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Revisiting February 1986 Anantnag Riots!

Kashmir Rechords
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Revisiting February 1986 Anantnag Riots!
(Kashmir Rechords Exclusive)

The plight of Kashmiri Pandits has once again resurfaced in Jammu and Kashmir’s political discourse. This time, the infamous Anantnag riots of 1986—often considered the precursor to the mass migration of 1990—are being widely discussed across social media platforms. Despite its significance, the 1986 riots have long been underplayed, leaving many to wonder why such a pivotal moment in history has been largely ignored.

A Sudden Spotlight: Political Motives or Genuine Reflection?

The renewed interest in the 1986 riots by certain political figures raises an obvious question: why now? What has prompted this sudden acknowledgment of past injustices? While answers remain elusive, one undeniable fact is often overlooked—at the time of these attacks, key administrative and law enforcement positions in Jammu and Kashmir were held by Hindus. Yet, despite their influence, they failed to protect Kashmiri Pandits and their sacred shrines.

One cannot help but question why such a catastrophe was allowed to unfold when figures such as D.D. Thakur (Deputy Chief Minister), R.K. Thakkar (Chief Secretary), M.M.K. Khajooria (Director General of Police), Dr. A.S. Anand (Chief Justice) and Dr. S.S. Balowria (Divisional Commissioner, Jammu) were in power. Even T.S. Thakur, who later became Chief Justice of India, was then President of the Jammu Bar Association. Yet, a vulnerable minority was left defenceless against organized violence, arson and the desecration of its places of worship.

The Seeds of Exodus: A Planned Onslaught

While the 1986 Kashmir riots have largely been underreported. Archival material from some newspapers of that time, who carried the incident and are available with Kashmir Rechords,  sheds light on a disturbing pattern. The violence in Kashmir began in Wanpoh village of Anantnag district before spreading rapidly to other nearby villages like Dayalgam and Luk Bhawan, eventually reaching Srinagar. Temples were torched, idols desecrated, businesses looted and homes vandalized. Even after Maha Shivratri on March 8, 1986, the terror did not subside, spreading further to Pulwama, Tral, Sopore and Baramulla.

Interestingly, the tensions did not originate in Kashmir but in Jammu on February 17, 1986, where anti-Hindu and anti-national slogans escalated into violence. Soon, this unrest spilled into Kashmir, targeting Pandit homes, businesses and shrines in what appeared to be a well-coordinated effort rather than spontaneous mob fury.

The Global Trigger: Al-Aqsa Mosque, Ayodhya’s Ram Janmabhoomi

The riots of 1986 were not isolated incidents but were exacerbated by global and national events. The purported desecration of the Al-Aqsa Mosque in Jerusalem on February 3, 1986 had acted as a catalyst, sparking few protests in Kashmir. Religious extremists seized the moment, further fuelling communal tensions in Jammu after two weeks. Simultaneously, the reopening of the Ram Janmabhoomi temple in Ayodhya became another flashpoint for aggression. In the meantime, matters escalated when Chief Minister G.M. Shah’s reported proposal to construct a mosque inside Jammu’s Civil Secretariat ignited further discord.

The ensuing turmoil led to widespread attacks on Hindu-owned businesses and temples across Kashmir, including the burning of the historic Akhara Building Complex in Srinagar. The violence reached such a peak that the Indian Army had to be deployed to restore order, and even the Wills Trophy cricket tournament in Jammu was postponed due to the unrest.

Administrative Lapses, Delayed Justice

The state government attempted to downplay the scale of destruction. DGP Khajooria blamed groups like Jamaat-e-Islami for violence in Kashmir and Shiv Sena for disturbances in Jammu—claims denied by both. Despite promises, many desecrated temples were never restored, leaving the Kashmiri Pandit community to rebuild them through their own resources.

Evidence suggests that elements within the lower bureaucracy were complicit in the violence. On February 27, 1986, the Deputy Commissioner and Superintendent of Police in Anantnag were suspended for negligence, and nine government officials, mostly teachers, were dismissed for aiding rioters. Ironically, instead of condemning the attacks, local residents in Anantnag observed a hartal against the suspension of these officials.

As law and order continued to deteriorate, Governor Jagmohan took charge on March 7, 1986, following the dismissal of G.M. Shah’s Ministry. Jagmohan’s decisive action was widely credited with restoring normalcy. However, history took an ironic turn in 1990 when the same man was vilified—accused of “engineering” the Kashmiri Pandit exodus by politicians who had earlier ignored their plight.

The Aftermath: A Community on the Brink

By the late 1980s, the Kashmiri Pandit community had begun bracing for the worst. Many families started purchasing property in Jammu, particularly in areas like Chinore, Bantalab, and Tope Sherkhania, sensing the impending storm. The Anantnag riots were not an isolated event but a precursor to the full-scale exodus of 1990—one of the darkest chapters in Kashmir’s history.

Keeping the Memory Alive

The 1986 Anantnag riots remain a painful yet often overlooked episode. Some may question the relevance of revisiting these events, but remembering history is crucial—not for vengeance, but for understanding. Only by acknowledging the past can we hope to ensure that such tragedies are never repeated. Some of the attached newspaper reports from that era reveal significant yet overlooked truths, backed by authentic evidence. Kashmir Rechords intends to share such newspaper cuttings on demand to those who are seriously perusing the darkest chapter of Anatnag riots.

A Kashmiri Pandit in Rangoon: A Forgotten Chapter from a Unique Directory!

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A Kashmiri Pandit in Rangoon: A Forgotten Chapter from a Unique Directory!
(Kashmir Rechords Exclusive)

Ever heard of a Kashmiri Pandit family residing in Rangoon—now known as Yangon, the largest city and former capital of Burma (Myanmar)? If not, here’s a fascinating piece of history documented in a rare directory compiled  in Urdu by the Kashmiri Pandit Association of Delhi between 1925 and 1935, later published in 1936.

This directory is more than just a record—it is a treasure trove of historical insights. It chronicles the migration of Kashmiri Pandits as early as the 17th century, mapping their presence in 118 cities and towns across the Indian subcontinent. Kashmir Rechords has extensively covered some portion of this remarkable document, bringing forth lesser-known facts about the dispersed Kashmiri Pandit community.

Beyond the Myth: Kashmiri Pandits in Unseen Struggles

One of the most compelling revelations from the 1936 Directory is that not all Kashmiri Pandits who left their homeland secured high-ranking posts or prosperous careers. While some did rise to prominence, many found themselves scattered across unfamiliar lands, taking up modest jobs for survival. From working in agriculture to manual labour, their journey defies the conventional perception of Kashmiri Pandits as solely occupying elite positions in British India.

Details of Ganjoo Family of Rangoon

The Lone Kashmiri Pandit Family in Rangoon

Among those documented was the family of Kashi Nath Ganjoo, the only Kashmiri Pandit family residing in Rangoon. His son, Yoginder Nath Ganjoo, 31, worked as an auditor for the Railways. He was married to Savitri, 20, daughter of late Brij Narayan Bahadur Ganjoo. The couple had two children—a two-year-old son, Shiv Shanker Nath, and a newborn whose ‘naamkaran’ (naming ceremony) was yet to be performed. In 1936, Yoginder was, however, transferred to Delhi, leaving behind his father, Kashi Nath Ganjoo, in Rangoon.

A Community Dispersed Far and Wide

The  unique Directory unveils the widespread presence of Kashmiri Pandits beyond well-known cities like Lahore, Karachi, Jodhpur, Rawalpindi, Sialkot, Calcutta, Lucknow and Hyderabad. Their footprints extended to then lesser-prominent towns such as Aara (Bihar), Hathras (UP), Ayodhya, Chapra, Jhang, Jehlum, Sargodha, Sheikhupura, Ajmer, Almora, Alwar, Udaipur, Bharatpur, Chittor, Ujjain, Indore, Rewa, Amravati and even Bilaspur-Raipur.

Details of Shyam Nath Kaul, a labourer at Ayodhya Ghat

At Ayodhya, a young man named Sham Nath Kaul, 20, son of Pt. Shiv Nath, worked as a labourer at Chanderhari, Mahadevji Swargwadi Ghat. At Hathras, Dukhnarayan Nath Chandra, 45, son of Gopinath, served as a Sanskrit teacher at the Government High School. Meanwhile, in Faizabad, Tej Krishan Ganjoo toiled in the fields to make ends meet.

Details of Sanskrit Teacher at Hathras.

Preserving a Vanishing Legacy

The 1936 directory serves as an irreplaceable historical document, preserving stories of resilience, struggle and adaptation. It offers a rare glimpse into the lives of Kashmiri Pandits who ventured beyond their homeland, some in search of opportunities, others driven by necessity.

For those interested in exploring more about this unique directory, here are some previously covered stories by Kashmir Rechords:

  1. Kashmiri Pandits’ Unique Directory of 1936
    Read here
  2. A Kashmiri Pandit Who Shaped Lahore’s Administration
    Read here
  3. A Forgotten Kashmiri Pandit Temple in Pakistan’s Gujrat
    Read here

Based on this  extraordinary directory, Kashmir Rechords will  continue to unearth lost narratives of Kashmiri Pandits, reshaping our understanding of their diasporic existence.

Legacy of the Zutshi Clan: A Story of Excellence, Unsung Heroes

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Legacy of the Zutshi Clan: A Story of Excellence, Unsung Heroes
(Kashmir Rechords Special)

The Zutshi clan of Kashmir has left an indelible mark in diverse fields, earning recognition across generations. Whether it were the Zutshis who had migrated to mainland India before 1947 or those who established themselves in independent India, their contributions have been extraordinary. From Science, Art and literature to acting, Urdu literature, media, spying and even regulatory bodies like TRAI, the Zutshis have carved a niche for themselves. Notable figures such as Lambodarnath Zutshi, Somnath Zutshi, Tribhavan Nath Zaar Zutshi, Shyama Zutshi, B.K. Zutshi, and J.N. Zutshi exemplify this remarkable legacy.

The Unsung Hero: Dina Nath Zutshi

While many have received their due recognition, one name remains relatively unsung—Dina Nath Zutshi, a pioneering radio artist of All India Radio, Lahore. Dina Nath Zutshi was widely celebrated for his distinctive voice, impeccable drama skills and exceptional dialogue delivery. His contributions to radio drama remain unparalleled, yet his story is lesser known compared to other luminaries of his clan.

Dina Nath Zutshi (Right) with fellow Actor, Om Prakash

A Close Bond with Actor Om Prakash

One of his closest associates in the world of radio was Om Prakash (Chibber), a fellow radio drama artist at All India Radio, Lahore. Their bond was significant as they both hailed from the princely state of Jammu and Kashmir—Dina Nath Zutshi from Kashmir and Om Prakash from Jammu. Om Prakash (19 December 1919 – 21 February 1998) eventually became a renowned character actor in Hindi cinema, much like Dina Nath Zutshi. Both artists began their careers at All India Radio in undivided India before moving to Bombay (now Mumbai) following the Partition of 1947.

Dina Nath Zutshi’s Bollywood Journey

Dina Nath Zutshi made his mark in Bollywood, gaining recognition for his performance in many movies, including the critically acclaimed film Garm Hava (1973). In the film, he played the role of Halim Mirza, the elder brother of the protagonist, Salim Mirza, portrayed by Balraj Sahni. His nuanced performance in Garm Hava highlighted his ability to bring depth and realism to his characters, cementing his reputation as a formidable actor.

A Legacy That Continues

Born in Srinagar, Kashmir, into a distinguished Kashmiri Pandit family, Dina Nath Zutshi’s artistic legacy did not end with him. His talent and passion for performance were carried forward by his descendants, with actor Raj Zutshi, his grandson, continuing the family’s engagement with the cinematic world.

The story of the Zutshi clan and particularly that of Dina Nath Zutshi, is one of artistic brilliance, perseverance, and cultural influence. Though some names have shone brightly in public memory, others like Dina Nath Zutshi deserve greater recognition for their invaluable contributions. His journey from the radio studios of Lahore to the silver screen in Bombay stands as a testament to the resilience and talent of the Kashmiri Pandit community, whose legacy continues to inspire generations.

Exploring the Legacy of Prominent Zutshis of Kashmir

For those keen on discovering the remarkable contributions of the Zutshi lineage in Kashmir, Kashmir Rechords has chronicled the lives of several distinguished figures across diverse fields. Delve into their stories through the following insightful articles:

📌 Shyama Zutshi – Kashmir’s First Bollywood Heroine
Read more

📌 A Tale of Two Somnath Zutshis – A fascinating account of two notable names.
Read more

📌 Lambodhar Zutshi – A Pioneer of Science Among Kashmiri Pandits
Read more

📌 Poet Tribhuwan Nath Zutshi – An Unsung Literary Voice of Kashmir
Read more

📌 J. N. Zutshi – The First Director General of Radio Kashmir
Read more

📌 A Kashmiri Pandit Diplomat, Spy, and Historian Buried in Delhi
Read more

These articles offer a window into the extraordinary lives of these luminaries, shedding light on their influence and enduring legacies. Happy reading!

Forgotten Broadcaster: The Untold Story of Lassa Kaul

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Forgotten Broadcaster: The Untold Story of Lassa Kaul
(By: Kanwal Krishan Lidhoo*)

Every year, on February 13, the world celebrates World Radio Day, a tribute to the power of radio in shaping societies and fostering communication. But amid the global festivities, an unsettling silence persists around a man who gave his life for the very medium we commemorate—Lassa Kaul, a broadcaster, administrator and son of the soil. It was on February 13 in 1990 that  Lassa Kaul was gunned down in Srinagar, Kashmir, paying the ultimate price for his unwavering commitment to the truth. Yet, 35 years later, his sacrifice has been all but erased from the annals of Indian Broadcasting!

A Life Dedicated to Public Service

Lassa Kaul was no ordinary media professional. Having worked at Radio Kashmir Srinagar (now AIR Srinagar), he later assumed the role of Director at Doordarshan Kendra Srinagar at a time when the Valley was slipping into chaos. By 1989, insurgency had tightened its grip and the airwaves had become a battleground. Terrorists sought control over what was broadcast, and Kaul’s refusal to bend to their will made him a marked man

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.

Taking charge of Doordarshan Srinagar on September 22, 1989, Kaul faced an environment where law and order had already collapsed. Yet, he remained steadfast in his duty, determined to uphold the integrity of the Nation’s airwaves. Little did he know that his tenure would last less than five months. On February 13, 1990, he was shot dead, reportedly betrayed by insiders who leaked his whereabouts to his killers!

Short Stint: 07-Lassa Koul: 22-09-1989 To 13-02-1990
A news report published in Sunday Mail, dated March 11, 1990

Erasing a Legacy

For a time, Kaul’s bravery was acknowledged. The Ministry of Information and Broadcasting instituted the Lassa Kaul Award for National Integration, given to the best national integration feature or documentary aired on All India Radio. Year after year, this award ensured that Kaul’s name lived on, stirring the collective consciousness of a Nation. But after 2019, without explanation, the award was discontinued. The annual Akashvani Awards ceremony—where the honor was last conferred—has since ceased to exist.

And so, a man who laid down his life for his profession, for his Nation, for the freedom of the press, has been systematically erased. His name is absent from the corridors of Prasar Bharati, Doordarshan and Akashvani. There is no portrait, no plaque, no mention of his contribution—not in Srinagar, not in Delhi, not anywhere in the institutions he once served with devotion!

A Nation’s Amnesia

This neglect is not an isolated incident. M.L. Manchanda, an All India Radio officer from Patiala, was abducted by terrorists on May 18, 1992. His beheaded body was found days later, his head discarded miles away. Yet, like  Lassa Kaul, his name too has faded into oblivion.

It is a bitter irony that Akashvani and Doordarshan, institutions that pride themselves on upholding national unity, have abandoned the very people who died defending their integrity. Even as Prime Minister Narendra Modi envisions a resurgent India, where national heroes are honored, the bureaucratic machinery has chosen to forget those who truly lived—and died—for the Nation.

A Call for Remembrance

It is time to right this wrong. Lassa Kaul’s name must be restored to the place it belongs—not just in history books, but in the living memory of Indian Broadcasting. The Lassa Kaul Award for National Integration must be reinstated, and his contributions must be publicly acknowledged.

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. This Award has since been abandoned by All India Radio! On the extreme left is S.S.Vempati, former CEO Prasar Bharati.

For a Nation that swears by “Lest We Forget,” we have already forgotten too much. But it is not too late to remember. And more importantly, it is not too late to honor.

Lassa Kaul was, and will always remain, a National icon. The question is: Will we allow history to erase him, or will we choose to keep his legacy alive?

* Kanwal Krishan Lidhoo, a Renowned Broadcaster and Author, is an accredited translator of Kashmiri, Urdu and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore. He is Director of Kashmir Rechords and can be accessed at: support@kashmir-rechords.com or kashmirrechords@gmail.com

Kailas Nath Kaul: A Kashmiri Pioneer in Botany, Agri Science

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Kailas Nath Kaul: A Kashmiri Pioneer in Botany, Agri Science
(Kashmir Rechords Desk)

Kailas Nath Kaul, a distinguished Indian botanist, naturalist, agricultural scientist, horticulturist, herbalist, plant collector and herpetologist, was a world authority on Arecaceae. Born into a renowned Kashmiri family, Kaul made immense contributions to India’s scientific landscape, though his legacy remains little known within his own community.

He was the founder of India’s National Botanical Research Institute (NBRI) and served as its director from 1948 to 1965. Under his leadership, NBRI emerged as one of the world’s five leading botanical gardens, alongside those in Kew (UK), Bogor (Indonesia), Paris (France), and New York (USA).

Kashmiri Ancestry and Role in Kashmir

Kaul was deeply connected to Kashmir, both by lineage and through his scientific and administrative work. In 1969, he was appointed Director for Gardens, Parks, and Floriculture in Jammu and Kashmir, a role in which he dedicated himself to conserving the region’s floral biodiversity. He played a key role in the restoration of Kashmir’s Mughal-era gardens, ensuring their preservation for future generations.

His work in Kashmir also extended to scientific research on medicinal plants. In 1929, his study of Artemisia brevifolia, a medicinal plant native to Kashmir, led to a sixfold increase in the production of Santonin, an anthelmintic drug, making its large-scale manufacture economically viable in India.

Academic, Scientific Contributions

Kaul was the first Indian scientist at the Royal Botanic Gardens, Kew, and collaborated with the Natural History Museum, London, as well as leading British universities, including the University of Cambridge.

His botanical expeditions spanned the entire Indian subcontinent, from the Karakoram mountains in the north to Kanyakumari in the south and from the North East Frontier Agency to the Rann of Kutch. He also helped develop botanical gardens in Sri Lanka, Singapore, Indonesia, Thailand, Hong Kong, Japan, and the Philippines.

In recognition of his scientific achievements, he represented India at the International Botanical Congresses in Paris (1954), Montreal (1959), and Edinburgh (1964). He later became President of the Palaeobotanical Society of India (1968) and the first Vice Chancellor of Chandra Shekhar Azad University of Agriculture and Technology, Kanpur (1975).

Pioneering Discoveries, Innovations

  • Water Conservation in the Thar Desert (1947): Kaul discovered freshwater aquifers in Jodhpur by analyzing vegetation patterns and well depths. Using aerial surveys with Maharaja Umaid Singh’s aircraft, he formulated a desert reclamation scheme, later organizing Rajasthan’s Underground Water Board (1949–50).
  • Soil Reclamation (1953): He introduced the Banthra Formula, a pioneering technique for reclaiming alkaline land in Uttar Pradesh, significantly expanding cultivable land.
  • Science Education (1948): As the architect of the Vigyan Mandir (School of Science) Scheme, later adopted by the Government of India, he promoted science education and research across India.

Role in India’s Freedom Struggle

Kaul actively participated in India’s independence movement. In 1930, he joined Gandhi’s cause and worked alongside Khan Abdul Ghaffar Khan in rural development across Kohat, Bannu, and Peshawar.

During the Civil Disobedience Movement, he assisted Asaf Ali in mobilizing support in Delhi’s villages. In 1931, he was arrested for hoisting the flag of independence and sentenced to six months in jail, where he set up a school for lower-class prisoners.

Kaul also fought against untouchability, offering free education to Dalit children in Lucknow. His thesis on alkaline soils was confiscated by British authorities due to his nationalist activities.

Personal Life, Legacy

Kaul hailed from a prestigious Kashmiri family. His parents were Rajpati Kaul and Jawahar Mull Atal Kaul. His sister, Kamala Nehru, was the wife of Jawaharlal Nehru, India’s first Prime Minister. His wife, Sheila Kaul, was an educationist, social worker, and politician.

His circle of scientific and intellectual friends included:

  • Frank Hawking (Stephen Hawking’s father)
  • Sir Edward James Salisbury (British botanist)
  • Birbal Sahni (Indian palaeobotanist)
  • Arthur Cronquist (American botanist)
  • René Dumont (French agronomist)

Among his non-scientific acquaintances were Todor Zhivkov (President of Bulgaria), A.J. Ayer (British philosopher), and Margaret Mee (botanical artist).

Awards,Recognition

Kaul was honored with the Padma Bhushan in 1977 for his immense contributions to Botany, agriculture, and scientific research.

Through his pioneering work in Kashmir and beyond, Kailas Nath Kaul remains an unsung hero of Indian science, blending tradition with modern research and leaving a lasting impact on India’s scientific and environmental landscape.

35 Years Later: The Echoes of Exile

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35 Years Later: The Echoes of Exile
By:Prerna Bhat*

Sanat Nagar, Srinagar – The house stands alone, its windows boarded up and its walls wrapped in layers of forgotten time. What was once a home filled with laughter and stories now lies abandoned, claimed by nature. The rustling of leaves is the only sound that fills the air.

For young Kashmiri Pandits born far from Kashmir, these forsaken homes are more than just relics—they are symbols of a life their ancestors lived, a history they never got to experience. They can only imagine what it would have been like to walk the same streets, breathe the same air and feel a connection to a homeland that exists only in stories.

The mass exodus of Kashmiri Pandits, three and a half decades ago, was more than a political upheaval—it was an emotional and cultural wound that remains unhealed. For the generation born in exile, Kashmir is a land of fragmented memories and unrealized dreams. The mustard fields, the grand temples and the close-knit communities live only in their parents’ tales—stories that bring both comfort and pain.

The Struggle of a Generation

Young Kashmiri Pandits today bear the burden of a rich cultural heritage eroded by time and displacement. To them, Kashmir is not a place they know first-hand but an idea—an idealized version shaped by nostalgia and longing. Torn between inherited traditions and the realities of their new lives, they navigate an identity shaped by loss.

In many homes, Kashmiri is no longer spoken fluently, traditions are confined to family gatherings and cultural practices risk fading into oblivion. For the young, preserving their heritage is a quiet rebellion against assimilation—a way to keep alive what exile threatens to erase.

Dislocation of Identity

For many young Pandits, the greatest loss is the disconnection from a land they were meant to call home. Their parents speak of a Kashmir filled with festivals, breath-taking landscapes and vibrant streets. But the reality is stark: the Kashmir of their dreams no longer exists as it once did. Political turmoil and broken promises continue to cast a long shadow over any hope of return.

The younger generation wrestles with mixed emotions—love for a homeland they have never seen and frustration over the circumstances that forced them away. Their exile is not just geographical; it is emotional and cultural. The hope of rehabilitation, of reclaiming their place in Kashmir, remains elusive.

A Cultural Crossroads: What Lies Ahead?

While their elders still dream of returning, young Kashmiri Pandits are shaping a different future—one not solely tied to physical return, but to cultural reclamation. They are realizing that their fight is not just about land; it is about preserving an identity that risks being lost in the tides of time.

Kashmir, for them, is not just a homeland—it is the soul of their heritage. And until they find a way to bridge the gap between memory and reality, they will continue to carry the weight of exile—a burden that shapes their dreams and their vision for the future.

*The writer is a Student of  Mass Communication at  Jamia Milia Islamia, New Delhi.

Jammu’s Maikash Kashmiri !

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Jammu’s Maikash Kashmiri !
(Kashmir Rechords Exclusive)

In the vibrant cultural tapestry of Jammu and Kashmir, the name Maikash Kashmiri stands out as a beacon of artistic brilliance and unyielding determination. Born Kailash Nath Kaul on July 17, 1926, into a learned Kashmiri Pandit family and brought-up at Jammu, his life story is one of courage, integrity  and a profound connection to the poetic spirit of his land.

A distinguished broadcaster, poet, and educationist, Maikash Kashmiri’s journey was one of both triumph and tribulation. His association with Radio Kashmir Jammu (RKJ) began at its inception in December 1947 when he was just 21 years’ old. A man of immense integrity, he could not turn a blind eye to injustice. His colleagues recall that in March 1948, when Union Information and Broadcasting Minister Sardar Vallabhbhai Patel visited the makeshift RKJ studio in a classroom of Ranbir Higher Secondary School, young Kailash Nath Kaul boldly raised the issue of non-payment of staff salaries. This act of fearless honesty cost him his job—he was dismissed for speaking the truth.

The irony, however, was that when the government later again  needed his expertise to counter enemy propaganda, they approached him once again. Yet, rather than reinstating him, he was only offered work as a contractual artist. For 34 years, Maikash Kashmiri dedicated himself to RKJ, never made permanent but always unwavering in his commitment to the craft.

Life After Retirement: A Mentor and Guide

After termination of  contract,  he never stepped into the premises of Radio Kashmir Jammu again—a silent protest against the humiliation he had endured. Instead, he found solace in teaching, offering English lessons to young students from his ancestral home in Mohalla Mast Garh, Jammu. His self-respect remained intact, and he earned the love and admiration of his students and their families. With dignity, he provided for his family, marrying off his five well-educated daughters gracefully, while his only son became an engineering graduate and joined the Indian Army as an officer.

The Poetry of Resilience and Hope

Maikash Kashmiri’s poetry reflected his unyielding spirit. One of his most memorable couplets encapsulates his resilience:

Charagh-e-rah agar bujh gaya to kya gham hai
Charagh-e-dil to farozaan hai roshni ke liye
(So what if the street lamp is extinguished?
The lamp of my heart burns bright to light the path.)

A true man of letters, he lived a simple, unassuming life in Jammu—the City of Temples—embracing the hardships that came his way with a Sufi-like detachment, best described in his verse:

Saare jahan se be niyaaz, mast hoon apni zaat mein.
Mujh se kisi ko kaam kya? Mujh ko kisi se kaam kya!
(Indifferent to the world, I revel in my own being.
Who needs me, and whom do I need?)

A Unique Tribute to the River Tawi

His poetry did not just capture personal experiences but also paid tribute to his homeland. Among his most unique works is a nazm dedicated to the river Tawi, included in the album Yadon Ke Charagh. Unlike conventional poems that eulogize rivers, Maikash’s composition reveres the countless round stones that line the riverbanks. To him, these stones were silent witnesses to the passage of time, holding within them the glory and history of the Dogras.

Recognition After Years of Neglect

For decades, Maikash Kashmiri remained an unsung hero. The very voices that had once advocated for salary payments failed to support him when he needed them most. He was singularly victimized and terminated from service despite his exceptional talents and qualifications. His legacy, however, was finally acknowledged thanks to Dr. Rafeeq Masoodi, a noted broadcaster and former Secretary of the J&K Cultural Academy. Under his leadership, a special edition of Sheeraza was published in Maikash Kashmiri’s honor, compiling articles and reminiscences from his contemporaries and admirers.

In his foreword, Dr. Masoodi acknowledged the longstanding injustice against Maikash Kashmiri and expressed hope that this tribute would serve as a small token of recognition for his immense contributions. Former Cultural Secretary Mohammad Yousuf Taing, in his write-up, highlighted Maikash’s deep love for Kashmir and his Kashmiri Pandit heritage. Although he had been raised in Jammu and did not speak Kashmiri fluently, his identity as a Kashmiri Pandit was central to his being.

Passing and Enduring Influence

Maikash Kashmiri passed away on January 19, 2006, in Navi Mumbai, leaving behind a legacy of poetic brilliance, integrity, and quiet resilience. His son, Sanjeev Kaul, and renowned singer-composer Seema Anil Sehgal ensured that his literary work found a lasting voice through music. His words continue to inspire, reminding us that truth and talent, even when unrecognized in their time, never truly fade.

Maikash Kashmiri’s life was not just a tale of struggle—it was a testament to the unbreakable spirit of a man who remained true to himself, no matter the cost.

Kanwal Kishore Jalla: A Voice That Once Enchanted

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Kanwal Kishore Jalla: A Voice That Once Enchanted
(Kashmir Rechords Desk)

In the forgotten corridors of memory, where melodies once soared and hearts swayed to the rhythm of soulful Ghazals, the name Kanwal Kishore Jalla remains an echo—faint but unforgettable. A singer of unmatched grace and elegance, Jalla was once the pride of Kashmir’s musical fraternity. But like many of his fellow community members, his journey was marred by displacement, his voice drowned in the silence of exile. And now, that voice has been silenced forever.

Kanwal Kishore Jalla, a name that once resonated across the airwaves of Radio Kashmir from 1959 to 1989, breathed his last in 2025 in exile, away from the land where his soul belonged. He was not just a singer; he was a custodian of Kashmir’s lyrical heritage, a guardian of melodies that have now faded into oblivion. Yet, his story, like many unsung heroes, remained largely untold—until it was too late.

It was only in 2024 that Kashmir Rechords managed to track him down, hidden away in the Janipur locality of Jammu. A once-revered Ghazal and devotional singer, Jalla had retreated into the shadows after being forced to leave Kashmir in 1990. His exile was more than just a physical displacement; it was a silencing of his art, an erasure of a legacy that should have been celebrated.

A Voice That Defined an Era

Dr. Rafeeq Masoodi, a noted broadcaster and former Secretary of J&K Cultural Academy, recalls Jalla’s mesmerizing presence at Radio Kashmir, Srinagar. His recollections take us back to a golden evening in 1986 when legends Bhajan Sopori, Vijay Malla and Ghulam Nabi Sheikh gathered in Studio-06 for a composition. Among them stood Kanwal Kishore Jalla—his appearance a striking resemblance to Dev Anand, dressed in a tight yellow trouser, crisp shirt and a knotted tie. But it wasn’t just his flamboyant presence that captivated; it was his voice—soft, velvety, reminiscent of the great Talat Mahmood.

Jalla’s songs weren’t just melodies; they were emotions woven into rhythm. His Ghazals touched the depths of sorrow and longing, while his patriotic renditions during the 1962, 1965, and 1971 wars stirred the spirit of nationalism. Yet, fate played a cruel game. After his migration, he was lost to the world, his legacy left unpreserved. Not a single one of his Ghazals, devotional, or patriotic songs found a home in the archives of Radio Kashmir. A treasure trove of melodies—forgotten, erased, lost.

K K Jalla (Middle), along with Usha Mangeshkar(L)

Last year, when Kashmir Rechords appealed to its readers to help locate the maestro, the story took a bittersweet turn. His daughter, residing in Dubai, reached out, revealing his whereabouts. It was a moment of both triumph and heartbreak. Jalla was touched to know that his contributions had not been entirely forgotten. But time is unforgiving. Just as the world began to remember him, he slipped away forever, leaving behind only the whispers of his songs, carried away by the wind.

Today, we mourn not just the passing of a singer but the fading of an era, the vanishing of a legacy that deserved more recognition, more love. Kanwal Kishore Jalla was Kashmir’s son—a voice of devotion, passion and patriotism. Yet, like so many others, he became a victim of time and circumstance. As we pay our tributes to this maestro, let us not let his memory fade as his songs did. Let us remember Kanwal Kishore Jalla—not just as a Ghazal singer of yesteryears but as a soul who sang for Kashmir, loved his homeland, and carried its melodies in his heart till his last breath.

Dateline Srinagar: The Night of January 19,1990

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Dateline Srinagar: The Night of January 19,1990
(Kashmir Rechords Exclusive)

The night of January 19, 1990, was one of the darkest in the history of India. In Srinagar, the atmosphere was charged with fear and chaos as Kashmiri Pandits faced a mass exodus from their homes and hearths. Rumor-mongering took centre stage, with mosques across the region suddenly switching on their loudspeakers to warn people against using tapped water, claiming it had been “poisoned” by the “administration” and “Indian agents,” including Kashmiri Pandits.

Eyewitness accounts recall  a well-orchestrated plan behind these announcements, which plunged the city into chaos. Mass protests erupted, with people blaming “Indian agents” for “poisoning” the water supply. Despite power outages implemented by the authorities, mosque managers used battery backups to keep their loudspeakers operational, spreading fear and vilifying Kashmiri Pandits as collaborators. The message was clear: Pandits were warned to leave Kashmir forever, leaving behind their womenfolk.

Repeated announcements from Radio Kashmir Srinagar, attempting to calm the situation, were ignored. People trusted the mosque loudspeakers over official channels, and curfew enforcement in some areas failed to deter the masses from gathering on the streets. Driven by the fear instilled by the “poisoned water” rumors, residents emptied their water reserves. The sinister objective of these rumors was to incite curfew violations en masse and instill terror among Kashmiri Pandits, ultimately forcing their flight from the Valley.

A History of Rumor-Mongering in Kashmir

Kashmir’s history is deeply intertwined with rumors, often romanticized as a cultural trait. From Kalhana’s Rajtarangini to the works of modern historians, accounts of “Kashmiri rumors” abound. While some rumors were harmless, others served as tools for manipulation and control by vested interests. Historian Khalid Bashir, in his book Kashmir: Looking Back in Time, highlights how Kashmiris have historically elevated individuals they admired to divine status while demonizing those they disliked.

Bashir also delves into the strategic use of rumors as political tools. Former Jammu and Kashmir Governor Jagmohan, in his book My Frozen Turbulence in Kashmir, describes how rumors were weaponized to defy and undermine his administration. He recounts the January 19, 1990, water-poisoning rumor and another in April 1990, which claimed that food packets distributed by the Army contained substances to cause frigidity in women and impotency in men—an alleged conspiracy to reduce the Muslim population. These fabrications sought to deepen mistrust between the administration and the populace.

Historically, missionaries and colonial officers have also documented Kashmir’s penchant for rumors. Rev. J. Hinton Knowles, Sir Walter Roper Lawrence in The Valley of Kashmir, and Tyndale Biscoe in Kashmir in Sunshine and Shade all describe how rumors shaped public behavior, often leading to panic. One infamous 19th-century incident involved a rumor about a monstrous creature in the Jhelum River, forcing Biscoe to make his students swim in the river to dispel the myth.

Rumors as Weapons of Manipulation

Rumors have often been wielded as weapons to serve political and personal agendas in Kashmir. A notable example dates back to the reign of Maharaja Partap Singh, when his brother Amar Singh spread false rumors to tarnish the Maharaja’s image and destabilize his rule. During Sheikh Mohammad Abdullah’s era, rumors about Chinar leaves bearing his name were circulated to evoke public fascination.

In the context of the 1990 exodus, many Kashmiri Pandits had already begun leaving the Valley before Jagmohan’s appointment as Governor. Yet, the rumor-mongering machinery successfully pinned the blame for their migration on him, perpetuating a narrative that continues to find resonance among many Kashmiris to this day.

The Enduring Legacy of Rumors

Rumors have left an indelible mark on Kashmir’s socio-political landscape, sowing fear and confusion. Phrases like “Khabar Zaina Kadal”—referring to the spread of falsehoods from Srinagar’s iconic Zaina Kadal Bridge—capture the enduring fascination with and consequences of rumors in Kashmiri culture. Even today, the legacy of rumor-mongering continues to influence perceptions, with many Kashmiris still questioning: Khaber kya chuk karun? (“What are they planning to do?”).

If Mahakumbh is to Prayagraj, `Dashaar’ is to Kashmir!

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If Mahakumbh is to Prayagraj, `Dashaar’ is to Kashmir!

(Kashmir Rechords Exclusive)

The Mahakumbh Mela, a grand Hindu spiritual gathering held once every 144 years, began in Prayagraj, Uttar Pradesh on January 13, 2025, till February 26, 2025, attracting millions of devotees to the sacred confluence of the Ganga, Yamuna, and the mythical Saraswati rivers.

In the cultural and spiritual landscape of Kashmir, the  one day festival of Dashaar holds a similar reverence. Unlike the Mahakumbh’s regular cycle, Dashaar’s occurrence depends on a rare celestial alignment involving ten celestial bodies, giving the festival its name—“Dash” (ten) and “Haar” (alignment). The timing is unpredictable, with gaps ranging from 10 to 75 years, making Dashaar a rare and mystical event in Kashmiri tradition.

Prayag Chinar at Shadipur, Kashmir

The Mystical Dashaar  of Shadipur, Kashmir

Organised  at the confluence of the Jhelum (Vitasta) and Sindh rivers in Shadipur, present-day Ganderbal district, Dashaar is a spiritual spectacle that mirrors the grandeur of the Prayagraj Mahakumbh. The confluence, known as Prayag Chinar, is regarded as sacred, with the Sindh river symbolizing the Ganga and the Vitasta representing the Yamuna, as described in the Nilmata Purana.

Historical records from the Jammu and Kashmir Department of Archives and Archaeology indicate that Dashaar was last celebrated before Partition on June 4, 1941. This event drew over 100,000 pilgrims, far surpassing the expected 40,000 attendees. The Maharaja’s administration allocated resources for rescue boats, medical facilities, and security, showcasing the festival’s importance. The 1941  Dashaar corresponding to 22nd Jyeshta, 1998 Vikram Samvat, was declared a public holiday in the districts of Baramulla, Anantnag and Muzaffarabad. Jammu and Kashmir  Maharaja’s government had allocated Rs 200 for rescue boats and ropes, kept Rs 500 for unforeseen expenses and deployed 100 Maharaja Guards and Medical Officers from Sumbal and Ganderbal. Deputy Chief Security General was the 1941 festival incharge.

In 1911, Dashaar festival  had faced a terrible cholera outbreak, requiring treatment for 3,063 pilgrims. A 16-year-old  Kashmiri Pandit boy, whose identity was not revealed, had  lost his life when a boat had  overturned.

An elderly Kashmiri Pandit woman with her daughter during 2016 Kashmir Dashaar

The Revival of Dashaar

After a 75-year hiatus, Dashaar was revived on June 14, 2016, under astrological conditions aligning with its  ten unique celestial prerequisites, including  a Tuesday or Wednesday in Jyeshta (June), Moon in Virgo, the Sun in Taurus and the presence of Ananda Yog. Kashmiri Pandits, who had already gathered for the Mela Kheer Bhawani-2016, participated in Dashaar, adding to the spiritual fervor.

The 2016 Dashaar featured extensive arrangements, including transportation, sanitation and security. The iconic Chinar tree at the confluence, famously photographed by Fred Bremner in 1905, remained a focal point, surrounded by water and accessible only by boat. Worshippers paid homage at the Shiva Lingam located at the site, reaffirming the festival’s deep spiritual roots.

Prayag Chinar at Shadipur, Kashmir in 1905, photographed by Fred Bremner

Dashaar’s Significance in Kashmiri Heritage

Dashaar’s rarity and the uncertainty of its occurrence have enshrined it in Kashmiri folklore as “Dahi Veher Dashaar”— literary once-in-a-blue-moon event. The festival is documented in sacred texts like the Dharma Sindhu and the Dashaar Nirnay, with detailed astrological calculations determining its timing. Experts suggest that future Dashaar may occur in 2026, 2028, 2052 or 2091, adhering to the minimum gap of  10, 12, 36 or 75 years  that is prerequisite for the celestial alignments.

While Mahakumbh Mela and Dashaar differ in their cycles and cultural contexts, they share the essence of spiritual purification, divine connection and the celebration of cosmic order. Both festivals stand as timeless testaments to India’s rich heritage, drawing millions to witness the sacred interplay of the earthly and the celestial.

Englishman’s 1847 Journey to  Jammu & Kashmir

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Englishman’s 1847 Journey to  Jammu & Kashmir
(Kashmir Rechords Exclusive)

In the spring of 1847, an intriguing journey to Kashmir unfolded, vividly chronicled in a historical travelogue titled Sair-e-Kashmir (Travel to Kashmir). Penned by  a Kashmiri Pandit Kanhaya Lal Aashiq Dehalvi, a resident of Akbarabad Sialkot (now in Pakistan), this diary recounts his travels alongside an Englishman, Mr. Winter Bedim, from Lahore to Srinagar via Jammu.

Written in the elegant Nastalique Urdu script, the travelogue offers a rich, daily account of their expedition over two months—from April to June 1847. The 41-page Roznamcha (diary) is more than a record of distances covered; it is a window into the landscapes, cultures, and communities encountered on this adventurous trek.

Sair-e-Kashmir Front Page ( Pic Courtesy: Rekta)

The Journey Begins

On April 5, 1847, the travellers set out from Lahore, passing through Gujranwala, Wazirabad and Jamki before reaching Bari Brahmana in Jammu on April 22, 1847. The weather greeted them with dust storms, and they found Jammu to be a city of stark contrasts. While the city’s narrow lanes and modest homes seemed unplanned, the palaces and noble dwellings exuded grandeur. The people, however, left a lasting impression with their warmth and hospitality.

Exploring the iconic Bahu Fort, Pandit Kanhaya Lal noted the fort’s formidable architecture, its ancient cannons, and its inaccessibility due to overgrown foliage. On April 25 1847, the party crossed the Chenab River at Akhnoor and began ascending through the Kohistani Ilaqa (mountainous region), choosing the Rajouri route instead of the snow-laden Banihal Pass.

Pages from Sair-e-Kashmir ( Pic Courtesy: Rekta)

Through Rajouri and Beyond

The travellers reached Rajouri by the end of April, finding it a bustling trade hub with a hospitable administration under Maharaja Gulab Singh. Moving onward, they crossed Thana Mandi and ventured through the perilous terrain of the Pir Panjal range. At Rattan Panchal, a towering peak at 9,000 feet, they marveled at the pristine natural springs, including the Ali Abad Sarai, before continuing to Heerpur and the cascading Aharbal waterfall.

Into the Heart of the Valley

By May,  1847, the party entered the verdant valley of Kashmir. They reached Kulgam on May 9, where they encountered a unique spring that spouted water a meter into the air. As they moved through Shahabad, Verinag, Kokernag, and Achabal, the travellers discovered ancient temples, royal gardens, and crystal-clear springs that captivated them.

At Achabal, they met one  Bhola Nath, a devoted caretaker of the spring and garden, who impressed them with his generosity and dedication to the site’s upkeep. The travelogue vividly describes the beauty of these places while lamenting the poor health and malnutrition prevalent among the local population.

Srinagar and Surroundings

On May 28, 1847 the group arrived in Srinagar, staying at Sheikh Bagh. They toured the city’s landmarks, including the Shankaracharya Temple, Hari Parbat, and the seven resilient wooden bridges spanning the Jhelum River. The harmonious coexistence of Hindu and Muslim religious sites left a profound impression on the travelers.

Pages from Sair-e-Kashmir ( Pic Courtesy: Rekta)

Exploring the Outskirts

Their journey extended beyond Srinagar to iconic sites like Gulmarg, Baramulla, and Manasbal Lake. The narrative describes the ropeway bridge at Uri, swaying precariously over roaring river waters, and the Pandav-era ruins scattered across the region.

At Pattan, they visited the ancient temples, and at Baba Reshi’s shrine, they learned about the unique customs of its caretakers. The journey culminated with visits to Kupwara, Trehgam, and the silk-producing villages where mulberry-fed silkworms thrived.

Legacy of the Travelogue

Sair-e-Kashmir is not merely a diary; it is a lens into the landscapes, architecture, and social conditions of 19th-century Kashmir. Pandit Kanhaya Lal’s evocative descriptions and Mr. Bedim’s company  immortalize their shared journey through time, leaving a timeless record for future explorers.

This travelogue bridges the past and present, allowing readers to walk alongside these intrepid travellers and witness the enchanting beauty of Kashmir through their eyes.

Sacred Stone Idol Resurfaces from River Jhelum at Sopore!

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Sacred Stone Idol Resurfaces from River Jhelum at Sopore!
(Kashmir Rechords Exclusive)

In a remarkable travesty of fate, a stone idol of a deity, which was thrown into the River Jhelum nearly three decades ago by the forces inimical to the idea of India, has resurfaced near Sopore, Kashmir! The idol was originally discovered in the early 1950s from the same river and installed at a Kali Mandir (temple) near the Khankah Mohalla in Sopore. However, during the onset of militancy in Kashmir in the 1990s, the sacrilegious act of vandalizing the  temple and throwing out the statue of the deity into the river Jhelum was performed. The situation remains the same till day and no arm of law has been able to set the situation right. Additionally, the surrounding land and area were also ravaged and encroached upon, including the property of local Kashmiri Pandit families.

The discovery of the stone idol in the early 1950s was a momentous occasion for the people of Sopore. The idol, after being traced from the river, was then carefully preserved and placed in the Kali Mandir, Sopore, a significant religious site on the bank of river Jhelum that attracted both locals and visitors.

But in the wake of the insurgency and the eruption of violence in Kashmir in the 1990s, the temple was completely vandalized. The once-vibrant place of worship was desecrated and the idol of the deity was defaced and then deliberately thrown back into the river by miscreants and anti-Hindu elements. To make matters worse, the temple land, along with properties in the vicinity of local Kashmiri Pandits who used to worship at the site, was encroached upon, thereby further complicating the situation for the already vulnerable community.

Lying unattended on the bank of river Jhelum at Khankah Mohalla, Sopore (Kashmir)

The Idol Resurfaces

As fate would have it, the stone idol has once again emerged and is currently lying unattended on the river bed. The receding water levels in the Jhelum River, a natural phenomenon that occurs during the winter months, have revealed the ancient artifact once again. It was on December 31, 2024, that a representative of Kashmir Rechords, a group dedicated to preserving Kashmir’s cultural heritage, spotted it. The resurfacing of the idol is seen as a symbol of resilience and hope, as the deity that had once been forgotten is now visible once more. However, the idol lies unattended and exposed to antisocial elements, raising concerns about its preservation and safety. Efforts were made to sound the local authorities and civil society of the town but there was no immediate positive response.

Urgent Need for Action

As of now, the idol remains unattended. Kashmir Rechords urges for immediate intervention to ensure its safety and proper care before it is once again submerged or vandalized. The fate of this sacred artifact now rests in the hands of local authorities.

Kashmir Rechords is calling upon the relevant authorities and organizations to take immediate action to ensure the protection of the idol. It urges the concerned authorities to recover the artifact from the river bank and take it into possession before the water levels submerge it again in the coming months.

In addition to the idol’s recovery, Kashmir Rechords is calling for the rebuilding of the Kali Mandir at Khankah Mohalla, Sopore ,Kashmir which had been destroyed during the 1990s violence. Furthermore, the encroached land belonging to local Kashmiri Pandits and of the Temple should be reclaimed and protected from encroachers.

The fate of the idol now rests in the hands of those who have the power to preserve it and safeguard it for future generations.

As the river Jhelum continues to flow through the region, it serves as a reminder of the enduring history of Kashmir—a history that deserves to be remembered, celebrated and protected.

1935: Kashmiri Pandits’ Association of  New Delhi

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1935: Kashmiri Pandits’ Association of  New Delhi
(Kashmir Rechords Exclusive)

While post-1950 saw the establishment of organizations like the All India Kashmiri Samaj and the Kashmiri Samiti Delhi, records indicate that the Kashmiri Pandits’ Association in New Delhi was well-knit and operational as early as 1935.

Before India’s independence, Delhi hosted a significant non-Kashmiri-speaking Kashmiri Pandit community. Most members resided in areas like Bazar Sita Ram, Sadar Bazar, Chandni Chowk, Hanuman Road, Raisina Road, Doctors’ Lane, Hasting Square and Karol Bagh. These families were mostly  descendants of those who  had fled Kashmir during periods of religious persecution, with migrations dating back to the 16th century.

Leadership in 1935

In 1935, the association was led by prominent figures of the time:

  • Rai Saheb Autar Kishan Kaul (President):
    • Profession: Superintendent in the Foreign and Political Department.
    • Residence: Lal Bagh, Delhi.
    • Background: His family’s migration history traced back to the 1830s, moving from Kashmir to Lucknow and then to Shekhupura, Punjab, (Now Pakistan), during the Indian Mutiny of 1857.
    • Family: Married to Smt. Rameshwari Kaul, with two sons and a daughter, all students in 1935.
    • Ancestral Migration: His grandfather  had moved from Kashmir to Lucknow in the 1830s and later to Shekhupura, Punjab, during the Indian Mutiny of 1857.
  • Pt. Sri Krishan Hazari (General Secretary):
    • Profession: Stenographer in the Railway Board.
    • Residence: Divided his time between Delhi and Shimla.
    • Family: Family: Married to Smt. Kishni Mohini of the Raina dynasty, with two sons and a daughter, all students at the time.

Notable Members

The association’s membership included distinguished individuals like:

  • Pt. Tribhavan Nath Zutshi “Zaar”: A celebrated Urdu poet and professor of Urdu at Indraprastha College, Delhi, whose literary contributions enriched the cultural legacy of the community.

Areas of Settlement

By 1935, the Kashmiri Pandit community in Delhi had established itself in:

  • Old Delhi: Bazar Sita Ram, Sadar Bazar, Chandni Chowk.
  • New Delhi: Hanuman Road, Raisina Road, Doctors’ Lane, Hasting Square, and Karol Bagh.

These families were descendants of those who had left the Kashmir Valley during various periods of persecution and hardship, with migrations documented as far back as the 16th century.

Impact of Migration on Kashmiri Pandit Associations

The Kashmiri Pandits faced multiple exoduses from their homeland, leading to the establishment of community organizations to maintain cultural links and social interaction. By 1935, two prominent associations existed: one in Delhi and another in Lahore (now in Pakistan).

After the partition in 1947, Kashmiri Pandit families moved out of Lahore and resettled in Delhi, Lucknow, Allahabad, and other cities. The Lahore association later merged with the Kashmiri Pandits’ Association in Delhi, creating a unified body to serve the community.

Prominent Members Before and After Independence included  Raj Krishna Sibbu, Rai Saheb Autar Kishan Kaul, S.N. Shivpuri, Ram Bhan, Surinder Zutshi, Jagdish Prakash Taimni, Kailash Nath Baqaya, and Col. (Retd.) Valmiki Katju.

The association continued its activities up to 2017. On September 10, 2017, a new leadership team was elected:

  • President: Mrs. Madhulika Bahadur.
  • Vice President: Col. (Retd.) Valmiki Katju.
  • Secretary: Dr. V.N. Reu.
  • Treasurer: Utsav Dar.

Other members included Ajay Dar, J.P. Taimni, K.N. Baqaya, Surinder Zutshi, and Group Captain Ajit Gurtu.

The Kashmiri Pandits’ Association, New Delhi, established in 1935, stands as a milestone in the history of the Kashmiri Pandit diaspora. It reflects the community’s resilience, commitment to cultural preservation and ability to adapt while remaining deeply connected to its roots. This association not only supported its members but also documented an essential chapter in the broader narrative of Kashmiri Pandit history.

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