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Drinking of wine was quite popular in ancient Kashmir!

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Drinking of wine was quite popular in ancient Kashmir!

Kashmir Rechords Desk

Dr. Sunil Chandra Ray’s ``Early History and Culture of Kashmir’’ gives an interesting account of Kashmir history, society and the life of the people, besides their food and drinking habits. According to the author `drinking of wine seems to have been quite popular in early Kasmira’’ (page number 206)

   There is  also the reference of the same in Kalhana’s Chronicle of the kings of Kasmira, where “we meet with a large number of personages who are addicted to drinking’’. The drinking of wine, far from being forbidden, has been specially recommended on ceremonial occasions in the Käśmiri Purana. Dr Ray says that Juices from grape and sugarcane, both of which grew in the valley, were distilled into spirituous liquors. The wine, cooled and perfumed with flowers, was appreciated as a delicious drink.    Of drinks other than alcoholic, Kalhana mentions a kind of cold sweet drink (tuhina sarkaram) which was taken with great delight in hot summer days

Book Review: Early History and Culture of Kashmir 

The book gives a general survey of the history of Kashmir down to 1338, when the throne was seized by the upstart Sahamera, who became the first Muslim Sultan of Kashmir under the name of Shams ud-din. The book, first published in 1957, includes a folding map of ancient Kashmir and some photographs, makes a mention of the Bharata Natya Shastra— an ancient treatise on the arts, originated in Kashmir. It has influenced dance, music, and literary traditions in Indian culture.

Published at Calcutta by U. N. Dhur & Sons Private Ltd, Dr. Ray’s “Early History and Culture of Kashmir’’ is an outstanding piece of research on a very important region of India.

Kashmir and Kingdom of Kuchi

The conversion of intermediate kingdom of Kuchi seems to have been the work of Kashmirian scholars. We know from the life of Kumarajiva that it was customary for youngmen of Kuchi to be sent to Kashmir for higher learning. Through Kuchi and Khotan the influence of Kashmirian scholars spread to China and in the list of learned monks from India preserved in the records of China, those from Kashmir, hold a high place.

  The book makes a mention of Buddhism, Saivism and Sanskrit learning that had flourished in the valley and produced a remarkably rich culture until the Muslim conquest overturned the social structure of Kashmir. The integration of Kashmir life was so complete that one of his most remarkable books that Kshemendra, who was himself a Saivaite, produced was on the Avadanas of the Buddha, a classic in later Buddhist literature.

Dr. Ray, through this book, brings out some unique characteristics of Kashmir history. Not only does he give a connected narrative of Kashmir’s political evolution based on all available sources, literary, archaeological, numismatic, foreign allusions etc. but brings out the cultural, religious and social development of the people of the valley.

40 years ago, Opposition conclave was held in Kashmir.

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40 years ago, Opposition conclave was held in Kashmir.

By B. Revti

Like 2023 Opposition parties’ Conclaves being held at  places like Patna,  Bengaluru or Mumbai, forty years ago one such , similar Opposition `Unity’ Conclave was organised  at Srinagar, in October 1983 by then Chief Minister, Dr. Farooq Abdullah!

  Opposition stalwarts like Badal, Biju Patnaik, Jagjivan Ram, N.T Rama Rao etc, representing 17 parties, were found together in a bid to `show resistance’ to former Prime Minister, Indira Gandhi. Andhra Pradesh Chief Minister N.T Rama Rao was the architect of opposition unity.

   The same modus operandi   is now being adopted by present day opposition (INDIA) in an unsuccessful  bid  to take on Prime Minister, Narendra Modi.

   In 1983, Mrs Gandhi was the first to take the wind out of the Srinagar conclave. On the day the participants were drawing up a fire-spewing resolution against the Centre, she dismissed the Darbara Singh government—-, a move that was welcomed by the entire country – much to the conclave’s embarrassment.

      

      Srinagar Opposition Conclave & 1983 India us West Indies ODI  

   

Apart from Opposition Conclave held in Srinagar in October 1883, in the same month and same year, Kashmir was again in the news!  The first One Day International (ODI) cricket match was played at Sher-i-Kashmir Stadium in Srinagar on October 13, 1983. India played the West Indies but spectators digging the pitch during the lunch interval affected the match due to the protests.

      It was considered a “deliberate’’ move by Farooq Government only to embarrass Indira Gandhi.  Farooq Abdullah had to pay for it when he was dismissed as Chief Minister of Jammu and Kashmir on July 2, 1984.

As against 372 in J&K, PoK has just four newspapers!

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As against 372 in J&K, PoK has just four newspapers!

Tight controls on freedom of expression have been a hallmark of the Pakistani government’s policy in Pakistan Occupied Kashmir (PoK). While militant organizations are being given full coverage to propagate their views and disseminate literature, those critical of the Pakistani and PoK government, are facing repression.

The Pakistani government has long limited dissemination of news in Pakistan Occupied Kashmir.  That is evident from the fact that there is no locally based news agency. In addition, PoK has just two dailies and equal number of weeklies, being published locally. As compared to PoK, newspapers published from Jammu and Srinagar cities on daily basis are more than 370!  

 Pakistan Occupied Kashmir has no English newspaper of its own, either published from Muzaffarabad or Mirpur—the two major cities of the occupied territory. Ironically, PoK websites show newspapers like Kashmir Times, Greater Kashmir, Kashmir Reader, Kashmir Observer etc. ( all published from Srinagar), as their publications!  

Pakistan’s “Kashmir Affairs Ministry” denies permission to PoK newspapers

 People living in PoK largely rely on local editions of Pakistani newspapers for news and information.   In order to publish within the territory of PoK, newspapers and periodicals need to be granted permission by the Kashmir Council and the Ministry of Kashmir Affairs in Islamabad. These bodies unlikely grant permission to any proposed publication, which are sympathetic to any discourse on Kashmir and its affairs other than that sanctioned by the Pakistani government.  The same rules apply to the publication of books. Members of the press have been complained of the intrusive and coercive policies of the PoK government particularly of the ISI and the Pakistani military.

There have been many instances in PoK when journalists, who did not toe to Government or Army line, were  subjected to severe kind of torture. Waheed Kiyani, a local journalist working for the Reuters news agency, was once arbitrarily arrested by the ISI when he was returning from the city of Rawlakote after covering a political meeting.

Book on Mangla Dam banned

The PoK `government’ regularly bans books that it considers to be prejudicial to the “ideology of the State’s accession to Pakistan.” This includes all books that propagate or discuss Kashmiri nationalist discourse with its emphasis on “independence for a united Kashmir’’ or merger with India.    

 Muhammad Saeed Asad, a self-described `Kashmiri nationalist’, living in PoK, has authored numerous books on Kashmir Affairs.  Employed as a Social Welfare Officer in PoK, he was, however, suspended in 2002 for writing a book on the Mangla Dam that had  questioned Pakistan’s right to water sources originating in Kashmir.

  Pakistan has banned three books written by Saeed Asad for being “anti-state and an attempt to promote nationalist feelings amongst Kashmiris.”  These include Shaur-e-Farda, banned in 1996, which comprises letters written by Maqbool Butt to his friends and relatives over a span of two decades. Saeed Asad’s book on the Mangla Dam controversy was banned on November 21, 2002, and a book on the Northern Areas was banned in June 2004.

 The government of Pakistan is on the other hand willing to fund books and propaganda to the tune of millions of rupees to propagate its own views and stance. People of PoK are forced to listen to   “Azad Kashmir’’ Radio, a subsidiary of the state-controlled Radio Pakistan that is mandated to spread canards against India and Indian State. 

 Official repression of freedom of expression is not limited to controls and censorship specific to Kashmiri nationalists and journalists. Even local public, if they raise anti-Government voice or try to register their anger, are subjected to harshest punishments and troubles.

 In spite of imposing a media blackout, social media is abuzz with videos of angry protesters denouncing Islamabad’s step-motherly treatment of PoK as well as heartrending visuals of people scrambling to get hold of a bag of flour!

Malika Pukhraj—-Jammu Wali!

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Malika Pukhraj—-Jammu Wali!

The gifted singer whose musical voice echoed the earthly sounds of melody and became synonym with Dogra ethos, Malika Pukhraj (Jammu Wali), will always remain inextricable part of modern Dogra lore as well as the shared legacy of the sub-continent.

  Born in 1912, in village Mirpur near Akhnoor, Jammu, Malika Pukhraj needs no introduction! Her journey from Akhnoor to Kanak Mandi, Jammu to Lahore is itself very interesting! Kashmir Rechords is reproducing two  of her rarest  photographs to bring home the fact that she is, what she used to sing, “ Abhi to Mein Jawan Hoon’’— both in everyone’s thoughts and pictures”.

  Jammu Wali Malika Pukhraj had an opportunity  to sing during the coronation ceremony of Maharaja Hari Singh as she was bestowed with the honour of being a court singer at the young age of nine. However, her childish act (laughing in Maharaja’s darbar) was the turning point in her life, as the same was viewed as contempt, recalls noted journalist, Lalit Gupta in one of his writeups.

Journey from Jammu to Lahore

According to Gupta,  due to  some court intrigues, she had to leave Jammu for good at a very young age. At Lahore, she associated herself with All India Radio, Lahore, where she was every time addressed as “Malika Pukhraj Jammu Wali’’. The pictures produced by Kashmir Rechords dates back to January 1940. Pukhraj must have been 28 at that time!

   After partition, Malika Pukhraj lived in old Lahore City where she was  married to  Shabbir Husain Shah, a Government Officer. She had six children.  He daughter– Tahira Syed, having learnt singing under her mother’s strict discipline, also turned out to be a well-known Pakistani singer. Continuing in her style, Tahira  re-sung many of her mother’s famous songs, including her Dogri songs.

   Malika Pukhraj had visited Jammu for the last time in 1988 along with her daughter Tahira.

 

 

All India Radio’s Legend of Voice

In recognition of her contribution to music, she received Pakistan’s Presidential Pride of Performance Award in 1980. But before that, in 1977, All India Radio had awarded her with the ‘Legend of Voice’ award.

   Malika Pukhraj died at Islamabad on February 4, 2004, at the age of 90, but her Dogri songs, “nazm” recitations and ghazal renditions live on. She is remembered in the Jammu as a cultural icon and Lahore is still nostalgic with the resonance of her gayaki.

 On the top of it—- She was always addressed as “Malika Pukhraj—-Jammu Wali!’’

Shyama Zutshi—the first Kashmiri heroine who had joined Bollywood!

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Shyama Zutshi—the first Kashmiri heroine who had joined Bollywood!

By: B Revti

Shyama Zutshi (1910-1953) and Zaira Wasim (born 23 October 2000) have something in common to share. While Shyama Zutshi was the first Kashmiri girl who joined Hindi films in 1934, Zaira Wasim is perhaps the last from the same cultural background/lineage.
 Both Shyama and Zaira have remained quite successful and sought after stars but suddenly moved out from films for nearly identical reasons. Shyama Zutshi is believed to have quit films as her fellow Kashmiri Actor, Chander Mohan Wattal used to tell her always to quit acting as the same was “not meant for Kashmiri girls’’.  As per some of the statements of  Zaira Wasim, Bollywood industry had  “conflicted with her religious identity and beliefs’’.

Shyama Zutshi: An  actor, freedom fighter

 Shyama Zutshi, a Kashmiri pandit, born at Anand Bhawan, Allahabad,  after passing her BA examination, had joined Hindi cinema.  She had acted in films like Shiv Bhakti (1934), Majnu (1935), Kaarwaan- e- Hayaat (1935) and Khooni Jadugar (1939) and had remained a prominent artist on the panel of All India Radio, Delhi. Her father, Ladli Prasad Zutshi was a freedom fighter.   Shyama was admitted to Sacred Heart Convent, Lahore by her mother Lado Rani. Fluent in English, Gujarati, Marathi, Urdu, Kashmiri and Hindi, Shyama Zutshi  was also proficient in horse riding and  singing.

Her major hit was Karwan-E-Hayat (1935) in which she acted with K. L. Saigal, T. R. Rajakumari, Pahari Sanyal, and Rattan Bai.  She became a very successful actor, but with the influence from her elder sister Manmohini, she moved out from films and focused on politics and freedom struggle. Another reason for Shyama Zutshi to quit films was the advice from a fellow Kashmiri actor Chander Mohan Wattal who was a close friend of Zutshi family. Later, Shyama became a Women Congress leader and a frontline freedom fighter influenced by Mahatama  Gandhi‘s non-violent struggle along with her mother and three sisters (Chandra Kumari, Manmohini and Janak) . After some time Lado Rani arranged the marriage of Shyama in a well off Chopra family.

Shyama’s father, Ladli Prasad Zutshi was a prominent lawyer in Lahore and was the nephew of Pandit Motilal Nehru. Lado Rani infused the light of patriotism in her daughters by participating in the freedom movement.

Kashmiri actresses Yashodhara  Kathju and Zaira Wasim



Once Shyama Zutshi was out, another girl namely Yashodhara Kathju (niece of Pandit Nehru) was next in line of Kashmiri Pandit girls to join the Indian Film Industry. Chander Mohan Wattal tried to ensure that Yashodara alsoleaves the films but this girl was tough. She ignored all requests from Chander Mohan. Yashodhara Kathju acted in many films from 1942 to 1960. Chnderlekha (1948) and Talaaq (1958) were her milestone films. She married a Navy officer Suraj Prakash Chopra and lived a very unnoticed quiet life. The other Kashmiri girl of modern times and National Award-winning actor, Zaira Wasim announced her “disassociation” from the field of acting in 2019. Since then, she has often shared posts on social media in support of her religion

 When death had stalked Amarnath pilgrims in 1996!

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By B Revti

Death had stalked Swami Amarnath ji pilgrims in August 1996 as never before scores of people had perished due to the unseasonal snowfall and the torrential rains that had begun with the movement of pilgrims from Pahalgam, the base camp of Amarnath to the holy cave shrine.

 Bad weather had made it impossible to carry on with the rescue operations, as authorities, who were caught unawares, failed to rescue the stranded pilgrims, who later died mainly of cold.

  From the year 1991 to 1996, the annual pilgrimage to the holy cave shrine of Amarnath was held under the threat of militant groups operating in Jammu and Kashmir. But in 1996, when the militants had reportedly “assured’’ that they would not interfere in the pilgrimage, the number of pilgrims swelled from the previous years. The erstwhile State of Jammu and Kashmir was also going for the elections around the same time in 1996.

It was Shiva’s Tandav

Due to the clear and dry weather, the pilgrimage in 1996 had in fact begun in July itself.  The dry weather had continued up to August 20. It abruptly turned violent! Between August 21 and 25, one lakh pilgrims were simultaneously moving either up or down  from the base camp to the holy cave and no one had predicted  that  the tragedy was a step away  on the tedious track. Soon after August 25, there was unusually heavy snowfall along with severe blizzards along the yatra route. The Yatris, over 250 in number, had died due to exhaustion, exposure, freezing, and other factors.

Due to the clear and dry weather, the pilgrimage in 1996 had in fact begun in July itself.  The dry weather had continued up to August 20. It abruptly turned violent! Between August 21 and 25, one lakh pilgrims were simultaneously moving either up or down  from the base camp to the holy cave and no one had predicted  that  the tragedy was a step away  on the tedious track. Soon after August 25, there was unusually heavy snowfall along with severe blizzards along the yatra route. The Yatris, over 250 in number, had died due to exhaustion, exposure, freezing, and other factors.Government of hiding the facts and accusing the Government for laxity. Gowda’s Home Minister,  Inderjit Gupta had admitted the lapses leading to the tragic incident.

Nitish Sengupta Committee

The then State Government  had constituted a committee headed by the retired IAS officer Nitish Sengupta to conduct a probe. The Committee had opined that the heavy casualties were due to excessive flow of the pilgrims, State Government’s `priority’ in election being held at the same time and thus the consequent inability to face the crises.

 Ice lingam was not fully visible in 1996

The reports assessed by Kashmir Rechords, suggest that in 1996,  the holy  lingam was down from its normal eight  feet to just three 3 feet. Worried  about the same,  the then  state government officials  had flown up a 10-ft-high picture of the lingam to the icy cave and pasted it there on August 21.

 Nature believed it was time for irony. The next day freezing rain and snow began to fall. It continued for three days, and temperatures plunged to well below zero.  For the pilgrims (more than one lakh moving on the track), it turned into a seemingly endless march of death. More than 214 died on the road to Amarnath, while others had lost life at base camps and hospitals.  It was like Shiva’s tandav nritya (dance of death)

Army and Air Force helicopters had ferried survivors to hospitals in Srinagar. The tragedy had also brought out the best in the people of Kashmir.  All along the route, local Muslims had opened their houses to dazed pilgrims, giving them food and shelter.

A myth, lie that Maliks had found Amarnath Cave!

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A myth, lie that Maliks had found Amarnath Cave!
(Kashmir Rechords Desk)

Eminent Kashmiri Pandit historian and scholar,  Prof ML Koul in his book “The Amarnath pilgrimage- History and Facts’’ categorically  states that, “ it is a mere myth, a fib, lie and fabrication that the holy cave of Swami  Amarnath Ji  was discovered by a Kashmiri Muslim Malik family in 1845 A.D.

    In his book, released in Jammu in 2009, Prof Koul notes in one of the chapters that “Maliks of Batakoot are those who proved stubborn beyond limits and failed to reconcile to the Mughal conquest of Kashmir and to avoid annihilation, hid themselves at a distant place in the mountainous region away from the gaze of the Mughal soldiers”.

   The Book mentions that, “as Maliks lost their ancestral occupation and had become rudderless and vagrant, the Dogra rulers, in view of their history, harnessed their services as guides to the pilgrims’ en-route to the Holy Cave of Amarnath”.

   The eminent author states that Maliks were assigned the additional jobs of maintenance of the rough track, rising of small sheds on the routes and physical safety of the pilgrims. In lieu of their services they were paid a sufficient part of the offerings that the devotees offered to the icy lingam in the holy cave.  Indian Express in its August 5, 2009 issue of the paper   had carried a detailed story on Prof Koul’s book release function. Kashmir Rechords, from its archives, is reproducing a newspaper cutting for the benefit of the esteemed readers.

Swami Amarnath Yatra culminates every year on Raksha Bandhan which coincides on Shravan Purnima.

1943 Swami Amarnath Yatra

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1943 Swami Amarnath Yatra

Swami Amarnath Yatra, which culminates every year on Raksha Bandhan, has remained the most revered and popular pilgrimage particularly during Dogra kings, who would accord utmost importance to the Yatra and ensure foolproof measures for its successful culmination under the Dharamarth Department, Srinagar. 

   Some of the official files relating to Amarnath Yatra of 1942-43 have been preserved by the Department of Archaeology, Archives and Museums (J&K) at Jammu. After having accessed them by Kashmir Rechords, the files reveal interesting data related to the Yatra. There used to be no prior registration of pilgrims, as is presently in vogue. Further, the pilgrimage was being undertaken only via Pahalgam-Chandanwari-Sheshnag route and not through Sonmarg- Baltal track, which is now being frequently used by pilgrims.

Darshan only on “Shravan Purnima’’

Unlike nowadays, the pilgrims would have Darshan of the holy ice lingam at the cave shrine only on “Shravan Purnima” which coincides on the day of Raksha Bandhan. However, arrangements for the smooth conduct of this annual pilgrimage were being made well in advance before the first week of July every year.

Amarnath Yatra of 1943

As per a records, the Amarnath Yatra in 1943 comprised a good number of devotees from all parts of the erstwhile State, mostly Kashmiri Pandits  and Sadhus. It started on August 2 from the historical Dashmi Akhara, Srinagar, and pilgrims had darshan on Sunday, August 15. The “Charri Mubarak” (holy mace) was back in Pahalgam on August 17.

 About 7,000 pilgrims had performed darshan of Lord Shiva that year as against 2,050 in 1942. The records further reveal that 800 ponies, 1,200 coolies and 150 palkies were put in use to help devotees undertake hassle-free darshan of the lingam. That year, Shivdev Singh, Wazir-e-Wazarat, Anantnag, was the Camp Officer

   Use of Kangris, Pulhours

Prior to the commencement of the Yatra, the officer in charge, Dharamarth Department, had on July 12, 1943, requisitioned for adequate number of jackets, Kangris, charcoal and Pulhours (shoes made of grass).

There was officially no loss of human life, although Lahore-based Urdu dailies Milap and Hamdard had reported in their issues dated August 23, 1943 that four pilgrims had died while performing Yatra. The news was, however, contradicted by State’s Publicity Officer, SL Kaul.

Shocking: killing of Hangul, Ibex was once permitted in Kashmir!

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Shocking: killing of Hangul, Ibex was once permitted in Kashmir!

Killing of Hangul (Stag) and Ibex— the rare and endangered species was once permitted in Kashmir! Sounds strange— but that is the harsh reality. Even hunting was considered a game and there existed “Department of Hunting’’ that had set certain rules and regulations for hunters visiting Kashmir. Thanks to the enactment of Jammu and Kashmir Wildlife (Protection) Act, 1978,  that the killing a wildlife was legally stopped.

     Prior to enactment of Jammu and Kashmir Wildlife (Protection) Act, 1978, hunting was considered as a `game’ in Jammu and Kashmir and hunters from far off countries like France, Italy, England and America used to visit the erstwhile State of Jammu and Kashmir. The hunters would with pride take photographs of the killed animals and mention about their “performance’’ publically. Local hunters were helping them in their “mission’’

   Kashmir Rechords is in possession of one such write-up, written in April 1951 along with a photograph of dead Hanguls, Ibexes and bears on display. As per the contents of the write-up (in Urdu),  “Mehkama Shikaar’’—The Hunting Department had permitted killing of “Parinda’, `Charinda” and `Darinda’ in Kashmir, besides fishing. The licence holder hunters would move in search of their prey between September 15 to March 15 every year. They would carry adequate packed food and ammunition on their horse backs as well.

         

                      

Hanguls were in abundance in and around Srinagar

 As per the records, Hanguls, (now declared endangered species) were found in abundance 30 miles in and around Srinagar.  They were being frequently spotted in Bandipura, Khanmoh, Laam, Verinaag and Ganderbal areas. A Hangul, with its horns less than 35 inches, were not allowed to be hunted. Hanguls normally shed their horns in April and by July, they are back with the new ones.

  In the write-up reproduced here, the author claims to have killed a 51 inch long horned Hangul in Dachigaam area besides another one with 45 inch long horn. Hunters were, however, not allowed to kill more than two Hanguls per year.

 Hunting  of Ibex

Like Hangul, killing an Ibex was also allowed in Kashmir. The two-horned Ibex, having length of horns less than 32 inches, was not permitted to be killed. The hunter would, however, kill three grown-up Ibexes in a year. Ibexes were found in abundance in Baltistan, Gilgat, Ladakh and Skardu—all parts of erstwhile State of Jammu and Kashmir.  


After the enactment of Jammu & Kashmir Reorganization Act, 2019 by the Parliament, the Central Act, i.e. Wildlife Protection Act repealed the Jammu & Kashmir Wildlife (Protection) Act, 1978. The Department has now the increasing responsibility from the “Game Regulation’’ to the Wildlife Conservation.

N.B: For those interested to know more about this interesting story, contact us at: kashmirrechords@gmail.com or support@kashmir-rechords.com

Who was poet Tribhavan Nath Zutshi from Kashmir?

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Who was poet Tribhavan Nath Zutshi from Kashmir?
(Kashmir Rechords Team)

Famous Persian and Urdu poet, Tribhavan Nath Zutshi, `Zar’, had his roots in Kashmir.  Born in 1871 at Meerut, his intellectual capabilities had helped him in carving a niche for both himself and his son, Dr. Anand Mohan Zutshi “Gulzar”.

Popularly known as  Allama Pandit,  Tribhavan  Nath Zutshi “Zar”  Dehlivi  was also  known to the people  and his admirers  as  Yaadgar-e-Daag, for his quality as a  poet and Urdu and Persian scholar of par excellence.

Tribhavan Nath Zutshi “Zar” Sahab’s ancestors had come from Kashmir to Delhi during the rule of Mughal Emperor Jahangir (1605-1627).  However, somehow, they could not stay for a long time in the imperial city and again went back to their native place in Kashmir. In the Mutiny of 1857, this Zutshi family moved to Meerut from Delhi where Tribhuwan Nath was born in 1871.  His father was Prithvi Nath Zutshi and his mother was Shyam Rani. 

Bazar Sita Ram of Chandni Chowk, Delhi

The Zutshi family then again shifted back to Delhi in their ancestral haveli in Bazaar Sita Ram, Chandni Chowk from Meerut where Tribhuwan Nath had his early schooling.  Sita Ram was one of the members of Zutshi clan and it was after his name that that a bazar of Chandhi Chowk was named.

 Tribhuvan  had a great inclination towards learning Urdu and Persian language right from his childhood days.  As per family traditions, he learnt Urdu, Arabic and Persian language under the able guidance of Maulvi Rahim Baksh who used to live at Shahji Ka Chatta at that time and later on became Sir Rahim Baksh and Prime Minister of Bhawalpur State.  This Bhawalpur state acceded to Pakistan after the partition of the country in 1947.

Zutshi-Daag meeting

Between 1882 and 1883, young Tribhuwan Nath used to go to Hakim Ajmal Khan’s house to take medicines for his ailing father where the famous Urdu poet of those days, Nawab Mirza “Daag” also used to come almost daily to play “Chauser”.

These frequent meeting at the residence of Hakim Ajmal Khan brought Tribhavan Nath Zutshi very close to the famous poet “Daag” and very soon he became a most favourite “Shagird” of “Daag”.

Even as  Tribhuwan Nath started composing Urdu poetry from a very young age under the able guidance of “Daag”, he soon blossomed into a well refined Urdu poet with no match among the other contemporary Urdu poets of his times in Delhi.

Initially, he started composing his poems under the pen name or ‘takhallus‘ “Shameem” mainly based on romanticism.  But after meeting Pandit Amar Nath Madan “Sahir”, who was living in Bazaar Sita Ram around 1924 and was mainly doing the translation work of Hindu religious books in Urdu, his whole concept towards life changed.

Use of `Zar’ as a penname

He then started composing Urdu couplets under a new pen name “Zar” containing high philosophical thoughts.  Due to his profound knowledge of Arabic and Persian language, people used to call him as Hazrat Maulvi out of sheer respect.  He composed over a lakh of Urdu couplets and translated all the three “Geetas” in poetic form in chaste Urdu under the penname ` Zar’. 

Tribhuwan Nath did his Matriculation from Mahendra College, Patiala around 1887 where his uncle Rai Bahadur Manohar Nath Zutshi was posted as a judge.  He did his F.A. and B.A. subsequently from Government Azad College, Lahore and studied Arabic and Persian in St. Stephen’s College Delhi and then in Oriental College Lahore under the guidance of Mohammad Hussain.

After completing his studies, Tribhavan Nath started his service as an Accountant in Lahore around 1894.  Later,  he took up a job as a Lecturer in an Engineering College at a place Gujrat in Punjab, which has become now a part of Pakistan.  There, he had a row over some trivial matter with the Principal of the college who was an English man.  In a fit of rage, he slapped the Principal of the college.  This ugly incident became a turning point in his life, as he had to resign from his job in 1924.  Consequently, he came back to Delhi where he joined the Indraprastha College Delhi in 1931 as a teacher of Urdu and Persian language from where he retired in 1956 at the ripe age of 85 years.  From 1924 to 1931, he served as an Associate Professor in Delhi University.

 Coronation of King George V

Tribhavan Nath Zutshi had the proud privilege of attending the special Darbar in Delhi in 1911 in which the coronation ceremony of King George V took place.  He married twice. Tribhavan Nath’s first wife died at young age. His second wife was Raj Dulari who was also a poet of repute and was known as `Victoria Ji’.  Her pen name was “Bezaar.  Victoria ji had four sons and two daughters.  The sons were Jag Mohan, Ratan Mohan, Jawahar Mohan and Dr. Anand Mohan whereas Brij Rani and Anila were her daughters.  The most peculiar characteristic of this Zutshi family is that it produced five reputed Urdu poets.

 In 1937, Delhi Literary Society gave him the title `Kadre-ul-Kalam Allama-e-fun’ in recognition to his outstanding contribution in promoting Urdu, Arabic and Persian language. The Ministry of Education of the Central Government gave him scholarship until his death for his valuable work in the field of Urdu literature.

He died in Delhi in his ancestral Haveli in Bazaar Sita Ram on 7 October 1965 after a prolonged illness at the ripe age of 94 years. To commemorate his death, a special number of Nidai Itihad in Urdu edited by Warsi Aziz was brought out on 1 November 1965.

He made a distinct place for himself in the field of Urdu poetry writing and literature by sheer hard work and dedication.  The lovers of Urdu literature in the subcontinent still take his name with great respect and admiration for his valuable contributions as a poet and as a teacher of Arabic and Persian language. 

His son Jawahar Mohan Zutshi now lived in Rajaji Puram, Lucknow and another son, Dr. Anand Mohan Zutshi “Gulzar” who was  himself an internationally by renowned Urdu poet, was known as  Gulzar Dehlvi, 93,  who passed away on 12 June 2020 at his Noida home.

Bhagawan Gopi Nath Ji of Kashmir

Kashmir Rechords
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Bhagawan Gopi Nath Ji of Kashmir

The Saint of All Times

By: B.Revti

The Book “Bhagawan Gopi Nath Ji of Kashmir—The Saint of All Times’’ (Vol II) is a wonderful book worth reading.  Written by Prof Kashi Nath Dhar, the then Director Shri Parmananda Research Institute, Srinagar in April 1981, the Book is based on 175 pages with interesting anecdotes. The  author has tried to project Bhagawan Ji as he was. Prof Dhar  has  also tried to prove a mirror to Bhagwan Ji’s seraphic personality.  

Bhagawan Ji is first saint having influenced Indian masses

Though Kashmir has been the home of many exalted Saints, strangely enough none seems to have produced any impact on the Indian masses; they were hardly known outside Kashmir except Lalleshwari whose Vakhs are extant in some parts of India. It can safely be recorded that the magnetic personality of Kashmiri Saints and their message did not at all cross the mountain-barriers of their land of birth, Prof  Dhar mentions that  Bhagwan Gopi Nath Ji is  in fact the first  Saint of Kashmir who is influencing the Indian masses and in whose sacred memory centres have  being established in India. The first Centre was established in Prayagraj (Allahabad) during the Kumbh Mela in 1977, followed by another Spiritual Centre in the vast domain of Aghoreshwara in Kreem Kund Varanasi, besides smaller Centres in other places, including two in the Union Capital.

Aghoreshwar Bhagwan Ram whose mention has been made in this  book while   speaking to an audience of about 10,000 people in January 1979  said that Bhagwan Gopi Nath Ji was a Mahapursha. In his speech delivered at Bhagwan Gopi Nath Ji’s “Shivar” at the Vishwa Hindu Sammelan, he is quoted as having said that  that he had his first  acquaintance with Bhagwan Ji by reading “Bhagwan Gopi Nath Ji special number’’ in the “Chandi” Journal of all India fame, and since that time he has been so dominated by him that wherever in meditation he concentrated on his Guru or Ista Deva (titular deity) the image of Bhagwan Ji with a Kashmiri style turban on, appears before his vision.

The Book mentions about the Vishwa Hindu Sammelan, where some Kashmiris had requested Bhagwan Ram to help them out of their worldly difficulties. His reply was  that Bhagwan Gopi Nath  Ji was a potent Spiritual force working in higher Spiritual planes and that he alone could solve their problems and advised them to invoke only his (Bhagwan Ji’s) grace. Maharaj Gagan Giri Baba of Kolhapur (who has an Ashram in Khapoli as well), the most famous mystic Saint of Maharashtra- a highly evolved Soul mentions in the book that Bhagwan Ji was a Mahat — the  one in harmony with universal Consciousness.

  Bhagawan Ji’s Australian devotees

The Book mentions about Australian devotees of Bhagwan Gopi Nath Ji, who had started a Bhagwan Gopi Nath Ji Centre in Winmalee N.S.W. (Australia) to propagate “Bhagwan Consciousness”. The foreign devotees believe that it will be Superior to that mission undertaken by Kashmir Bikhshus of Mahayana Buddhism, which they carried to Central Asia and Tibet some thousand years back, and will show surprising results.

Though Bhagwan Ji’s Australian devotees have had first contacts with Bhagwan Gopi Nath Ji Ashram in 1975 only, he has been very kind to them and has kindled Tattva Gyana in them (vide Chapter V-Exchange of letters).

  Theories about religious processes followed by Bhagawan Ji.

The Book makes a mention about different theories regarding the religious creed and religious processes followed by Bhagwan Ji. Some say that he was in Shambhav Awastha (mentioned in Shaivism). Others say that he was a Vaishnava! Yet others say that he was a Shakta. Some people call him an Aghoreshwar, others an Avadhoot, a Jeewan Mukhta, or a Videha.

The Book makes it categorically clear  that none is qualified to say about the state (Avastha) Bhagwan Ji was in, unless one is himself a realized Soul. He has himself defined the state he was in, when he recited Shloka 6. Chapter XV of Bhagawad Gita in response to a query in this connection (vide page 92 of Bhagwan Ji’s Biography Vol. I). Only those in an advanced state of Consciousness may be able to divine the depths of Spirituality of Bhagwan Ji.

 The author of the Book—Prof Kashi Nath Dhar has researched well to produce the treatise full of content and meaning. The Book carries some rare photographs as well. Kashmir Rechords is reproducing some of  them here.

Those interested can know more about the contents of the Book by contacting us at kashmirrechords@gmail.com or support@kashmir-rechords.com

Constitutional Structure of Pakistan Occupied Kashmir

Kashmir Rechords
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Constitutional Structure of Pakistan Occupied Kashmir

By: teawithrev

Pakistan Occupied Kashmir (PoK) has its own `constitution’, the so-called “Azad Jammu and Kashmir Interim Constitution Act of 1974’’, and a locally chosen parliamentary form of government. This sort of constitution allows for many of the structures that comprise a self-governing state, including a legislative assembly `elected’ through periodic elections, a `Prime Minister’ who commands the majority in the assembly, an indirectly elected president, an `independent’ judiciary, and local government institutions.

But these provisions are all hollow. Under Section 56 of  PoK’s `Jammu and Kashmir Interim Constitution Act’ (which was drafted by the Federal Ministries of Law and Kashmir Affairs in Islamabad), the Pakistani government can dismiss any elected government in PoK  irrespective of the support it may enjoy in Muzaffarabad  Legislative Assembly. The Interim Constitution Act provides for two executive forums—the “Azad Kashmir Government’’ in Muzaffarabad and the “Azad Kashmir Council’’ in Islamabad.

PoK remains for all intents, purposes under Pakistan’s control

The latter body, presided over by the Prime Minister of Pakistan, exercises paramount authority over the PoK Legislative Assembly, which cannot challenge decisions of the Council. The Council is under the numerical control of the federal government in Islamabad, as in addition to the Pakistani Prime Minister it comprises six other federal ministers, the minister of Kashmir Affairs as the ex-officio member, the `Prime Minister’ of PoK, and six PoK members `elected by the Legislative Assembly’. The interim Constitution Act lists fifty-two subjects—virtually everything of any importance—that are under the jurisdiction of the PoK Council, which has been described as the “supra power” by PoK  High Court. Its decisions are final and not subject to judicial review.

Thus, PoK remains for all intents and purposes under Pakistan’s strict control, exercising no real sovereignty of its own. From the outset, the institutional set up in the territory was designed to ensure Pakistan’s control of the area’s affairs. According to the United Nations Commission for India and Pakistan (UNCIP) resolutions, PoK is neither a sovereign state nor a province of Pakistan, but rather a “local authority” with responsibility over the area assigned to it under the Ceasefire Agreement. 

   Karachi Pact of 1948

  The “local authority” or provisional government of PoK, established in October 1947 was handed over to Pakistan under the Karachi Agreement of April 28, 1949. Under this pact,  matters related to defense, foreign affairs, negotiations with the UNCIP and coordination of all affairs relating to Gilgit and Baltistan (strategically important territories that now comprise Pakistan’s “Northern Areas” but are claimed by India as part of the state of Jammu and Kashmir), were handed over to Pakistan. 

The `Constitution’ of PoK poses major impediments towards genuine democracy as it bars all those parties and individuals from participating in the political process who do not support the idea of Kashmir’s accession to Pakistan and hence precludes all those who are in favor of PoK’s independence from Pakistan .

 PoK `PMs’—replaced, dismissed, arrested

Power in PoK is exercised primarily through the Pakistani army’s General Headquarters in Rawalpindi and its corps commander based in the hill station of Murree, two hours by road from Muzaffarabad. During  the rule of Pakistan’s first military leader, Ayub Khan (1958-68), President K.H. Khurshid of PoK was forced to resign by a mid-level police official and later jailed in Palandari and Dalai Camp. During Prime Minister Zulfikar Ali Bhutto’s government (1972-77), another president of PoK Sardar Qayyum, was suddenly arrested by a mid-level official of the Federal Security Forces in Muzaffarabad and subsequently dismissed. During General Zia-ul-Haq’s government (1977-88), Brig. Hayat Khan was appointed administrator PoK, a post he held for seven years. When a civilian government was reestablished in Pakistan in 1988, Benazir Bhutto’s swearing in as Prime Minister was shortly followed by the installation of an `elected government’ of Bhutto’s Pakistan People’s Party in PoK. When Bhutto was sacked by the president in 1990, PoK `Prime Minister’ Mumtaz Rathore was “escorted” to Islamabad in a helicopter and made to sign a letter of resignation. 

Regarding PoK’s political party landscape, since the early 1990s real decision-making authority and the management of the “Kashmir struggle” has rested firmly with the Pakistani military through the ISI and ISI-backed militant organizations. The Pakistani bureaucracy is the real administrative power, the ISI and the Pakistan army exercise coercive power.  And under the constitution, the elected representatives are subservient to the Kashmir Council controlled by Pakistan. High Court and Supreme Court Judges can only be appointed by approval of the Ministry of Kashmir Affairs in Islamabad. The Minister of Kashmir Affairs can dismiss the PoK’s `PM’, as can the Chief Secretary—another Islamabad appointee. Under Article 56, the President of Pakistan can dissolve the Legislative Assembly. Surely, this is truly a unique form of `self-rule’.

Hero of Jallianwala Bagh’s love for Kashmir

Kashmir Rechords
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Hero of Jallianwala Bagh’s love for Kashmir

By: B Revti

Do you  know  Dr Saifuddin Kitchlew—– one of the most influential leaders in pre-independence India who is known for leading a protest against the Jallianwala Bagh massacre? Incidentally, Kitchlew, whose ancestors were from Kashmir, had an immense love for Kashmir.

   A legendary freedom fighter who is often hailed as a hero of the Jallianwala Bagh protests against the Rowlatt Act of 1919; Dr Kitchlew’s ancestors were Kashmiri Pandits. Born on 15 January in 1888 into a Kashmiri Muslim (Converted) family, Kitchlew’s father, Azizuddin Kitchlew had moved to Amritsar for his pashmina and saffron trading business, whiles his mother, Dan Bibi, was a homemaker.

 Prakash Ram Kitchlew, a Kashmiri Pandit from Baramulla town, had in fact converted to Islam. Later, his son, Ahmed Jo had migrated from Kashmir in the mid-19th century after the Kashmir famine of 1871.

Kitchlew’s studies and career

The hero of Jallianwala Bagh had started his schooling from Islamia High School in Amritsar. He completed his bachelors  degree from Cambridge University in London and PhD from Germany in 1913.  He returned from abroad and started practicing law in Amritsar. His strong intellect and devotion for the nation made him participate in activities that could help India emerge out of colonialism. Kitchlew first became Punjab Pradesh Congress Committee (Punjab PCC) head and later the General Secretary of the AICC in 1924

Advocate of Hindu-Muslim Unity, Kitchlew was opposed to partition

In his book, “Freedom Fighter — The Story of Dr Saifuddin Kitchlew’’, Kitchlew writes about his grandfather who was always fascinated by the French Revolution. He read books on these themes, which excited in him a kind of admiration for nationalism and freedom movements.

Kitchlew, who took an active part in the non-cooperation movement and the All India Khilafat Committee, was an active advocate of Hindu-Muslim unity.  He started an Urdu daily Tanzim which became monumental in establishing the Swaraj Ashram in January 1921 at Amritsar to train young men for national work and to promote Hindu-Muslim unity. He was also  one of the founding members of Jamia Millia Islamia.

As a practicing Barrister, Kitchlew had come in contact with Gandhi Ji. A strict opponent to the Muslim League’s demand for Pakistan, Kitchlew had deadly opposed the acceptance of the Partition of India by the Congress Party. He is on record having spoken out against it at public meetings across the country and at the All India Congress Committee session that ultimately voted for the resolution. He called it a blatant “surrender of nationalism for communalism”.

 Kitchlew was a founding leader of the Naujawan Bharat Sabha , which rallied thousands of students, and young Indians to nationalist causes He was a member of the Foundation Committee of Jamia Millia Islamia, which met on 29 October 1920 and led to the foundation of Jamia Millia Islamia University.

After 1947, he was attracted towards Communism and worked for world peace through institutions like ‘Peace and Friendship’. He was the founder president of the All-India Peace Council and remained President of 4th Congress of All-India Peace Council, held at Madras in 1954, besides remaining Vice President of the World Peace Council.

He was the first Indian to be awarded the Lenin Peace Prize in 1952. He died on 9 October 1963 due to cardiac arrest.

From Kashmir to Amritsar to Delhi

Kitchlew’s ancestors had moved out of Kashmir due to Kashmir famine of 1871. His father had started Shawl business in Amritsar-Lahore belt, in order to raise his family. However, Kitchlew had to move to Delhi after his house was burnt down during the partition of India riots of 1947. This had forced him to spend the rest of his life working for closer political and diplomatic relations with the USSR.  

   During his stay in Delhi, Kitchlew longed for Kashmir—the land of his ancestors. During the period from 1948 to 1950, he is reported to have visited Kashmir several times in order to trace his roots. In one of his talks broadcast over Delhi Station of All India Radio in 1950, Kitchlew showers all praise for his birth land. This article was published by several magazines of that era. Kashmir Rechords (www.kashmir-rechords) is reproducing one such write-up written by Dr Kitchlew in Urdu.

  Kitchlew, who had received the Stalin Peace Prize in 1952, died on 9 October 1963.  He was survived by a son, Toufique Kitchlew, who lived in a Lampur village on the outskirts of Delhi, and five daughters. While four of his daughters married men from Pakistan, one daughter, Zahida Kitchlew, was married to the South Indian music director M. B. Sreenivasan who worked mainly  in Malayalam and Tamil film industries.

A colony in Ludhiana, Punjab, popularly called Kitchlu Nagar, is named after him.  In 1989, India Post released a special commemorative stamp featuring him. The Jamia Millia Islamia created a Saifuddin Kitchlew Chair at the MMAJ Academy of Third world Studies in 2009. People of Amritsar still remember him. That is evident from the fact that Kitchlew Chowk in Amritsar, at the intersection of Mall Road and Court Road, is named after him.  There used to be a small bust on a pillar at the intersection.

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