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Kashmir’s Quintessential Merchant and Philanthropist

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Kashmir’s Quintessential Merchant and Philanthropist
(Kashmir Rechords Exclusive)
Kashmir Rechords is honoured to present the story of a remarkable yet relatively lesser-known historical figure from Kashmir. This individual was the wealthiest merchant of his era, renowned for his exceptional ability to unite people across religious, ethnic, and other divides. His legacy underscores the enduring importance of unity and development in our diverse society.

In his 1930 publication by Matba Kareemi Press, Lahore, noted Kashmiri-origin historian and journalist Muhammad Din Fauq highlights some prominent individuals  of 19th century from Kashmir who  had gained fame in British India. Preserved by Sundaraya Vigyan Kendram, Hyderabad, this book stands as a valuable historical document, listing illustrious Kashmiri Pandit and Muslim names side by side, reflecting the harmonious coexistence and mutual respect between the communities.

Fauq mentions his intent to inspire others by listing prominent Kashmiris who achieved success in their respective fields. Among them are notable figures like Pandit Bishamber Nath, Dr. Sir Mohd Iqbal, Daulati Aaliya, Raja Dina Nath, Khawaja Aziz Lucknowi, Tej Bahadur Sapru, Khawaja Sonaullah Shawl, and Justice Shamboo Nath Pandit.

Pic Courtesy: Dr Ashraf Kashmiri

Khwaja Sonaullah Shawl: A Quintessential Kashmiri

A particularly notable figure is Khwaja Sonaullah Shawl, who never lost his connection to Kashmir despite his wide-reaching influence. Fauq terms him “Rayeesul-Raoosa,” meaning the richest among the rich. Shawl constructed residences in key cities such as Bukhara, Bombay, Calcutta, Karachi, Amritsar and Kabul. Renowned for his philanthropy, he donated substantial sums for the construction of Dargahs and mosques. When Maharaja Ranbir Singh established the first State Council in J&K, Shawl was included as a coveted member.

A Respected Trader and Philanthropist

Khawaja Sonaullah Shawl was one of the most respected traders of his era, with a chain of outlets in the region. A philanthropist, he was a friend of the Afghan ruler and was highly respected by the rulers back home. His surname, Shawl, reflects his prominence in Kashmir’s Shawl business.

A Page from Muhammad Din Fauq’s 1930 Book

Esteemed by the Dogra Maharajas

The Dogra Maharajas of Jammu and Kashmir held Shawl in great esteem. Maharaja Ranbir Singh (1857-1885) appointed him as a member of his State Council, offering a substantial salary of 2500 Chilki rupees, which Shawl declined, choosing to offer his honorary services instead. Maharaja Pratap Singh (1885-1925) and Amar Singh also held him in high regard, valuing his straightforward and truthful dealings.

Philanthropy During Kashmir Famine

During the terrible  Kashmir famine of 1877-1879, Shawl rose to the challenge, contributing three thousand kharwars of rice and ten thousand rupees to relief efforts. His generosity extended to respectful burials and treatment for the ill, showcasing his deep solidarity with his Kashmiri brethren.

Advocate for Knowledge and Learning

Shawl was a great admirer of learning, maintaining a private library with thousands of books in Persian, Urdu, Arabic, and English. He is credited with ameliorating and enlarging famous shrines in Srinagar.

Habba Kadal Fire and End of an Era

In around April-May 1893, a devastating fire  engulfed hundreds of households in Habba Kadal, Srinagar. Khwaja Sanaullah Shawl had gone to Punjab on a business trip. When he returned home, his heart was immensely saddened by the miserable condition of hundreds of residents of the Habba Kadal locality who had lost everything in the great fire. The victims included both Muslims and Kashmiri Pandits.

 The devastating fire Khawaja prompted Sonaulah Shawl to petition the Maharaja for the victims’ rehabilitation. He personally, as usual, donated in cash for their rehabilitation and assistance. The impact of the tragedy was heavy on his heart. He fell sick and towards the end of September 1893, corresponding to 1310 Hijri, ( as per Fauq’s Book), he breathed his last at his home. His passing marked the end of an era of unparalleled communal concord and enlightened leadership.

Descendants and Legacy

Shawl’s three sons, Khwaja Ghulam Hassan, Khwaja Nooruddin, and Khwaja Saududdin continued his legacy. Saududdin, however, played a significant role in the political awakenings of Kashmir, notably linked to the July 13, 1931 incident. His efforts in submitting a memorandum to Lord Reading, demanding rights for Muslim subjects, led to his externment to Kohala by Maharaja Pratap Singh’s soldiers. He was, however,  recalled by Maharaja Hari Singh from the British Territory in 1926.

In  his death,  Kashmir lost not just a prosperous merchant but a beacon of unity and harmony. Khwaja Sonaullah Shawl’s life epitomized the values of wisdom, faith, and communal harmony, leaving an indelible mark on Kashmir’s history.

Kargil Conflict and the Birth of PDP !

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Kargil Conflict and the Birth of PDP !
(Kashmir Rechords Desk)

The last week of July 1999 is etched in the annals of Jammu and Kashmir’s history as a period of intense military engagement and significant political reconfiguration. Amidst the throes of the Kargil War, where the Indian Army was fervently pushing back Pakistani infiltrators in the rugged terrain of the Kargil sector, a notable political development was taking shape. Mufti Mohammad Sayeed, a prominent political figure and former Union Home Minister, chose this critical juncture to part ways with the Indian National Congress and establish his own regional political entity, the People’s Democratic Party (PDP).

The Kargil Conflict and India’s Triumph

Each year on July 26, India commemorates Kargil Vijay Diwas, celebrating the Nation’s victory over Pakistani forces in the Kargil War. The conflict, which saw intense fighting in the high-altitude region of Northern Kargil District in Ladakh, culminated in the successful eviction of Pakistani troops from strategically important mountain tops. This victory not only showcased the valour and resilience of the Indian Armed Forces but also marked a significant moment of national pride and unity.

The Birth of PDP

Just two days after the celebration of Kargil Vijay Diwas, on July 28, 1999, Mufti Mohammad Sayeed having already quit Congress, alongside his supporters, including his daughter Mehbooba Mufti, announced the formation of the People’s Democratic Party (PDP). This move was a strategic realignment in Jammu and Kashmir’s political landscape. Rumours at the time suggested that Mufti, leveraging his deep understanding of the Indian government’s handling of Kashmir affairs, aimed to create the PDP to challenge the dominance of the National Conference and bring about a new“ political order”.

The Political Landscape Post-1999

The PDP’s inception temporarily brought a new  but different dynamic to the politics of Jammu and Kashmir. Both Mufti Mohammad Sayeed and Mehbooba Mufti ascended to the position of Chief Minister, albeit through coalition governments with mainstream national parties. The PDP’s role in bringing about phases of relative “peace and stability’’ in Kashmir, though in piecemeal, was seen as a testament to its initial purpose, but not with much success.

The Shift Post-2019

Twenty-five years after these events, as the Nation celebrates Kargil Vijay Diwas, the political landscape of Jammu and Kashmir has undergone seismic shifts. The abrogation of Article 370 on August 5,  2019 dismantled the special status of Jammu and Kashmir, leading to the reorganization of the State into two Union Territories: Jammu and Kashmir, and Ladakh, with Kargil now part of the latter. This move has significantly altered the political dynamics, with the PDP struggling to find its footing in the new order.

1863: First Indian Calcutta High Court Judge Was a Kashmiri!

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1863: First Indian Calcutta High Court Judge Was a Kashmiri!
(Kashmir Rechords Exclusive)

In an unprecedented achievement, Justice Shambunath Pandit, a Kashmiri Pandit, became the first Indian judge of the Calcutta High Court in 1863. His remarkable tenure, unfortunately cut short by his death in 1867 at the age of 47, left an indelible mark on India’s legal history.

Justice Shambunath Pandit—a Kashmiri Connection.

A Journey from Kashmir to Kolkata

Justice Shambunath Pandit’s story began with his father, Sadashiv Pandit, who migrated from Kashmir in the late 18th century. Moving through Punjab and the United Provinces (now Uttar Pradesh), Sadashiv finally settled in Bhowanipur, Kolkata. Shambunath’s early education in Urdu, Persian, and English took him to Lucknow and Benaras. By 14, he was back in Calcutta, excelling in literature at the Oriental Seminary.

A Pillar of Legal and Social Reform

Justice Pandit’s contributions went beyond the courtroom. He was a founding member of the British Indian Association and played a key role in establishing the Jnan Prakasika Sabha (Truth Revealing Society), which evolved into the Bhowanipur Brahmo Samaj. His advocacy for female education was significant; he supported John Drinkwater Bethune’s school for girls and actively participated in Vidyasagar’s widow remarriage campaign.

Justice Shambunath Pandit along with other Judges of Calcutta High Court—1865. ( Pic Courtesy:: https://www.calcuttahighcourt.gov.in/)

A Distinguished Legal Career

Starting as an Assistant to the Sadar Court Record-keeper, Justice Pandit quickly rose through the legal ranks. He published notable works, including “Notes and Comments on Bacon’s Essays,” and became a distinguished criminal lawyer. Appointed as Junior Government Pleader in 1853 and Senior Government Pleader in 1861, he joined the Calcutta High Court as a judge in 1863, making significant legal contributions, particularly in resuming Lakhiraj lands.

Legacy and Recognition in Kolkata

Justice Pandit’s legacy endures in Kolkata, where a major government hospital, setup in 1902 and a prominent road are named after him. His commitment to social progress and charitable disposition were well-regarded, spending a third of his income on medicines for the poor and supporting orphans and underprivileged students

Constructed in 1902, Shambunath Pandit Hospital still exists in Kolkata!

The First of Many Legal Luminaries

Appointed on February 2, 1863, Justice Pandit paved the way for future legal giants like Justice Dwarka Nath Mitter, Sir Ashutosh Mookerjee, and Justice P.B. Chakravartti, the first Indian permanent Chief Justice of the Calcutta High Court. The Calcutta High Court, established alongside the High Courts of Bombay and Madras, remains a cornerstone of India’s judicial system.

An Untimely Demise

Justice Pandit’s life was tragically cut short when he succumbed to a carbuncle on June 6, 1867. His passing was deeply mourned by the judges of the High Court, his friends, and admirers. He left behind two sons, Pran Nath Pandit and Bishambhar Nath Pandit, continuing his distinguished lineage.

Justice Shambunath Pandit’s trailblazing journey from a Kashmiri family to a revered High Court judge underscores his enduring legacy in Indian history.

When Kashmiri Pandits United to Aid 1903 Kashmir Flood Victims!

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When Kashmiri Pandits United to Aid 1903 Kashmir Flood Victims!
By: Kanwal Krishan Lidhoo*
The heart fills with joy when reflecting on the unity and compassion demonstrated by Kashmiri Pandits living across British India during the early 20th century. When they learned about the plight of their Kashmiri brethren, who were devastated by the notorious floods of July 1903 followed by a severe drought, plunging the entire valley into extreme destitution and misery, they galvanized themselves to provide succor. Their efforts transcended considerations of caste, community, and religion, showcasing a deep love for their ancestral land even though they had been physically distant for centuries.

The Catastrophe of 1903

The floods of July, 23, 1903, marked a catastrophic event for Kashmir, with the entire city of Srinagar submerged, transforming it into a vast lake the likes of which have never been seen before (including the floods of the year 2014). This natural disaster was followed by a severe drought that  further compounded the suffering of the valley’s inhabitants. In response to these calamities, the Kashmiri Pandit community living outside Kashmir  that time, organized a large-scale relief effort. They launched a campaign to seek and collect donations from their community members and extended networks across India. This pan-India mobilization highlighted the indomitable spirit and unbreakable bond that the Kashmiri Pandits maintained with their homeland. Despite their geographical separation, their connection to Kashmir remained profoundly strong.

Relief to All Kashmiris

A document (1905) highlighting the efforts of Kashmiri Pandits living outside India to provide relief to their brethren back home.
The fostering of unity within the community for their devastated  Kashmiri brethren projected an empathy and cohesiveness rarely seen. Their motive was clear: to assert their sense of belonging to Kashmir and provide relief to all Kashmiris, irrespective of caste, community, or religion. This spirit of solidarity and humanitarianism extended beyond immediate relief. It also fostered a sense of cultural and emotional continuity with their ancestral land, reinforcing their identity and heritage.
(Fascimile of correspondence between Pandit Manmohan Koul, Governor of Kashmir and Tej Bahadur Saproo of Allahabad)
A similar situation repeated itself years later when Kashmiri Pandits living abroad rose to the occasion,  trying to mobilize resources to support the educational and medical needs of  some of their community members who were victims of forced migration from Kashmir. This demonstrated a continuity of the values of compassion, unity, and resilience that the community upheld.

Leadership and Coordination

Returning to the floods of 1903, historical records available with Kashmir Rechords reveal that it was the quality leadership and efforts of the then  Governor of Kashmir, Pandit Manmohan Nath Koul and the renowned Kashmiri Advocate from Allahabad,  Pt Tej Bahadur Sapru,  who played a crucial role in galvanizing the Kashmiri Pandit community for this noble cause. Their leadership ensured that the relief efforts were well-coordinated and effective. A special Kashmir Relief Fund Account was created in  the Upper India Bank Limited, Allahabad  of the then United Provinces where the collected money (which was more than ten thousand rupees) was deposited and subsequently disbursed through the office of the Governor of Kashmir. Donations continued to pour in until May 1905, reflecting the sustained commitment of the community.
Rare documents from that period, analyzed  by Kashmir Rechords, present formidable correspondence between,  Sri Pratap Singh, the  Maharaja Bahadur of Jammu and Kashmir, and Governor of Kashmir. In one of the communications  dated  May 5, 1905, Maharaja Pratap Singh  inquired about the remaining   corpus of funds collected by Kashmiri Pandits within and outside Kashmir that had not yet been distributed. The Governor of Kashmir, Pandit Manmohan Koul responded by informing the Maharaja that he had a remaining amount of over  500 rupees, 6 annas, and 9 payas with him.
In a subsequent communication dated May 31, 1905, Maharaja Pratap Singh directed Governor of Kashmir to forward the  undisbursed relief  amount to the management committee of Hindu College, Srinagar.
Maharaja Pratap Singh noted:-

“The college has come up recently and I am a promoter of this college. And now, since the challenges of floods of 1903 and drought have been neutralized, those who have collected and made available the donations want this amount to be provided to help this Hindu College. Fortunately, the situation has improved, and as such, there is no longer a need for the relief fund.’’

An Enduring Connection

The series of events and actions underscore the enduring connection and responsibility that Kashmiri Pandits felt towards their homeland. Their collective efforts not only alleviated immediate suffering but also contributed to the long-term educational and social infrastructure of Kashmir. In all this, one notices that while a Kashmiri Pandit may be taken out of Kashmir, Kashmir cannot be taken away from a Kashmiri Pandit. The legacy of their commitment and compassion continues to inspire and resonate through history.

*Kanwal Krishan Lidhoo is a noted Broadcaster, Author and acclaimed  Translator approved by Sahitya Akademi, New Delhi. He is a Founding Director of Kashmir Rechords Foundation.

The Failed Agra Summit: How a Kashmiri-Origin Bureaucrat Thwarted Musharraf’s Plans

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The Failed Agra Summit: How a Kashmiri-Origin Bureaucrat Thwarted Musharraf’s Plans
(Kashmir Rechords Desk)
Twenty-three years ago, on July 16, 2001, as Pakistan and India neared the signing of a potentially historic document favoring Pakistan on Kashmir matters, a bureaucrat of Kashmiri Pandit ancestry intervened, thwarting General Pervez Musharraf’s efforts to persuade Prime Minister Atal Bihari Vajpayee to sign a joint declaration against New Delhi’s interests.

 

A “Hidden Hand’’

Despite three unsuccessful attempts to draft the joint declaration, this Kashmiri Pandit bureaucrat ensured that India’s interests were safeguarded, ultimately leading to the collapse of the Agra Summit and leaving Musharraf disappointed. Nine years later, Musharraf himself revealed that Indian External Affairs Ministry official Vivek Katju was the “Hidden Hand” responsible for scuttling the summit. According to Musharraf, Katju, then serving in the Ministry of External Affairs, insisted on referencing the Shimla Agreement of 1972, preventing the summit from recognizing Kashmir as a key issue.
The Economic Times (above) and The Hindustan Times’ Reports on Vivek Katju’s “Hidden Hand”

\Musharraf lamented that had Katju not influenced Prime Minister Vajpayee, the Agra Summit could have concluded in favour of Pakistani interests. In his autobiography “In the Line of Fire,” Musharraf criticized Katju’s negotiating style and demeanor, accusing him of adopting a hardline stance detrimental to the peace process.

Vivek Katju Profile

Vivek Katju, born in 1949, is a retired Indian diplomat who served with distinction in the Indian Foreign Service (IFS), holding various crucial positions both domestically and abroad. His tenure included ambassadorial roles in Afghanistan and Myanmar, where he significantly shaped India’s bilateral relations.
Musharraf’s criticism of Katju highlights the challenges inherent in high-stakes diplomatic negotiations, particularly when dealing with entrenched historical and political issues. Despite differing viewpoints, Katju’s role was pivotal in representing India’s interests and navigating the complexities of Indo-Pak relations.

A Tale of Two Somnath Zutshis!

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A Tale of Two Somnath Zutshis!
(Kashmir Rechords Exclusive)

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.

Chalant: Jaanbaaz Kishtwari’s Unique Singing Style

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Chalant: Jaanbaaz Kishtwari’s Unique Singing Style
  (Kashmir Rechords Exclusive)
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 and Her Only Kashmiri Song: A Timeless Classic

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Runa Laila and Her Only Kashmiri Song: A Timeless Classic
(Kashmir Rechords Exclusive)

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:-

    • Katyu chukh Nundh Bane
    • Walo Mashook Miyane
    • Mei Korui Na Chanai Chanai
    • Walo Mashook Miyane
    • Sharabik Pyaleh Bharyoo,
    • Gulaban MaaleKkaryo.
    • Pagah Ya Kael Maryo,
    • Walo Mashook Miyane.
    • Katyu chukh nundh bane
    • Walo Mashook Miyane
    • Bah Surat Chukh Cze Parii,Cze Shoobi Jaamai Zarri
    • Kamov TaweezeiKkareii,
  • Walo Mashook Miyane.

Two Kashmiris Who Played a Pivotal Role in Indian Parliamentary Functioning

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Two Kashmiris Who Played a Pivotal Role in Indian Parliamentary Functioning

(Kashmir Rechords Exclusive)

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 Tej Bahadur Sapru: The Forgotten Advocate of Kashmiri Heritage

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Sir Tej Bahadur Sapru: The Forgotten Advocate of Kashmiri Heritage
(Kashmir Rechords Exclusive Research)
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 Darpan

An 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.

Forgotten  Poet’s  Journey from Kashmir to Awadh and Beyond

Kashmir Rechords
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Forgotten  Poet’s  Journey from Kashmir to Awadh and Beyond
(Kashmir Rechords Exclusive)

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.

Remembering the Unseen: The Plight of Kashmiri Pandits on World Refugee Day

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Remembering the Unseen: The Plight of Kashmiri Pandits on World Refugee Day
(By: K R Ishan)
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.

 

Dashaar: Kashmir’s Rare but Forgotten Maha Kumbh!

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Dashaar: Kashmir’s Rare but Forgotten Maha Kumbh!
(By: Dr. Rajesh Bhat*)
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)

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