If you’re familiar with Charles Dickens’ “A Tale of Two Cities,” you might find the story of the two Somnath Zutshis equally intriguing. These two men, one from Srinagar and the other from Calcutta, share not only their name and surname but also almost identical professional capabilities, leading to a great deal of confusion in the digital world. This has overshadowed their significant contributions to the arts of translation, writing for radio, theatre, and cinema, keeping their achievements unsung.
The Srinagar Somnath Zutshi
Somnath Zutshi from Srinagar, Kashmir, was a contemporary of the nonagenarian Pran Kishore and Dinanath Nadim, a prominent Kashmiri poet of the 20th century. Despite his considerable contributions, the dates of birth and death attributed to him often get confused with those of his Calcutta namesake. By the time the Calcutta-born Zutshi was born, the Srinagar-based Zutshi had already started his literary journey, crafting short stories.
Initially writing in Urdu, the Srinagar Somnath Zutshi later switched to Kashmiri. He served as the Secretary of the Progressive Writers Association of Kashmir and, alongside Dina Nath Nadim, pioneered Kashmiri short story writing. From the inception of Radio Kashmir, Srinagar, on July 1, 1948, Zutshi began writing short stories. Despite his application for a permanent position at Radio Kashmir, he never secured a berth.
One of Zutshi’s notable works, “Yeli Phol Gaash” (translated into English as “When the Light Dawned” and included in Neerja Mattoo’s book “The Greatest Kashmiri Short Stories Ever Told”), features the character Rasul, inspired by the progressive genre’s short stories of that era. This period saw frequent visits from notable progressive writers, poets, and painters like Rajinder Singh Bedi, Khwaja Ahmed Abbas, Balraj Sahni, S H Raza, and Devinder Satyarthi, who acted as catalysts for creative activity in the valley.
Dateline Srinagar, 1947: Somnath Zutshi with Rajinder Singh Bedi and other eminent writers. ( Courtesy: Chinar Shades)
Zutshi also wrote dramas in Kashmiri. His radio drama “Viji Vaav” won first prize in the All India Radio Drama competition of 1955. Additionally, he was instrumental in creating counter-propaganda dramas during the 1965 and 1971 wars with Pakistan, as mentioned in the book “Radio Kashmir in Times of Peace and War.” He received the Sahitya Akademi Award in 2003 for his short story “Yeli Fol Gaash.” As a translator, he brought Franz Kafka’s “The Trial” and Nikolai Gogol’s “The Inspector General” into Kashmiri, earning the Soviet Land Nehru Award for his translation of Gogol in 1974.
The Calcutta Somnath Zutshi
On the other hand, Somnath Zutshi from Calcutta (1944-2014) was primarily a psychoanalyst by training but wrote extensively for and about cinema. He translated works by Banaphool, Mrinal Sen, and Somnath Hore. Hore (1921–2006) was a renowned Bengali sculptor and printmaker whose sketches, sculptures, and prints were reactions to major historical crises and events in twentieth-century Bengal, such as the Bengal Famine of 1943 and the Tebhaga movement.
Conclusion
The two Somnath Zutshis, despite their different backgrounds and areas of focus, have both made significant contributions to their respective fields. Yet, their similar names and professional abilities have led to persistent confusion, preventing each from receiving the recognition they deserve. This tale of two remarkable men highlights the complexities of identity and legacy in our interconnected world.
Kishtwar, a region nestled in the Jammu province of Jammu and Kashmir (J&K), is celebrated for its rich history and vibrant contributions to spiritual, literary, and fine art traditions. This area has cultivated a unique cultural identity through its synthesis of influences from both the Jammu and Kashmir regions, with a notable inclination towards the latter.
Ghulam Nabi Dolwal–A Sahitya Academy Publication
Among the notable figures of Kishtwar, Ghulam Nabi Dolwal, widely known as Jaanbaaz Kishtwari, stands out as a true renaissance man. His journey began in Dolwal village, from where he would rise to leave an indelible mark on the cultural landscape of Kishtwar. Wali Mohammad Aseer, an esteemed scholar in Kashmiri literature, meticulously documented Jaanbaaz Kishtwari’s life and contributions in a monograph published by Sahitya Akademi, New Delhi, in 2014. According to Aseer, Jaanbaaz Kishtwari (Dolwal) was the fifth-generation resident of Kishtwar, tracing his lineage back to Rehman Joo, who migrated from Vessu (Anantnag) to Dol village. This migration, and the subsequent move to Kishtwar, likely took place in the early part of the twentieth century.
From a young age, Ghulam Nabi Dolwal displayed a natural talent for singing and dancing, excelling in both disciplines. His innate abilities were further nurtured by the great poet Rasa Javedani of Bhaderwah, who regularly organized singing mehfils (gatherings) in his area. This mentorship fostered a profound bond between the two cultural giants, allowing Dolwal to hone his skills and expand his artistic horizons.
Circa 1974--- Janbaaz Kishtawri performing at Tagore Hall Srinagar.
Pioneer of “Chalant”
Jaanbaaz Kishtwari’s multifaceted talent as a poet, writer, and musician converged to create a unique legacy. His most significant contribution was the development of Chalant, a distinct singing style rooted in the folk traditions of the region. This innovative form of singing, characterized by its intricate details and emotive power, transcended geographical and temporal boundaries. Critics and audiences alike were captivated by Jaanbaaz Kishtwari’s Chalant, often comparing its profound impact to the ecstatic verses of Omar Khayyam.
Bashir Bhaderwahi, an eminent intellectual from Bhaderwah, provides further insight into the Chalant style in his monograph published by the J&K Academy of Art, Culture, and Languages. On page 39, Bhaderwahi suggests that Chalant may have origins in the ancient musical and dance traditions of the Doda and Kishtwar regions, areas historically inhabited by the Nagas. He draws parallels between Chalant and the Kud dance, a vibrant reflection of these ancient traditions. Through his revival and enhancement of Chalant, Ghulam Nabi Dolwal breathed new life into a tradition that had been dormant for hundreds of years, imbuing it with contemporary relevance and appeal.A Man of Harmony
Beyond his artistic achievements, Jaanbaaz Kishtwari was a man of progressive values. He passionately believed in the unity of all religions and championed the principles of coexistence and mutual respect. His poetic expressions beautifully encapsulated this philosophy:
Somebody calls Him Ram, Another Rehman One calls Him Shyam and Another Subhan One calls Him Krishna and Another Yazdan One Allah and Another Bhagwan
Ghulam Nabi Dolwal’s resting Place
In our modern age, figures like Jaanbaaz Kishtwari are rare and precious. Their contributions to cultural and spiritual life are invaluable, deserving of our utmost appreciation and protection, akin to the care we bestow upon the most precious jewels.
Runa Laila, celebrated for her extraordinary talent and versatile voice, has left an indelible mark on the music scenes of Bangladesh, India, and Pakistan. Known for her extensive contributions to Bengali and Urdu music, Laila’s unique connection to Kashmir highlights her diverse musical repertoire.
A Memorable Visit to India
In the mid-1970s, under a cultural exchange programme Runa Laila visited India and chose to perform at All India Radio Mumbai and Radio Kashmir, Srinagar. During her April 1976 visit, she sang at Radio Kashmir Srinagar and at a public gathering in Srinagar City, organized by then Chief Minister Sheikh Mohammad Abdullah. Dr. Rafeeq Masoodi, a noted broadcaster, recalls her as a state guest, with Qaiser Qalandar and Pt. Bhajan Sopori likely aiding in the production and recording of Mahmood Gami’s song.
Captivating Performance in Kashmiri
Donning a traditional Kashmiri Pheran, Runa Laila flawlessly sang Mahmood Gami’s timeless song “Katu Chuuckh Nund Baane—Valo Ma Shok Myane.” Her confident and authentic performance was so perfect that it seemed as if she was a native Kashmiri.
Attired in Kashmiri Pheran, Rouna Laila is singing Mehmood Gami’s song.
Iconic Songs Across Languages
Runa Laila’s discography is vast and includes numerous iconic songs across various languages:
“Dama Dam Mast Qalandar”: A popular rendition of the classic Sufi song.
“Unki Nazron Se Mohabbat Ka Jo Paigham Mila”: A beautiful Hindi film song showcasing her versatility.
“Suno Suno Ye Duniya Walo“: A hit song from the 1980 film “Ghungroo” that cemented her status as a leading playback singer in Bollywood.
A Multilingual Prodigy
Rouna Laila in the Studios of All India Radio, Mumbai ( 1976)
Runa Laila has sung in 17 languages, including Bengali, Hindi, Urdu, Punjabi, Sindhi, Gujarati, Pashto, Balochi, Arabic, Persian, Malay, Nepali, Japanese, Italian, Spanish, French, English and Kashmiri. Her songs often capture universal themes of love, longing, and spirituality, resonating deeply with audiences far and wide, including those in Kashmir.In India, she is the Dama dam girl, who almost posed a threat to some of Indian singers.
Here are the complete lyrics of Mehmood Gami, which were sung by Rouna Laila in 1976 at Radio Kashmir Srinagar with apt confidence and clarity:-
Whenever Parliament session in India is underway, it is essential to remember two great Kashmiris who were pioneers in shaping and strengthening India’s Parliamentary functioning through their extraordinary contributions: Maheshwar Nath Kaul and Sham Lal Shakdher. Both hailing from Srinagar, their work in establishing and laying the foundation for Independent India’s Parliamentary Secretariat is particularly noteworthy.
M N Kaul: Architect of Parliamentary Procedure
Maheshwar Nath Kaul, a distinguished member of the Kashmiri Pandit community, served as the first Secretary of the Lok Sabha from 1947 to 1958. Born on 16 September 1901 in Srinagar, Kaul’s father, Manmohan Nath Kaul, was the Governor of the erstwhile Jammu and Kashmir State. Young Kaul pursued his education at the University of Cambridge and the London School of Economics, obtaining a law degree from Middle Temple. In 1926, he married Sukhraj Kak, daughter of Sir Shukhdev Prasad Kak, the then Prime Minister of Udaipur state.
Kaul initially aspired to be a Professor of Economics and was selected for the same at Banaras Hindu University. However, at his father’s insistence, he began his legal practice in 1927 at Allahabad under the guidance of Sir Tej Bahadur Sapru and Dr. K. N. Katju. A profound reader with a strong passion for writing, Kaul co-authored several books on Parliamentary procedures with his successor, Sham Lal Shakdhar. Their authoritative book, “Practice and Procedure of Parliament” remains a key reference for understanding Parliamentary operations in India.
Hindi and English versions of the authoritative book “Practice and Procedure of Parliament’ co-authored by Kaul and Shakdher
Kaul also served as the editor of the prestigious Allahabad Law Journal from 1927 to 1937. In 1937, he was appointed Deputy Secretary of the Legislative Assembly under Speaker Sir Abdur Rahim and later officiated as Secretary of the Central Assembly in 1939. From 1947 to 1950, he served as the Secretary of the Constituent Assembly, and from 1950 to 1964, he held the office of Secretary of the Provisional Parliament and later Lok Sabha. Kaul played a crucial role in framing the articles of the Constitution related to Parliament and in creating a new institutional fabric for an independent and efficient Parliamentary Secretariat.
Upon his retirement in 1963, Kaul passed the baton to his colleague Sham Lal Shakdhar, who regarded the former as his “Guru.” Kaul was nominated to the Rajya Sabha in 1966 and again in 1970. Due to his vast knowledge of Parliamentary Affairs, he was appointed as the Director General of the Institute of Constitution and Parliamentary Studies in 1973. Kaul passed away on 20 November 1984.
S L Shakdher: Reformer and Electoral Visionary
Sham Lal Shakdhar, another esteemed Kashmiri Pandit, who was Kaul’s deputy, later served as the Secretary of the Lok Sabha from 1964 to 1977 and finally as the Chief Election Commissioner of India from 1977 to 1982. His tenure in these roles marked a period of significant reform and administrative enhancement in both Parliamentary procedures and electoral management.
Shakdher introduced several reforms aimed at improving legislative efficiency and effectiveness. He refined parliamentary procedures, ensuring their smooth implementation and adherence to democratic norms. As Chief Election Commissioner, he oversaw the conduct of elections during a crucial period in India’s democratic evolution, working to enhance the transparency and fairness of the electoral process. Shakdhar also worked as an Editor for “The Journal of Parliamentary Information”.
Combined Legacy
Together, Srinagar-born M. N. Kaul and S. L. Shakdhar made indelible contributions to the functioning of the Indian Parliament. Kaul’s foundational work in establishing procedural norms and Shakdhar’s reforms in both Parliamentary and electoral domains have ensured that India’s legislative and electoral processes are robust, transparent, and democratic. Their combined efforts have had a profound and lasting impact on the governance of India, upholding the principles of democracy and accountability. Their pioneering roles in shaping independent India’s Parliamentary Secretariat continue to inspire future generations.
Sir Pandit Tej Bahadur Sapru (8 December 1875 – 20 January 1949) is widely recognized as an Indian freedom fighter, eminent lawyer, and politician. However, very few are aware of his deep connection to his Kashmiri roots, akin to the present-day Kashmiri Pandits dispersed globally following their forced mass exodus from Kashmir in 1990. Despite not speaking Kashmiri, Pandit Tej Bahadur Sapru’s love for his ancestral land was evident. To stay connected with his roots, in 1902, he launched a monthly 50-page bilingual magazine, “Kashmir Darpan,” in Urdu with 10 pages dedicated to Hindi. This magazine became a vital link for Kashmiri Pandits across the subcontinent, helping them stay connected with their homeland and protecting their identity.
Early Life and Education
Born in Aligarh in the United Provinces (now Uttar Pradesh), Sapru hailed from a distinguished Kashmiri Pandit family. He was the only son of Ambika Prasad Sapru and Gaura Sapru (née Hakhu). Interestingly, Sapru was an eighth cousin of Allama Iqbal, the national poet of Pakistan and a key ideologue behind the concept of Pakistan in the 1930s.
Sapru received his education at Agra College and went on to work as a lawyer at the Allahabad High Court, where Purushottam Das Tandon, a future nationalist leader, served as his junior. He later became a dean at Banaras Hindu University. Though admitted to the Middle Temple in London on 13 December 1930, he withdrew on 14 January 1932 without being called to the English bar.
Association with Kashmir Darpan
Sapru’s political career included service in the Legislative Council of the United Provinces (1913–16), the Imperial Legislative Council (1916–20), and as a member for law affairs in the Viceroy’s Council (1920–23). However, his role as Editor of “Kashmir Darpan,” published from Nami Grami Indian Press ,Dara Ganj, Allahabad since 1902, stands out as a testament to his commitment to his community.
Connecting the Kashmiri Diaspora
Recent access to some of editions of “Kashmir Darpan” from 1903 to 1906 by Kashmir Records reveals fascinating insights about the lives of Kashmiri Pandits in areas such as Calcutta, Dhaka, Jodhpur, Hoshiarpur, Lucknow, Varanasi, Allahabad, Jalandhar, Lahore, Sialkot, Amritsar, Srinagar, and Jammu. Managed by Manohar Lal Zutshi, the magazine featured news of births, deaths, marriages, postings, transfers, student results, and other community-specific information, much like today’s Kashmiri-focused magazines, newspapers, and portals. Socio-cultural and political write-ups, besides prose and poetry recitations were also regular feature of this magazine.
Results of Allahabad University 1905 and 1906 and the list of those Kashmiri Pandit students who excelled in their studies.A Kashmiri community news from Ajmer, Kanpur, Ara, Jodhpur ( 1904)
Kashmir Darpan’s Notable Contributors
Pandit Tej Bahadur Sapru enlisted renowned scholars, poets, academicians, and writers from across British India to contribute to the magazine. Notable contributors included Brij Narayan Gurtu, Kripa Shanker Koul, Manohar Lal Zutshi, Brij Narayan Chakbast, Dharam Narayan Raina, Triloki Nath Koul, Iqbal Narayan Gurtu, Syed Abdul Majid, Krishan Prasad Kaul, Prasaduman Krishan Kitchloo, Kanhaya Lal Shangloo “Mubarak’’ and Sheikh Abdul Qadir.
The writings in “Kashmir Darpan” emphasized the importance of women’s education among Kashmiris for which he had set up a girls school exclusively for Kashmiri girl students . He was encouraging the community to adopt business ventures rather than solely seeking jobs. The magazine highlighted successful Kashmiri shopkeepers like Pt Dharam Narayan Raina, Razdan Brothers of Amritsar, Saheb Brothers of Munti Bazar Dhaka, Swadeshi Stationery Shop owned by Jeevan Nath Ganjoo, and Ghulam Hussain & Brothers of Karachi. He had encouraged one Pandit Rameshwar Nath Kathju, a Mechanical Engineer to set-up his own venture under the name and style “ Indo-European Trading Company’’ at Brij Mandir, Rawalpindi. This company was famous for dealing with Medicines and Metal work including Boxes and heavy duty locks.
An advertisement published in Kashmir Darpan by Pandit Rameshwar Nath Kathju, who in 1905 had set-up his own venture under the name and style “ Indo-European Trading Company’’ at Brij Mandir, Rawalpindi
Sustained by Community Contributions
“Kashmir Darpan” was sustained by annual contributions from across the subcontinent, with regular contributors like Nand Lal Tickoo of Karnal, Shyam Lal Chaku of Lucknow, Prithvi Nath Razdan of Jodhpur, Bishember Nath Mushran, Munsiff Kanpur, and Shambu Nath Hakhu of Ajmer. The magazine was also available in leading institutions and libraries of United Province and major cities of British India.
A list of regular contributors of Kashmir DarpanAn appeal from Manager Kashmir Darpan, Pt Manohar Lal Zutshi to contribute for Kashmir Darspan for the year 1905.
Sapru’s Love for Kashmir
Even as Sir Tej Bahadur Sapru was honored with the title of “Sir,” his love for Kashmir remained unwavering. His correspondence with officers of the Maharaja of Kashmir during the severe floods of 1905, highlighted in every issue of “Kashmir Darpan” in 1905, underscores his efforts to assist his fellow Kashmiris. He made numerous successful appeals through “Kashmir Darpan” to raise the Kashmir Relief Fund, which he later handed over to the then Governor of Kashmir. Kashmir Rechords will try to publish a separate research paper on this subject shortly.
Legacy
Sir Tej Bahadur Sapru passed away on 20 January 1949 in Allahabad, seventeen months after India gained independence. His legacy, particularly through “Kashmir Darpan,” remains a cornerstone in the cultural history of the Kashmiri Pandit community.
In the early 1900s, the “Kashmir Darpan” magazine captured the spirit of young Kashmiri poets driven by wanderlust and a deep love for Persian poetry. Among these seekers of new horizons was Pandit Lachhi Ram Saroor, whose life story unfolds through the rich oral traditions and historical accounts preserved in the magazine’s 1905 edition.
Early Life and Migration
Approximately 150 years before the publication of “Kashmir Darpan,” around 1755 A.D., Lachhi Ram Saroor left his native Kashmir for the culturally vibrant region of Awadh. This era marked the twilight of Nawab Shuja-ud-Daula’s rule and the dawn of Asaf-ud-Daula’s governance. Saroor’s migration was a journey into a world where Persian poetry thrived under the patronage of local rulers and the literary community flourished.
A page from Kashmir Darpan-1905, carrying a write-up on Kashmiri Poet, Lachhi Ram Saroor.
Engagement with Kandhari Publications
Upon arriving in Awadh, Saroor became deeply involved with the Kandhari publications, a significant literary outlet of the time. The Kandharis, speculated to be earlier Kashmiri migrants, provided a platform for Saroor and others to express their poetic talents. Pandit Zinda Ram, another Kashmiri, served as a scribe and later ascended to the role of Chief Manager within these publications. His collaboration with Saroor highlighted the prominent role that Kashmiris played in shaping Awadh’s literary landscape.
Romantic Bonds and Poetic Muse: Habibullah Khan
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A noteworthy aspect of Lachhi Ram Saroor’s life was his relationship with another Kashmiri, Habibullah Khan, who also held a managerial position at the Kandhari publications. Their bond transcended professional collaboration, blossoming into a romantic relationship that profoundly influenced Saroor’s poetry. His verses often celebrated the beauty and charm of Habibullah Khan, reflecting the deep affection and admiration he felt. One of Saroor’s evocative couplets captures this sentiment:
“The beloved made the houri assume a human form, Behold the joy that mirrors the shadow of the majestic god. The promise of joy composed in honor of Youssuf Applies to the face of the beloved, for you may have misunderstood His beauty is purity in another dimension.”
Turmoil and Migration to Indore
Saroor’s time in Awadh was not without challenges. When court intrigues turned the Nawab of Awadh against Pandit Zinda Ram, both Zinda Ram and Saroor were forced to leave. Demonstrating his loyalty and solidarity, Saroor accompanied Zinda Ram to Indore. There, they sought patronage under Maharaja Holker. Despite the initial respect they received, their integration into Holker’s court was thwarted by the surrounding intrigues and politics. Disillusioned, Zinda Ram returned to Awadh, prompting Saroor to satirize Maharaja Holker’s one eye blindness in his poignant verses:
“Friends, Cast away the desire for silver and gold, Take the road home and abandon the journey. Expecting sight from this blind eye is a mistake, Seek vision from the one who sees, not from one who is blind.”
Literary Contributions and Legacy
Lachhi Ram Saroor’s literary legacy is preserved through his “Diwan” (collection of poems), which is a testament to his prowess in the Persian ghazal form. His handwritten manuscripts have been treasured by the elders, with “Kashmir Darpan” confirming the authenticity and quality of his work. Saroor’s poetry, influenced by the style of the renowned Persian poet Shirazi, encompasses themes of love, beauty, and longing. His collection includes nearly a hundred ghazals, meticulously crafted with attention to “Radeef” (a refrain in Persian poetry), alongside a “Masnavi” and a “Qaseeda” in honor of Habibullah Khan. True to the poetic tradition, his verses evoke themes of love, beauty, and longing for the beloved.
Enduring Kashmiri Traditions
Despite his journeys and the challenges he faced, Lachhi Ram Saroor remained deeply rooted in his Kashmiri heritage. He never amassed wealth from his Masnavis. He steadfastly wore the traditional “Pheran,” symbolizing his connection to his homeland. Even as he navigated the diverse cultural landscapes of Awadh and Indore, his distinctive turban, though often soiled, graced his head with dignity and pride.
A Poet’s Resilience and Cultural Impact
Lachhi Ram Saroor’s life story, as detailed in the “Kashmir Darpan,” highlights not only his personal journey but also the broader narrative of Kashmir’s influence on Indian literary culture. His enduring commitment to his poetic craft, his romantic inclinations, and his unwavering adherence to Kashmiri traditions reflect the resilient spirit of the Kashmiri diaspora and their significant contributions to the cultural fabric of India.
June 20th is globally observed as World Refugee Day, a day dedicated to celebrating the resilience of refugees, honoring their contributions, and reflecting on their vulnerable situations. It is a day when the world is called upon to recognize the struggles of those who have been forced to leave their homes. Yet, amid these global commemorations, a glaring omission remains—the plight of the Kashmiri Pandits.
The Misnomer: Migrants vs. Refugees
Despite matching all the criteria of refugees, the Kashmiri Pandits, uprooted from their homes in 1990, are not officially recognized as such. Instead, they are labelled “migrants,” as if they voluntarily chose to abandon their ancestral land. This misnomer belies the harsh reality of their forced exodus, reducing their trauma to a mere movement.
This was all stored for Kashmiri Pandits in 1990 —Empty Water Cans—Courtesy Red Cross !
The Struggle for Survival
Since their exodus, Kashmiri Pandits have been engaged in an existential battle, fighting for survival on all fronts. Their cultural genocide has been a persistent concern, compounded by the exploitation of their plight during election seasons by politicians of all stripes. Despite the authorities’ claims of rehabilitation efforts, these measures have proven grossly inadequate, leaving the Pandits to live far from their roots.
Bitten in Exile: By Snakes and Administration !
Broken Promises, Inadequate Measures
1996 Return Plan— Hollow or sabotaged?
Over the past 34 years, numerous plans for their return have been proposed. However, these plans have often been nothing more than empty promises, marred by flaws or sabotaged intentionally. The community has repeatedly sought international intervention, appealing to Amnesty International and the United Nations to highlight their plight. Despite these efforts, most Kashmiri Pandits continue to live in camps or endure harsh conditions with poor sanitary facilities, forced to live and die in exile within their own country.
As we mark another World Refugee Day, it is crucial to acknowledge the ongoing suffering of the Kashmiri Pandits. They have now spent 34 years in forced exile, and yet, the recognition of their status as refugees remains elusive. This oversight is not just a bureaucratic failure; it is a humanitarian crisis that demands urgent attention and action.
Shadipur Kashmir Dashaar, often likened to the revered Purna Kumbh Mela, used to be a unique and ancient festival celebrated by Kashmiri Pandits. Unlike the regularly scheduled Kumbh Melas, the timing of Kashmir’s Dashaar depends on ten specific astronomical and astrological configurations, occurring roughly every 10, 12, 36 or 75 years. Due to these ten celestial combinations, the festival is named “Dashaar,” meaning ten combinations on a single day! This uncertainty in timing has led to the festival entering Kashmiri folklore as “Dahi Veher Dashaar,” literally meaning once in a Blue Moon. The festival is celebrated at the confluence of the Jhelum (Vitasta) and Sindh rivers in Shadipur, present Ganderbal district of Kashmir.
The Chinar Tree at Shadipur, Kashmir.
Historical Insights
During his post-doctoral research at the Jammu and Kashmir Department of Archives and Archaeology at Jammu, this Author stumbled upon a significant file titled “Dashaar Mela at Shadipur-1941”. The festival was last celebrated on June 14, 2016, after a 75-year hiatus, with the previous celebration on June 4, 1941. Historical records upon the perusal of this delicate file revealed that over 100,000 pilgrims had attended the 1941 Dashaar, far exceeding the expected 40,000. An earlier celebration in 1911 saw a cholera outbreak affecting thousands of pilgrims.
Celestial Significance
The festival is celebrated every time in June (Jyeshta) under specific astrological conditions: a Tuesday or Wednesday with the Moon in Virgo and the Sun in Taurus during Ananda Yog. The confluence of the Jhelum and Sindh rivers, known as Prayag Chinar, is considered sacred, akin to the confluence of the Ganges and Yamuna at Prayag in Allahabad. Kashmiri Pandits regard the Sindh stream as the sacred Ganga and Vitasta as another name for the river Yamuna, supported by verses 305-307 in the Nilmata Purana.
The 1941 and 1911 Dashaar
The preserved file, accessed by this Author, mentions that the 1941 festival, falling on June 4, 1941, corresponding to 22nd Jyeshta, 1998 Vikram Samvat, was declared a public holiday in the entire districts of Baramulla, Anantnag, and Muzaffarabad. The Maharaja’s government had allocated Rs 200 for rescue boats and ropes, kept Rs 500 for unforeseen expenses, and deployed 100 Maharaja Guards and Medical Officers from Sumbal and Ganderbal. Over one-lakh pilgrims had participated, far exceeding expectations. This was based on the report of Deputy Chief Security General, who had estimated only 40,000 devotees.
In 1911, the festival faced a terrible cholera outbreak, requiring treatment for 3,063 pilgrims. A 16-year-old Kashmiri Pandit boy, whose identity was not revealed, had lost his life when a boat overturned.
The 2016 Celebration
Passing the Heritage Baton to the Young…. An elderly Kashmiri Pandit with her daughter during 2016 Dashaar festival.
In 2016, the festival celebrated after 75 years, saw elaborate arrangements, including transport, security, and sanitation. Local Muslim residents provided essential supplies and boat services. The Chinar Tree, which was photographed by Fred Bremner in 1905, was in 2016 also surrounded by water on all sides. One had to come to this Chinar tree in a boat and go up some steps to have a commanding view of the confluence. The site, with its Shiva Lingam, has been a place of worship for centuries. Kashmiri Pandits who were incidentally already in Kashmir for Mela Kheer Bhawani of 2016, also participated in the Dashaar festival that year.
The Chinar Tree at Shadipur, Kashmir in 1905, photographed by Fred Bremner.
Cultural and Spiritual Significance
Sh Sanjay Raina
Sanjay Raina, an expert on the traditional and rituals of Kashmiri Pandits, explains,: “The Dashaar festival is always celebrated in the month of June (on 10th Jyeshta Shukla Paksha), either on Tuesday or Wednesday, with Hasta as Nakshatra, Moon in Virgo, and Sun in Taurus during Ananda Yog.” Raina cites the Nirnay Sindhu, Dashaar Nirnay book, and the rare Shadipur Dashaar Nirnay book as sacred texts documenting the festival’s significance.
A page from Shadipur Dashaar Nirnay book
Nirnay Sindu Book, 1901 that makes a mention of Dashaar Festival of Kashmir.
Looking Forward
The exact date of the next Dashaar festival will be determined by astrologers and experts, but it cannot be before June 2026, adhering to the minimum ten-year gap required the celestial combinations to align once more.
(The author is a writer, author, and content creator who has been involved in both print and electronic media for over 35 years)
January 1979 – The political landscape of Jammu and Kashmir was rocked by the explosive and visionary proposals of Balraj Madhok, a veteran leader of the Jana Sangh and a former Member of Parliament. Known as a “son of the soil,” Madhok’s controversial views on the reorganization of the State drew widespread attention and criticism at that time. Yet, forty years later, the echoes of his bold statements seem eerily prescient.
In a series of press conferences and public meetings in the Jammu region in 1979, Madhok advocated for a dramatic restructuring of Jammu and Kashmir. Kashmir Rechordsis in possession of some newspaper cuttings of that period that make a mention of these proposals and the collective condemnation he had received at that time.
Even though at the heart of Madhok’s vision which he had shared in so many books also, he envisioned that Jammu and Kashmir State warranted a tailored administrative structure. In his scheme of things, Jammu and Kashmir regions had to function as separate States distinct from each other.
Madhok’s Blueprint for Reorganization
While Madhok had proposed separate statehoods for Jammu and Kashmir, his advocacies had included Teetwal, Karan, and Uri areas to be crafted as Union Territory besides Ladaakh as according to him, these regions had their own distinct identity which did not align with the broader Kashmiri representation.
Madhok’s proposal of 1979…
Madhok’s proposals were naturally met with a storm of criticism from various quarters. Political leaders across Jammu and Kashmir, as well as members of the then Janata party had ridiculed and dismissed his suggestions. The idea of reorganizing the State was seen as radical and unpalatable, even within its ranks. Critics had lambasted him for sowing division and for his perceived alignment with Indira Gandhi and Sheikh Mohammad Abdullah, despite his otherwise staunch opposition to their policies.
Fast forward to August 5, 2019, and the Government of India implemented a sweeping reorganization of Jammu and Kashmir. Article 370 was abrogated, and the State was bifurcated into two Union Territories: Jammu & Kashmir and Ladakh. This historic move bore striking resemblances to Madhok’s proposals from 1979, albeit with some modifications.
Echoes of the Past: The 2019 Reorganization
Ladakh was finally recognized as a Union Territory, as Madhok had long championed.The region of Jammu and Kashmir was restructured into a Union Territory, aligning partially with Madhok’s vision, though his call for separate statehood for Jammu was not realized.
The Legacy of a Visionary
While Balraj Madhok’s ideas were deemed too radical for their time, the eventual reorganization of Jammu and Kashmir in 2019 underscores a significant, albeit delayed, validation of his foresight. Even though these proposals seemed outrageous at that time, the subsequent events and the historic move to scrap Article 370 appear to bear striking resemblance to many features of the 1979 Madhok proposals albeit with certain modifications after having taken into account the contemporary realities of our times.
Today, as we witness the evolving dynamics of Jammu and Kashmir, Balraj Madhok’s contributions offer a compelling narrative of how bold ideas can eventually reshape the course of history, even if their merit is recognized only in hindsight.
Madhok’s political philosophy reflects radical ideas should not be subservient to political correctness of the times.
As the Wheel of Time completes years after year since the Kashmiri Pandits began celebrating the annual Mela Kheer Bhawani in exile, the sacred Kheer Bhawani Mela every year evokes a poignant mix of nostalgia and sorrow. This day serves as a stark reminder of June 1, 1990, when the Mela was first time observed in exile. The normally vibrant Tulmulla shrine, under the majestic canopy of ancient Chinar trees, stood eerily silent that year, devoid of the overnight and morning devotees who once filled the air with hymns and prayers.
The shrine, typically alive with the bustling energy of pilgrims and the melodious chanting of hymns, was that year ( 1990) cloaked in a heavy silence. The mighty Chinar trees, which once provided shade to thousands of devotees, then stood as silent sentinels over an almost deserted temple complex. The absence was palpable, as if the valley itself was holding its breath. For the first time, there were no Yatris, no processions, no vibrant bhajans, hymns, or traditional Kashmiri Leelas. The Kashmiri Pandits, who had been the lifeblood of these celebrations for centuries, were missing en-masse, forced to flee their ancestral land amidst escalating conflict.
A Valley in Transition
As I stood there, a journalist then working for the Daily Excelsior and assisting its Kashmir Desk, the melancholy of the scene was overwhelming. The temple complex echoed with emptiness, under the watchful eyes of security forces who, new to the valley, stood as silent witnesses to a tradition they barely understood. The sacred day of Mata Kheer Bhawani seemed to slip away in the shadows of military presence and militant threats.
A first-hand account of first Mela Kheer Bhawani Mela in exile—June 1, 1990. For archival newspaper cuttings, contact Kashmir Rechords. (kashmir-rechords@gmail.com)
This was not just any day. The valley was already under strict law and order on June 1, 1990, coinciding with Mata Kheer Bhawani Mela, as a significant event was unfolding. On this very day, 15-year-old Omar Farooq was installed as the new Mirwaiz of Kashmir, following the assassination of his father, Mirwaiz Maulvi Farooq, just few days earlier.
A Lone Devotee’s Devotion
In the midst of this silence, a solitary figure caught my eye. In a remote corner of the temple, under the protective gaze of Mata Kheer Bhawani, stood a lone Kashmiri Pandit! Despite the turmoil, this devout man had chosen not to leave Kashmir. His presence was a poignant symbol of resilience and undying faith. Associated with a Government media organization, he had stayed behind to ensure that the spiritual sanctity of the shrine remained unbroken.
With quiet determination, this devout Pandit gathered information about other fellow Kashmiri Pandit employees still working under perilous conditions in the valley. In a remarkable act of solidarity, a few local Muslims, who also revered Mata Kheer Bhawani, offered their help. Through their efforts, a spokesperson of the Kashmir Motor Drivers (KMD) Association was contacted, who, despite severe tension in Srinagar, arranged two buses to transport some of those scattered Pandit employees to the shrine.
The Quiet Return of Faith
As the Sun climbed higher, casting golden rays through the leaves of the Chinar trees, two buses arrived. Slowly, a small group of Pandits disembarked, their faces a mixture of anxiety and reverence. Despite the heavy guard and underlying tension, they had come to ensure that the Kheer Bhawani Mela did not pass without its customary puja and worship.
The puja was performed that day, not with the usual grandeur but with a profound sense of purpose. The devotees, though few, followed all traditions and customs, their prayers mingling with the rustling leaves and the soft murmur of the spring where the deity is seated. It was a solemn ceremony, deeply moving, a quiet assertion that faith could not be silenced by fear.
This was perhaps the first puja at the shrine since the beginning of 1990. For months, the temple had been under the watchful eyes of security personnel, except for that one devoted Pandit who had pledged not to leave the shrine complex until his death. His unwavering presence was a beacon of hope and continuity amidst the chaos.
Years of Sparse Devotion
In the years that followed, the presence of devotees at Kheer Bhawani remained sparse, limited mainly to employees of the Civil Secretariat, AG Office, and other Central government workers stationed in Kashmir. The shrine, once a bustling centre of spiritual activity, became a guarded sanctuary, out of reach for the majority of its community. Kashmiri Pandits, scattered and displaced, recreated their sacred spaces in Jammu, Delhi, and other parts of India, keeping the spirit of the shrine alive in their hearts and homes.
By 1997, the shrine began to see a resurgence. With the easing of tensions, Kashmiri Pandits started visiting the shrine again, either through government-sponsored transport or private arrangements made by their community. The shrine saw visits from politicians of all hues and even militant leaders, each seeking to extend their sympathies or make their presence known on the days of the Mela. Despite the political undercurrents, these gatherings also became a rare opportunity for old friends from both communities to reconnect, to remember and cherish their shared past.
A Testament to Resilience
The story of June 1, 1990, at the Kheer Bhawani shrine is a testament to the indomitable spirit of the Kashmiri Pandits and the profound respect for faith that transcends communal boundaries. It is a story of loss and resilience, of the sacred and the profane intertwining in the valley of Kashmir. As we look back, it is a poignant reminder that even in the darkest of times, the flame of devotion burns brightly, undeterred by the shadows that seek to engulf it.
* (The write-up is a first-hand account of Rajesh Bhat, Ph.D. in Mass Communication and Journalism with over 35 years of experience as a Journalist, writer, researcher, and academician in journalism, spanning both print and electronic media. He authored “Radio Kashmir in Times of Peace and War” and has worked with prestigious newspapers and publications including Kashmir Times, Daily Excelsior and The Tribune, Chandigarh. Currently, he serves as a Faculty Member at the National Academy of Broadcasting and Multimedia, New Delhi.)i
`Soi‘ (nettle), ‘Pamb Chalan‘, ‘Koth‘, or ‘Tethwan’ are among the wild grasses and herbs of Kashmir that hold a significant place in the local psyche. These plants evoke a range of emotions among Kashmiris, from fear and trauma to disdain. The sting of a ‘Soi Shalakh’ or the bitter taste of ‘Tethwan’ are common unpleasant experiences. Despite the locals’ aversion to these plants, they are not without value. These often-despised grasses possess profound medicinal properties, highlighting a complex relationship between nature’s gifts and human perception.
The Rich Medicinal Heritage of Kashmir
Kashmir boasts around 149 medicinal grasses and herbs, a fact documented in the book “Medicinal Plants of Kashmir Valley–The Distribution and Mapping,” published by the Government of Jammu and Kashmir. While some plants are easily available throughout the valley, many have gone extinct or are threatened. Understanding the ethno-botanically significant medicinal plants plants that have underpinned traditional healthcare for millennia can unlock potential not only for combating emerging lifestyle diseases but also for economic development.
Traditional Medicines in Folk Culture and Daily Life
Indigenous Kashmiri medicines like ‘Tethwan’, ‘Koth’, ‘Soi’, and ‘Pamb Chalan’ play significant roles in the region’s folklore and daily usage. These plants, despite their unpleasant characteristics, have been used for generations to treat various ailments. This rich tradition of utilizing local medicinal plants underscores the immense potential that lies in these natural remedies.
A Kuth Plant and Kuth root
A Path to Medical Tourism
With growing awareness of the benefits of homeopathic and other natural medicine systems, Jammu and Kashmir could become a hub for Ayurvedic and Unani medical tourism, akin to Kerala. According to recent studies, the global market for alternative medicine is expected to grow significantly, with a projected CAGR of 22% from 2023 to 2028. Policymakers and entrepreneurs exploring commercial ventures or dedicated to preserving and expanding traditional knowledge will undoubtedly appreciate the work of numerous scientists who have conducted comprehensive surveys.
Notable Surveys in Kupwara and Billawar
In 2021, a notable survey in the remote Kupwara region of Kashmir exemplified these efforts. Scientists like Mudassir Nazir Bhat, Bikram Singh, and Opinder Surmal conducted extensive research, collecting data on diseases, domestic animals, and remedies involving ethno-botanical plants. Another significant survey in the Billawar area of the Jammu region by Rakesh Kumar, Vikas Sharma, and Sudesh Kumar covered sites including Dewal, Bhaddie, Sukrala, and Koti.
Artemisia absinthium (Wormwood): Known locally as ‘Tethwan‘, it treats digestive disorders and parasitic infections.
Saussurea costus(Kuth): Known for anti-inflammatory properties, it treats respiratory issues and skin diseases.
The bitter Tethwan–So sweet for Skin!
Podophyllum hexandrum (Himalayan Mayapple): Used for its anti-cancer properties, it treats skin diseases and digestive disorders.
Berberis Aristata (Indian Barberry): Locally called ‘Kilmora’, it treats eye infections, jaundice, and skin diseases.
Rheum Emodi (Himalayan Rhubarb): Known for laxative properties, it treats stomach ailments and infections.
Picrorhiza kurroa (Kutki): Used for hepatoprotective properties, it treats liver disorders and respiratory issues.
Fritillaria Roylei (Pamb Chalan): Treats asthma, bronchitis, and other respiratory ailments.
Inula Racemosa (Pushkarmool): Has anti-inflammatory and cardio-protective properties; used for respiratory and cardiac health.
Trillium govanianum (Nagchhatri): Known for anti-inflammatory and analgesic properties; used for wounds and bone fractures.
“Soi” – Heracleum candicans
‘Soi’, or nettle, commonly known as the Himalayan Hogweed, is a medicinal plant plant with a stinking effect found in the Himalayan region, including Kashmir. Those born before 1990 may recall how parents and teachers used ‘Soi Shalakh’ as punishment, but few know about its e benefits, which include remedy for indigestion in children,Vegetable dish,treating minor skin diseases, treating diabetes, boosting metabolism and immunity,reducing kidney stones, treating enlarged prostate, treating ulcers and urinary infections.
Threats and Opportunities
The threat to traditional knowledge and the shrinking biodiversity of these plants is both real and imminent. Supporting and augmenting this sector is crucial. Technical precision in surveys should guide stakeholders in rediscovering plant resources for food and medicine.
Moving Forward
To capitalize on this potential, it is crucial to implement the following steps:
Policy Development: Formulate policies that support the cultivation, preservation, and sustainable use of medicinal plants plants.
Research and Development: Increase funding for research on ethno-botanical plants and their applications in modern medicine.
Community Engagement: Involve local communities in the conservation and cultivation of these plants, ensuring their traditional knowledge is preserved and valued.
Commercial Ventures: Encourage the establishment of businesses that utilize these plants, promoting economic growth and job creation.
Educational Programmes: Develop initiatives to train the next generation of scientists and practitioners in ethno-botany and traditional medicine.
Conclusion
The rediscovery and utilization of ethno-botanically significant plants hold immense promise for both health and economic development. By embracing this rich heritage and integrating it with modern scientific practices, we can pave the way for a healthier, more prosperous future for Jammu and Kashmir. By harnessing the medicinal potential of these native plants, we not only preserve a valuable aspect of our cultural heritage but also open up new avenues for sustainable development and healthcare innovation.
In the late hours of November 16, 1896, the serene night in Chinkral Mohalla, Srinagar, was pierced by anxious whispers and fervent prayers. The household of the late Pandit Mukund Ram Zutshi was abuzz with nervous anticipation as Vishmal Dar, lovingly known as Kisser Ded, endured the trials of labour. As dawn approached, a cry heralded the arrival of a boy, Lambodhar, named after Lord Ganesha. This child was destined to become a beacon of science and intellect for the Kashmiri Pandit community, and a figure whose influence would transcend borders.
An Astrological Foretelling
The family’s astrologer, Pandit Nila Kanth Razdan, predicted that Lambodhar would lead a life of distinction and brilliance. However, his future would not be tied to his birthplace. This prediction came to pass as Lambodhar spent most of his life in England, where he passed away on January 14, 1964. His journey from the alleys of Srinagar to the scientific halls of London was nothing short of extraordinary.
The Zutshi Family: A Legacy of Service and Resilience
Lambodhar hailed from a family deeply entrenched in service and duty. His father, Pandit Mukund Ram Zutshi, and uncle, Pandit Tota Ram Zutshi, were stalwarts in the police department. Mukund Ram was revered as an efficient investigator, while Tota Ram was noted for his skill in drafting mercy petitions that often spared the lives of condemned prisoners. Their dedication to justice earned them a formidable reputation in Srinagar.
However, the family faced a severe setback in 1840 when a great fire ravaged their home. Undeterred, they rebuilt their lives and continued their service to the community. The new home they constructed stood as a testament to their resilience and became the birthplace of Lambodhar, a new era’s beacon.
Early Signs of Genius
From a young age, Lambodhar exhibited an insatiable thirst for knowledge. His academic journey began at Babapora Middle School, where he topped his Primary School Examination. By 1911, he had completed his Matriculation at the State High School at Dilawar Khan Bagh, Fateh Kadal, emerging as the top student in Kashmir Province.
His family employed innovative methods to support his studies. A chord was tied to his clothes to jolt him awake whenever he nodded off while studying. Additionally, he was given a mixture of Brahmi powder and molten ghee to sharpen his memory. These early signs of his brilliance were just the beginning of a lifelong pursuit of knowledge.
Academic Excellence and Ventures Abroad
Lambodhar’s academic prowess led him to Prince of Wales College in Jammu (now Gandhi Memorial College of Science), where he graduated with honors in Physics in 1919, topping Punjab University. His mentors included eminent scientists like Dr. Vidya Sagar Puri and Dr. Shanti Swaroop Bhatnagar. While in Jammu, Lambodhar’s leadership was evident as he founded the Dogri Youngman’s Association, advocating for the rights of the State Subjects.
In 1921, Lambodhar’s brilliance earned him a scholarship to study Mining Engineering in England. He excelled at the Royal School of Mines, Imperial College of Science, London, where he earned prestigious qualifications: A.R.S.M in Mining and Geology, A.M.I.M.M, and F.G.S. Despite returning to Kashmir in 1923, he found limited opportunities and soon returned to England in 1925.
Lambodhar Zutshi in a pensive mood.
Love for Kashmir Amidst Western Success
Lambodhar’s connection to Kashmir was unbreakable. In 1927, he returned to Kashmir with aspirations to contribute to its development. Appointed as an engineer with a salary of Rs. 600 per month, he quickly became disillusioned with the lack of support for his mineral development proposals. He resigned in 1929 and went back to England, where his scientific and entrepreneurial ventures flourished.
Throughout his career, Lambodhar engaged in numerous ventures across continents. He worked on excavating the Sapphire mine in Neelam, navigating the treacherous terrain to transport mineral ore on mule backs. He was also involved in various mining and property enterprises, including the formation of Zutshi Park Properties Ltd. in 1936 and consulting roles in England.
A Family Rooted in Tradition and Progress
Lambodhar’s personal life was intertwined with his professional pursuits. At 15, he married Radha Mal Khazanchi, with whom he had a son, Nandlal Zutshi, born on Janamashtmi in 1929. Nandlal followed in his father’s footsteps, becoming a distinguished figure as Dr. Nandlal Zutshi, the President of the Kashmiri Pandit Association Mumbai, and All India Kashmiri Samaj. Lambodhar later remarried Eileen Lord in England, with whom he had two sons, Dr. Derek Hariram and Dr. Trevor Shankerlal.
After Eileen’s passing in 1944, Lambodhar again married—this time Molly Mancrief, a woman of letters and an occultist. Together, they had a daughter, Mavis Zutshi. Despite his personal losses and multiple marriages, Lambodhar maintained a deep connection to his Kashmiri roots, which influenced his family’s diverse paths across the globe.
Contributions to Kashmir and Beyond
Lambodhar’s contributions to Kashmir were significant, even from afar. He submitted numerous projects for the region’s industrial and mineral development. In 1938, he proposed a scheme for manufacturing Portland cement and received a hero’s welcome upon his return to Srinagar. Despite logistical challenges, his efforts were driven by a deep love for his homeland.
In England, Lambodhar was instrumental in supporting the Indian diaspora. He founded the Kashmir Association for Great Britain and Europe and played a key role in establishing the Hindu Centre in London. During the 1962 Sino-Indian War, he organized support for India and met with Prime Minister Jawaharlal Nehru to discuss the strategic importance of Aksai Chin.
In 1921, Lambodhar Zutshi, C/o Lyod’s Bank, Srinagar, Kashmir, India became the Member of prestigious Mineralogical Society of America, established in 1876.
The Multifaceted Life
Lambodhar Zutshi, while celebrated for his scientific achievements and contributions to the industrial landscape, possessed a rich tapestry of interests and talents that extended beyond his professional endeavors. Among his many pursuits was his proficiency in Urdu, which he wrote with a distinctive flair and an elegant, calligraphic hand. His writings in high Urdu were marked by typical expressions that conveyed both depth and artistry, reflecting his cultured background and intellectual versatility.
A Devotion to Tradition and Culture
Lambodhar’s commitment to cultural traditions was evident in his actions and engagements. As a gazetted officer, he participated in the grand Deshra celebrations, a significant event in the princely state of Jammu and Kashmir. During the Darbar ceremony, he presented a “Nazarana” of one pound to Maharaja Hari Singh, a gesture symbolizing respect and allegiance to the ruler. This act not only highlighted his adherence to tradition but also his status and recognition within the courtly circles of the time.
Anecdotes and Mysticism: The Amarnath Yatra Experience
In 1928, shortly after returning from England, Lambodhar joined his father, Mukund Ram, on a pilgrimage to the sacred Amarnath Cave, an experience steeped in spirituality and mysticism. Mukund Ram, then on official duty for managing the Yatra (known as ‘bandobast’ duty), accompanied his son and a Sanyasi, a revered ascetic known to their family.
During their camp at Chandanwari, an incident occurred that remains etched in the family’s lore. The Sanyasi shared with Lambodhar an intriguing tale of alchemy. He claimed that the ancient science of transforming base metals into gold was known in India for centuries. However, ethical principles forbade its exploitation for personal gain.
Intrigued by the Sanyasi’s claim, Lambodhar accompanied him into the jungle, where the Sanyasi gathered a few leaves from a plant. Back at the camp, the Sanyasi crumbled the leaves into his palm and asked for a copper coin. He covered the coin with the leaves and encased it in mud from the riverbank. The concoction was then baked in a ‘Dhoni,’. After several hours of heating, they cracked open the baked mass, revealing a transformed gold coin. This mystical event fascinated Lambodhar, adding a layer of wonder and curiosity to his already inquisitive nature.
A Legacy Beyond Science
Lambodhar’s life was a blend of rigorous scientific pursuit and a deep engagement with his cultural and mystical heritage. His ability to navigate between the empirical world of mining and the mystical narratives of his culture showcases a unique duality. This blend of modern science and ancient wisdom was a hallmark of his personality, influencing his approach to both life and work.
Through these stories and anecdotes, Lambodhar Zutshi’s legacy is painted not just as a pioneering scientist but as a man deeply rooted in his heritage, respectful of tradition, and ever curious about the mysteries of the world. His multifaceted life continues to inspire, reminding us of the rich and diverse paths that a life of inquiry and dedication can encompass.
Lambodhar Zutshi’s legacy is also a testament to his pioneering spirit and dedication to both science and society. His expertise in mining and geology, coupled with his entrepreneurial ventures, made him a notable figure in both Kashmir and England. He maintained close ties with influential leaders, advocating for Kashmir’s development and supporting its people through various initiatives. Despite living most of his life in the West, Lambodhar’s heart always lay in Kashmir. His story is a rich tapestry of intellectual pursuit, cultural dedication, and a relentless drive to uplift his community. Lambodhar Zutshi remains a revered icon among Kashmiri Pandits and a beacon of inspiration for future generations
*Bhushan Parimoo is a Jammu based environment, conservationist and ecology expert. He can be reached at: blparimoo@gmail.com
Operating flights to and from Leh’s Kushok Bakula Rimpochee Airport, one of the world’s highest airports, is a testament to a pilot’s skill and experience. Situated at an altitude of 3,256 meters (10,682 feet), Leh Airport is surrounded by the rugged Himalayas and is notorious for its challenging approach paths and unpredictable weather conditions. Pilots flying into Leh must expertly navigate through narrow mountain valleys, manage high-altitude take-offs and landings, and be prepared for sudden weather shifts, including strong winds and turbulence. Kashmiri pilots stand at the forefront of aviation excellence in the challenging Leh sector, marked by high-altitude airports and treacherous terrain. Historical accidents in 1979 underscore the formidable risks pilots face, yet these incidents have propelled advancements in safety measures and training. Notable pilots like Captain Aijaz Parvez, Captain Vinod Koul, Captain Sanjay Raina and Captain Shoaib Qayoom epitomize expertise in navigating Leh’s complexities, blending local knowledge with rigorous training. Specialized skills in high-altitude navigation and weather adaptability define their success, ensuring safe and efficient flights amidst nature’s challenges.
Historical Accidents Highlighting the Risks
The risks associated with flying in and out of Leh have been tragically underscored by several accidents, most notably in 1979. These incidents highlight the formidable difficulties pilots face when operating in this demanding environment.
January 25, 1979 – Antonov An-12BP Crash:
Aircraft: Indian Air Force Antonov An-12BP
Fatalities: All 102 on board, including 77 Indian Army personnel.
Incident: The aircraft was on a routine flight from Chandigarh to Leh. Severe weather and the treacherous mountainous terrain led to a fatal crash near Leh. The lack of distress signals and the challenging recovery operation highlighted the extreme hazards of flying in the region.
June 7, 1979 – HS 748 Crash:
Aircraft: Indian Air Force Hawker Siddeley HS 748
Fatalities: All 29 on board.
Incident: On approach to Leh, the aircraft encountered severe weather and crashed into the mountainous terrain. The high altitude and adverse weather conditions were significant factors in the crash.
November 24, 1979 – Antonov An-12 Crash:
Aircraft: Indian Air Force Antonov An-12
Fatalities: All 20 on board.
Incident: During a supply mission to Leh, the aircraft faced low visibility and strong winds, leading to a crash in the mountains. This accident, like others, underscored the perilous nature of military operations in high-altitude regions.
These incidents reflect the extreme operational challenges in the Leh sector and have driven improvements in safety protocols, training, and equipment for high-altitude aviation.
Kashmiri Pilots Leading the Way
Kashmiri pilots have emerged as key figures in mastering the intricacies of flying into Leh. Their deep-rooted familiarity with the region’s geography and weather conditions, combined with rigorous training, equips them uniquely to handle the challenges of Leh operations. Here are some distinguished Kashmiri Muslim and Kashmiri Pandit pilots known for their expertise in this sector:
Captain Aijaz Parvez:
Hailing from Kashmir, Captain Parvez has decades of experience navigating the high-altitude terrains of Leh. He has been instrumental in training other pilots for operations in this area and has flown numerous missions with both commercial airlines and the Indian Air Force.
His expertise in managing the complex conditions of Leh flights is well recognized, making him a key figure in enhancing safety protocols for these operations.
Captain Shoaib Qayoom:
A Kashmiri pilot with first-hand experience of the region’s terrain and climate, Captain Qayoom is known for his calm and proficient handling of aircraft under adverse conditions.
His ability to navigate the challenging approaches to Leh has earned him accolades from both passengers and colleagues.
Captain Tsering Angchok:
Originally, from Leh, Captain Angchok’s intimate knowledge of the local topography and weather gives him a natural advantage in flying in and out of the region.
As one of the few pilots from Leh, his insights and successful flights under various challenging conditions are invaluable.
Captain Bilal Mehraj
With roots in Kashmir, Captain Mehraj has a profound understanding of the region’s geographical and weather challenges.
He is known for his precision and technical skill, often praised for his smooth landings and adept handling of aircraft in difficult conditions.
Captain Tanveer Ahmed
A Srinagar native, Captain Ahmed’s familiarity with high-altitude conditions and rugged terrain has made him an expert pilot for flights to Leh.
His career includes several high-profile flights to Leh, demonstrating exceptional skill in managing the complexities of the airport’s operations.
Captain Sameer Kulkarni
A Kashmiri Pandit by heritage, Captain Kulkarni has extensive experience flying in the mountainous terrains of Leh.
His calm demeanour and expert handling of aircraft in adverse weather conditions have earned him praise and recognition.
Captain Vinod Kaul
From a prominent Kashmiri Pandit family, Captain Kaul’s cultural and geographical insights into the region have been significant assets throughout his career.
His meticulous approach to flight planning and execution has been key to managing critical flights under challenging conditions.
Captain Sanjay Raina
Raised in a Kashmiri Pandit family, Captain Raina’s personal connection to the region’s geography and weather patterns has contributed to his expertise in operating flights to Leh.
His exceptional skills in handling the difficult approach and landing procedures at Leh Airport are highly regarded.
Captain Ashok Dhar
With a strong connection to the region, Captain Dhar has spent years mastering the intricacies of flying in and out of Leh.
His regional insights and precise handling of aircraft provide an added layer of confidence and safety in his operations.
Captain Anil Koul
Combining local knowledge with exceptional flying skills, Captain Koul’s upbringing in the region gives him a unique perspective on flying in the Himalayas.
He safely navigates the challenging routes to Leh, displaying his expertise in high-altitude operations.
Unique Skills and Training
Pilots flying to Leh must undergo specialized training to prepare for the region’s unique challenges. These include high-Altitude Navigation, Precise Navigation through narrow valleys and steep descents, Weather Adaptability, Aircraft Performance Management and Decision-Making and Problem-Solving: Quick reflexes.
The expertise of Kashmiri pilots, particularly those with deep roots in the region, has been pivotal in navigating the complex and hazardous conditions of the Leh sector. Their contributions, marked by a blend of local knowledge and rigorous training, ensure the safety and efficiency of flights to one of the world’s most challenging airports. These pilots not only embody technical proficiency but also carry a profound appreciation for the region they serve, significantly enhancing the safety and reliability of aviation operations in Leh.
