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Laal Lakhman….Kashmir’s Formidable Humorist Poet

By: Kanwal Krishan Lidhoo

A great civilization like Kashmir must claim and reflect a long tradition of humor in its literature, folk tales, writings and way of life. It definitely lives up to its reputation of that statement.  However, the same is not to be equated with high decibel, vulgar and boisterous one that presently sells around us. Like elsewhere in India including in Kashmir this standard is the Rasa, as defined by Bharat Muni in “Natya Shastra”.

Kashmiri humor essentially is the joyful humor. Evidence to back that up exists in plenty. Nilmata being one such compendium, which includes this essential part of joy and mirth in the life of Kashmiris of yore. Unfortunately the period from thirteenth century onwards which has been full of upheavals and changing landscapes does not record any humor. Late Shri Som Nath Bhat Veer, a great researcher and author categorizes the above as “Weeping One” and it is here we see a shift from playfulness, joy and mirth to ‘Satire’. This artistic expression reached its zenith with experiments by Laal Lakhman in his loaded satirical poetry.

Of him it is said that he would instill fear if provoked or antagonized as he could extract satirical humor from any situation. People took great care not to offend him as he could roast anybody with his wit of a hornet’s bite of a satire.

   Dr. Baljinath Pandita, the great Shaivite scholar terms him second only to Kshemendra the great polymath of tenth century Kashmir as conveyed by late Som Nath Bhat Veer.

Laal Lakhman’s poetic expression 

 Laal Lakhman, the great poet was born in Tsavalgam, a small village nearly four kilometers from Kulgam. The acronym Lal is actually the name of his friend who as his colleague would accompany him on revenue collection missions of the government.

Lal Lakhman’s poetry was essentially aimed at reforming the ills of the society which highlighted the corrupt and immoral practices followed by shopkeepers, bread makers, government officials and members of public. Certain critiques however are of the opinion that his language may be considered crude and brass, nevertheless enjoying. An example of his poetical expression taking the situation of a brawl between two neighbors is given vent like below. :-

“Sona Jad te Dam Daessie….Gaanan Manz Ladith Aaessie

  Tiklen Kun gayakh faessie….Magh Maesie bozakh Na”

Translated into English, the expression invokes the plight of two families born to Jads and Dassis with golden spoons in their mouths, still they would enter into brawls in cowsheds. Their they were tied to pegs meant for cattle. Listen to this oh readers especially in the month of Magha.

It is said that one day he and his friend Jiya Lal went to see one Tota Ram in village Gudar. Somehow, Laal Lakhman did not enjoy the tea and as such sprouted the satire as follows:-

“Samavar osukh goshey… Tath oas variyuk koshey

Malayi kani traevith haay…… Chet e Toti Gudrenie chai”

‘The Samavar had remained uncleaned in a corner of the house and had gathered a full year’s tea dust……They substituted soot for cream. Enjoy dear friends Tota Gudri’s tea.

This illustrious son of Kashmir unfortunately had no children and is said to have met an uncelebrated and ignominious death in the later part of the previous century even though he was a phenomenon of sorts at one point of time.

There is almost negligible record available in public domain regarding life and works of Laal Lakhman. Except for a small video by Sh M K Raina of Project Zaan, no research work has been conducted on the poetry of this son of the soil. Sh Raina, however, mentions about Laal Lakhman’s famous poem  gàdû dêgùl.

Arjun Dev Majboor had also authored a research paper on Lala Lakshman some five decades ago.

Advani’s last visit to Sheetal Nath Temple of Srinagar in 1989

Former Deputy Prime Minister and Home Minister, Sh Lal Krishan Advani’s last visit to historic Sheetal Nath Temple of Srinagar, Kashmir, was on September 15, 1989. He had to rush to Srinagar in order to pay tributes to his party colleague, Sh Tika Lal Taploo, who was killed by Jammu and Kashmir Liberation Front (JKLF) terrorists in a broad day light in Srinagar, 34 years ago on September 14.

The then Bharatiya Janata Party (BJP) President, Sh Advani was accompanied by his party general secretary, Kedar Nath Sahini among other State leaders and activists.

While addressing the gathering at Sheetal Nath Temple where Sh Taploo’s body was kept for last `darshan’, Sh Advani had blamed the Government for its failure to stop terrorist activities in the State, whuich later continued for years together. The then BJP President had also met then Chief Minister, Dr Farooq Abdullah to express his anguish over the death of a Kashmiri Pandit leader.

That was Mr Advani’s last visit to Sheetal Nath Temple, which remained closed for 31 years before its reopening on February 16, 2021 on Basant Panchami.

Importance of Sheetal Nath Temple

Besides being the abode of Bhairava Sheetalnath, the blessed form of Lord Shiva, the historic Sheetal Nath Temple used to be a prominent place for political and social activities. The Hindu High School used to be a prominent school and a household name.

Sheetal Nath Temple had a great podium where veterans like Hargopal Kaul, Jia Lal Kilam, Kashyap Bandhu, Shiv Narain Fotedar, Tikalal Taploo, Amarnath Ganjoo, Shambhu Nath Peshin, Amarnath Vaishnavi and H.N.Jattu used to address Kashmiri Pandit community on occasions of importance and need. This podium is a witness to so many movements of Kashmiri Pandits.

Mahatma Gandhi had also addressed the Pandits from the same podium in 1947 where he is reportedly to have said, “He saw a ray of hope in Kashmir’’. Balraj Madhok, Pt. Prem Nath Dogra are among other Jan Sangh leaders who have spoken from this podium.

It was the same podium where the body of Sh Taploo was laid for the last `darshan’ consequent upon his killing on September 14, 1989, now observed as “Kashmiri Pandit Balidan Divas” everywhere.

Aadvani meets Farooq before visiting Sheetal Nath Temple, Srinagar.

Born in 1930, Sh Taploo was a man dedicated to a cause. After studying Law, Sh Taploo had joined Kashmir Bar in 1957 and was enrolled as an Advocate of High Court in April 1971.

At the time of his killing, he was the vice-president of Bharatiya Janata Party in Jammu and Kashmir. Next day after his death, Jammu city had witnessed a complete shut-down. Sh Taploo had unsuccessfully contested several elections to the Jammu and Kashmir Legislative Assembly.

Jammu observes Bandh on Taploo’s killing

In September 2022, the Supreme Court of India had declined to consider a petition requesting an investigation into the murder of Sh Taploo. His story is featured in the 2022 Hindi film The Kashmir File. During the same year, North Delhi Municipal school was renamed after him as ‘Shaheed Tika Lal Taploo’ in the Rohini area in sector 7-B

Gwasha Lal Kaul: Kashmir’s prominent Journalist of pre-Independent era

Gwasha Lal Kaul was one of the most bold and prominent Journalist Kashmir has ever produced. Besides a historian, he used to publish “The Kashmir Chronicle’’ from Srinagar before 1947, which he had founded in 1939. Kaul, during the same period, was also the President of Kashmir Journalists Association and the founding Editor of “The Kashmir Times (1934) besides a correspondent for A.P.I. and Reuters in 1931.

The Kashmir Chronicle of July 16, 1947

Gwash Lal Kaul

Kashmir Rechords is producing one of the scanned copies of this preserved newspaper, published on July 16, 1947.The newspaper carries an interesting write-up on the right corner of its front page under the heading “Kashmir on Horns of a Dilemma”, with Delhi (July 13 dateline).  Remember, on July 16, 1947, Kashmir had neither decided to accede to India nor to Pakistan on the day of publication of this news item—hence the dilemma!

 As per the available records, during   the period from 1945 to 1947, the erstwhile State of Jammu and Kashmir was publishing 60 newspapers/weeklies/journals, mostly in Urdu and English from Srinagar, Jammu, Mirpur and Muzaffarabad. The Kashmir Chronicle was one of those prominent papers.

According to the noted broadcaster, Peerzada Abdal Mehjoor, this Editor was popularly known as Gwasha Lal (B.A)……for he had completed his graduation in 1927, which was uncommon during those days! More than his journalism capabilities, he was equally    recognised as a prominent historian.

 Gwasha Lal Kaul’s history book titled “Kashmir now and Then’’ used to be an authentic reference book. The Book was once a part of Kashmir curriculum.  Dr Karan Singh wrote its foreword. It is, however, unknown as to why the book was dropped in every seventies.

  Abdal remembers Gwasha Lal Kaul as a close friend of his father, Ibn Mehjoor, Both had established an NGO “Kashmir Historical Society “. Dr Abdul Ahad was also its founder member.

 Abdal   has seen Gwasha Lal very minutely, discussing Kashmir affairs with his father. “Though physically weak, Gwasha Lal was brave with a lion’s heart and tremendously outspoken’’.  That is evident from his writings, as he was not sparing even Maharaja’s administration while highlighting the plight of common masses.

  Pt. Lok Nath Kaul of Srinagar remembers Gwasha Lal Kaul as being nicknamed as “Gwasha Thackery’’. His references to and quotations from William M. Thackery in most of his conversations with friends and foes had earned him this nickname!

 Gwasha Lal Kaul’s professional Journey

1923-1928: Press Representative

1925: President Postmen’s Union.

1928: President ‘Kashmir Youngman’s Club’.

1931: Correspondent A.P.I. and Reuters.

1932: Editor ‘Daily Martand”.

1933: Vice-President S. D. Youngmen’s Association (Yuvak Sabha), Kashmir.

1934: Founder and Editor ‘The Kashmir Times’.

1939: Founder and Editor “The Kashmir Chronicle.

1947: President ‘Kashmir Journalists Association’.

1948: Director of News, Radio Kashmir.

1949: Information Officer, Jammu.

1950: Information Officer, Kashmir.

1960: Back to Journalism.

India- Australia Cricket Series of 1964 and Kashmir Press

Cricket in every season and every year is a religion in India! Ever since its advent in the sub-continent, people have always exhibited their interest to know and discuss about the game and its players through different forms of communication, platforms and medium. Prior to the visual coverage of the game, people would solely rely on Radio commentary or some specific magazines devoted to Cricket. Kashmir Press was not lagging behind in providing coverage to the “gentle man’s’’ game

Radio’s first Cricket Commentary

The first known cricket commentary on the radio is believed to have taken place in England during the 1921 Ashes series between England and Australia. The British Broadcasting Company (BBC) had just been formed, and they decided to cover the cricket matches as part of their broadcast schedule.

In India, Cricket commentary on Radio had begun in 1948-49 when All India Radio (AIR) assigned a panel of commentators for India’s first home series.  Henry “Blowers” Blofeld was the first cricket commentator of AIR. Prior to that, BBC had two five-minute segments for the Indian audience for the 1946 tour— Abdul Hamid Sheikh in Hindi, and a young John Arlott in English.

Listening to commentary on a Radio set was a luxary. Those who could not afford used to rely on newspaper or magazines who would cover the game after it was sover.

  Cricket Coverage and Kashmir Press

Prior to 1990, Kashmir Press was religiously publishing Cricket related news items, besides the schedule of the radio commentaries. Kashmir Rechords, from its archives, is reproducing a picture of one such cricket match of yesteryears, printed by an Urdu magazine! It was the first test match of 1964 series between India and Australia, played at Corporation Stadium in Madras (Now Chennai) between 2 October to 7 October 1964. The five-day match was won by Australia, who scored 211 and 397 runs. India scored 276 and 193 runs. MV Nagendra and Samar Roy (Both Indians) were the Umpires for this match.

Urdu magazines of that era, had covered the event and also given commentary timing of two  other matches of the same series, played later at Bombay ( Mumbai)  and Calcutta ( Kolkata). Players like Salim Durrani, Nadkarni, and Hanumant Singh formed the playing squad for India.

Bob Simpson was captaining the Australian team. Other prominent players of Australian squad were Norm O’Neill, Peter Burge, Brian Booth, Johnny Martin, Ian Redpath, Tom Veivers and Graham McKenzie.

 The Australian national cricket team had played three Test matches in India against the India national cricket team in 1964. The three-Test series was drawn, with the Australians taking the first Test (Madras), the Indians winning the second (Bombay), and the third match at Calcutta was drawn.

     The second test was held in Mumbai from October 10–15. The third test was held in Calcutta from October 17–22. 

Kashmir’s silk route

Kashmir with great geo-strategic significance, connecting Indian sub-continent with Central Asia and rest of the world, since ancient times, has   served as an economic corridor between South and Central Asia. The three principal highways were facilitating such connections, leading to Khorasan, India and Tibet. The Zojila (11,300 feet.) Pass has been since ages, an important thoroughfare, connecting Kashmir with Ladakh and with Tibet, Turkistan and China. The movement on this Pass used to  continue from June to November every year, though top of Zojila remained under snow until end of June.

The Silk Road used to be a major trading route in the first millennium B.C.  It connected the kingdom of Kamboja, which is now Afghanistan and Tajikistan, to cities and cultural centers in northern India. The Silk Road extended approximately 6,437 kilometers (4,000 miles) across some of the world’s most formidable landscapes.

  Although, the route was not more secure than others, however, it was considered the  chief trade route, known as silk route between Kashmir and Central Asia. This Pass gave a unique commercial importance to the erstwhile state as it  was traversed by moving traders  for transportation of goods over Kashmir and onwards into Kargil, Leh and Central Asia.

Like Kashmir, the passes of Ladakh are equally  famous. Categorized into three groups, one among them was the Tibetan Route or Leh-Demchak (Tibet) route, the main communication link between Leh and Tibet, connecting Leh with the Tibetan city of Lhasa. Here, traders had choice depending on the city of destination.

The Karakoram Pass was another  important  route into Central Asia and a regular means of communication between India and Turkestan.

From Kar-kil to Kargil

In addition, one of the important trans-Kashmir outlets through Zojila was Kargil-Iskardu-Gilgit link road. Kargil was  equidistant from Kashmir, Baltistan and Ladakh— hence, its ancient name—Kar-kil meaning equal distance, which later on transformed into Kargil.   Gilgit was equally an important  trade link between Kashmir and India on one side  and Xinjiang China and Central Asia on the other. 

Kashmir has maintained commercial and cultural relations with South and Central Asia through these links since ancient times, and served as a trading belt  that connected multiple geographic areas. The merchant community that conducted trade between India and Central Asia across Kashmir, was broadly fragmented into two groups, the ‘Andijanese’ or ‘Kashmiris’ and Afghans. Andijanese would traded at Kashgar, which in first quarter of the 19th century, was a bigger city than Yarkand, wherefrom Afghan traders used to operate. (Cambridge history of China. Vol X p 83). The Andijanese also operated at Kokand, Tashkent and Bukhara though their role was considerably smaller at Tibet, Ladakh, Baltistan and  Yarkand .

  Since Kashmir bordered closely with Central Asia, its capital city, Srinagar, was the hub of trading activity for the Turkish, Tibetan, Ladakhi, Balti  and Kashmiri merchants. These traders had rest houses as well as religious Shrines in Kashmir. Cambridge history of China. Vol X).

The erstwhile State of Jammu and Kashmir enjoyed special status in the Indian subcontinent as it offered a direct land access of India to Turkestan, Yarkand, Khotan, and facilitated free movement of diverse goods, merchants, explorers, spies and soldiers across different routes criss-crossing Kashmir. However, the Partition of Indian sub-continent in 1947, emergence of India and Pakistan and the sequential wars between them in 1965 and  1971 on Jammu & Kashmir led to the permanent  closure of traditional trans-Ladakh and trans-Gilgit land routes.

Some  books about the Silk Route

  • `India and the Silk Roads’ by Jagjeet Lally
  • `Silk Route Expedition, Phase III: Leh-Chushul’, written by the University of Kashmir’s Centre of Central Asian Studies.
  • `Kashmir and Kashghar: A Narrative of the Journey of the Embassy to Kashghar (1873-74)’
  • `Buddhism on the Silk Route’

Abdul Rehman—Kashmir’s Hakim of Shri Bhatt’s progeny

Kashmiris of yore (it is hoped that plenty still exist) would be very familiar with the word “Hakim’’, the traditional physician who ran the predominant private  and parallel health system of Kashmir actively even up to 1970s, after which we notice a declining trend in people’s attitudes towards acceptance of their  traditional line of treatment.

   These Hakims would in the eyes of common Kashmiris possess  “Daste-e-Shifa’’. Translated into English, it means the curing hand. These Hakims were believed to possess legendry powers and the patients on their deathbeds are reported to have reverted to life by their able hands and talents, something bestowed on them by God Almighty.

During the late 1940s, like so many Europeans, many a traveler took keen interest in Kashmir and began to write new travelogues which paved the way to add information and value to the already existing ones  regarding the land of Kashmir and its people.

  An Encounter with Hakim Abdul Rehman

In his tremendously famous book “This is Kashmir’’  published by Messrs Cassel and Company Limited, Queen Victoria Street London (1954), the author of the book Pearce Gervis  refers to  a very interesting encounter  with a Kashmiri Hakim Abdul Rehman. In fact, Mr. Gervis got introduced to our Hakim Saheb through one Colonel about whose nationality,  the author makes no mention.

       This Colonel   reposed such faith in the Hakim, that he insisted Abdul Rehman be included as a person of interest in Mr. Gervis’ travelogue.

So, Pearce Gervis writes about the Hakim—Abdul Rehman: “ He wore the voluminous effeminate gown….. On his head was an enormous spotless white turban so big that I might have taken him for a Hindu, had the `Tika’ mark not been present on his forehead.’’

Gervis was made to meet the Hakim through a jumble of intersecting lanes and by-lanes, crisscrossing shabby clusters of huts and was assured into a large hall of a very big house where everybody would be seated cross-legged beside small low-level tables. The walls of this room where   adored with Mughal era paintings and this would serve as a big consultation room. The same was proportionally partitioned by curtains to separate the consulting room and the dispensary.

 The Colonel confessed that he was indebted to the Hakim Saheb. Some 20 years before (which roughly comes to somewhat late 1930s), this Colonel had actually developed appendicitis. While the doctors had recommended   a surgical procedure,  he had avoided himself coming under the surgical knife. He was advised to give a vague try with “Dast-e-Shifa” of our Hakim. So, the services of Abdul Rehman were sought who in his very graceful and humble manner brought  a bottle of Kashmiri medicine  along with him. Next day, when the doctors in the Military Hospital examined the Colonel, he was declared to have been cured of his medical condition, which was naturally, a thing of wonder!

    Mr. Gervis writes that when he brought-up the issue of Colonel’s medical condition  before  Abdul Rehman, he not only  testified the same but also claimed   to be the descendant of the same Yogi who had cured  King Zain-ul-Abedin—the Budshah .So much so for Shri Bhatt’s progeny!

Who is who of ghosts and spirits in Kashmir?

By Kanwal Krishan Lidhoo

Almost anywhere, usage of certain words pertaining to ghosts and spirits springs up unconsciously in our daily conversation. Many may not know much about them now, thus, let us revisit and try to understand  the who is who of these ghosts and spirits in Kashmir.

1.The Jins ( Variously called dgins, Jenie, elves, Devv, Drethaakh, Tasrup etc.) They seem to belong to all sexes and have the power to cast spells of evil and capture the victim subjecting him or her to  infinite torture.

2. Yechh is supposed to be one of the aboriginal inhabitants of Kashmir, whose characteristic seems to be that of a heathen.  Yechh also has a co-relation with trans-Himalayan diety `Yaksha’.

3.Divath is believed to be the inhabitant of houses. “Wachya Divath’’ is  still uttered  in Kashmir by one and all, irrespective of religious or other affiliations  to curse somebody to deprive  him or her  the protection of peace and calm, incur losses of all kinds and to get indulged in domestic troubles. It is supposed to mean that one has lost the protection of devtas as some unwanted action on part of the individual may have offended them.

4.Brahm Brahm Chouk belongs to the category of Tasrup. Adolescent boys and girls along with weak and disease-prone individuals come under its spell near Numbals (marshy lands), cremation grounds and graveyards.

5.Whoph Whoph. When some Kashmiris used to pass by an old dilapidated house, they were often reported to have been held captive by the evil spirits dwelling there. Whoph is thus a term associated with the spirits of these barking dogs and snarling cats.

6.Mushraan is a kind of spirit that appears in a very wretched and dirty countenance of an old fat heathen who pounces upon a victim by giving it a big tight hug and starting a process of decline, disease and wastage of the body of the individual and his resources. 

7.Daen or Dyn belongs to the same category of evil spirits as has been known in other parts of the sub-continent.

8. Raantas is the exclusive daen of Kashmir who also finds mention in Afghani, Iranian and Turkish folklore where it is known as `Aal, and Goul’. Its feet are reversed and its eyes exist alongside its nose only.

9.Rih is an undefined female who employs the technique of casting a spell to capture a man with an intention of eating him!

 10. Parish is a very beautiful female, perhaps also known as Pari. Its body is supposed to be made of four elements only with the predominance of the fire element and naturally, it is supposed to devour its victim by consummation of fire or make the victim  unbelievably restless.

Ghosts, spirits are  part of Kashmir language, folklore

Presently belonging to the age of reason which we proudly own as a statement of existence—all this may sound irrational and superstitious  but the same continues to be  an important part of language and folklore of Kashmir.

Kashmir Rechords has compiled this list after an exhaustive and  detailed research on the folklore of Kashmir.  Special mention may be made  about  a very rare book “Keys to Kashmir’’. Author unknown, Lala Rukh Publications, Srinagar, 1953, incorporating an extract of  Vigney Godfrey Thomas’ 1848 AD edition titled “Travels in Kashmir, Ladakh, Iskardu’. 

 We also urge our esteemed readers to share and help us in adding whatever information they have at their disposal regarding the subject.

`Mahabharata’—Kashmir’s last peaceful TV serial

By: B Revti

`Mahabharata’, a Hindi-language epic television serial based on the ancient Sanskrit epic Mahabharata, is perhaps the last television serial which the Kashmiris watched back then, when the peace of the bygone era still prevailed.

  The original airing, which consisted of a total 94 episodes, were broadcast from October 2, 1988 to 24 June 1990 on Doordarshan. Majority of Kashmiri Pandits had left Kashmir by March 1990.  Even as the battle between good and evil was shown on a small screen, Kashmir had surely by then turned into Karukheshtra of other kind.

Mahabharat Episode number-52

     Produced by B. R. Chopra and directed by his son, Ravi Chopra, the Music for Mahabharata   was composed by Raj Kamal, with an able  scripting by Pandit Narendra Sharma and  Rahi Masoom Raza.

Each episode used to be of 40–46 minutes long with a title song that consisted of lyrical content and two verses from the Bhagavad Gita.  The title song and verses rendered by Mahendra Kapoor were followed by a narration by Harish Bhimani as a personification of Time, detailing the current circumstances and highlighting the spiritual significance of the content of the episodes.

  The Wheel of Time never stops!