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Women in Early Kashmir

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

Education: Their Birth Right

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

Social position of Kashmiri Women

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

Sati: An act of volition?

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

The Sin Jagmohan Never Committed!

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

 Jagmohan’s Appeal that Got Lost

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

Reconciliation… The Way To Move Forward

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

The last Shivratri Puja Kashmiri Pandits Performed in Kashmir!

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

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

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

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

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

Maha Shivratri of 1986, 1989

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

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

Post Migration Maha Shivratri

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

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

The Untold Story of the People of `Azaab’ Kashmir

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

Dearth of Literature on PoK

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

Christopher Snedden’s  Book on PoK

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

   Use of Dogri in Medieval Era  

Kashmir Rechords
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   Use of Dogri in Medieval Era  
( Kashmir Rechords Exclusive in connection with International Mother Language Day)

Even as Dogri was included in the Eighth Schedule on December 23, 2003 after a lot of struggle, the fact is that Dogri language and script had been in use as a literary vehicle since the later mediaeval centuries.

  The territories presently occupied by the Dogras and their akin people who were passionate about their art, culture and language, have been inhabited by people at least from the early centuries of the Christian era. They left behind traces of art and architecture in stone and stucco and in sculptured material scattered all over the hills from Kangra to the Jehlum. Some of the stone pieces belonging to middle ages, and to much earlier centuries in the case of Chamba, bear inscriptions in Sanskrit, Sharda, conch-shell, and Takari scripts which reveal the prevalence of some literary activity in the Dogra hills much before the Muslim inroads.

  Amir Khusrau, a fifteenth century poet-scholar mentions the language of the Dugar in the list of dialects spoken in Northern India. That Dogri in Takari or Landa script had become a vehicle of literary compositions at least as early as the sixteenth century, is amply borne out by inscriptions on Pahari paintings of that century.

Vehicle of Official, Private Correspondence

In his book “Introduction To The History and Culture of the Dogras’’, Dr Sukhdev Singh Charak, an eminent Scholar and Author mentions that during 17th and 18th centuries, Dogri  was in extensive use as a vehicle of official and private correspondence and record. A number of official Pattas and agreements have been found in Takari or Dogri script. For instance, Dr Charak quotes a Patta written out by Mian Bhau Singh, the younger son of Raja Jagat Singh of Nurpur, assigning ‘Purohatai’ to one Ganga Purohit of Haridwar. This reads like this:

As per Dr Charak’s book, Kings of the Dugar used to correspond with each other in Dogri and contracted long agreements and treaties in the same language. A number of such letters and treaties exchanged between the rulers of Jammu, Basohli, Jasrota, Bhadarwa, Nurpur, Chamba and Kangra have been discovered.  This clearly proves that Dogri language and script had been in use as a literary vehicle since the later mediaeval centuries. “A large number of folk songs and ballads (bars) have come down to us from the middle centuries. But it is strange that the Dogra people to the East of the Ravi did not show much literary activity, nor did they produce any Dogri literature in the present time’’, Dr Charak laments. He, however, makes a mention of Chamba area where Takari script was reformed to include vowel signs and the Dogri or Chamiali was written in that script during the nineteenth century. Contrary to it, in the Dogra territories to the west of the Ravi, a brisk literary activity was clearly visible. A court poet of Ranjit Dev, named Kavi Dev Datt had left behind some Dogri compositions as well as ballads in Bhasha and some works in Sanskrit. His Bhasha and Sanskrit works included Brijraj Panchasike, Datt Sangrah, Bhupat Viyog, Amrit Viyog and Kamal Nain Satotra. He composed his `Krishna Mahima Stotara’ in the reign of Brijraj Dev.

  Another literary luminary of the period of Ranjit Dev’s successors and Raja Gulab Singh was the Sanskrit poet-scholar Ganga Ram. A Dogri folk lyric ‘Kandia Barna is attributed to him. Pandit Kaka Ram Shastri kept the tradition of compositions in Sanskrit and Bhasha alive, all it was taken up by the scholars of Maharaja Ranbir Singh’s reign. Although much of the official work was done in Persian during Gulab Singh’s reign but Dogri continued to be the medium of private correspondence and commercial accounts. Some fresh ballads in Dogri, according to the book, were composed during this period, which were woven around the Dogra heroes like Mian Dido, Wazir Ram Singh, Raja Dhian Singh, Zorawar Singh and others.

 Literary works under Maharaja Ranbir Singh

While Nurpur, Chamba and Guler presented a few historical works in vernaculars, like Dalipranjani, the Jammu region saw a lively and rich literary activity under the patronage of Maharaja Ranbir Singh when hundreds of manuscripts in Sanskrit, Persian, Hindi and Arabic were collected and translated into Dogri and other languages for the benefit of all communities. Dogri received particular attention of the monarch. Its script was reformed and books were printed in it both in litho and typographic systems. A large number of books on religion, law, philosophy and technical sciences were written or translated into Dogri. Vernacular journalism also saw its beginning during Ranbir Singh’s reign.

Modern Dogri Literature

 Dr Charak says the modern Dogri literature is the product of twentieth century and the advent of the new era may be said to have ushered in with the popular songs of Lala Ramdhan and Pt. Hardatt who composed during the first quarter of the present century.  Pt. Hardatt’s songs, inspired by a passion for social reform, were printed and swayed the minds of the young generation with similar sentiments. A number of young poets started composing and writing in Dogri and a fresh stream of Dogri literature gushed forth. Many talented poets like Dinoo Bhai Pant, Parmanand Almast, Raghunath Singh Samyal, Ramnath Shastri, Kishan Smailpuri, Swami Brahma Nand and others enriched Dogri literature by their inspiring writings.

Decade of renaissance for Dogri

 According to Dr Charak, the period from 1944 to about 1954 can be called a decade of renaissance for Dogri literature which made the Dogras conscious of their culture and their political rights. At the end of this decade it was finally decided to adopt Devanagari script for Dogri instead of the old Takari script popularised by Maharaja Ranbir Singh.

   The Book on Dogras  makes a mention of  the middle of 1960s when a  younger generation of Dogra poets and writers sprang up with new aspirations and fresh modes. Several successful experimentalists wrote superb poetry, infused with ecstatic mysticism and rainbow fancy. Madhukar’s Dola Kun Thappia will ever remain an unrivalled composition from an inspired soul. Similarly, Ved Pal Deep’s “Uss Te hein Banjare Lok” is a composition of high water mark which could be attained by any talented Dogri poet. “His “Ghalibite utterances, his sincerity of diction narration of bitter truths of life blended with highly poetic imagery, will ever project him as the Ghalib of Dogri. He is the soul of ghazal as ghazal is his self’’, says Dr Charak.  He also praises Padma Sachdev’s innocent reminiscences of the past which touches every heart, “though she lacks much of poetic technique’’.   For Dr Charak, Narsing Dev Jamwal, the poet, artist, novelist, possesses a variegated personality, which presents a rare phenomenon in our hills. Charak’s book, written in 1979, further makes a mention of   Bandhu Sharma, Tara Smailpuri, Ved Rahi, Yash Sharma Abrol, and Ram Lal Sharma as outstanding poets. He quotes Dr. Karan Singh’s book Shadow and Sunlight, containing English and Hindi translation and notations of tunes of some famous folk songs of the Dogra region, as a noble experiment in the field.

Young Padma Sachdev in the Studios of Radio Kashmir, Jammu.

   In this decade, all goners of modern literature were developed. Dogri theatre was evolved and plays like Namun Garn, Sarpanch and Alhar Goli Bir Sipahi were successfully staged. Fiction writing was also tried successfully in Dogri and it started with the publication of Bhagwat Prasad Sathe’s collection of short stories, entitled Pahala Phull. Short stories and novels have been written by Ved Rahi, Narendra Khajuria, Bandhu Sharma, Madan Mohan Sharma, R. K. Abrol, Om Goswami, Chanchal Sharma and Narsing Dev .Prose writing in various forms have also been cultivated, thereby enriching Dogri literature in various ways. Dogri magazines like Nami Chetna, Sheeraza, Phulwari and Hamara Sahitya    appeared from time to time.

The attainments of the Dogras in the field of art are, however, more spectacular. While Dogri literature had not been able to go out of regional popularity, Dogra painting won worldwide approbation.  Kashmir Rechords will shortly bring out a detailed write-up on Dogra paintings.

More Publications of Dr S S Charak

1899 British Army Captain’s Rare Book on Dogras

The unreported Anantnag riots of 1986!

Kashmir Rechords
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The unreported Anantnag riots of 1986!
(Kashmir Rechords Desk
Several decades ago, on February, 20, Anantnag riots of 1986 had begun from Wanpoh village of the  South Kashmir district, sowing the seeds for the mass exodus of Kashmiri Pandits from the valley, which ultimately  started germinating in 1990.
  On the fateful day of February 20, 1986, several  temples of Kashmiri Pandits situated in Wanpoh, Dayalgam and Luk Bhawan  villages were set on fire. The desecration of religious places of the minority community, besides looting and arson of their business establishments spread to other villages of the South Kashmir like Tral, Pulwama  and then finally engulfed entire Valley. The trend continued even after Maha Shivratri festival on March 8, 1986. Incidentally, this year also (2024), Maha Shivratri falls on March 8! 
The 1986 Kashmir Riots, also commonly referred to as the 1986 Anantnag Riots, were a series of attacks targeting Kashmiri Pandits. The attacks were undertaken at the behest of some religious fanatics, supported by political parties and their leaders.
Relying on   the factual and  exclusive newspaper reports/cuttings  of that year and as requested by our esteemed readers, particularly, not aware of Anantnag Riots of 1986, Kashmir Rechords is trying to bring out some of the facts related to those  ugly incidents of 1986.

Desecration of Al-Aqsa Mosque

   On February 3, 1986, there were reports that  Al-Aqsa mosque in Jerusalem, Israel  was allegedly desecrated. This  sparked widespread resentment in Kashmir for days together, as a result,  hooligans began to attack religious places of Kashmiri Pandits during the following days. In retaliation of reopening of Ram Janam Bhoomi temple  at Ayodhya during the same period, Hindu Temples were again  burned down and destroyed at  Wanpoh, Anantnag, Luk Bawan, Salar (Pahalgam Tehsil), Fatehpur, and  Sopore.  Adding fuel to the fire, Chief Minister Gul Shah announced the construction of a mosque inside Jammu Civil Secretariat. The move sparked widespread protests in Jammu as well. The State was divided between Jammu versus Kashmir.  The causality, as usual, was Kashmiri Pandit community as   the rioters  attacked Hindu-owned businesses and places of worship in Kashmir. Even the historic Akhara Building Complex of Srinagar was put on fire. The attacks sounded alarming bells, as most of the Kashmiri Pandits understood that very moment that  Kashmir was not now the place for their living!
Such was the scale of violence that even Army had to be called out at major towns of Kashmir.  Wills Trophy, which was to be hosted at Jammu, was postponed. Many Kashmiri Pandit leaders and organisations had registered their strong protest against loot, arson and desecration of their religious temples and shrines. Even President of India was requested to intervene.  
Anantnag, which faced the brunt of the violence, had multiple attacks on Hindu temples. Many Kashmiri Hindu-owned shops, homes and properties were attacked and targeted across Kashmir. These developments led to a large number of Kashmiri Hindus thinking of shifting to places outside Kashmir. Revenue records of that period,  suggest that a vast chunk of Kashmiri Pandits, soon after Anantnag riots and sensing the mood of locals,  purchased plots in areas like Chinore, Bantalab, Tope Sherkhania  in Jammu in 1986 itself.

 When DC, SP Anantnag were suspended

 Newspaper reports suggest that even administration was helping rioters in their nefarious designs. This is evident from the fact that on February 27, 1986, even Deputy Commissioner and Superintendent of Police, Anantnag had to be suspended for dereliction of their duties. Besides,   nine State Government officials, mostly teachers were terminated from their services.  Ironically, locals of Anantnag observed a complete hartal in entire Anantnag town against the suspension of DC and the SP.
As the situation continued to deteriorate, GM Shah Ministry was dismissed on March 7, 1986 and Jagmohan as the Governor, took over the charge of the State. He was praised by all and sundry for his efforts to restore law and order.
Call it a coincidence or  synchronicity—- In 1990, Jagmohan was again in the picture…but this time, accused of `engineering’ migration by the same very politicians who fanned Anantnag riots of 1986!

N.B: Esteemed readers are welcome/encouraged  to  add/register their experience/opinion on 1986 Anantnag riots in the `Comments’ Section.   

Kindly see what netizen Javed Baigh ( @JavedBeigh) has to say about Anantnag Riots of 1986.

Shankha Lipi findings at Akhnoor, Bhaderwah

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Shankha Lipi findings at Akhnoor, Bhaderwah
Shankha Lipi, also known as “Conch Script” or “Shell Script”, is a term used by scholars to describe ornate spiral characters that are thought to be Brahmi derivatives. The characters resemble conch shells or Shankhas and are found in inscriptions across north-central India dating back to between the 4th and 8th centuries. Interestingly, Shankha Lipi inscriptions have also been found from Akhnoor and Bhaderwah area of Jammu and Kashmir, establishing that in past also, both these towns were active pilgrimage centres.

 These ciphered ornate spiral characters assumed to be Brahmi derivative, have tentatively been assigned a new script family. Apart  from Akhnoor and Bhaderwah, Shankha Lipi inscriptions have also been found from Bihar, Maharashtra and Karnataka. Prominent sites with shell inscriptions include the Mundeshwari Temple in Bihar, the Udayagiri Caves in central India and  Mansar in Maharashtra. Shell inscriptions have also been  found  in Junagarh, Gujarat, and in Java and Borneo, Indonesia.

 Indian Council of Historical Research (ICHR) that is presently promoting and working on a project “Jammu, Kashmir and Ladakh Through the Ages’’ under the initiative of the   Ministry of Education, is bringing to the fact the age-old cultural ties of Jammu and Kashmir with the rest of India. Highlighting findings of Brahmi, Shankha Lipi and other scripts from Jammu and Kashmir, is a part of this great initiative.

Script of Devotion

Historians believe that shell (Shankha) inscriptions were engraved on temple pillars, freestanding columns and rock surfaces, the latter generally at sites with prominent cave shrines. The shell script was never used for long records or discursive texts but mostly for denoting   names or auspicious symbols or a combination of both. Shell letters have normally been found of the same size or slightly bigger than Brahmi letters, but in some cases they are gigantic, several metres high, as at the Udayagiri Caves.

The archaeological evidences unearthed at Manda, Akhnoor in 1960s point out that Jammu must have had exposure to the earliest system of writing in the sub-continent. The use Shankha Lipi, found on small round stones at Akhnoor, are now lying in the collection of Dogra Art Museum, Jammu. Shell inscriptions have also been found on stone boulders near Bhadarwah.

 According to Dr Lalit Gupta, a noted Scholar  and Art critic, “since Shankha Lipi, has been used for names and signatures by the pilgrims as record of their visits to famous pilgrimage centers, this affirms the belief  that  Ambaran (Akhnoor) and Bhadarwah  were active centers of pilgrimage in Jammu between 4th to 7th century CE’’.

Study on Shankha Lipi

The first detailed study of shell inscriptions was undertaken by noted academic Richard Salomon. The script is assumed to be a Brahmi derivative, but Salomon observed that shell script has diverged so far from the normal pattern as to be effectively a new script family. Salomon determined that there are a sufficient number of shell characters to represent the syllables of the Sanskrit language, and tentatively assigned sounds to some of characters. Prof B. N. Mukherjee subsequently proposed a system of decipherment based on a few key inscriptions using the assumptions that the script is an ornamental form of the contemporary Brahmi script through the centuries. Most of the Shankha Lipi inscriptions are from the Gupta period and are names of individuals, akin to ornamental signatures, although some predate the Gupta period.

Jammu’s Brahmi Inscriptions

According to Dr Lalit Gupta, post-Mauryan Brahmi inscription was first noticed in 1921 by R.C.Kak, the then Prime Minister of  the Princely State of Jammu and Kashmir and an archaeologist of repute. Dated between 3rd to 5th centuries CE by R.C. Kak, the Bathastal inscription is one of the oldest Brahami inscriptions in Jammu region.

   Dr Gupta, in one of his write-ups,  quotes epigraphist B.K.Kaul Dembi having placed and compared Bathastal cave inscription with coins of Indo-Bactrian kings Agathocles and Pantaleon, Rock inscription of Khanihara, near Dharamshala in Himachal Pradesh and Inscription of Kshatrapa King Sodasa, all belonging to Post-Mauryan Group of 184 BCE to the beginning of Christian era.

Second important inscription in Jammu region is the Bhadarwah Cave Inscription, inscribed inside a cave shrine (called as Gupt Ganga) on the bank of river Neru near Bhadarwah town. According to Dembi, it is perhaps the longest Brahmi inscription in the region and the second oldest Brahmi inscription from the Himalayan Valleys of Chenab region. Brahmi inscription has also been found inscribed on an iron trident at Sudhamahadev Shiva temple.

Lassa Kaul– Martyred in 1990, Abandoned in 2020!

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Lassa Kaul– Martyred in 1990, Abandoned in 2020!
(By: Kanwal Krishan Lidhoo)*

February 13, 1990: Director Doordarshan Kendra Srinagar, Lassa Kaul is shot dead by terrorists who considered him a stumbling block in meeting their nefarious designs. Rumours were then agog that some of his colleagues/insiders were involved in facilitating his murder by passing on the information to terrorists about his whereabouts and movements. More than three decades after his martyrdom, another set of insiders ensured that his name is abandoned from the annals of Prasar Bharati!

Giving his life in the line of duty, Lassa Kaul had worked both in Radio Kashmir Srinagar and Doordarshan Srinagar at a time when situation in Kashmir seemed to have attained the point of “No Return”. The then Governor, Jagmohan  who on January 19, 1990  was  assigned to set things in order after the elected Chief Minister abandoned  his position and responsibility,  found  it extremely difficult to  set things in order and fix the administrative machinery with its engine totally jammed. With great ache in his heart he records the same in his “Frozen Turbulence”.

A news report published in Sunday Mail, dated March 11, 1990

The native Pandit minority of Kashmir is threatened, harassed and abused after its distinguished members fall to the bullets of militants. Nearly all of them are labelled as “Indian Agents” to be struck off from the discourse in Kashmir.

Local dailies having sensed the changing and shifting moods were adding the false narratives and perception of the alleged insurgency, actually generated by the managers across the borders and they for the reasons best known to them forgot the journalistic ethics and participated actively in this manufactured mass uprising and gladly became agent provocateurs.

 The only pro India media agency rather an institution of Government of India finds itself in a very difficult position to augment resources both human and material to run its daily broadcasts. This institution being headed by a brilliant Director who was incorruptible to the core and had the unwanted reputation to tolerate no nonsense, was all out to fix responsibility in Doordarshan Kendra Srinagar. He was definitely on a long mission to combat and confront a plethora of challenges facing him.

And then there were politicians who behaved more as hereditary fiefs rather than the servants of democracy to which they occasionally offer the customary lip service. These politicians were in the habit of finding faults in whatever the Government of India did.  If something did not serve their purpose, they wailed and put cogs in the wheel under the pious mission to serve Kashmiris.  Known for extracting their pound of flesh, they were also aware of the lack of will on part of the then Central Government leadership and thus took it for granted. These very ‘Leaders’ got irked by this Director of Doordarshan  Lassa Kaul when he mounted a series of scathing public grievance programmes and exposed their omissions and commissions before the very public they looted .

 Fighting Battle on Many Fronts

Lassa Kaul was thus fighting a battle on many fronts. Added to his vows was the fact that the writ of the state was not running during those crucial times. He had sensed the danger of it as all his fears were based on facts. Finding no one to listen to his distressed calls he for a while avoided being seen on the familiar routes and mostly imprisoned himself within the walls of his office which by now had become a fortification of sorts. The filial bond however gave way. He desperately wanted to attend to his very sick father and having already sent his family to Delhi, decided to visit the ailing father like the dutiful son he was on that fateful evening of thirteenth February, 1990…… The ambush of the evil terrorists had worked. Bullets pierced his head and abdomen. An illustrious son of the soil, a distinguished civilian, a loving innocent father to his children and an illustrious son to his parents laid his life for the country.

Lassa Kaul and T. N Dhar ( Middle), Station Engineer, in conversation with S. B Lal, Secretary, Ministry of Information and Broadcasting, Government of India at Radio Kashmir, Srinagar.

Lassa Kaul Award for National Integration

The government honoured him by instituting an award in his memory. The Special category award “Lassa Kaul Award for National Integration” would be given every year to the best such All India Radio programme.  The last Akashvani Annual Awards ceremony was held in 2019 when Shri Prakash Javadekar was the   Union Minister of Information & Broadcasting. Even prior to 2020, many attempts were made to do away with the Lassa Kaul National Integration Award. However, it was during the tenure of Fayyaz Sheheryar, who in the capacity of Director General, All India Radio firmly put his foot down and ensured that at no stage, during his tenure, this prestigious award gets scrapped. However, soon after Sheheryar’s superannuation in December 2019, Akashvani Annual Award Ceremony was altogether stopped for unknown reasons. Interestingly many professionals from Radio Kashmir Srinagar and Jammu, now rechristened Akashvani Srinagar/Jammu received all these years this prestigious award, thereby affirming the bond Jammu Kashmir shares with India.  Till 2019, Producers working in other Stations of All India Radio across the country have also won prestigious Lassa Kaul National Integration award during the Akashvani Annual Award Ceremonies when the   national consciousness would get stirred every year and the memory of this great son of Kashmir would be revisited. The tragedy would be lived on this occasion to affirm the belief “Lest We Forget” ……But forgotten he was!

Former I&B Minister and Vice President, Shri Venkaiah Naidu giving away Lassa Kaul Award for National Integration to Satish Vimal of Radio Kashmir Jammu. Lassa Kaul Award for National Integration has since been abandoned by All India Radio! On the extreme right is former Director General of All India Radio, Fayyaz Sheheryar.

All India Radio abandons Lassa Kaul

It is tragic that Prasar Bharati’s institution of All India Radio has abandoned the annual presentation of this award altogether for the past four years!  It is more intriguing that in a proposal mooted in 2022-23, some of the ignorant and unprofessional top rung of Akashvani/Prasar Bharati, who seem to possess no idea what broadcasting is all about, had the temerity to do away with Lassa Kaul National Integration award! Ironically, there is also not a single portrait of Lassa Kaul available in any of Prasar Bharati’s offices in Jammu and Kashmir or even at main offices of Akashvani and Doordarshan Directorates or at Prasar Bharati Secretariat!  Same is the fate of M.L Manchanda, an Officer of All India Radio, Patiala, Punjab, who was abducted on 18th May 1992 by terrorists. His beheaded body was found in Patiala on 27th May 1992, while the head was found in Ambala.

Akashvani is an institution that swears day in and day out of aiding and fulfilling Prime Minister Narendra Modi’s dream of a prosperous and fabulous India with inbuilt messages and mission to honour the patriotic citizens. The irony being that Lassa Koul who was the one among the ranks of the institution of All India Radio and who  laid his life while fighting the enemies of Mother India should altogether be  abandoned and forgotten and  the discontinuation of presentation of  this prestigious award in his memory is indeed a pity. Perhaps neither the Honourable Prime Minister Narendra Modi nor his government is aware of this gross misconduct prevailing in All India Radio’s establishment. Even the present CEO Prasar Bharati, Gaurav Dwivedi must have been kept in dark while abandoning Lassa Kaul.

If it is so—- it must be then beyond All India Radio!

Pandit Lassa Koul is a national icon and will continue to be so.

===
*Kanwal Krishan Lidhoo, a Renowned Broadcaster and Author is an accredited translator of Kashmiri, Urdu and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore. He is a Patron of Kashmir Rechords and can be accessed at kklidhoo@gmail.com

 The Original  Sher-e-Kashmir!

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 The Original  Sher-e-Kashmir!
( Kashmir Rechords Exclusive)

People may be attributing  Sheikh Mohd Abdullah, the founding leader of the National Conference as “Sher-e-Kashmir’’ or the Lion of Kashmir, but the fact unknown to most of us is that this title was initially bestowed upon by the people of Kashmir to a revolutionary  Kashmiri Pandit, Hargopal Kaul ( Khasta) for challenging the autocracy and raising the banner of revolt against the strong and powerful Ruler, Maharaja Ranbir Singh.

The multifaceted Kaul, who was also known as Khasta, (his penname),  wanted the upliftment of the people and conferment of basic civil rights and liberties upon them including freedom of the press. For that, he was arrested for openly “preaching’ sedition’’ and causing rebellion against the Maharaja.   To harass and torture him during those dark days, the undaunted Hargopal was put in an iron cage, meant to haul up a lion or to transport the animal king from one place to another.  When caged, he thereafter came to be known as “Sher-e-Kashmir”.

    There is a startling revelation of putting Hargopal Kaul in a lion’s cage by a prominent Advocate, Pyarelal Kaul in his book “Kashmir Trail and Travail’’, published in 1996. The author of the book incidentally claims to be a descendant of the Hargopal Kaul dynasty.

  Tortured at Bahu Fort

 According to the book, Kaul’s arrest was followed by the arrest of his younger brother, Saligram Kaul. Both were later convicted and sentenced to imprisonment for `committing sedition’. Bahu Fort, Jammu was converted into a special jail for them where they underwent the severest torture.

 The Author of the book says that Saligram Kaul had managed to disappear from the jail after five years through a tunnel dug out by him and fled to Delhi, then came to Punjab. “There, he took a strong line of criticism against Kashmir Durbar. Later, Hargopal Kaul was set free after six years. Both the brothers were given a rousing reception when they went back to Srinagar’’.

In Srinagar, Hargopal Kaul was given the appellation of “Sher-i-Kashmir” (Lion of Kashmir) by the people of Kashmir for his endless struggle and for serving Kashmiris in different ways and fields.

Long after the death of Sher-e-Kashmir Hargopal Kaul (1923), a section of Kashmiri Muslims later started calling Sheikh Mohamed Abdullah “Sher-e-Kashmir”. But the other Muslims of Kashmir, particularly the followers of Moulvi Mohamed Yusuf Shah, never accepted the title of “Sher-e-Kashmir” to Sheikh Abdullah. Instead, they nicknamed him Abdullah `Gaadah’ (fish), the author of “Kashmir Trail and Travail’’ claims.

Born in Lahore

Pandit Hargopal  Kaul Khasta, whose ancestors were Dattatreya Kauls of Rainawari, Srinagar Kashmir, was born in Lahore in 1848. His paternal grandfather, Gwasha Kaul, and great-grandfather Mahadeo Kaul had migrated to Lahore around the 1820s. His father Ramachandra Kaul had maintained a household both in Lahore and Kashmir.

After completing his studies, Hargopal started his career as a school teacher, first in Lahore and then in Patiala. Later, he switched over to journalism and started an Urdu weekly Ravi Benazir from Lahore. Although raised and educated in Lahore and Patiala, Khasta always nurtured a deep sense of love and reverence for his homeland, Kashmir.  This prompted him to return to Kashmir where his family built a house in the Nawa Kadal area of Srinagar.

Publication of Twarikh-i-Guldasta-i- Kashmir 

During his stay in Kashmir, Hargopal Kaul composed Twarikh-i-Guldasta-i- Kashmir (History of Kashmir) as he had access to government documents and records. This Book in Urdu was recorded by the Head of the Public Instructions department and was later first time published by Arya Press, Lahore, in 1877. His Twarikh-i-Guldasta-i- Kashmir gives us a historical account of Kashmir from ancient times to the period of Maharaja. The history is written in a free-flowing style in Urdu. The  Deebacha (prologue) to the book informs that the erudite Pandit  Hargopal had sent it to Col. Halride who was the Director of the Punjab Department of Education for his critical evaluation and comments.

It was during the same period that the first political nationalist consciousness in Kashmir emerged against imperial rule through the actions of Hargopal Khasta and his brother Saligram Kaul who opposed the injustices of the British policies. The duo raised their voice against autocracy and struggled for social and political issues for the transformation of Kashmiri society.

 His anti-imperialist activities, independent and revolutionary temperament made him an easy victim of the intrigues of Maharaja Ranbir Singh’s court and along with his brother Saligram Kaul, who was also a socio-politically active personality of the region.

During the period of his detention, Khasta wrote a political satire called Narsing Avtar and a masnavi entitled Gopal Nama in which he exposed the court intrigues in Kashmir. After his release, he went to Lahore and started writing in newspapers like The Reformer, Desh ki pukar, etc. He supported the endeavor towards female education and widow remarriage. Though he was working outside the State, his mind and heart were in Kashmir. From there, through his papers Ravi-Benazir and Subaha Kashmir, Khasta vigorously crusaded against the British by reporting on the political situation in Kashmir and advocated for granting full powers to Maharaja Pratap Singh. His consistent efforts through his writings exposed the British conspiracy against the Maharaja and proved helpful in the restoration of powers to Maharaja Pratap Singh.

Campaign for Women’s Education

After the appointment of Raja Suraj Kaul, a Kashmiri Pandit of Lahore, as the revenue member of the regency council, the political scenario changed in Kashmir and Khasta returned to the Valley to dedicate the rest of his life to social and educational reforms within the Kashmiri community and also outside it.

Khasta was a pioneer in the field of education. He founded a Hindu school for boys, later upgraded to Sri Pratap College by Christian missionary Annie Besant. The school played a commendable role in the spread of modern education in Kashmir. Khasta led the campaign for women’s education which was a social taboo in the valley during those days. He started a chain of girls’ schools at Nawakadal in Kashmir which was presided over by his daughter Padamavati.  A detailed document has been penned by  Dr. Ashraf Kashmiri on Pandit Hargopal Kaul, describing him as the Pioneer of Women’s Education in Kashmir.

Poet of Great Repute

Hargopal Kaul was also a poet of great repute who made effective use of his pen to express his nationalist feelings. Khasta penned down national and inspirational poetry with a progressive approach, both in Persian and Urdu, which will continue to inspire posterity. It was his tenacity and audacity that made him emerge from the several crises he faced for a new political dispensation in Jammu and Kashmir. An ardent patriot with a multidimensional personality, this great son of soil breathed his last in 1923.

Plane crash in J&K at `Dog’s Horn’

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Kashmir Rechords Exclusive
A piece of tragic history lies buried under picturesque area of Kulgam, Kashmir district’s snow covered Houen Heng (Dog’s Horn) peak, 4200 meters above sea level.  Fifty-eight years ago, this day on  February 7,  1966,  a Fokker F 27 Indian Airline aircraft veered 12 miles off its course, crashing straight into the mountain, claiming all 37 people  on board. The flight included a number of top officers of the then Jammu and Kashmir Government!
Houen Heng ( Dog’s Horn) Peak
This  Fokker F-27, Series 200, aircraft, PH-SAB, owned by the Schreiner Airways of Holland and operated by the Indian Airlines Corporation on a charter contract had met with a fatal  accident shortly before noon on  February 7, 1966. The aircraft was on a scheduled flight from Srinagar to Delhi with intermediate stops at Jammu and Amritsar.  Soon after taking off from Srinagar for Jammu, it had  crashed on a hilltop Houen Heng, killing all the four   members of the crew and all 33 passengers on board.  The aircraft was completely destroyed.
Fokker F-27 aircraft, PH-SAB, owned by the Schreiner Airways

Probable Plane Crash Cause

According to the Bureau of Aircraft Accidents Archives, the cause of the accident was a navigational error. Capt. Duggal, who was flying the airplane, wanted to take a short cut over the hill.  While flying through clouds at an altitude insufficient to ensure safety, Capt Duggal had found himself at a spot, which resembled in its appearance the Banihal Pass. Changes in cloud formation and decreasing visibility had not permitted him a full and clear view of the mountain range, which lay across the route. Thus when he was near the point where it crashed, he thought that he was going to cross Banihal and even  sent this message to the airport, unknowing the fact that at that point,  he was 12 miles off his track and crashed at a point 12,364 ft above sea level.  The enquiry had held Capt Duggal responsible for the  haste  with an observation that “ a more careful and cautious pilot would, in the circumstances, have made sure of his direction and position by a reference to the Srinagar Airport where, in addition to the VOR, an Automatic Direction Finding facility was available’’.
   Erroneous navigation had taken the Captain to a point 12 miles west of his normal route. At this spot, the configuration of the mountain range had a deceptive similarity with the Banihal Pass, and because of this similarity, he hit the mountains of “False Banihal”, which are several thousand feet higher than the true Banihal. The pilot, as per the enquiry report, must have realized his error and his wrong position too late when he saw the high mountain in front of him while emerging from the clouds. He  must have even  attempted to climb but the aircraft hit the hill about 300 ft below the summit, breaking  it  into two main pieces which fell on either side of a big rock, while several smaller pieces were broken off and scattered over a considerable area on the hillside.

Houen Heng Peak

A picturesque Houen Heng Valley
The mountaineer’s greatest joy is in climbing mountains. In Pir Panjal range, there are many small and big mountain peaks on it. These include Bramshakri (4500m), Sondir Top (3700m) and infamous Houen Heng (4200m). Since this tragedy, Houen Heng, literally meaning, ‘dog’s horn’ has become a part of Kashmir folklore. People recount a civil society campaign to recover the corpses from their snowy graves, led by a local businessman who had lost his son in the crash. Time stands frozen at the picturesque Houen Heng valley as the plane debris beckon visitors to hear their tale.
   Interestingly, Houen Heng is neither the highest peak of district Kulgam nor the Pir Panjal. There are many trekking routes from several places that lead to Houen Heng. The hikers of the Jammu division climb this mountain either from Mohu valley or Gulab Garh. The mountain slope from the valley side is very steep. Other than professional mountaineers, very few can venture to trek on it from the front side.

The Multi-dimensional Farooq Nazki

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The Multi-dimensional Farooq Nazki
Kashmir Rechords Exclusive

Are laureates cultivated or do they appear on their own? Both statements can be true or false at the same time. But there appears to be a strong relationship between the environment and a tradition in the family that cultivates quality literature. One’s inclination and the output combined with prevailing creative atmosphere in the family or otherwise can many a time produce great literary figures. This appears to be true in respect of Farooq Nazki, a multi-dimensional personality who breathed his last at a Katra Hospital on February 6, 2024.

 Farooq Nazki, who was a witness and an active participant in the vicissitudes that dotted his colourful life, had started as a cub reporter and his instincts would naturally align with what was then a pre-dominantly reconstructive socio-political movement and not less than   a silent revolution of sorts of questioning beliefs, situations and had a streak of rebellism against obscurantism, inequalities, exploitation and corruption. Interestingly, this seemed to be a world phenomenon and was predominantly visible in societies, which had just freed themselves from the clutches of imperialism. This movement dubbed as the ‘Progressive Movement’, is in fact only evolving and is said to be metamorphosing into other forms.

 Farooq Nazki, 83, had associated himself with the movers and shakers of this movement and it set the direction for his future literary endeavors. His father, Ghulam Rasool Nazki may have initiated him into the world of literature but his journey was purely carried by him on his shoulders like the lone pilgrim. This pilgrim tasted the waters of all streams and imbibed the light of all thoughts (Agnostic as well as Gnostic.)

A relentless Journey

It has been a relentless journey .The passion that essentially arises out of suffering blossoms into flowers and is the engine that drives creativity. Farooq Nazki was a poet, a broadcaster, a playwright and a noted literary figure of repute in both Urdu and Kashmiri besides proving his mettle as an administrative and political functionary also. He had donned many a hat and carried them deftly.

While much has already been written and said about Farooq Nazki, his family and his works, the trail he has left goes on projecting aspects of his colourful personality unknown to the world.

 Kashmir Rechords is in possession of very candid moments of this multi-dimensional personality’s periods of struggle, the aspects that are mainly hidden from the world. The black and white photographs of his younger life when he was growing in the shadows of his illustrious father Mir Ghulam Rasool Nazki speak for themselves about the vicissitudes, associations, agonies and the ecstasies combined with highs and lows of his life.

Through these rare photographs, Kashmir Rechords pays homage to this great son of the soil.

Lata Mangeshkar’s Dogri Songs and Her Jammu Visit

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Lata Mangeshkar’s Dogri Songs and Her Jammu Visit

(Kashmir Rechords Exclusive)

February 6, 2024 marks the second death anniversary of legendary singer Lata Mangeshkar, who had a musical connection with the erstwhile State of Jammu-Kashmir, for having rendered her melodious voice to several immortal Dogri songs.

Her one of the eternal Dogri songs “Bhalla Sipahiya Dograiya…Rasliyan Rasliyan Dhara…Tera Bada Manda Lagda” dedicated to the Sipahis (soldiers) of Dogra regiment, is in fact played regularly in the barracks of Dogra regiment, considering the fact that the song depicts pain of a woman who is staying away from her Dogra soldier and requesting him to come back home located in the mountains.

A view of old Jammu City and Raghunath Temple Complex

Though over the years, many singers from Jammu and Himachal Pradesh have sung this song in their own way but it was the one sung by Legendary Lata Mangeshkar that still is the most liked and listened for its music and melodious voice, thanks to Padma Sachdev, the poet, who persuaded Lata to sing these songs and thus took Dogri language to great heights.

It is not that Lata Mangeshkar has sung only this song, she has tried with perfection other Dogri songs like “Tu Mallan Tu” that established her immortal connection with the Dogras and Dogri culture.

Apart from Dogri, Lata Mangeshkar has recorded songs in over thirty Indian languages and dialects and a few foreign languages, though primarily in Hindi, Bengali and Marathi.

Lata’s Visit to Jammu

Lata Mangeshkar being interviewed by Rajinder Gupta at Jammu in 1976.

 There is a little mention of Lata Mangeshkar’s visit(s) to Jammu and Kashmir. However, records available with Kashmir Rechords trace  her one such visit to the City of Temples in January 1976.Radio Kashmir Jammu’s  Senior  Announcer, Rajinder Gupta had interviewed her—- not for her singing abilities but recording  her message on “Bees Nikati Iktisaadi Programme’’ (Twenty Point Programme) launched by the Government of India in 1975. In this interview, Lata Mangeshkar had termed the 20-Point Programme as a bone for the masses as it renewed the Nation’s commitment to eradicate poverty, raising productivity, reducing income inequalities and removing social and economic disparities.

 This interview was broadcast on 31 January 1976 at 8.15 pm over Radio Kashmir Jammu, now rechristened as Akashvani Jammu.

Radio Kashmir Jammu’s former Senior Programme Producer, Ravi Magotra, who vividly remembers broadcast of  this interview, told Kashmir Rechords that Mr Rajinder Gupta was one such announcer who was associated with Radio Jammu since its inception in 1947. Gupta had later established Urdu Newspaper Shiv Jyoti, published from Jammu.

Englishman’s 1847 visit to Baba Rishi, Bhadarkali Shrines

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Englishman’s 1847 visit to Baba Rishi, Bhadarkali Shrines
( By: Kanwal Krishan Lidhoo**)

Kashmir Rechords in its previous  five  blogs had mentioned Englishman Mr. Winter Bedim’s visit to Jammu and Kashmir in 1847 recorded in the form of daily entries called ‘Roznamcha’ by one Pandit Kanhaya Lal Aashiq Dehalvi and later published  in the form of the  book under the title Sair-e-Kashmir. In the sixth and final part of the travelogue, we will begin with the visit of Mr. Bedim and party from Srinagar towards Baramulla and onwards with interesting anecdotes and experiences so far unknown to us. Here we begin with the last part of “Sair-e-Kashmir’’ :

On 31st May, 1947, a boat ride again towards the downward course of Jehlum or Vitasta took us to Sumbal which appeared to be about nine kos from Kashmir (read Srinagar). A spring with deep and sizeable volume of water known as Manasbal exists at this place and is said to be an ancient one.

On 1st of June, 1847, we left Sumbal for Mattan. ( Read it Pattan). Part of our journey of five kos by us was completed by boat and the remaining one by horse rides. We came across a shrine devoted to a holy man at Balhalas (A place named Palhalan misspelt as Balhalas). Further at a place called Pattan two very ancient temple structures exist. (Sugandesh temple built by king Kalsa of Kashmir) but nobody was able to provide the details regarding the same.

  (The author seems to have been confused about Tappereshwar temple, the ruins of which still lie nearer to Sumbal and resemble those of Martand Surya Mandir. Since the architectural style of this archaeological site with walls enclosing a large body of water with a raised platform roughly gives the impression of a temple similar to Martand sun temple the author thus  dubs it as Mattan)

 Visit to Baba Rishi Shrine, Gulmarag

On 2nd June, 1847, we set up for a visit to the Ziarat (Shrine) of a very famous and pious man of yore Baba Rishi. This Ziarat is at a distance of some six kos from Pattan. Only men are allowed as the entry of women stands prohibited at this shrine. The attendants at this Ziarat do not marry and a majority of them are the ones whom their parents had willed to be placed in the service at this place. The wishes of having their eldest child  as male whenever that gets  fulfilled, the  parents donate them in the service of this shrine by handing them over to the attendants. Sometimes these children remain there as followers.

On third of June 1847 after having made our way over a distance of approximately one kos towards the mountain top from Baba Rishi we reached Gulmarg. This is an area which is famous for diversely coloured and varied  flower types . We also came across un melt snow on these tops.

 As of now it being summer snow was still there and at places where there was no snow flowers red, yellow, white and dark seemed to be in full bloom. It seems as if they are getting their nourishment under snow. At that very moment as a ‘guz’ (approximately a metre) of thick snow was being cleared, flowers appeared to grow underneath it.

The amazing thing being that large patches of these diverse coloured flowers are seemingly arranged in beds of their own ilk. For example if the flowers happen to be of darker colour, a whole bed would be filled by these flowers only. The same would go for red and other colours. At this place nature appears to be its best gardener. The experience gathered by the writer at this moment was beyond description.

Visit to Baramulla, Uri

On the fourth June, 1847, we traversed a distance of six kos to reach Baramulla. This is a big town where one can find  eatables in abundance. The Deputy Kardar, Mathura Das got sick and thus we were assigned to the care of Kardar Gaddamal. At this place a large bridge has been erected over the river Vitasta  which blends perfectly in these wonderful environs. It was suggested that we move to Shankergarh and return via Nowshehra Baramulla as the travel on both these routes will be full of rewarding experience and the visit to the Uri bridge will also be interesting and therefore necessary. Since it was not possible to cross the bridge it was doubly suggested that the accompanying party of attendants would travel to Nowshehra first where it would be waiting for us near Uri bridge. In the meantime after having paid the necessary fare we would be meeting them on the other side of the bridge. The Kardar committed himself to this arrangement of transporting us along with our goods and necessary items.

On 5th of June, 1847 we began our travel to Uri via Yaboo. After having covered a distance of five kos, the journey ended at Shakargarh where we also camped. On the way at a place called Peerni one kos from Uri Sultan Zabardast Khan along with some gifts came to see the Sahab. The place is beset in lovely lush green environs with recurring cascades as well as rivulets .

On sixth June, the journey commenced forward to a place near the Uri bridge. It was difficult to fathom how the bridge would be crossed, but when mazdoors crossed the same deftly along with the baggage on their backs we promptly gathered necessary courage. When every one of them reached the other end only then did I and Sahab (Mr Bedim) venture to cross. At first I had thought of crossing the bridge with my shoes on but after a few steps as  my feet gave me trouble  I was compelled to hand them  over to an accompanying boatman and I with a great difficulty finally began crossing the bridge again. As soon as we reached the middle of this bridge it seemed that its ropes will yield and we will be hurtled down into the fast flowing river underneath. The whole rope structure the moment we set foot on it would dangle so precariously that it would send a shiver down our spine and make us tremble. The experienced fishermen however emboldened us to continue and assured that they are at our disposal should any untoward incident happen. This somehow strengthened our resolve and then with great caution and trepidation we finally did cross the bridge. Now let me make a mention about the bridge.

Ropeway Bridge

The layout of the ropeway bridge has been set out in a manner that its lower portion has been built with some very strong tree bark and so are the supporting ropeways. These both act as horizontal and vertical arms and support structures. Wooden planks have been set for walking at their base. One has to move forward by treading on every such plank. The portion at the lower end of this ropeway structure is very filthy and the side arms somewhat thicker. One has to move forward by holding the side arms by both hands while putting ones best foot forward on the lower connected planks. The ropeway being nearly seventy guz long, the structure dangles at each step giving rise to a tremendous sense of fear. The river which lays some twenty to twenty five metres below moves with such a ferocious speed,  its waters roar and splash against its banks higher and higher only to missile many metres into the air appearing to stand as tall as a mountain.

As one’s gaze catches the flow of water below one is paralysed by the thought that the ropeway may yield at any moment. Finally this treacherous ropeway was somehow crossed by us. We were greeted by the attendants along with our advance baggage at the other end. Thereafter we continued our journey by boarding the same carriages that were already arranged for on the designated route towards Uri.  At Uri, Raja Nawab Khan came to see Sahab. Some moments in this playful conversation were enjoyed by both.

On the morning of seventh June, 1847, elder brother of Raja Nawab Khan Ataullah Khan came to see Sahab. After exchange of necessary pleasantries and gifts etc. Mutual conversations took place in an atmosphere of camaraderie. After breakfast we left Uri for Baramulla and arrived at Naubahar at a distance of six kos. Some ancient stone structures caught our eye at two or three places along the way. At Naubahar, Raham Dil Khan Kochak, brother of Raja of Naubahar came to see us and disclosed that his elder brother Raja Naubahar being indisposed could not come to see us. The way forward from this place is hilly and the roads are bad.

On eighth of June we journeyed towards Baramulla. At a distance of half a kos we came across some ancient structures attributed to Pandav era. Sahab ( Mr Bedim) drew a drawing of these. The way forward being mountainous there was nothing worth mentioning. These buildings though very old stand tall to this day nevertheless they seem to have yielded at one or two places.

At a place some fifteen kos towards north west of Baramulla known as Sogam  it appears that the earth has been set on fire. Sahab decided to inspect this place also.

Visit to Handwara

On ninth June, 1847, we continued our stay at Baramulla and since nothing worthwhile did happen the same did not merit worth entry in the diary. However, I did go out to tour the bazaars and found the shops well stocked with food and other items. Some shortage of grain was however noticed. On tenth of June, 1847, we left Baramulla for a place called Handwara which is at a distance of nine kos from here. The Sun got very hot at a village “Mound” some five kos on the way. Thus we made a brief halt. Towards the afternoon we commenced our journey and arrived at Handwara in the evening. Kardar Radha Krishan was nowhere to be seen; however his attendant did come and explained the former’s absence on account of being busy in connection with the distribution of grains to public.

  Visit to Bhadarkali Shrine

On eleventh of June,  as we were travelling a distance of some seven Kos, at a place called Nahama we learned that a spring at a distance of further two kos lies at a place called Bhadarkali. We paid a visit to this place. The spring is worth a sight with clean waters bestowed with good digestive power. We spent some moments at this place and as was required and returned to Sogam which stands at a distance of half a kos from this place. The whole earth of this place seems to be scorched though not aflame. Some residents disclosed that some 30 years before the earth here started burning up and since then the same happens after every ten years. Though the same has now stopped, Sahab did inspect this place. The soil does not seem to have been mixed up with any sulphur etc. but some substance does exist which catches fire by coming into contact with air. We nonetheless returned to Bijhama for the night stay. In between Nadir Ali Khan son of Raja Muzaffar Kan came to see us and stayed for the night.

Twelfth June, 1847  was the day for our visit to Pachkote. For this we had to travel a distance of seven kos.  As nothing worthwhile came up that could have found its way in the diary nothing was entered. Here some soldiers from Maharaja Gulab Singh’s army are stationed and they do issue warnings against any transgression of law. But they certainly are not able to effectively deal with this. The way to the fort at “Karnah” which stands atop the hill is very steep. A small company of soldiers at Karnah is stationed but the writ of Maharajas soldiers does not run here.  This road leads up to Pachkot only. Even though the area is mountainous but it is not insurmountable. The population is lesser and so is the supply of provisions.

On thirteenth of June after travelling some four kos we reached Meelyal. Here we left our stuff and we moved some one and a half kos up to visit “Sotsar” springs. The water is crystal clean and actually sprouts from four independent springs lying side by side. One could, however, gather no information regarding the historicity of this place but nevertheless it definitely turned out to be an interesting place. The residents of Karnah stated that the local king is a nominal one without powers but he does operate from the fort and collects revenue for the Maharaja.. Strangely due to some unknown reasons the Maharaja invaded him. He does command the affiliation of some two thousand soldiers and if need be twenty thousand more soldiers can be called up for service by him. The place is treacherous and no arms are also available. The local king thus stands nowhere in comparison to Maharaja Gulab Singh but he is capable of protecting and defending his honour. The matters of revenue are resolved by splitting the same in equal halves. The land owning class pays half portion of the revenue accruing out of agricultural produce in addition to some money which additionally gets exchanged.

We stayed put at Meelyal on the fourteenth of June 1847 and after finishing the breakfast we went to see a fairly high mountain known as “Koh Darawah” at a distance of four kos. A road with the same name runs through this mountain.  Here we roamed to our heart’s fill and enjoyed the vast green spaces with abundant green trees. A strange sight unfolded in front of our eyes. From a distance we witnessed a creature which looked exactly like a golden animal. Its feather like hair was resplendent with luminous golden colours and the rays of sum seemed to emanate and reflect from it. I tried my best to capture it but could not lay my hands on it as it hid in the bushes. Additionally a flower of the size of a human palm existing in extremely right proportions exuding a strong perfume was also witnessed by us.

The beauty of the moment lay in the fact that the whole tract resembles a bouquet of colourful flowers which includes white ones and they all seem to revolve in spirals. Beholding of such a sight wherein every flower is arranged in a very huge bouquet is indeed a divine experience. To cut a long story short the evening here was spent in witnessing this strange and fulfilling spectacle of colours. We naturally drifted into a blissful sleep throught the night.

   Visit to Kupwara

We left Meelyal on the fifteenth of June and advancing over a distance of seven kos reached Kupwara in the evening. We stopped at a place called Chitrang in Trehgam where a spring filled with life giving powers was seen in its full glory. Here silk is also produced with the help of its waters and the standard rate for a seer of silk works out to be eight rupees and is slightly less than a kilogram. The silk worms feed voraciously on mulberry leaves, branches and leaves of which are spread out in a field and in a matter of fifteen days only these silkworms achieve an exponential growth. It is here the silk worms set themselves up for humans to produce silk from them. The raw silk develops in the pupa and is later woven as a coil or a pleat bundle. As soon as the weather favouring its development comes to an end the pupae are boiled in hot water and later dried. This is what is known as “Abrasium”. The same afterwards is woven as the silk thread. We left Kupwara on the sixteenth of June and proceeded towards “Lolab” an all pervading mountainous region.  And since nothing worthwhile came up nothing could be recorded in the diary.

Zain Lank in Wular lake

On the seventeenth of June 1947  after having left in the morning an uphill distance of about four kos was climbed. The remaining three kos were completed on foot on a highly dilapidated road which took us to Alsoo. (Read Aloosa). We boarded a boat on the next day I.e. the eighteenth June 1847 and left towards a spring in the midst of a large lake known as “Wular” Lake. For the luggage and accessories to reach “Bandipore” we directed the syce to load and proceed from a place called “ Bonakote “ the distance of which from Aloosa is approximately seven kos. In the meantime while taking a joy ride in the Wular Lake we came across an ancient structure in the midst of this lake. This is known as “Lank” (Zain Lank). Following is inscribed on it:-

To be present in the moment in a place like this  which is like a  mini island like patch in the midst of waters all around it, the depth of which cannot be fathomed and where the view of its banks eludes the eye is an amazing experience. It is said that as many as three hundred sixty villages exist in horizontal as well as vertical plane on its banks. From here we proceeded to Bandipora and after resting for a while we continued on horses to reach Bonakote. Our resolve to proceed further to “Gilgit” and “Gurez” areas got firm. But since rations on this long route are not forthcoming it was decided to arrange the stocking of provisions for about fifteen to sixteen days. Again as nothing of the sort could be found in a village like this, the onus of providing the same fell on Maharaja Gulab Singh’s Kardars who agreed to arrange them .

On account of being indisposed on the nineteenth of June, we preferred to stay at Banakote. Maharaja Gulab Singh’s Kardar Gurudat Singh appeared with rations worth four days for our onward journey and informed that these rations will suffice till Gurez, wherefrom further essentials worth ten days can be acquired for the trip to Jasora. “The rations for onward movement to Gilgit can be picked from Jasora itself.” He said.

The high official from Jasora, Ghulam Wazir accompanied by the Wazir of Gilgit both paid a visit. They were under obligation of presenting certain gifts along with horses to Maharaja at Kashmir (Srinagar). When we tried to enquire about our onward journey they told us that the whole extension to Gilgit from this place onwards is barren and unpopulated. Nothing grows here. Neither the firewood nor any water is available. Water is made by melting ice. Only three villages are known to exist even when Jasore is supposed to include fourteen hamlets of these villages. Similarly the area from Jasore to Gilgit is also spread over three to four huddles of villages which is to say that human habitations are seen at six or seven places only along this route and the population is very scant. It inter alia also suggests that there is no way to acquire any provisions on this long route. Wafadar Gurezwala  met us on this occasion. This elderly person used to be a landlord of some area in Gurez  but during the time of General Myan Singh he lost his suzerainty.

After leaving Bonakote and crossing an uphill distance of seven kos we reached “Pochi Baaz” in the evening. Nothing but mountains caught up our view. A stream however did run all along. Therefore considering it to be an ideal place to take rest we decided to camp here for the night. There was snow also. No tree or firewood was available. We did try to move into a nearby cliff to get some of it but the same was so dank that it hardly caught fire. I may mention a very interesting incident that took place here. Since the flow of water had been full some moments before and as soon as we finished our meals we required cleaning and washing our crockery, suddenly the stream had run dry. As there was no option we slept in such helpless state. And when morning broke we again noticed the stream full of water. This indeed was amazing. Eventually it became clear that it is actually the snow that feeds this stream and during the night when it is very cold the water freezes to melt again in the mornings and water flow is released again. The whole place is however very cold and the snowfall continues for over ten months.

On twenty first of June, 1947, we moved a distance of ten kos and managed to reach a place called “Dodkho”. No human habitations exist and as prudent it seemed we camped by the side of a big waterfall. The mountainous path is highly treacherous and lays covered with snow. One  therefore is forced to walk on foot.

Visit to Gurez Valley

On 22nd June after continuing our trek over five kos we reached “Dobroo” a village in Gurez valley. This valley is home to some four big and three small villages. The locals go in for some sort of agriculture here. However except for a cereal that goes by the name of “Tronya” and some variety of peas nothing else grows around here. Residents of the area use this Tronya to make their bread and consume it along with peas as mentioned. The mighty river Kishenganga flows with full roar at this place with its sweet and cold waters.

A flyover has been built over this river with an extension of a house where some twelve to thirteen soldiers employed in the service of Maharaja Gulab Singh reside . The way forward is hilly and the first village is “Danpora”. Jasora lies some ten kilometres to its west. Taking into consideration the logistics of our onward movement to Gilgit we decided to acquire our provisions for ten more days. At this moment all soldiers who acted as our guards except me bade farewell to Sahab. The locals here speak a language different from Kashmiri and this place seems to be the last frontier of Kashmir valley.

Trip to Dawar, Gilgit

And now begins the trip to the snowy and mountainous area of Gilgit.

 The day of twenty third June, 1847 was spent at Dawar and in anticipation of moving to Gilgit the next day, we bid adieu to everybody. Today Garbha Jamaadaar in the employment of Maharaja Sahab presented himself with eight days of rations and left. Tomorrow as Sahab Bahadur will be visiting Gilgit, others will head towards Kashmir (Srinagar).

On account of the rains on 24th we stayed put at Dawar. In the meantime a letter from Lieutenant Taylor addressed to Sahab was received asking the later to relieve Pandit Kanhaya Lal (myself) for directions to report at Srinagar  to complete some pending urgent government work. Sahab Bahadur therefore bade goodbye to me and decided to take the services of only six soldiers (deployed at Gurez fort) to accompany him to Gilgit.

On 25th of June, 1847, I along with other employees gathered for moving to Srinagar and left for Dodkho after travelling five kos and spent the night there.  On 26th June after having left Dodkho in the morning we arrived at the mountain top “Drethan” and at once I noticed that the mane of my horse had turned white for no apparent reason. Even though I did not happen to see any snow falling, this amazing scene unfolded before my eyes. Considering that I had put on four coats of clothing including my “Choga” (Cloak) and the covering garment over it plus an earmuff which exposed my eyes only to make me see a very short distance in front, I could not notice any snow. It was however given to understand that it indeed was snowing. We all made a huddle and decided to do things on priority. I suggested to them that during such weather disruptions it is always prudent to stay in a safe house and as soon this is over only then should we move further. The moment this snow freezes it turns into stone thereby ceasing all routes of escape. If the narrow passage linking this area to mainland gets frozen we all are going to perish in these harsh locales. Thus as far as possible we need to make an escape from here since it is always the peaks that receive the highest snow in comparison to the valley areas. Everybody understood and appreciated the suggestion and so we fled from this spot. I left my horse and started running and gave directions to my syce to continue the movement on horse as long as the poor animal is able to take him otherwise he should dump it in the first instance there and thereafter run to save his life. Running like this we somehow managed to cover a distance of three kos. Due to intense cold and the pain we had got it was not possible to continue further. After collecting firewood at this place we stoked some fire and warmed ourselves. Now every one of us had got together as planned and we all proceeded to Pochibaag. Fatigued as we were we still discussed whether it was possible to move ahead or not.  At this point I intervened and apprehended that the snowfall during the night may not allow us to escape from this place and we may remain dumped here. As nobody listened to me I told them to get lost whereupon they understood the gravity of the situation and agreed to move during the night and thus we made the much needed return journey of seven kos to Bonakote. Immediately I called for one Malik Sahab and ordered him to clear his Hamam where we could spend the night. We all went hungry as the things and other stuff was not received by us. In spite of this,  Malik Sahab proved to be a great host. He at once slaughtered a fat sheep. As no utensils for cooking the same lay with us we pierced a branch into it and began barbecuing it with the only available salt. We all had it to our heart’s fill and very little of it was left. Even though it was semi cooked and without the luxury of spices, it tasted so good that one is not able to forget the taste it left in my mouth till this day.

On 27th June 1847, the moment our stuff arrived in the morning we exchanged the coolies and proceeded towards Bandipora which lay at a distance of three kos from here. We dried our wet stuff here.

 On 28th after traversing seven kos by boat over Wullar we returned to Sumbal and spent the night there.

On 29th June, 1847 we again reached to Kashmir (Srinagar) and had a meeting with Lieutenant Taylor Sahab who put me up at Sheikhbaagh. I remained there for about two months to complete my governmental assignments. Thereafter I returned to my Board office s at Lahore.

Mention About Kashmir

Some mention about Kashmir is necessary. Kashmir in olden days was known by the name of Srinagar and only ardent pietists lived here. Except for Pandits nobody resided here. They did not know anything about sumptuous food. They depended upon plant life and survived on greens only. No rancour, jealousy or hatred existed among the population. This was a heavenly place. As one poet has put it.:-

In course of time Afghans and other mountainous people conquered it and afflicted much violence on people and desecrated and destroyed their places of worship and forcefully converted them to Islam. As a result only two communities Pandits and Muslims live here. However, Maharaja Ranjeet Singh lead three expeditions to conquer it, only to succeed the fourth time and ensured that Sikhs can move freely inside the territory of Kashmir, a land which is fertile and endowed with a salubrious climate. Thus Sikhs also began to reside in Kashmir. Further when the country came under Maharaja Gulab Singh every community began to live and thrive here.

The river “Vitasta” also known as “Jehlum” in Punjab flows through the city of Srinagar and accommodates the population on its both banks. The houses have been constructed in such a way that their doors or the rooms directly open or extend over its waters. These are often supported by wooden poles which have been embedded into the walls of polished stones of the walls of these houses. The extensions like these act as sitting rooms. People also bathe in such rooms to keep themselves safe from harsh winters and the impairing wind. Many rivulets and streams have been drawn from this river to every Mohalla and locality and market. Smaller boats known as “Shikaras” continuously roam and ferry people in these waters. A water channel even leads into the Dal Lake. As many as seven bridges have been constructed over this river. They are called “Kadal” in Kashmiri. These are “Hameera Kadal” , “Habba Kadal” ,”Aali Kadal” , “Zaina Kadal” , “Fateh Kadal” , “Nawa Kadal” and “Safa Kadal”. Rows upon rows of shops are seen alongside these bridges especially Zaina Kadal. The population of a full Mohalla is accommodated there. Shopkeepers sell every kind of goods in this bazaar.  Every house is seen to grow fruit trees and nowhere in the world do these fruits occur. It is learnt that the grapes of Kabul, pomegranate of Qandhar and the apples of Iran are somewhat superior but the variety of fruit that Kashmir grows has no equal anywhere in the world. This is known as “Glass”. It is such a small, sweet and rounded fruit which is red in colour and its softness is such that one cannot feel its peel. The irony is as soon as the fruit gets detached from the tree it attracts larvae to it. Thus it is in the fitness of things to enjoy this fruit as soon as it is plucked otherwise its freshness may be lost within two hours. The clustered fruit contains a thin cuticle which is not more than the dimension of human hair follicle.  In the same sweet and refreshing category of fruits, fall mulberry, grapes, apples and pears. These are extraordinary in their own way. The poor use it to sweeten their food items. These fruits in addition to being very tasty are digestible also. Whenever they are consumed after a full meal one gets a voracious appetite within no time. Additionally fruits like apricots, cherries plum and melon are sweet beyond description. One has to eat them to know their taste. And the extraordinary “Pashmina” of Kashmir has attained prominence like the sun and the same applies to everything in Kashmir. Thus the pen cannot make a mention about its grandeur. It is only seen to be believed.

It appears to me that to continue writing about the same will be a waste of time. A man whatever his taste for drinking if he so desires or whatever the religion he professes, he will achieve any goal he intends to set for himself. The solitude peculiar to this place is not found anywhere. The man who is driven to worldly pleasures will find that there is no better place for him to enjoy and if one happens to be poor one can carry on nicely with his life on a small budget. The extraordinary thing about this place is that one can fill one’s tummy with bread and meat on a meagre sum of one and a half rupees. If one intends to sustain oneself on fruits only one can do so without paying a penny. The writer has heard from English travellers that such a place does not exist even in England. The country of Britain thus stands nowhere in comparison to Kashmir.

Now I come to the end of it and hope my esteemed readers of these pages will always pray for my welfare and should they come across any inaccuracies and inconsistencies in them, they may kindly pardon me for the same. These pages have been penned down for travel enthusiasts only and not with the intention to demonstrate any writing capability or competence.

(CONCLUDED)
*N.B: The earlier five episodes of the travelogue can be assessed at:

In the previous  five blogs, Kashmir Rechords  carried the information about Englishman ( Mr. Bedim’s)  1847 travel to Kashmir via Jammu  dated  9th December, to be accessed  at: https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu/  and  next  Englishman’s 1847 travel to Kashmir via Jammu, Rajouri, published on 12th December 2023, to be accessed at: https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu-rajouri/. Part third of this travelogue inside Kashmir valley was published on 30th December 2023 to be accessed at https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu. Part fourth of the travelogue was published on January 14, 2024 to be accessed here at https//Kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu. Part V of the travelogue :“Englishman’s 1847 visit to Mattan, Anantnag, Srinagar” can be accessed at: https://kashmir-rechords.com/englishmans-1847-visit-to-mattan-anantnag-srinagar/  “Sair-e- Kashmir 1278 AH” is written on the cover of the Book having 41 (forty-one) pages. The travelogue is between the periods of   April 1847 to June 1847.

**Kanwal Krishan Lidhoo, an accredited translator of Kashmiri, Urdu and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore,  is associated with the institution of All India Radio (AIR) where he  worked as Senior most Producer. During his career of more than thirty years  in AIR, (including Radio Kashmir Srinagar and Radio Kashmir, Jammu),  he has produced hundreds of programmes covering a wide range of topics and interests that range from ‘Features’, ‘Dramas’ , ‘Literary Magazines’ , ‘Current Affairs’ and overseen Music recordings. He also has the professional expertise  of anchoring Live shows and News.His books of Translation include:1. “Samay Matrika” … Translation of 10th century Sanskrit classic of the same name by Acharya Ksemendra of Kashmir.2.Sahitya Akademi New Delhi’s “Hum Kaal Sindhi Afsana Sombran” a Kashmiri translation of Hindi scripted ” Samkaleen Hindi Kathayen”, and under publication “Navi Yogikie Vaaeris Dar” a Kashmiri translation of English scripted collection of Punjabi short stories of renowned Punjabi short story writer Mohinder Singh Sarna. 3. Indian Institute of Languages publication “Hindustaenie Falsafekie Khad-o-Khal” …The Kashmiri translation of “Outlines of Indian Philosophy” by world renowned Professor M.Hiriyanna.4.The Writer of the Monograph on veteran and doyen of Kashmiri poetry, Makhan Lal Kanwal…. Sahitya Academy Publication, Delhi.  Kanwal Krishan Lidhoo is also a  short story writer in Kashmiri. In addition, he has presented a number of essays in Kashmiri.

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