-144 Taranga 1), Sakyasimha(Verse 172 Taranga 1) and at many other places.Kalhan used ‘Buddha’ term in Taranga’s 1, 3, 4, 5, 6,7 and 8 while referring to Gautam Buddha. Gener-ally when reference is to Jina, it refers to abhorringof killing, which is also associated with Lord Mahavira(575 BC) and who used to be also called Jaina (Jina).Hopefully the words Jina referred have not been usedout of context in the chronicle by Kalhan.t 150 years to Buddha from the reign of KushanKings (Verse 172 Taranga 1). In this verseSakyasimha (Buddha) is placed just 150 years be-fore Kushan Kings. In the table of chronology Ashokais placed five rulers above Kushan Kings, which also



comes to about 150 years. Actually Ashoka (304 -232 BC) ruled from 273 – 232 BC, nearly 300 yearsbefore Kushan Kings (Kanishka, Huviska, Juska).Gautam Buddha (May 623 – 547 BC) antedatedAshoka by nearly three centuries, making Buddha600 years before the Kushan Kings. One cannot findany answer to this aberration as mentioned in theverse.t Rajatarangini closing in the middle of the reignof the King (Jai Simha; 1128 AD- 1155 AD) may sur-prise many scholars. Was it that Kalhan knew thathe could not cope up, physically, with the task or is itthat he had sensed his death in near future. No onecan really tell but there is enough indication that muchhe would have loved to include complete reign of JaiSimha, he possibly could not do so because of cir-cumstances beyond his control.t Yasovati is named as the widow of slain KingDamodara and on his death pregnant Yasovati iscoronated as the regent till her child is born and fit to ruleKashmir (Gonanda II). The event is around MahabharataWar and revolves around Krishna (Krsna). Yasovatiname is not found in Nilmat Puranam nor any other scrip-ture or chronicle. The name has got similarity with thefoster mother of Krishna (Krsna); Yasovati, Yasomati.Did this make Kalhan to select name of Yasovati(Yasomati) as the name of mother to be and queen forhis Rajatarangini? ☯☯

Acknowledgements:The main source has been Rajatarangini codexarchetypus by Rajanaka Ratanakantha (1648-9 ADor 1685-86 AD) translated by Sir Auriel Stein (1900AD) and Mahabharata. The other sources are; Vedas,Nilmat Puranam, reports and papers (Al - Beruni (In-dia), Dr Buheler (Report), Major General AlexanderCunningham (Ancient Geography, Coins of AncientIndia, Coins of Medieval India, Temples), Life of HieunTsang, The Valley of Kashmir by Walter R Lawrence,commentary and translated extracts of Arryabhattiyaof Arya Bhatta, translated extracts of Varaha Mihir’sBrhatsmihta and Sage Maya’s Surya Siddhanta, Chro-nology of Ancient India, Chinese Travellers/Pilgrimsnotes (Fahian, Ou Kong). Translated extracts ofSuvarata’s poem, Ksemendra’s Nrpavali, Helaraja’sParthivavali (9th/10th Century), Ksemendra’s Lokaprand Tirthas by Pandit Sahibram. In addition paperson Mahabharata Chronology and Dating ofMahabharata War (Dr Patnaik, Dr Kak and Dr BalaKrishna NASA), papers on Ashoka, Gautam Buddha,Mahavira, Kushan King Kanishka and his successors,connected papers with Bharata War, Indian Calendarsand papers on ancient astronomy. Last but not theleast it is easier for me to sit in judgment of classicchronicle composed nearly nine Centuries earlier byKalhan, who is revered as an icon by Aryan SaraswatBrahmins of Kashmir. I felt convinced that there seemto be era aberrations in Kalhan’s Rajatarangini, as Isee and analysed them. ☯☯

Author solicits readers' views on his e-mail [email protected]



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’’’



PHOTO FEATURESwami Mirza Kak ji (Hangalgund) Jag at

Nagrota Jammu on 22nd May 2008

The Annual JAG of Swami Mirza Kak ji Hangalgund (KAK JI) was performed on 22nd May2008 at Nagrota Jammu . On this day every year Maha Yagnya is being performed in thepremises of Nagrota Ashram. Approximately 2000 Disciples of Swami Ji from differentparts of country visited the Samadhi and got the blessings from Swami Ji. Langar andPrashad was served to all. Swami Mirza Kak ji attained Nirvana on the second day of darkfortnight of Jesht 1891. Swami ji was born on the first day of the dark fortnight of Posh1805 Bikrami. Swamiji wrote numerous vaakhs, which have deep meaning and throwlight on the entire dynamics of spirituality and mystic philosophy.

(Report by: Sunil Hangloo, C-1/245, Sec. 16, Rohini, Delhi 85.)




Your Own Page

Collaged Painting No. 11

‘Shiva at Kailasa’

The painting suggests the meditative aspect ofShiva, who is “Trigunatmaka Prakriti” has beenshown through different colors, vibrating AUM,through Primal Spanda ,forming theuniverse.Shiva been drawn on the Piapal leaf,who sends the vibration through various Mantras.These Mantras are the Agamas of Kashmir, andBhawani Sahsranama is the main source ofinspiration of our Shakti tradition.The solar energyhas been shown,rising from the east, as we revereSurya in the form of ‘Martanda’.

Chaman Lal RainaMiami, USA

[email protected]

ART IN EXILE

Gopi at VrindavanPainting by Vitasta Raina*

Gopis are the Vedic Shrutis.They are the companionsof Shri Krishna, who is adored as “Yogiraja” by theGopis. The dancing Gopi is the spiritual thought of HinduHeritage. It is pure dedication in spiritual dance.

* Vitasta ‘Bulbul’ Raina is a 8th Class student of Sophia School,Ajmer, Rajasthan.


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