Dogra soldiers stand out among other infantrymen because of their kind, benevolent and rather introvert nature, which has rightfully given them the title of ‘Gentleman Soldiers’ within the Indian Army fold. The battalions of the Dogra regiment have always been instrumental in exemplary gallant acts. A reserved man with considerable strength of character, Dogras have a high idea of honour, of self-respect and the duty of a capital soldier. They have long been known as brave and faithful soldiers and loyalty to their salt is with them as the breath of their nostrils. This has been penned down by Captain A.H Bingley, 7th (Duke of Connaught’s Own) Bengal Infantry in his well-compiled Book `Dogras’, printed at Central Printing office Simla (Shimla) in 1899, under the orders of Government of India.
In addition to the military character of Dogras, the author of this Class Handbook for the Indian Army, also speaks about history, region, customs, culture and festivals of Dogras spread in Jammu and Kashmir, Punjab and parts of Himachal Pradesh. The Book has been revised by A. B Longden in 1921 and further revised by Dr. Sukhdev Singh Charak who has added Dogra Art and Literature to its chapters. Kashmir Rechords is in its possession a rare edition of this book on Dogra History and Culture and shall share its contents in a series of write-ups.
This book had to be published in 1899 as the military needs motivated few Britishers to compile information on the Dogras. The job was thus assigned to Captain A. H Bingley. His fellow soldier, W. B Cunningham also contributed in its compilation.
Dogra Soldiers in China, Burma
Captain Bingley states that unlike conservative Hindus of that time, Dogras have no objection to sea voyages or to Foreign Service. He makes a mention of a number of them having served in China in 1860. While some were in garrison at Suakim in 1896, a certain number of Dogras were enlisted in some of the Burma Battalions and in the Military Police.
Interested About the Book Pages? Contact Kashmir Rechords
The fact that they being mostly hillmen, Captain Bingley says Dogras are specially valuable in the mountain warfare in which the Indian Army is so often engaged. “The records of the Punjab Frontier Force give ample testimony to the value of the Dogra soldier in numerous expeditions on the border. The troops of the Kashmir Durbar, which are largely composed of Dogras, distinguished themselves greatly in the Hunza-Nagar campaign of 1891, more especially at the capture of Nilt; and the high reputation they then established has been added to by their bravery and endurance in the defence of Chitral and in the memorable march to its relief’’.
Dogra Recruiting Ground
The author, who later rose to the position of Major General, Secretary to Government of India, focusses on the Dogra belt usually spread from near Akhnur (Akhnoor) to Chamba and Kangra and to the South and East of the Chenab in Jammu and Kashmir with a slight Dogra pigment in Bhadarwah. In chapter V of the Book, he makes a special mention of Dogra Recruiting Grounds and the areas wherefrom people could be recruited into Army. He mentions about the territory along the border of Jummoo (Jammu), including areas of Pathankot, Shakargarh, Sialkot and Zafarwal and the region like Jasrota and Ravi Belt besides “Jullandhar district of Kangra belt’’ which were inhabited by the Dogras, both Hindu and Mussalman. `Though originally a small tract around Jammu and Babaor, the Dugar Country and the tribe considerably expanded during many centuries of their existence’, says the Military Officer.
Known to Kashmiris and the world for his classic translation of the twelfth-century Chronicle of Sanskrit poet, Pandit Kalhana’s Rajatarangini, Sir Marc Aurel Stein has contributed to Kashmir what no one could even imagine. Unfortunately, he has been treated shabbily by certain disgruntled elements, under some sinister plan, who have not even spared an engraved memorial stone bearing his name and works at Mohand Marg where he used to camp to decode Kashmir’s ancient manuscripts.
Stein’s Memorial of 1947, damaged in 2011
Original stone ( 1947) displayed and photographed at Tyndale Biscoe’s lawn in Sheikh Bagh, Srinagar, before being taken to Mohand Marg for installation. ( Pic Courtesy: Dr. S. N Pandita)
While in transit, the memorial stone was first time displayed and photographed in 1947 in Tyndale Biscoe’s residential lawn at Sheikh Bagh, flanked by Biscoe and Ram Chand Bali, Stein’s typist- cum- Camp Assistant. It was later taken to Mohand Marg for final installation there on August 15, 1947, coinciding with India’s Independence Day. Unfortunately, despite several attempts to target it, the disgruntled elements succeed in 2011 to hammer it to pieces. There is no trace of the original stone now.
Original memorial stone installed on August 15, 1947 at Mohand Marg. Photo ( provided by Dr S. N Pandita) shows Ram Chand Bali on left with his 14 year old grandson, Jawahar Lal Bali on extreme right with two camp assistants and Mason who installed the memorial stone.
According to Dr S N Pandita, a noted researcher and author of `Aurel Stein in Kashmir’, after vandalising the original memorial stone, the new tri-faced memorial stone with added Sanskrit epitaph was installed to replace the original dual face (Urdu and English) stone installed on August 15, 1947, four years after Stein's death. A Muslim guy etched the stone with Sanskrit orthography at his “Mashhoor Marble House” Khanyar, Srinagar.
Installing New Stone in 2017
Dr Pandita says the new stone was installed on his recommendations made during the September 2017 International Conference on Aurel Stein and Central Asia at Kashmir University. “It was during my Key Note address, I made the recommendation, which was fortunately adopted favourably’’, he said. The new stone, weighing 368 kilograms was taken on shoulders of 57 men by rotation over 19 days from Anderwan to top of the meadow (Mohand Marg), Dr Pandita informed, adding that it was later physically laid on 23rd December 2017 at the exact spot in the meadow where Stein would pitch his tent.
Trifaced stone being carried in 2017 up from Anderwan to Mohand Marg on shoulders and wood log trolley.( Pic Courtesy: Dr S. N Pandita)
Posing for a group photo after installation in 2017. Pic Courtesy: Dr. S. N Pandita
A Trifaced New Stone
(Unmutilated-2017)
Unmutilated in 2017
Having nine books and about 80 research papers to his credit, Dr Pandita further informed that the epitaph was etched on Panjal metamorphic stone, sponsored by Yasin Zargar, CEO and MD, Indus Discoveries, London, supported by University of Kashmir. Prof G.N.Khaki, the then Director, Centre of Central Asian Studies, University of Kashmir and the Department of Tourism, J&K Govt, then headed by Mahmud Shah. The Sanskrit orthography for etching was made by Apeksha Pandita, then a PG student in Delhi and translation from original English to Sanskrit was made at Dr Pandita’s request by Prof. Dev Kanya Arya, of Delhi University.
(Unmutilated in 2017)
A significant support on the entire effort of reinstalling the memorial stone in 2017 had also come from the Kashmir Chapter of INTACH, headed by Saleem Beg.
Mutilating, Uprooting New Stone
Even after installing the new memorial stone with much fanfare, the same was also first mutilated by breaking two sides of its edges (English and Sanskrit side), possibly in 2021-2022 and further uprooting it in February 2023 by the very disgruntled elements who had broken the original one in 2011. Journalist R. C Gangoo’s picture with the stone ( carried by Kashmir Rechords on Janauary 20, 2024 https://kashmir-rechords.com/a-meadow-in-kashmir-where-aurel-stein-worked-on-rajatarangini/) is an ample proof that the new stone was already mutilated in July 2022. Thereafter, an attempt had been made to even uproot the stone.
However, in February 2023 this mutilated and toppled down stone was again placed upright, thanks to the efforts of Mr Zargar and that of the J& K Government. The latest photograps show that the stone presently still exists there but with mutilated edges on the English and Sanskrit side.
Serenity of Mohand Marg
Dr S. N Pandita describes Mohand Marg as an alpine grazing ground hidden in the mountains to North of Srinagar about 20 Kms along the road to Leh in the Sindh Valley. Small hillside settlements up the rocky crags open out across the mountainside to the Marg giving views of the Sindh Valley on one side and the Valley of Kashmir on the other. Trees skirt the Marg and slopes below. Flowers fill it in summer.
The noted researcher informed that while peregrinating across Kashmir in connection with his antiquarian tours beginning 1892, Stein came across Mohand Marg for the first time in the summer of 1895 and the mere sight of the vast meadow flushed with flowers of blue and yellow tints seized his heart and mind both that he felt instantly in love with the meadow. “Not long after it became his other home or what he called his “private alpine kingdom”. The Marg remained Stein’s private world where he could be at peace. There he would be alone, but never lonely. He called it as his kingdom that was scarcely matched by any King’’.
Aurel Stein, according to Dr Pandita was “so charmed by the vast expanse of the meadow and the sight of Mount Haramukh Peaks, sacred to Hindus in the front ,that his own work and response to nature epitomized in his beloved Mohand Marg. He termed the meadow as the best carpet in the world’’.
“Stein simply fell in love with this paradise that he never preferred camping anywhere else in Kashmir as long the weather permitted him to stay at that altitude of 9000 ft above the sea- level. Once located, the Marg radically changed Stein’s inner orientation and he was thence no longer magnetized by Budapest and Europe. Regardless of the season and however strenuous his activities would be, Stein was never too tired or too pre-occupied to enjoy the atmosphere of the Marg’’.
“One result of so many years of life (intermittently nearly five decades) in and out from Marg, Stein found it difficult to work anywhere else. It was impossible to give his attention properly to his written reports of his expeditions as long as he stayed away from the Marg. In fact, he completed writing the editions of his Rajatarangini and all the four expedition reports of his Central Asian explorations on the Marg’’.
Stein-`Marg Ka Babu’
To the locals, Aurel Stein was “Marg Ka Babu’’. Dr Pandita says, “Stein longed to do without delay and that was to return to Mohand Marg and in doing so he even used delicate health reasons by way of excuses. He never left the Marg without a wrench in his heart but was always happy to return there and live in the tent pitched in the meadow. At the Marg, he enjoyed the dazzling views and breathed the pine – scented air that he called as “avalanche perfume”.
The author of “Aurel Stain in Kashmir’’ recalls that villagers always identified him as “Marg Ka Babu”. “In short and to sum up Stein and Mohand Marg are synonymous. The two are inseparable. Since the time of Stein’s death in faraway Kabul in October 1943, Mohand Marg has remained forgotten and forlorn until a few years ago when steps were set afoot to revive his memory and legacy’’.
“One wish that Stein had hoped for but remained unfulfilled was that he had wished to be cremated there if only death came to him in his beloved alpine paradise. That, however, was not to be. One companion who gave Stein a life- long company during his stays at Mohand Marg was his faithful dog Dash. Stein had seven of them in all during his entire life. But each was always Dash. Stein gave no other name to his dogs.’’
Stein’s love affair
Stein was a bachelor and confirmed monogamist and it is generally acknowledged that he had chosen Central Asia as his bride. “But given his affairs with Mohand Marg, one may say with his death Mohand Marg lost its first and only lover. If Central Asia was Stein’s bride, there is no doubt that Mohand Marg was his open love affair as he eloped with her time and again uninterruptedly for nearly five decades’’.
Aurel Stein left Mohand Marg in September 1943 never to return. He died in Kabul at about 5 PM on November 26, 1943. “He was thankful to fate that at least after more than four decades later and after four Viceroys had supported his wish to explore Afghanistan, he saw Kabul but was not fated to explore Afghanistan. Since then, Mohand Marg continues to wait for its “Babu” to return.”, exclaims Dr Pandita.
Ever since I took up journalism as my profession in 1982, I had been keenly desirous of paying a visit to Mohand Marg. It did not happen for many years. Eventually, a time came when my dream was realized and on July 2, 2022, I found myself at Wanghat in Kangan area of Kashmir along with a couple of my journalist friends. Wanghat is famous for its historical ruins of Hindu temples and Buddhist viharas. It is a site of archaeological significance. Mohand Marg on the other hand is a place where a Hungarian-born archaeologist Sir Aurel Stein translated the famous Rajtarangani book from Sanskrit to English in the 1930s. Stein had spent many summers at Mohand Marg meadows translating the Rajatarangini.
After covering the distance from Ganderbal to Wanghat in two hours, we met a local contact who was waiting there to receive us. During our discussion about the plan to visit Mohand Marg, the locals were not in favour of our adventure. They said it would be difficult to track 15 km to Mohand Marg, a steep climb with no arrangements for the trekking adventure. In case we made it, the return would take a month. Despite these discouraging signals, I wanted to visit my long-cherished spot.
Visit to Mohand Marg
The local Sarpanch informed us that we were first supposed to reach Anderwan village, the starting point of Mohand Marg. I had heard about Mohand Marg from elders, and later on, I read about its significance. Sir Marc Aurel Stein’s name always made me inquisitive to know why he had chosen this location situated at a height of 11000 feet in the woodland of the Himalayas, to translate Kalhan Pandit’s celebrated history Rajatarangini and add to it footnotes and appendages of unique scholarship.
The British archaeologist Sir Aurel Stein was born on 26 November 1862 in Hungary in a moderate Jewish family. He fell in love with this meadow (Mohand Marg) on his first visit to Kashmir on 8 June 1888, and continued to visit this place till April 1943. Stein spent several summers at Mohan Marg meadows translating the Rajatarangini into English.
After completing his work, Stein erected a memorial at the place to commemorate his achievement. It suffered some damage later. From Mohand Marg, he made four major expeditions to Central Asia in 1900-1901, 1906-1908, 1913-1916, and 1930.
The local Sarpanch who was already briefed by my friends about our mission Mohand Marg, was thus extraordinarily careful to make our adventure a success.
On arriving at Anderwan village on July 3, 2022, we found three horses with their keepers waiting for us. Giving instructions before mounting the horses, the local Sarpanch said we should take Paracetamol tablets and chew onion, otherwise while passing through the woods the fragrance of shrubs could cause dizziness. He had kept eatables like chapatis, vegetables, butter, salted tea, and water bottles with the horse keepers. We started our expedition on horseback at 10 am. Just after completing the two-kilometer trek easily, gradually the uphill journey started on a tortuous route of scattered white stones. Here we were advised by the horse keepers to lean forward to make it easy for the horse to negotiate the narrow curves along the hilly terrain. After covering seven km of uphill terrain in two hours, we reached Jabbad, a small highland where our friends and guides advised us to take some rest and snacks. The young boys accompanying us were college students but doing a part-time job as guides. Before taking snacks, the boys suggested we take Paracetamol tables and onion. I was carrying my medical kit and offered tablets to everyone. However, the boys were reluctant to take the tablets because they were acclimatized to the hilly environment. From Jabbad, the terrain was almost forbidding, but our strength was the company of our boys and our continuous conversation with them. They too were smart to keep our attention away from difficult terrain where horses too get scared while negotiating the narrow treks. Finally, we were thrilled to reach our destination at 12 o’clock, trekking through the lush green meadow of densely lined pine trees. At once, I touched the tri-faced memorial stone with epitaphs in Urdu, English, and Sanskrit on the site of Sir Marc Aurel Stein’s camping ground at Mohand Marg erected in December 2017 by the Kashmir Chapter of INTACH, and the Department of Tourism, Government of Jammu & Kashmir. I felt emotionally sublimated after touching the memorial of a great scholar. I was happy I had at last achieved my decade-old mission of visiting Mohand Marg.
The site is unique in its pristine beauty and solitude, and so close to nature. Our tiredness evaporated in thin air. As we set our feet on the spot we were seeking we felt as if we were on top of the world. I was carrying with me a copy of Rajatarangini, translated by Stein for reference. Here, I found out that he had preferred this location because of its seclusion and the soothing fragrance of pine trees and flowers. The sky was cloudy. We got scared of the rain because there was no shelter anywhere in the vast lush green meadow. However, the clouds disappeared after dropping some raindrops. We were lucky to escape the vagary of nature. The bright sun rays made the meadow more attractive.
Author R. C. Ganjoo at Mohand Marg
Stein’s unfulfilled wish!
Aurel Stein had spent several decades here absorbed in the pristine beauty of nature and in his scholarly exercise. Unfortunately, his last wish remained unfulfilled. He had desired that he should be “cremated” in his beloved Mohand Marg. Stein died of a massive heart attack in Kabul in 1943 at the age of 81. He had never married. He often expressed that the ‘thought of marriage never came to him’. In Aurel Stein’s own words “from the high mountain plateau which my camp once more occupies, almost the whole of Kashmir lies before me, from the ice-capped peaks of the northern range to the long snowy line of the Pir Panjal, a little world of its own, enclosed by mighty mountain ramparts. “
Aurel-Stein-and his group at Mohand Marg-1940.
Pt. Mukund Ram Shastri’s assistance to Stein
In 1899, Pandit Mukund Ram Shastri had assisted Stein in translating Rajatarangini in several ways till his great work was completed. Shastri was asked to give up the teaching job in a Christian missionary, at the request of Aurel Stein. King George V conferred upon him the title of Mahamahopadhyaya in 1912.
Pt. Mukund Ram Shastri
Pandit Mukund Ram Shastri died in 1921, leaving behind his authentic works of scholarship. He was well respected by western scholars. Grierson called him his ‘old friend’. Stein observed, “I shall always be glad to remember him among my friends’”. Dr. Hutzch records, “In him also I hope to have found at once a friend whom I shall never forget. To all those for whom Kashmir is not just a geographical denomination but a repository of learning and ideas, Pandit Mukund Ram Shastri will always be a guiding star.” John Marshall once observed “Pandit Mukund Ram Shastri, about whom I can safely say that there is no Pandit in India of whom I have heard such consistent high praise from all with whom he has come in contact.”
*R. C. Ganjoo is a senior journalist and columnist having more than 40 years experience of covering issues concerning national security, particularly Kashmir. He has worked with several prominent media groups and his articles have been published in many national and international publications. He has co-authored two books– “Operation Khatma’’ and “Farooq of Kashmir’’.
(The views, observations and opinions expressed in above write up are strictly author’s own. Omission if any is regretful and Kashmir Rechords is open to any correction)
Srinagar did not sleep on January 19, 1990 night for various reasons. While it was a darkest night in the history of India, as Kashmiri Pandits had to leave their homes and hearths, Kashmiri Muslims too had to face a trauma of another kind! Rumourmongers had taken control of most of the mosques and all of a sudden switched on mikes and loudspeakers cautioning people against using tapped water as reservoirs had been `poisoned’ by the administration.
Such announcements under a sinister design had created such a chaos that people came out on the roads and resorted to protests blaming `Indian agents’ for `poisoning’ water. Even as the authorities switched off the power supply but the mosque managers put on the battery back-ups to keep the people “informed” about rumours. Despite repeated and frantic announcements over Radio Kashmir Srinagar, people believed mosque loudspeakers and not the administration. Even clamping of curfew in some areas did not stop people coming out on streets! Such was the impact of the well-designed rumour, that People drained every single drop of water they had stored. The objective of the `poisoned water’ rumour was to goad the public to defy curfew restrictions en masse and to create a fear among minorities, forcing them to flee.
Romanticising Rumours
Rumour mongering is not something new to Kashmiris. They have been romanticising it since ages! Even Kalhana in his Rajtarangani and many other western scholars had made a mention of typical `Kashmiri rumours’ and how people used to believe such stuff. While some do it innocently, most of the time rumours have been used as a tool to meet the sinister designs of certain vested interests. Remember “Khabar Zaina Kadal’’—the bridge that used to be a hub of fake news where from `Thok Gayih Ho’ (The spittle has gone from Zaina Kadal.)
It is not that rumourmongers exist in Kashmir only. In fact they are found everywhere across the globe. But in case of Kashmir, there is a documentary evidence of such rumours having been used as a political tool to induce fear in Kashmir, generate hysteria and confusion among individuals and organizations by overt and covert powers. This was exactly done on January 19, 1990 in order to meet the vested interests of all those who made many homeless and turned Kashmir into a hell.
Historian, Khalid Bashir in his book, “Kashmir Looking Back in Time’’ says, “Kashmiris generally romanticise rumours and love exaggeration’’. Bashir says “If Kashmirs like a person they make him divine and if they dislike someone they make him look like a devil’s sibling.”
The author makes a mention of `Tarr’ or fabrication of news and rumour as a political tool. “Political leadership often used it in their propaganda. They used it as a tool to mount pressure or to push a certain narrative’’.
Jagmohan’s Turbulence
In his book `My Frozen Turbulence in Kashmir’, former J&K Governor, Jagmohan who too had become a victim of many such rumours, has written about how rumour-mongering in 1990 was used as a tool to defy and frustrate his government. He makes a mention of January 26, 1990 rumour about `killings’ Kashmir Armed Police at the hands of para-military forces (See attached page 24)
In another instance, he goes on to say “…in the second week of April 1990 when food packets were being distributed by the Army on behalf of the state government, during the curfew hours in Srinagar city, rumours were floated that these packets contained material, which when consumed, would cause frigidity amongst women and impotency among men, and that this was part of the overall conspiracy to reduce the population of the Muslims in the valley,”. The objective behind this rumour was to prevent the administration from coming close to the people.
Jagmohan says administration had to counter such rumours by instructing police and members of the paramilitary forces to eat from the food packets and drink water from the municipal taps.
In the summer of 1993, Kashmir witnessed another season of Rumour mongering when `Balaie’ (ghosts) started “attacking” people! These “ghosts” were akin to Naar-e-Tschour of 1977 and the rumour that Jan Sanghis were on the prowl and setting homes afire. Similarly, on January 17, 2016, people in Kashmir had to face another kind of worst rumour when thousands of parents carried their kids to hospitals as it was made to believe that the polio drops administered to them in the forenoon were `lethal’.
Khabar Zaina Kadal
Missionary Rev J Hinton Knowles, who spent a significant time of his life in Kashmir, too makes a mention of Kashmiris believing rumours than truth. “The Zaina Kadal or the fourth bridge of the city, used to be the place where false rumours were hatched, but now the newsmakers have moved to the first bridge, the Amira Kadal,” says Sir Walter Roper Lawrence, who was as a Settlement Officer in Kashmir in 1889. In his book `Valley of Kashmir’, Lawrence tells about Kashmiris’ love for rumour mongering.
He says, “though the wise knew that Khabr-i-Zaina Kadal was false, the majority were not wise, and much misery is caused to the villagers by the reports which emanate from the city.”
An undated picture of ancient Zaina Kadal wherefrom rumours used to emanate.
British missionary and educationist Tyndale Biscoe in his book, ` Kashmir in Sunshine and Shade’ also makes a mention of a rumour of the nineteenth century he had to confront. Biscoe was compelled to force his 130 students to swim in the waters of Jhelum as people had spread a message that there existed a “frightful creature’’ in the river, because of which they had stopped bathing in the river or doing any work along the riverbeds.
In a reference book “Kashmir: An Historical Introduction” by James P. Ferguson, Fellow of Royal Asiatic Society, Centaur Press, London: 1961 (P. 26), the author while quoting Pandit Kalhana says “rumour in Kashmir can be easily manufactured and spread, from the bathhouses on the river, the shops, places of worship etc”.
Kashmir-based author, Khalid Bashir makes a mention of a news item published by Kashmir Times in 1935, quoting Robert Macfield, a non –existent eminent geologist, warning that Shankaracharya Hill will erupt between July 15 and August 15. The news report had created panic and widespread migration of people to safer places, until another newspaper, The Civil and Military Gazette described the news as a cruel joke.
Rumour as a Weapon
Historically, rumours were used as weapons, by both people and the state. As Partap Singh succeeded his father Ranbir Singh, his younger brother Amar Singh was eyeing the Kashmir throne. To destabilize his brother, Amar Singh adversely briefed British about `anti-Muslim’ monarch and almost got him deposed. Partap Singh had to write to the Viceroy in April 1889 saying it was his real brother who was circulating the worst rumours against him.
Rumourmongers resorted to false news in every regime to hit a target and it invariably had a purpose. Kashmiris were once fed with rumours that some leaves of Chinar trees embossed the name of Sheikh Mohd Abduallh!
In 1990, even as most of Kashmiris know in the heart of hearts that Jagmohan was not responsible for the exodus of Kashmiri Pandits, yet they sided with the rumourmongers and are not ready to accept the truth that most of the Kashmiri Pandits had moved out of Kashmir even before Jagmohan was posted as Governor of Jammu and Kashmir.
Rumours and Kashmir have had a long tryst with each other with the former causing panic in Kashmir many a time, leaving people wondrous and questioning. Those who spread rumours tend to derive amusement while converting “Al Kul’ (gourd plant) into a `Tul Kul’’ (Mulberry tree).
“Khaber kya chuk Karun (Don’t know what they are planning to do?) has been the pet sentence of every Kashmiri in all seasons and regimes!
Kashmir Rechords in its previous four 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 thefifth part of the travelogue, we will begin with the visit of Mr. Bedim and party from Mattan town of Kashmir to Srinagar with interesting anecdotes and their experiences so far unknown to us.
In his `Roznamcha’, Pandit Kanhaya Lal Aashiq Dehalvi mentions about a hose or tank of Mattan (actually a spring) from which a stony passage leads to an adjoining tank which is very large and from here it passes towards a vast ground. It is this second hose or tank where people take a bath and they do not use the first tank for bathing purposes out of respect. This is called “Suraj Kund” and has the same status and reputation as that of “Gaya ji” where religious rituals (read Shraad) in honor of the dead elders are performed. A lot of fish reside in these waters and almost everybody feeds them. That is why they freely and fearlessly roam all around. The sight of fish feeding on a morsel of food droppings is strange. Scores of them pounce on it and make attempts to snatch the same. The constructions around the spring definitely project an aesthetic look and the whole place has become a nice tourist spot. A path inside the mountain at this place measuring round about twenty kos is rumored to directly lead to Kashmir (Read Srinagar), but as I ventured inside, I could hardly come up with a figure of hundred steps only. A large volume of water descends from above and floods this path filling and leveling it. As no breeze flows inside, this gives rise to uneasiness and suffocation. Only God should save a traveler facing these tribulations of flooding, the nasty smell of the torch and the suffocation caused by dampness arising out of paucity of air.
Anantnag, Malik Naag, Sona Naag
I stayed put in Mattan on 24th May 1847. Both I and Sahab (Mr. Bedim) went to see around over a distance of two and a half Kos. In Islamabad (Anantnag), two large springs exist side by side. The area is called Anantnag and a Hindu temple exists here. A large number of fish abound and nobody causes any harm to them. Thus, they continue to thrive here. A nearby spring is known by the name of “Malik Naag”. Its waters are relatively hot and reek of Sulphur. Sometimes, however, its waters get very hot. A spring adjacent to it is known as “Sona Naag”. Its waters are very cold and without any smell. What a strange thing to witness! Two identical springs, one very hot smelling of Sulphur and the other one with and odourless waters. Islamabad (Anantnag) is a large and a fairly populated town with a bazaar and good houses. Here “Pashmina” is washed and treated in a manner which no other place is seem to impart the effect to it like this place. Apart from this, a green hillock near this area also projects a beautiful look with a garden and one or two houses that have come up.
From `Brajbahara’ to Pampore via Awantipur
On 26th May 1847, starting from Kelvan, some two and a half kos alongside the riverfront, we finally reached “Brajbahara”. The river that flows through Brajbahara originates from Verinag referred to earlier as Shahbad. The town is large and well populated. Here we boarded a boat for “Awantipur”. This is a very ancient town, which acted as the royal seat of power to many of the kings of yore. Many of the antiquated structures in this capital are visible to this day. Riding a boat along the course of the river towards the evening, we reached Pampore. A famous spring alluded to” Lal Maeji” ( Lal Ded) exists here. Many stories are attributed to her. Undoubtly she was a great soul and must have performed many miracles. We also saw saffron being cultivated here. Apart from this place nowhere in Kashmir is this magnificent thing grown. I happened to see the saffron farms. The way the poets of the yore and present have described it, I, however, could not find their expression worth of any true value. It could not bring a smile, leave alone a pleasant expression even. However, when the same dries up, a delightful aroma and flavor emanates from it. That is why the poets have exaggerated the quality of smile brought forth by saffron.
Stone idol at Pandrethan
A short walk through Pampore and we again travelled by boat over a distance of two and a half Kos and reached a place called Pandrethan. Many an ancient structure embedded in the ground becomes visible here. A large stone idol lays skelter on the riverbank. It is known as “Bhasmasur”, an “Asura” whom “Mahadev or Lord Shiva” reduced to ashes. It is made out of a large stone and is impressively awful. Here also, we moved around and later continued our journey towards Kashmir. In the evening, we arrived and stayed at “Sheikhbagh” and later went to see the “Vitasta” (the river) on boat. This river flows through the heart of Kashmir (Srinagar). Habitations galore on both its banks. Seven bridges built of stone and wood are very strong and resilient. Boats are used for transportations through the passages under these bridges. In the evening, Wazir Tannu and Jamadar Karma sent by Maharaja Gulab Singh brought some cash, fresh fruits and some sweetmeats. During the night, a letter from Ahmad Shah Naqshbandi, a hereditary Islamic spiritual leader was received. A reply was also forwarded to them detailing therein that they may visit us the next day.
Meeting with Ahmad Shah Naqshbandi
On 28th May 1847 at Srinagar, Ahmad Shah Naqshbandi came to see us. Words and expressions of mutual acknowledgement followed by conversations continued for a long time. The talk focused on the places to be visited around Kashmir (Srinagar). As they prepared to leave, it was agreed that Sahab (Mr. Bedim) like all important and grand people will visit the house of Ahmad Shah Naqshbandi. After this interview, Sahab mentioned about the letters and gifts brought earlier and in a very graceful manner listed the detail of places to be visited in Kashmir (Srinagar). After this, Ahmad Shah took our leave and both Sahab (Mr. Bedim) and I, (Pandit Kanhaya Lal Aashiq) proceeded to enjoy the boat ride in Dal Lake. It is a huge water body extending over an area of approximately six or seven Kos. At the point where the river Vitasta enters in it, a solid span has been constructed and underneath it a door has been built in such a way that as and when the river gets flooded, the door automatically gets closed and the water from the river does not flood the lake beyond the required level and no harm or damage is caused to the habitations on the Dal lake. And once the water level recedes, the door automatically gets opened and the flow of water from the river into the lake is automatically maintained. The following is inscribed in Persian on the door:-
“The Founder of the Span Mahesh Shankar Das (1085 A.H)”
Another door nearby has the following inscription on it:-
“This stands as part of the historical verse as the bridge got built and arranged by Choudhary (1086 A.H)’’
Dal lake and Hazratbal Shrine
A Muslim shrine on one side of the Dal Lake also exists and has been constructed in a very gracious manner and has a regal history. It houses the revered precious and pious hair strand belonging to the Prophet of Islam. Special prayers are held here in connection with the same. Naseem Bagh happens to be in its vicinity. This garden contains one-lakh chinar trees. (Figure seems to be exaggerated). Birds congregate in the evenings and it is an amazing experience to watch and listen to their chirping. The Dal as mentioned has the Shalimar garden on its other side. One has not seen such a visibly expansive and vast garden. Taking into account all hindrances that may be part of the adventure, it will take one full day to complete the rounds of the garden. The garden has been built on seven layers or levels. The houses that have been built at the end of each level allow a stream or water path to pass through them but the lavishness is such that no two houses are joined together in any manner and each house looks unique in its own way. Fruit and other types of trees have been grown and blooming flowers with smiles galore. As mentioned each of the houses in the garden holds a pool of water in the front. Fountains have been built in them. The water passages connecting these houses on both sides are also fitted with fountains allowing constant water flow through them at all times. The whole experience is seen to be believed.
The third side of the Dal Lake houses the Nishat Bagh. This garden has also been raised on four or five levels but does not appear to be as vast as Shalimar garden and in no way is it lesser in beauty and pleasant view. Fruit trees and diverse varieties of flowers have been grown in abundance and fountains on the pattern of Shalimar garden have also been fitted here. For the writer of this `Roznamcha’, a walk in this garden is enjoyed in a far better way than that of Shalimar. Since Shalimar garden is vast, its upkeep and cleaning usually gets difficult. In comparison, Nishat Bagh is neatly organized and is maintained in an orderly manner. Constructions are also worthy and compliment the needs of those who take a stroll in these gardens. City residents often come to visit this garden. This couplet comes upon everyone’s lips:-
Subah Dar Bagh- e- Nishat Va Sham Dar Bagh- e- Naseem
(Mornings to be spent in the garden of joy and evenings in the garden of breeze)
In the middle of the Dal Lake, a construction on a raised platform structure known as Char Chinar has come up. Chinar trees around it seemed to be still growing. This platform seems to have given away. After completing our visit to all these places, we returned in the evening.
Visit to Shankaracharya hillock
On 29th May 1847, we visited Shankaracharya hillock. On top of this hillock is an ancient Shiva temple. The temple houses a fabulous Shivalinga which is sight worthy also. When Muslim rule was at its full might in Kashmir, this Shivalinga also suffered damage. It is believed that whosoever symbolically constructs a stone house here claims entry into a house in heaven. The writer also constructed a double storey house. On top of this hillock Srinagar city with all its crowds and people appear in full and magnificent view. Population of Srinagar city is large. In width it is small may be one and a half Kos, while it is five Kos long. After the visit we returned to our dwelling for rest. In the evening, we took a boat to visit the city areas.
Visit to Hari Parbat
On 30th May 1847, we went to see the shrine of Hari Parbat. On the way is the Ziyarat of Shah-e- Hamdan. Arches have been built in the wall in its rear and Hindus worship their Devi at this place. The two religions though contrary to each other exist side by side under one roof and are found complimenting in the most amicable and peace loving manner with each other. Near the Hari Parbat fort as mentioned a large mosque stands erect. Following is inscribed on its gates:-
The primary gate of the fort has the following inscription:-
We had a thorough walk inside the fort. The fort has been built on a hillock. Srinagar city appears in full view from here. The beauty of Dal Lake and Shalimar garden gets multiplied at this point. The first is a vast area of pure water and the other a pleasant garden. Up to the fourth level, this fort has been firmly built by ancient kings. A temple of Sharda Devi also exists here. The other six levels have been constructed for storing water and provisions. It can house more than a thousand soldiers and if need be more even up to thousands. In short, we returned to our place for rest and towards the evening visited Nishat Bagh. Sahab Bahadur (Mr. Bedim) enjoyed the same. In the evening, I went to a religious authority for discussion comprising of a very urgent and religious nature and met Razdan Sahab who is a descendant of a very learned family known throughout Punjab’’.
In the previous four 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.
“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.
Pulwama and Anantnag, the two terror-affected districts in South Kashmir for the past many years, also have some inspiring stories about spirituality to tell. Murran is one such village in Pulwama district where Pandit Badrinath Bhat, a nonagenarian still lives with his family. Despite several threats and upheavals, Pt. Badrinath never left Kashmir and his home even during the mass exodus of Kashmiri Pandits from the valley in 1990.
A retired Principal from a government school, Pt. Badrinath Bhat is a devotee of Kashmir’s one of the greatest saints, Nidhan Kak, and feels comfortable in his native village with his own children and grandchildren. Incidentally, Bhat is in possession of a pair of walnut-wood sandals (Khadau) of Yogi Nidhan Kak and he worships wooden sandals everyday lying in his Puja room. Nidhan Kak was born at village Sallar, a famous village of the Danchanpora Pargana (now District Anantnag) in mid-nineteenth century.
Yogi Nidhan Kak’s wooden Sandals ( Pic by Author)
During a conversation with Badri Nath Bhat, this retired Principal had a lot to share about the political and spiritual account of both Anantnag and Pulwama districts. He narrated the story of how Sikh rule ended and was replaced by Dogra rule in Kashmir.
Nidhan Kak blesses Maharaja Gulab Singh
Quoting village elders, Badrinath Bhat said Maharaja Gulab Singh had entered the valley of Kashmir in November 1846 via Pir Panchal route, but on his way to Srinagar, was feeling disturbed. Gulab Singh was in search of spiritual strength behind him to achieve the throne of Kashmir.
He arrived at Ramoo, a famous village on the Mughal route, one mile away to the west of Harapora, where Nidhan Kak, the Yogi, was living in a cottage. The Yogi was a great saint of high spiritual order. His fame had spread around the adjacent villages to Harapora, Murran, Deeri, Ramoo and in the whole belt of Murran area.
Gulab Singh came to know about Nidhan Kak and was eager to seek his blessings. At village Harapora, Maharaja changed his royal dress, but the yogi knew that Gulab Singh would be the saviour of the Kashmiris who had suffered continuously at the hands of Pathans and others. According to Badrinath Bhat, Yogi Nidhan Kak blessed Gulab Singh, who later left with a great confidence to conquer Sheikh Imam-ud-Din (1845-1846), who was appointed Governor of Kashmir after his father’s death by the Sikh ruler of Punjab.
Nidhan Kak’s sojourn from Sallar to Murran to Harapora
Sallar village has remained a high seat of ancient Kashmir culture and Shaivism. It is believed that Nidhan Kak was initiated into Yoga in this village by one local saint. Later, in his thirties, he left for village Murran of Pulwama district to stay with a famous landlord family of Bhats. Nidhan Kak served Bhats as a domestic cook and simultaneously practised Sadhana for higher spiritual levels. One day, a woman of the Bhat family, during night hours, noticed their servant’s room was illuminating. She informed her husband about the same. To the surprise of the couple, Saint Nidhan Kak was sparkling even in pitch dark. Next morning, the Bhat family placed Nidhan Kak with all reverence on a seat. Now Nidhan Kak realized that time had come to leave for his hermitage, which he might have already chosen at village Harapora.
Harapora is a kilometer away from Murran, where Nidhan Kak spent days in a solitary spot surrounded by all species of wild shrubs and trees. Later, the Yogi set up his cottage on the bank of Hara-nag. There is a pit few feet deep inside the cottage and the Yogi used to remain rapt in his yogic posture in this pit. Presently, the Ashram is abounded with Chinar and “bran” trees and are believed to have been planted by Nidhan Kak himself.
Nidhan Kak’s most devoted disciple was Swami Ram Krishen from Rainawari, Srinagar. It is said that in 1855, in the month of Magha, Nidhan Kak, left for Haridwar for his Ganga Yatra. He had informed his disciple about the exact date of his return to the Ashram. It was Magh Dashmi, the Bhimsen Dashmi; but the Yogi did not return even up to Aikadashi, (Bhimsen Kah). He waited and waited, but his guru did not return and the disciple, Ram Krishen, understood that he would never return, so he decided to cremate the belongings of Yogi. He did it on the Bhimsen Aikadashi in front of the Yogi’s cottage.
Settlement of Kashmiri Pandit families by Maharaja
It is said that Maharaja Gulab Singh got annoyed with Ram Krishen for not informing him about the passing away of the Yogi. The Maharaja left the throne in 1856 and passed away in 1858. Maharaja Gulab Singh had settled some Kashmiri Pandit families at Harapora and Deeri. The Harapora Pandits were called Babus (They were basically Kouls). They served the Ashram during the days of the Yogi and continued until the exodus of Kashmiri Pandits from the valley. The Yogi himself settled some Muslim families in Harapora and handed over to them the land granted to Ashram by the Maharaja. After the 1990 migration of the Pandits from the valley and surrounding villages of Harapora, only a few Pandit families of village Murran and some Muslim families of Harapora looked after Yogi’s Ashram.
Damage to Nidhan Kak’s cottage
During the peak militancy years (1990 to 1996), the Yogi’s cottage suffered huge damage. Pandit Badrinath Bhat with the active cooperation of some devotees from Murran renovated the cottage and brought it to its original shape in May 2007. They also raised beautiful fencing around the Ashram premises.
Samadhi of Yogi Nidhan Kak
The walnut sandals of the Yogi were removed by Badrinath Bhat and put in his “Pooja room” in 1996. He worships them there. Pandit Badrinath Bhat, since his childhood days was devoted to Nidhan Kak. He says he learnt from his elders like Govind Kak of Murran, Sham Lal Deeri, Maharaj Krishen Deeri, Mohd. Akram Harapora, Lassi Bhat of Harapora, and gathered information from many other elders of Murran, Harapora, and Deeri. Govind Kak was an Ayurveda Vaidya of Murran who miraculously cured patients with the indigenous herbs. He too was a saintly person, very much devoted to Nidhan Kak. He lived up to one hundred years and passed away in 1948. It was he who had shared the historical account of Maharaja Gulab Singh’s visit to Harapora and Murran to Badrinath Bhat.
*R. C. Ganjoo is a senior journalist and columnist having more than 40 years’ experience of covering issues concerning national security, particularly Kashmir. He has worked with several prominent media groups and his articles have been published in many national and international publications. He has co-authored two books– “Operation Khatma’’ and “Farooq of Kashmir’’.
(The views, observations and opinions expressed in the above write up are strictly author’s own. Omission if any is regretful and Kashmir Rechordsis open to any correction.)
Kashmir Rechords in its previous three blogs dated 9th, 12th and 30th December 2023 had mentioned an Englishman’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 under the title Sair-e-Kashmir and we had in three of the previous episodes brought to our readers very significant historical details regarding prevailing socio-political conditions. Not only do these details appeal to the common reader but the students of history also got invaluable insights into the geography and strategic situation of the formative phase of the rule of Dogra kings when they ruled the region called “Jammu Kashmir Ladakh and Tibbet Ha”.
The book is a compendium of daily entries of his accounts in his diary during travel, which was undertaken by Pandit Kanhaya Lal Aashiq Dehalvi along with an Englishman named Mr. Winter Bedim. Pandit Kanhaya Lal Aashiq was a resident of Akbarabad Sialkot (now in Pakistan) who sought employment in the office of the then-British Agent in Lahore, Colonel Lawrence due to his proficiency in the English language. Thus, he wrote this travelogue also for the Englishman, with whom he had traveled to Kashmir via Jammu. “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.From here we are continuing with the fourth portion of the travelogue as follows:-
Thirst and Mountainous Tubers
We preferred to stay at Shahabad on 13th May, however went for an outing towards Banihal. The path towards Pir Panchal does not seem to be in such a bad condition. It is actually the mountainous people that traverse this path. There is an acute shortage of water in this area. I felt very thirsty but no water could be found anywhere. We were getting increasingly anxious and to add to our woes it was very annoying to see the mountainous people who were travelling alongside were munching at some strange looking green tuberous branches. Upon enquiring, they told us that it was the “Choukie Heddar” meaning (Sour tubers). “By consuming these one’s thirst is quenched to some degree’’. Fascinated as I was, I made them give me one or two tubers and began to munch at them myself. Although somewhat sour, they actually proved to be quite relieving. My thirst pacified to a great extent. As we climbed up further, the wind was so severe we could not carry further. Thus, we made a brief halt and returned to our programme of site seeing in Banihal area. The green paddy fields towards the other side looked so sparkling and green, it held us in awe. The area appeared to be fairly populated also. A short stroll and we were back at the camp.
Shahabad in Kashmir is known for its almonds and the area is famous for “Bulbul Hazaar Daastaan” (which may mean different things to different people. However, if the inference is sought to be made, it may mean either the place of origin of recitation of inspirational stories based on topics related to literature, humour and socio cultural participations).
Kokernag Waters— Power of Digestion
On 14th of May, having left Shahabad we arrived at a place called “Sauf” located in Islamabad (Anantnag) pargana, which stands at a distance of (6) Kos. The area is home to the remains of a geological era deposition of some sort of mining ore along with the remains of plant and animal fossil material. A furnace also exists where certain type of clay is reportedly mixed with a deposition and the same helps in cleaning the dirt etc. The clay mountain as mentioned stands adjacent to a sort of mine. At a distance of (2) Kos from here stands the famous Kokernag spring. Since the area is cut off, it was very straining to approach this area on foot. The waters of this spring are crystal clear, refreshing and cool and are also beset with powers of digestion that are legendary. We had our lunch here. After consuming the full meal and drinking water of this spring we did not in any way feel our stomachs having got bloated.
Dadwan—No Medical facilities!
On 15th May 1847, as we moved a distance of (5) Kos from our earlier place we reached “Nabouk”. This place is situated at the base of a mountain which besides being a beautiful, refreshing and a place full of fragrance is also famous for a cascade whose gushing pure and cool waters are pleasant to behold. There is no doctor to attend to the patients of this area and whenever anybody falls ill, he or she has to depend only on nature to get cured. We spent the full day at Nabouk on 16th May and decided to see a place called “Dadwan” at a distance of (7) kos. This place is on the up. Snow had still not melted at this spot and it was clear that snow continues to remain here for months. The road however is walkable up to a distance of (5) kos where after its condition gets intensely bad. Whatever distance we were able to cover by way of riding we did and thereafter we continued our movement on foot and towards the evening, we returned to our camp. At the culmination point of this ascent the sight of green fields at the base of these lofty snowy mountains presents a strangely fulfilling and beautiful sight. We stayed at “Nabouk” for the full day of 17th May. As I was indisposed, I could not venture out. On 18th May 1847, we continued to stay at “Nabouk”, however we went to see a place called “Divsu” which stands at a distance of (7) kos. We must have hardly covered a distance of (5) kos, it started raining which halted our further movement and we returned to our place. Since this area is also a mountainous one, we got the chance to move on foot.
Kuther and Umadevi Springs at Acchabal
On the nineteenth of May 1847, after having traversed a distance of (9) kos we reached “Acchabal” and made a beeline for Kuther” and “Umadevi” springs. This place is home to a beautiful and ancient temple devoted to mother Godess “Uma Devi”. Other constructions have also come up at this temple site. Every traveller and devotee is served food at this place and a “Bhandara” is organised. The spring at Kuther is also amazing.
Acchabal is also a pleasant place in terms of weather. The atmosphere is lovely. A royal garden has been built around a spring. A large volume of water flows from it. A rugged and reinforced terrace has been built in the centre of this spring that remains submerged throughout. It was learnt that Emperor Shah Jehan used to sleep on this terrace. The excess water would be drained and emptied by directing the same through a binary canal system and whenever this terrace emerged the level of water thereafter would be maintained in a very calculated manner so that the terrace would not get submerged again. A royal bed would then be arranged at this place. The structure around this spring has been constructed out of such strong materials and cubical bricks that they stand up to this day. The vast garden houses a royal bath ( “Hamaam”) also.
A ‘Faqir’ Bhola Nath resides here and this place which comes under his ‘Dharmarth’ and is supervised by him. He came out to be an interesting person. He often spends his own money towards the upkeep of this garden and other structures. He also takes care of the needs of every visitor and is a great host. Acchabal is also known as Sahibabad.
Mattan (Martand) Temple
On 20th May 1847 we left Acchabal for a distance of three kos towards Mattan also known as Martand. At a place in between at a distance of half a Kos is an ancient Shivalaya. The locals call it “Pandav Lari”. A large number of stone sculptures adore the walls of this ancient temple; however, these stone sculptures seem to have given away. A large and strongly built stonewall running around its periphery encloses a large premises within. It is believed that some ‘four thousand’ years ago King Lalityaditya of Kashmir built it and some two hundred fifty years before, a highly biased and fanatic Muslim king raised it to ground. He destroyed a number of other Hindu temples also. It was learnt that Maharaja Gulab Singh is coming to visit this place for a sacred bath but for some reason the programme stood suspended for a day or two. The ‘Saheb’ accordingly decided to visit certain local habitations and return in the evening for the meeting to take place.
Aish Muqam Ziyarat and observance of `Chilla’
On 21st May, we left Mattan and after covering a distance of seven Kos reached ‘Aish Muqam’. A Ziarat exists in a breathtakingly beautiful place here. A large house (Baladari) has been built near the entrance door. Out of its precincts the adjoining areas in the vicinity of this shrine appear lovely. Doors around its boundary wall still exist and couplets have been inscribed on them–
Every morning as the Sun bows down upon the shrine of Dargah Zainadin, from the elevated Throne of Mirza Abdul Fateh, its rays spread light everywhere, illuminating all corners of the earth.
On another stone following was noticed:-
In the year 624 Hijri, the saint Noor- ud- din passed away. And after ten more years, Zainuddin embarked on his final journey.
The pilgrim site is essentially a cave. It is believed that Sheikh Nooruddin and Zainuddin Rishis both observed “Chilla” the religious ritual of purification, fasting and committed worship.
Meeting with Maharaja Gulab Singh
On 22nd May 1847, we returned to Mattan after covering a distance of ten Kos and came to know of Maharaja Gulab Singh’s visit. This time we journeyed through Hapat Naar which made us cover an additional distance of three kos and thus we reached in the evening. The area is bountiful and endowed with greenery all around encompassing lovely scenery. At Mattan, Maharaja Gulab Singh had instructed reporter Lala Chand Mal to enquire our wellbeing and had left a message as to whenever the ‘Saheb’ (Mr. Bedim) wished a meeting could be arranged. The greetings were returned and a meeting was sought to be arranged as and when the Maharaja Sahab was free. So Lala Chand Mal returned with the message and on 23rd May, Dewan Thakur Das an emissary of Maharaja came and told us that the Maharaja Saheb would be meeting us in the evening. He again reappeared in the afternoon and took ‘Saheb’ along with him. Maharaja Saheb graciously welcomed ‘Saheb’ and made him sit in a chair. After customary exchange of wishes the talk veered around the probable route to be undertaken for further visitations inside the valley. It was finally agreed that we continue our journey via Dachan, Para,Olra and Pampore. ‘Saheb’ also expressed the desire to visit Baramulla and Gulmarg and after that the holy place of Amarnath also. At this point Maharaja Saheb disclosed that the Amarnath route will be under snow for a further period of two months or more and it will not be feasible to visit that place at this time of the year. However, the mountainous areas of Baramulla will be snow free within a week.
The whole conversation that was taking place shifted from English to Hindi and I was all along translating the same as per requirement. Mr Bedim bade courteous farewell to Maharaja Gulab Singh and his emissaries accompanied us to our place of stay.
Jammu based Kashmir Cultural Trust, a charitable organization working for the promotion of national cultural heritage especially of the Union Territory of J&K organised “Samanbal 2024’’, a two day literary and cultural festival at Writer’s Club of J&K Academy premises Jammu on January 9 and January 10, 2024. About 50 prominent Kashmiri writers, scholars and cultural personalities from across the country took part in this cultural meet.
All Jammu based literary and cultural organizations actively involved in the proliferation and preservation of Kashmiri language among the migrant population as well as Kashmiri speaking areas of Jammu, viz “Samprati’’, “Naagraad”, “Vomed”, “Young Writers Guild “ and “Samooh” Theatre and Literary Group registered their presence in this congregation which saw appreciable activity amidst the bone chilling cold that has engulfed Jammu this winter.
Nagri as an alternative script for Kashmiri
On the occasion, eminent Kashmiri scholar, Dr. R.L.Shant revisited the efforts undertaken in 1990s by involving personages and organisations to somehow preserve the inherited value system and heritage through Kashmiri language; be it Kashmiri Shaivism, Abhinavgupt’s philosophy, the scholarly traditions set up by historians like Pandit Kalhana and others and last but not the least Lal Ded’s spiritual output among the scattered diasporas. While pleading for inclusion of Kashmiri literary organizations to be represented in the literary affairs of Sahitya Akademi, he also made a fervent case for inclusion of “Nagri” as an alternative script for Kashmiri language.
Shri Bal Krishan Sanyasi, an eminent poet presented the keynote address. He emphasized the importance of mother tongue in social bonding and insisted that we need to find different ways to work to preserve Kashmiri. Shri Vijay Bakaya, former Chief Secretary of J&K and Ex. MLC who presided over the inaugural function, said unless we speak Kashmiri in our homes we cannot preserve it. He said we need to sensitise the parents to speak Kashmiri with children at home.
Two books, Kashmir: Nirva Sansahitya, edited jointly by Dr Roop Krishen Bhat and Shri M.K Santoshi and a drama book originally by Shakespeare in English and translated into Kashmiri by Dr. Gauri Shankar Raina were released on this occasion. Smt. Promila Kaul ably anchored this session.
Book Release function at Samanbal-2024
Literature in Exile
In the first session while an exhaustive paper on “Literature in Exile’’ was presented by noted broadcaster and author, Kanwal Krishan Lidhoo, it was followed by a paper by Shri R.L. Jowhar, presenting therein the details of the books published in exile during the past over three decades. Historian and Professor of Kashmir University, Farooq Fayyaz, who chaired the session, highly appreciated the conceptual insights gathered by Mentor of Kashmir Rechords, Sh Lidhoo, in his paper on “Literature in Exile’’. Dr. Sudhir Mahajan, eminent theatre personality of Jammu and Director of Samoh Theatre group based in Jammu gave a detailed account of Drama groups of Kashmir and Jammu who have been active for last three decades.
Poet Aseer Kishtwari highlighted the importance of preservation of mother tongue and appreciated Kashmir Cultural Trust for organising such important programmes.
The session was followed by short story readings in Kashmiri. Those who presented their short stories included Shri Makhan Lal Pandita, Shri Avtar Hugami, Dr Gauri Shankar Raina, Shri Rinku Koul and Engineer Vinod, which were highly appreciated.
Remembering Omkar Koul
Day two of the “Samanbal’ 2024 on January, 10, 2024 saw the session presided jointly by Prof Ashok Koul of Brown University Providence USA and Prof P.N.Trisal.
The paper on contribution of Omkar Koul to Linguistics in general was presented by Prof. Aejaz Sheikh, a professor of the Department of Linguistics, University of Kashmir. He elaborated on his contribution to Linguistics in general and said Omkar Koul had published more than 30 books and over 200 research papers. He had collaborated with world famous Linguists like Peter Hook, Braj Kachroo, Kashi Wali, Ruth, Laila Shadmith and Ludmilla Zakharin.
Next paper was presented by Prof. Rattan Lal Talashi, formerly associated with Kashmir University. He spoke on Omkar Koul’s work and said he was the second scholar after Grierson who worked on this subject. Prof Afaq Aziz, another scholar from University of Kashmir spoke about his life, his education and his autographical work. He said Omkar Koul was a multifaceted personality whose contribution to Kashmiri language and linguistics is unparalleled. Shri Nisar Nadeem presented a review of Omkar Koul’s short stories and said the canvass of his works was global.
The second session was presided by Shri Tej K Rawal, a former broadcaster-poet and Sh. Hasrat Gadda a scholar of repute. In this session Prof. Veena Gupta, a former Head of Dogri Department of Jammu University spoke about Omkar Koul’s contribution to Dogri and Punjabi languages and his association with Jammu University. Others who spoke about him were Shri Ali Shaida, Shri Amin Bhat, the presidents of Maraz Adbi Sangam and Adbi Markaz Kamraz of the valley of Kashmir ,Prof. Shad Ramzan, Prof Farooq Fayyaz, Poet Aseer Kishtwari and host of other delegates. The Mushaira was third and last session which was presided over by Ali Shaida and Shad Ramzan
Poet Satish Safeer speaking on the occasion of National Seminar on Life and Works of Omkar Koul
A mono-acting presentation was also made by a young and popular artiste Anil Chingari which was appreciated by all. A Kashmiri Mushiara, in which about 25 poets from the entire UT of J&K participated, was the highlight of the programme. Eminent poets like R L Jowhar, A K Naz, Dildar Mohan, Ali Shiada, Shad Ramzan, Afaq Aziz, BK Sanyasi, Santosh Nadaan, Kusum Dhar, Nancy Chetna, Aseer Kishtwari, Piarey Hatash, Nisar Nadeem, Satish Safeer, Engineer Vinod etc. participated. It was the largest Mushiara held in Jammu in recent times. Ms. Deba Nazeer the youngest short story writer of Valley presented her short story also.
Dr. Roop Krishen Bhat, coordinator of the seminar
The seminar ended with a resolution by delegates from valley that next such seminar on Omkar Koul, the proud son of Kashmir shall be held in the Valley in coming summer. At the end, Dr. Roop Krishen Bhat, Managing Trustee Kashmir Cultural Trust and coordinator of seminar thanked all the participants and stakeholders like J&K Academy of Art Culture, Languages, and Sahitya Academy for their support.
Ever heard of lawyers telling a Chief Justice to go back to his homeland? No? But this had happened with Justice Sanjay Kishen Kaul who recently retired as the senior-most Judge of the Supreme Court.
In February 2015, when Justice Sanjay Kishen Kaul was the Chief Justice of Madras High Court, he was asked by lawyers of Madras to move out of Tamil Nadu and go back to either Delhi or Kashmir, his native place and not to stay put in the Southern State .
Anguished by slogans raised by lawyers even inside the Madras High Court on February 14, 2015, Chief Justice Sanjay Kishan Kaul had told the lawyers’ fraternity that he was prepared to go back, but was worried about the image of the court.
Times of Indiain its February 15, 2015 issue had carried a detailed story on this incident. Kashmir Rechordsis reproducing the news clipping of that day for the benefit of esteemed readers.
According to the news item, a section of lawyers were `disappointed’ with the choice of candidates for appointment as judges of the court, to which Chief Justice Kaul had told them that he would not work under threat and would not take instructions from anyone on the matter.
The court campus had been witnessing rallies, fasts, dharnas and boycotts during the first week of February 2015 over two issues – one, lawyers were upset with a list of nine names forwarded to the Supreme Court for appointment as judges of the High Court; two, law students and sections of lawyers were up in arms against the proposal to shift a Law College.
Justice Sanjay Kishan Kaul (born 26 December 1958) is now a former judge who served as a judge of the Supreme Court of India since 2017 until upon his retirement in 2023. He also served as the first Puisne Judge, the senior-most after the Chief Justice of India. In addition, he has been the ex officio executive chairperson of National Legal Services Authority.
A Native of Srinagar
Justice Sanjay Kishen Kaul, attired in Kashmiri dress `Pheran'
A native of Srinagar, Sanjay Kishan Kaul was born on 26 December 1958 to a Kashmiri Pandit family. His great-great-grandfather, Suraj Kishan Kaul, was the Revenue Minister in the Regency Council of the then Princely State of Jammu and Kashmir. His great-grandfather, Sir Daya Kishan Kaul, was a statesman and diplomat who served as the Finance Minister of Jammu & Kashmir. His grandfather, Raja Upinder Kishen Kaul, had a distinguished career in public service. Justice Kaul’s brother, Neeraj Kishan Kaul, was also a judge of the Delhi High court.
He had his earlier schooling from New Delhi. Later, Justice Kaul graduated in Economics (Hons.) from Delhi University, studying in St. Stephen’s College, Delhi. He then studied law from University of Delhi.
Before his retirement and as a five-judge Bench of the Supreme Court that upheld the abrogation of Article 370 on December 11, 2023, Justice Kaul had recommended setting up a Truth and Reconciliation Commission, along similar lines as in South Africa, to look into human rights violations by both state and non-state actors in J&K.
As part of its outreach programme, Sahitya Akademi New Delhi organised an impressive two day function at Jammu (January 5-6, 2024) to incorporate views vis-a-vis the current literary paradigms of Kashmir’s displaced writers community. The meet also carried forward the need to preserve the literary heritage handed over to the communities through “Kashmiri Leela – “the land’s native devotional poetic genre that has assumed spontaneity in the folk culture of Kashmir and an acceptance unsurpassed.
While distinguished guests like Prof. R.L.Hangloo, (Former Vice Chancellor of Kalyani and Allahabad University) an erudite scholar himself of the discipline of History presided over the function, Professor B.L.Zutshi (History, Kashmir and JNU Delhi) was the Chief Guest. Prof. P.N. Trisal was invited as a Guest of Honour.
In his inaugural address, Convenor Sahitya Akademi Board, Professor Shad Ramzan laid bare the contours of the two-day programme and the objective behind carrying out such an exercise. Since the first day’s programme focused on Kashmiri Leela– an evolutionary tradition of more than one and a half millennia, the speaker’s addresses threw light on the robust activity and output generated under it from the thirteenth century onwards under this genre. Both Hindu and Muslim saint poets of Kashmir utilized this to espouse the ardent spiritual values cherished by the communities in Kashmir.
History of Kashmir Leela
Dr. Sohan Lal Kaul, an eminent writer traced the history of Kashmiri Leela from its very inception. His lecture also threw light on the global trends and a comparative study of this devotional experimentation as the unique identity of Kashmir nurtured by Lalleshwari, Nund Reshi up to the stalwart Leela poets like Master Zinda Koul. Dr. Rattan Talashi, an eminent scholar of Kashmiri highlighted the facets of Kashmiri Leela. Both papers were highly acclaimed
The first session was presided over by prof. R.L Talashi. Prof. M.Z. Azurda and Prof. Shad Ramzan were also present in the presidium.
Kashmir Rechords Director, Kanwal Krishan Lidhoo, a noted writer and broadcaster presenting his paper on Kashmiri Leelas
Arjan Dev Majboor’s Contribution
Around evening, the session ‘Nari Chetna’ (Female Awareness) revolved around contribution from Kashmir’s less talked yet equally brilliant segment of society – its women poets of today and yore who held fast to their reins of ancestral style and spontaneous delivery.
Prominent poets such as Nancy Chetna, Kusum Dhar, Rajni Bahar and Santosh Shah Nadaan presented their recitations. Member Sahitya Akademi advisory board Smt. Dolly Tickoo Arwal herself an accomplished poet presented her story.
The convener Kashmiri Advisory Board along with all the members thanked Professor Shalini Rana of Govt. College of Education Jammu who provided all the support and logistics to conduct this literary meet.
The Indian Shakespeare is often considered Kalidasa, a classical Sanskrit writer, widely regarded as the greatest poet and dramatist in the Sanskrit language. But Agha Hashar Kashmiri is one such poet, dramatist and an author who carries the epitaph of being the `Indian Shakespeare’ on his gravestone at Lahore where he was laid to rest in 1935.
Born in April 1879 as Agha Muhammad Shah in Banaras State of British India, Agha Hashar was his penname and “Kashmiri’’ attached to his name for the reason that his father, Ghani Shah had migrated from Kashmir to Benares in mid-19th Century in search of greener pastures.
Agha Muhammad Shah acquired his early education in Arabic and Persian. Later, he was sent to Jai Narayan Missionary School for further studies. However, he left his education incomplete, as he was inclined towards drama and poetry since his early childhood.
There is a general belief that no history of Urdu drama can ever be complete without a mention of Agha Hashar Kashmiri’s works. None of his predecessors, contemporaries or even the successors could achieve the kind of respect and inimitable success that came to his share.
Hashar Kashmiri as a Polyglot
Agha Hashar Kashmiri wrote plays in Urdu, Hindi, and Bangla. Some of these were solely created by him but his more important plays that he based on Shakespeare included Shaheed-e-Naaz, Said-e-Hawas, Safaid Khoon and Khwab-e-Hasti. Some of his plays that drew upon the stories of Ramayana and Mahabharata also proved very popular.
This Kashmiri-origin author, dramatist, poet and a writer remained associated with several theatre companies and each one of them valued his talent. He had a distinction to write plays for Alfred Theatrical Company on an initial salary of Rs 15 per month. “Mureed-e-Shak’’, one of his plays for the company was an adaptation of Shakespeare’s play “The Winter’s Tale’’. It proved to be a grand success and thus fetched him wages of Rs 40 per month. He then wrote several more adaptations of Shakespeare’s plays.
Agha’s First Publication
Agha Hashar Kashmiri had started composing verse at a young age. He wrote a play `Aaftaab-e-Mohabbat’ (published in 1897) when he was just 18 upon his moving to Bombay for his career as a playwright there.
“Yahudi Ki Ladki’’ (The Daughter of a Jew) (1913), became a classic in Parsi-Urdu theatre and was adapted several times in the silent film and early talkies eras.
Agha’s most popular plays are `Sita Banbas’, `Bilwa Mangal,’ and `Rustom O Sohrab’, a Persian folk story and tragedy. `Safed Khoon’ (White Blood) is his another notable Shakespeare-inspired plays.
Personal life
Agha Kashmiri was married to Mukhtar Begum, a classical singer from Calcutta and elder sister of Farida Khanum – a Pakistani singer. With the help of his wife, Agha Kashmiri had introduced actor Rani Begum, daughter of their driver, to the show business. Rani later became an actor and dancer of the Pakistani film industry.
Apart from several books to his credit, Agha Hashar Kashmiri was master of Ghasal writing. His one of the popular ghazals is “Mein Chaman Mein Khush Nahin Hoon, Mere Aur Hain Iiraday”.
Agha Kashmiri died on 1 April 1935 in Lahore, British India.
Meet Ghulam Hassan Kashmiri …an unsung hero from Lucknow whose ancestors had settled in 18th century when Nawab of Awadh Asaf-ud-Daulah shifted base from Faizabad to Lucknow in 1775 and made the city his capital. While shifting his Capital, the Nawab had settled a large group of Kashmiris-both Hindus and Muslims in Lucknow.
Ghulam Hassan Kashmiri belonged to that Kashmiri Muslim family who too had moved to Lucknow and got settled around Kashmiri Mohalla where Kashmiri Pandit families also set foot on Lucknow’s Soil during the same period.
An able actor and an ace drama artist, Ghulam Hassan Kashmiri was engaged with the drama unit of All India Radio’s Lucknow Station since its inauguration on April 2, 1938. Hassan Kashmiri had an ability and art of writing and producing radio plays as well.
Theatre Personality
Apart from Lucknow’s famous theatre personality, Ghulam Hassan Kashmiri had also associated himself with a group called “Dast-e-Kashmiri Wazirganj’’, formed in early 1900s in Maqbara Alia Begum in Golaganj area. This group used to mourn the events of Karbala and of Imam Husain and his family in a unique way, which is still popular in Lucknow and is a living tradition.
Throughout history, there have been countless individuals whose remarkable contributions have been overlooked, overshadowed or forgotten. These unsung heroes, often marginalized due to one reason or the other, have made significant impacts on society, yet their stories have remained largely untold. Amongst these unsung heroes is Ghulam Hassan Kashmiri of Lucknow, for the reason that nothing substantial has unfortunately been written about him.
While much is being written on already established personalities of Jammu and Kashmir, it is time to shine a light on these overlooked figures, acknowledging their invaluable contributions and ensuring their place in the annals of history. Kashmir Rechordshas decided to find such unsung heroes who have been marginalized but deserve recognition for their resilience and contributions to their communities and beyond.
In our last issues of “ Meet Our Unsung Heroes’’, we tried to highlight the contribution of Vasudev Reh, a far-sighted poetand Kanwal Kishore Jalla, an unsung Ghazal singer from Kashmir who had remained underrepresented in historical records. Today, we have traced out Ghulam Hassan Kashmiri, who had carved a niche for himself in the art of acting and Radio dramas.
Kashmir Rechords appeals to all its esteemed readers, who might know such unsung heroes to contact us with authentic details and send the same on kashmirrechords@gmail.com or support@kashmir-rechords.com. We promise to publish them with due credit to the contributors by amplifying the stories of these unsung heroes. Such stories honour their legacies, inspire future generations, and strive for a more inclusive and accurate understanding of history. It is imperative that we actively preserve the stories of those who have been marginalized, ensuring that their contributions are no longer consigned to the shadows of history.
(From the Feudal Dogra State through Independent India to the Present-day Naya Bharat)
(By: Dr. S.N. Pandita*)
Introduction
From a State Subject to Permanent Resident and now to a Domicile has been nearly a century-long eventful journey for the natives of Jammu Kashmir and Ladakh as the citizens of India now Bharat. However, given the ethnic cleansing and genocide committed against the minority Pandit community (Hindus) this status now holds very little on ground for the exiled community of the Kashmiri Pandits within the Valley of Kashmir.
Nevertheless, a revisit to the landmark stages of this journey can likely be of some nostalgic interest to the older generation of the exiled KP community in general and for the younger generation, in particular, it is expected to hold some academic and intellectual interest; hence this recall for both the segments of the readers.
(Pic Source: Internet)
Dogra Rule & Outsiders Entering Kashmir
It all began with the advent of the Dogras in Kashmir. Soon after Maharaja Gulab Singh came to the throne of Kashmir in 1846, he appointed Dewan Jawala Shahi, a Khatri from Panjab, as his Prime Minister. With him came a train of Panjabis into the valley. At the time, practically, there were no educated natives who could occupy various positions, both in the higher and lower ranks of administrative machinery in the State, Jawala Shahi inducted many of his qualified Panjabi favourites to occupy such positions.
(Dewan Jawala Shahi who was the Prime Minister of Kashmir in 1846. Picture Courtesy: Punjab Digital Library )
This arrangement continued through Maharaja Gulab Singh’s rule without a murmur even after the Prime Minister was changed.
Following his death in 1857, Maharaja Gulab Singh was succeeded by his son Maharaja Ranbir Singh who continued with this practice with some additional favour to the Bengalis who occupied several key positions particularly in the judiciary of the State until his death in 1885. Next arrived Maharaja Pratap Singh who had both the Panjabis and Bengalis in key positions of his administrative set-up. Such outsiders were commonly called as Gair Mulki. The result was the coming of many outsiders who received extensive land grants, were placed in many positions of trust and authority. Moreover, the commerce was monopolized mostly by the Panjabis and with the waves of Panjabi settlers immigrating into Kashmir the natives found themselves pushed into background, though the process was slow
Awareness, Protest & Agitation
However, the situation changed when two colleges of higher education and learning; the Sri Pratap College in Srinagar in 1905 and the other, the Prince of Wales College, in Jammu, in 1907 were setup that soon turned-out young college educated natives, mostly Kashmiri Pandit (KP) boys in Srinagar and few Dogras from Jammu by sometime about 1912 onwards.
It were these young educated natives of the State who now aspired for employment opportunities in the administrative machinery of Jammu and Kashmir. In a way, the Kashmiri Pandits and the Dogra youth joined hands to press the demand for their share in the State’s administration by way of employment in many suitable positions. The agitation was spearheaded mainly by the Kashmiri Pandits and the Dogras of Jammu. They were first to take to modern education, long before the Kashmiri Muslims became politically active. The main voices of these demands came from the KPs as they felt deprived of their share in the services. The Kashmiri Muslims were not in the picture at this stage.
In 1922, at the instance of Maharaj Kumar Hari Singh, the then Commander-in-Chief of the State Forces and a Senior Member of the State Council and also next in line to the throne constituted a committee to define the term ‘Hereditary State Subject’ and examine the entire question of naturalization in the State.
The heads of all the departments were directed to prepare a list of Mulkies, naturalized Mulkies and non-State Subjects in the State employment. At the time, a circular was also issued that under the signatures of the Maharaja, Pratap Singh, that prohibited a non-State Subject to acquire land in the State. The circular also put a moratorium on the employment of any non-State Subject in the employment of the State without the express permission of the Maharaja.
However, nothing much came out of this exercise without any confirmed official definition of the State Subject. But this nebulous situation forged a greater alliance between the Kashmiri Pandits and the Dogra Sadar Sabha to obligate the Maharaja on defining the term Hereditary State Subject.
In Jammu, the contest came to the fore in the Dogra versus the Panjabi controversy. In Kashmir, the British officers sided with the Kashmiri Pandits against their fight with the outsiders who were mostly Arya Samajis with whom was associated the name of Lala Lajpat Rai. In fact, the Panjabis were an anathema to the British and, hence, their sympathies lay with the Kashmiri Pandits in their just demands.
It was here that Pandit Jia Lal Kilam, Pandit Shanker Koul, Pandit Jia Lal Koul and Pandit Jia Lal Jalali, all of them fresh from college between the years 1922 and 1924 raised the banner of agitation through outside press for securing the rights of the State Subjects. Pandit Jia Lal Kilam organised public meetings and held conferences both in Jammu and Srinagar under the banner of Dogra Sadar Sabha. This banner of revolt forged some sort of vague nationalism and the educated classes both from Jammu and Kashmir felt a kind of common kinship in this cause.
In 1925, an article appeared in Akhbar-i-Aam published by Pandit Gwash Lal Koul from Lahore highlighting the plight of native Kashmiris under the heading Unemployment in Kashmir. For writing this scathing piece against the Dogra Maharaja, a stern action was taken against Pandit Gwash Lal Koul, he galvanized the voice of educated Kashmiri Pandits to take up the matter further through the Indian Press and pleaded with the educated young Kashmiri Pandit men to carry out a relentless agitation for securing their exclusive employment rights to man the state administration.
State Subject Movement & Institution of the Commission
The State Subject Movement had very distinctive features as it amalgamated both the regions of Jammu and Kashmir on the issue. It was in one of the annual conferences of the Dogra Sadar Sabha held in Srinagar in October 1926 that Pandit Jia Lal Kilam moved a resolution demanding that only those persons be termed as Hereditary State Subjects whose ancestors had been residing in the state since the time of Maharaja Gulab Singh and be given preference in employment over those who were merely residing in the State from its formation in 1846.
This paved way to demand the constitution of a committee which was urged to define the term State Subject in the finality and as early as possible. Maharaja Hari Singh appointed a Commission under the chairmanship of General Janak Singh, the then Revenue Minister to define the term. This Commission comprised both the officials and non-officials besides the representatives of the natives and outsiders with broad representation given to all the section of the population of the state including the Kashmiris, the Dogra and the Panjabis.
The First State Subject Notification
The Commission submitted its report in 1927 defining the term State Subject. Following this recommendation, the Private Secretary to Maharaja Hari Singh, P.K. Wattal (Pyare Krishen Wattal) issued a Circular Order dated January 31, 1927 by command of His Highness the Maharaja Bahadur that read:
“His Highness the Maharaja Bahadur has been pleased to command that in future in the case of every new entrant into State Service the authority empowered to make the appointment should certify that he has satisfied himself after due enquiries that the person appointed is a hereditary State subject. Further, that in the absence of such a certificate the Accountant General should not pass the pay bill of such State servant without the definite orders of His Highness in Council to the contrary.
“For the purpose of this order the term “Hereditary State Subject” will be held to mean and include all persons born and residing within the State before the commencement of the reign of His Highness the late Maharaja Gulab Singh Sahib Bahadur and also persons who settled therein before the commencement of Samvat 1942 (1885 AD) and have since been permanently residing therein. The certificate will be given after due enquiries by the Wazir Wazarat in whose charge the candidate for State service resides and the form of such certificate should be submitted by the Accountant General for the approval of His Highness in Council. In the meantime, this order will have effect from the date of issue, namely 31st January 1927.”
The Second State Subject Notification
(The State Subject Certificate makes a mention of a Govt Notification No 84 of the Judicial Department, April 20, 1927.Pic Kashmir Rechords)
A little less than three months later a Government Notification No: 84, of the Judicial Department, to this effect was issued on April 20, 1927 by the Judicial Minister Nazir Ahmed which read:
“ The following definition of the term “State Subject” has been sanctioned by His Highness the Maharaja Bahadur (vide Private Secretary letter No; 2354 dated 31st January 1927, to the Revenue Member of Council) and is hereby promulgated for general information:-
“Class I– All persons born and residing within the State before the commencement of the reign of His Highness the late Maharaja Gulab Singh Bahadur and also persons who settled therein before the commencement of Samvat year 1942 (1885 AD) and have since been permanently residing”.
“Class II– All persons other than those belonging to class I who settled within the State before the close of Samvat year 1968 (1911 AD) and have permanently resided and acquired immovable property therein”.
“Class III – All persons other than those belonging to class I and II permanently residing within the State who have acquired under a Rayatnama any immovable property therein or who may hereafter acquire such property under an Ijazatnama and may execute a Rayatnama after ten years’ continuous residence therein.”
Notes to The Notification
The Notification further carried two Notes and read:
Note (1) “In the matter of grants of State Scholarships, State land for agriculture and house building purpose and recruitment to State Service, State Subject of class I should receive preference over other classes and those of class II over class III subject, however, to the order dated 31st January 1927 of His Highness the Maharaja Bahadur regarding employment of hereditary State subjects in Government service”.
Note (2) “The descendants of the persons who have acquired the status of any class of the State subjects will be entitled to become the State subjects of the same class. For example, if A is declared a State subject of class II his sons and grandsons will ipso facto acquire the same status of class II and not of class I”
The Third State Subject Notification
Subsequently, vide another Notification dated June 27, 1931, one more Class of State Subject and one more qualifying Note was added as Class IV State Subject and Note 3.
The Class IV State subjects were defined as:
“Companies which have been registered as such within the State and which, being companies in which the Government are financially interested or as to the economic benefit to the State or to the financial stability of which the Government are satisfied, have by a special order of His Highness been declared to be State subjects”.
The Note 3 read:
“The wife or a widow of a State Subject of any class shall acquire the status of her husband as State Subject of Class as her husband, so long as she resides in the State and does not leave the State for permanent residence out-side the State”.
State Subject Certificates for Employment Only
Evidently, the State Subject Certificates issued under the Notification dated 31st January 1927 of the Private Secretary to His Highness Maharaja Bahadur Hari Singh became paramount in securing employment in the state Government.
After the establishment of this definition in 1927, every entrant into the State Government service was required to produce a certificate of his being a hereditary State subject of Class I. Such certificates were issued by the Wazir Wazarat in whose jurisdiction the candidate happened to reside.
Curse for Pandits & Boon for Muslims
Parenthetically, it was the Kashmiri Pandits, whose untiring efforts including the agitation “Kashmir for Kashmiris” in the 20s of the last century led to the implementation of the State Subject Law, yet “ultimately the definition proved boon for the majority community”, the Muslims of the State and curse for the Kashmiri Pandits in the following decades because of the vicious communal politics that played out in the post-independence era.
Format & Purpose of Early State Subject Certificates
The earliest State Subject Certificates were simply titled: “Certificate of Hereditary State Subject”. These were essentially issued only for the purpose of employment of the candidate in the State Service. Such certificates expressly stated the name of the candidate and his residential address and also declared his being a candidate for employment in the particular department in which he had or would apply for employment and being a hereditary State Subject of Jammu and Kashmir territory “within the meaning of Private Secretary to His Highness the Maharaja Bahadur’s Notification No: Nil, dated 31st January 1927”.
Such certificates were issued by the Wazir Wazarat on the basis of his enquiries and how he had satisfied himself that the candidate had fulfilled the criterions of the Notification dated 31st January 1927.
The present writer has perused two such certificates extant presently. The first one bears No: 71 issued on November 27, 1929 under the signatures of the then Wazir- Wazarat Sri Ram.
This certificate is issued on the attestations of Prof. Radha Krishen Bhan and Prof. Nand Lal Koul, both Professors at S.P. College, Srinagar and Pandit Jia Lal Kilam, then a Pleader at the Maharaja’s Court who later rose to become the Judge of the High Court of Jammu & Kashmir and came to be famously known as Justice Kilam.
In that sense this certificate is uniquely historical for being issued on the attestation of Pandit Jia Lal Kilam who was the main architect of the State Subject Law as detailed in the earlier parts of this paper.
The second certificate bears the title: “His Highness’ Government, Jammu And Kashmir” is issued on August 12, 1930 under the signature of Wazir Wazarat S.N. Raina. The certificate is issued on two criterions; firstly, on the record of Certificate No: 71 dated November 27, 1929 and also the Wazir Wazarat knew the applicant personally.
However, subsequent to the State Subject Notification dated April 20, 1927 the candidates were also issued certificates of being State Subjects of Class I, II and III within the meaning of the Judicial Department Notification No: 84 dated the 20th April 1927 and Class IV vide Notification dated June 27, 1931. Such certificates allowed the candidate to acquire State land for agriculture and house building purposes and avail State Scholarships for educational purposes.
The fundamental criterion for the issuance of such certificates was that the candidate’s cast was not declared as Non-Agriculturist in Gazette dated June 29, 1934. Presently a State Subject Certificate of Class I category of Hereditary State Subject issued on January 29, 1937 by the Tehsildar Khas, Southern, Srinagar vide office File No; 1305 of 1937 still survives.
Permanent Residency Certificates
These definitions of State Subjects were later adopted and subsumed, essentially unchanged into the term “Permanent Residents” in the Jammu and Kashmir Constitution adopted on November 17, 1956 which came into effect on January 26, 1957 in conjunction to Article 370 of the Indian Constitution adopted on October 17, 1949. All persons who were State Subjects as on May 14, 1954 were deemed as Permanent Residents of the state.
From then onwards, while the validity of the State Subject certificates continued to remain effective a revised certificate of Permanent Residency also came into vogue as defined under Section 6 of the Constitution of Jammu and Kashmir. Such certificates were issued under the signature of Deputy Commissioner of the respective divisions of the state.
State Subject Certificates with Riders Issued to Kashmiri Pandits
( Permanent Resident Certificate issued for the purpose of seeking Government Employment only. Pic: Kashmir Rechords)
By late 70s of the last century, the main criterion on which such certificates were issued to Kashmiri Pandits were for the “Purpose of Training Only”. In the case of the female Kashmiri Pandit holders, an additional rider was put with the remarks “Valid till Marriage” subsequent to the incorporation of Article 35 A in the Indian Constitution adopted in sequel to the 1952 Delhi Agreement reached between Pandit Jawaharlal Nehru, the Prime Minister of India and Sheikh Mohammad Abdullah, the Prime Minister of Jammu and Kashmir on July 24, 1952.
( Permanent Resident Certificate of an unmarried Hindu girl with a rider “Valid Till Marriage”. Pic Source: Internet)
Annulling the State Subject & Permanent Residency Certificates
For subsequent several decades both the State Subject Certificates issued during the Dogra Period of Maharaja Hari Singh and the Permanent Residency Certificates issued thereafter in independent India by the Government of Jammu and Kashmir for the permanent residents of the State remained as valid documents until they were annulled by scraping Articles 370 and 35 A of the Indian Constitution by a Parliamentary Act on August 5, 2019 along with which the State was also bifurcated into two Union Territories, the UT of Jammu and Kashmir and the UT of Ladakh.
Birth of Domicile Certificates
Subsequent, administrative orders issued by the Government of the UT of Jammu and Kashmir replaced the State Subject Certificates and Permanent Residency Certificates with a common Domicile Certificates. According to the laid down rules and prescribed procedures all the holders of the State Subject Certificates and Permanent Residency Certificates were granted Domicile Certificates.
Domicile Certificates to Other Non- Permanent Resident Categories
(Domicile Certificate of Navin Choudhary, a bureaucrat from Bihar who had become J&K’s first non-local domicile in June 2020. Pic Source: Internet)
However, other non-permanent residents of the State, or outsiders have now also been made eligible to become Domiciles of Jammu and Kashmir subject to the laid down new criterions. These include all persons and their family members who serve in Jammu and Kashmir and belong to all the categories of the Indian Civil Services like, IAS, IPS, IFS, IRS etc ; persons and their family members belonging to military and para-military forces; any person who studies in Jammu and Kashmir up to class VII and necessarily has passed Class 10 Examination of any Educational Board be that of State or Central and persons who have a continuous residency of 15 years and more in the Union Territory shall also become eligible for Domicile Certificates of the Union Territory.
Introduction of Watermark Seal in Domicile Certificates of Exiled Kashmiri Pandits
It may be noted that all previously issued State Subject Certificates and Permanent Residency Certificates were issued on normal printed stationary of the Government without any Court of Arms of the Dogra insignia or the State logo of Jammu and Kashmir.
(Domicile Certificate of a Kashmiri Pandit migrant Student, issued by Relief and Rehabilitation Commissioner, Jammu under Clause 4-b. Pic: Kashmir Rechords)
However, the latest Domicile Certificates issued to the members of the exiled Kashmiri Pandit Community bear a printed watermark seal of the lion of the national Ashoka Pillar and the certificates are issued under the signatures of Relief & Rehabilitation Commissioner (Migrant)
State Subject Movement & Trinity of Jia Lals
Looking in retrospect it will be evident to readers that the crusade of awareness, protest and agitation that finally culminated in the promulgation of the State Subject Law was inaugurated by Kashmiri Pandits. However, what appears to be divinely coincidental is the fact that the Movement for State Subject that was started by four Kashmiri Pandits; and three of them were named Jia Lal (Kilam, Koul and Jalali). The fourth one was Shanker Koul.
* Dr S. N Pandita is a noted Author, Writer and Researcher with nine books and about 80 research papers to his credit. He has attended five International and 15 National Conferences; Scores of Seminars, Lectured at SAALG, British Library, London, PRASADA, University of Leicester, UK , Universities of Luton, Leeds, Birmingham, UK & Nehru Centre, London.
Academic qualification: Ph.D. (D. Phil); Bodleian Reader, Oxford. Principal Research Investigator, HLF-KBC Sir Aurel Stein Kashmir Heritage Project, U.K. ;
Awards & Recognition: Atisha Award 2001; Man of The Year-2004, (American Biographical Institute); Listed to 2000 World Intellectuals, 2004 ( International Biographical Centre, Cambridge, UK)
Academic Field : History, Heritage, Culture, Language & Literature of Kashmir.( Inter-Disciplinary & Trans-Disciplinary Studies)
Specialization & Expertise: Collaborative Interface of Scholarship between the Western & Kashmiri Scholars during the 19th and 20th century. (Dogra Period) & Currently Unknown and Defunct Kashmiri Numeral System developed and used during the Dogra Period.
* Dr. S. N Pandita asserts his Copyright on the entire text of the article under the main heading “State Subject to Domicile: The Journey of Indian Citizenship of &K Residents (From the Feudal Dogra State through Independent India to the Present-day Naya Bharat) as its author.
