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P N Bhat—first journalist killed in Kashmir

Kashmir Rechords
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P N Bhat—first journalist killed in Kashmir
(By: Dr. Rajesh Bhat)

Late Shri Prem Nath Bhat, the first journalist killed during Kashmir turmoil, has become the icon of Political Groups as well as individuals against religious fundamentalism and ethnic cleansing of a vulnerable minority like Kashmiri Pandits. In life as well as in death, he was able to forge a remarkable unity and was the torchbearer of service to humanity without the consideration of religious, political or other ideological differences. Late Sh Prem Nath Bhat ably fits into the definition of an awakened soul who besides possessing brilliant qualities of head and heart to lead, stayed put in Kashmir, thus defied the terrorists, who ultimately took his life.

 December 27, 1989 is a Black Day in the history of Indian Nation, when this great son of Kashmir was gunned down in open defiance of ethos of India and centuries’ old value system of Kashmir that was constantly showcased as a model one, which got blown to smithereens.

 While Tika Lal Taploo and Neelkanth Ganjoo where killed in  September and November 1989 respectively, Prem Nath Bhat was the third prominent Kashmiri Pandit who fell down to terrorists’ bullets. He was chosen because he took up the community’s cases on a pan–India level, built institutions, protected temples and properties and impressed upon authorities to remove the fear psychosis prevailing among Kashmiri Pandits in the wake of 1986 Anantnag riots. During 1989-90, when anti-national activities were at peak in the valley, Prem Nath Bhat was advised to leave Kashmir even by his Muslim well-wishers. However, as brave as he was, he did not pay much heed to these warnings and continued to stay put in Kashmir.

P. N Bhat’s last write-up

Sh Prem Nath Bhat was not only an Advocate, but also an accomplished journalist, having keen sense of socio-political issues and dangerously changing dynamics of Kashmir. Among the journalists of Kashmir, he was the first to who fell down to terrorists’ bullets.

Apart from functioning as a Correspondent for Daily Excelsior from Anantnag, he used to contribute by writing brilliant write-ups for Op-ed page and weekly magazine of the newspaper. He was deeply influenced by Saint Shri Rama Krishna Paramhans and his chief disciple, Swami Vivekananda, which is borne by the fact that he served humanity and lead socially reconstructive missions.

 Few days prior to his killing, we at Daily Excelsior had a chance to have a final meeting with him where he was a regular visitor and it is here that his journalistic acumen got known to friends and well-wishers alike. Incidentally, on last visit of his, he had handed over a written piece to be scheduled for inclusion around National Youth Day, coinciding with Swami Vivekananda’s birthday. And the same was published as a tribute to the memory of this great soul in Sunday Magazine of Daily Excelsior on January 7, 1990. It incidentally was his last write-up which was published posthumously. Kashmir Rechords is reproducing Sh Bhat’s last published write-up.

Born in 1932 in a middle-class family, Pandit Prem Nath Bhat was popularly known as ‘Bhat Sahab’. He studied at Amar Singh College and S P College Srinagar and used to actively participate in debates and social work.

 Kashmiri Pandit community observes 27th of December as Chetna Divas every year in memory of Late Prem Nath Bhat and other martyrs. Prem Nath Bhat Memorial Trust has been spearheading a movement for the passage of Temples and Shrine Bill also. It further acknowledges the contribution of journalists and accordingly confers an annual award in this respect.

Sharda Peetha—The Resurgence

Kashmir Rechords
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Sharda Peetha—The Resurgence

(By:Kanwal Krishan Lidhoo)*

 In response to   Kashmir Rechords’ Blog dated December 20, 2023 under the title “Sharda Peetha- Victim of Willful Apathy’’, (to be accessed here : https://kashmir-rechords.com/sharda-peetha-victim-of-willful-apathy/) , some of our esteemed readers came up with their quality information and opinions. By incorporating these views, Kashmir Rechords believes that not only will great value be added but also hitherto unknown facts presented in the wake of renewed interest and shared objective to protect our heritage will also get a place under the Sun. Kashmir Rechords therefore is reproducing these views   and also attempting to assess the present position in terms of reclaiming the spirit of Sharda. It may be added that four exhaustive books containing comprehensive research material on Sharda will have to be accessed to. Interestingly one of the books has itself originated from historical Sharda Mai village in Pakistan Occupied Kashmir (PoK).

    Dr S N Pandita, noted historian and author of several books and research papers on Kashmir, has drawn attention  to  photograph of  a man in Kashmiri pheran and turban   in the foreground of  Sharda Temple doing rounds on social media. The photograph has been attributed to the year  1893 AD  when it was clicked by Sir Aurel Stein.  According to Dr Pandita, based on his extensive research, by accessing Stein’s photo-collection held at the Bodleian Library, University of Oxford in 2004 and subsequently used by him in the KBC- HLF, Sir Aurel Stein Kashmir Legacy & Heritage Project, supported by Oxford University, of which he was the Principal Research Investigator, it is mentioned that the photograph was taken by Sir Aural Stein in 1940 and not in 1893. Kashmir Rechords has accordingly amended the date.  

    While appreciating Kashmir Rechords’ write-up, Dr Vijay Sazawal, an eminent  policy analyst  having a keen sense of changing dynamics in Kashmir and a member of NGO accredited to United Nations Human Rights Council,  states that he got involved in Sharda  heritage site some two decades back when he had a chance to interact with the Speaker of PoJK Assembly.  His insights reveal that the place existed as a scholarly retreat, perhaps a discussion hall, a library, a stupa, or a temple – all very likely Buddhist in character and shape with Sanskrit as its main language. At some stage in time, the place took on Hindu character as Hinduism re-spread in the area. “It is my belief that it was Lalitadatya that built the only archeological building still standing there as its resemblance to the Martand Temple is uncanny.  Adi Shankaracharya visited there and many believe that there was actually no Goddess figure in the inner sanctum but a large sacred black rock that represented Goddess Sharda. The temple went into despair through the Muslim period, and when the first Britishers saw it just before the Dogra period, it was an abandoned place without any roof and much like how it is now. Subsequent explorers saw a makeshift roof and priests, probably catering to religious needs of Maharaja’s Army that was camped there on the other side of Kishenganga. The temple complex probably stayed that way until 1947, though some structures may have been added to shelter yatris who used to go there frequently given that one has to climb many steps to reach to the site.  The site was and is rather isolated because of its poor access which is actually a blessing’’.

   Dr Sazawal is also of the opinion that since no access presently is being accorded to pilgrims and researchers, the need for renewed interest will always fascinate the academic community as well as world communities. And it is in line with this that Kashmir Rechords laid hands on four quality books containing extensive and worthy material on Sharda.

“Aagar Naeb’’ authored by Moti Lal Saqi

One of the most wonderful books published in 1998 contains rarest of the rare facts about Kashmir. Scripted in original Kashmiri (Nastalique), it compiles almost every topic under the sun pertaining to Kashmir. While deliberating on renowned and famous polymath Al-Beruni, Moti Lal Saqi refers to the former’s account about Sharda as follows:

“The brilliance of Kashmiris forces us to agree that during Al-Beruni’s time, the opinion of Kashmiri scholars was tantamount to according certificates and during 11th century AD, Kashmir continued to be known as Sharda Desha. Whatever stood rejected by Kashmiris would not find acceptance anywhere’’—(Page No 107).    

Saqi further adds that in “Kitabul-Hind’’, Al-Beruni mentions about Sharda script and comes out with very interesting facts in this regard. “The common alphabet in use is Sidhmatrika about which it is said that it originated in Kashmir. Even though it is used to some extent in Varanasi, both regions are however considered origin of knowledge. Sharda script    was derived from Sidham which essentially is a version of Brahmi. Sidhmatrika script was used from Kangra to Kabul and Central India. Gurumukhi and Bodhi scripts are actually derived versions of Sidhmatrika (Sharda)’’—(Page No 108).

Sanskrit Scripture in Sharda lipi engraved on a stone found near Doabgah, Sopore, Kashmir,pertains to King Jaisimha, 1149 AD

“Sharda—Tareekh Ke Irteqayee Marahil’’  (Sharda—Historical Stages of Its Evolution) – 2009, authored by  Khawaja Abdul Gani, R/o Khawaja Seeri, Tehsil Sharda, Dist Neelum ( PoK), published by Verinaag Publishers, Mirpur ( PoK)

This book ( Urdu)  compiles every other detail from whatever source, the author could lay his hands on, ranging from  Sharda Mahatmya to Raj Taranganis by Pt Kalhana, Jonaraja  and Shrivara and also  travelogues and research material from Col Bates, Buhler and Sir Aurel Stein and many other historical accounts. Most of the information contained in the book is useful, considering the fact that the same has been ascribed to some or the other source. The author on page 74 of the book mentions that, it is a pleasant surprise to note that in addition to Hindu pilgrims, the Muslim population of the area equally used to pay obeisance and offerings to the Shrine.  They also used to recite Sharda Vanadana while making circumambulations around the Temple area. A door to the Temple existed up to 1947 but as per author’s version, some ``Kaghan’’ tribal highwaymen from North-Western Front, probably Qabalis, destroyed the same.  The boundary wall of the shrine is mostly without a trace. The Book also quotes  Justice S N Kathju’s visit to the Shrine in 1935 wherein the noted Judge is said to have recorded that there may have been a  fabulous staircase, the construction of which is second to none. It appears that this staircase must have been destroyed when the area came under some earthquake. Justice Kathju is also on record to have mentioned that Sharda University must have existed only in the vicinity of this great temple. Justice Kathju puts on record, “I visited the Sharda Devi Shrine along with my late grandfather-in-law, Dr Bal Krishan Kaul in the summer of 1935. The Shrine is located on a hilltop like the Shrine of Jawala Ji. The steps leading to the top of the hill, appeared to be twisted as if they had been battered by an earthquake. The question as to when did the University township cease to exist, requires investigation. It was in the shrine itself that I first met late Pt Shridhar Joo Dhar, who had become my guide and philosopher in the closing year of his life’’…. ( Excerpts of the Article on Kashmir Tantrism by Justice S N Kathju, published in Shaivism.net.)

Remnants of Sharda Teerath (above) and Sharda village in the vicinity

 The author of “Sharda—Tareekh Ke Irteqayee Marahil’’ at page numbers 77 and 78 makes an important case for the Sharda sanctum sanctorum.  Quoting Brigadier Rattan Kaul, he says that the Central place of the temple is the same place where the Mother Goddess Sharda is said to have revealed herself to Muni Shandiliye and immediately absorbed herself in the pious spring, known as Amrit Kund.   As per the book, Stein is also said to have witnessed a slab ( 8X8 feet) covering this pious Kund. Many historians including Michael McQueen have opined that this stone slab incorporated 43 angles of Shri Chakra and it is the same place where Adi Guru Shankaracharya acquainted himself with this esoteric knowledge and brought it to the notice of the world. This stone no longer exists now and it is believed that the same may be lying embedded under the sanctum sanctorum. The Book also reveals a number of other insightful facts upon which the scholars can carry out further work.

`Sharda Peeth—Tareekh Ke Aayene Mein’ authored by Raja Nazar Booniyari, published from Baramulla, Kashmir.

This book more or less revolves around Sharda pilgrim site and seems to be a collection of verbatim quotes of predecessors including Khawaja Abdul Gani. Since the author’s 2019 visit to at Sharda, PoK where he interacted with the local populace, his travelogue juxtaposes the present socio-political oeuvre.

Brigadier Rattan Kaul’s recent book “Goddess Sarada(Sharada) of Kasmira (Kashmir)-Adi Shankaracharya Buddhism-Sharada Civilisation Connect-Facts And Myths centers around Adi Shankaracharya’s visit to Sharda Peeth where the myth and hard realities get interwoven to give marvelous interpretations to Advaita and Buddhist thought  processes  whose  synthesis and praxis  both got  nurtured in Kashmir.

Save Sharda Committee, Kashmir

It appears that the ways of the providence are stranger than fiction. As Sphinx rose from the ashes, so has the spirit of Sharda energised communities across Indian Sub-Continent to reclaim the glorious heritage associated with it. With fire in the heart, many individuals and organisations  have incessantly worked in this direction. The  impressive and the most prominent among them is Save Sharda Committee Kashmir . Its founder member, Mr Ravinder Pandita  has been in the forefront of the efforts to mobilise support both in India and Pakistan-Occupied Kashmir, so much so that he has created peace constituency even across Line of Control where  his efforts have been hailed by the general public and surprisingly supported by bureaucracy also. His efforts to  motivate  the activists for reclaiming Sharda in PoK is borne by the fact that  residents of Sharda tehsil  have submitted  representations to the Government and judiciary. It appears that there is an  urgency to save and reclaim Sharda Teerath most of which may be motivated by reaping the benefits of bringing the place on the international pilgrim tourist map but for Pakistan Army which seems to act like a spoke in the wheel for obvious reasons of the ideological baggage  that this institution still carries against India and its own inability to come to terms with changing  global trends.

Mr Ravinder Pandita has also taken up the matter with GOI for bringing an amendment in LoC permit rules by way of addendum to include annual pilgrimage to Sharda Peeth on the lines of Sikh pilgrimage to Nankana Sahib in Lahore that is held annually and now the Kartarpur yatra.  “We at Save Sharda Committee are pressing for cross LoC Heritage and  Religious tourism that should bring people closer. People of PoK should also be allowed pilgrimage to our part of Kashmir in J&K state’’, says Mr Pandita .

Mr Pandita got another shot in the arm when he received a positive reply to his representation from  Supreme Court of PoJK. The goodwill generated by Mr Pandita’s efforts have motivated the Civil Society at Sharda, PoK so much so that it is on his insistence that ritualistic pooja in absentia was performed by natives of Sharda village and peace enthusiasts many a time.  The visit of Dr. Ramesh Vankwani with a delegation of five Pakistani Hindu Council members on 24 June ‘2019 to Sharda Peeth was also historical and  in consultations with Save Sharda committee. A coordinated move by  Save Sharda Committee sent a Hong Kong based couple Venkataraman and Sujata, who performed Puja near Sharda on the banks of river Kishenganga on 4th Oct.’2019. It was the first ever puja since 1948 in Sharda Land.

The staircase leading to the Shrine.

The Save Sharda Committee  also got successful in installing the statue of Mother Sharda at Teetwal,  Jammu and Kashmir. A pilgrim site at Teetwal used to exist en-route Sharda Teerath before partition and now a newly constructed grand temple is visible even from PoK.

 Century’s Wait… Indian Railways Finally Does It!

Kashmir Rechords
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(By: Dr. Rajesh Bhat)
Indian Railways with the completion of construction of all tunnels on Udhampur-Srinagar-Baramulla  (USB) Rail Link is finally going to fulfill the long and cherished dream of Dogra Rulers to connect the two diverse regions of their much–loved State, Jammu and Kashmir, which they governed with missionary zeal.
Northern Railways, in a press handout on December 21, 2023 has emphatically made clear that the tunnel links between Katra and Reasi stations stand successfully completed and thus the all-weather railway link is going to be functional anytime. The same undoubtedly is a proud accomplishment considering the difficult geo-physical contours including the rugged terrain which presented a real and formidable challenge. Also, the fact that all this stands completed in a record time to the best of international safety norms is no mean achievement. The construction of the 18-km stretch of this ambitious and vital project in Kashmir Valley between Qazigund and Anantnag was already completed in 2009.

Maharaja’s Cherished Dream

It was Maharaja Pratap Singh  who first stressed the importance of exploring  the possibility of a railway line connecting Jammu and  Srinagar in 1898 but financial constraints and non-availability of technical know-how  during his time scuttled his dream project for well over a century. 
Jammu-Suchetgarh-RS Pura Train
A railway link, however, did exist between Sialkot and Jammu which in fact was an extension of North Western Railways from Suchetgarh of the Sialkot District to the Jammu city. The work on this Railway line commenced in October 1888 and the line was declared open for traffic on 13th March, 1890.  It shows the earnestness of the then rulers to bring Jammu and Kashmir on the railway map of pre-partitioned India, but in 1947, as the State stood disconnected from the Indian rail grid, the necessity of a new railway line from Pathankot to Jammu was urgently felt. The same was finally completed in 1972.

The Sialkot Connection

The remnants of Jammu-Sialkot railway line existed till recent times which included old Railway Station building at Bikram Chowk, Jammu and has now been replaced by Kala Kendra Complex.  Nowadays, the Transport Yard, which has come into existence and is utilized for parking heavy trucks and other vehicles besides housing the workshop complex for JKSRTC Buses, is actually the part of this erstwhile railway station. However, the remnants of Railway Station Building at R S Pura do exist up to the present but the structure stands in a dilapidated condition.
R S Pura Railway Station on then Sialkot-Jammu Rail Line

When Lahore was Railway’s North Western Hqrs

The fact that Kashmir always stood as an important tourist destination in the scheme of the Railway Department even before 1939 is well documented in history. This is when North Western Railway Headquarters functioned from Lahore. Kashmir Rechords is reproducing   a document to this effect for the benefit of our esteemed readers.  The document in Urdu besides listing railway fares and accompanied road travel packages to Srinagar highlights the role of famous firm with pan-India presence—- Mesers N D Radha Krishan and Sons Railway Out Agents. The firm incidentally still stands rooted in the popular imagination of J&K’s Public. It is clear that the Department of Railways was aware of the Tourist potential and was active in encouraging tourist footfall in Kashmir. Attractive tour packages in this regard are clearly discernible in this document dated November 1939.
Since Government of India has been actively boosting joint ventures and projects and encouraging public-private participation in this regard, private firms are increasingly making their presence felt, be it the upkeep of railway stations or catering services. Considering that it becomes imperative for Indian Railways to further come up with attractive and competitive tour packages on the lines of private airlines to rope in as many tourists as possible, the necessary integral requirements to develop tourist infrastructure and assorted facilities will generate infinite employment opportunities and further augment this core sector of J&K’s economy.

 Sharda Peetha—victim of willful apathy

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 Sharda Peetha—victim of willful apathy
At the moment when this blog is being written, Sharda temple along with the area annexed over large swathes of breathtakingly beautiful and spiritual place stands ruined beyond recognition, but between sixth and twelfth century period it was the crowning glory of India in terms of being a prominent centre of Vedic and Buddhist learning and produced the educational wealth in addition to the supply of  a continuous stream of accomplished and erudite scholars across the Indian landmass and beyond to China, Tibet and central Asia .
A photograph of Sharda Peetha in 1940 by British Archaeologist Sir Aurel Stein with a Kashmiri Pandit standing at the entrance
Although much has been written on the subject but renewed interests by scholars continue to generate valuable research material in respect of Sharda Peetha, which stands as a destroyed temple in Pakistan Occupied Kashmir presently but had the honour of the title of one of the most exalted universities of ancient India. The fact  that it developed the unique library in the whole of India where in order to access the contents of higher learning, sacred manuscripts and other such repository of esoteric knowledge one had to undertake a series of complex qualifying tests to determine the worth of seeking such knowledge. A mention about the same is made by those who visited this jewel in the crown of Kashmir and accordingly are the stuff of legends in this regard.
    Sahana Singh, a scholar  in her Book ” The Educational Heritage of India—-How an Ecosystem of Learning  was Laid to Rest” (Notion Press) mentions that “Given that ancient Indians attached so much value to learning, it should not come as a surprise that they had a meaningful rite of passage to mark graduation of students called ‘Samavartana’ or ‘Snana’’.
There seems to have been a remarkable mobility of students and teachers across the Universities of ancient India.  Sahana makes a mention of professors in Nalanda such as Sthiramati and Gunamati who had earlier established Valabhi University in the west. “Dinnaga and Dharmapala, two famous scholars of Nalanda were both natives of Kanchipuram in the south. Ratnavajra, a noted professor at Vikramshila hailed from Kasmira (Kashmir) and  many of the learned people of yore travelled to centres of excellence in their areas of interest’’.
She adds:“ In presence of fellow students, teachers and invited guests, the graduating student at Sharda Peetha and elsewhere would offer his guru (Teacher) the guru dakhshina (offering) after which the guru would recite the “Snataka Dharma” i,e Graduate Code of Conduct from Taittiriya Upanishad followed by a ‘Homa’(Fire ritual) and ‘Snana’ (the Bathing Ritual).  A typical Snataka Dharma recitation would be:-
“Never deviate from Truth.
Never deviate from Dharma.
Never neglect your Well Being
Never neglect your Health
Never neglect your Worldly Activities.
Never neglect your “Svadhyaya”  .. the Self Introspection and” Pravachana”…  the   Proclamations of the Vedic knowledge”.

Sharda Script

Sharda Peetha university had the unique distinction of devising the Sharda script. To set the script as a standard for reposting every kind of knowledge ranging from literature to Philosophy, Mathematics, Aesthetics, Astronomy, Medicine, Tantra, Architecture  and all the rest of it must have been a  daunting task  and mission of the stuff of legends of yogis. Sharda script derived from “Brahmi” had the unique role in popularising these knowledge systems across the mainland India and beyond into China, Tibet and central Asia.
The university produced scholars of repute who created dynamic shifts during the period they became instruments of such positive change and set the paradigm for any socio religious activity. This script also known as “Shaardaaakhsharani” are the sacred alphabets of Sharada or Saraswati, the goddess of learning also known as “Naarada and Vaagdevi”.

Saqi’s Insights

According to the noted Kashmiri writer and historian, Moti Laal Saqi in his book “Aager Naeb’’, the first printed material in China was the Indian treatise “Vajjra Cheddika …Prājña- Paramitta Sutra” famously known as “Diamond Sutra”. Kumarjiva of Kashmir who is known to have been a faculty member of this great spiritual heritage institution had the honour to translate it into Chinese. Other scholars associated with Sharada Peetha are Ratnavajra, a noted professor of Vikramshila University, Thonmi Shambhota (7th century A.D), the translator of Sanskrit Buddhist texts into Chinese and Vateshwara, the first Mathematician from Kashmir besides scores of others.  The same has also been corroborated by PNK Bamzai in his voluminous work on History of Kashmir. Further research from Chinese annals is, however, bound to throw much light on many hidden and unreported such glorious names.
The Sharada Peeth at present may lie in ruins in Pakistan occupied Kashmir, but on it depends the very soul and beauty of what we call the Unending India.

 ON Koul—a Journalist, Editor & Media Advisor 

Kashmir Rechords
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 ON Koul—a Journalist, Editor & Media Advisor 

Very few young journalists in Jammu and Kashmir know about Mr  O. N. Koul, one of the most respected journalists who had a mastery over Economics and knew well his job of both reporting and editing. The first elected President of Press Club of Jammu and the former Media Advisor to Jammu and Kashmir Chief Minister, Mr O. N. Koul was a witness to most of the post-partition history and had sounded about the initial outbreak of militancy before it had actually  raised its ugly head in Kashmir.

 Born on January 6, 1937 at Rainawari, Srinagar, Mr O N Koul   died on May 8, 2011 at the age of 74 in New Delhi. With a bachelor’s degree in Arts from University of Jammu & Kashmir, Mr Koul had later   joined Delhi School of Economics for his post-graduation. He was appointed a lecturer in a college at Jaipur, Rajasthan but he shortly returned to Srinagar to pursue journalism as his career.

Best Editor

Those who have worked with Mr O N Koul know how brilliant he was in the art of editing and writing editorials on Kashmir affairs. He would never waste words.  He had a mastery over length and contents of the text and would ensure that the news item was in the right style for the intended audience.

His initial job in 1960 was sub-editing Kashmir Post that Mr Ved Bhasin was editing. After Ved Bhasin’s resignation in 1963, Mr Koul had replaced him. In October 1964, in a swift turn of events,  when the then Chief Minister Ghulam  Mohd  Sadiq arrested Bakshi Ghulam Mohammed and also banned Kashmir Post,  Mr  Koul too was arrested and kept behind the bars for three months.

After that, Mr Koul worked for a number of newspapers and news agencies, including United News of India (UNI). However, having Economics as his background, The Economic Times had become his identity.

During the same period and when militancy was at its peak, Mr O N Koul first worked for Daily Excelsior and later for Kashmir Times and Himalayan Mail  as Executive Editor. 

This author too had an opportunity to work under him as a Cub Reporter in 1989-90 at Daily Excelsior where Mr Koul baptized and ensured his colleagues to know the distinction between a comment, an analysis and a news and rarely permitted anybody to create a cocktail of the three. He would often say that Journalists should learn from a “Pansari’’, who sells things in “Chattak’’ or “Chattang’’ and not in “Seer’’ or kilograms.

 Considered as one of the finest editors, Mr Koul, who was heading Daily Excelsior’s newsroom when Kashmir was boiling, never permitted anything un-newsy to become a news. In March 1989, when Mr Koul was in Srinagar, he had an inkling about militancy. He, like others in Srinagar, had received the threatening phone calls. 

A by-line story of Mr O.N.Koul, published in March 11, 1989 edition of Daily Excelsior, Jammu.

Media Advisor

When Dr Farooq Abdullah was Chief Minister during the period from 1996 to 2002, Mr Koul was chosen his Media Adviser for a period of two years. It was after this assignment that he suffered a paralytic stroke in Jammu in 2002 from which he could not recover fully. Later, he was shifted to Delhi for treatment where he breathed his last on May 8, 2011.

Mr O N Koul, Dr Farooq Abdullah and the Author. ( Picture: Late Ashok Sodhi)

Migraine of Art 370 is finally over!

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(By: Ashwani Kumar Chrungoo)*
The path-breaking judgement of the Supreme Court of India in regard to the Article 370 has a great significance in a historical context. The Apex court deserves compliments for ultimately relieving our current and future generations of the severe socio-political and psychological migraine that we suffered for the last seven decades on account of Article 370 of the Indian constitution. This migraine contained severe convulsions of headaches of various nature that gave perpetual pain all along, wittingly and unwittingly.
Prime Minister, Narendra Modi, in his recent column on the historic judgement  calls this migraine as the mind-set of “duality”. He writes, “Unfortunately, due to centuries of colonisation, most notably economic and mental subjugation, we became a confused society of sorts. Rather than taking a clear position on very basic things, we allowed duality, leading to confusion. Sadly, Jammu and Kashmir became a big victim of such a mind-set. At the time of independence, we had a choice of making a fresh start for national integration. Instead, we decided to continue with the confused society approach even if it meant ignoring the long-term national interests”.

Unanimous Judgement

The unanimous judgement of the highest court (delivered on 11 December 2023) on all issues related to the abrogation of Article 370 brought the Nation out of the constitutional duality for ever. It is historic in the sense that it brings to an end the facade of Article 370 being a “permanent article”. Though it was classified as a temporary provision by the Constitution of India itself, textually and contextually, yet political leaders made attempts to mislead the people on this account. They aroused passion and sentiments among the people all these decades giving them to believe that it was related to their so-called honour and dignity.
A false notion was created not only by the politicians of various hues but also by some noted legal professionals and ‘experts’ as well that Jammu & Kashmir retained some kind of a `sovereignty’ even after the Accession of the State to the Union of India. Having an eye upon the political harvest, it was hidden from the public gaze that Article 370 was an example of asymmetric federalism. While the existence of the said Article in the constitution was misused to nurture, propagate and promote the separatist and parochial agenda, hardly was it made known to the people that the purpose of the Article 370 was to slowly bring J&K at par with the other states.
With the surreptitious inclusion of Article 35A, by virtue of Article 370, a wall of hatred was raised in 1954 to further multiply human rights violations upon the common citizens of India in the J&K state. A separate constitution of J&K, a separate symbol and a separate flag added to the duality of mind-set that gave rise to sub-nationalism oriented politics in the State. People were divided into classes and thus deprived of their fundamental rights. Article 35A was the classic example of the violations of Article 16, 19, 20 and 21 which also came to the fore during the hearing of the case in the Apex Court.
It is also noteworthy that while the Court declared that the President of India had no necessity of any consultations with the state legislature/state constituent assembly to bring to an end the existence of Article 370, it also held that resorting to Article 367 by the government was ultravires of the constitutional scheme. This is a clear-cut guideline for the governments to desist from taking such an action in future. Upholding the decision of the Parliament in regard to the formation of the Ladakh Union Territory was welcomed by all and directions in regard to the state status and elections in the J&K state have also been greeted by the people with a sense of purpose.
It is ironic that the plaintiffs on the one hand were talking of democracy and on the other hand demanded permanence based on the crown that is long gone. These plaintiffs belong to the same legacy that takes pride in launching “Quit-Kashmir movement” against the Maharaja of Jammu and Kashmir in 1946. They would always love to apply the rules of the game selectively. In this context, the following para in the judgement assumes significance that brings to an end not only the debate about the superiority of the Indian constitution but also the questions related to sovereignty:
“On 25 November 1949, a proclamation was issued for the state of Jammu and Kashmir by Yuvraj Karan Singh. The declaration in this proclamation that the Constitution of India would not only supersede all other constitutional provisions in the State which were inconsistent with it but also abrogate themselves what would have been attained by an agreement of merger. With the issuance of the proclamation, paragraph 8 of the Instrument of Accession ceased to be of legal consequence. The 9 proclamation reflects the full and final surrender of sovereignty by Jammu & Kashmir, through its sovereign ruler, to India -to her people who are sovereign”.

Opening up new vistas

When it was said that the current and future generations of J&K would feel relieved of a big headache consequent upon the judgement of the apex court, it also meant that it opened new vistas for the nationalistic and public welfare politics in Jammu and Kashmir for all. Our beloved Prime Minister echoed the same sentiment in his article in this manner, “today, every child born in Jammu, Kashmir and Ladakh is born with a clean canvas, where he or she can paint a future full of vibrant aspirations. Today, the dreams of the people are no longer prisoners of the past but are possibilities of the future. After all, development, democracy and dignity have replaced disillusionment, disappointment and despondency”.
It is time to express deep gratitude to the Supreme Court of India and the honourable judges who created history and brought to an end the most painful chapter of India’s post-independence era in regard to Jammu and Kashmir. The idea of Truth & Reconciliation Commission in the judgement needs a deeper thought and should invite the attention of the government and the civil society to take it to the logical conclusion. The victims of terrorism need to be provided ‘accessible relief’ and the Commission can play a positive role in this direction.
The judgement must have also provided a great solace to the souls of our great national and regional icons who campaigned and struggled against Article 370 (earlier 306A) and the ideology connected with it throughout their life. Besides others, they prominently included Dr. Shyama Prasad Mukherjee, Dr. B. R. Ambedkar, Moulana Hasrat Mohani, Rafi Ahmed Kidwai, Balraj Madhok, Atal Bihari Vajpayee, Pt. Premnath Dogra and Adv. Tika Lal Tapiloo. It was late Dr. Mukherjee who laid down his life in Kashmir while protesting against the Article 370 and the then prevalent ‘permit-based entry system’ in Jammu & Kashmir.
Those who have been advocating for the continuance and ‘permanent’ character of Article 370 need to know what Pt. Nehru said about the permanent nature of the constitutional provisions and laws. He, in his address during the debate on Article 368 in the Constituent Assembly of India, observed, “While we want this Constitution to be as solid and as permanent a structure as we can make it, nevertheless there is no permanence in constitutions. There should be a certain flexibility. If you make anything rigid and permanent, you stop a nation’s growth, the growth of a living, vital, organic people. Therefore, it has to be flexible … while we, who are assembled in this House, undoubtedly represent the people of India, nevertheless I think it can be said, and truthfully, that when a new House, by whatever name it goes, is elected in terms of this Constitution, and every adult in India has the right to vote – man and woman – the House that emerges then will certainly be fully representative of every section of the Indian people. It is right that House elected so – under this Constitution, of course, it will have the right to do anything – should have an easy opportunity to make such changes as it wants to”.
This author had brought some important concerns before the apex court in regard to its a few judgements earlier. The first was in the year 2017 in context of the Court’s rejecting the case of probe into the excesses committed against the exiled Kashmiri Pandit community in Kashmir at the hands of the religious-fundamentalist and terrorist regime. The second was in reference to the judgement delivered on the Tripple Talaq issue in 2018. The third one was regarding the decision about Sabarmalai, Kerala and the developments connected with it in 2019. In all earlier communications to the Supreme Court of India, this author as the human rights defender, senior law abiding and conscious citizen of the country made a sincere attempt to tell the apex court as to where, in the eyes of the people, it went wrong or right.

 Hope for Bright Future

This time by an endorsement of the legislative action of 5th August 2019 of the Parliament, the highest court has earned further honour and respect in the hearts and minds of the people of the nation at large.  It created a strong hope afresh that the people of Jammu and Kashmir have a bright future ahead. Political differences apart, we have a common destiny to achieve the unachievable so far as peace, prosperity and purpose are concerned. The  Apex court has well established that the constitution of India in the background of our great Indian civilization is the guiding star for all of us. The Supreme Court and the judges of the constitution bench deserve our thanks and gratitude and we express that wholeheartedly….!

*(The author is a senior BJP and KP  leader, author and columnist and can be reached at ashwanikc2012@gmail.com.)

Art 370 is no more but `Koshur’ lives!

Kashmir Rechords
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Art 370 is no more but `Koshur’ lives!
(Kashmir Rechords Exclusive)

Article 370 is a history now. The self-inflated jinni now stands permanently closed in the bottle much to the consternation of those who would want this jinn to be continuously worshipped, even to the extent of consigning Kashmir to the flames. But the jinn has found peace now after it stands  exorcised.

Nevertheless , the ‘unique’ position it trumpeted to accord to Kashmir for the past so many years will definitely continue…albeit differently.

    Did you folks get it right…? We mean dry vegetables and other such assortments. “Hokhie Sinniey”, “Aanchaar” “Gaaeriey” (Water chestnuts), “Bum” (Water Lily rhizome), “Hund” (Dandelion), “Pambechie” (Lotus Seeds), “Hoggard” (Dried fish) etc.

Brand `Koshur’

The brand `Koshur’ in its new avatar will synergize and direct its energy towards rebuilding itself after clearing the debris that the jinni has left in its wake.

 Kashmiris will, however, not relinquish the practice of according special status to anybody who comes from any State of mainland India  while addressing him or her as `Punjeab’ or `Madreas’. For Kashmiris, every Indian used to be either a Punjabi or a Madrasi. The same applies to goods and services that found their way into Kashmir. Punjeab Gaad (Fish), `Punjeab Wangun’ (Brinjal), `Punjeab Palakh’ (spinach), `Punjeab Chhan’ (Carpenter) etc will continue to  be part of Kashmiri’s vocabulary. Now, of late, the nomenclature seems to have changed to Bihari. Any mason, a labourer, a plumber or a barber from any State working in Kashmir presently is a Bihari for a Kashmiri.  And this uniqueness we Kashmiris so cherish is never going to go away with the abrogation of Article 370.  The indigenous items according a unique peculiarity to Kashmir will also continue to thrive and these include Koshur Thool (Egg), Koshur Wangun (Brinjal), Koshur All (Bottle Gourd), Koshur Varimoth, mong (Moong), Koshur Kath (Sheep), Koshur Shawls, and many more, including typical Kashmiri dry vegetables (“Hokh Sinnie’).

The fetish for the hygienic diet may give these “Hokh Sinnie” a bad press in the eyes of the Gen Zee; nevertheless, it is not going anywhere. It will thrive not only in Kashmir but wherever Kashmiris have moved lock stock and barrel. The nostalgia associated with these continues to make people get their mouths watered and admittedly, it is a fetish even now. The usual scene of Kashmiri migrants making a beeline and jostling for space inside the scrum formed around the not so familiar shopkeeper in their locality selling these items has to be seen to be believed. Nowadays not many negotiations over the price take place. This is a free for all situation. “Jhuth Gav Padshah” (Might is Right) rule applies here. Not a shred of “Koshur Haakh” is left. Be that any variety. Every item listed above makes our mouth water.

 Nobody goes into the nutritional component of these strange looking objects but for Kashmiris, it is a delicacy as well as a novelty beyond description. Kashmiris will continue to have a penchant for their beloved “Hokh Syun”. They may not dangle the strings of these items for drying nowadays openly and in full view of public… a scene which was a common one before the times Kashmir was showcased as a cradle of peace etc. etc. The process of drying these vegetables, fruits and what not dangling along the walls in the dry Sun presented a riot of colours adoring windows, doors and entrances. New mansions now consider this practice not so cool. But all this is to stay for some time.

Food for Thought

 Now, coming back to health fads, it may be mentioned that `Hokh Syuen’ fall under the category of “Synergy Foods’’ and in combination, they provide wonderful results. For example, (1) dried Bottle Gourd and White Gram, also  dried green beans, (2) dried fish and dried tomatoes and radish, (3) dried Brinjal and dried Bottle Gourd and dried beans, (4) red beans and turnip, (5) Bum and Hoggard (dried fish) etc. The Hakims of yore would prescribe this for patients who were convalescing.

To sum it up all we are reminded of modern polymath Nassim Nicholos Taleb. While advocating in favour of widening the scope and meaning of Rationalism he comes up with the argument that whatever survives the test of time should supersede every prevalent and informed opinion. One’s grandmother may have had many a trick up her sleeve while preparing your choicest dishes. These tricks may have remained unveiled for a long time but continue to remain sturdily rational and themselves are a testimony to the fact that tested knowledge survives and evolves overtime into a jewel. …”Hokh Syun” has all the justification to get defined under this unique category.

Englishman’s 1847 travel to Kashmir via Jammu, Rajouri

Kashmir Rechords
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Englishman’s 1847 travel to Kashmir via Jammu, Rajouri

  • (By Kanwal Krishan Lidhoo)*
Kashmir Rechords in its blog dated 09/12/2023 highlighted the contents of a historical travelogue of 1847 written by Pandit Kanhaya Lal Aashiq Dehalvi titled `Sair-e-Kashmir’. The copy of the travelogue, which is written in old style Urdu and in Nastalique script, was made available to us by Rafi Ahmad Masoodi Sahab of Sopore who is an Educationist, Writer and  and a   historian.  
Part first of the blog was shared with readers under the title “Englishman’s 1847 travel to Kashmir via Jammu’’. The blog  brought out the vivid and poignant details of the history of that period. The same can be assessed here: https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu/

Leaving Jammu for Rajouri

The Part II of the  travelogue in the form of daily entries in a diary called ‘Roznamcha’ also contains immensely useful  information and details about the onward journey to Kashmir undertaken by one Englishman Mr. Winter Bedim and Pandit Kanhaya Lal Aashiq Dehalvi and it goes like this:–

The party left Jammu on 25th of April, 1847, crossed the river Chenab at Akhnoor and traversed their path through what the writer calls “Kohistani llaqa”…. the mountainous region. The ‘Roznamcha’ makes the mention of places like “Daab”, “Bhimber”, “Rah Koh” “Sayal Soi” and finally Rajouri. The officialdom of Maharaja Gulab Singh comprising of Diwan Gurudita Mal, Kochak Diwan, Karam Chand and Jamadar Charitoo welcomed them and took care of all their needs. The Roznamcha reveals that three parts of land at Rajouri yield ‘Brinj” and the remaining one fourth produces wheat and barley. Rajouri town is mentioned as an impressive one with bustling trade activity.

(Picture courtesy: Rekhta,https://www.rekhta.org)

People’s Poor State of Health

The party finally leaves Rajouri town on or around the morning of 1st May 1847 and crosses Thana Mandi around second May 1847.  Mr Dehalvi reveals that it has a sizeable  number  of Kashmiri speaking population but in terms of health people are prone to cold, cough related infections and extreme debility and exhaustion was noticed on account of high malnutrition. The party upon onward journey reached Behram Gulla from whereupon they proceeded to cross what the writer of the `Roznamcha’ calls “Rattan Paanchaal” peak and is said to be at a height of about nine thousand feet from sea level. There is a `Mazar’ in memory of a great saint in this area. This saint has a large following.

In the relatively low-lying area between two mountainous ridges is situated Behram Gulla. Gulla as per the local lingo signifies a pass or a passage. A chowki installed on the orders of Maharaja Gulab Singh collects tribute or levy in the form of following goods with their declared quantity as follows:-

SALT………………………………………………………… = Four (Mounds)
PARCHA SAFED (probably white Latha)…………… = Nine (Mounds)
WHITE SUGAR…………………………………………… = Four (Mounds)
No other good or trade item passes across this mountainous pass.
(Picture courtesy: Rekhta,https://www.rekhta.org)

The party is said to have continued its trek across this vast mountainous area coming across infinite number of water bodies, rivulets, nullahs, cascades etc through this perilous territory with  a miniature town and  its minuscule population namely ‘Poshan’. However, the onward journey could not be made due to accumulated snow and to circumvent the challenge as many as fifty `mazdoors’ (labourers) were called out to clear out the way forward at a feverish speed even through the night and thus the travel continued in the full moonlight, the `Roznamcha’ reveals.  This part of the Pir Panchal range is at about a height of more than twelve thousand feet. A Sarai does exist at a distance of one `kos’ at a place called Ali Abad. The `Roznamcha’ mentions about the spending of night in a `Sarai’. The writer of the travelogue was so unnerved by the cold at this place that he goes on record to mention that even the bonfire they made at these heights caught cold.

Trekking through Heerpur

After a proper rest, the party continued its downward trek through Heerpur where they were received by Diwan Gobind and one Lala Jendyal. The town has been mentioned as having a sizable population and all kinds of eatables are said to be available.

The party left Heerpur on seventh of May 1847 for Shahabad in Devsar Pargana and upon reaching there, they exclaimed! Lo and behold! Glimpse of the great Aharbal Aabshaar (Cascade) was before them. “It indeed is a miracle of God where a rainbow gets formed on the splashes created by the downward fall of this great water fall”. The writer of the travelogue, however, here also comes across a weak population with minimum resources to combat the usual prevalent diseases of debility, exhaustion and infections. The `Badda Sahab” i, e Winter Bedim is reported to have distributed some medicines he had brought along with him among these people. ………………. (TO BE CONTINUED)

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*Kanwal Krishan Lidhoo, an accredited translator of Kashmiri, Urdu and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore,  is associated with the institution of All India Radio (AIR) where he  worked as Senior most Producer. During his career of more than thirty years  in AIR, (including Radio Kashmir Srinagar and Radio Kashmir, Jammu),  he has produced hundreds of programmes covering a wide range of topics and interests that range from ‘Features’, ‘Dramas’ , ‘Literary Magazines’ , ‘Current Affairs’ and overseen Music recordings. He also has the professional expertise  of anchoring Live shows and News.
His books of Translation include:
1. “Samay Matrika” … Translation of 10th century Sanskrit classic of the same name by Acharya Ksemendra of Kashmir.
2.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.
 3. Indian Institute of Languages publication “Hindustaenie Falsafekie Khad-o-Khal” …The Kashmiri translation of “Outlines of Indian Philosophy” by world renowned Professor M.Hiriyanna.
Kanwal Krishan Lidhoo is also a  short story writer in Kashmiri. In addition, he has presented a number of essays in Kashmiri

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