For people of my age who left Kashmir in 1990, Atal Dulloo continued to be our star—– a feeling of enthusiasm—, for a reason that the Competition Success Review (CSR), the then famous magazine for competitive examinations, had carried his success story after he qualified the much coveted Indian Administrative Service (IAS) in 1989.
Since the publication of this interview in April 1990 edition, the magazine continues to be in my possession…. A prized one indeed— because Atal Dulloo belonged to Kashmir where he had equally served in various capacities. All these years, this 1989 batch IAS Officer, a B-Tech Civil Engineer, who is presently Secretary in the Department of Border Management, Ministry of Home Affairs, continued to be a source of inspiration for future IAS aspirants as well.
This October 24, Atal Dulloo will turn 57. He continues to be a torchbearer in working towards a valued goal, like his seniors—-Iqbal Khandey or Khursheed Ganai or for that matter, 2013 batch topper Shah Faesal, who remained in the limelight for other reasons also.
CSR Magazine
Competition Success Review, then commonly known as CSR used to be a monthly general knowledge magazine in India. It was those days, popular among students preparing for competitive examinations. The magazine, covers current affairs and news on national and international issues. On an average, five to seven candidates are selected from Jammu and Kashmir every year for the coveted IAS.
From 2002 to 2022, around 80 Officers have been selected from Jammu and Kashmir for various cadres.
Ghulam Rasool Santosh was Everything in Nothing— a painter, a mystic poet, a writer, a playwright a weaver, a calligrapher and above all a Kashmiri Shaivite.
Born in 1929 as Ghulam Rasool in a Kashmiri Muslim family at Chinkral Mohalla, Habba Kadal, he was forced to give up schooling after his father’s death and as a result took up several odd jobs like silk weaving, signboard painting and white washing walls. Slowly, he returned to painting and joined the Progressive Arts Association in Kashmir started by Sayed Haider Raza who was then mobilizing Kashmiri painters. In 1954, he won a scholarship to study Fine Arts under a celebrated Indian painter, N. S. Bendre in the city of Baroda, Gujarat.
Adding name of his wife Santosh to personify the man- woman union
Around the same time, Ghulam Rasool did what was considered unusual and unacceptable in conservative Kashmiri society. He married his childhood Kashmiri friend, Ms Santosh and assumed her name to become Ghulam Rasool Santosh.
Santosh was greatly influenced by another one of Mother India’s most illustrious painter— S. H Raza, whose Geometric Abstraction revolved around a “Bindu’’ and the concept of “Tantra’’. Santosh was thus influenced by concept of Shiv Darshana. His natural affinity to delve deep into Tantra paintings admittedly produced wonderful results. His paintings centered around the theme of dimensional circles, cubes, triangles and Santosh not only accorded an academic base to these paintings but also explored the hidden spiritual meanings and messages.
These themes mainly revolved around Shiv and Shakti and the inspiration behind these was his utmost devotion for the Universal Mother seated at Hari Parbat, known from the ancient times as `Predumana Peeth’’ or “ `Sharika Peeth’’.
Towards the end, his whole focus was on interpretation of `Shri Chakra’ and its spiritual significance but unfortunately, this could not fructify, as he along with lakhs of Kashmiris had to abandon his homeland.
Considering the current situation, it is unlikely that another Santosh may emerge from Kashmir, as the very soul of Kashmir stands brutalised as on date. But since strange are the ways of the Divine, the seed may lie embedded to sprout in the womb of future.
Santosh’s life and works
In early 1960s, Ghulam Rasool Santosh had studied Tantric (mystical) art and Kashmir Shaivism. In 1964, he adopted this style to create some of the best examples of modern Tantric paintings. His paintings are known for the vibrancy of colours, neat lines, spiritual energy and sensuousness. His paintings have been exhibited in notable international shows. Santosh also wrote plays, poetry and essays in Kashmiri. He was also an authority on Kashmir Shaivism, and was one of the very few people who could read and write the ancient, and almost-extinct, Kashmiri script called Sharda.
Santosh’s canvas represented a Projection of Shunya
According to a booklet brought out by Indian Council for Cultural Relations (ICCR) , Santosh is quoted to have lived with the belief that his canvas represented a projection of Shunya, the void which is incalculable in time and dimension, Anadi and Ananta {without beginning to end}. “The surrounding dark oceans in terms of which you describe the borders of my canvas are the ever unfathomable, unreachable of the fundamental unfathomable, infinite aspects of the fundamental creative force which lies beyond the pale of wisdom, thought and imagination. The canvas itself, therefore, is symbolic as it portrays the omnipresence of infinite in the finite. But space cannot be defined without a minimum of three directions or three lines, which formulate a triangle, which is Mula Trikona. The initial nature of all pervading creative force is Shabda Brahma, primordial sound which is ever and ceaselessly vibrant.”
In search of Inspiration at Amarnath Cave
In 1960, Santosh took a visit to the Amarnath cave in the hope finding inspiration to write an inter-faith romance. However, he came back with an experience of a philosophical tradition that would become the fulcrum of his thought process and embrace his inner sanctum. The 8th century tantric philosophy of Kashmir Shaivism became his leitmotif. He started studying Tantric Art -imagery and philosophy and created his own cosmic corollaries incorporating the cosmic egg form, the vertical symmetry, the ovoid shape as well as the phallic. This why he said: “My paintings are based on the male and female concept of Shiva and Shakti and therefore construed as tantra.”
Kashmir Shaivism had influenced Santosh in terms of colours. It spoke of Prakash Vimarsha as it considered colour a form of light. Therefore, Santosh started treating colour as light. The orange colour in his paintings referenced a connection to tantra in the form of sindoor. Santosh had meditative practices, so deep was his understanding that his paintings reflected those powers of energy. Santosh had over 30 solo shows in India, U.S.A., Canada, Japan, Hong Kong and Singapore, besides exhibiting his paintings in national international group shows.
Honoured with Padma Shri by the President of India, he was also awarded the National Award twice and the Artist of the Year Award in New Delhi in 1984. His works belong to Museums all over the world.
Santosh as a mystic poet
Many few people must be aware of the fact that apart from a painter, Santosh was also a great mystic poet. He wrote an important poem in 1963 `Do Rukh’ (twin faced) which employed the metaphor of one’s eyes being transplanted behind the skull. The poem was symbolic of liberating one’s thought process from the constraints of time, space or dimension on the one hand, and implying on the other than one may have left one’s destination behind.
Santosh at a Mushaira organised by All India Radio.
Santosh loved reciting his poetry over Radio Kashmir. In 1972, he had participated in All India Poetic Symposium at New Delhi. In 1978, he received the Sahitya Akademi award for his collection of poems in Kashmiri, titled ‘Be suakh Ruh’ On March 10, 1997, Santosh left for heavenly abode— away from Kashmir, The same year, he was awarded posthumously Doctorate of Literature (Litt.D.) by University of Jammu
Asha Khosa, one of the seasoned and veteran journalist from Kashmir is by default very passionate about the issues facing the Kashmiri Pandit community. She is of the opinion that instead of harping on past glory, we Kashmiri Pandits should focus on most relevant and pressing issues facing our community. Her concern is shared by every Kashmiri Pandit, including another noted community Journalist, Avtar Bhat.
But while deliberating on these issues, which are infinite, it appears that the present and clear danger and the number one issue is the preservation and propagation of Kashmiri language among Kashmiri Pandits. Kashmiri Pandits will continue to exist only when they will carry the strength of Kashmiri language with them. We are all aware that day-to-day conversation in Kashmiri is the most effective tool to preserve the language but it is also felt that nobody among the young of our community is inclined to do, as they do not seem to be interested. Remember: Migration has nothing to do with learning or unlearning of the mother tongue. We see thousands of labourers and their families ,working in every nook and corner of India since ages , including Jammu and Kashmir—but they continue to speak their mother tongue with all fluency.
The Curse
The Kashmiri adage “Koshur Chu Pardaruk” (Kashmiri benefits others but not his community) seems to apply in this case. Like Jews, we may have become the part of international diaspora and made our dwellings all over the globe but unlike them, we have abandoned the language since we do not have the will to identify the strategy to implement any blueprint for its preservation and revival.
The cost of ignoring the language
If Kashmiri continues to be the language of Kashmiri Pandits only then is a possibility of our survival howsoever miniscule we are otherwise by all estimates the Community will not survive beyond fifty years. A sham ritual may continue to be the odd activity here and there like burning of ‘Isband’ in the ‘Kangri’ against the loud pounding of DJs but no Rav (Roff) and Vanvun will ring in the ear. Thus, Kashmiri Pandits will cease to exist and consequently will have no claim over Kashmir.
The present scenario of language related activity
Visit every book release function at Jammu or elsewhere where plenty of these functions are organised. It is the same faces adoring different functions at different venues. No young man or woman is part of this activity. The same select group of people (over the age of fifty) goes on presenting poetries, stories or narrations ad infinitum but no new talent is honed. There is nobody among young Kashmiri Pandits who can be called a budding Kashmiri writer, poet or a commentator etc.
Erasing Kashmiri means erasing ourselves
So a great language, which has shaped and preserved the great civilizational ethos of Kashmiri Pandits, a language that traces its origin to antiquity, which finds mention in devotional poetry of seventh century “Chumma Sampraday” and Shitikantha’s devotional imploring to Lord Shiva will come to an end and so will the Kashmiri Pandits. The writing is clear on the wall
Politics is a complex in nature in Pakistan Occupied Kashmir (POK). Three categories—— Constitutional Status of POK, Pakistan’s National Islamic Ideology and Pakistan’s internal politics, broadly determines it. This complexity has been happening since 1948.
Pakistan Occupied Kashmir is, fortunately, not a colony of Pakistan. It is also not a Province of Pakistan. The stark reality, however, remains that POK is dependent on Pakistan for its existence and survival. These critical dependency factors include Pakistan’s patronage, budgetary provisions and Administrative control by the Pakistani bureaucracy in delivering as per the Pakistan Government dikaits. In the process, Pakistan has an overall control over the natural resources of Pakistan Occupied Kashmir.
It is the well documented and historically proven reputation of the Pakistani Civil Servants that they have been good servants but bad masters. Their role and contribution in electioneering process has been of two kinds. That has been pre-election and during the elections, by means of bogus vote-listing, printing, stuffing and counting, besides inclusion of ‘ghost voters’, and to declare winners against targeted predetermined losers. This has been going on in POK at the behest of Pakistani bureaucracy, which always works all the time in Pakistan as well as in POK.
Ruling Party in Pakistan is always ruling party in POK
The ruling party sets the pace of this petty puerile practice. The absolutist authoritarian governments of Pakistan, whatever be the ruling political party or opposition, seeks to and succeeds in imposing its will, and if possible, writ in POK also. That is why the ruling party in Pakistan is also, always, the ruling party in POK!
Thus, the genuine POK political parties are invariably at the losing end, because the Government of Pakistan controls the so-called Government of POK by means of massive masterminded politico-bureaucratic manipulation from Islamabad.
Futuristically speaking, the Future belongs to the youth. The Muslim Leagues are a spent force, despite their raving rhetoric. Their collective leadership comprises the ‘by-passed’ sick, ailing and utterly exhausted individuals. It needs stress-free restful retirement, at home or in safe havens abroad. All said and done, one simply cannot forget that the most youthful, healthy and patriotic collective leadership is in the Pakistan Armed Forces. Failed political power play in Pakistan invariably creates a power vacuum, which attracts the most powerful patriots.
The present political situation appears to be the same in Turkey…. That is why, over the past some months, particularly, after the nullification of Article 370 by India in Jammu and Kashmir, both Turkey and Pakistan seem to have come closer. It is the reason that Turkey and Pakistan share the same opinion and seem to be close friends. The reason is their internal conflict, both at political and social level.
As Pakistan seems to get in a disintegration mode, Turkey too faces the same challenges. Both Pakistan and Turkey are critically in need of crises management as well as damage control and repair, by means of national integration, defence and security and Islamic Tauheed.
The story of Kashmiri Pandits and the most unfortunate exodus that this community had to undergo in Independent India and who are facing extinction and acknowledged ethnic cleansing has been narrated, commented and counter- debated by a plethora of writers, commentators, journalists, film producers and what not. To this long list belongs 1975- Uttar Pradesh born Ashok Kumar Pandey, who is considered an expert on Kashmir post 1990 and has already written two notable books on Kashmir — “Kashmirnama’’ and “Kashmir Aur Kashmiri Pandit”. Both these books, written in Hindi are interesting to read but must have not been so much discussed, especially by the Kashmiri Pandit community themselves—- possibly for the reason that Ashok Pandey holds a particular view many Kashmiri Pandits may not subscribe to. But the fact is that both his two books on Kashmir and Kashmiri Pandits offer extremely valuable insights on our understanding of dynamics in Kashmir. Thus every Kashmiri Pandit needs to read, analyze and make an independent opinion on the book that highlights their plight. The author seems to be open to any honest criticism.
Basne Aur Bikharne Ke 1500 Saal
In “ Kashmir Aur Kashmiri Pandits”, Ashok Pandey relies heavily on Pandit Jia Lal Kilam’s wonderful book titled “ History of Kashmiri Pandits” (June 1955 edition), a pioneering work (prior to even Bamzai’s and others) on Kashmiri Pandits, the forgotten but illustrious children of Mother India. Basne Aur Bikharne Ke 1500 Saal is the tag-line of his book.
Ashok Pandey may be holding his own opinion on the current political situation in India but nevertheless, he has treated the issues of Kashmiri Pandits with utmost concern and compassion. He seems to be aware of the plight, the loss of heritage and the utmost odds against which Kashmiri Pandits have to claim an honorable existence in their aboriginal land and to wriggle out of the predicament created by the current situation facing them.
This book also delves into the tumultuous history of Kashmir, seeking the whereabouts of Kashmiri Pandits and analyzing the socio-political processes that unfolded amidst the rise of Islam, religious conversions and the mental and social formation of Kashmiri Pandits, as well as the complex relationships between Muslims and Kashmiri Pandits.
The author has made a courageous attempt to put forward the story of Kashmiri Pandits and how the situations worsened and reached exodus. Pandey talks about the atrocities committed against Kashmiri Hindus and their forced exodus from the Valley. Discussing in detail the circumstances that led to the displacement of Pandits in nineties, this book establishes a dialogue with the displaced Pandits as well as those Kashmiri Pandits who never left Kashmir.
This is the first book to include the narrative of Pandits still living in the valley, both before and after the abrogation of Article 370, for which the author claims to have travelled to different areas of Kashmir and interacted extensively with Pandit families.
A renovated old house at village Banga Khatkar Kalan some 40 kilometers from Jallandhar, Punjab has assumed the status of no less than that of a shrine. This building which has now been renovated and converted into a museum, has a unique feature, as it houses the items of daily use belonging to Shaheed Bhagat Singh. Apart from iron buckets, utensils, brass glasses, thalis, manjas (Cots), a charkha (spinning wheel) and a typewriter, there is a unique thing on the display….. That is a Kashmiri Samavar!
Served as home to one of the greatest revolutionary and freedom fighter that India has produced, this ancient house on Nawanshahar Banga road has given identity to the rechristened District now known as Shaheed Bhagat Singh Nagar District. The unique feature of this house are the items of daily use which are displayed in cupboards in a manner they existed and were used in the then Punjab.
For Kashmiris especially Pandits and also Muslims, the visit instils a greater degree of pride and love for the Shaheed- e- Azam when they notice an exquisite Samavar made of pure brass adoring the cupboard meant for displaying the items. Interestingly, on its right side is kept a Black and White photograph of adolescent Bhagat Singh with a turban and coat as worn by North Indians during those days. Every Kashmiri can identify with this as our forefathers also put on the same outfit borne by old photographs if at all they happen to be in anyone’s possession.
Brass Samavar makes Kashmiris nostalgic
The Brass Samavar makes the Kashmiri culture come alive in this great house. Nostalgia also grips Kashmiri Pandits when they see this big kettle/tea pot rarely used outside Kashmir to be among the most important part of the heritage called Shaheed-e-Azam Bhagat Singh’s House.
It also throws light on Shaheed- e-Azam’s thought process and the unique aspect of his personality which on one hand was tremendously aware of all the geo-political developments that were prevalent in the region, his love for freedom of India for which he executed the historical strategies and on the other hand Shaheed- e- Azam also possessed a tender heart that accorded a great appreciation to aesthetics, Punjab’s own culture and a great respect for cultures of other parts of India combined with a farsightedness unseen to this day.
There is, however, no known record about this Samavar on display in the museum. Infact, few years back, Punjab’s Tourism department had failed to provide full description of things preserved in the ancestral house of martyr Bhagat Singh at Khatkar Kalan. Former Tourism Minister, Navjot Singh Sidhu, during his visit on October 2, 2017 had directed the department to give full description of things preserved in the ancestral house. A detailed story was carried by Hindustan Times that month along with the photographs of some of the rare items.
In March 2016, when the renovation of the house was being done, the department had appealed to the public to hand over any belongings of the martyr or his family so that they could be preserved. The house, which was in dire need of renovation, was repaired by the department for the first time since 1984 when it was handed to the government by the village panchayat. Before that, the local panchayat used to take care of it. After the renovation, it was opened to the public and many things were kept in the house, but the department had failed to give any descriptions, including that of this unique Kashmiri Samavar on display.
A great civilization like Kashmir must claim and reflect a long tradition of humor in its literature, folk tales, writings and way of life. It definitely lives up to its reputation of that statement. However, the same is not to be equated with high decibel, vulgar and boisterous one that presently sells around us. Like elsewhere in India including in Kashmir this standard is the Rasa, as defined by Bharat Muni in “Natya Shastra”.
Kashmiri humor essentially is the joyful humor. Evidence to back that up exists in plenty. Nilmata being one such compendium, which includes this essential part of joy and mirth in the life of Kashmiris of yore. Unfortunately the period from thirteenth century onwards which has been full of upheavals and changing landscapes does not record any humor. Late Shri Som Nath Bhat Veer, a great researcher and author categorizes the above as “Weeping One” and it is here we see a shift from playfulness, joy and mirth to ‘Satire’. This artistic expression reached its zenith with experiments by Laal Lakhman in his loaded satirical poetry.
Of him it is said that he would instill fear if provoked or antagonized as he could extract satirical humor from any situation. People took great care not to offend him as he could roast anybody with his wit of a hornet’s bite of a satire.
Dr. Baljinath Pandita, the great Shaivite scholar terms him second only to Kshemendra the great polymath of tenth century Kashmir as conveyed by late Som Nath Bhat Veer.
Laal Lakhman’s poetic expression
Laal Lakhman, the great poet was born in Tsavalgam, a small village nearly four kilometers from Kulgam. The acronym Lal is actually the name of his friend who as his colleague would accompany him on revenue collection missions of the government.
Lal Lakhman’s poetry was essentially aimed at reforming the ills of the society which highlighted the corrupt and immoral practices followed by shopkeepers, bread makers, government officials and members of public. Certain critiques however are of the opinion that his language may be considered crude and brass, nevertheless enjoying. An example of his poetical expression taking the situation of a brawl between two neighbors is given vent like below. :-
“Sona Jad te Dam Daessie….Gaanan Manz Ladith Aaessie
Tiklen Kun gayakh faessie….Magh Maesie bozakh Na”
Translated into English, the expression invokes the plight of two families born to Jads and Dassis with golden spoons in their mouths, still they would enter into brawls in cowsheds. Their they were tied to pegs meant for cattle. Listen to this oh readers especially in the month of Magha.
It is said that one day he and his friend Jiya Lal went to see one Tota Ram in village Gudar. Somehow, Laal Lakhman did not enjoy the tea and as such sprouted the satire as follows:-
“Samavar osukh goshey… Tath oas variyuk koshey
Malayi kani traevith haay…… Chet e Toti Gudrenie chai”
‘The Samavar had remained uncleaned in a corner of the house and had gathered a full year’s tea dust……They substituted soot for cream. Enjoy dear friends Tota Gudri’s tea.
This illustrious son of Kashmir unfortunately had no children and is said to have met an uncelebrated and ignominious death in the later part of the previous century even though he was a phenomenon of sorts at one point of time.
There is almost negligible record available in public domain regarding life and works of Laal Lakhman. Except for a small video by Sh M K Raina of Project Zaan, no research work has been conducted on the poetry of this son of the soil. Sh Raina, however, mentions about Laal Lakhman’s famous poem gàdû dêgùl.
Arjun Dev Majboor had also authored a research paper on Lala Lakshman some five decades ago.
Former Deputy Prime Minister and Home Minister, Sh Lal Krishan Advani’s last visit to historic Sheetal Nath Temple of Srinagar, Kashmir, was on September 15, 1989. He had to rush to Srinagar in order to pay tributes to his party colleague, Sh Tika Lal Taploo, who was killed by Jammu and Kashmir Liberation Front (JKLF) terrorists in a broad day light in Srinagar, 34 years ago on September 14.
The then Bharatiya Janata Party (BJP) President, Sh Advani was accompanied by his party general secretary, Kedar Nath Sahini among other State leaders and activists.
While addressing the gathering at Sheetal Nath Temple where Sh Taploo’s body was kept for last `darshan’, Sh Advani had blamed the Government for its failure to stop terrorist activities in the State, whuich later continued for years together. The then BJP President had also met then Chief Minister, Dr Farooq Abdullah to express his anguish over the death of a Kashmiri Pandit leader.
That was Mr Advani’s last visit to Sheetal Nath Temple, which remained closed for 31 years before its reopening on February 16, 2021 on Basant Panchami.
Importance of Sheetal Nath Temple
Besides being the abode of Bhairava Sheetalnath, the blessed form of Lord Shiva, the historic Sheetal Nath Temple used to be a prominent place for political and social activities. The Hindu High School used to be a prominent school and a household name.
Sheetal Nath Temple had a great podium where veterans like Hargopal Kaul, Jia Lal Kilam, Kashyap Bandhu, Shiv Narain Fotedar, Tikalal Taploo, Amarnath Ganjoo, Shambhu Nath Peshin, Amarnath Vaishnavi and H.N.Jattu used to address Kashmiri Pandit community on occasions of importance and need. This podium is a witness to so many movements of Kashmiri Pandits.
Mahatma Gandhi had also addressed the Pandits from the same podium in 1947 where he is reportedly to have said, “He saw a ray of hope in Kashmir’’. Balraj Madhok, Pt. Prem Nath Dogra are among other Jan Sangh leaders who have spoken from this podium.
It was the same podium where the body of Sh Taploo was laid for the last `darshan’ consequent upon his killing on September 14, 1989, now observed as “Kashmiri Pandit Balidan Divas” everywhere.
Aadvani meets Farooq before visiting Sheetal Nath Temple, Srinagar.
Born in 1930, Sh Taploo was a man dedicated to a cause. After studying Law, Sh Taploo had joined Kashmir Bar in 1957 and was enrolled as an Advocate of High Court in April 1971.
At the time of his killing, he was the vice-president of Bharatiya Janata Party in Jammu and Kashmir. Next day after his death, Jammu city had witnessed a complete shut-down. Sh Taploo had unsuccessfully contested several elections to the Jammu and Kashmir Legislative Assembly.
Jammu observes Bandh on Taploo’s killing
In September 2022, the Supreme Court of India had declined to consider a petition requesting an investigation into the murder of Sh Taploo. His story is featured in the 2022 Hindi film The Kashmir File. During the same year, North Delhi Municipal school was renamed after him as ‘Shaheed Tika Lal Taploo’ in the Rohini area in sector 7-B
Gwasha Lal Kaul was one of the most bold and prominent Journalist Kashmir has ever produced. Besides a historian, he used to publish “The Kashmir Chronicle’’ from Srinagar before 1947, which he had founded in 1939. Kaul, during the same period, was also the President of Kashmir Journalists Association and the founding Editor of “The Kashmir Times (1934) besides a correspondent for A.P.I. and Reuters in 1931.
The Kashmir Chronicle of July 16, 1947
Gwash Lal Kaul
Kashmir Rechords is producing one of the scanned copies of this preserved newspaper, published on July 16, 1947.The newspaper carries an interesting write-up on the right corner of its front page under the heading “Kashmir on Horns of a Dilemma”, with Delhi (July 13 dateline). Remember, on July 16, 1947, Kashmir had neither decided to accede to India nor to Pakistan on the day of publication of this news item—hence the dilemma!
As per the available records, during the period from 1945 to 1947, the erstwhile State of Jammu and Kashmir was publishing 60 newspapers/weeklies/journals, mostly in Urdu and English from Srinagar, Jammu, Mirpur and Muzaffarabad. The Kashmir Chronicle was one of those prominent papers.
According to the noted broadcaster, Peerzada Abdal Mehjoor, this Editor was popularly known as Gwasha Lal (B.A)……for he had completed his graduation in 1927, which was uncommon during those days! More than his journalism capabilities, he was equally recognised as a prominent historian.
Gwasha Lal Kaul’s history book titled “Kashmir now and Then’’ used to be an authentic reference book. The Book was once a part of Kashmir curriculum. Dr Karan Singh wrote its foreword. It is, however, unknown as to why the book was dropped in every seventies.
Abdal remembers Gwasha Lal Kaul as a close friend of his father, Ibn Mehjoor, Both had established an NGO “Kashmir Historical Society “. Dr Abdul Ahad was also its founder member.
Abdal has seen Gwasha Lal very minutely, discussing Kashmir affairs with his father. “Though physically weak, Gwasha Lal was brave with a lion’s heart and tremendously outspoken’’. That is evident from his writings, as he was not sparing even Maharaja’s administration while highlighting the plight of common masses.
Pt. Lok Nath Kaul of Srinagar remembers Gwasha Lal Kaul as being nicknamed as “Gwasha Thackery’’. His references to and quotations from William M. Thackery in most of his conversations with friends and foes had earned him this nickname!
Gwasha Lal Kaul’s professional Journey
1923-1928: Press Representative
1925: President Postmen’s Union.
1928: President ‘Kashmir Youngman’s Club’.
1931: Correspondent A.P.I. and Reuters.
1932: Editor ‘Daily Martand”.
1933: Vice-President S. D. Youngmen’s Association (Yuvak Sabha), Kashmir.
1934: Founder and Editor ‘The Kashmir Times’.
1939: Founder and Editor “The Kashmir Chronicle.
1947: President ‘Kashmir Journalists Association’.
Cricket in every season and every year is a religion in India! Ever since its advent in the sub-continent, people have always exhibited their interest to know and discuss about the game and its players through different forms of communication, platforms and medium. Prior to the visual coverage of the game, people would solely rely on Radio commentary or some specific magazines devoted to Cricket. Kashmir Press was not lagging behind in providing coverage to the “gentle man’s’’ game
Radio’s first Cricket Commentary
The first known cricket commentary on the radio is believed to have taken place in England during the 1921 Ashes series between England and Australia. The British Broadcasting Company (BBC) had just been formed, and they decided to cover the cricket matches as part of their broadcast schedule.
In India, Cricket commentary on Radio had begun in 1948-49 when All India Radio (AIR) assigned a panel of commentators for India’s first home series. Henry “Blowers” Blofeld was the first cricket commentator of AIR. Prior to that, BBC had two five-minute segments for the Indian audience for the 1946 tour— Abdul Hamid Sheikh in Hindi, and a young John Arlott in English.
Listening to commentary on a Radio set was a luxary. Those who could not afford used to rely on newspaper or magazines who would cover the game after it was sover.
Cricket Coverage and Kashmir Press
Prior to 1990, Kashmir Press was religiously publishing Cricket related news items, besides the schedule of the radio commentaries. Kashmir Rechords, from its archives, is reproducing a picture of one such cricket match of yesteryears, printed by an Urdu magazine! It was the first test match of 1964 series between India and Australia, played at Corporation Stadium in Madras (Now Chennai) between 2 October to 7 October 1964. The five-day match was won by Australia, who scored 211 and 397 runs. India scored 276 and 193 runs. MV Nagendra and Samar Roy (Both Indians) were the Umpires for this match.
Urdu magazines of that era, had covered the event and also given commentary timing of two other matches of the same series, played later at Bombay ( Mumbai) and Calcutta ( Kolkata). Players like Salim Durrani, Nadkarni, and Hanumant Singh formed the playing squad for India.
Bob Simpson was captaining the Australian team. Other prominent players of Australian squad were Norm O’Neill, Peter Burge, Brian Booth, Johnny Martin, Ian Redpath, Tom Veivers and Graham McKenzie.
The Australian national cricket team had played three Test matches in India against the India national cricket team in 1964. The three-Test series was drawn, with the Australians taking the first Test (Madras), the Indians winning the second (Bombay), and the third match at Calcutta was drawn.
The second test was held in Mumbai from October 10–15. The third test was held in Calcutta from October 17–22.
Kashmir with great geo-strategic significance, connecting Indian sub-continent with Central Asia and rest of the world, since ancient times, has served as an economic corridor between South and Central Asia. The three principal highways were facilitating such connections, leading to Khorasan, India and Tibet. The Zojila (11,300 feet.) Pass has been since ages, an important thoroughfare, connecting Kashmir with Ladakh and with Tibet, Turkistan and China. The movement on this Pass used to continue from June to November every year, though top of Zojila remained under snow until end of June.
The Silk Road used to be a major trading route in the first millennium B.C. It connected the kingdom of Kamboja, which is now Afghanistan and Tajikistan, to cities and cultural centers in northern India. The Silk Road extended approximately 6,437 kilometers (4,000 miles) across some of the world’s most formidable landscapes.
Although, the route was not more secure than others, however, it was considered the chief trade route, known as silk route between Kashmir and Central Asia. This Pass gave a unique commercial importance to the erstwhile state as it was traversed by moving traders for transportation of goods over Kashmir and onwards into Kargil, Leh and Central Asia.
Like Kashmir, the passes of Ladakh are equally famous. Categorized into three groups, one among them was the Tibetan Route or Leh-Demchak (Tibet) route, the main communication link between Leh and Tibet, connecting Leh with the Tibetan city of Lhasa. Here, traders had choice depending on the city of destination.
The Karakoram Pass was another important route into Central Asia and a regular means of communication between India and Turkestan.
From Kar-kil to Kargil
In addition, one of the important trans-Kashmir outlets through Zojila was Kargil-Iskardu-Gilgit link road. Kargil was equidistant from Kashmir, Baltistan and Ladakh— hence, its ancient name—Kar-kil meaning equal distance, which later on transformed into Kargil. Gilgit was equally an important trade link between Kashmir and India on one side and Xinjiang China and Central Asia on the other.
Kashmir has maintained commercial and cultural relations with South and Central Asia through these links since ancient times, and served as a trading belt that connected multiple geographic areas. The merchant community that conducted trade between India and Central Asia across Kashmir, was broadly fragmented into two groups, the ‘Andijanese’ or ‘Kashmiris’ and Afghans. Andijanese would traded at Kashgar, which in first quarter of the 19th century, was a bigger city than Yarkand, wherefrom Afghan traders used to operate. (Cambridge history of China. Vol X p 83). The Andijanese also operated at Kokand, Tashkent and Bukhara though their role was considerably smaller at Tibet, Ladakh, Baltistan and Yarkand .
Since Kashmir bordered closely with Central Asia, its capital city, Srinagar, was the hub of trading activity for the Turkish, Tibetan, Ladakhi, Balti and Kashmiri merchants. These traders had rest houses as well as religious Shrines in Kashmir. Cambridge history of China. Vol X).
The erstwhile State of Jammu and Kashmir enjoyed special status in the Indian subcontinent as it offered a direct land access of India to Turkestan, Yarkand, Khotan, and facilitated free movement of diverse goods, merchants, explorers, spies and soldiers across different routes criss-crossing Kashmir. However, the Partition of Indian sub-continent in 1947, emergence of India and Pakistan and the sequential wars between them in 1965 and 1971 on Jammu & Kashmir led to the permanent closure of traditional trans-Ladakh and trans-Gilgit land routes.
Some books about the Silk Route
`India and the Silk Roads’ by Jagjeet Lally
`Silk Route Expedition, Phase III: Leh-Chushul’, written by the University of Kashmir’s Centre of Central Asian Studies.
`Kashmir and Kashghar: A Narrative of the Journey of the Embassy to Kashghar (1873-74)’
Kashmiris of yore (it is hoped that plenty still exist) would be very familiar with the word “Hakim’’, the traditional physician who ran the predominant private and parallel health system of Kashmir actively even up to 1970s, after which we notice a declining trend in people’s attitudes towards acceptance of their traditional line of treatment.
These Hakims would in the eyes of common Kashmiris possess “Daste-e-Shifa’’. Translated into English, it means the curing hand. These Hakims were believed to possess legendry powers and the patients on their deathbeds are reported to have reverted to life by their able hands and talents, something bestowed on them by God Almighty.
During the late 1940s, like so many Europeans, many a traveler took keen interest in Kashmir and began to write new travelogues which paved the way to add information and value to the already existing ones regarding the land of Kashmir and its people.
An Encounter with Hakim Abdul Rehman
In his tremendously famous book “This is Kashmir’’ published by Messrs Cassel and Company Limited, Queen Victoria Street London (1954), the author of the book Pearce Gervis refers to a very interesting encounter with a Kashmiri Hakim Abdul Rehman. In fact, Mr. Gervis got introduced to our Hakim Saheb through one Colonel about whose nationality, the author makes no mention.
This Colonel reposed such faith in the Hakim, that he insisted Abdul Rehman be included as a person of interest in Mr. Gervis’ travelogue.
So, Pearce Gervis writes about the Hakim—Abdul Rehman: “ He wore the voluminous effeminate gown….. On his head was an enormous spotless white turban so big that I might have taken him for a Hindu, had the `Tika’ mark not been present on his forehead.’’
Gervis was made to meet the Hakim through a jumble of intersecting lanes and by-lanes, crisscrossing shabby clusters of huts and was assured into a large hall of a very big house where everybody would be seated cross-legged beside small low-level tables. The walls of this room where adored with Mughal era paintings and this would serve as a big consultation room. The same was proportionally partitioned by curtains to separate the consulting room and the dispensary.
The Colonel confessed that he was indebted to the Hakim Saheb. Some 20 years before (which roughly comes to somewhat late 1930s), this Colonel had actually developed appendicitis. While the doctors had recommended a surgical procedure, he had avoided himself coming under the surgical knife. He was advised to give a vague try with “Dast-e-Shifa” of our Hakim. So, the services of Abdul Rehman were sought who in his very graceful and humble manner brought a bottle of Kashmiri medicine along with him. Next day, when the doctors in the Military Hospital examined the Colonel, he was declared to have been cured of his medical condition, which was naturally, a thing of wonder!
Mr. Gervis writes that when he brought-up the issue of Colonel’s medical condition before Abdul Rehman, he not only testified the same but also claimed to be the descendant of the same Yogi who had cured King Zain-ul-Abedin—the Budshah .So much so for Shri Bhatt’s progeny!
Almost anywhere, usage of certain words pertaining to ghosts and spirits springs up unconsciously in our daily conversation. Many may not know much about them now, thus, let us revisit and try to understand the who is who of these ghosts and spirits in Kashmir.
1.The Jins ( Variously called dgins, Jenie, elves, Devv, Drethaakh, Tasrup etc.) They seem to belong to all sexes and have the power to cast spells of evil and capture the victim subjecting him or her to infinite torture.
2. Yechh is supposed to be one of the aboriginal inhabitants of Kashmir, whose characteristic seems to be that of a heathen. Yechh also has a co-relation with trans-Himalayan diety `Yaksha’.
3.Divath is believed to be the inhabitant of houses. “Wachya Divath’’ is still uttered in Kashmir by one and all, irrespective of religious or other affiliations to curse somebody to deprive him or her the protection of peace and calm, incur losses of all kinds and to get indulged in domestic troubles. It is supposed to mean that one has lost the protection of devtas as some unwanted action on part of the individual may have offended them.
4.Brahm Brahm Chouk belongs to the category of Tasrup. Adolescent boys and girls along with weak and disease-prone individuals come under its spell near Numbals (marshy lands), cremation grounds and graveyards.
5.Whoph Whoph…. When some Kashmiris used to pass by an old dilapidated house, they were often reported to have been held captive by the evil spirits dwelling there. Whoph is thus a term associated with the spirits of these barking dogs and snarling cats.
6.Mushraan is a kind of spirit that appears in a very wretched and dirty countenance of an old fat heathen who pounces upon a victim by giving it a big tight hug and starting a process of decline, disease and wastage of the body of the individual and his resources.
7.Daen or Dyn belongs to the same category of evil spirits as has been known in other parts of the sub-continent.
8. Raantas is the exclusive daen of Kashmir who also finds mention in Afghani, Iranian and Turkish folklore where it is known as `Aal, and Goul’. Its feet are reversed and its eyes exist alongside its nose only.
9.Rihis an undefined female who employs the technique of casting a spell to capture a man with an intention of eating him!
10. Parish is a very beautiful female, perhaps also known as Pari. Its body is supposed to be made of four elements only with the predominance of the fire element and naturally, it is supposed to devour its victim by consummation of fire or make the victim unbelievably restless.
Ghosts, spirits are part of Kashmir language, folklore
Presently belonging to the age of reason which we proudly own as a statement of existence—all this may sound irrational and superstitious but the same continues to be an important part of language and folklore of Kashmir.
Kashmir Rechords has compiled this list after an exhaustive and detailed research on the folklore of Kashmir. Special mention may be made about a very rare book “Keys to Kashmir’’. Author unknown, Lala Rukh Publications, Srinagar, 1953, incorporating an extract of Vigney Godfrey Thomas’ 1848 AD edition titled “Travels in Kashmir, Ladakh, Iskardu’.
We also urge our esteemed readers to share and help us in adding whatever information they have at their disposal regarding the subject.
