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Dr R L Bhat’s `Core of Kashmir Shaivism’

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Dr R L Bhat’s `Core of Kashmir Shaivism’
              (By: Kanwal Krishan Lidhoo)*

The historical materials pertaining to Hindu religious thought in Kashmir consistently pique the interest of scholars and academics. It is this enduring relevance that prompts us to revisit these materials in search of solutions to our contemporary challenges. Such activities have been integral to Kashmir, fostering the development of its profound native thought and contributing significant value to Advaita, the core of Indian religious and spiritual philosophy.

Through rigorous inquiry, Kashmir’s spiritual masters developed their own philosophy known as ‘Shaiva Advaita,’ which not only articulates the profound connection between the individual and the universe but also endeavors to comprehend one’s own nature.

Dr. R.L. Bhat, a prolific writer with a profound interest in history, philosophy, and the contemporary human condition, has recently published an intriguing book titled ‘’The Core of Kashmir Shaivism’’. In the tradition of Kashmir’s scholarly inquiry, he has positioned himself among serious academicians. Among his other acclaimed works are translations from Kashmiri, Sanskrit and Persian into English. These include titles as diverse as ‘Faith Besieged,’ ‘Lal and Her Vaakh,’  ‘Azad – the Poet of Lool,’ and ‘Abhinava Patha of Srimad Bhagavad Gita.’ Additionally, he has offered his own interpretations of Allama Iqbal’s Urdu poem ‘Shikva.’ Furthermore, he has developed a unique method for transcribing Kashmiri into Roman script without relying on diacritical marks and has dared to include and introduce the same in his books.

 No Compromise with Tradition

Dr. Bhat’s remarkable quality lies in his unwavering adherence to the sources and disciplines espoused by the tradition. While interpreting the profound philosophy of Shaiv Darshana, he abstains from relying on mere opinions or speculations. Instead, he strictly adheres to the established tradition, considering that the ‘Aagams,’ the ‘Tantras,’ and the ‘Shiv Sutras’ are the most sacrosanct sources. In the foreword to his book, he humbly acknowledges, ‘The gems of Shaiv Darshana remained scattered in shambles till Swami Ram came and put them together again.’ He further attributes the reinstatement of these teachings, as they were in the days of Acharyapaada Abhinavagupta, to Swami Ram.

Kshemraja’s contribution

Dr. Bhat’s profound passion to introduce Kashmir’s unique philosophy not only extends beyond the urgency of recognition of the fact of dwindling number of Kashmiri Hindu youth and the race against time to somehow bring forth the same to them but also underscores a pressing need to cherish and perpetuate this golden tradition within contemporary Kashmir. The introduction of the philosophy, along with its diverse communities and schools catering to various orientations and natures, has been immaculately detailed.  The book delves into the life and teachings of Kshemraja, the direct disciple of the great Abhinavagupta. It meticulously explores Kshemraja’s contributions in explaining the core tenets of Shaiva Darshana, which evolved significantly from Vasugupta to Abhinavagupta over a period of centuries. By selecting Kshemraja as the focal point, the book aptly portrays him as a pivotal link encompassing the entirety of Shaiv Darshana.

The book effectively emphasizes the significance of awareness in Shaiva Darshana. It elucidates that this awareness begins at the individual level and goes on expanding as one accumulates energy, leading to a profound understanding of one’s inner nature and its magnificence. Unlike many other schools of Indian philosophy, Shaiva Darshana does not reject worldly experiences (“bhoga”), thereby recognizing joy in the diverse experiences the life offers. Consequently, there is no notion of renouncing the world. However, ethical conduct in Shaivism arises naturally from understanding one’s immediate and inner environments, representing what we now understand as default behavior associated with this Darshana.

The subjects such as “Pratyabhijna Hridayam” and the “Matrikachakra” have naturally attracted Dr. Bhat’s attention also. However, unlike Swami Laxman Joo’s extrapolations in “Kashmir Shaivism : The Secret Supreme” (as revealed to John Hughes), Dr. R.L.Bhat has not extensively elaborated on the subjects. Nonetheless, introductory passages in this regard do exist. Similarly, a brief mention has been made to shed light on stages of consciousness from “Jagrit” to ‘Turya”. However understandably due to the esoteric nature of these subjects, no further exploration can be expected either.

 Science of Sleep and  “Maatrikaa Vigyaan’’

The book also provokes the reader to delve deep into his or her inner world amidst the chaos projected by the outside world. Similarly the book raises the question as to when will the current structure of scientific research and exploration deem it fit to inquire into the subtleties of “Maatrikaa Vigyaan” and the science of sleep variously known as “Yog Nidra” also.

The reader may find it challenging to adapt to Dr. Bhat’s consistent advocacy for the elimination of diacritical marks, as this approach has not yet been widely accepted as a standard mode of expression. However, young readers are likely to appreciate the merit of this book, as it endeavors to elucidate essential truths in a rational manner, free from the rigidity and barrenness usually associated with religious discourse.

*Kanwal Krishan Lidhoo, an accredited translator of Kashmiri, Urdu and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore,  has remained associated with the institution of All India Radio (AIR) where he  worked as Senior most Producer. His books of Translation include “Samay Matrika” , the translation of 10th century Sanskrit classic of the same name by Acharya Ksemendra of Kashmir, Sahitya Akademi New Delhi’s “Hum Kaal Sindhi Afsana Sombran” a Kashmiri translation of Hindi scripted  “Samkaleen Hindi Kathayen”, and under publication “Navi Yogikie Vaaeris Dar” a Kashmiri translation of English scripted collection of Punjabi short stories of renowned Punjabi short story writer Mohinder Singh Sarna, Indian Institute of Languages publication “Hindustaenie Falsafekie Khad-o-Khal”, the Kashmiri translation of “Outlines of Indian Philosophy” by world renowned Professor M.Hiriyanna besides a  monograph on veteran and doyen of Kashmiri poetry, Makhan Lal Kanwal, (a Sahitya Academy Publication, Delhi)

When RSS Saved J&K in 1947!

Kashmir Rechords
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When RSS Saved J&K in 1947!
(Kashmir Rechords Exclusive)

Rashtriya Swayamsevak Sangh (RSS) and Jammu and Kashmir have a unique bonding even before the Princely State had acceded to India.  Even as certain  agencies, for their vested interests, have painted  Sangh  black, the fact that most of the people are unaware of,  is  that RSS had played a major role  in the unity and integrity of Jammu and Kashmir and  helped Army and local agencies  in thwarting the tribal raid engineered by Pakistan in October 1947. There is a little mention of this historic fact in the annals of Indian history.

Newspaper  records available with Kashmir Rechords (https://kashmir-rechords.com/blog/) point out  that the initial   attack by Pakistani raiders  was made on October 11, 1947  when they  were on a killing spree in areas like  Mirpur and Kotli  which later  fell into Pakistani hands.  The reports further mention the  role of   RSS volunteers   in protecting hapless refugees at Jammu who were coming from Pakistan and Pakistan Occupied Kashmir (PoK). Besides, volunteers had helped in broadening Jammu aerodrome and assisted Army garrison.  In Kashmir, the Sangh volunteers had also joined militia and stood by Indian Army to push back Pakistani raiders. In defending Srinagar, one Kashmiri Pandit Sangh worker, Pandit Manmath had lost his life. The newspaper reports of yesteryears, quoting “RSS Vision in Action” further say that Sheikh Abdullah’s Government had allowed RSS to work in the militia until Kashmir valley was cleared of raiders.

   The RSS had begun its activities in J & K in the 1940s when late Prof Balraj Madhok was a Pracharak. Madhok (25 February 1920 – 02 May 2016) came from a Jammu-based Khatri family and was born in Skardu, Baltistan. He had studied in Srinagar, Jammu and Lahore.

When Patel Sought Golwalker’s Help

As the fate of Jammu and Kashmir was hanging in balance even after India’s Independence on August 15, 1947 and the situation was getting delicate with every passing day, in such a condition, India’s Union Home Minister, Sardar Vallabh Bhai Patel had sent a message to the then RSS Sarsanghchalak, M. S. Golwalkar, through J&K’s Prime Minister, Mehar Chand Mahajan requesting him to use his influence to prevail upon Maharaja Hari Singh to accede to India.

Golwalkar, fondly known as ‘Guruji’ cancelled all his engagements, had rushed to Srinagar by air to resolve the ticklish and delicate question. Through the efforts of Mehar Chand Mahajan and Pt. Premnath Dogra, a meeting between Guruji and Maharaja Hari Singh was arranged on October 19, 1947.

The newspaper reports of the past suggest that it was RSS Chief M. S. Golwalkar, whose patriotic and authoritative advice to Maharaja Hari Singh finally  made the Princely State accede to India. The reports further say that at the time of Pakistani invasion, Sheikh Mohd Abdullah was not in Srinagar but was holidaying in Rajasthan!

   The records also point out that RSS had played a major role in accession of J&K and helped in maintaining its unity and integrity. There is, however, a little mention of this historic event in the annals of history.

It is with this sole purpose that Kashmir Rechords, a research-based platform on Kashmir, has come out with this particular blog, supported as usual by authentic documentary evidence based on newspaper reports of yesteryears.

1990: When Bangladeshis were priority, not Kashmiri Pandits!

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1990: When Bangladeshis were priority, not Kashmiri Pandits!
(By: K R Ishan)

At a time when migration from Kashmir  was at its peak during the first week of March 1990, the then Government of India had turned a blind eye towards the plight  of Kashmiri Pandits, leaving  them  high and dry and at the mercy of some  Jammu based social organisations. Instead, it was ironically more concerned about the settlement of Bangladeshi refugees in India during the same period!

  Records available with https://kashmir-rechords.com/blog/ suggest that the then Union Home Minister Mufti Mohd Sayeed in a reply to a Parliamentarian’s query submitted that 64955 Bangladeshi refugees were accommodated in Indian relief camps as on March 5,1990. Besides 300 Chakma refugees were also provided accommodation in Mizoram.

  But the Mufti had no time to even listen to Kashmiri migrants’ sufferings.  According to the newspaper reports of March 6, 1990, the Home Minister was scheduled to visit Kashmiri migrants at Jammu  but he chose otherwise!

 New Home: Gita Bhawan  

Finding themselves between the devil and the deep sea, Kashmiri Pandits had no option but to swarm Gita Bhawan Jammu that continued to be the  postal address for Pandits for  so many years.

  It was from the Gita Bhawan where migrants were initially registered and provided a meagre relief measures.   Many had to struggle for  it or getting themselves registered  even as migrants! One such migrant had to lose his life while others were forced to resort to agitation, dharnas and processions!

It was after so much struggle and agitation that Governor’s administration  started some Adhoc measures by providing a sustenance allowance of Rs 500 per family, with a plan to send migrants back home by April 1990.  This March, Thirty four years have passed,  but……..

   Bangladeshi refugees on the other hand were officially accommodated in States like Tripura and Mizoram…thanks to the efforts of the then leaders at the helm of affairs at that time! .   

Bel Tai Madal—Men Behind It

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Bel Tai Madal—Men Behind It
The genre of Leela poetry in Kashmiri literature is said to have evolved from “Vachun’’ and we notice a boost in this experimentation  since late 1750s onwards. It, however, reached its zenith during Krishan Joo Razdan’s time though he explored the `Saguna’’ tradition of Bhakthi to its full potential. He essentially was a “Nirgunvadi’ in his spiritual practice and discipline. Since he was a “Shavite’’, he composed Leelas mostly in honour of Lord Shiva and his one particular Leela “Bel Tai Madal Vene Gulab Pamosh Daste Poozaye Laage Parm Shivas Shiv Nathas Tai….’’  has  not only become a part of folk literature of Kashmir but also of world on account of its  aesthetic and devotional sensibility. The golden voice of Ustad Mohammad  Abdullah Tibat Bakal imparted to  it  such ethereal beauty and  energy   that subsequent musical adaptations of the same  pale in comparison to Bakal’s rendition.
Bel Tai Madal in Kashmiri Nastalique

The Evergreen Recording

  For our esteemed readers it may be added that Tibat Bakal’s presentation was recorded in the Studios of Radio Kashmir, Srinagar and has attained a cult status among the devotees of   Lord Shiva in Kashmir.  According to  Mr Fayyaz Sheheryar, former Director General, All India Radio,this iconic Leela was composed in early sixties by Mohan Lal Aima under the able supervision of the then Programme Producer of Kashmiri Music, Qaisar Qalander.
Mohan Lal Aima
Qaiser Qalandar
   Coinciding with Maha Shivratri which is the premier festival of Kashmiri Pandits, the actual beauty of this festival seems to be wedded to the poetic mystical experience by Pt Krishan Joo Razdan  (1850-1926)  visible in his work Shiv Lagan. This is said to be an evolved adaptation from Urdu translation of  “Shiv Puran’’ by the poet. The elements and symbolism of a  typical Kashmiri Pandit marriage in his world famous “ Shiv Lagan Leela’’ have been imbued to the best possible outcome. An earlier generation of Kashmiri Pandit women, both young and old, would sing these Leelas and the debvotional tradition would pass on to subsequent generations. However, with the migration, it has come to a sudden halt.
 Nevertheless, Tibat Bakal’s rendition of great poet’s “ Bel Tai Madal Vene Gulab Pamosh Daste Poozaye Laage Parm Shivas Shiv Nathas Tai…. still captures the attention and the interest of the young generation . Mr Sheheryar added that Tibat Bakal imbued this Leela   with his own devotional element for Lord Shiva and legend has it that Ustad Tibat Bakal would visit the world famous shrine of Mata Kheer Bhawani at Tulmulla to witness the changing colours of the holy spring and seek blessings.
Mohd Abdullah Tibat Bakal ( Left) and Mohan Lal Aima
 This Leela with the  wonders of ever evolving technology  is  awaiting further repackaging so as to make it more popular among the youth. However, the original rhythm and the style is not going anywhere.
 And therein lies the hope.

Women in Early Kashmir

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(Kashmir Rechords Exclusive in Connection with International Women’s Day)
Once again, we are celebrating International Women’s Day. The exclusivity of such celebrations associated with women unfortunately projects a compulsive need common to all societies of the world and it also reflects the fragile position women find themselves in, in the patriarchal nature of our world. However, it was not the same every time. Sociologists seem to rush to quote Will Durant to justify and claim the glorious position women commanded in the early stages of the formation of human societies followed by retrograde pattern of relegating and pushing them to margins, a universal fact of evolutionary history of human societies.
Back home, in our part of the world that is in Kashmir, there is in fact much to celebrate and cheer vis—as-vis the position of women. There was a time when authority and power was associated with matriarchy. Women were Yoginis, scholars, Advisors and powerful queens famous for institution building and administering justice.

Education: Their Birth Right

In early Käśmira (Kashmir), we learn that the first part of a woman’s life was spent in her father’s house when liberal education was imparted to her.  For example,  as part of the accepted tradition,  curriculum of studies in the 9th century  AD included  the sexual sciences of  Vatsyayana, Dattaka, Vitaputra  and Rajaputura, the Natyasatra of Bharata, Visakhila’s treatise on art, Danitila’s  work on music, Vrksāyurveda, painting, needlework, woodwork, metal work, clay modeling, cookery, and practical training in instrumental music, singing, dancing, administration, etc.
Sculpture from Awantiswami TempleAwantipur, Kashmir.
Excavated tile from Harwan , Srinagar Kashmir depicting a female musician playing on a drum (Period 2nd to 4th Century AD)
Bilhana extols the women of Kāśmira for their learning which allowed them to speak fluently both in Sanskrit and Prakrt. According to Dr Sunil Chander Ray, the eminent Historian of India, the ladies of the royal family were given a good  administrative training. The great success with which  Kasmirian queens like Sugandha and Didda governed their dominions, naturally presupposes that they were put in the way to efficiency by some previous instruction  and practice.

Social position of Kashmiri Women

 Dr Ray, in his most acclaimed book “ Early History and Culture of Kashmir’’, (1957) says that   women, in early Kashmir  played a leading role in the social and  political activities of the State of which we have many examples in the pages of Kalhana. The book carrying a very valued forward by K M Panikar, a former Ambassador of India to China startles the readers with the mention that during the time of Kumarajiva, the great Buddhist saint and scholar of Kashmir, it was customary for young men and women of Kuchi and Khotan to be sent to Kashmir for higher learning.
 Regarding the proper age of marriage of a woman no positive evidence is forthcoming. A perusal of the Rajtarangni generally leaves the impression that pre-puberty marriage probably was not in vogue in ancient Kāśmira….. Indeed a very enlightening approach. A story related by Kşemendra in the Desopadeśa may indicate that girls were married at a mature age.
The family life, at least of the rich, was polygamous. The kings had seraglio full of queens and concubines and their example was followed by the aristocrats. Polyandry, according to Dr Ray, was quite unknown except perhaps among some aboriginal hill-tribes. (Polyandry to some extent is current among some of the aboriginal tribes of the neighboring regions may be presumed that it was so, even of Kasmiraa in earlier days).  However, the widow was expected to live a pure life, devoid of all luxury.  The use of ornament or gorgeous dress was forbidden to her…. a pan-India phenomenon.

Sati: An act of volition?

The custom of burning of sati was in vogue in Kashmir from an early time. In the story of Katha Sarit Sagar, which was composed in the valley in 11th century AD, the custom appears to be quite common. Kalhana’s chronicle Rajtarangni also testifies the same. For example it is mentioned that after the death of their husband Samkaravarman, Surendravati and two other queens cremated themselves along with him. When Yashaskara died, his wife Trailokyadev followed her husband to the funeral pyre. Sahi princess Bimba, after the death of the son of Tunga, who happened to be her husband, entered fire as a Sati.  There are many other examples of Sati tradition in early Kashmir.
Literary evidence amply testifies to the gross immorality and laxity of character prevailing among certain classes of women of ancient Kasmira. Kalhana’s Rajtarangni delineates in niceties of details the sensual excesses of the ladies of the palace and of the Court. The system of Devdasi practice was also prevalent but must have encountered opposition from the honest and pure minded section of the people. In fact, Al-Beruni testifies to such opposition in North-West India of which Kashmir was an important part.

The Sin Jagmohan Never Committed!

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The Sin Jagmohan Never Committed!
( Kashmir Rechords Exclusive)
As the people of Jammu and Kashmir continue to express faith in the democratic and developmental potential of India and when suddenly local politicians of Kashmir are extending goodwill messages for the return of displaced Kashmiri Pandits, it’s imperative to revisit the false narratives surrounding the late Governor Jagmohan, who was wrongly blamed for the exodus of Kashmiri Pandits from the valley. These fake and false narratives are being  pedaled since 1990 against Jagmohan, holding him responsible for the unfortunate exodus of Kashmiri Pandits from valley. It was mainly used as a cover both by Pakistani movers and shakers of Kashmir militancy and equally by the mainstream politicians along with a large component of Kashmir’s intelligentsia. All this was done to orchestrate a shield to save them from the guilt trip that they felt would likely see them in their faces either due to their inability to call a spade a spade at that point in time or due to their own culpability at times.
Despite efforts by Governor Jagmohan to dispel these accusations, vested interests perpetuated these falsehoods, shielding themselves from accountability. However, history holds the key to rectifying these misconceptions, as evidenced by the recent Supreme Court judgment on Article 370, which calls for a Truth and Reconciliation Commission to be set up for moving forward. The same should of course also incorporate the role of the then Governor Jagmohan to set the record straight.

 Jagmohan’s Appeal that Got Lost

A news report on front page of Kashmir Times on March 8, 1990.
   Records available with Kashmir Rechords provide ample evidence of Governor Jagmohan’s attempts to dissuade Kashmiri Pandits from leaving the valley. In a public appeal, he urged them to stay, offering to set up temporary camps and allocate land for their resettlement in Srinagar.  The prominent newspapers of the then J&K State including Kashmir Times and Daily Excelsior had prominently given space on their front pages to Jagmohan’s appeal  to Pandits not to leave Kashmir .
Daily Excelsior News , dated March 8, 1990.
   Despite his efforts, the Pandit community, plagued by fear and uncertainty, chose to leave. In an appeal through official channels and the mainstream media as well carried on March 8th, 1990, Jagmohan goes on record to urge Kashmiri Pandits not to leave the valley even temporarily as he offered to set up camps even for those who will return from Jammu. The late Governor had chalked all the plans for their stay in Kashmir valley itself but the message got lost on Pandits due to the extreme state of fear psychosis they were in. Governor Jagmohan had even ventured to announce giving plots for Kashmiri Pandit families at Srinagar and orders to Srinagar Development Authority to identify the land in Srinagar were in the offing.

Reconciliation… The Way To Move Forward

The Pandit community was however so shaken that they had lost the confidence, so much so that they did not believe even the late Jagmohan, considered to tolerate no nonsense in the implementation of his decisions. Today, as Kashmiri Pandits seek to return, they face resistance from various quarters. While politicians offer lip service and the civil society remains indifferent and continues to parrot the same false narrative, it therefore becomes crucial to acknowledge that Governor Jagmohan wasn’t responsible for their exodus; rather, it was a tragic consequence of circumstances beyond his control. The misery of the Pandits is continuing and their genuine desire to revisit the valley is met with all the resistance by the forces inimical to their return.
  Only by confronting the truth can we pave the way for genuine reconciliation and the eventual return of peace to the valley including return of Kashmiri Pandits.

The last Shivratri Puja Kashmiri Pandits Performed in Kashmir!

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The last Shivratri Puja Kashmiri Pandits Performed in Kashmir!
(Kashmir Rechords Exclusive)

February 23, 1990 is the day that most of the Kashmiri Pandits would not forget! On this day, over 34 years ago, the community performed the last  Maha Shivratri Puja before moving en-masse from their birth land.

Even as a good number   of Kashmiri Pandit families had already migrated to safer areas, the fact is that soon after performing Shivratri Puja that ended on February 26, 1990 the frightened community left everything to save their lives. Between the period from March 1 to March 7, 1990, over 15,000 Kashmiri families had landed   in Jammu.

The decision to take extreme step of leaving Kashmir for good, was due to the fact that a day prior to Maha Shivratri of 1990, Kashmiri militants had publically `ordered’ Kashmiri Pandits to leave Kashmir. At the same time, they had asked Kashmiri Muslims who were putting up  outside Kashmir, to return to the valley before March 1, 1990.  The Pakistan supported Kashmir terrorists were in fact planning to strike in a big way besides had issued a call for “civil disobedience’’ from March I, 1990.

Militants had selected and distributed their areas of operation and specific targets mong themselves.  Terrorists had also asked people in the valley to keep stock of the essential commodities in abundance for the month of March, 1990  in order to launch the `final onslaught’. It was in the backdrop of this threat that 99 percent Kashmiri Pandits had moved out of Kashmir before March 1, 1990.

Maha Shivratri of 1986, 1989

The records available with Kashmir Rechords suggest that soon after the Anantnag Riots of 1986, it had become extremely difficult for Kashmiri Pandits to even celebrate Shivratri in Kashmir. On the day of Maha Shivratri on March 9, 1986, some fundamentalist organisations of Anantnag town had once again targeted Kashmiri Pandit houses. An attempt was also made to set on fire a temple at village Lakshibad.   

  Similarly, a year prior to the mass migration of Kashmiri Pandits, the community could not celebrate Maha Shivratri in 1989.  On March 6, 1989, Curfew had to be clamped in entire Kashmir as locals had protested against the publication of Salman Rushdie’s “ Satanic Verses’’. Taking the advantage of  the deteriorating law and order situation, some urchins had targeted Kashmiri Pandit Mohallas and localities in order to vent their anger against Rushdie.

Post Migration Maha Shivratri

Following their exodus, Kashmiri Pandit community could not properly perform Shivratri Puja in the initial years of their migration.   A day prior to Maha Shivratri on February 13, 1991,  heavy hailstorm and rains had lashed Jammu, as a result of which, 5000 Kashmiri Pandit  migrant families putting up in  various camps, got dislocated and thus couldn’t perform `Vatuk Puja’.

   Similarly on March 2, 1992 and February  19, 1993, `Sharika Peeth Sanstha’’  Subash Nagar Jammu and Dharmarth Trust had arranged  Samohik Shivratri Puja for Kashmiri Pandits  as  they were living  in rented accommodation or tents where it was not possible for them  to perform traditional centuries old “Vatuk’’ Puja.

The Untold Story of the People of `Azaab’ Kashmir

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The Untold Story of the People of `Azaab’ Kashmir
The study of people of Pakistan Occupied Kashmir (PoK), the so-called `Azad Kashmir’ has of late taken off given the importance of the role of this group as part of the “Pakistani Diaspora’’, particularly throughout countries in North America and Western Europe, such as Great Britain. It is estimated that there are approximately one million Pakistanis in Britain and approximately two-thirds of these Pakistanis are Kashmiris under occupation of Pakistan and for whom “Azad’’ Kashmir is “Azaab’’ Kashmir.  “Azaab’’ in Urdu signifies Pain, Torture, or Torment.
 “Azad Kashmiris’’  have too often been ignored by historians of Pakistan and by social and political thinkers operating in the West who have tended to adopt the reductionist and essentialist notion of the Pakistani ethnic classification in relation to this group. However, it is quite clear that some “Azad Kashmiris’’ do not see themselves as part of Pakistan, while some Kashmiris from Jammu certainly do not regard them as part of Kashmir either.

Dearth of Literature on PoK

There is a dearth of literature that specifically focuses on the historical, social and political developments of the region of “Azad Kashmir’’ since its illegal occupation by Pakistan in October 1947. It is striking that little is known of the internal struggle facing this body of people during a traumatic time of political change. It is difficult to obtain independent and analytical perspectives on the range of different issues at play that pulled people and groups in different directions in relation to the choice to be made to accede to Pakistan or India during the time of Partition. What really went on during that time? What was the role of different significant actors of the time, from Maharaja Hari Singh to Jawahar Lal Nehru to Sheikh Abdullah? How has the regional polity of the Pakistan Occupied Kashmir been shaped over the decades, and what kind of implications have there been for local communities as part of the political process that can be understood in a wider historical and sociological context?… These and other important questions have not been tackled by scholars or the region’s people until the publication of The Untold Story of the People of `Azad’ Kashmir by Christopher Snedden.
For many Azad Kashmiris'', it is Azaab Kashmir for them!

Christopher Snedden’s  Book on PoK

Christopher Snedden, an Australian politico-strategic analyst, author, and academic specializing in South Asia contends that in October 1947, pro-Pakistan Muslims in south-western J&K instigated the Kashmir dispute. He provides comprehensive new information that critically examines Pakistan Occupied Kashmir’s administration, economy, political system, and its subordinate relationship with Pakistan.   Snedden, who visited J&K frequently, undertook research and interviewed many elder statesmen involved in Kashmir politics.
  Christopher says that the people of PoK are disenchanted with Islamabad as some “Azad Kashmiris’’ now favour independence.  Many scholars, after the publication of this book, however,  feel that the people of PoK now want to be with India.  Christopher’s book is the authoritative modern history of one of South Asia’s most sensitive yet overlooked regions, the part of Kashmir under Pakistan’s illegal control. It is meticulously researched and clearly written, and the account of the origins of the Kashmir conflict.   The author says that he was once told by the people that their area is not `Azad’ Kashmir but is `Azaab’ Kashmir.
Robert G. Wirsing, Visiting Professor, at Georgetown University’s School of Foreign Service at Qatar, observes that Christopher Snedden’s masterful historical narrative of the events surrounding the birth and development of Pakistan-Occupied Kashmir gives a thoroughly researched study of this largely neglected but vastly important dimension of the Kashmir dispute.
The book is in two sections. They explore the historical issues pertaining to Jammu and Kashmir leading to partition. The sections analyze the development of the POK from 1947 to the present, charting it machinations, and set in a sociological, political, and historical context. This book is rich in detail, balanced in its analytical approach, and comprehensive in its description of events and outcomes. It uses interviews with key actors in the region to discuss the present situation, as well as previously unavailable official letters and documents to provide deeper insights into the past.
Andrew Whitehead, former BBC South Asia correspondent and the author of “A Mission in Kashmir’’ says Christopher’s book is meticulously researched and clearly written.
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