On March 19, 1990, Bal Krishan Ganjoo, an Engineer working with Indian Telecommunication Department, was shot dead by terrorists on the same day when “Multi- Party Political Leaders’’ of India were requesting terrorists in Kashmir to shun the path of violence. The appeal fell on deaf ears as terrorists continued with their target killings to scare away minorities.
Newspaper reports of that day ( one available with Kashmir Rechords) say that “militants had spread bullets on B K Ganjoo from a deadly Kalashnikov rifle near his residence at Chota Bazar, Srinagar and managed to escape in the adjoining locality in a car which was waiting for them at a distance’’. B. K Ganjoo’s only fault was that he was a Kashmiri Pandit who wanted to ensure that telecommunication services did not get affected. He was thus on the hit-list of terrorists for his dedication towards his duty.
It is believed that terrorists had followed Ganjoo when he was on his way to home. Upon entering the house, his wife reportedly hid him in a barrel of rice kept in their attic. Terrorists had entered the house intending to kill Ganjoo, but they left after they could not find him. However, one of Ganjoo’s neighbours snitched to terrorists that Ganjoo was hiding in a rice barrel. Terrorists had gone back into his house and shot him dead inside the barrel.
Vivek Ranjan Agnihotri in his 2022 The Kashmir Files has gone a step ahead in showing to the masses that Ganjoo’s wife was then forcefully fed the blood-soaked rice. Newspapers of March 20, 1990, having carried the gruesome incident, however, mention that one Dinesh Lal was critically injured during the shoot-out. The news item also mentions that with the killing of BK Ganjoo, more members of minority community had started leaving the Valley in panic. Ganjoo was the second official of the Telecom Department who was killed in Srinagar during March 1990.
After the release of The Kashmir Files, B K Ganjoo’s daughter, Deeksha Ganjoo in a letter to Vivek Agnihotri and Pallavi had expressed her gratitude for highlighting the killing of her father in the movie. The letter was later shared by Agnihotri on his twitter account.
Multi-Party Failure Meet on Kashmir
On the day when B K Ganjoo was killed, some politicians of National Parties were already in Kashmir. On the same day, they had released a joint statement, which was adopted by leaders of Janata Dal, Telegu Desam Party, Asom Gana Parishad, Bharatiya Janata Party (BJP) Communist Party of India (CPI), CPI-M, Congress-(I), besides State’s National Conference.
The leaders of these political parties had appealed to terrorists to“ abjure violence and uphold peace’’. However, the statement did not carry a single word about Kashmiri Pandits or that of B K Ganjoo’s killing.
As politicians failed to prevail upon terrorists to shun the path of violence, the latter had instead resorted to more target killings during the last 10 days of March 1990. Kashmir Rechords will try to highlight those killings in its future Blogs.
The historical materials pertaining to Hindu religious thought in Kashmir consistently pique the interest of scholars and academics. It is this enduring relevance that prompts us to revisit these materials in search of solutions to our contemporary challenges. Such activities have been integral to Kashmir, fostering the development of its profound native thought and contributing significant value to Advaita, the core of Indian religious and spiritual philosophy.
Through rigorous inquiry, Kashmir’s spiritual masters developed their own philosophy known as ‘Shaiva Advaita,’ which not only articulates the profound connection between the individual and the universe but also endeavors to comprehend one’s own nature.
Dr. R.L. Bhat, a prolific writer with a profound interest in history, philosophy, and the contemporary human condition, has recently published an intriguing book titled ‘’The Core of Kashmir Shaivism’’. In the tradition of Kashmir’s scholarly inquiry, he has positioned himself among serious academicians. Among his other acclaimed works are translations from Kashmiri, Sanskrit and Persian into English. These include titles as diverse as ‘Faith Besieged,’ ‘Lal and Her Vaakh,’ ‘Azad – the Poet of Lool,’ and ‘Abhinava Pathaof Srimad Bhagavad Gita.’ Additionally, he has offered his own interpretations of Allama Iqbal’s Urdu poem ‘Shikva.’ Furthermore, he has developed a unique method for transcribing Kashmiri into Roman script without relying on diacritical marks and has dared to include and introduce the same in his books.
No Compromise with Tradition
Dr. Bhat’s remarkable quality lies in his unwavering adherence to the sources and disciplines espoused by the tradition. While interpreting the profound philosophy of Shaiv Darshana, he abstains from relying on mere opinions or speculations. Instead, he strictly adheres to the established tradition, considering that the ‘Aagams,’ the ‘Tantras,’ and the ‘Shiv Sutras’ are the most sacrosanct sources. In the foreword to his book, he humbly acknowledges, ‘The gems of Shaiv Darshana remained scattered in shambles till Swami Ram came and put them together again.’ He further attributes the reinstatement of these teachings, as they were in the days of Acharyapaada Abhinavagupta, to Swami Ram.
Kshemraja’s contribution
Dr. Bhat’s profound passion to introduce Kashmir’s unique philosophy not only extends beyond the urgency of recognition of the fact of dwindling number of Kashmiri Hindu youth and the race against time to somehow bring forth the same to them but also underscores a pressing need to cherish and perpetuate this golden tradition within contemporary Kashmir. The introduction of the philosophy, along with its diverse communities and schools catering to various orientations and natures, has been immaculately detailed. The book delves into the life and teachings of Kshemraja, the direct disciple of the great Abhinavagupta. It meticulously explores Kshemraja’s contributions in explaining the core tenets of Shaiva Darshana, which evolved significantly from Vasugupta to Abhinavagupta over a period of centuries. By selecting Kshemraja as the focal point, the book aptly portrays him as a pivotal link encompassing the entirety of Shaiv Darshana.
The book effectively emphasizes the significance of awareness in Shaiva Darshana. It elucidates that this awareness begins at the individual level and goes on expanding as one accumulates energy, leading to a profound understanding of one’s inner nature and its magnificence. Unlike many other schools of Indian philosophy, Shaiva Darshana does not reject worldly experiences (“bhoga”), thereby recognizing joy in the diverse experiences the life offers. Consequently, there is no notion of renouncing the world. However, ethical conduct in Shaivism arises naturally from understanding one’s immediate and inner environments, representing what we now understand as default behavior associated with this Darshana.
The subjects such as “Pratyabhijna Hridayam” and the “Matrikachakra” have naturally attracted Dr. Bhat’s attention also. However, unlike Swami Laxman Joo’s extrapolations in “Kashmir Shaivism : The Secret Supreme” (as revealed to John Hughes), Dr. R.L.Bhat has not extensively elaborated on the subjects. Nonetheless, introductory passages in this regard do exist. Similarly, a brief mention has been made to shed light on stages of consciousness from “Jagrit” to ‘Turya”. However understandably due to the esoteric nature of these subjects, no further exploration can be expected either.
Science of Sleep and “Maatrikaa Vigyaan’’
The book also provokes the reader to delve deep into his or her inner world amidst the chaos projected by the outside world. Similarly the book raises the question as to when will the current structure of scientific research and exploration deem it fit to inquire into the subtleties of “Maatrikaa Vigyaan” and the science of sleep variously known as “Yog Nidra” also.
The reader may find it challenging to adapt to Dr. Bhat’s consistent advocacy for the elimination of diacritical marks, as this approach has not yet been widely accepted as a standard mode of expression. However, young readers are likely to appreciate the merit of this book, as it endeavors to elucidate essential truths in a rational manner, free from the rigidity and barrenness usually associated with religious discourse.
*Kanwal Krishan Lidhoo, an accredited translator of Kashmiri, Urdu and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore, has remained associated with the institution of All India Radio (AIR) where he worked as Senior most Producer. His books of Translation include “Samay Matrika” , the translation of 10th century Sanskrit classic of the same name by Acharya Ksemendra of Kashmir, Sahitya Akademi New Delhi’s “Hum Kaal Sindhi Afsana Sombran” a Kashmiri translation of Hindi scripted “Samkaleen Hindi Kathayen”, and under publication “Navi Yogikie Vaaeris Dar” a Kashmiri translation of English scripted collection of Punjabi short stories of renowned Punjabi short story writer Mohinder Singh Sarna, Indian Institute of Languages publication “Hindustaenie Falsafekie Khad-o-Khal”, the Kashmiri translation of “Outlines of Indian Philosophy” by world renowned Professor M.Hiriyanna besides a monograph on veteran and doyen of Kashmiri poetry, Makhan Lal Kanwal, (a Sahitya Academy Publication, Delhi)
Rashtriya Swayamsevak Sangh (RSS) and Jammu and Kashmir have a unique bonding even before the Princely State had acceded to India. Even as certain agencies, for their vested interests, have painted Sangh black, the fact that most of the people are unaware of, is that RSS had played a major role in the unity and integrity of Jammu and Kashmir and helped Army and local agencies in thwarting the tribal raid engineered by Pakistan in October 1947. There is a little mention of this historic fact in the annals of Indian history.
Newspaper records available with Kashmir Rechords (https://kashmir-rechords.com/blog/) point out that the initial attack by Pakistani raiders was made on October 11, 1947 when they were on a killing spree in areas like Mirpur and Kotli which later fell into Pakistani hands. The reports further mention the role of RSS volunteers in protecting hapless refugees at Jammu who were coming from Pakistan and Pakistan Occupied Kashmir (PoK). Besides, volunteers had helped in broadening Jammu aerodrome and assisted Army garrison. In Kashmir, the Sangh volunteers had also joined militia and stood by Indian Army to push back Pakistani raiders. In defending Srinagar, one Kashmiri Pandit Sangh worker, Pandit Manmath had lost his life. The newspaper reports of yesteryears, quoting “RSS Vision in Action” further say that Sheikh Abdullah’s Government had allowed RSS to work in the militia until Kashmir valley was cleared of raiders.
The RSS had begun its activities in J & K in the 1940s when late Prof Balraj Madhok was a Pracharak. Madhok (25 February 1920 – 02 May 2016) came from a Jammu-based Khatri family and was born in Skardu, Baltistan. He had studied in Srinagar, Jammu and Lahore.
When Patel Sought Golwalker’s Help
As the fate of Jammu and Kashmir was hanging in balance even after India’s Independence on August 15, 1947 and the situation was getting delicate with every passing day, in such a condition, India’s Union Home Minister, Sardar Vallabh Bhai Patel had sent a message to the then RSS Sarsanghchalak, M. S. Golwalkar, through J&K’s Prime Minister, Mehar Chand Mahajan requesting him to use his influence to prevail upon Maharaja Hari Singh to accede to India.
Golwalkar, fondly known as ‘Guruji’ cancelled all his engagements, had rushed to Srinagar by air to resolve the ticklish and delicate question. Through the efforts of Mehar Chand Mahajan and Pt. Premnath Dogra, a meeting between Guruji and Maharaja Hari Singh was arranged on October 19, 1947.
The newspaper reports of the past suggest that it was RSS Chief M. S. Golwalkar, whose patriotic and authoritative advice to Maharaja Hari Singh finally made the Princely State accede to India. The reports further say that at the time of Pakistani invasion, Sheikh Mohd Abdullah was not in Srinagar but was holidaying in Rajasthan!
The records also point out that RSS had played a major role in accession of J&K and helped in maintaining its unity and integrity. There is, however, a little mention of this historic event in the annals of history.
It is with this sole purpose that Kashmir Rechords, a research-based platform on Kashmir, has come out with this particular blog, supported as usual by authentic documentary evidence based on newspaper reports of yesteryears.
At a time when migration from Kashmir was at its peak during the first week of March 1990, the then Government of India had turned a blind eye towards the plight of Kashmiri Pandits, leaving them high and dry and at the mercy of some Jammu based social organisations. Instead, it was ironically more concerned about the settlement of Bangladeshi refugees in India during the same period!
Records available with https://kashmir-rechords.com/blog/ suggest that the then Union Home Minister Mufti Mohd Sayeed in a reply to a Parliamentarian’s query submitted that 64955 Bangladeshi refugees were accommodated in Indian relief camps as on March 5,1990. Besides 300 Chakma refugees were also provided accommodation in Mizoram.
But the Mufti had no time to even listen to Kashmiri migrants’ sufferings. According to the newspaper reports of March 6, 1990, the Home Minister was scheduled to visit Kashmiri migrants at Jammu but he chose otherwise!
New Home: Gita Bhawan
Finding themselves between the devil and the deep sea, Kashmiri Pandits had no option but to swarm Gita Bhawan Jammu that continued to be the postal address for Pandits for so many years.
It was from the Gita Bhawan where migrants were initially registered and provided a meagre relief measures. Many had to struggle for it or getting themselves registered even as migrants! One such migrant had to lose his life while others were forced to resort to agitation, dharnas and processions!
It was after so much struggle and agitation that Governor’s administration started some Adhoc measures by providing a sustenance allowance of Rs 500 per family, with a plan to send migrants back home by April 1990. This March, Thirty four years have passed, but……..
Bangladeshi refugees on the other hand were officially accommodated in States like Tripura and Mizoram…thanks to the efforts of the then leaders at the helm of affairs at that time! .
The genre of Leela poetry in Kashmiri literature is said to have evolved from “Vachun’’ and we notice a boost in this experimentation since late 1750s onwards. It, however, reached its zenith during Krishan Joo Razdan’s time though he explored the `Saguna’’ tradition of Bhakthi to its full potential. He essentially was a “Nirgunvadi’ in his spiritual practice and discipline. Since he was a “Shavite’’, he composed Leelas mostly in honour of Lord Shiva and his one particular Leela “Bel Tai Madal Vene Gulab Pamosh Daste Poozaye Laage Parm Shivas Shiv Nathas Tai….’’ has not only become a part of folk literature of Kashmir but also of world on account of its aesthetic and devotional sensibility. The golden voice of Ustad Mohammad Abdullah Tibat Bakal imparted to it such ethereal beauty and energy that subsequent musical adaptations of the same pale in comparison to Bakal’s rendition.
Bel Tai Madal in Kashmiri Nastalique
The Evergreen Recording
For our esteemed readers it may be added that Tibat Bakal’s presentation was recorded in the Studios of Radio Kashmir, Srinagar and has attained a cult status among the devotees of Lord Shiva in Kashmir. According to Mr Fayyaz Sheheryar, former Director General, All India Radio,this iconic Leela was composed in early sixties by Mohan Lal Aima under the able supervision of the then Programme Producer of Kashmiri Music, Qaisar Qalander.
Mohan Lal Aima
Qaiser Qalandar
Coinciding with Maha Shivratri which is the premier festival of Kashmiri Pandits, the actual beauty of this festival seems to be wedded to the poetic mystical experience by Pt Krishan Joo Razdan (1850-1926) visible in his work Shiv Lagan. This is said to be an evolved adaptation from Urdu translation of “Shiv Puran’’ by the poet. The elements and symbolism of a typical Kashmiri Pandit marriage in his world famous “ Shiv Lagan Leela’’ have been imbued to the best possible outcome. An earlier generation of Kashmiri Pandit women, both young and old, would sing these Leelas and the debvotional tradition would pass on to subsequent generations. However, with the migration, it has come to a sudden halt.
Nevertheless, Tibat Bakal’s rendition of great poet’s “ Bel Tai Madal Vene Gulab Pamosh Daste Poozaye Laage Parm Shivas Shiv Nathas Tai…. still captures the attention and the interest of the young generation . Mr Sheheryar added that Tibat Bakal imbued this Leela with his own devotional element for Lord Shiva and legend has it that Ustad Tibat Bakal would visit the world famous shrine of Mata Kheer Bhawani at Tulmulla to witness the changing colours of the holy spring and seek blessings.
Mohd Abdullah Tibat Bakal ( Left) and Mohan Lal Aima
This Leela with the wonders of ever evolving technology is awaiting further repackaging so as to make it more popular among the youth. However, the original rhythm and the style is not going anywhere.
(Kashmir Rechords Exclusive in Connection with International Women’s Day)
Once again, we are celebrating International Women’s Day. The exclusivity of such celebrations associated with women unfortunately projects a compulsive need common to all societies of the world and it also reflects the fragile position women find themselves in, in the patriarchal nature of our world. However, it was not the same every time. Sociologists seem to rush to quote Will Durant to justify and claim the glorious position women commanded in the early stages of the formation of human societies followed by retrograde pattern of relegating and pushing them to margins, a universal fact of evolutionary history of human societies.
Back home, in our part of the world that is in Kashmir, there is in fact much to celebrate and cheer vis—as-vis the position of women. There was a time when authority and power was associated with matriarchy. Women were Yoginis, scholars, Advisors and powerful queens famous for institution building and administering justice.
Education: Their Birth Right
In early Käśmira (Kashmir), we learn that the first part of a woman’s life was spent in her father’s house when liberal education was imparted to her. For example, as part of the accepted tradition, curriculum of studies in the 9th century AD included the sexual sciences of Vatsyayana, Dattaka, Vitaputra and Rajaputura, the Natyasatra of Bharata, Visakhila’s treatise on art, Danitila’s work on music, Vrksāyurveda, painting, needlework, woodwork, metal work, clay modeling, cookery, and practical training in instrumental music, singing, dancing, administration, etc.
Sculpture from Awantiswami TempleAwantipur, Kashmir.Excavated tile from Harwan , Srinagar Kashmir depicting a female musician playing on a drum (Period 2nd to 4th Century AD)
Bilhana extols the women of Kāśmira for their learning which allowed them to speak fluently both in Sanskrit and Prakrt. According to Dr Sunil Chander Ray, the eminent Historian of India, the ladies of the royal family were given a good administrative training. The great success with which Kasmirian queens like Sugandha and Didda governed their dominions, naturally presupposes that they were put in the way to efficiency by some previous instruction and practice.
Social position of Kashmiri Women
Dr Ray, in his most acclaimed book “ Early History and Culture of Kashmir’’, (1957) says that women, in early Kashmir played a leading role in the social and political activities of the State of which we have many examples in the pages of Kalhana. The book carrying a very valued forward by K M Panikar, a former Ambassador of India to China startles the readers with the mention that during the time of Kumarajiva, the great Buddhist saint and scholar of Kashmir, it was customary for young men and women of Kuchi and Khotan to be sent to Kashmir for higher learning.
Regarding the proper age of marriage of a woman no positive evidence is forthcoming. A perusal of the Rajtarangni generally leaves the impression that pre-puberty marriage probably was not in vogue in ancient Kāśmira….. Indeed a very enlightening approach. A story related by Kşemendra in the Desopadeśa may indicate that girls were married at a mature age.
The family life, at least of the rich, was polygamous. The kings had seraglio full of queens and concubines and their example was followed by the aristocrats. Polyandry, according to Dr Ray, was quite unknown except perhaps among some aboriginal hill-tribes. (Polyandry to some extent is current among some of the aboriginal tribes of the neighboring regions may be presumed that it was so, even of Kasmiraa in earlier days). However, the widow was expected to live a pure life, devoid of all luxury. The use of ornament or gorgeous dress was forbidden to her…. a pan-India phenomenon.
Sati: An act of volition?
The custom of burning of sati was in vogue in Kashmir from an early time. In the story of Katha Sarit Sagar, which was composed in the valley in 11th century AD, the custom appears to be quite common. Kalhana’s chronicle Rajtarangni also testifies the same. For example it is mentioned that after the death of their husband Samkaravarman, Surendravati and two other queens cremated themselves along with him. When Yashaskara died, his wife Trailokyadev followed her husband to the funeral pyre. Sahi princess Bimba, after the death of the son of Tunga, who happened to be her husband, entered fire as a Sati. There are many other examples of Sati tradition in early Kashmir.
Literary evidence amply testifies to the gross immorality and laxity of character prevailing among certain classes of women of ancient Kasmira. Kalhana’s Rajtarangni delineates in niceties of details the sensual excesses of the ladies of the palace and of the Court. The system of Devdasi practice was also prevalent but must have encountered opposition from the honest and pure minded section of the people. In fact, Al-Beruni testifies to such opposition in North-West India of which Kashmir was an important part.
As the people of Jammu and Kashmir continue to express faith in the democratic and developmental potential of India and when suddenly local politicians of Kashmir are extending goodwill messages for the return of displaced Kashmiri Pandits, it’s imperative to revisit the false narratives surrounding the late Governor Jagmohan, who was wrongly blamed for the exodus of Kashmiri Pandits from the valley. These fake and false narratives are being pedaled since 1990 against Jagmohan, holding him responsible for the unfortunate exodus of Kashmiri Pandits from valley. It was mainly used as a cover both by Pakistani movers and shakers of Kashmir militancy and equally by the mainstream politicians along with a large component of Kashmir’s intelligentsia. All this was done to orchestrate a shield to save them from the guilt trip that they felt would likely see them in their faces either due to their inability to call a spade a spade at that point in time or due to their own culpability at times.
Despite efforts by Governor Jagmohan to dispel these accusations, vested interests perpetuated these falsehoods, shielding themselves from accountability. However, history holds the key to rectifying these misconceptions, as evidenced by the recent Supreme Court judgment on Article 370, which calls for a Truth and Reconciliation Commission to be set up for moving forward. The same should of course also incorporate the role of the then Governor Jagmohan to set the record straight.
Jagmohan’s Appeal that Got Lost
A news report on front page of Kashmir Times on March 8, 1990.
Records available with Kashmir Rechords provide ample evidence of Governor Jagmohan’s attempts to dissuade Kashmiri Pandits from leaving the valley. In a public appeal, he urged them to stay, offering to set up temporary camps and allocate land for their resettlement in Srinagar. The prominent newspapers of the then J&K State including Kashmir Times and Daily Excelsior had prominently given space on their front pages to Jagmohan’s appeal to Pandits not to leave Kashmir .
Daily Excelsior News , dated March 8, 1990.
Despite his efforts, the Pandit community, plagued by fear and uncertainty, chose to leave. In an appeal through official channels and the mainstream media as well carried on March 8th, 1990, Jagmohan goes on record to urge Kashmiri Pandits not to leave the valley even temporarily as he offered to set up camps even for those who will return from Jammu. The late Governor had chalked all the plans for their stay in Kashmir valley itself but the message got lost on Pandits due to the extreme state of fear psychosis they were in. Governor Jagmohan had even ventured to announce giving plots for Kashmiri Pandit families at Srinagar and orders to Srinagar Development Authority to identify the land in Srinagar were in the offing.
Reconciliation… The Way To Move Forward
The Pandit community was however so shaken that they had lost the confidence, so much so that they did not believe even the late Jagmohan, considered to tolerate no nonsense in the implementation of his decisions. Today, as Kashmiri Pandits seek to return, they face resistance from various quarters. While politicians offer lip service and the civil society remains indifferent and continues to parrot the same false narrative, it therefore becomes crucial to acknowledge that Governor Jagmohan wasn’t responsible for their exodus; rather, it was a tragic consequence of circumstances beyond his control. The misery of the Pandits is continuing and their genuine desire to revisit the valley is met with all the resistance by the forces inimical to their return.
Only by confronting the truth can we pave the way for genuine reconciliation and the eventual return of peace to the valley including return of Kashmiri Pandits.
February 23, 1990 is the day that most of the Kashmiri Pandits would not forget! On this day, over 34 years ago, the community performed the last Maha Shivratri Puja before moving en-masse from their birth land.
Even as a good number of Kashmiri Pandit families had already migrated to safer areas, the fact is that soon after performing Shivratri Puja that ended on February 26, 1990 the frightened community left everything to save their lives. Between the period from March 1 to March 7, 1990, over 15,000 Kashmiri families had landed in Jammu.
The decision to take extreme step of leaving Kashmir for good, was due to the fact that a day prior to Maha Shivratri of 1990, Kashmiri militants had publically `ordered’ Kashmiri Pandits to leave Kashmir. At the same time, they had asked Kashmiri Muslims who were putting up outside Kashmir, to return to the valley before March 1, 1990. The Pakistan supported Kashmir terrorists were in fact planning to strike in a big way besides had issued a call for “civil disobedience’’ from March I, 1990.
Militants had selected and distributed their areas of operation and specific targets mong themselves. Terrorists had also asked people in the valley to keep stock of the essential commodities in abundance for the month of March, 1990 in order to launch the `final onslaught’. It was in the backdrop of this threat that 99 percent Kashmiri Pandits had moved out of Kashmir before March 1, 1990.
Maha Shivratri of 1986, 1989
The records available with Kashmir Rechords suggest that soon after the Anantnag Riots of 1986, it had become extremely difficult for Kashmiri Pandits to even celebrate Shivratri in Kashmir. On the day of Maha Shivratri on March 9, 1986, some fundamentalist organisations of Anantnag town had once again targeted Kashmiri Pandit houses. An attempt was also made to set on fire a temple at village Lakshibad.
Similarly, a year prior to the mass migration of Kashmiri Pandits, the community could not celebrate Maha Shivratri in 1989. On March 6, 1989, Curfew had to be clamped in entire Kashmir as locals had protested against the publication of Salman Rushdie’s “ Satanic Verses’’. Taking the advantage of the deteriorating law and order situation, some urchins had targeted Kashmiri Pandit Mohallas and localities in order to vent their anger against Rushdie.
Post Migration Maha Shivratri
Following their exodus, Kashmiri Pandit community could not properly perform Shivratri Puja in the initial years of their migration. A day prior to Maha Shivratri on February 13, 1991, heavy hailstorm and rains had lashed Jammu, as a result of which, 5000 Kashmiri Pandit migrant families putting up in various camps, got dislocated and thus couldn’t perform `Vatuk Puja’.
Similarly on March 2, 1992 and February 19, 1993, `Sharika Peeth Sanstha’’ Subash Nagar Jammu and Dharmarth Trust had arranged Samohik Shivratri Puja for Kashmiri Pandits as they were living in rented accommodation or tents where it was not possible for them to perform traditional centuries old “Vatuk’’ Puja.
The study of people of Pakistan Occupied Kashmir (PoK), the so-called `Azad Kashmir’ has of late taken off given the importance of the role of this group as part of the “Pakistani Diaspora’’, particularly throughout countries in North America and Western Europe, such as Great Britain. It is estimated that there are approximately one million Pakistanis in Britain and approximately two-thirds of these Pakistanis are Kashmiris under occupation of Pakistan and for whom “Azad’’ Kashmir is “Azaab’’ Kashmir. “Azaab’’ in Urdu signifies Pain, Torture, or Torment.
“Azad Kashmiris’’ have too often been ignored by historians of Pakistan and by social and political thinkers operating in the West who have tended to adopt the reductionist and essentialist notion of the Pakistani ethnic classification in relation to this group. However, it is quite clear that some “Azad Kashmiris’’ do not see themselves as part of Pakistan, while some Kashmiris from Jammu certainly do not regard them as part of Kashmir either.
Dearth of Literature on PoK
There is a dearth of literature that specifically focuses on the historical, social and political developments of the region of “Azad Kashmir’’ since its illegal occupation by Pakistan in October 1947. It is striking that little is known of the internal struggle facing this body of people during a traumatic time of political change. It is difficult to obtain independent and analytical perspectives on the range of different issues at play that pulled people and groups in different directions in relation to the choice to be made to accede to Pakistan or India during the time of Partition. What really went on during that time? What was the role of different significant actors of the time, from Maharaja Hari Singh to Jawahar Lal Nehru to Sheikh Abdullah? How has the regional polity of the Pakistan Occupied Kashmir been shaped over the decades, and what kind of implications have there been for local communities as part of the political process that can be understood in a wider historical and sociological context?… These and other important questions have not been tackled by scholars or the region’s people until the publication of The Untold Story of the People of `Azad’ Kashmir by Christopher Snedden.
For many Azad Kashmiris'', it is Azaab Kashmir for them!
Christopher Snedden’s Book on PoK
Christopher Snedden, an Australian politico-strategic analyst, author, and academic specializing in South Asia contends that in October 1947, pro-Pakistan Muslims in south-western J&K instigated the Kashmir dispute. He provides comprehensive new information that critically examines Pakistan Occupied Kashmir’s administration, economy, political system, and its subordinate relationship with Pakistan. Snedden, who visited J&K frequently, undertook research and interviewed many elder statesmen involved in Kashmir politics.
Christopher says that the people of PoK are disenchanted with Islamabad as some “Azad Kashmiris’’ now favour independence. Many scholars, after the publication of this book, however, feel that the people of PoK now want to be with India. Christopher’s book is the authoritative modern history of one of South Asia’s most sensitive yet overlooked regions, the part of Kashmir under Pakistan’s illegal control. It is meticulously researched and clearly written, and the account of the origins of the Kashmir conflict. The author says that he was once told by the people that their area is not `Azad’ Kashmir but is `Azaab’ Kashmir.
Robert G. Wirsing, Visiting Professor, at Georgetown University’s School of Foreign Service at Qatar, observes that Christopher Snedden’s masterful historical narrative of the events surrounding the birth and development of Pakistan-Occupied Kashmir gives a thoroughly researched study of this largely neglected but vastly important dimension of the Kashmir dispute.
The book is in two sections. They explore the historical issues pertaining to Jammu and Kashmir leading to partition. The sections analyze the development of the POK from 1947 to the present, charting it machinations, and set in a sociological, political, and historical context. This book is rich in detail, balanced in its analytical approach, and comprehensive in its description of events and outcomes. It uses interviews with key actors in the region to discuss the present situation, as well as previously unavailable official letters and documents to provide deeper insights into the past.
Andrew Whitehead, former BBC South Asia correspondent and the author of “A Mission in Kashmir’’ says Christopher’s book is meticulously researched and clearly written.
( Kashmir Rechords Exclusive in connection with International Mother Language Day)
Even as Dogri was included in the Eighth Schedule on December 23, 2003 after a lot of struggle, the fact is that Dogri language and script had been in use as a literary vehicle since the later mediaeval centuries.
The territories presently occupied by the Dogras and their akin people who were passionate about their art, culture and language, have been inhabited by people at least from the early centuries of the Christian era. They left behind traces of art and architecture in stone and stucco and in sculptured material scattered all over the hills from Kangra to the Jehlum. Some of the stone pieces belonging to middle ages, and to much earlier centuries in the case of Chamba, bear inscriptions in Sanskrit, Sharda, conch-shell, and Takari scripts which reveal the prevalence of some literary activity in the Dogra hills much before the Muslim inroads.
Amir Khusrau, a fifteenth century poet-scholar mentions the language of the Dugar in the list of dialects spoken in Northern India. That Dogri in Takari or Landa script had become a vehicle of literary compositions at least as early as the sixteenth century, is amply borne out by inscriptions on Pahari paintings of that century.
Vehicle of Official, Private Correspondence
In his book “Introduction To The History and Culture of the Dogras’’, Dr Sukhdev Singh Charak, an eminent Scholar and Author mentions that during 17th and 18th centuries, Dogri was in extensive use as a vehicle of official and private correspondence and record. A number of official Pattas and agreements have been found in Takari or Dogri script. For instance, Dr Charak quotes a Patta written out by Mian Bhau Singh, the younger son of Raja Jagat Singh of Nurpur, assigning ‘Purohatai’ to one Ganga Purohit of Haridwar. This reads like this:
As per Dr Charak’s book, Kings of the Dugar used to correspond with each other in Dogri and contracted long agreements and treaties in the same language. A number of such letters and treaties exchanged between the rulers of Jammu, Basohli, Jasrota, Bhadarwa, Nurpur, Chamba and Kangra have been discovered. This clearly proves that Dogri language and script had been in use as a literary vehicle since the later mediaeval centuries. “A large number of folk songs and ballads (bars) have come down to us from the middle centuries. But it is strange that the Dogra people to the East of the Ravi did not show much literary activity, nor did they produce any Dogri literature in the present time’’, Dr Charak laments. He, however, makes a mention of Chamba area where Takari script was reformed to include vowel signs and the Dogri or Chamiali was written in that script during the nineteenth century. Contrary to it, in the Dogra territories to the west of the Ravi, a brisk literary activity was clearly visible. A court poet of Ranjit Dev, named Kavi Dev Datt had left behind some Dogri compositions as well as ballads in Bhasha and some works in Sanskrit. His Bhasha and Sanskrit works included Brijraj Panchasike, Datt Sangrah, Bhupat Viyog, Amrit Viyog and Kamal Nain Satotra. He composed his `Krishna Mahima Stotara’ in the reign of Brijraj Dev.
Another literary luminary of the period of Ranjit Dev’s successors and Raja Gulab Singh was the Sanskrit poet-scholar Ganga Ram. A Dogri folk lyric ‘Kandia Barna is attributed to him. Pandit Kaka Ram Shastri kept the tradition of compositions in Sanskrit and Bhasha alive, all it was taken up by the scholars of Maharaja Ranbir Singh’s reign. Although much of the official work was done in Persian during Gulab Singh’s reign but Dogri continued to be the medium of private correspondence and commercial accounts. Some fresh ballads in Dogri, according to the book, were composed during this period, which were woven around the Dogra heroes like Mian Dido, Wazir Ram Singh, Raja Dhian Singh, Zorawar Singh and others.
Literary works under Maharaja Ranbir Singh
While Nurpur, Chamba and Guler presented a few historical works in vernaculars, like Dalipranjani, the Jammu region saw a lively and rich literary activity under the patronage of Maharaja Ranbir Singh when hundreds of manuscripts in Sanskrit, Persian, Hindi and Arabic were collected and translated into Dogri and other languages for the benefit of all communities. Dogri received particular attention of the monarch. Its script was reformed and books were printed in it both in litho and typographic systems. A large number of books on religion, law, philosophy and technical sciences were written or translated into Dogri. Vernacular journalism also saw its beginning during Ranbir Singh’s reign.
Modern Dogri Literature
Dr Charak says the modern Dogri literature is the product of twentieth century and the advent of the new era may be said to have ushered in with the popular songs of Lala Ramdhan and Pt. Hardatt who composed during the first quarter of the present century. Pt. Hardatt’s songs, inspired by a passion for social reform, were printed and swayed the minds of the young generation with similar sentiments. A number of young poets started composing and writing in Dogri and a fresh stream of Dogri literature gushed forth. Many talented poets like Dinoo Bhai Pant, Parmanand Almast, Raghunath Singh Samyal, Ramnath Shastri, Kishan Smailpuri, Swami Brahma Nand and others enriched Dogri literature by their inspiring writings.
Decade of renaissance for Dogri
According to Dr Charak, the period from 1944 to about 1954 can be called a decade of renaissance for Dogri literature which made the Dogras conscious of their culture and their political rights. At the end of this decade it was finally decided to adopt Devanagari script for Dogri instead of the old Takari script popularised by Maharaja Ranbir Singh.
The Book on Dogras makes a mention of the middle of 1960s when a younger generation of Dogra poets and writers sprang up with new aspirations and fresh modes. Several successful experimentalists wrote superb poetry, infused with ecstatic mysticism and rainbow fancy. Madhukar’s Dola Kun Thappia will ever remain an unrivalled composition from an inspired soul. Similarly, Ved Pal Deep’s “Uss Te hein Banjare Lok” is a composition of high water mark which could be attained by any talented Dogri poet. “His “Ghalibite utterances, his sincerity of diction narration of bitter truths of life blended with highly poetic imagery, will ever project him as the Ghalib of Dogri. He is the soul of ghazal as ghazal is his self’’, says Dr Charak. He also praises Padma Sachdev’s innocent reminiscences of the past which touches every heart, “though she lacks much of poetic technique’’. For Dr Charak, Narsing Dev Jamwal, the poet, artist, novelist, possesses a variegated personality, which presents a rare phenomenon in our hills. Charak’s book, written in 1979, further makes a mention of Bandhu Sharma, Tara Smailpuri, Ved Rahi, Yash Sharma Abrol, and Ram Lal Sharma as outstanding poets. He quotes Dr. Karan Singh’s book Shadow and Sunlight, containing English and Hindi translation and notations of tunes of some famous folk songs of the Dogra region, as a noble experiment in the field.
Young Padma Sachdev in the Studios of Radio Kashmir, Jammu.
In this decade, all goners of modern literature were developed. Dogri theatre was evolved and plays like Namun Garn, Sarpanch and Alhar Goli Bir Sipahi were successfully staged. Fiction writing was also tried successfully in Dogri and it started with the publication of Bhagwat Prasad Sathe’s collection of short stories, entitled Pahala Phull. Short stories and novels have been written by Ved Rahi, Narendra Khajuria, Bandhu Sharma, Madan Mohan Sharma, R. K. Abrol, Om Goswami, Chanchal Sharma and Narsing Dev .Prose writing in various forms have also been cultivated, thereby enriching Dogri literature in various ways. Dogri magazines like Nami Chetna, Sheeraza, Phulwari and Hamara Sahitya appeared from time to time.
The attainments of the Dogras in the field of art are, however, more spectacular. While Dogri literature had not been able to go out of regional popularity, Dogra painting won worldwide approbation. Kashmir Rechords will shortly bring out a detailed write-up on Dogra paintings.
Several decades ago, on February, 20, Anantnag riots of 1986 had begun from Wanpoh village of the South Kashmir district, sowing the seeds for the mass exodus of Kashmiri Pandits from the valley, which ultimately started germinating in 1990.
On the fateful day of February 20, 1986, several temples of Kashmiri Pandits situated in Wanpoh, Dayalgam and Luk Bhawan villages were set on fire. The desecration of religious places of the minority community, besides looting and arson of their business establishments spread to other villages of the South Kashmir like Tral, Pulwama and then finally engulfed entire Valley. The trend continued even after Maha Shivratri festival on March 8, 1986. Incidentally, this year also (2024), Maha Shivratri falls on March 8!
The 1986 Kashmir Riots, also commonly referred to as the 1986 Anantnag Riots, were a series of attacks targeting Kashmiri Pandits. The attacks were undertaken at the behest of some religious fanatics, supported by political parties and their leaders.
Relying on the factual and exclusive newspaper reports/cuttings of that year and as requested by our esteemed readers, particularly, not aware of Anantnag Riots of 1986, Kashmir Rechords is trying to bring out some of the facts related to those ugly incidents of 1986.
Desecration of Al-Aqsa Mosque
On February 3, 1986, there were reports that Al-Aqsa mosque in Jerusalem, Israel was allegedly desecrated. This sparked widespread resentment in Kashmir for days together, as a result, hooligans began to attack religious places of Kashmiri Pandits during the following days. In retaliation of reopening of Ram Janam Bhoomi temple at Ayodhya during the same period, Hindu Temples were again burned down and destroyed at Wanpoh, Anantnag, Luk Bawan, Salar (Pahalgam Tehsil), Fatehpur, and Sopore. Adding fuel to the fire, Chief Minister Gul Shah announced the construction of a mosque inside Jammu Civil Secretariat. The move sparked widespread protests in Jammu as well. The State was divided between Jammu versus Kashmir. The causality, as usual, was Kashmiri Pandit community as the rioters attacked Hindu-owned businesses and places of worship in Kashmir. Even the historic Akhara Building Complex of Srinagar was put on fire. The attacks sounded alarming bells, as most of the Kashmiri Pandits understood that very moment that Kashmir was not now the place for their living!
Such was the scale of violence that even Army had to be called out at major towns of Kashmir. Wills Trophy, which was to be hosted at Jammu, was postponed. Many Kashmiri Pandit leaders and organisations had registered their strong protest against loot, arson and desecration of their religious temples and shrines. Even President of India was requested to intervene.
Anantnag, which faced the brunt of the violence, had multiple attacks on Hindu temples. Many Kashmiri Hindu-owned shops, homes and properties were attacked and targeted across Kashmir. These developments led to a large number of Kashmiri Hindus thinking of shifting to places outside Kashmir. Revenue records of that period, suggest that a vast chunk of Kashmiri Pandits, soon after Anantnag riots and sensing the mood of locals, purchased plots in areas like Chinore, Bantalab, Tope Sherkhania in Jammu in 1986 itself.
When DC, SP Anantnag were suspended
Newspaper reports suggest that even administration was helping rioters in their nefarious designs. This is evident from the fact that on February 27, 1986, even Deputy Commissioner and Superintendent of Police, Anantnag had to be suspended for dereliction of their duties. Besides, nine State Government officials, mostly teachers were terminated from their services. Ironically, locals of Anantnag observed a complete hartal in entire Anantnag town against the suspension of DC and the SP.
As the situation continued to deteriorate, GM Shah Ministry was dismissed on March 7, 1986 and Jagmohan as the Governor, took over the charge of the State. He was praised by all and sundry for his efforts to restore law and order.
Call it a coincidence or synchronicity—- In 1990, Jagmohan was again in the picture…but this time, accused of `engineering’ migration by the same very politicians who fanned Anantnag riots of 1986!
N.B: Esteemed readers are welcome/encouraged to add/register their experience/opinion on 1986 Anantnag riots in the `Comments’ Section.
Kindly see what netizen Javed Baigh ( @JavedBeigh) has to say about Anantnag Riots of 1986.
Shankha Lipi, also known as “Conch Script” or “Shell Script”, is a term used by scholars to describe ornate spiral characters that are thought to be Brahmi derivatives. The characters resemble conch shells or Shankhas and are found in inscriptions across north-central India dating back to between the 4th and 8th centuries. Interestingly, Shankha Lipi inscriptions have also been found from Akhnoor and Bhaderwah area of Jammu and Kashmir, establishing that in past also, both these towns were active pilgrimage centres.
These ciphered ornate spiral characters assumed to be Brahmi derivative, have tentatively been assigned a new script family. Apart from Akhnoor and Bhaderwah, Shankha Lipi inscriptions have also been found from Bihar, Maharashtra and Karnataka. Prominent sites with shell inscriptions include the Mundeshwari Temple in Bihar, the Udayagiri Caves in central India and Mansar in Maharashtra. Shell inscriptions have also been found in Junagarh, Gujarat, and in Java and Borneo, Indonesia.
Indian Council of Historical Research (ICHR) that is presently promoting and working on a project “Jammu, Kashmir and Ladakh Through the Ages’’ under the initiative of the Ministry of Education, is bringing to the fact the age-old cultural ties of Jammu and Kashmir with the rest of India. Highlighting findings of Brahmi, Shankha Lipi and other scripts from Jammu and Kashmir, is a part of this great initiative.
Script of Devotion
Historians believe that shell (Shankha) inscriptions were engraved on temple pillars, freestanding columns and rock surfaces, the latter generally at sites with prominent cave shrines. The shell script was never used for long records or discursive texts but mostly for denoting names or auspicious symbols or a combination of both. Shell letters have normally been found of the same size or slightly bigger than Brahmi letters, but in some cases they are gigantic, several metres high, as at the Udayagiri Caves.
The archaeological evidences unearthed at Manda, Akhnoor in 1960s point out that Jammu must have had exposure to the earliest system of writing in the sub-continent. The use Shankha Lipi, found on small round stones at Akhnoor, are now lying in the collection of Dogra Art Museum, Jammu. Shell inscriptions have also been found on stone boulders near Bhadarwah.
According to Dr Lalit Gupta, a noted Scholar and Art critic, “since Shankha Lipi, has been used for names and signatures by the pilgrims as record of their visits to famous pilgrimage centers, this affirms the belief that Ambaran (Akhnoor) and Bhadarwah were active centers of pilgrimage in Jammu between 4th to 7th century CE’’.
Study on Shankha Lipi
The first detailed study of shell inscriptions was undertaken by noted academic Richard Salomon. The script is assumed to be a Brahmi derivative, but Salomon observed that shell script has diverged so far from the normal pattern as to be effectively a new script family. Salomon determined that there are a sufficient number of shell characters to represent the syllables of the Sanskrit language, and tentatively assigned sounds to some of characters. Prof B. N. Mukherjee subsequently proposed a system of decipherment based on a few key inscriptions using the assumptions that the script is an ornamental form of the contemporary Brahmi script through the centuries. Most of the Shankha Lipi inscriptions are from the Gupta period and are names of individuals, akin to ornamental signatures, although some predate the Gupta period.
Jammu’s Brahmi Inscriptions
According to Dr Lalit Gupta, post-Mauryan Brahmi inscription was first noticed in 1921 by R.C.Kak, the then Prime Minister of the Princely State of Jammu and Kashmir and an archaeologist of repute. Dated between 3rd to 5th centuries CE by R.C. Kak, the Bathastal inscription is one of the oldest Brahami inscriptions in Jammu region.
Dr Gupta, in one of his write-ups, quotes epigraphist B.K.Kaul Dembi having placed and compared Bathastal cave inscription with coins of Indo-Bactrian kings Agathocles and Pantaleon, Rock inscription of Khanihara, near Dharamshala in Himachal Pradesh and Inscription of Kshatrapa King Sodasa, all belonging to Post-Mauryan Group of 184 BCE to the beginning of Christian era.
Second important inscription in Jammu region is the Bhadarwah Cave Inscription, inscribed inside a cave shrine (called as Gupt Ganga) on the bank of river Neru near Bhadarwah town. According to Dembi, it is perhaps the longest Brahmi inscription in the region and the second oldest Brahmi inscription from the Himalayan Valleys of Chenab region. Brahmi inscription has also been found inscribed on an iron trident at Sudhamahadev Shiva temple.
February 13, 1990: Director Doordarshan Kendra Srinagar, Lassa Kaul is shot dead by terrorists who considered him a stumbling block in meeting their nefarious designs. Rumours were then agog that some of his colleagues/insiders were involved in facilitating his murder by passing on the information to terrorists about his whereabouts and movements. More than three decades after his martyrdom, another set of insiders ensured that his name is abandoned from the annals of Prasar Bharati!
Giving his life in the line of duty, Lassa Kaul had worked both in Radio Kashmir Srinagar and Doordarshan Srinagar at a time when situation in Kashmir seemed to have attained the point of “No Return”. The then Governor, Jagmohan who on January 19, 1990 was assigned to set things in order after the elected Chief Minister abandoned his position and responsibility, found it extremely difficult to set things in order and fix the administrative machinery with its engine totally jammed. With great ache in his heart he records the same in his “Frozen Turbulence”.
A news report published in Sunday Mail, dated March 11, 1990
The native Pandit minority of Kashmir is threatened, harassed and abused after its distinguished members fall to the bullets of militants. Nearly all of them are labelled as “Indian Agents” to be struck off from the discourse in Kashmir.
Local dailies having sensed the changing and shifting moods were adding the false narratives and perception of the alleged insurgency, actually generated by the managers across the borders and they for the reasons best known to them forgot the journalistic ethics and participated actively in this manufactured mass uprising and gladly became agent provocateurs.
The only pro India media agency rather an institution of Government of India finds itself in a very difficult position to augment resources both human and material to run its daily broadcasts. This institution being headed by a brilliant Director who was incorruptible to the core and had the unwanted reputation to tolerate no nonsense, was all out to fix responsibility in Doordarshan Kendra Srinagar. He was definitely on a long mission to combat and confront a plethora of challenges facing him.
And then there were politicians who behaved more as hereditary fiefs rather than the servants of democracy to which they occasionally offer the customary lip service. These politicians were in the habit of finding faults in whatever the Government of India did. If something did not serve their purpose, they wailed and put cogs in the wheel under the pious mission to serve Kashmiris. Known for extracting their pound of flesh, they were also aware of the lack of will on part of the then Central Government leadership and thus took it for granted. These very ‘Leaders’ got irked by this Director of Doordarshan Lassa Kaul when he mounted a series of scathing public grievance programmes and exposed their omissions and commissions before the very public they looted .
Fighting Battle on Many Fronts
Lassa Kaul was thus fighting a battle on many fronts. Added to his vows was the fact that the writ of the state was not running during those crucial times. He had sensed the danger of it as all his fears were based on facts. Finding no one to listen to his distressed calls he for a while avoided being seen on the familiar routes and mostly imprisoned himself within the walls of his office which by now had become a fortification of sorts. The filial bond however gave way. He desperately wanted to attend to his very sick father and having already sent his family to Delhi, decided to visit the ailing father like the dutiful son he was on that fateful evening of thirteenth February, 1990…… The ambush of the evil terrorists had worked. Bullets pierced his head and abdomen. An illustrious son of the soil, a distinguished civilian, a loving innocent father to his children and an illustrious son to his parents laid his life for the country.
Lassa Kaul and T. N Dhar ( Middle), Station Engineer, in conversation with S. B Lal, Secretary, Ministry of Information and Broadcasting, Government of India at Radio Kashmir, Srinagar.
Lassa Kaul Award for National Integration
The government honoured him by instituting an award in his memory. The Special category award “Lassa Kaul Award for National Integration” would be given every year to the best such All India Radio programme. The last Akashvani Annual Awards ceremony was held in 2019 when Shri Prakash Javadekar was the Union Minister of Information & Broadcasting. Even prior to 2020, many attempts were made to do away with the Lassa Kaul National Integration Award. However, it was during the tenure of Fayyaz Sheheryar, who in the capacity of Director General, All India Radio firmly put his foot down and ensured that at no stage, during his tenure, this prestigious award gets scrapped. However, soon after Sheheryar’s superannuation in December 2019, Akashvani Annual Award Ceremony was altogether stopped for unknown reasons. Interestingly many professionals from Radio Kashmir Srinagar and Jammu, now rechristened Akashvani Srinagar/Jammu received all these years this prestigious award, thereby affirming the bond Jammu Kashmir shares with India. Till 2019, Producers working in other Stations of All India Radio across the country have also won prestigious Lassa Kaul National Integration award during the Akashvani Annual Award Ceremonies when the national consciousness would get stirred every year and the memory of this great son of Kashmir would be revisited. The tragedy would be lived on this occasion to affirm the belief “Lest We Forget” ……But forgotten he was!
Former I&B Minister and Vice President, Shri Venkaiah Naidu giving away Lassa Kaul Award for National Integration to Satish Vimal of Radio Kashmir Jammu. Lassa Kaul Award for National Integration has since been abandoned by All India Radio! On the extreme right is former Director General of All India Radio, Fayyaz Sheheryar.
It is tragic that Prasar Bharati’s institution of All India Radio has abandoned the annual presentation of this award altogether for the past four years! It is more intriguing that in a proposal mooted in 2022-23, some of the ignorant and unprofessional top rung of Akashvani/Prasar Bharati, who seem to possess no idea what broadcasting is all about, had the temerity to do away with Lassa Kaul National Integration award! Ironically, there is also not a single portrait of Lassa Kaul available in any of Prasar Bharati’s offices in Jammu and Kashmir or even at main offices of Akashvani and Doordarshan Directorates or at Prasar Bharati Secretariat! Same is the fate of M.L Manchanda, an Officer of All India Radio, Patiala, Punjab, who was abducted on 18th May 1992 by terrorists. His beheaded body was found in Patiala on 27th May 1992, while the head was found in Ambala.
Akashvani is an institution that swears day in and day out of aiding and fulfilling Prime Minister Narendra Modi’s dream of a prosperous and fabulous India with inbuilt messages and mission to honour the patriotic citizens. The irony being that Lassa Koul who was the one among the ranks of the institution of All India Radio and who laid his life while fighting the enemies of Mother India should altogether be abandoned and forgotten and the discontinuation of presentation of this prestigious award in his memory is indeed a pity. Perhaps neither the Honourable Prime Minister Narendra Modi nor his government is aware of this gross misconduct prevailing in All India Radio’s establishment. Even the present CEO Prasar Bharati, Gaurav Dwivedi must have been kept in dark while abandoning Lassa Kaul.
If it is so—- it must be then beyond All India Radio!
Pandit Lassa Koul is a national icon and will continue to be so.
