RNI Registration No. MAHMUL/2004/13413RNI Registration No. MAHMUL/2004/13413 Price: Rs. 20/-Vol....

Project ZAAN: Website : www.zaan.net E-mail: [email protected]

Website: www.milchar.com ~ E.Mail: [email protected]

RNI Registration No. MAHMUL/2004/13413

Price: Rs. 20/-

Vol. III, No. 5 ' Official Organ of KPA, Mumbai' Sept-Oct 2006

Mouth-watering Peaches - A Taste of Kashmir

Official organ ofKashmiri Pandits' Association, Mumbai

(Regd. Charitable Trust. Regn. No: A-2815-BOM)

E.Mail: [email protected]

☯☯

Editorial Board

Editor-in-Chief : P. N. WaliExecutive Editor : J. L. ManwatiCoordinating Editor : M. K. RainaMembers : T.N.Bhan

Basanti RainaS. P. Kachru

Consulting Editor : J.N.Raina (Pune)Sp. Correspondent : Vivek Raina, Jammu

Webmaster : Sunil Fotedar, USA

Yearly Subscription Rs. 200Life-time Subscription Rs. 2000

Views expressed in the signedarticles are not necessarily those of the

Kashmiri Pandits' Associationor Milchar .

Articles can also be e-mailed to:[email protected]

MILCHAR

Advertisement Tariff

Matrimonial (upto 50 words) Rs. 100Each Extra word Rs. 5Back Cover Rs. 1500Back Inside Cover Rs. 1000Inside Page Rs. 750Inside Half Page Rs. 500

g Message from the Presidentv Between Ourselves

- M. L. Mattoo Page 3

g Editorialv Ah! Kachroo Sahib

- M.K.Raina Page 4

g A Memoir- T.N.Bhan Page 5

g Reaching Outv Imperfect Mankind

- S.P.Kachru Page 6

g Our Heritagev Preservation of Culture ...

- Prof. R.N.Bhat Page 7

g Poemv 26 January 1997

- Dr. K.L.Chowdhury Page 8

g Matrimonial Page 8

g Book reviewv M.K.Raina's 'kénh nón kénh són'

- Dr. B.K.Moza Page 9

g Terror Scenariov Terrorism in Kashmir

- Dr. Shiben K. Raina Page 14

g Remembering our Rootsv Some Famous Teerthas

- Arjan Dev Majboor Page 17

g From the Pages of Historyv Satanic Holocaust of Kashmiri Pandits

- Dr. Satish Ganjoo 0

g Viewpointv Nisar: Too Good To Be Spared

- B.K.Dass Page 23

g Counterviewv Nisar: Too Good To Be Spared

- Kapil Kaul Page 24

g Biradari News Page 26

g Letters Page 28

g Hindi-Kashmiri Section Page 30

In this issue

Milchar Development Committee

Surinder Wazir, Basanti Raina,S.P.Kachru, Sunil Kher, Neena Kher,Vinod Razdan

fey òp+kj cdcdcdcdcdcdcdcdcdcdcdcdcdc MILCHAR

Sept. - Oct. 2006 cdcdcdcdcdcdcdcdcdcdcdcd Page 2

amaskar. Wish you al l aHappy Diwali.My recent trip to Jammu hasgiven me further insight of

how things have started changing inparticular to Samoohik Maikhla. I wasinvited by All State Kashmiri PanditConference to attend this communityYagneopavit function. It was precededby performing all functions likeMehandiraat, Devagon etc. In thisfunction, 21 boys participated, whowere from different parts of the world.One boy was from US, 2 boys were fromKashmir valley and the rest were fromJammu. The KP community should bethankful to ASKPC organisers for suchreformist activity and congratulatethem for doing so year after year. Theyalso take lead in conducting marriagesof poor girls.

This trip gave me anotheropportunity to meet various sick anddestitute families in the Camps atMuthi, Purkhoo, Mishriwala, Nagrotaand Udhampur. On behalf of KPA, amonettary help of about Rs. 15000.00was offered to various deservingfamilies.

Last month once again, wewitnessed the sad demise of ShriJ.N.Kachroo, a founder-member ofProject Zaan and Member of theMilchar Editorial Board. Shri Kachrooused to take lot of interest in KPAactivities and was a regular contributorto Milchar. Father of Shri SurienderKachroo, our Ex-General Secretary,Kachroo Sahib was the man of very

N Message from the President - M.L.Mattoo

Between Ourselves

N


high integrity anddedication and we willalways miss him.

Kharghar Project: Ourarchitects have alreadyissued a tender noticein 2 newspapers (FreePress Journal and a Marathi daily) on7th October 2006 and we are awaitingbuilders' response for the constructionwork. We as a community have beencomplacent regarding the collection offunds after the initial impetus.Repeatedly we have been requestingthe members about theircontributions, but it seems membersare waiting for the work to start. Withthe present funds available, it will notbe possible to start the constructionon continuous basis, in case we decideto start piling work on 9th December2006, the Mahurat date.

NOIDA Association has alsopurchased a piece of land at NOIDA. Imet their working committeemembers who have been collectingfunds for their project. I was reallysurprised that in the last 4 Sundays,they have moved from door to door andhave collected Rs. 20 Lacs. Thecommunity population there is about800 famil ies, but their l i fe-membership is about 400. I wouldrequest our biradari to pick up furtherinitiative from here and send theircheques to KPA by the time we arrangefor door to door collection.

ll

Sept. - Oct. 2006 cdcdcdcdcdcdcdcdcdcdcdcd

NEditorial - M.K.Raina

Ah! Kachroo Sahib

T


he Editorial Board, 'Milchar'announces with deep regret,the sad demise of itsseniormost member Shri

J.N.Kachroo on 14th September 2006at Mumbai. Shri KachrooSahib's departure from thescene has been a great lossto the Mumbai biradari ingeneral and the KashmiriPandits' Association in par-ticular.

Shri Kachroo Sahib gotassociated with 'Milchar' inthe year 2001, when its Edi-torial Board was re-consti-tuted to bring in profession-alism in its publication.Apart from the valuableguidance he provided to theBoard, Kachroo Sahib ini-tiated the column 'From thePages of Histrory' in'Milchar' in January 2001and continued it till August2005 when he could notconcentrate much on writ-ing due to his ill-health. Hiscontribution to refurbishthe journal has been enor-mous. The vacuum createdby his departure as far as 'Milchar' isconcerned, can not be filled for a longtime to come.

Apart from his contribution toMilchar, Shri Kachroo Sahib was in-strumental in launching the ProjectZaan, a Kashmiri literary platforn inthe year 2000 in Mumbai. It was actu-ally in late 1998 that some enthusias-

tic members of Lalla Ded Educationaland Welfare Trust, under the inspir-ing guidance of Shri Kachroo Sahib,conceived the idea of organising somesort of 'Story-telling' or 'Quiz Contest'

in Kashmiri language to in-culcate interest in ouryoungsters in their mother-tongue. Initially, one pagehand-outs were releasedalong with the Milchar, giv-ing tit-bit information aboutour culture, language, birthplace etc. to our youngsters.These hand-outs created in-terest not only in our younggeneration, but also in thesenior members of the com-munity. It was here whenShri Kachroo Sahib and histeam discussed the blueprint of the project withKashmiri Pandits' Associa-tion for the larger interestof the community, and KPAdecided to give logistic sup-port to this laudable effort.Consequently, on 30thApril, 2000, Project Zaanwas re-launched as a jointproject of Lalla Ded Educa-

tional & Welfare Trust and theKashmiri Pandits' Association,Mumbai.

The periodical 'Hand-outs' ulti-mately gave way to the 'InformationDigest Series', of which 5 volumes havebeen published till date. This also in-cludes the publication of 'Basic Readerfor Kashmiri Language', the first of its

ShriKachroo Sahib

was instrumentalin launching theProject Zaan,

a Kashmiri literaryplatforn in the

year 2000 in Mumbai.


kind in the country incorporating theStandardised Devanagari-KashmiriScript, in March 2001, . The 'Reader'was further revised and republishedin June 2004.

From the start, Shri Kachroo Sahibhad the young boys and girls of thecommunity in mind, who he wanted tobe in touch with their language andtheir roots. So he conceived the ideaof conducting quiz programmes on theyearly basis, where these youngsterscould recite stories, poems, riddlesetc. in Kashmiri, and also answerquestion related to Kashmir andKashmiri, based on the informationgiven in 'Information Digests'. Thusstarted the 'Quiz Contests' of ProjectZaan, which were held year after year,initially for only youngsters, and finallyfor seniors as well. First such QuizContest was held at Kashyap Bhawanon 30 April 2000 at the re-launch ofProject Zaan itself. With the help ofShri Sunil Fotedar of Texas, USA, theProject was also put on internet in theyear 2001.

Though the Project Zaan could notdo well during the last couple of yearsmainly due to lack of funds, it washoped that the things would move inthe right direction once the revisedblue-print, which Shri Kachroo Sahibhad lately thought upon, was ready.But the Almighty did not allow us com-pany of Shri Kachroo Sahib for long andthe Project got yet another setback.

In keeping with the hopes and as-pirations of Shri Kachroo Sahib, thisis the right time that the organisersrevive the Quiz Contests, induce moreinterest in our youngsters and addmore volumes to the Information Di-gest Series. Since the Project Zaan hasalready some capital for introducing

prizes for various events, it would beworthwhile, if some sort of Award isalso started in the name of ShriKachroo Sahib. It is hoped that theorganisers will not find the commu-nity wanting and many well-wisherswill come forward to finance theProject. If such a thing happens, it willbe a humble tribute to the great per-sonality of Kachroo Sahib on behalf ofthe Mumbai biradari.

A MemoirThat night on 14September 2006, suddenlymy world stood still, mylife came crumbling down

like a building of cards and I wasshattered. Boitoth (Shri J.N.Kachroo),the dearest person who was my friend,guide and philosopher for the last overfive and a half decades was recalledto the eternal home by his Creator.What the Lord giveth, He taketh backand so it had to be !

Besides teaching me academicsubjects from first principles, hetaught me precept and practice, howto live a fullfilling life, by loving withoutexpectations and service before self.

I owe him immense gratitude forhaving touched my life in so manymeaningful ways which defy definitionand description. He was the one whoaccepted me despite all my faults andflaws. He showered on me loving careas no one else, during my formativeyears; thus moulding my characternearest to his heart's desire.

"Adieu dear SIR, till we meet infar beyond at the Elysian Fields, neverto part again."

T.N.BhanGauri Aparts., Eksar Road, Borivali



ver since human beingsstarted thinking about theiridentities and values, theyhave been aiming for an ideal

– the perfect human being, whom allother human beings should strive toimitate. There is only one concreteresult of this deliberation upon whicheveryone in the human race will agree,however-namely that mankind as itlives and behaves on this planet today,has not yet become perfect. No wonderthat while nature doesattain perfection but wepeople never do.

There is a perfect ant,a perfect bee etc. etc. butmankind is perpetuallyunfinished. Imaginatively,when mankind’s spiritawoke to life, a conceptwas born that became known asethics. Ethics can serve as a signposton the way to becoming perfect.Imperfect or as some may want toaddress unfinished man requiresethics because the consciousness ofself prompts people to think ofthemselves first and only then – if atall – to think of others. Despite Ethics,crimes like wars, murder, mayhemand better not to mention lesser ratedones like dishonesty, continue to exist& grow, unabated. The only thing thathas continuously changed & willcontinue to change is the way in whichmorals are interpreted, justified andimplemented. Unfinished mankind,however, has remained & wil l

NReaching Out - S.P.Kachru

Imperfect Mankind

E


continue to remain asfar away from whatpeople actually shouldbe or could become.Modernity has provideda garb that men nowhave a shower and ashave before going toattack another fellow human being.

The ethics of those who are ontheir way to becoming perfect humanbeings seem thus to be imperfect , a

fact that wi l l c learlyprevent these ethics frombecoming fully effective.One of the mainshortcoming probably isthat , ethics are, as arule, preached toothers,hoping that theywill take them to heart

thus underlining that we have twosets of morality, one which we preachand the other which we practice butseldom preach. Every human being,however, has his or her own uniqueexperience to guide their ethicalpractices. There may not be any societywhere morals are not contraveneddaily. We are, thus, forced to admitthat crime is unavoidable henceroutine. Consequently, there is nopoint in referring to the unavoidableimperfection of human nature as adisease too since if it were so, we allwould have contracted this disease asimperfection reigns everywhere.

In short, the perfect human beingwill never exist. ss

There is a perfect ant,a perfect bee etc. etc.but mankind isp e r p e t u a l l yunfinished.


n 1990, we were forced to fleethe Valley, to sever our tieswith our ancestral land whereour pedigree had lived for over

five thousand years. Shaiva Kashmiriwas there even before Kashmir knewany Buddhists, Sikhs or Muslims. Theland was known not only for herbountiful rivers and mountains but alsofor the scholarship that it cultivatedfor over three thousand years. It isrecorded that whenPatanjali completed hisc o m m e n t a r y‘Mahabhashya’ on Panini’sAshtaadhyaya, he wentover to Kashmir to consultand seek the approval ofthe pundits in Kashmirbefore ‘releasing’ it to theworld of scholarship atlarge. A Buddhist scholar,Kumar Jeev who wastrained in Kashmir, is alegend in Chinese history.He, i t is bel ieved,translated over a hundredPali texts into Chinese,which saw Buddhismflourish in China. ThePandits have been a peaceloving ethnic group, fond ofgood foods, fruits and flowers, andabove all scholarship. You may recallthat after the displacement of 1990,the uprooted community wasextremely concerned about theeducation of their wards, food andshelter was accorded a second priority.

NOur Heritage - Prof. Raj Nath Bhat

Preservation of Culture, Identity & Heritage - 2

I


A friend of mine fromJammu expressed hisastonishment at seeingyoung kids appearingfrom nowhere early inthe morning and theirparents escorting themtheir way to somenearby school, in most cases, a tentschool. This has been and maycontinue to be the basic desire of our

biradari - pursuit ofeducation, knowledge andgyan and understanding. Sanskrit has been the

language of intellection ofour ancestors. This factmust not be ignored. It isan august duty of ourgeneration to inspire andpersuade our young mindsto study Sanskrit andmaster it. Our ancestorsmastered many languagessimultaneously andSanskrit occupied a prideof place there. In thepresent material ist icworld, parents assumethat engineering,medicine, andmanagement are the only

worthy areas that their wards oughtto opt for. It is an ill conceived thoughtwhose consequences can be fatal forour progeny. The areas of knowledgeare many. We should aim at excellingin all areas including the study ofShastras and Vedas. This will ensure

In the presentmaterialistic world,

parents assumethat engineering,

medicine, andmanagement arethe only worthyareas that their

wards ought to optfor. It is an ill

conceived thoughtwhose

consequences canbe fatal for our

progeny.


glory to our future generation andthose that follow them.

There are many communities inour own country that have suffered thetrauma of displacement but theyensure that their kids learn themother tongue at home. Can weemulate their example? Instances aremany, but I bring forward just two:Bengalis who had to run away fromwhat is now Bangladesh and Sindhiswho flew Sindh in Pakistan. Bengalisare scattered in various states, so areSindhis yet they speak their respectivemother tongues at home. There aremany other communities that deserveto be emulated in this respect.Instances are : Malayalis, Tamils,Punjabis, Gujaratis to name a few.

I was amazed to find that just fourGujarati families in Asmara, NorthEast Africa had successfully preservedtheir mother tongue after nearly ahundred years of migration there! Andtheir kids spoke chaste Hindi too justbecause, as they put it, they wereamply exposed to Hindi Films rightthrough their childhood and youth.The families sought brides for theirsons and grooms for their daughtersfrom Gujarat. There was not a singlecase of inter-community marriagereported.

May our renewed quest forpreservation of our culture, identityand heritage make it happen acrossthe country and abroad so that ourprogeny does not suffer the pangs of alack of identity, as do manycommunities in several countriesacross Europe and the Americas.

Love Kashmiri, Learn Kashmiri!Be a rightful heir to your legacy andhistory and culture!


MatrimonialH Wanted suitable KP alliance fora slightly Manglik, good looking,smart girl, 5'-5", 10 August 1976born, M.A. (Economics), B.Ed.(Jammu University), working asLecturer in Degree Col lege,Mumbai. Correspond with Tekni/Kolawali to Mr. Raina, Mumbai.Tel: (Res.) 022-65716118.Mob: 09223230640.E-mail: [email protected]

H Suitable alliance is invited formy son, born November 1977,height 5'-3", B.E. Electronics,working as Senior Engineer inMNC and posted at Mumbai. Pleasecontact Mrs. Susheela Kachroo, C/o Shri S.K.Garyali, Flat No. 701,Bldg. No. 38, NRI Complex,Seawood Estates, Nerul, NaviMumbai 400706. Tel: 39220056.


26 January 1997... Dr. K.L.Chowdhury ...

You amaze me, my countrythat not only you grant immunityto a dreaded Ghaziwho spawned the insurgency,conspired and took up arms against you,looted, burned and rapedand gunned down innocent denizens,with impunity -but also accord him the privilegeand the highest honourto take the salute today,in the Republic Day paraderight in this borough here,so near to wherehis victims shiverin the refugee tents. oo

am thrilled to receive a copyof, yet, another book of ShortStories by Shri M. K. Raina,wri t ten in streamlined

Devanagri script of Kashmiri language.It is, indeed a great pleasure andprivilege to put forth my thoughts thatthis latest publication of Shri Rainahas aroused in my mind and review,as far as possible, its contents. Ahundred paged book, published by“Expressions”, Vasai, Dist. Thane andpriced at Rs. 30.00, contains five shortstories in Kashmiri language, revolvingon the theme, that the title of this bookupholds. The five stories reveal fivecommonly occurring situations, within-depth focus on the psyche that isassociated with Kashmiri life and therealities thereof.

‘kénh nón, kénh són’, literallymeans “something apparent andsomething underneath the depths”,but if one ponders on this thoughtfully,it shapes as a philosophy, a realitywhich everyone realizes in life that,in our every day happenings there isas much invisible under the layers oftime and space as is apparent to thenaked eye. As the surface of an oceanreveals a magnitude of panorama asseen by the eyes, but, underneath inits depths, there is a phenomena oftime and space which reveals itselfdifferently and diversely at differentoccasions, as one goes into the depthsand looks around with binoculars ofperceptions and observation.

Mr. M. K. Raina does not requirean introduction as, by now, he has

NBook Review - Dr. B.K.Moza

M.K.Raina's 'kénh nón, kénh són'

I


become a well-known person in ourKashmiri circles, he is associatedwith. Born in 1948 in Kashmir, he isby profession an engineer. Till 1990,he remained engaged in Kashmir withpostings in different parts of Kashmirwhich provided his keen eyes anabundance of Nature and its bountiesthat Kashmir abounds in. Thisemployment, however, did not lastlonger and with exodus of KashmiriPandits, he was also displacedinternally, firstly to Jammu for fiveyears as a refugee and then with ashade of better circumstances, hemigrated to Mumbai where he ispresently based apparently undersatisfactory environs of opportunitieswhich he has been in keen look outwhole of his life. He has created aworld of his own in Kashmiri literallycircles, as a writer of Kashmiri proseand poetry, as a linguist for Kashmirilanguage, its streamlined Devnagriscript and computer friendly fonts,reproducing Kashmiri classics, presentday literature that is, surprisingly,getting generated abundantly indifferent scripts and fonts of Kashmirilanguage. He is associated with manyjournals that our KashmiriOrganizations bring out at differentplaces in the country, being a prolificwriter of Kashmiri prose and poetry ofcontemporary interests. It is alwaysrefreshing to visit his websitewww.mkraina.com

This apparent, vast and variedbackground has provided him aninvisible insight with depth, in looking


around the minute details of every daylife in general and in particular thepractices and nuances of a Kashmirias it obtained in Kashmir beforeterrorism over there, and now in awidespread diaspora, consequent toKashmiri Pandit exodus from theirancient homeland. His professionalexpertise has provided him a uniqueknow-how of engineering and reverseengineering as required inconstructing intense plots for complexsituations, getting in to attachmentsand detachments, with microscopicdetails and photo-finishing ofconceived relations and dramasthereof, layer by layer, with highpowered lens of his perceptions andobservations with visionary breadth ofheart and head. This is necessary forconstructing a macro structure ofhappenings of day to day lives as itobtained once upon a time and as itprevails presently. His l iterarylanguage is simple and sweet, as of acommon man in every day life. Havingresearched Kashmiri Proverbs, Vaaksand Shrukhs, he very skillfully chiselsinto the depths and engraves jewelsof Kashmiri idiom appropriately, tobroad band complex situationsremarkably and humorously. Thougha sufferer of Kashmiri Pandit internaldisplacement, his writings revealbroad mindedness, associated withKashmiriyat, maintaining in word andspirit the tenets of communalharmony. He has a keen eye on theinjustice that our women-folk havereceived and the focus is visible toreform the society in this respect. Hislife has been a visible struggle, as helost his father in early childhood andwas brought up under the care of hisgreat mother and as the saying goes

behind his outstanding contributions,there is a woman, his outstandingpartner of life and a happy family. Thisapparent acknowledgement of womengreatness is, rightly, becoming visibleand focused in his short stories, soare the intense situations throughwhich the down-trodden in our societypass.

With this as the background, thefirst story in this book is about ‘Thuk-shukur’ which beautifully describesthe feudal practices followed by land-lords and money lenders in generaland in this situation in Kashmir, inparticular. “Interest on loan andinterest on interests” used to enslavethe common man in debts required forperforming the marriages of theiryoung ones. Though the system waseradicated in Kashmir immediatelyafter the partition of the country, whenthe people’s government came in powerover there in 1947, the practice is stillrelevant speaking generally. Withchanged times the values have alsochanged and this is revealed withgreat insight in this story where onebrother of old values suffers the pangsof this cruel system. But his vagabondbrother, whilst totally disrespectingthese values, offers timely succor tohis brother, in volunteering himself toserve the money lender to pay off theloans, and contrarily makes the life ofthe money lender miserable byfollowing the literal meaning of theproverbial commands, the lattergenerally gives, causing great harm tohim. The situation, in the process,becomes as tense for the money lenderas he prefers to forego the debt andget riddance from the vagabondemployee whose services he hadagreed to exploit in place of his older



brother who was growing weak underthe burden of age and prevailingcircumstances caused by hisadherence to old values and respectfor the employer. Kashmiri languageis remarkable for its treasures ofquality proverbs and idioms which, attimes, convey differently than whatthey literally mean. Mr. Raina has verycommendably chosen many suchproverbs which the younger brother ismaking use of in turning the tables inconfronting his master by following theliteral meaning of the proverbs. Thewhole drama thus provides ahumorous, interesting and literarypiece of literature.

The second story, ‘Vath’ is focusingon a social situation, faced by KashmiriPandits, due to their beingdiscriminated for jobs leading to theirmigration beyond the limits of thestate, in search of bread and butterand subsequently by internaldisplacement after the onset ofterrorism in the state, which causedtheir large scale exodus from thevalley in 1990. The story describes thepains of this migration anddisplacement and reveals the valuesof ‘relationship’, which prove mostlysuperficial at the moments of trials andtribulations. Even amongst thebrothers, sharing the accommodationwhich a migrant brother had createdat Delhi becomes unpleasant causingcrafty set back to his brother who wasdisplaced, lock stock and barrel byexodus. Though the sister-in-laws hadvery sympathetic relationship amongthemselves, the relations grew sour,as generally happens under suchsituations, between haves and havenots. In the process the parents sufferand die a sad death and the younger

brother has no alternative other thanreturning to Jammu for his survival.With better conditions he works hard,does well and succeeds in having hisown residence. On the inaugurationday, he invites the elder brother’sfamily who visit them with an ulteriormotive. However, the brotherly relationreveals, blood is thicker than waterand the strained relations get onceagain corrected with changedcircumstances. The story ends on anoptimistic note when the elder brotherwills his Delhi property amongst thetwo sons, one his own and the otherthat of his brother. The whole is abrilliant plot of events and details,revealing the pains, migration andexodus of Kashmiri Pandits, hascaused in their real lives.

The third story ‘Tabdeeli ’ isrevealing a fascinating drama causedby the transfer, (Tabdeel i ) of adedicated off icer in Kashmiriambience, who had risen from amechanic to a Head Clerk over thirtyseven years of his service. By dint ofhis dedicated services, attachment ofaffection and love for his colleaguesand moral integrity, he created aniche for himself in the office. As usedto happen, this long service had madehim possessive of his job and was,therefore, very much upset with thetransfer order, a new boss had allowedto take place. As his all efforts toreverse this order, appeared to havenot proved purposeful, the dedicatedofficer gathers courage to accept thereality and prepare himself to face thechallenge caused by the transfer. Thestory reveals the clash of egos andsuch sensitivities very delicately. Hevisits the office in another town ofKashmir, in preparation of his move,



and is thrilled to find some of the oldcolleagues who had served him andthe respect he was still commandingupon them. As per the Kashmiricalendar, which is an obsession withKashmiri psyche, it was veryauspicious for him to shift to his newoffice, by noon on a particular day. Tobe on time he sends his family andsome necessities of house hold to thesite of his transfer assuming he wouldrush as soon as the new boss giveshim the relieving orders, and reachtimely to suit the limitations causedby the calendar. The boss remainedbusy with some urgent meetings,could be in connection with the effortshe had decided to make in reversingthe transfer orders of this Head Clerk,who was an asset to his organization.Just before noon, the boss reaches theoffice and instead of signing therelieving orders, he gives him themessage that he had got his transferorders reversed. What a climax! He isvisibly upset and all his colleaguesheave a sigh of relief and congratulatehim for having been retained in thesame off ice. The story again isrevealing the values old order hathand what it means to keep pace withthe changing times. It also describesartistically the relationships that usedto exist in offices providing stability,security and self–respect. Even thepeon was respected and he wasextended all courtesies that used tobe in vogue amongst the top heirarchy.Mr. Raina has succeeded in picturingthe emotions and feelings as an artistof appropriate words, expressions andmeaningful proverbs.

The fourth story, ‘Shamima’describes the communal harmony weused to have in Kashmir which is also

referred to as ‘Kashmiriyat’. It detailsthe lives of two families in Kashmir,one a Hindu and the other a Muslim,both living as very close relatives,always at the beck and call of eachother. Both have only a daughter,which grow together as very closefriends. After graduating from thecollege, the parents make intenseefforts, as is the usual practice, tosearch for the matches of theirdaughters and both are married withgreat expectations. The Hindudaughter, Tosha, migrates to Kolkatawhere her husband finds a suitablejob and the Muslim daughter,Shamima, settles with her husbandwho, as desired by her parents, was abusiness man. Though distancescreate visible barriers, the two familiesand their daughters remain in closeand constant touch with each other.Tosha, in course of time, gives birth toa son and Shamima to a daughter. Forsome time things are apparently allright, but under the covers, the thingsturn volcanic with Shamima, as herhusband wants to give her a divorceand marry other girl for whom he hadlong standing infatuation. A storm getscreated in both the families butShamima, being a lady, is destined tosuffer. However, the deal is settledand divorce entitles Shamima tomonetary benefits and also with thepossession of her daughter, Bunty.Shamima’s parents feel distressedwith this happening. Shamima,however, gathers courage and shestands by her parents, consoling themthat she was, as if, their son, alwayswith them for al l intents andpurposes. Lot happens in between andshe finally joins the school as ateacher despite lot of opposition from



her parents. The Head Mistressdevelops a great liking for Shamimaand in her mind wishes her to marryher brother who had recently lost hiswife.The Head mistress, creates thesituations and gets the remarriage ofher brother, though much senior inage, solemnized with Shamima despiteall apparent opposition. Originally, itwas agreed that Shamima’s daughterwould also live with her mother butthis does not become acceptable to herhusband as someone advises him thatthis would deprive his son, from hisdeceased wife, of love and affectionfrom Shamima as she would in thatcase be partial to her own daughter.Despite all efforts to the contrary,Shamima has to reconcile, being awoman, to leave her daughter underthe care of her parents and pass thedays with her new husband at the costof her happiness. Days pass on likethis and one day to make the Eidpurchases, Shamima’s husband waswaiting for her to return from school,when he looks upwards to the nest ofa sparrow on the ceil ing of hisverandah ,where he was waiting. Themother sparrow was comforting heryoung one when the husband ordersto get the nest uprooted. This causesa commotion to the mother sparrowwho apparently gets broken down andbreast beaten to find her young onekilled. This creates a change of heartin Shamima’s husband who nowrealizes the pain that Shamima mustbe having, being separated from herdaughter. He immediately reverseshis aversions and brings her daughterto live with them. Shamima returnsfrom her school and finds to herimmense joy, her daughter and stepson playing together as brother and

sister. This makes her feel that thoughher husband was much senior to herin age, he was still with a human heartand she develops great admiration andaffection for her husband. With thishappy feeling, the story comes to aconclusion with optimism that stillthere is humanity left in our society.

The fifth story is ‘Zaan-Ded’, whichliterally means the ‘mother of identity’.It portrays the tragedy which ourheritage is suffering due to ourchanged circumstances,displacements and exodus. Zaan Dedweathers the onslaughts in herhomeland, refusing to come out, as didhappen to the people who were takingher care but were compelled to getdisplaced for so many reasons. Sheweathers the snow storms andtyphoons but remains in her abode andall the migrants in far off corners failto reach her to take possession of theheritage that is thus left in thehomeland. Whosoever, tries to bringher reaches her alone or when it istoo late and in the process they onlyget killed unable to carry her throughthe frost and bite of the times. Still,Zaan Ded is hoping against hope thatone moonlit night her heirs will appearcrossing the barriers of time and spaceand give her a helping hand.

Mr. M. K. Raina deserves all kudosin creating these diverse situationsand describing the same in such alucid language which leaves a deepimpression on the minds, difficult todescribe. He is now bringing out everyyear a new publication of his ownbesides doing the outstanding work ofa Karamayogi, in rendering ourclassical and contemporary literaturein streamlined Devnagri and putting

Contd. on Page 29



roadly speaking, when justiceand right are denied to aperson over a longer period oftime, the person is left with

two options: bear the situationpatiently, or the reaction is anguish,and that reaction, in the processculminates into terrorism. Besidesother things, spreading of communalhatred, religious frenzy, separatisttendency etc. are the tools whichterrorists generally use. Guns too areused to achieve the so-called specifiedmission. Fanaticism, extremism,radicalism, separatism, militancy,activism etc. are its other names ormanifestations. This is one side of thepicture of terrorism (terrorists fighting

for a genuine cause i.e. liberatingthemselves, their society/countryfrom the oppressor/ perpetrator).Another side of the picture isdisgusting and questionable. Over theyears terrorism has emerged as asystematic use or threatened use ofviolence to intimidate a population,community or government and therebyeffect political, religious or ideologicalchange just to achieve personal gains.Modern terrorism has resorted toother option of intimidation, i.e.influence the mass media, in an effortto amplify and broadcast feelings ofintense fear and anger among the

NTerror Scenario - Dr. Shiben Krishen Raina

Terrorism in Kashmir: Origin & Growth

B


people. Needless tomention here that actsof terror are carried outby people who areindoctrinated to theextent of following astrategy of dying to kill.They are the ones whohave become pawns in the hands oftheir masters who direct their paths,sitting in the comforts of far off placeswith all the facilities available to them.Masters have their vested politicalinterests while as pawns seeminglyhave nothing to gain except suffer fora cause about which they themselvesdon’t know or know very little.

Terrorism in Kashmir is almost 18

years old now and has likeness to thesecond side of the picture. It has ahistory long enough to be traced fromthe date when partition was forcedresulting in the emergence of twonations, India and Pakistan, after thesub-continent freed itself from thecolonial rule of the British Empire. Itmay not be out of context here to probeinto the consequences in detail thatgave rise to terrorism in Kashmir. Butagain, before that, giving a briefintroduction of this widely knownbeautiful valley would be too apt.

Kashmir - Paradise on Earth(Switzerland of Asia), Nature’s grand

Modern terrorism has resorted to other option of intimidation, i.e.influence the mass media, in an effort to amplify and broadcast feelings

of intense fear and anger among the people.


finale of beauty is a masterpiece ofearth’s creation of charm andloveliness. Famous for its beauty andnatural scenery throughout the worldand for its high snow-clad mountains,scenic spots, beautiful valleys, riverswith ice-cold water, attractive lakesand springs and ever-green fields,dense forests and beautiful healthresorts, enhance its grandeur and area source of great attraction fortourists. It is also widely known for itsdifferent kinds of agriculturalproducts, fruit, vegetables, saffron,herbs, and minerals, precious stoneshandicrafts like woollen carpets,shawls and finest kind of embroideryon clothes. During summer, one canenjoy the beauty of nature, troutfishing, big and small game huntingetc.; during winter climbing mountainpeaks and sports like skating andskiing on snow slopes are commonlyenjoyed. In addition to the above,Pilgrimage to famous religious shrinesof the Hindus and the Muslims makeKashmir a great tourist attraction.About Kashmir Sheikh Sadie a greatPersian poet is believed to have said,“If there is any heaven on earth, it ishere in Kashmir, in Kashmir inKashmir only.”

Apart from natural beauty, Jammuand Kashmir has a unique culturalblend which makes it different fromthe rest of the country (India). It isnot only distinct in cultural forms andheritage, but in geographical,demographical, ethnical, socialentities, forming a distinct spectrumof diversity. The people of Kashmir,Jammu and Ladakh, all follow diversereligion, language and culture, butcontinuously intermingling whichsymbolizes Indian Unity amidst

Diversity. Its different cultural formslike art and architecture, fair andfestivals, rites and rituals, seers andsages, languages and literatures,embedded in ageless period of history,speak of endless unity and diversitywith unparalleled cultural cohesionand amicability. Kashmir has been agreat centre of learning. A treasure of

rich Sanskrit literature is to be foundhere. Early Indo-Aryanic civilizationhas originated and flourished in thisland. It has also been embracing pointof advent of Islam bringing itstraditions of Persian civilization,tolerance, brotherhood and sacrifice.

After the British withdrew fromthe Indian subcontinent in 1947 andIndia and Pakistan emerged as twoseparate countries, princely stateswere given an option to choose thecountry they wanted to stay on.Obviously, the states fall inggeographically within had no otheroption but to merge with the countrythey were situated. Border states likeKashmir, Jodhpur etc. took time tocome out with their firm decisionsprobably because they wanted to enjoy

Kashmir has been agreat centre of learning.A treasure of richSanskrit literature is tobe found here. EarlyI n d o - A r y a n i ccivilization hasoriginated andflourished in this land.



the status of an independentStatehood. In the case of Kashmir,where Maharaja (King) Hari Singh wasthe ruler, s i tuation worsenedconsiderably. Territorial disputes overKashmir had already started brewing,Pakistan claiming that Kashmir shouldgo to his side since Muslims were inmajority there. Apprehending thatMaharaja might opt for an accessionto India, Pakistan prepared for anaggression in a bid to capture the Stateforcibly hoping that masses, mainly

Muslims, would support its mission butthat didn’t happen. Secular forcesheaded by the then popular massleader Sheikh Mohammad Abdullahfondly known as Sher-i-Kashmirmotivated the Kashmiri people(Hindus, Muslims and Sikhs) to riseto the occasion and stand united tocounter and frustrate the evil designsof the enemy who was marching to thecapital city Srinagar indulging inbloodshed and mayhem. A new sloganechoed the entire valley: “Hamlavarkhabardaar, hum Kashmiri hai tayaar-Hindu Muslim Sikh Ithaad, Naya Kashmir

Zindabaad—” Beware you attackers!We Kashmiris are ready to counteryou—Long live the Unity of Hindus,Muslims and Sikhs-!!— At HazuriBagh, Srinagar before a large crowdon October 1, 1947, Sher-i-Kashmirproclaimed: "Till the last drop of myblood, I will not believe in two-nationtheory." It was a rebuff to Mr. Jinnah-father of the nation of Pakistan, whowas watching the developments soclosely from his country side. Findingtheir designs on Kashmir notfructifying, Pakistan rulers launchedan armed attack on Jammu andKashmir to annex it. Tribes inthousands along with Pak regulartroops entered the State on October22, 1947 from several points andindulged in loot, arson, rape, bloodshedand mayhem. Bowing before thewishes of the people and seeing hisown regular army being out-numberedand to push back the invaders, theMaharaja signed the Instrument ofAccession in favour of India on October26, 1947 on the prescribed terms andconditions. This was accepted by theGovernor General of India, LordMountbatten the next day. TheInstrument of Accession executed byMaharaja Hari Singh was the samewhich was signed by other rulers ofthe other princely States. Similarly,the acceptance of the Instrument ofAccession by the Governor Generalwas also identical in respect of allsuch instruments.

With J&K becoming legal andconstitutional part of Union of India,Indian army rushed to the State topush back the invaders and vacateaggression from the territory of theState.

The Instrument of Accessionexecuted by Maharaja HariSingh was the same whichwas signed by other rulersof the other princely States.Similarly, the acceptanceof the Instrument ofAccession by the GovernorGeneral was also identicalin respect of all suchinstruments.

(To be continued)



ashmir has remained a cradleof Teerthas. Being surroundedby small and big mountainranges, lush green forests and

meadows full of flowers, attractiontowards spiritualism has remainedthroughout its history. According toAbul Fazal there were seven hundredTeerthas at that time in Kashmir.Neelmata gives the details of hundredsof Vaishnava Teerthas situated in

Kashmir.The Kashmir Mahaatmeyas—

written by renowned scholar Sh. AnantRam Shastri has collected SanskritMahatmeys written in praise of variousfamous Teerthas. It is a great serviceto the scholar of Kashmir. Mahatmeysnot only praise the Deities, but alsogive a full detail of the place and itsimportance.

In this article I am going to givebrief details of some Teerthassurrounding Kupwara and Handwaraof North Kashmir. I have not been ableto see these places personally, buthave collected information from somemigrant K.P’s of this area.Zolur : This place is about ninekilometers from Sopore. It seems thatit might have remained a Buddhist

NRemembering our Roots - Arjan Dev Majboor

Some Famous Tirthas of Kupwara & Handwara

K


Kashmir has remained a cradle of Teerthas. Being surrounded bysmall and big mountain ranges, lush green forests and meadowsfull of flowers, attration towards spiritualism has remainedthroughout its history.

place in the oldentimes. It was sti l l aplace of KP devotees.This Teertha has beenmentioned in somehistories on Kashmir.Zurhom : 'hom' is theword derived fromAshram. Ashrams were constructedfor saints and learned scholars so thatthey could carry on the meditation and

creative work at ease, away from thehustle and bustle of towns and cities.Zurhom (Kupwara) is a famous Teerthawhich was the last station to reachthe world famous teertha of ‘Sharda’which is under the control of Pakistannow. From Zurhama about six hoursjourney on foot comes Sharda(Sharda—Desa of Kashmir).

During recent excavations made atZurhama by the state ArchaeologyDepartment, important statues havebeen found. These are: 1) BhagwanVishnu riding on ‘Garuda’. 2)Meditative Budha in ‘Mudra’ and 3)Yakhsha Mukh Shiva (a veryinteresting find). There was a DeviMandir also, where devotees used tocome. Finds of sculptures of Vishnu,Shiva and Budha show the tolerances


of various faiths in Kashmir of thatage. According to Neelmat Puran,Vaishnavism was the religion of thepeople in the times of king Neela. EvenShivratr i at that t ime was notobserved as a grand festival of K.P’sin the later period upti l l now.Buddhism has a great impact on ourKashmiri culture.

There were great ‘Viharas’,‘Chaiteys’ and Gumpas in wholeof Kashmir. I personally haveseen a statue of Budha, two feethigh having a small Vihara atits back. It was found whiledigging in a Pyrithrum Form atZainapora (District Pulwama).Later I met the curator ofLalmandi Museum Sh.J.L.Bhan, a friend of mine, whogot the statue in the museum.It was stated that the statue wasfourteen hundred years old. Itis about ten years prior tomigration. What I mean to sayis that the statues of Buddhawere made with aesthetic senseof art from stone, metal, woodand ivory in Kashmir and manyof these master pieces exist inthe famous museums of theworld. This shows thatBuddhism had stretched itsroots in the whole Valley. Thereis much more to say on thisaccount, but this article isrestricted to the teerthas of NorthernKashmir only.Bhadrakali : Kali is the Goddessrevered everywhere in our country.Bhadra-Kali is about seven kilometersfrom Handwara. The statue of Kali issaid to be natural on the top of thehill. On Mahanawmi ‘ Teher and

Charvan’ was taken to this place bythe people of Handwara and Kupwara.It is interesting to note that migrantsfrom this area, even go from Jammuto pay their obscene to this greatGoddess. The teertha is on the hill.One Km. distance of ascending the hillis covered by foot. BSF has constructed

a new temple on the grandstatue of Kali.Saadeh Maaleyun : It is a veryfamous teertha of Kashmir. Thisis a wonderful place, whereSadhu Ganga (rivulet) flows. Busfrom Handwara to SaadehMaleyun is available. One and ahalf kilometer distance is to betracked on foot from the bus stopto this auspicious place. Manypoets, including me have usedthis name in various creativepieces of poetry. As is clearlyknown from the name, the placewas famous, as many saints livedthere for Sadhana. It is said thata large piece of land wasattached to this place for themaintenance of the Ashram.Langar was run daily to give foodto the saints and the devotees,who attended this Teertha.Some years back it is said, thatthe Pujari of this great place ofworship was hanged to death.Nobody goes to this place of peaceand beauty now. Saadeh

Maaleyun will remain in the books, butour younger generation must be madeaware of our great heritage.Tikkar (Kupwara) : About two kmsfrom Kupwara on the Kupwara-Chowkibal road is Tikkar. The place isin a forest. It was told to me that therewas a temple of Raagneya Bhagwati

Accordingto Neelmat

Puran,Vaishnavism

was thereligion ofthe people

in thetimes of

kingNeela.Even

Shivratri atthat timewas not

observedas a grandfestival ofK.P’s inthe laterperiod

uptill now.



at this fine place. Tikkar was seen bypeople even up to the year when massmigration of Pandits took place. Therewas a beautiful Ashram, some greatsaints dwelt here and devotees wouldcome from far off places to see thisAshram of learning. Sh. Moti Lal Saqihas told me that he used to visit thisplace almost once or twice a year. Hewould tell me the wonder-stories ofthis place of importance.Ram Takht (Seat of Rama) : Theplace is situated in the forest ofKralpora. Ram-Kund and Sita-Kundare also situated here. Due to bigsnakes rare people have seen thisplace.

One Pandit Kashi Nath, who is aBrahmin told me at Udhampur, that

he has visited this place once afterfacing many dangers in the wayleading to this place. One can not say,whether Lord Rama has come to thisplace or the Teertha has been namedon the name of this famous king ofAyodheya.Bumy : It is a very famous village. Ithas its own history. Gouripur (Nowcalled Goorepur-a place of milk sellers)is near Bumy. It was told to me thatSwami Nand Lal of village Hashru didhis long course of Meditation here.SHIV, Harvan : These are two placesdedicated to lord Shiva. ‘ Shiva’ is atone kilometer distance from Yembran

(old name Amravati). There is a statueof Shiva and one gets remedy from painwhile bathing in the near by sevensprings.Harvan, the forest of Hara (Shiva) isnear the village Tujar. There is aspring, and Shiv Lingam at this placechanges sides. Devotees used to visitthis place of wonder.Chandigham : One and a half km fromSogam, where there is a Mahaganeshatemple, Chandigham is reached.Chandi means the ferocious mood ofKali to destroy demons. At this placeis a spring of ‘ Chandi Mata’ down thehill. About twenty Pandit houses werethere prior to migration.Wilchgam : It is situated at a distanceof 3 kms from Kralpora village. There

is an old temple of Nandkeshwara. Thefamous temple of this deity is nearSumbal and Dr. Agni Shekhar haswritten a book in Hindi on the greatdevotee of Shiva.Gushi : Gushi was a big village of K.Ps.They were the Masters of grandorchards. Mangala Devi Temple issituated in Gushi. There is the storyof a ‘Devdaar Tree’ which gave bloodwhen cut by some local people and inthe morning the tree was again seenstanding by these people. They werefrightened to see this wonder.

rr

Some of the facts of various Teerthas mentioned in this articlewere told to me by Sh. Omkar Nath Pandit Darvesh and hisworthy Mrs and daughter. Darvesh (a Saint) is their ancestralname of their great grand father - Jewan Pandit Darvesh, whowas a spiritual saint of high order.



raqi had even issued ordersthat everyday about 1500 to2000 Brahmans be brought tohis doorsteps, remove their

sacred threads, administer Kalima tothem, circumcise them and makethem eat beef. These decreeswere ferociously and brutallycarried out. The Hindureligious scriptures from 7thcentury AD onwards and about18 magnificent temples weredestroyed, propertyconfiscated and ladiesabused. Thousands ofBrahmans killed themselvesto evade this horrif icbarbarism and thousandsmigrated to other places,resulting in their third tragicmass exodus from the SaffronValley of Kashmir. Those whostayed behind were not onlyforced to pay jazia, but theirnoses and ears were choppedoff. To escape the tremendouspain and agony, they cried. “Iam not a Hindu.”

After Kashmir, the nextdestination of Iraqi for waragainst so-called infidelitywas Kargil. It is now a Shia –dominated area and there arefrequent sectarian clashes betweenthem and the Buddhists.

In AD 1519, about ten thousandKashmiri Pandits died duringpilgrimage to Harmukh Ganga, wherethey had gone to immerse the ashes

of those eight hundredHindus who had beenmassacred duringAshura a year before.Poet-historian Sukasays about this

c a t a c l y s m ,"Ganga wasoppressed with hunger, as itwas after a long time that shehad devoured bones; shesurely devoured the men alsowho carried the bones.” It wasafter a gap of many years thatthe people were allowed to goon a pilgrimage to Harmukhlake, which ended in the mostdevastating tragedy.

Qazi Chak, the founder ofChak rule in Kashmir (AD1553-1586), carried onferocious religious policy andmade conversion of manyHindus to Shia sect of Islam.According to Suka, onethousand cows were used to bekilled everyday without anyopposition under the orders ofthe Chak rulers, who wereShias, just to injure thereligious sentiments of theKashmiri Pandits. These

celebrated and highly educated AryanSaraswat Brahmans were made theobjects of laughter and reproach. Theywere publicly taunted, abused andhumiliated. The last Chak ruler,Yaqub Chak, had a bigoted zeal for thepropagation of Shia sect and planned

From the pages of history - Dr. Satish GanjooSatanic Holocaust of Kashmiri Pandits - 4

I


In thisarticle, the

author,Dr. SatishGanjoo has

detailed thesystematic and

satanicholocaust of

KashmiriPandits over a

periodspanning

centuries. Thewrite-up is

being carried inMilchar in

instalments.


mass conversion of the Hindus.However, he could not administer hiscriminal designs because of theMughal annexation.

Akbar was tremendouslyinfluenced by the amazing moralsupremacy of the Kashmiri Pandits.Abul Fazl records in Ain-i-Akbari, "Themost respectable class in this country(Kashmir) is that of the Pandits, who,notwithstanding their need forfreedom from the bonds oftradition and custom, arethe true worshippers ofGod. They do not loosentheir tongue of calumnyagainst those not of theirfaith, nor beg, norimportune. They employthemselves in plantingfruit trees and aregenerally a source ofinspiration for others”.The great MughalEmperor abolished jazia and otherunjust taxes imposed upon theHindus. He also evinced great interestin the rehabilitation of the Pandits.Suka says, “ The Emperor announcedthat he would without delay rewardthose who would respect theBrahmans in Kashmir and that hewould instantly pull down the housesof those who would demand the annualtribute from them.”

The greatness of Akbar lies in hismagnificent and fascinating policy ofreligious tolerance. Jahangir andShah Jahan were not so tolerant. Buttheir religious enthusiasm cannot betermed as fanatic. During this period,the Brahmans could perform theirreligious ceremonies after payingsome tribute. But the whole scenario

changed with the accession ofAurangzeb to the throne. With hisbigoted fanatic and dogmatic approach,the Kashmiri Pandits were once againmade vulnerable. Iftkar Khan, theMughal governor of Kashmir during thereign of Aurangzeb, brutally tyrannizedover the Brahmans to such an extentthat they approached Guru TegBhahadur, the ninth Sikh Guru, atAnandpur in Punjab and solicited his

personal intervention with theEmperor. This ultimately led to theGuru’s martyrdom and made GuruGobid Singh to create the Khalsa tofight the oppressors. Muzaffer Khan,Nassar Khan and Ibrahim Khan wereother governors of Aurangzeb whoferociously terrorized the KashmiriPandits. These celebrated scapegoatswere once again forced to migrate fromthe land of their origin. It was thefourth disastrous mass exodus of theAryan Saraswat Brahmans fromKashmir.

During the rule of later Mughals,Kashmir witnessed the outbreak ofthe worst kind of religious intolerance.In AD 1720, Mullah Abdul Nabi, alsocalled Muhat Khan, a non-residentKashmiri Muslim, was appointed as

Abul Fazl records in Ain-i-Akbari,“The most respectable class in thiscountry (Kashmir) is that of thePandits, who, notwithstanding theirneed for freedom from the bonds oftradition and custom, are the trueworshippers of God ......"



Shaikh-ul-Islam. In order to assert hisreligious authority, he asked theDeputy Governor, Mir Ahmed Khan, tostart a campaign of persecution of theKafirs (infidels) - as the KashmiriPandits were called. In order to satisfyhis satanic ego, the Mulla issued sixcommandments:1. No Hindu should ride a horse, norshould a Hindu wear a shoe;2. That they should not wear Jama(Mughal costume);3. That they should move bare arms;4. That they should not visit anygarden;5. That they should not have tilak markon their foreheads;6. That their children should notreceive any education.But Ahmed Khan refused to executethe mischievous decree. The Mullahthen excited his followers against theKashmiri Pandits. He established hisseat in a mosque, assumed the dutiesof the administrator under the title ofDindar Khan and let loose the reignof terror. The Hindus were wickedlytormented, their houses burnt andproperty looted. Hundreds ofBrahmans were killed, prostrated,maimed and humiliated. They beganto run away in large numbers and hide

themselves in mountainous terrain.This was the fifth dreadful massexodus of the legendary KashmiriPandits from their mystic motherland.Those who remained behind lived in

the most horrif ic and terribleconditions generated by the Mullahand his gang. But soon he wasassassinated by his rivals and his son,Sharif-ud-Din, become the newShaikhul-Islam. The son improvedupon the brutal methods of his fatherand inflicted most barbaric, cruel andinhuman tortures upon the vulnerableBrahmans. The plight of the KashmiriPandits during this period becametremendously miserable and tragic.

The Afghan rule in Kashmir (AD1753-1819) was a period of cruelty,homicide and anarchy. W.R. Lawrencecalls it the “reign of brutal tyranny.”The barbarous Afghans employed everywild, inhuman, primitive, ferocious,cruel and brutal method to suppressthe Kashmiri Brahmans. A pitcherfilled with ordure was placed on thehead of a Pandit and stones were pelton it, till it broke and the unfortunateBrahman become wet with filth. Theirbrutality and atrocity crossed theextreme limits when Hindus were tiedup in grass sacks, two and two, anddrowned in the Dal Lake.

The victimized Hindu were forcedto flee the country or were killed orconverted to Islam. There was horriblemass exodus of the Kashmiri Pandits,

sixth one, to far away places likeDelhi, Allahabad, etc. Many coveredthe long distances on foot.

Their (Afghans') brutality and atrocity crossed the extreme limitswhen Hindus were tied up in grass sacks, two and two, anddrowned in the Dal Lake.

(To be continued)

çÆcçuçò]®ççj cdcdcdcdcdcdcdcdcdcdcdcdcdc MILCHAR


NViewpoint - B.K.Dass

Nisar : Too Good To Be Spared

A


utumn 1988. The environmentaround at the newly sprung upcolony at Zainakot Srinagarwas live with golden pastures

and humming bees. Newneighbours were all aroundgiving a cosmopolitan colour tothe colony. One Sunday, a newneighbour, Ghulam QadirKarwani managed a meeting ofall the residents of the area toform a welfare committee.Amongst many, the gatheringconsisted of the Ex. ChiefSecretary, the late PoshkarNath Koul and his brother MotiKrishan Koul. Kouls welcomedthe formation of the WelfareCommittee, but did not acceptany of the posts. Election washeld and by voice vote GhulamQadir was elected as thepresident and I was elected asthe Vice-President. GhulamQadir proposed the name ofNisar Ahmad Shah in hisabsence for the post of theGeneral Secretary for his beingan enthusiastic young andenergetic one. With voice voteNisar was elected as theGeneral Secretary of thenonpolitical and nonreligiousWelfare Committee in absentia.

The Committee worked welluntil some IMAM was invitedduring the holy month of Ramadan topreach Islam in the newly constructedmosque on the auspicious Jumat-ul-vida Shab. Those were the days when

telecast of RamanandSagar’s Ramayan waseagerly awaited by boththe Muslims and the

Pundits. TheImam, in thedead of nightstarted on thepublic audio system: “We theMuslims have the lonely Allahand His Prophet Mohammad toworship. Unlike Islam, Punditshave number of Gods in the formof Monkeys, Bears….and whatnot. Some have snake necklacearound their neck”. Nisarraised an objection to theImam’s style of preaching. Hepleaded: “Imam Sahib, you arean outsider. Preach Islamwithout attacking or criticizingany other religion. Don’t hurtthe sentiments of our Non-Muslim neighbours”. Soon thegathering in the mosque gotdivided, some in favour andsome against Nisar. Violent,enthusiastic and energetic ashe was, he struck the head ofthe President’s brother with theamplifier. The brother went intocoma and recovered hisconsciousness after fifteendays at Soura MedicalInstitute. In the meantimeNisar went into hiding.

January 1990. We all migrated andleft behind Nisar to the care ofvultures. One afternoon Nisar wasabout to have his lunch when

Nisarraised anobjection

to theImam’sstyle of

preaching.He

pleaded:“Imam

Sahib, youare an

outsider.PreachIslamwithoutattacking

orcriticizingany otherreligion.


Mujahids barged in and asked him tocome out for some important task. Hewas packed on a horse-driven cart andtaken to a nearby village Mallur onSumbal Road . He was laid on the roadand his veins were slit with a razor.When the people around objected theywere directed not to bother for he wasa Batta (A Kashmiri Pandit). There areso many Muslims who had to sacrificetheir precious l ives for theirhumanitarian and secular thinking.Kuka Parey, a Kashmiri Muslim shouldnot be forgotten. He died a true Indianand a champion of anti-terrorism.Even today there are many Nisars &Kuka Pareys in the valley. Recentlyone’s ear-lobe was amputated. Manyhad to be contented without noses.

Let us not poison our mind becauseof ignorance. All Muslims are not good,but all are not bad. Any community isthe mixture of good and bad. This ismy precious experience of sixty-sevenyears.

CounterviewToo Good To Be Spared

.... Kapil Kaul ....

was a student of S.P. Collegein Srinagar during early 70’s.I had my bestfriends among

Muslims as well. Weused to visit each othershomes freely, as friendsevery where do. Duringthe exams we learnedtogether and supportedeach other. We had both fun as wellas rivalry now and then, which expertssay is healthy. But as a whole we

remained friends. Even when ourways separated in pursuit of ourcareers, we remained in touch bycorrespondence. And whenever wemet back home in Srinagar, we huggedand rejoiced in rejoining old friends -nay - brothers and sisters!

Majid liked to eat the food mymother had prepared at my home. Andhe was not the only one. Shafi, in spiteof being an introvert and a staunchmind never hesitated to knock at mydoor - or even me at his for that matter- whenever and for whatever reasons,studies or going to cinema. Riyaz was

a nephew of late MP Shamim AhmadShamim from Shopian. He wasprogressive and good at debating ontopics. Hamid was from Tanki Pora andinterested in acting. Abdal Ahmad Iremember was a peaceful and gentlefe l low. We were the only twograduating students in Sanskrit. Hewas the grand son of the popularKashmiri poet Mahjoor. He would cometo my home where my father helpedus understand Sanskrit texts.

We were friends and being Hinduor Muslim was a thought that neverstood as an obstacle in ourrelationship. When the wind of myarrival struck the ears of my friends,particularly Muslim friends, theywould instantly drop in at myresidence.

Until in the summer of 1987, therewas none of them. And when I did

I

And when I did meet one or theother, they seemed to be veryindifferent. Some kind oftransformation had takenplace.



meet one or the other, they seemedto be very indifferent. Some kind oftransformation had taken place. Wasit they had grown older or matured?Was it I had returned after a coupleof years and the change had comeabout within me? Lots of questionsbut no answers. In retrospection it wasour ignorance. No one among usrealizing the dirty trick that wasshaping unabatedly to swallow us up.

In 1985 when I asked some of myKP friends why the Muslims hadchanged their dress code, wearinglong shirts and silwars, I was told thatit was a Bollywood film influence. I hadseen on TV news from Pakistan thatthe city image was similar than it usedto be in Srinagar.

I went to see Majid at his CulturalAcademy office of Lal Mandi. Anorderly told me that he was upstairsin his office. A wooden veranda led tohis room at the end. The chair wherehe was supposed to sit was empty.Suddenly he had vanished ? In theroom there was another curtaineddoor, may be leading to some otherrooms. For the sake of courtesy I didn’ttouch the curtain. I waited and waitedbut he did not turn up. The adjoiningroom was filled with about ten totwelve persons whose glimpse I hadcaught before entering Majid’s room. Ilooked around from the veranda andagain saw the room with persons.Although it was an office, the personsseemed to fuss over some mattersother than culture or office work?Some of them did not seem to be likeKashmiri Muslims at all.

I realised afterwards that mypresence had caused some sort of stir.I was an irritant. One of them in the

room uncongenially gave me tounderstand that I should better gothan keep waiting for the person. Ipenned down a note and left back apackage of bananas on the table formy friend. Majid never showed up.

Half a year later in 1988 Majid hadto rush to Chandigarh. His father hadbeen taken ill and he was referredfrom Soura Hospital to PGI. At Srinagarhe had collected my brother's addressfrom my friend Ashwani. AtChandigarh he along with his cousinand another friend had dropped inwithout hesitation at my brother'splace to seek his help at PGI. Theywere served tea and promised help bymy brother. My father wrote this tome, “Majid told me that you had beento his office twice but he had been out.He told me here to write to you for apardon.”

Another friend known as Mehboobtold me that some time back Majid hadgone to “a foreign country”. He did notelucidate except saying that Majid wassaying if Kapil could go to a foreigncountry, why couldn’t he? It could bethat he had been to Iran or to POKillegally, I guess!

I went to Shafi’s home at FatehKadal. Earlier his mother Lalla wouldhave embraced me and his two sisters,would have come out running andsmiling. but this time they even didnot get up to greet me. There was roomonly for a formal conversation thattook place, they sitting in their wot andme standing outside the window intheir house compound. I felt uneasybecause I had not known them likethis ever before! Mohd. Shafi took meto a room on the first floor. I noticed

Contd. on Page 29




Biradari News Biradari Newsl Justice 4 Priyadarshini Mattoo -Santosh Singh awarded Deathsentence in Mattoo murder case :Priyadarshini Mattoo has finally gotjustice. The Delhi High Courtconvicted Santosh Kumar Singh of therape and murder of Priyadarshini 10years ago. Delivering the verdict in apacked courtroom, a division bench ofjustices R.S.Sodhi and P.K.Bhasinstrongly criticised the judgment of thetrial court that had acquitted Santoshseven years ago for lack of evidenceagainst him. The prosecuting agency,the Central Bureau of Investigation(CBI), was seeking death sentence forSantosh. On December 3, 1999,Additional Sessions Judge G.P.Tharejahad given Santosh the 'benefit ofdoubt', although the judge said heknew the accused 'was the personwho committed the crime'. The highcourt said the trial court was wrongin doing so. “By acquitting theaccused, despite being convinced thatthere was no doubt in theprosecution’s case, the trial court hasmauled justice. Its decision hasshocked the conscience of the court,”the bench said. The court said it wasclear that police had initially tried tosabotage the probe under theinfluence of Santosh’s father, then anIPS officer. Some key witnesses werenot examined to help the accused. Butthe trial judge had 'quite amazinglygiven a perverse judgment' even afterholding all the circumstantialevidence in favour of the prosecution.Santosh’s acquittal had led to strong

public reaction, and had triggered adebate on whether justice was beyondthe reach of the common man.Although the CBI, which had beenpulled up for its handling of the case,filed an appeal against the verdict inthe high court in 2000, the case wasbrought out of cold storage only thisyear after a sustained public campaign.The acquittals in the Jessica Lallmurder case this year added to thepublic uproar. (Input courtesy:hindustatimes.com)Latest: On 30th October 2006, theHonourable High Court of Delhiawarded Death sentence to SantoshSingh, citing it as a 'Rarest of the Rare'case. KPA and Milchar congratulatethose young people of the communityespecially Aditya Kaul and Indu Jalali,who spear-headed the movement'Justice 4 Priyadarshini Mattoo' andmobilised public opinion for severepunishment to the culprit.

l S.N.Pandit's book released :Kashmir Hindu Sanskars (Rituals,Rites and Customs) - A Study by ShriS.N.Pandit was released by a reputedKashmiri scholar Prof. (Dr) B.L.Koul on8th October 2006 at Sanjeevani ShardaKendra, Anand Nagar, Bohri, Jammuat a special function attended by agalaxy of scholars, writers, poets andintellectuals. Reputed Sanskrit scholarand social worker Prof. (Dr) VedKumari Ghai was the Chief Guest ofHonour.

The book of 464 pages, priced atRs. 475.00 deals with a brief historical


background of every ritual and theallied subjects but the main thrust ison rituals which otherwise would havebeen lost to coming generations. Thereis no doubt that the book will serveresearchers and dispersed KPs all overthe world for a long time.

l Nuptials :] Ruchi, D/o Smt. Vijay & Dr. TejKuchru of Oshiwara, Andheri, Mumbaiwas married to Puneet, S/o Smt.Pushpa & Shri Ganesh Kaul of Jammuon 2nd October, 2006 at Jammu.] Monica, D/o Smt. Nimmy & ShriRavinder Takoo and grandson of ShriPran Nath Takoo of Kandivli, Mumbaiwas married to Sumeet, S/o Smt. Rita& Shri C.L.Razdan on 29th September,2006 at Jammu.KPA congratulates the couples and theirparents.

l AGM of KPA Mumbai :The AGM of the Kashmiri Pandits'Association, Mumbai was held on 17thSeptember, 2006 at Kashyap Bhawan,Bhawani Nagar, Andheri. In additionto other normal business, Audit Reportand Balance Sheet were placed on thetable. The Income & ExpenditureStatement for the year ending 31stMarch 2006 showed an income ofRs.24,21,640.00 (compared toRs.10,31,437.00 for the previous year)and the expenditure of Rs.8,73,029.00(compared to Rs.8,31,669.00 for theprevious year).

l AIKS AGM :According to a notification issued bythe General Secretary, AIKS, NewDelhi, the EC and AGM of the Samajwill be held at Kolkata on 24th

December 2006 followed by a KPConference on 25th December 2006.On this occasion, special issues ofNAAD and VITASTA will also bereleased. Kashmir Sabha, Kolkata hasoffered to arrange the accommodationfor the participating guests.

l Photo Exhibition 'Sakshaatkaar -An Encounter with Truth': Thisexhibition, organised by PanunKashmir was held at Ravindra NatyaMandir, Prabhadevi, Dadar, Mumbaifrom 21st September 2006 to 23rdSeptember 2006. According to PanunKashmir, this Photo-exhibition could bepossible only after a protracted surveyfor three years conducted by a teamlead by Dr. Ajay Chrungoo, Chairmanof Panun Kashmir. The exhibitiondepicted the various facets of religiouscleansing of Kashmiri Hindus inKashmir valley. The calamitous eventsthat lead to exodus, the struggle tosurvive in refugee camps and recreatea dignified life in exile, were laid barein the exhibition.

l AIKS Mehfil-e-Mushaira :A Mehfil-e-Mushaira was organised bythe All India Kashmiri Samaj as partof its silver-jublee celebrations on 14thOctober 2006 at India InternationalCentre, New Delhi. A host of Kashmiripoets participated. ee

Shri Jagan Nath Dhar S/o LateRaghu Nath Dhar (originally ofVicharnag, Srinagar) left for hisheavenly abode on 8th October,2006 at Delhi. Shri Dhar was ex-Chief of Operations, InternationalAirports Authority of India.

He Left Us



* Homage to Late Shri J.N.Kachroo:I first met Shri Kachroo about 1997-1998. He was a handsome man with anoble bearing and always remindedme of my maternal grandfather Pt.Nand Lalji Kitroo, a great Educationistin his times.

I once read Shri Kachroo’s articleabout his sad experience at Baramullain 1947. My heart took a leap into thepast. My Father who was a Lecturerat St. Joseph’s College, Baramullaescaped the holocaust by a whisker.We fled Baramulla on Sunday morningand the Qaballis (Raiders) landed onMonday night. My association with Shri Kachroowas limited to Lalla Ded Educational& Welfare Trust activit ies. Hisenthusiasm was enormous. It eggedme on. I remember him when wevisited Vasai-Virar area in search forland for the School. He always walkedin the lead giving others courage andhope. Had the Trust succeeded in itsendeavour, surely Shri Kachroo wouldhave been its first Principal andadvisor. Shri Kachroo is no more amidst us.Lalla Ded Educational & Welfare Trustis also no more in effect. Nonethelesshis absence will be felt whenever wethink of his best contribution to theCommunity - 'PROJECT ZAAN'. Luckyare those born in Shri Kachroo’sFamily. May God Bless and give themcourage.

- Avtar K. Misri

* 'Sharda Sadan' :The name itself makes one standproud and tall. I congratulate those

* Letters *who had the courage to dream this.

It is my observation that there isan invisible divide between KPs livingEast of Chembur and those on theWest. This year the Annual Hawan washeld at Khargar for the very first time(would be Home for Sharda Sadan). Inoticed very little attendance by KPsliving in the West. Quid Pro Quo. Youdon’t come to my Hawan why should Icome to yours. Perhaps ?? For Fund raising KPA has set up aCore group of Nine. Under the ableleadership of Shri Makhan Lal Matoo,the group will certainly do KPA proud.Their Conviction, Influence andHonesty of Purpose will fetch them thedesired/required Crore, no meanachievement.

However not withstanding allabove, it is my humble opinion that thisProject can wait. After all KP Refugeespost-Independence waited over 3decades to achieve their dreamKashyap Bhavan. So what is the hurry.Displaced KPs post-1989 can wait adecade if need be. There are moreSerious and Pressing concerns athand - the Displaced KPs or Migrantsstill living in miserable conditions inJammu Camps. I request the KPA Trustto urgently deliberate on this and ifdeemed fit do the necessary. Take thisCrore and head for Jammu. Constructmay be 40 or more Pucca/decentstructures of about 500 sft (no frills)on the land already occupied by thesemigrants. Give them some relief andrespectable surroundings to live in. The Community can provide freeof cost – Planners, Architects, CivilEngineers, Logistic SupportSupervisors etc. Material may bepurchased at a discount from somelocal sympathetic suppliers. Let



Mumbai KPs lead the way- Avtar K. Misri

* Kashmiri Literature :Dear M.K.Raina "órzù, dór kóth".I have no words to thank you for thework you are doing to preserve theliterature written during the period ofmigration of Kashmiri Pandits.

Your selfless and honorary workwill be written in golden letters, whensomebody like you writes the historyof this crucial period in black & whitei.e. very honestly but critically. As forI am concerned, I did not do muchduring the last 16 years but only thetragedy of driving away the oldestcommunity of Kashmir in our owncountry remained, cutting my eachnerve day and night. During the pasttwo years after spending nearly twolac rupees, doctors could not give mebit of relief from my trouble. But thepen did not stop to write whatever Ifelt. It was Kashmir only whichcrunched me always. Bearing theheaviness of my left arm, I wrote whatcame to my mind. It is your grace thatit is now preserved on internet for theresearchers of the coming times to dojustice to it.

My total works are nearly twenty.The 'Neelmat Puran' is coming thisyear. The album 'Sangarmaal' is nowcomplete and will be released soon.The 'vàvas kún' (To the Wind) attachedherewith, is a longer statementalpoem, sending my words through thewind. I wish some organisation comesforward to featurise the poem.

I once again thank you for your goodwishes for me and the work you aredoing to preserve Kashmiri language,culture and history.

- Arjan Dev Majboor, Jammu.

* Shri N.N.Pandit :I feel the death of Shri Niranjan NathPandit as a personal loss to myself, for,Pt. Niranjan Nath during my stay atMumbai around late 1940's looked onme as his brother. I am determined tospeak that he always stood up for theweak and oppressed. I deeply mournhis death and share the grief with hisfamily. May God bless his soul. I willcherish for ever his magnetic charmand the qualities that made him sucha wonderful companion and a truefriend. I say, he is not dead, he is justaway.

- Manmohan Ambardar, Satara.

it on net for benefit of the generalmasses. His publications have a placein our libraries and in the curriculumof Kashmiri language courses. The dayis nearing fast when his works will berecognized for literary awards andrewards. It is an eye opener that hehas to spend from his pocket forbringing out all these treasures of ourcontemporary Kashmiri literature.Whilst bringing awareness to thisshocking reality, I wish MaharajKrishen Ji all the best and manylaurels and recognitions he deserves.

Book Review ... From Page 13

the old house had undergone somemodifications. He had joined KashmirAdministrative Services (KAS) afterdoing MA in English from KU. We sat,talked about this and that, God andthe world. We never met again. It wasa relationship like a knife that hadturned blunt. You could no longer useit. ;;

View & Counterview ... From Page 25



kçÀMcççÇjçÇ HçBçÆ[lmç Dç@mççíçÆmçSMçvç, cçácyçF& kçÀç DççÆOçkç=Àlç ÒçkçÀçMçvçJç<ç&: 3 DçbkçÀ 5 çÆnvoçÇ kçÀMcççÇjçÇ Yççiç çÆmçlçcyçj-DçkçwlçÓyçj 2006

2005

g lçánòb]pç çÆ®çþîç Jçç@]®ç Hç=ÿ 30g kçÀçJ³ç

v mççWlçmç Dçiçj Hç]®çKç vçò- cçKçvç uççuç yçíkçÀmç Hç=ÿ 30

v ìáKç- Ëo³ç vççLç kçÀçÌuç `çÆjbo' Hç=ÿ 33

v JççKç- çÆyçcçuçç jÌCçç Hç=ÿ 35

v çÆJçvççMç- jçpçíMç kçáÀcççj Hç=ÿ 36

v iJç[álç- Dçpç&ávç oíJç cçpçyçÓj Hç=ÿ 36

g HçámlçkçÀ mçcççÇ#ççv j@cy³ç Dççjò yç@çÆþmç H³çþ

- Dçpç&ávç oíJç cçpçyçÓj Hç=ÿ 31

Fmç DçbkçÀ cçW

³çLç kçÀv¬çÀçÇì kçÀcçjmç cçb]pç - cçKçvç uççuç yçíkçÀmç

mççWlçmç Dçiçj Hç]®çKç vçò


mççWlçmç Dçiçj Hç]®çKç vçò, Jçbo³ç cçáMkçÀòvççJç lççcç~kçWÀn vç³ç lçiççÇ lçò JJçuçò çÆ³ç, çÆouçò³ç lçbyçòuççJç lççcç~~

®çôMcçvç Dçboj yçnçj jsávç vç³ç lçiççÇ cç js~]pçáuHçÀvç Dçboj çÆ³ç çÆouç n³ç mçpççJçKç, mçpççJç lççcç~~çÆlçcç ]kçÀçÌuç, çÆlçcç ]kçÀjçj, ná oçcçvç, çÆ³ç çÆouçí çÆpçiçj~kçw³ççn kçw³ççn cç@çÆMçLç içæsçÇ ]®çô, lçuç³ç ³çço HççJç lççcç~~mçnjçJçò cçB]p³ç çÆlç scç cçô Hçvçòv³ç æsç³ç ncç]kçÀocç~kçÀçímçcç Jçlçvç HçwJçuççvç Dçiçj sçÇ ]®çò sçJç lççcç~~JçáçÆs³çÌ lçò c³çççÆvç vç]pççÆj, ]®çô MççíuççÇ iJçuççyçò lçvç~çÆHççÆuç³çÌ lçò kçÀj cçò mççí©³ç MççíkçáÀkçÀ DçuççJç lççcç~~

ìççÆþ jÌvçç mçç@yçò, vçcçmkçÀçj~ ³çLç çÆ®ççÆþ mçól³ç çÆs lçánòbçÆ]pçmççÇJçççÆ³ç cçb]pç kçWÀn ìáKç lçò DçKç Go&Ó iç]pçuç nç@çÆ]pçj~ JJçcçíoscç, lJççÆn Kçmçvç ìççÆj lçò çÆ³çcç çÆ³çvç çÆcçuçò]®ççjmç cçb]pçDçvçkç@ÀjçÇyç sHççJçvçò~

Jççoò cçálçç@çÆyçkçÀ sámçJçò HçvçòçÆvç iJç[çÆvççÆ®ç yçç@lçò mççôcyçòjvççÆ]HçÀjçkçíÀ Jçlçvçò®ç DçKç çÆpçuo YçWì mJçªHç mççí]pççvç, mJççÇkçÀçjkç@À³ç&lçJç~ kçWÀ]®çJç mçyçòyçJç çÆkçÀv³ç sHçíçÆ³ç vçò çÆ³ç cçákçÀcçuç c³çççÆvçcçvçò cçálçç@çÆyçkçÀ, lççncç çÆ³çæs sô lçò çÆlçæs sô lJççÆn HçíMç~ DçLçmççôcyçjçÆvç cçb]pç Mçç@çÆcçuç `lççíyçò lç]kçÀmççÇj' vççÆ]pcç nòbÐç kçWÀnyçbo Dçç³ç kç@ÀjçÇyç o@n Jç@jçÇ yççWn çÆoçÆuç cçb]pç Hçvçávç kçÀMcççÇjòçÆkçÀmçpçumçmç cçb]pç i³çJçvçò lçò `mJççbimç Fvç Si]pççFuç'DçvçJççvçòçÆkçÀmç Dçuçyçcçmç cçb]pç Mçç@çÆcçuç kçÀjvçò~ DçKç iç]puç`cçô Dç@MkçÀòv³ç yçíkçÀjç@jçÇ ...' kç@Àj cçmkçÀlçmç (Dççícççvçmç)cçb]pç kçWÀn kçÀçuç yççWn iJçvçcççLç ÞççÇ cçnçjçpç kç=À<Cç HçBçÆ[lççmçç@yçvç jçiç lçò cçÓmççÇ]kçÀçÇ çÆoLç lççÆlçkçw³çvç kçÀç@çÆMç³ç&vç yççWnkçÀçÆvçHçíMç~ yççí]pçvç Jçç@u³ç iç@çÆ³ç cçmçnÓj~

yççkçÀ³ç mJçKç, lJççÆn çÆlç lçò DççÆmç çÆlç~lçánábo éçyç kçÀçbsvç Jççíuç,

Ëo³ç vççLç kçÀçÌuç `çÆjbo'Jç[çíojç

lçánòb]pç çÆ®çþîç Jçç@]®ç

uçíKçkçÀ DçHçvççÇ j®çvçç³çW mçbHççokçÀ kçÀçí F&-cçíuç YççÇ kçÀjmçkçÀlçí nQ~ ncççjç F&-cçíuç DççF&-[çÇ nÌ :[email protected] news, articles etc.

can also be e-mailed to the editor [email protected]


HçámlçkçÀ mçcççÇ#çç - Dçpç&ávç oíJç cçpçyçÓjcçkçwKçvç uççuç HçbçÆ[lçç kçÀç kçÀnçvççÇ mçbûçn `j@cy³ç Dççjò yç@çÆþmç H³çþ'

SkçÀ vç³çí kçÀnçvççÇkçÀçj kçÀç pçvcçkçÀnçvççÇ mçbûçn : j@cy³ç Dççjò yç@çÆþmç H³çþuçíKçkçÀ : cçkçwKçvç uççuç HçbçÆ[lççYçç<çç : kçÀMcççÇjçÇHç=ÿ mçb#çç : 156cçÓu³ç : © 250/-çÆcçuçvçí kçÀç Hçlçç : cçkç wKçvç uççuç Hç bç Æ[lçç,180, mçíkçwìj 1, uçívç 4, oáiçç& vçiçj, Hççímì DçççÆHçÀmçªHç vçiçj, pçccçÓ~

cçkçwKçvç uççuç HçbçÆ[lçç kçÀç kçÀnçvççÇkçÀçj kçíÀ ªHç cçW mLççHçvçkçÀMcççÇjçÇ Yçç<çç kçíÀ çÆuç³çí SkçÀ Dç®sç Mçiçávç nÌ~ `j@cy³çDççjò yç@çÆþmç H³çþ' kçÀnçvççÇ mçbûçn mçí HçÓJç& Fvç kçíÀ oçí kçÀnçvççÇmçbûçn çÆiçjoçyç' (2003) DççÌj kçÀjvçò Hçw³çáj' (2000)sHç kçÀj ÒçkçÀççÆMçlç náS nQ~ Òçmlçálç mçbûçn GvnW SkçÀkçÀnçvççÇkçÀçj kçíÀ ªHç cçW mLçççÆHçlç kçÀjlçç nÌ~ SkçÀ Dçl³çvlçmçávoj kçÀJçj mçí mçámççqppçlç ³çn mçbûçn 12 kçÀnççÆvç³ççWkçÀçí Òçmlçálç kçÀjlçç nÌ~ kçÀnççÆvç³ççW kçíÀ vççcç nQ:(1) o@çÆ³ç Hççôæs (DççÆlççÆLç), (2) yçlçò Lççuç (Yççlç kçÀçÇLççuççÇ), (3) iççÆo&Mç (®çkçwkçÀj), (4) vççôJç çÆyçmlçj (vç³çççÆyçmlçj), (5) jçíMçvç uççuçòv³ç çÆkçÀlççyç (jçíMçvç uççuçkçÀçÇ çÆkçÀlççyç), (6) ³çôçÆuç iççÌjçÇ cççu³çávç iç@çÆ³ç (pçyç iççÌjçÇcçÌkçíÀ içF&), (7) yççyçÓjçcç, (8) cç]®çj (oçÇJççvçiççÇ), (9)Jçán Jç&HççÆ³ç (yççÇmç ©Hç³çí), (10) lççôlç lççHçÀ ( ûççÇ<cç),(11) nJçmç (içÓ{ F®sç), (12) j@cy³ç Dççjò yç@çÆþmçH³çþ (jc³ç Dççjç kçíÀ çÆkçÀvççjí)

Fmç kçíÀ DççÆlççÆjkçwlç HçÓJç& kçÀLçvç mJç³çb uçíKçkçÀ vçí DççÌjHçíMç kçÀuççcç (Foreward) cçánccço ³çÓmçáHçÀ ìWiç vçí çÆuçKççnÌ~ GvnçW vçí çÆpçvç kçÀnççÆvç³ççW kçÀç çÆ]pç¬çÀ Foreward cçWçÆkçÀ³çç nÌ, Gvç mçyç kçÀçÇ ÒçMçbmçç kçÀçÇ nÌ~ GvnçWvçí uçíKçkçÀ kçÀçÇ

MçÌuççÇ, çÆJç<ç³ç, Mçyo ®ç³çvç DççÌj cçánçJçjíoçj Yçç<çç kçÀçÇÒçMçbmçç kçÀçÇ nÌ DççÌj kçÀnç nÌ ’Mçç³ço nçÇ Símçç kçÀçíF& DççÌjyçfç (kçÀMcççÇjçÇ HçBçÆ[lç) GlHçVç nçí pççí Símçç þíþ kçÀMcççÇjçÇçÆuçKç mçkçíÀ~“

kçÀnççÆvç³ççW kçÀçÇ çÆJçMçí<çlçç ³çn nÌ çÆkçÀ kçÀnçvççÇkçÀçj Hçávç:kçÀnçvççÇ kçÀnvçí kçÀçÇ MçÌuççÇ kçÀçí DçHçvçç kçÀj ®ççÆj$ççW kçÀçíGvçkçíÀ HççÆjJçíMç DççÌj Yçç<çç cçW GYççjlçç nÌ~ kçÀnvçí kçÀç {biçSímçç nÌ çÆkçÀ mççjçÇ kçÀçÇ mççjçÇ kçÀnççÆvç³ççb Hç{vçí kçÀçÇ ©çÆ®çGlHçVç nçílççÇ nÌ DççÌj HççþkçÀ SkçÀ Símçí JççlççJçjCç cçW içácçnçí pççlçç nÌ pççí HçÓCç&lç³çç kçÀMcççÇjçÇ nÌ~ kçÀnççÆvç³ççb GvççÆJç<ç³ççW Hçj çÆuçKççÇ içF& nQ pççí kçÀMcççÇj kçíÀ çÆvçcvçJçiç& DççÌjkçÀMcççÇjçÇ HçBçÆ[lççW kçíÀ çÆJçmLççHçvç kçÀçí ncççjí mççcçvçí ÒçmlçálçkçÀjlçí nQ~

`vççôJç çÆyçmlçj' (vç³çç çÆyçmlçj), `jçíMçvç uççuçòv³ççÆkçÀlççyç' (jçíMçvç uççuç kçÀçÇ çÆkçÀlççyç) DççÌj `lççôlç lççHçÀ'(ûççÇ<cç) çÆJçmLçççÆHçlç pççÇJçvç kçÀçí çÆ®ççÆ$çlç kçÀjlççÇ nQ~ `vççôJççÆyçmlçj' cçW SkçÀ kçÀMcççÇjçÇ HçbçÆ[lç HççÆjJççj iççBJç kçíÀ SkçÀJ³ççqkçwlç Üçjç yçvçç³çí iç³çí vç³çí çÆyçmlçj kçÀçí pçccçÓ lçkçÀHçnáb®ççvçí kçÀçÇ oá:Kço iççLçç kçÀnlççÇ nÌ~ nj j]pççF& cçW mççlçmççlç çÆkçÀuççí ªF& YçjçÇ nÌ DççÌj ³çn çÆyçmlçj pçccçÓ kçíÀ SkçÀcçbçÆoj cçW HçbpççÇkçÀjCç (Registration) kçÀçÇ ÒçlççÇ#çç kçÀjlçíkçÀjlçí Jç<çç& mçí mç[ pççlçç nÌ DççÌj Kçjçyç náF& s: j]pççF³ççWkçÀçí Jçn Dçvlç cçW lçJççÇ vçoçÇ cçW yçnç Dççlçç nÌ, kçw³ççWçÆkçÀpçccçÓ cçW SímççÇ j]pççF³ççW kçÀçÇ kçÀçíF& DççJçM³çkçÀlçç vçnçR~

`jçíMçvç uççuçòv³ç çÆkçÀlççyç' cçW SkçÀ kçÀMcççÇjçÇ HçbçÆ[lçDçHçvççÇ HçámlçkçÀ sHçJççlçç nÌ~ DçHçvçç Hçíì kçÀçì kçÀí sHççÇFmç HçámlçkçÀ kçÀçí kçÀçíF& YççÇ Hç{lçç vçnçR, ³çnçb lçkçÀ çÆkçÀGmçkçíÀ ]kçÀjçÇyççÇ oçímlç vçí YççÇ Fmçí lççkçÀ Hçj Gþç kçÀj jKç



çÆo³çç nÌ~ pçyç Jçn DçHçvçí nçLç cçW cçÓbiçHçÀuççÇ kçÀç çÆuçHçÀçHçÀçoíKçlçç nÌ lççí GmçkçÀç Ëo³ç ³çn oíKç kçÀj suçvççÇ nçílçç nÌçÆkçÀ ³çn çÆuçHçÀçHçÀç GmçkçÀçÇ nçÇ HçámlçkçÀ kçíÀ kçÀçkçÀ]pç mçí yçvççnÌ~

`lççôlç lççHçÀ' cçW SkçÀ kçÀMcççÇjçÇ HçbçÆ[lç kçÀçí Oçcç&-jçpçHçávç: lçí]pç OçÓHç cçW pçuçvçí kçíÀ çÆuç³çí JççHçmç Yçípçlçç nÌ~ mççBHççWçÆyçsáDççW kçíÀ kçÀçìí mçí ³çn mç]pçç Gmç kçíÀ çÆuçS Dçl³çvlçoá<kçÀj nÌ~ çÆkçÀvlçá çÆ®çvççjçW kçÀçÇ MççÇlçuç Jçç³çá cçW Hçuçí FmçHçbçÆ[lç kçÀçí ³çn ³ççlçvçç mçnvç kçÀjvçí kçíÀ çÆmçJçç kçÀçíF& DççÌj®ççjç vçnçR~

`j@cy³ç Dççjò yç@çÆþmç H³çþ' cçW uçíKçkçÀ kçÀçÇ DçHçvççÇpçJççvççÇ GYçj kçÀj mççcçvçí DççlççÇ nÌ DççÌj Dççlçç nÌ SkçÀiççípçj yççuçç kçÀç ªHç-mççÌvo³ç&, Gmç kçÀç oçÆjê³ç lçLççGmçkçÀç oçÆj³çç kçÀçÇ yçç{ cçW yçn pççvçç~ Fmç kçÀnçvççÇ cçWMççíHç³ççvç kçÀmyçí kçÀç pççÇJçvç, GmçkçÀçÇ Òççkç=ÀçÆlçkçÀ KçÓyçmçÓjlççÇDççÌj pçbiçuççW cçW içáìvç kçÀçÇ çÆ]pçvoiççÇ~ yçnálç nçÇ mçávoj DççÌjmçHçä kçÀnçvççÇ nÌ pççí yçnálç kçáÀs kçÀn pççlççÇ nÌ~

kçÀnçvççÇ `cç]®çj' cçW DççlçbkçÀJçço Üçjç SkçÀ YççF& kçÀçYççF& Üçjç cççjç pççvçç Ëo³ç kçÀçí kçÀ®ççíkçÀ kçÀj jKç oílççnÌ DççÌj Fmç Hçj kçÀF& ÒçMvç Gþçlçç nÌ~

`³çôçÆuç iççÌjçÇ cççu³çávç iç@çÆ³ç' cçW kçÀMcççÇjçÇ HçbçÆ[lç HççÆjJççjkçÀçÇ ]içjçÇyççÇ, uçç®ççjçÇ, kçÀ<ìcç³ç pççÇJçvç DççÌj kç=ÀçÆ<ç-kçÀcç&Hçj DççOçççÆjlç çÆ]pçvoiççÇ kçÀçÇ HççÇ[çDççW DççÌj HçjíMçççÆvç³ççW kçÀçYçjHçÓj çÆ®ç$çCç nÌ~ ³çn çÆJçmLççHçvç mçí HçÓJç& kçÀç SkçÀ ooçauçççÆ®ç$ç nÌ~

`Jçán Jç&HççÆ³ç' cçW çÆJçmLççHçvç mçí HçÓJç& SkçÀ HçbçÆ[lç çÆkçÀmççvçDççÌj SkçÀ içjçÇyç ®ççÌHççvç kçÀçÇ yçínçuç iç=nçÆmLç³ççW kçÀç çÆ®ç$çCçnÌ pççí ®ççÌHççvç kçÀçÇ HçbçÆ[lç kçÀçí yççÇmç ©Hç³çí vç uççÌìçvçí kçÀçÇçÆyçmççlç Hçj mJççbiç Yçjvçí nílçá yççÇcççj nçívçí DççÌj mçj cçW®ççíì uçiçvçí kçíÀ cç]pççkçÀ Hçj mçcççHlç nçílççÇ nÌ~

kçÀnççÆvç³ççW kçÀçÇ Yçç<çç Dçl³çvlç cçççÆcç&kçÀ ®ççÆj$ççW kçíÀDçvçákçÓÀuç, cçánçJçjíoçj DççÌj J³çbiç mçí YçjçÇ HçájçÇ nQ~ kçÀnççÆvç³ççW

cçW vççìkçÀçÇ³çHçvç ÒçmHçáÀçÆìlç nçíkçÀj Hç{vçí kçÀçÇ ©çÆ®ç kçÀçímç=¢{ kçÀjlçç nÌ~ MçyoçW kçÀç ®ç³çvç DççÌj mçbçÆ#çHlç Jççkçw³ç-j®çvçç mçí Yçç<çç kçÀçÇ jJççvççÇ çÆJçlçmlçç kçÀçÇ lçjn Mççblç DççÌjMççÇlçuç nÌ~ kçÀnçR Hçj YççÇ uçíKçkçÀ kçÀç ¬çÀçíOç pççí SímççÇ oMççcçW HçÓÀì mçkçÀlçç nÌ, vç]pçj vçnçR Dççlçç~ çÆJç<ç³ç kçÀçí(sublime) {biç mçí Òçmlçálç çÆkçÀ³çç iç³çç nÌ~ Dççpç lçkçÀûççcççÇvç pççÇJçvç kçÀçí kçÀMcççÇjçÇ kçÀnçvççÇkçÀçjçW vçí Flçvçç ÒçKçjªHç mçí Òçmlçálç vçnçR çÆkçÀ³çç nÌ çÆpçlçvçç çÆkçÀ ÞççÇ HçbçÆ[lçç vçíçÆkçÀ³çç nÌ~ ³çnçÇ GmçkçÀçÇ mçHçÀuçlçç kçÀçÇ kçábÀpççÇ nÌ~

mçbûçn cçW kçáÀs ÒçÓHçÀ DçLçJçç MçyoçW kçÀçÇ DçMçáçÆ×³ççB jniçF& nQ çÆpçmç mçí kçÀMcççÇjçÇ vçmlççuççÇkçÀ çÆuççÆHç vç pççvçvçíJççuççW kçÀçí Hç{vçí cçW kçÀçÆþvççF& Dçç mçkçÀlççÇ nÌ~ çÆkçÀvlçá FmçkçíÀyççJçpçÓo SkçÀ Símçí kçÀnçvççÇkçÀçj kçÀç pçvcç náDçç nÌ çÆpçmçvçíkçÀMcççÇjçÇ kçÀnçvççÇ mçççÆnl³ç cçW DçHçvçç mLççvç yçvçç çÆuç³ççnÌ~ FmçkçíÀ çÆuç³çí ÞççÇ cçkçwKçvç uççuç HçbçÆ[lç kçÀçí cçíjçÇ nççÆo&kçÀyçOççF&~ ii



]pçjç nbçÆmç³çí ... çÆvçkçÀò uççuçvçmççÇnlç

’cçQvçí DçHçvççÇ HçlvççÇ kçÀçí kçÀcç Kç®ç& kçÀjvçí kçÀçÇ vçmççÇnlç oívçíJççuççÇ SkçÀ çÆkçÀlççyç oçÇ~ Gmçí Jçn yçnálç Hçmçbo DççF&~“’lççí kçw³çç GmçkçÀç kçáÀs Dçmçj náDçç~“’nçb, cçáPçí çÆmçiçjíì HççÇvçç sçí[vçç Hç[ç~“

mççÇKç’kçw³çç cçQ Gmç DççocççÇ mçí çÆcçuç mçkçÀlçç nÓb, pççí kçÀuç cçíjíIçj cçW ®ççíjçÇ kçÀjvçí Içámçç Lçç?“ HçáçÆuçmç mìíMçvç cçW DççvçíJççuçí vçí HçÓsç~’DçJçM³ç çÆcçuç mçkçÀlçí nQ, uçíçÆkçÀvç DççHç Gmçmçí çÆcçuçvççkçw³ççW ®ççnlçí nQ?“ HçáçÆuçmç DçHçÀmçj vçí HçÓsç~’cçQ Gmçmçí HçÓsvçç ®ççnlçç nÓb çÆkçÀ Jçn çÆyçvçç cçíjçÇ yççÇJççÇ kçÀçípçiçç³çí kçÌÀmçí Içj cçW Içámçç?“

kçÀçJ³ç - Ëo³ç vççLç kçÀçÌuç `çÆjbo'ìáKç


kç@ÀþîçáMç JçboákçÀ lçmçòb]pç kçwJçojLç, lçò nçjòv³ç ûçKç lçmçábo lççkçÀLç~Ünmç oçíjçb vçyçmç jJç v³çLç, lçò jçlçmç lççjòkçÀvç nòb]pç içLç~~

sá ê§mç Dççuçcç lçmçòb]pç ]kçwJçojLç, lçò JçKlçákçÀ Hçw³çáj lçmçòb]pç ¿çkçÀcçLç~kçÀjçcçLç mçá³ç lçò mçá³ç vJçojLç, sá vççnkçÀòkçáÀ³ç vçjmç vç]KçòJçLç~~

³çámçá³ç LççÆJç HçLç lç@çÆcçmç içæçÆs sLç, ³çámç yçç@içjççÆJç lçmç náçÆj K³çLç~kçÀçÆj ³çámç $çHLç Dçy³ççiçLç, sô lçLç yççvçmç Ün³ç yçjkçÀLç~~

içæsJç ³çôçÆuç Dçç@çÆpç]pççÇ mççvç ¿çLç, nuçcç oç@çÆjLç kçÀjJç J³çvçLç~LçJçJç HçjlççÇLç lçò Hçæs lç³ç mçLç, yççÆvç ojKççmlçmç omçKçLç~~[çÆuç ³çmç HççRçÆlç mçól³ç ÐççvçLç, ]içyçvç kçÀçÆj uçÓkçÀò DçcççvçLç~

DçHçá]pç JçvçòvçákçÀ ³çôçÆcçmç DççoLç, lç@çÆcçmç Hçç@]pççj lçò mço uççvçLç~~vçò Dçç@çÆmçLç ³çmç vçò [çÆuç ÒçkçÀòjLç, lç@çÆcçmç DçLçòjçôì kçÀjçvç kçwJçojLç~³çôçÆcçmç Dççímç DççmçvçákçÀ vç]KçòJçLç, lç@çÆcçmç HçôçÆ³ç Hç@çÆlççÆcç iççÆj nçpçLç~~yçôçÆ³çmç kçw³çálç ¬çÓÀuç KççÆvç ³ççcçLç, mçá LççÆJç Hççvçmç çÆkçÀ]®çò³ç MççcçLç~

lçò ³çámç LççÆJç kçÀçBçÆmç kçw³çálç çÆyçoLç, lç@çÆcçmç kçÀçÆj Hççvçòmçò³ç ]kçwJçojLç~~mçá ³çôc³ç j@ì mçlçd ocç&ò®ç JçLç, mçá ³çôc³ç $çç@Jç cççôn lçò cçç³çç HçLç~

mçá ³çôc³ç Lç@Jç ÞçÓ]®ç lçò éço ÒçkçÀjLç, mçá ÒççJççvç Hç@çÆlççÆcç iççÆj mçodiçLç~~vçò Dççmçvçò cçb]pçò kçÀ[ávç nçpçLç, sá çÆouçoçjvç náboá³ç lççkçÀLç~

lçò Dçç@çÆmçLç ®çç@v³ç mç]KççJçLç, sô kçwJçmçò yç@[ kçÀLç lçò yç@[ kçwJçojLç~~Dç]pçjJçávç ³çávç lçò K³ççôvç nç@jLç, JçáçÆsLç yçôçÆ³ç mçábo n]pç-çí-nMcçLç~sá kçáÀmç ÒçôLç jbiçò KJçMç kçÀòmcçLç? sá kçÀmç vçíjçvç ÒçôLç n@mçjLç~~

yçkçÀçj ³çávç Jç]Klçí ]pçªjLç, kçÀ[ávç nçpçLçcçbovç nçpçLç~kçÀ©vç yçíuççímç Dçvçç³çLç, mçá içJç yççô[ npç lçò çÆ]pç³ççjLç~~


DçHçÀmççvçò - çÆ$çuççíkçÀçÇ vççLç Oçj `kçáÀvovç'kçÀçÆcç yççHçLç?


Fvçmççvç sá iççÆj vçíjçvç cçiçj Hçlççn sávçò Dççmççvç çÆ]pç³çôçÆcç kçÀççÆcç yççHçLç mçá êçJç, mJç DçbÐçç çÆkçÀvçò vç? oçÆ³ç mçábosá Hçvçòvçá³ç çÆJçoçvç~ mçá kçw³çç kçw³çç kçÀjòvçççÆJç Dç@c³çmçòbçÆoDçLçò, çÆlç sávçò lççôlççv³ç vçvççvç ³ççôlççv³ç vçò mçá yççcçuççÆ³ççÆ³ç~

Mççcç uççuç JççôLç mçáyçn@³ç~ Þççvç Ðççvç kçÀçô©vç, ®çç³ç]®ççôì Kçô³çvç lçò Jççôvçávç DççMççÆvç, ’sávçç mçuççn yçò vçíjòDç]pç mçáuççÇ~ Dç]pç DçB]pçjçJçò yçò mçç³ç&³ç kçÀççÆcç mçáçÆuç iççÆj~Hçlçò çÆs DççLçJççj Dççmçvçò cJçKçò mçç@jçÇ náHçç@³ç& ³çHçç@³ç&vçíjçvç~“ lççÆcç kçÀçô©mç DççbkçÀçj lçò Dç@c³ç Jççôvçámç, ’DçvçDçoò mkçÓÀìjò®ç kçábÀ]pç~“ Dç@c³ç Ðçálç HçvçòçÆvçmç mkçÓÀìjmçÒçççÆvç oçÆpç mçól³ç HçÀMçç, kçábÀ]pç uçç@pçvçmç lçò êçJç yçób kç@ÀçÆjLçnçjvç Jçç³ççvç Jçç³ççvç~

iJç[v³çLç Jççílç çÆ³ç çÆJçkçÀçmç vçiçj~ DççÆlç Dççímç Dç@çÆcçmçDç@çÆkçÀmç vçHçÀjmç cçíuçávç, ³çôçÆcçmç DççÆLç yçç@³ç Dççímçámç oáyççÆ³çH³çþò kçw³ççnlççcç Hççjmçuç mçÓ]pçcçálç~ S[jmç cççíuçÓcç kç@ÀçÆjLçJççílç çÆ³ç DçLç içjmç cçb]pç~ içbìçÇ Jçç@çÆ³çvç lçò Hçlççn uççôiçámççÆ]pç mçá sá mçáyçn@³ç njÜçj iççícçálç~ çÆ³ç êçJç DççÆlç lçò lç³ççjDççímç mkçÓÀìj mìçì& kçÀjvçmç çÆ]pç kç@Àc³çlççcç kçÀçô[ámç DççuçJç’ní yçç³çç! cçô JçvçKç vçç çÆJçkçÀçmç HçájçÇ sç ³ç@n³ç?“ ³çôc³çoçôHçámç, ’ní vçmçç@~ çÆ³ç sá çÆJçkçÀçmç vçiçj~ ]®çò kçÀçôlç uççôiçáKç³ççíj? lççÆcç yççHçLç Hçô³ççÇ ]®çô náHçç@³ç& içæsávç~“ lççÆcç HçlçòmçcçpççíJçávç mçá lççÆlç®ç JçLç~ mçólççÇ Jççôvçávçmç, ’iJç[ò Dçç³ççmçç@ ³çLç yçuçç³ç~ DçKç sô çÆJçkçÀçmç HçájçÇ, y³ççKç sá çÆJçkçÀçmçvçiçj, y³ççKç sá çÆJçkçÀçmç cççiç&~ Fvçmççvç [çÆuç vçò lçò Dçoòkçw³çç içæsd³çmç? ³çôçÆlç sá içç[&vç Dçuçiç lçò yççiç Dçuçiç,kçábÀpç Dçuçiç lçò vçiçj y³ççôvç~ vççJç sáKç cçiçj DçkçáÀ³ç~Dç@çÆkçÀmç pçççÆ³ç sá jçvççÇ yççiç lçò yçôçÆ³çmç pçççÆ³ç sá cçnçjçvççÇyççiç~ DçcççÇ sá cçáiççuçlçò içæsçvç~“Dç@çÆcçmç JçLç nç@çÆJçLç kçÀçôj Dç@c³ç mççW®ççn, JJçv³ç kçÀçôlç

JçççÆlç içæsávç? Dç@çÆcçmç H³çJç ³ççoçÆ ]pç Dç@c³çmçò b ]pç ç ÆkçÀlççyç Dçç@mçHçyççÆuçMçjmç çÆvçMç~ oçôHçávç sávççmçuççn, lçmç çÆlç kçÀjJç Jçòiçjç@³ççn~Dç@c³ç uç@]pç mkçÓÀìjmç uçLç lçò êçJço@çÆj³çç içbpç kçáÀvç~ içbìò Dççô[çnuççôiçámç lççôlç Jççlçòvçmç~ mkçÓÀìj kçÀçô©vç Kç[ç kçÀçí®çmçcçb]pç lçò içJç HçyççÆuçMçjò mçòbçÆomç oHçÀlçjmç kçáÀvç~ DççÆlç Jçásávçyçjmç kçáÀuçáHçÀ~ Dç@çÆcçmç H³çJç ¿çmç, Dççônçí Dç]pç n³ç çÆsDççLçJççj! Dç]pç sá Dççmççvç o@çÆj³çç içbpç yçbo~ çÆ³ç êçJçHççôlç KççíjçÇ JççHçmç~ kçÀçí®çò iç@çÆuçmç Dç]®çvçò yç´çWn HçôçÆ³ç Dç@çÆcçmçvç]pçj Dç@çÆkçÀmç Dç@çÆvçmç H³çþ~ çÆ³ç Dççímç mç[çÆkçÀ DççÆkçÀDçboò Kç[ç, DçHççíj lçjvçò yççHçLç Hçw³çb]pççjò oòvççvç~ Mççcçuççuç içJç Dç@çÆcçmç çÆvççÆMç~ yç[ò n@uççÇcççÇ lçò ncçooça mççvçÒçáæsvçmç, ’ní yçç³çç! ]®çô sáçÆ³ç mçç@ mç[çÆkçÀ DçHççíj lç©vç~“lç@c³ç Jççôvçámç ’Dçnvç mçç@ lç©vç Dççímçácç, cçiçj JçásçvçsáKç vçç ìÌçÆHçÀkçÀ kçÀçílççn sá~ cççíìj içççÆ[ lçò yçmçò sô³çôçÆjnçí kç@ÀçÆjLç çÆ³çJççvç~ lçjò n³ç lçò lçjò çÆkçÀLçò Hçç@þîç~“Mççcç uççuçvç kç@Àjòmç vççÆj LçHçÀ lçò v³çÓvç DçHççíj kçáÀvç~ DçLçònç@çÆJçLç ©kçÀçíJç Dç@c³ç ì^ÌçÆHçÀkçÀ lçò çÆ³ç mçÓjoçmç lççí©vçDçLçmç LçHçÀ kç@ÀçÆjLç DçHççíj~ Hçlçò lççôj Hççvçò JççHçmç~ mkçÓÀìjmçuç@]pçòvç uçLç lçò êçJç DççÆlç çÆlç~

Jççlççvç Jççlççvç Jççílç çÆ³ç kçÀjçíuç yççiç~ DççÆlç DççímçDç@c³ç Dç@çÆkçÀmç mçò]®çmç Ðçálçcçálç kçÀçíþ HçlçuçÓvç lçò kç@ÀcççÇ]pçmçáJçvçò yççHçLç~ DççÆlç çÆlç kçÀçôj Dç@c³ç Hçvçávç mkçÓÀìj uççÆyçkçáÀvç Hççkç&À lçò Kççôlç mçò]®ç Jççvçmç~ Òçáæsvçmç ’kçw³çç mçç@!HçuçJç sç lç³ççj?“ mçò]®çvç oçôHçámç ’vçmçç@, kçÀçÆlç iç@çÆ³çlç³ççj JçáçÆvç? Hç@l³çácç nHçwlçò Jççílç ³çHçç@³ç& çÆyçpçuççÇ nòb]pçmçKç Òççyçuçcç~ içbìò Jççovç svçò çÆ³çJççvç~ kçÀjJç n³ç lçòkçw³ççn kçÀjJç?“ Mççcç uççuçvç Jççôvçámç ’kçÀçÆjLçcç kçw³çç mçç@


Jççlçuç yçìJççjò~ ní yçyçç! cçô nmçç@ sá H³çJççvç oÓçÆj H³çþò³çávç~ Dçiçj vç³ç ]®çò ¿çkçÀçvç sáKç mçáçÆJçLç Jçkçwlçmç H³çþ,lçôçÆuç çÆocç kçÀHç©³ç JççHçmç~ yçò çÆocçò yçôçÆ³çmç mçò]®çmç~“mçò]®çvç oçôHçámç ’cçmç@ nô çÆHçÀçÆkçÀj~ yçmç ]pçò $çô Ün çÆoçÆ³çJç cçôyçôçÆ³ç~ kçÀHçáj sácç ]®ç@çÆìLç LççôJçcçálç, JJçv³ç sácç mçáJçvçá³ç³ççílç~“ Mççcç uççuç içJç cççí³çÓmç cçiçj kçÀçÆjní çÆlç kçw³ççn?kçwJççÆuç Kççôlçò sô kçwJçuç mço&~ y³ççKç mçò]®ç çÆlç kçáÀmç oçÇníDçLçò HçôþçÇ? mçá JççôLç uJçlççÇ Jççvçò H³çþò yJçvç~

çÆ³ç Dççímç JçáçÆvç mç[çÆkçÀ H³çþò³ç çÆ]pç Dççíjò DççJç cççíìjmççF&kçÀuç lçò lç@c³ç Ðçálç Dç@çÆkçÀmç JççÆlç HçkçÀòJçòçÆvçmç ]pçyçjomçokçÀò~ mçá DççJç nçíj uçç³çvçò~ Dç@çÆcçmç uççôiç vççÆj çÆlç lçò]pçbçÆiç çÆlç~ DçLçmç uççôiçámç ]pçKcç lçò JççôLçámç jLç~ Mççcçuççuçvç Jçás nçíj vç ³ççíj~ Dç@c³ç kç@À[ ®çboò cçb]pçò o@pç lçòiçB[òvç Dç@çÆcçmç DçLçmç~ çÆ³ç lçáuçávç Lççôo lçò uççôoávç Dççìçínmçlçò JççlçòvççíJçávç nmçHçlççuç~ iççÆjkçw³çvç kçÀçôjvçmç Flçuççn~lççôlççcç ªo lç@c³çmçò³ç çÆvççÆMç, ³ççôlççcç lç@c³çmçòbÐç iççÆjkçw³çJçç@l³ç vçò~ çÆ³ç kçÀçô©vç çÆlçcçvç nJççuçò lçò içJç JççHçmç lç@L³çpçççÆ³ç, ³çôl³çLç Hçvçávç mkçÓÀìj Dççímçávç Kç[ç kçÀçôjcçálç~Dç@çÆcçmç yççm³çJç Hçvçávç Hççvç ³ççôn³ç æsd³ççôvçcçálç ¿çÓ~ ³çHçç@³ç&Dçç@mçòmç yJççÆs çÆlç uç@pçcçò]®ç lçò náHçç@³ç& Dççímç m³çþçnLççôkçÀcçálç çÆlç~ uçôn]pçç Kççôlç çÆ³ç mkçÓÀìjmç lçò êçJç içjòkçáÀvç~ içbìò Kçb[ uççôiç Dç@çÆcçmç içjò Jççlçòvçmç~ içjò Jçç@çÆlçLçyçouçç@J³ç Dç@c³ç HçuçJç lçò yçáçÆLçmç Ðçálçávç Hççb HçÀMç~ Hçlçòy³çÓþ yçlçò KçôçÆvç~ DççMççÆvç Òçáæsávçmç, ’Dçboí³çç kçÀç@cç?“ çÆ³çJççôLçámç ojpçJççyç, ’kçÀçÆlç DçboíçÆ³ç? DçKç kçÀç@cç çÆlç iç@çÆ³çvçò HçÓjò~ ]pçvç Dççímç Ünò³ç Kçjçyç~ ³çç cçç Dççímçámç yçò Jçáuìò]pçbçÆiç êçcçálç~ vç c³çÓuç HççqyuçMçj, vç Dççímç Hççjmçuç JççíuçiççÆj lçò vç çÆol³ç mçò]®çvç HçuçJç~“ çÆ³ç Dççímç HçvçòçÆvç ]pçvçççÆvççÆ³ç Jçvçòvçmç lç³ççj çÆ]pç Dç@]p³çákçÀ oáná³ç içJç DçkçÀçjLç cçiçjl³çáLçá³ç HçôçÆ³ç Dç@çÆcçmç JççÆlç jçíJçcçálç vçHçÀj, mçá vççyççÇvçç lçòsdJçkçÀòuço iççícçálç uç@[kçÀò ³çço~ Dç@c³ç mçÓb®ç cçvçmç cçb]pç, yçòcçç Dççímçvçmç yçiçJççvçvç iççÆj kçÀçô[cçálç çÆ³çnBoçÇ yççHçLç!!

HççÆ]pç çÆkçÀv³ç sô oçÆ³ç mçòb]pç oçÆ³ç içLç yçouç³ç~



JççKççÆyçcçuçç jÌCçço@n o@J³ç cçvçkçÀò cççuçò içBçÆ[Lç HççvçmçÒççvçmç çÆoJçòJçávç JçáçÆlçMç JççJç ~

]pçç@çÆvç ³çámç ]pJçvç H³ççôJç DççÆcç jBi³ç Hççvçmçlçmç l³çáLç c³çáuç içJç ³çôçÆcç mçòb]pç DççJç~~

nuçò ³çôc³ç Jçuçò kçÀçôj o@Mç vçç@[îç ÒççvçmçMçcçákçíÀ oiçò jçÆì DçççÆnmlççvç~

ncçò kçáÀ³ç Kçcç ]®ççÆuç Dçoò lçmç Hççvçmçcçb]pç ûçB]pç mçá³ç çÆ³ççÆ³ç HçjcçmLççvç~~

]p³çvçò ]pçç³çmç ]pçvçòv³ç jç³çmç]pçç@v³ç ]pçç@çÆJçpççj Jçvçòv³ç êç³çmç~

cçoò cççÆmlçmç ³çLç mçbmççjmçJçççÆj Hçvçòvçí yçôçÆ³ç yçççÆiç Dçç³çmç~~

³çôçÆvç Lççvçvç kçÀHçòìçJçvç ³çámçHçáÀìçÆj yçíjvç DçHçáÀìîç kçÀvç çÆsmç~

n©o mççWlç³ç J³çlçjçJçvç ³çámçJç&HçÀ ©HçáçÆìLç ªHç vççJçvç çÆsmç~~

uçòçÆ³ç çÆlç uççímçcç uçò³ççícç vçò Hççvçmçuçò³çvçò uçò³çvçò uç@çÆiçcç lçç@³ç&~

yç´cç³ç mçjòçÆkçÀmç ³çLç Jçç@v³ç JççvçmçDçç@vçò Kççvçmç êçôiç yççHçç@³ç&~~

ocçò ocçòkçíÀ ocçvç³ç kçÀ@ç]Æ®çLçHçcçòmçjòkçíÀ mçjmçò³ç vç@çÆ]®çLç~

ncmçò oçjòçÆkçÀ oçj³ç Dç@çÆ]®çLçMççn Mçyçvçcç MçôçÆ³ç içJç cç@çÆ]®çLç~~

cçvçò³ç Hççvçmç Hççvç³ç cççjícçvç³ç cçvçmç kçÀj iç@pçiççn~

cçvçò³ç Hççvçmç Hççvç³ç iççjícçvçò Òçç@çÆJçLç jçíJçácç vçò ]pççbn~~

RNI Registration No. MAHMUL/2004/13413

YçÓb®ççuç Dçç³çç, YçÓkçÀcHç Dçç³çç ³çç kçÀn uççí ]pçuç]pçuçççÆJçvççMçkçÀçjçÇ Òçkç=ÀçÆlç kçíÀ ÒçkçÀçíHç mçí Yççiçí çÆkçÀOçj

DçvçíkçÀçíb cçkçÀçvç {ní, Mçnj iççBJç Gpç{íkçÀF& uççíiç oyçí, ®ççjçW Dççíj oo&vççkçÀ cçbpçjjçlç kçÀçÇ vççÇbo nÌ içácç, DççÌj Kççvçç HççÇvçç

[jkçíÀ cççjí pççiçlçí - yçÌþlçí Dçyç DççþçW HçnjDçççÆKçj Símçç YçÓ®ççuç kçw³ççW vç DççS

pçyç oMçkçÀçW mçí HçÌÀuçç³çç pçínçoçÇ pçnjjní Fjçoí vççHççkçÀ DççÌj ®çuççF& onMçlç içoçÇ&®çæ{çF& cççmçÓcççW kçÀçÇ yççÆuç DççÌj æ{ç³çç kçÀnj

MççbçÆlç ÒççÆ¬çÀ³çç kçÀçÇ kçÀF& yççlçíb ®çuççF&Hçj kçÀYççÇ vç náDçç kçÀçíF& Kççmç DçmçjoíMç çÆJçkçÀçmç kçíÀ vççcç Hçj uçíkçÀj ®çboç

Dçm$ç - Mçm$ç kçÀçÇ nçíæ[ cçíb KçáoJççF& kçÀyçjkçÀF& oMçkçÀ J³çlççÇlç náS FmççÇ Dççmç cçWçÆkçÀ ®çnkçíÀiççÇ SkçÀ çÆovç MççbçÆlç kçÀçÇ uçnj

Dçyç lççí Dççpçç DçHçvççÇ DççÌkçÀçlç cçWsçíæ[ oí çÆcçL³çç nìJçço DççÌj pçç mçBJçj

Hçj ³çn yççlç pçiç ]pçççÆnj nÌ çÆkçÀDççlçbkçÀ DççÌj kçÀMç-DççuççHç nbÌ Hçájçvçí lçíJçj

kçw³çç ³çn pçvvçlç-pçvvçlç vçnçÇ jníiççnç³ç ! ³çn uçiç içF& çÆkçÀmçkçÀçÇ yçájçÇ vçpçj ?

‡ ‡ ‡

kçÀçJ³ç - jçpçíMç kçáÀcççjçÆJçvççMç

içbìò içbìò sávçò Ün mçHçoçvççÆ³ç sá oçÆiç cçb]pç oiç

Jç]kçwlçòçÆkçÀmç cJçKçmç svçò içôçÆvç H³çJççvçmçá sávçò Kç®ç&vçò çÆ³çJççvç

mç@oòj çÆs Jçvççvç mç@ojmçkçáÀçÆvç cçáçqMkçÀuçò Jçjç@³ç

OçjlççÇ çÆs Jçvççvç OçjlççÇDççocç sá Òççjçvç

lçò HçÀ]kçÀlç sô lçBçÆ]pç DççJçççÆ]pç içbìçÇ Jç]pççvçyçô³çvç H³çþ, HçvçòçÆvçmçò³ç æsdJççÆ®çjmç cçb]pç

Dç@çÆkçÀmç Hçáþò æsdJççÆHç jç@s kç@ÀçÆjLç³Jçmçò Hçvçò Hçvçò içæçÆs -

³çôçÆuç lçmçòb]pç Mç@mlçòj ]p³çJç vççjò yç´ôn $çççÆJç‡‡‡

kçÀjlççcç Dççímç cçô çÆvçMç mççí©³çyçò Dççímçámç oáçÆvç³çç æsBçÆ[Lç çÆ³çJççvç

lçò ³çôçÆlç vçbiç³çcçô çÆvçMç vçò çÆkçÀnçR

HçÀ]kçÀlç, mç@o©kçÀ ¬çÓÀþ oáHçnjlçò yçôçÆ³ç DçKç DççJçç]pç içbìçÇ nòb]pç

çÆlçcç çÆs cçô Hçvçòv³ç ]p³çJç çÆoJççvç ÜKç yçÓiçvçò cJçKçò³ççÇ sá mçHçoçvç, mçç@³ç&mçò³ç oáçÆvç³çnmç cçb]pç çÆlç

Mçáv³çákçÀ-]®ç@kçÀòj sá HçkçÀçvçlçò mç@oòj sá çÆ]pçboò

lçò içbìçÇ s³ç Jç]pççvç‡‡‡

vç]pcç - HççyçuççíçÆvçjçíoç l lçpç&cçò - Dçpç&ávçoíJç cçpçyçÓjInitial iJç[álç

Editor-in-Chief: P. N. Wali. Printed and Published by C.L.Raina for and on behalf of KashmiriPandits’ Association (Regd), Kashyap Bhawan, Plot No: 16, Bhawani Nagar, Marol Maroshi Road,

Andheri (E), Mumbai 400 059. Tel: 28279954. Printed at Expressions, 001-B, Pushp Vihar,Shastri Nagar, Vasai Road West 401202. Tel: 9960490209. E-mail: [email protected]

RNI Registration No. MAHMUL/2004/13413RNI Registration No. MAHMUL/2004/13413 Price: Rs. 20/-Vol....

Documents

Transcript of RNI Registration No. MAHMUL/2004/13413RNI Registration No. MAHMUL/2004/13413 Price: Rs. 20/-Vol....