Wednesday, April 24, 2024

इस अध्याय में:- वैशाख मास की श्रेष्ठता; उसमें जल, व्यजन, छत्र, पादुका और अन्न आदि दानों की महिमा

 

अध्याय–01
इस अध्याय में:- वैशाख मास की श्रेष्ठता; उसमें जल, व्यजन, छत्र, पादुका और अन्न आदि दानों की महिमा
नारायणं नमस्कृत्य नरं चैव नरोत्तमम्।
देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत्॥
'भगवान् नारायण, नरश्रेष्ठ नर, देवी सरस्वती तथा महर्षि वेदव्यास को नमस्कार करके भगवान् की विजय-कथा से परिपूर्ण इतिहास-पुराण आदि का पाठ करना चाहिये।

सूतजी कहते हैं–“राजा अम्बरीष ने परमेष्ठी ब्रह्मा के पुत्र देवर्षि नारद से पुण्यमय वैशाख मास का माहात्म्य इस प्रकार पूछा–‘ब्रह्मन्! मैंने आपसे सभी महीनों का माहात्म्य सुना। उस समय आपने यह कहा था कि सब महीनों में वैशाख मास श्रेष्ठ है। इसलिये यह बताने की कृपा करें कि वैशाख-मास क्यों भगवान् विष्णु को प्रिय है और उस समय कौन-कौन-से धर्म भगवान् विष्णु के लिये प्रीतिकारक हैं ?’ ‘श्रीजी की चरण सेवा‘की सभी धार्मिक, आध्यात्मिक एवं धारावाहिक पोस्टों के लिये हमारे पेज से जुड़े रहें तथा अपने सभी भगवत्प्रेमी मित्रों को भी आमंत्रित करें।
नारदजी ने कहा–‘वैशाख मास को ब्रह्माजी ने सब मासों में उत्तम सिद्ध किया है वह माता की भाँति सब जीवों को सदा अभीष्ट वस्तु प्रदान करने वाला है। धर्म, यज्ञ, क्रिया और तपस्या का सार है। सम्पूर्ण देवताओं द्वारा पूजित है।
जैसे विद्याओं में वेद-विद्या, मन्त्रों में प्रणव, वृक्षों में कल्पवृक्ष, धेनुओं में कामधेनु, देवताओं में विष्णु, वर्णों में ब्राह्मण, प्रिय वस्तुओं में प्राण, नदियों में गंगाजी, तेजों में सूर्य, अस्त्र शम्तरों में चक्र, धातुओं में सुवर्ण, वैष्णवों में शिव तथा रत्नों में कौस्तुभमणि है, उसी प्रकार धमक साधन भूत महीनों में वैशाख मास सबसे उत्तम है। संसार में इसके समान भगवान् विष्णु को प्रसन्न करने वाला दूसरा कोई मास नहीं है।
जो वैशाख मास में सूर्योदय से पहले स्नान करता है, उससे भगवान् विष्णु निरन्तर प्रीति करते हैं । पाप तभी तक गर्जते हैं, जब तक जीव वैशाख मास में प्रात:काल जल में स्नान नहीं करता।
राजन्! वैशाख के महीने में सब तीर्थ आदि देवता (तीर्थ के अतिरिक्त) बाहर के जल में भी सदैव स्थित रहते हैं। भगवान् विष्णु की आज्ञा से मनुष्यों का कल्याण करने के लिये वे सूर्योदय से लेकर छ: दण्ड के भीतर तक वहाँ मौजूद रहते हैं।
वैशाख के समान कोई मास नहीं है, सत्ययुग के समान कोई युग नहीं है, वेद के समान कोई शास्त्र नहीं है और गंगाजी के समान कोई तीर्थ नहीं है। जल के समान दान नहीं है, खेती के समान धन नहीं है और जीवन से बढ़कर कोई लाभ नहीं है। उपवास के समान कोई तप नहीं, दान से बढ़कर कोई सुख नहीं, दया के समान धर्म नहीं, धर्म के समान मित्र नहीं, सत्य के समान यश नहीं, आरोग्य के समान उन्नति नहीं, भगवान् विष्णु से बढ़कर कोई रक्षक नहीं और वैशाख मास के समान संसार में कोई पवित्र मास नहीं है। ऐसा विद्वान् पुरुषों का मत है। ‘श्रीजी की चरण सेवा‘की सभी धार्मिक, आध्यात्मिक एवं धारावाहिक पोस्टों के लिये हमारे पेज से जुड़े रहें तथा अपने सभी भगवत्प्रेमी मित्रों को भी आमंत्रित करें।
वैशाख श्रेष्ठ मास है। और शेषशायी भगवान् विष्णु को सदा प्रिय है। सब दानों से जो पुण्य होता है और सब तीर्थो में जो फल होता है, उसी को वैशाख मास में मनुष्य केवल जलदान करके प्राप्त कर लेता है। जो जलदान में असमर्थ है, ऐसे ऐश्वर्य की अभिलाषा रखने वाले पुरुष को उचित है कि वह दूसरे को प्रबोध करे, दूसरे को जलदान का महत्त्व समझावे। यह सब दानों से बढ़कर हितकारी है।
जो मनुष्य वैशाख में सड़क पर यात्रियों के लिये प्याऊ लगाता है, वह विष्णुलोक में प्रतिष्ठित होता है। नृपश्रेष्ठ ! प्रपादान (पौंसला या प्याऊ) देवताओं, पितरों तथा ऋषियों को अत्यन्त प्रीति देने वाला है। जिसने प्याऊ लगाकर रास्ते के थके-माँदै मनुष्यों को सन्तुष्ट किया है, उसने ब्रह्मा, विष्णु और शिव आदि देवताओं को सन्तुष्ट कर लिया है।
राजन् ! वैशाख मास में जल की इच्छा रखने वाले को जल, छाया चाहने वाले को छाता और पंखे की इच्छा रखने वाले को पंखा देना चाहिये। राजेन्द्र! जो प्यास से पीड़ित महात्मा पुरुष के लिये शीतल जल प्रदान करता है, वह उतने ही मात्र से दस हजार राजसूय यज्ञों का फल पाता है।
धूप और परिश्रम से पीड़ित ब्राह्मण को जो पंखा डुलाकर हवा करता है, वह उतने ही मात्र से निष्पाप होकर भगवान् का पार्षद हो जाता है। जो मार्ग से थके हुए श्रेष्ठ द्विज को वस्त्र से भी हवा करता है, वह उतने से ही मुक्त हो भगवान् विष्णु का सायुज्य प्राप्त कर लेता है। जो शुद्ध चित्त से ताड़ का पंखा देता है, वह सब पापों का नाश करके ब्रह्मलोक को जाता है। ‘श्रीजी की चरण सेवा‘की सभी धार्मिक, आध्यात्मिक एवं धारावाहिक पोस्टों के लिये हमारे पेज से जुड़े रहें तथा अपने सभी भगवत्प्रेमी मित्रों को भी आमंत्रित करें।
जो विष्णुप्रिय वैशाख मास में पादुका दान करता है, वह यमदूतों का तिरस्कार करके विष्णुलोक में जाता है। जो मार्ग में अनाथों के ठहरने लिये विश्रामशाला बनवाता है, उसके पुण्य-फल का वर्णन किया नहीं जा सकता।
मध्याह्न में आये हुए ब्राह्मण अतिथि को यदि कोई भोजन दे, तो उसके फल का अन्त नहीं है। राजन्! अन्नदान मनुष्यों को तत्काल तृप्त करने वाला है, इसलिये संसार में अन्न के समान कोई दान नहीं है। जो मनुष्य मार्ग के थके हुए ब्राह्मण के लिये आश्रय देता है, उसके पुण्यफल का वर्णन किया नहीं जा सकता।
भूपाल! जो अन्नदाता है, वह माता-पिता आदि का भी विस्मरण करा देता है। इसलिये तीनों लोकों के निवासी अन्नदान की ही प्रशंसा करते हैं। माता और पिता केवल जन्म के हेतु पर जो अन्न देकर पालन करता है, मनीषी पुरुष इस लोक में उसी को पिता कहते हैं।
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"जय जय श्री हरि"
 
|| ॐ श्रीपरमात्मने नमः||
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“कल्याणकारी संतवाणी”
{ब्रह्मलीन श्रद्धेयस्वामीरामसुखदासजी महाराज}
“ईश्वरका स्मरण”
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* सब जगह भगवान् को देखो और उनको याद करो कि ‘हे नाथ! मैं आपको भूलूँ नहीं’ |
आप पापी या पुण्यात्मा कैसे ही क्यों न हों, केवल भगवान् को याद- मात्र करनेसे शान्ति मिल जायगी | {नये रास्ते० ७०}
नारायण! नारायण! नारायण! नारायण!
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{गीताप्रेस गोरखपुरसे प्रकाशित पुस्तक ‘कल्याणकारी संतवाणी’ से क्रमांक-४८}

Thursday, April 18, 2024

The Vibrant Bahu Fort Mela of Jammu

 

The Vibrant Bahu Fort Mela of Jammu

Devotees thronging Bawe Wali Mata Shrine. Excelsior/Rakesh

Rahul Dogra
In the heart of Jammu, where history and spirituality intertwine, lies the iconic Bahu Fort, an ancient edifice that stands as a testament to the region’s rich heritage. Nestled within its fortified walls is the revered Mahakali Temple, also known as the Bawe Wali Mata Temple, a sacred abode of Matarani that draws countless devotees and visitors alike.
Each year, during the auspicious Navratras, the Bahu Fort Mela transforms this historic precinct into a vibrant celebration, where tradition and festivity converge in a captivating spectacle. The people wait for hours to have Darshans of their loved Bawe Wali Mata. Devotees are commonly seen praying in the temple courtyard in deep meditation chanting “Jaikaara Maa Bawe Wale Mata Da , Bolo Sache Darbar Ki Jai”.
The Bahu Fort Mela is an exhilarating celebration that transcends mere festivities, encapsulating the very essence of Jammu’s cultural identity. As the sun rises over the Suryaputri Tawi River, the air is filled with the melodious chanting of hymns and the aroma of incense, inviting devotees to partake in this sacred gathering. The fort’s ancient walls, which have witnessed the passage of centuries, come alive with the fervent devotion of those seeking the blessings of the divine Goddess Mahakali. Within the temple’s sanctum sanctorum, an elevated platform houses a mesmerizing black stone Pindi, the revered manifestation of the Goddess Mahakali herself. Adorned in exquisite Dogra jewellery -the nath , Manng tikka , nama set and traditional garments, the sacred idol bears a distinct local imprint that resonates deeply with the Dogra community. The Goddess is a reflection of the region’s cultural heritage, embodying the essence of the land and its people. It is a profound connection that transcends mere symbolism, as the Dogras regard her as their very own reigning Goddess.
The Mela’s Significance and Rituals
The Bahu Fort Mela holds immense significance for the people of Jammu, as it is inextricably linked to the veneration of the Goddess Mahakali, the presiding deity of the region. According to ancient lore, the temple and the fort were constructed by the legendary Raja Bahulochan over 3,000 years ago, showcasing the deep-rooted connection between the sacred site and the local populace. One of the most captivating rituals observed during the Mela is the symbolic animal sacrifice, a practice that has undergone a profound transformation over time. In the past, animals were sacrificed as offerings to the Goddess, but today, this ritual has evolved to a more symbolic form. Devotees purchase a goat and bring it to a designated pit outside the temple, where a priest performs sacred rites and sprinkles holy water on the animal.
If the goat shudders upon receiving the water, it is believed that the Goddess has accepted the offering, and the animal is then released, unharmed. This symbolic ritual, known as “Shilly Charana,” is a testament to the evolving nature of traditions, where ancient practices are adapted to align with contemporary values while still preserving their spiritual essence. It is a beautiful fusion of the past and present, ensuring that the sacred bond between the people and the divine remains intact. Amidst the revelry, the Bahu Fort Mela also pays homage to the region’s rich cultural heritage. Traditional folk songs, known as “Karkan,” echo through the fair, celebrating the Goddess, the surrounding environment, and the fragrant jasmine flowers that once adorned the temple premises. These melodious odes serve as a poignant reminder of the deep-rooted connection between the land, its people, and their spiritual beliefs.
Historical Significance and Legends
The Dogras have forged an unbreakable bond with their beloved Bawe Wali Mata, the presiding deity of the region. This sacred connection is deeply rooted in the annals of history and intricately woven into the fabric of their traditions and beliefs. For generations, the Dogras have sought solace, guidance, and divine blessings from the benevolent Goddess, cultivating a reverence that has withstood the test of time.
Goddess Mahakali’s presence at Bahu Fort goes back to ancient times. Though the exact construction date of the fort and its historic Mahakali temple cannot be stated with certainty, it is widely believed that King Bahu Lochan built the fort around 3000 years ago. Bahu Lochan and his brother Jambu Lochan (after whom Jammu city is named) were two of eighteen sons of King Agnigarbha from the Suryavanshi dynasty of Ayodhya. These descendants of Lord Rama’s son Kush had migrated to the village of Parolnowan in Jammu’s Kathua district, as per historian Suraj Saraf. From there, the clan spread, and Bahu Lochan conquered the territory near Bahu Rakh. Legend has it that Jambu Lochan decided to make Jammu his capital after seeing a tiger and goat drinking together from the Tawi river.
When the invader Amir Timur attacked Jammu in the 14th century AD, the Bahu Fort and temple already existed, mentioned in his autobiography Malfuzat-i-Timuri. Historical accounts reveal the 300-year-old fort first underwent renovation by Maharaja Ranjit Singh in 1820, a tradition continued by Dogra rulers like Maharaja Gulab Singh, Ranbir Singh, Pratap Singh, and Hari Singh from 1846 to 1947.
Architectural Marvels and Modern Additions
The Bahu Fort itself is an architectural marvel, a testament to the ingenuity and craftsmanship of its ancient builders. The octagonal fort, constructed with thick walls and towering turrets, stands as a formidable structure, its imposing presence commanding respect and awe. Within its confines, visitors can explore a labyrinth of halls, chambers, and secret passages, each with its own story to tell. One of the fort’s most intriguing features is the presence of several ponds, each serving a distinct purpose during the era of its glory. One pond was reserved for the royal family, another for the king’s army, and a third for the general populace, showcasing the meticulous planning and organization that went into the fort’s design.
As time passed by, the Bahu Fort Mela has embraced modernity while preserving its traditional roots. The adjacent

 Bagh-e-Bahu park, a lush oasis of tranquility, has been adorned with a mesmerizing musical fountain, adding a contemporary touch to the age-old celebration. A newly constructed aquarium is also an added tourist attraction. Visitors can revel in the harmonious blend of nature’s beauty and modern artistry, creating an enchanting experience that transcends temporal boundaries. Furthermore, the fair has become a hub of cultural exchange, attracting visitors from far and wide, including pilgrims returning from the revered Vaishno Devi shrine. This convergence of diverse cultures and beliefs serves as a testament to the universal appeal of the Bahu Fort Mela, fostering a sense of unity and camaraderie among all who partake in its splendor.
As the sun sets over the ancient fort, the Mela takes on a different hue, with the soft glow of diyas and twinkling lights illuminating the pathways. Families gather, children revel in the festivities, and the air is filled with the sound of laughter and joy. It is a celebration that transcends the boundaries of age and creed, uniting all in the embrace of the divine and the timeless traditions that have been passed down through generations. The Bahu Fort Mela is more than just a festival; it is a tapestry woven from the threads of history, spirituality, and cultural identity. As visitors immerse themselves in its vibrant celebration, they embark on a journey that unveils the essence of Jammu, a region where the past and present converge in a harmonious dance, paying homage to the divine while embracing the ever-evolving traditions that shape its rich cultural landscape.

The Martand Sun Temple ‘The paragon of exquisite Kashmiri architecture’

D K Pandita
From ancient times to the modern Indian state, ‘Bharat’ adopted a secular ethos which is deeply rooted in its cultural diversity. The country is home to people practicing various religions, cultures and has diverse communities. India continued to face invasions by foreign powers, including the Huns, Arabs, Turks, and Mongols, among others. These invasions often led to the establishment of foreign dynasties and the introduction of new cultural, religious, and political influences to the region.
The state of Kashmir also has a long and complex history, with various rulers and dynasties exerting control over the region since ancient times. During the early period from 1000 AD, Kashmir was ruled by various Hindu dynasties such as the Karkotas and Utpalas. In the 14th century, Kashmir came under the control of Muslim rulers, beginning with the Shah Mir dynasty. The Shah Mir dynasty established the Sultanate of Kashmir, which lasted until the late 16th century. Following the decline of the Shah Mir dynasty. Sultan Sikandar Butshikan, was one such ruler during this period who is particularly notorious for his persecution of non-Muslims and destruction of Hindu temples. It is believed that the Martand Sun Temple was one of the many Hindu temples targeted during this period of iconoclasm.
The Martand Sun Temple, despite its grandeur and historical significance, suffered a tragic fate of destruction during the 15th century. The exact circumstances surrounding its destruction are not entirely clear, but historical accounts and archaeological evidence suggest that it was likely ravaged during the Muslim rule in Kashmir. Sultan Sikandar Butshikan, driven by his zeal for Islamization, is said to have ordered the destruction of numerous Hindu temples, shrines, and other religious sites across Kashmir. Although specific details of the destruction of the Martand Sun Temple are scarce, it is widely accepted that the temple met its demise during this tumultuous period of religious and political upheaval.
The Martand Sun Temple, also known as Martand Kulutcha, temple at present lay in ruins for centuries following its destruction, serving as a somber reminder of Kashmir’s tumultuous past and the enduring legacy of its once-glorious Hindu heritage. Despite its ruinous state, the temple remains a poignant symbol of Kashmir’s rich cultural and architectural history, attracting visitors from around the world who come to pay homage to its faded grandeur. It is a temple dedicated to the Sun God, located in Anantnag district of Jammu and Kashmir, India. Built during the 8th century CE, it is one of the largest and most well-known temples constructed by Lalitaditya Muktapida, also known as Lalitaditya Muktapida Nripatunga, who was a prominent ruler of the Karkota dynasty in Kashmir during the 8th century CE. He is considered one of the greatest kings of ancient Kashmir and his reign is often regarded as a golden age in the history of the region. King Lalitaditya’s legacy is marked by his military conquests, patronage of arts and architecture, and the expansion of his kingdom’s influence. He was known for his military prowess and his successful military campaigns, who expanded the boundaries of his kingdom through conquests and subjugated neighboring territories. His empire stretched from Kashmir in the north to parts of Central Asia and the Indian subcontinent in the south.
‘Bharat’, now India, during the 8th century witnessed a flourishing of temple architecture across the subcontinent, with diverse styles and regional variations reflecting the rich cultural and religious diversity of the subcontinent. These temples stand as enduring testaments to the skill, craftsmanship, and religious devotion of the artisans and builders of ancient India.
In Kashmir during the era of Lalitaditya, he being a great patron of art and architecture, commissioned the construction of several magnificent temples and other architectural marvels during his reign. The Martand Sun Temple is one of the most famous examples of his architectural patronage. Lalitaditya’s support for architecture contributed significantly to the cultural and artistic development of Kashmir. It is worth mentioning that under Lalitaditya’s rule, Kashmir experienced economic prosperity and growth. The contemporaries of Lalitaditya during the 8th century in India, built the magnificent temples which are standing with glory and incredible and magnificent viz, Nagara style of temple architecture, characterized by its towering spires or Shikharas, which continued to evolve, the Dashavatara Temple at Deogarh in Madhya Pradesh and the Vishnu Temple at Tigawa in Madhya Pradesh. In South India, the Dravidian style of temple architecture, Shore Temple at Mahabalipuram in Tamil Nadu and the Virupaksha Temple at Pattadakal in Karnataka, The Parasurameswara Temple in Bhubaneswar, Odisha, are an example of the early temple architecture of contemporaries of that era, all these marvelous temples of India are still standing in glory except the Martand Sun Temple.
Like many rulers of his time, Lalitaditya Muktapida may have had a personal devotion to the Sun God. Devotional practices were common among rulers and individuals seeking divine blessings, protection, and prosperity. It may be his personal piety and spiritual beliefs. In ancient India, the Sun God (Surya) held immense significance in Hindu mythology and religious practices, the Sun God was common across various regions and dynasties, and temples dedicated to Surya were constructed throughout the subcontinent. The Sun God was often associated with kingship, power, and sovereignty in ancient Indian society. To reinforce his own authority and legitimacy as a ruler, Lalitaditya Muktapida. worship of the Sun God could have served as a means of political symbolism and propaganda, highlighting the king’s divine connection and favor. His devotion to the Sun God was likely influenced by a combination of religious beliefs, political symbolism, astrological considerations, and personal piety.
To formulate the dream of “Naya Kashmir” it is necessary to develop the region on socio-religious polarity and religious tolerance, with the vision for development and progress followed by economic progress and equitable prosperity. It is the responsibility of the present dispensation to restore the centuries old glory of the region as to match the progress and prosperity with the other regions of India. It is often associated with promises of economic development, infrastructure improvements, religious tolerant behavior and increased integration with the rest of India.

 

Saturday, April 13, 2024

Holy Basil

Tulesi (misspell as Tulsi) or Holy Basil is a bushy plant and grows up to the height of 4 to 6 feet. Its botanical name is Ocymum sanctum. The Tulasi is considered extremely sacred by the Hindus.
There are three varieties of this plant, Krsna Tulasi, Rama Tulasi, and Sri Tulasi. As per another classification, there are six varieties: Bilvagandha Tulasi, Krsna Tulasi, Ksudrapatra Tulasi, Rakta Tulasi, Sri Tulasi, and Varvari Tulasi.
Tulasi is said to have been born out of the tears of Visnu at the time of the emergence of the amrtakalasa (pot of nectar) from the ocean.
Tulasi manages various ailments like headache, malarial fever, common cold, kidney stones, heart diseases, and stomach disorders, lowers blood pressure, and lowers cholesterol. There are no side effects and this plant also protects against mosquitoes, insects and flies. Tulasi leaves as also the juice extracted out of them have many curative properties as it relaxes the mind, improve memory and reduce stress.
The Tulasi leaves are extensively used in the ritualistic worship of Visnu and other deities associated with Visnu. The dried wood of the plant is shaped into beads and rosaries are prepared out of them to be used in Japa (repetition of the divine name).
The dried sticks of this plant are also used in homes (fire-sacrifices). While cremating a dead body, a few dried pieces of Tulasi are also used along with the fuel. It is believed that the soul of the deceased attains Moksha by this act.
Almost every Hindu house has a Tulasi plant. It is worshipped daily by married women and unmarried girls.

 

Thursday, April 11, 2024

https://hindi.newsclick.in/Non-vegetarian-perspective-of-Hindu-dharma-and-Hindutva-politics

इतिहास कहता है कि इंसानों के भोजन की शुरुआत मांसाहार से हुई। किसी भी दौर का कोई भी ऐसा होमो सेपियंस नही है, जिसने बिना मांस के खुद को जीवित रखा हो। जब इंसानों ने अनाज, सब्जी और फलों को अपने खाने में शामिल किया, तब भी मीट यानी मांस की उसके खाने में प्रचुरता थी।

मांसाहार पर क्या कहा जाए? इस सवाल का सबसे सटीक जवाब तो यही है कि इस पर कुछ भी न कहा जाए। यह व्यक्ति के निजी स्वतंत्रता का मामला है। कोई मांसाहारी या शाकाहारी है? इससे हमें और आपको क्या लेना देना? हमारा संविधान भी यही कहता है कि कोई खाता पीता है, यह उसके जीवन जीने के अधिकार में शामिल है। उसकी निजता के अधिकार में शामिल है। इस पर कोई बहस नही होना चाहिए। यह उसकी चयन की स्वतंत्रता का मामला है। अगर किसी खान पान से लोकव्यवस्था और दूसरे के जीवन में कोई अड़चन नहीं आती है तो खान पान पर किसी तरह की पाबंदी नहीं लगनी चाहिए। भारत का संविधान भी इसका पक्षधर है।

मौजूदा समय के इस तथ्यनुमा राय के बाद मांसाहार और शाकाहार के विवाद पर कोई बात नहीं बचती है। इसके बाद इस पर खूब स्वस्थ बहस की जा सकती है मांसाहार अच्छा या शाकाहार। लेकिन मांसाहार और शाकाहार को लेकर नियम नहीं बनाया जा सकता। यह नहीं कहा जा सकता कि नवरात्रि में कोई मांस नहीं खायेगा। यह नहीं हो सकता कि मांसाहार और शाकाहार को लेकर बवाल इतना हो कि मारपीट से लेकर दंगा फसाद हो जाए।

लेकिन यह सब हो रहा है तो इसका सबसे पहला जवाब यही है कि यह सब केवल समाज के कुछ उपद्रवी लोग नहीं कर सकते। अगर उपद्रवी करते या करने की कोशिश करते तो संविधान के जरिए संचालित होने वाली सरकार ऐसा होने नहीं देती। लेकिन खुलेआम मांसाहार और शाकाहार को लेकर नियम बन रहे है तो इसका मतलब है कि यह सब कुछ सरकार के देख रेख में हो रहा है। इस पर प्रत्यक्ष या परोक्ष सरकार की सहमति है।

अगर सरकार की सहमति से हो रहा है तो इसका मतलब है कि सरकार संविधान से संचालित नहीं हो रही है। जिस जगह से संचालित हो रही है, वहीं मांसाहार और शाकाहार से जुड़े हिंसाचार का जवाब छिपा है। भोली समझ वाले जो दंगाइयों के पीछे निकल पड़ते हैं वह कहेंगे कि हिंदू धर्म के रक्षा के खातिर यह सब किया जा रहा है। बेचारे इसी चाल में फंस जाते है। वह राम से पनपे मूल्यों से ज्यादा भाजपा और आरएसएस के पिछलग्गू बन जाते हैं।

इतिहास कहता है कि इंसानों के भोजन की शुरुआत मांसाहार से हुई। किसी भी दौर का कोई भी ऐसा होमो सेपियंस नही है, जिसने बिना मांस के खुद को जीवित रखा हो। जब इंसानों ने अनाज, सब्जी और फलों को अपने खाने में शामिल किया, तब भी मीट यानी मांस की उसके खाने में प्रचुरता थी। भोजन में मांस की प्रधानता थी। सहायक की भूमिका में शाकाहार था। धर्म बाद में आया और मांस पहले आया और इंसानों के खाने का हिस्सा ऐसे बना कि अगर कोई कहता है कि हिंदू धर्म में मांसाहार का सेवन नहीं होता तो वह गलत कहता है। वर्तमान का हाल देखिए।

नेशनल फैमिली हेल्थ सर्वे 5 के आंकड़े कहते हैं कि भारत की तकरीबन 90 प्रतिशत आबादी मांस और मछली का सेवन करती है। 25 राज्यों में तकरीबन 50 प्रतिशत से अधिक आबादी मांस खाती है।

सीएसडीएस के आंकड़े बताते हैं कि दलितों में तकरीबन 67 प्रतिशत मांसाहारी हैं। आदिवासियों में तकरीबन 68 प्रतिशत मांसाहारी हैं। ओबीसी में तकरीबन 59 प्रतिशत मांसाहारी हैं।


 

यानी आंकड़ें बताते हैं कि हिंदू धर्म के भीतर मांसाहार का खूब सेवन किया जाता है। इसके साथ यह भी तथ्य है कि मांसाहार के बड़े-बड़े बिजनेस हिंदू धर्म के ऊंची जातियों से जुड़े हुए हैं। लेकिन यह सब तो तथ्य हैं। समाज और संस्कृति विश्लेषक  चन्दन श्रीवास्तव कहते हैं कि समाज की हवा तथ्य, संविधान, नैतिकता पर चलती तो बात ही अलग होती। वह मान्यताओं धारणाओं और पूर्वाग्रहों पर चलती है। इस आधार पर पर देखें तो मांसाहार को लेकर विवाद अभी पैदा नहीं हुआ है बल्कि मांसाहार के खिलाफ उपदेश 19वीं सदी के अंत से चल रहा है। भारतीय राष्ट्रीयता के एक हिस्से का निर्माण मदिरा मांस निषेध पर हुआ है। यह धारा प्रबल रही है।

उत्तर भारत की हिंदी की दुनिया में आजादी के बाद के कई विख्यात साहित्यकारों ने इस पर कई लेख लिखे। आजादी के बाद हिंदी की बौद्धिक दुनिया ने यह स्वीकृति दिलाने की भरपूर कोशिश की कि मांसाहार मनुष्य के भीतर तामसिक प्रवृतियां पैदा करता है। अब तक यह सब उपदेश के स्तर पर हो रहा था। मांसाहार के खिलाफ उपदेश दिया जाता था। लेकिन अब जो बदला है वह यह कि यह शासनादेश में बदल चुका है। मेयर को यह बताने का अधिकार नहीं है कि लोग क्या खाएं या ना खाएं? लेकिन उसके आदेश को स्वघोषित रक्षको के जरिए इस तरह से मनवाया गया है जैसे वह शासनादेश है।

अब सवाल उठता है कि बड़े स्तर पर लोग इसे मानने के लिए क्यों तैयार हुए? इसके लिए स्वीकृति क्यों मिल गई? इसके लिए जवाब है समय का चुनाव। बड़े ध्यान से देखिए तो रामनवमी सार्वजनिकता से जुड़ा विषय है। इस मान्यता से जुड़ा विषय है कि लोग कुछ भी अपवित्र नहीं करेंगे। अपवित्र में यह भी शामिल है कि मीट मांस का सेवन नहीं करेंगे।

अब यह धारणाओं की दुनिया में इस कदर फिट हो जाता है कि लोग इस पर ध्यान ही नहीं देते हैं कि यह उपदेश नहीं शासनादेश के तौर पर इस्तेमाल किया जा रहा है। अगर उनसे पूछा जाता है कि खान पान पर नियम लगाना सही है? तो उनमें से कुछ लोग कह देते हैं कि यह सही नहीं है लेकिन अधिकतर तो यही कहते हैं कि रामनवमी के समय मांस के सेवन को रोक देने को लेकर नियम बन तो इसमें कुछ भी गलत नहीं। इसलिए जो हिंदू धर्म के भीतर अमूमन मांस मदिरा का सेवन करते हैं, उनके भीतर से भी यह आवाज नहीं निकलती कि मांसाहार के सेवन के लिए नियम बना देना गलत है।  जो इस पर असहमति जताते हैं वह दो वजह से चुप रहते है एक तो स्वघोषित रक्षकों की हुड़दंगई की वजह से जिन्हें सरकार का संरक्षण मिला होता है। दूसरा यह कि अगर वह ऐसा नही करेंगे तो समाज उन्हें छांट देगा।

तर्कों के आधार पर हम भले कह दें कि हिंदू धर्म के भीतर मांसाहार का सेवन करने वाले भरे पड़े हैं तो ऐसे नियम का कोई फायदा नहीं। लेकिन दरअसल इस तरह के नियम के मूल में यह होता है कि यह समाज में इस धारणा को मजबूत करने के लिए लाए जाते हैं कि हिंदू धर्म पवित्र है और इसके अलावा दूसरे धर्म अपवित्र। हिंदू धर्म सभ्य है और इसके अलावा दूसरे धर्म असभ्य और हिंसक। यहां पर दूसरे धर्म से मतलब मुस्लिम धर्म से है। वही है जो भारत में हिन्दू धर्म के बाद दूसरे सबसे बड़े धर्म के तौर पर भारत में मौजूद है। वही है जिसके सहारे सांप्रदायिक राजनीति की जाती है।

कुछ लोगों को ऐसे लगता है कि यह चुनाव के लिए फायदा उठाने के लिए यह किया जा रहा है। ऐसे ध्रुवीकरण भी वैसे इलाके में होते हैं जहां चुनाव होने वाले होते हैं। चुनाव खत्म हो जाएगा तो सब ठीक हो जायेगा। लेकिन ऐसा नहीं होता है। ऐसे ध्रुवीकरण का असर चुनाव के बाद भी रहता है। समाज में असहिष्णुता की दीवार पहले से ज्यादा गहरी हो जाती है। समाज पीछे चला जाता है।

कुल मिला-जुलाकर कहें तो यह सब धारणाओं की दुनिया पर सवारी कर अपने पीछे गोलबंदी करने से जुड़ी हुई रणनीति है। यही हिंदुत्व है। जिसके बारे में कहा जाता है कि हिंदुत्व हिंदू धर्म के बिल्कुल विपरीत विचारधारा है। जिसका काम हिंदी धर्म के मर्म से जुड़ा नहीं है। राम के मूल्यों से जुड़ा हुआ नहीं है। बल्कि राजनीतिक सत्ता पाने के लिए समाज के धारणाओं, आस्थाओं और भावनाओं का इस्तेमाल कर हिंदू धर्म की एकता से जुड़ा है। इस तरह से मांसाहार के खिलाफ नियम बनाकर नफरत का माहौल बनाना भी हिंदुत्व का एक औजार है।

ये भी देखें: JNU में अब नॉन वेज को लेकर विवाद? ऐसे बनोगे विश्वगुरु ?

अपने टेलीग्राम ऐप पर जनवादी नज़रिये से ताज़ा ख़बरें, समसामयिक मामलों की चर्चा और विश्लेषण, प्रतिरोध, आंदोलन और अन्य विश्लेषणात्मक वीडियो प्राप्त करें। न्यूज़क्लिक के टेलीग्राम चैनल की सदस्यता लें और हमारी वेबसाइट पर प्रकाशित हर न्यूज़ स्टोरी का रीयल-टाइम अपडेट प्राप्त करें।

Meat eating by Hindus in Kashmir

Meat eating by Hindus in Kashmir
Kasheer is a land of Maa Bhaderkali..Maa Jwala ji.. Maa Sharika...Maa Zeashta and not only the saints and poets of some selected names.
It is also the land of Maa Raginiya who came from Sri Lanka.Our Forefathers were wrong and they have created sin while offering CHATTOO to their deities...their BHARAWS...THEIR GHAR DEWATA and after that takes the remaining as PRASHAD.
There was some who were vegetarians by birth whom and they preached same throughout their life but there were also majority of people who were Non Vegetarian also.
If you have visited AMBER FORT in Jaipur where Maa UMA is virajman and people there are offering WINE to her.
Go and pl check.
People in India have different Traditions..rituals..customs..etc etc and they feel proud for that.
It is only KPs who feel pleasure in accepting others persons rituals..cultue and ignoring their own.
Read this pl .It is necessary to prepare Fish of TEEL KRIYA. WHY IS THIS. Pl read Bhagwat also.
On non veg most of KP are saying their minds without taking into considerations of own forefathers. We have changed our culture into agriculture not in light of dharama which as per practice followed from thousand of years is laid down to prepare non veg on shiv ratri and gourit uses to offer non veg on dhoon amavasya.
In Maharashtra Mata vaane temple were maha sasur was killed by Goddess even today they are offering animal sacrifices.
KP sum up fairy tales that non veg had been started from Mughal period.
Our forefathers would have laid down lives if non veg would hv been forced act as they had that much of courage is evident from 50 Maan vouna burning tragedy.As per personal choice change your ritee on marriages and construction of new houses provision had also been kept by same forefathers.
Please don't degrade our ancestors 🙏🙏🙏



 

River Kishanganga

Kashmir Valley: Ganga Aarti on the banks of River Kishanganga at Teetwal close to LoC in north Kashmir's Kupwara district held for the first time after a gap of 75 years at the newly constructed Ghat.
Scores of pilgrims from all over the country took part in the event.
This was the first time after partition that the devotees who visited Sharda Temple at LoC Teetwal, took a dip in the holy Kishanganga River, close to Sharda Mata Mandir.

 


places of pilgrimage.

Kashmir valley has always remained a holy region because of its sacred temples, lakes, springs, caves, mountains, rivers and other places of pilgrimage.
Most of these sacred places are of high religious importance for Hindus in general and Kashmiri Hindus in particular. Kalhan Pandit, the author of Raj Tarangni finds a tirath (Sacred place) after every step in Kashmir.
All the pilgrimages in Kashmir have extraordinary significance : religious and social.
Every tirath has some natural virtue. For instance, the Holy Spring of Mata Khir Bhawani at Tulmula Kashmir changes its colours naturally. In the Holy cave of Amar Nath Holy icelingam is formed naturally. Similarly at other places there is some definite divine connection.
There is a place in District Budgam namely ‘Gange Jattan’’ near Bunhama village on Beeru Budgam road where water falls in the form of Jattas (jet) only on the auspicious day of Ganga Ashtami while on other days of the year, it remains dry. The pilgrimage of this tirath is supposed to be compulsory for Kashmiri Hindus.
One of the most sacred tiraths of Kashmir is Pushkar tiraths. It is a holy spring with sweet and extreme cold water.
There are two Pushkar Tiraths in the world, one is at Rajasthan and the second is in Kashmir valley. At both these Tiraths Lord Brahma (Creator) is worshipped. Both these places are situated in the West.
The Pushkar tirath of Kashmir is known to Kashmiri Hindus only and the Hindus of erstwhile (undivided) Jammu and Kashmir. The Tirath yatra of this place is treated as most important and of high religious importance.
It is an established saying among Kashmiri Hindus in Kashmiri language that after the death of any individual Lord Dharm Raja will ask some questions to the person in the next world which include:-
* “Hoshi Rastya/Hoshi Rasti, Pushker Chhaka Gamech.’’
* ‘’Laare Ladha/Laare Ladhi Haare Bah Chhaya Kermech’’
* Inder Humlya/Inder Humli Inder Bah Chhaya Kermech’’
* Zange Chatya/Zange Chachi Gang Jattan Chhakha Gamech’’
As per Nilamata Purana verse number 1396
Venerable sage Kasyapa travelled over the whole earth in connection with holy pilgrimage Pushkara.
‘‘Pushkar Tirath’’ of Kashmir is situated in the west of Kashmir valley in village Pushkar in Tehsil Beerwah, Distt Budgam. The village is named after the name of Tirath Raj Pushkar. The village is situated in between Khag (Beeru) and Ferozpora (Tangmarg).
The literary meaning of Pushkar is (Pokhar) a spring. Puskhar is identified with this spring. The Tirath Raj is as old as the existence of human beings in the valley. Nilmat Puran, Rajtarangni and other historical documents bear a testimony to it. It is said that Kalhana personally visited this tirath. As per his writings, he says thousands of yatris visited this Tirath especially on the auspious day of Pushkar Amavasya, which follows Krishna Janam Ashtami. He writes that as much water flows out of this holy spring which can run a water “Gharat’’.
Presently, the holy spring is of small size but the water is having the same virtues which it had earlier. Prior to migration, an yearly “Hawan’’ was performed by Magam Bangil (Tangmarg) Sabha at the Tirath Raj. Thousands of pilgrims from all parts of the valley used to visit the Tirath Raj on the auspicious day of Pushkar Amavasya. There is no dharmashalla near this Tirath Raj. However due to the sincere and devoted co-operation of local people this need never arose. The local people kept their houses open for yatris and offered milk and other food material to them free of cost.
The yatra starts as soon as Pushkar Amavasya begins, with a holy dip in the holy spring. After the dip yatris start ‘Parikarma’ which starts from the spring and ends at Sangam near village Chhandil Wanigam (Tangmarg). The total distance of the parikarma is about 17 kms. There are 7 stops along the Parikarma.
* Pushkar (Holy Spring)
* Garud Ashram (Natural Water Fall)
* Nagbal (A Holy Spring).
* Hams Dwar (Small Lake)
* Sangam (2-3 Springs, yatris can have ‘‘Sharad’’ at this place).
Local people call this auspicious day of Pushkar Amavasya as Pushkar Divay.

श्री ब्रम्हचैतन्य गोंदवलेकर जी की वाणी
भगवान के नाम का जाप करें और जप के महत्व को अपने मिलने वाले सभी लोगों के साथ साझा करें।
नाम ही परम सत्य है।
नाम साधन और साध्य है।
आनंदमय जप में डूबे रहें।
प्रसन्न रहें और आलस्य, भय और घृणा से दूर रहें।
जीवन में हमेशा ईश्वरीय उपस्थिति का ध्यान रखें।
लोगों के साथ विनम्र और अच्छा व्यवहार करें और पूरी भक्ति के साथ भक्ति करें।
विचार और कर्म में पवित्रता की सिफारिश की जाती है और पाखंड से बचना चाहिए।
राम को अपना मित्र, पथ-प्रदर्शक और स्वामी समझो और हृदय से उनकी शरण में जाओ।
आप जो कुछ भी करते हैं उसमें अपना सम्पूर्ण दें और अपने प्रयास के परिणाम राम पर छोड़ दें, जिससे कर्ता जहाज पूरी तरह से गिर जाए।
अपनी इच्छाओं पर नियंत्रण रखें और अपने व्यवहार में सदाचारी बनें।
राम सुख के दाता हैं, और व्यक्ति को उनकी सेवा करने के तरीके के रूप में सांसारिक कर्तव्यों को करने पर विचार करना चाहिए।
उनके नाम का जाप करो और हमेशा संतुष्ट और शांति से रहो भले ही आप सभी सांसारिक चीजों को खो दें।

 

Sunday, March 31, 2024

DAAN (Fireplace)



DAAN (Fireplace)
Fireplace or kitchen stove (Daan in Kashmiri) was part and parcel of every kitchen in every household in Kashmir used for cooking food, producing ember for Kangri during harsh winters and maintaining the temperature of the kitchen and the room called ‘Vout’ an adjacent room with kitchen (present dining room). On the back side of the Daan there used to be an earthen ‘Maet’, erected in a wall, the water of which gets hot by the warmth of the ‘Daan’ and was used for bathing.
Daan was made from husk and clay. A ‘T’ shaped clay structure (locally called Vour) was first prepared and dried under Sun. This ‘T’ shaped structure was put on the top of the earthen mass making two upper outlets (stoves).
Some accessories of Daan are Krutch (an iron pan with a long handle) for removing the burning embers from Daan and putting them into a Kangri. Tcheni Laij (usually embedded) for storing the extra burning embers later used as coal for kangris and Seekh(locally called Drikroan) an iron rod used to wiggle the burning material inside the Daan.
Dried cow dung was commonly used as fuel for burning in Daan.
Friends please recall : काकनेय त्रावी नारह क्रोछा !
© Chander M Bhat
1959 photograph from TN Madan's book "The Hindu Householder" showing a Kashmiri Pandit woman from the twin village hamlet of Uttarsu (Brari Angan) preparing/constructing "Daan" for cooking.
Courtesy: Vintage Kashmir.
***

 

Night of Devotion: A Kashmiri Pandit's Vigil at Gosain Teng Shrine


Night of Devotion: A Kashmiri Pandit's Vigil at Gosain Teng Shrine
August 8th, 1992, Saturday (Shravana Shukla Paksha Ekadashi): During my tenure in Baramulla, I was granted a rare privilege of spending a night within the sacred confines of the shrine of Gosain Teng. This remarkable opportunity was extended to me after obtaining the necessary permission from the relevant authorities, a testament to the reverence and respect accorded to the sanctity of the shrine.
The decision to stay overnight at the shrine was not taken lightly, particularly given the delicate security situation prevailing in Kashmir at that time. For a Kashmiri Pandit like myself, venturing outside and staying alone in such a remote and solitary location during the night posed inherent risks and challenges. However, the significance of the occasion and the spiritual pull of the shrine compelled me to embark on this unique journey, guided by a sense of duty and devotion.
As night descended upon the landscape, enveloping the surroundings in an ethereal cloak of darkness, I found myself immersed in a profound sense of solitude and introspection. The quietude of the shrine echoed with the whispers of centuries old prayers, mingling with the gentle rustle of leaves in the night breeze. Despite the inherent solitude, there was a palpable presence...a sacred energy that permeated the air, drawing me closer to the divine and filling my heart with a profound sense of peace.
Throughout the night, I remained vigilant yet entranced, my senses attuned to the subtle rhythms of the nocturnal world. Amidst the stillness, I felt a deep connection to the spiritual essence of the shrine, finding solace in the timeless rituals and traditions that have echoed through its sacred halls for generations.
As the first light of dawn illuminated the horizon, heralding the arrival of a new day, I emerged from the shrine with a renewed sense of purpose and gratitude. My night long vigil had been a testament to the enduring power of faith and devotion, reaffirming my bond with the spiritual heritage of Kashmir and the sacred shrine that had sheltered me through the night.
In retrospect, my overnight stay at the shrine stands as a poignant reminder of the resilience and fortitude of the human spirit, even in the face of adversity. It was a testament to the enduring power of faith and the trans-formative potential of spiritual communion...a journey that left an indelible mark on my soul and deepened my connection to the divine.
Photograph clicked in 2017, during my second tenure in Baramulla.

 

Wednesday, March 27, 2024

HAAND (Dandelion Greens

 

HAAND (Dandelion Greens)
Dandelion (Haand in Kashmiri) (Tarazacum officinale Linn.) is a low-growing herb with a rosette of jaggedly toothed leaves and a thick tap root that grows wild. The only yellow flower, with its strap-shaped petals, grows directly from the centre. The fruit is round shaped cluster of many small, tufted, one-seeded fruits.
This herb is effective for the promotion of urination; treatment of obstructions and diseases of the liver, spleen and gallbladder, and cleansing and healing of abscesses and ulcers of the urinary passage. This herb is an appetite stimulant and also treats diabetes, fractures, liver disorders and many more. It is also used for the treatment of snakebites and for wounds, boils, sprains and swelling. Dandelion is a good source of minerals, nutrients and vitamins particularly vitamins A and K.
In Kashmir Haand is used as a tonic as well as for treatment of fractures. The preparation of Haand with fewer spices and mustard oil is given to “Looseh”, a woman after delivery.
Dandelion grows wild in meadows, lush green fields and flower beds. Eight types are Dandelion Greens are found in Kashmir which include Wan Haand, Wari Haand, Meuudan Haand, Posh Haand, Haakh Haand, Saaz Haand, Keriri Haand and Dembeh Haand.
© Chander M Bhat

 

Friday, March 22, 2024

GOTRA (गोत्र)


GOTRA (गोत्र)
The word ‘gotra’ has been extensively used in the Hindu Scriptures, especially when a person has to introduce himself to another and also in connection with marriage.
‘Gotra’ means a cowshed (or a cowherd) where the cows of a group of people (most probably relatives) were kept together and protected. But, in course of time, the word acquired the meaning, of a common patriarchal ancestor from whom one has descended.
Gotra was of great importance in several fundamental matters of family affairs like inheritance or marriage and religious ceremonies like Sraddha. The original sages, from whom the gotras are traced, are 21 in number as mentioned in the picture above. With the passage of time and after intermarriage and intermixture with other Brahmins the number of gotras multiplied to 199. According to P. N. Kaul Bamzai, “The Kashmiri Pandits are divided into 133 exogamous gotras, each member of which claims to be a descendant of a Rishi whose name the gotra bears.”
Giving the name of one of these above sages by a person indicates that he traces his lineage from that sage by unbroken male descent.
When a person does not know his gotra, he can adopt that of his priest. If even that is not properly known, he can then take Kasyapa-gotra, Kasyapa being the original Prajapati from whom the creation of living being started. When a boy is adopted by a childless couple, he will retain the gotra of his original father as well as the one of the foster father. Marriage between persons having the same gotra is prohibited.
© Chander M Bhat
Picture Credits: Quora

 

GHANTA


GHANTA
Ghanta or temple bell is an indispensable part of ritualistic worship in Hinduism. Worship is performed with the first sounding of the bell. A Temple bell is generally made of bronze or seven metals. The body of the bell represents the divinity of time and the tongue, Sarasvati (the goddess of speech). The handle signifies the energy of prana.
As per ancient scriptures, the bell gives a different kind of sound for keeping evil forces away. The ringing of the bell clears our minds and helps us stay sharp and keep our full concentration on our devotional purpose. The moment we blow the tongue of the bell, it produces a sharp and everlasting echo sound which lasts for about 7 seconds. The duration of the echo is enough to activate all our seven Indries (7 chakras defined in Yoga) of our body, resulting in emptying our brain from all our thoughts and helping us in entering with a very sharp state where we can have a good level of concentration.
When the bell is sounded in worship it is an invitation for the gods to come and a warning for the evil spirits to depart.
The bell is sounded during the puja at various stages: inviting the deity, giving a bath to the image, waving incense, waving the lighted lamp, at the end of the chanting of hymns and giving a final offering.
Devotees are expected to ring them as they enter and not to ring them while leaving the sanctum Sanatorium.
Picture: Temple bell installed at Pokhribal Shrine, Hari Parbat, Srinagar.
© Chander M Bhat

Tuesday, March 19, 2024

When RSS Saved J&K in 1947

When RSS Saved J&K in 1947

When RSS Saved J&K in 1947
(Kashmir Rechords Exclusive)
Rashtriya Swayamsevak Sangh (RSS) and Jammu and Kashmir have a unique bonding even before the Princely State had acceded to India.  Even as certain  agencies, for their vested interests, have painted  Sangh  black, the fact that most of the people are unaware of,  is  that RSS had played a major role  in the unity and integrity of Jammu and Kashmir and  helped Army and local agencies  in thwarting the tribal raid engineered by Pakistan in October 1947. There is a little mention of this historic fact in the annals of Indian history.
Newspaper  records available with Kashmir Rechords (https://kashmir-rechords.com/blog/) point out  that the initial   attack by Pakistani raiders  was made on October 11, 1947  when they  were on a killing spree in areas like  Mirpur and Kotli  which later  fell into Pakistani hands.  The reports further mention the  role of   RSS volunteers   in protecting hapless refugees at Jammu who were coming from Pakistan and Pakistan Occupied Kashmir (PoK). Besides, volunteers had helped in broadening Jammu aerodrome and assisted Army garrison.  In Kashmir, the Sangh volunteers had also joined militia and stood by Indian Army to push back Pakistani raiders. In defending Srinagar, one Kashmiri Pandit Sangh worker, Pandit Manmath had lost his life. The newspaper reports of yesteryears, quoting “RSS Vision in Action” further say that Sheikh Abdullah’s Government had allowed RSS to work in the militia until Kashmir valley was cleared of raiders.
   The RSS had begun its activities in J & K in the 1940s when late Prof Balraj Madhok was a Pracharak. Madhok (25 February 1920 – 02 May 2016) came from a Jammu-based Khatri family and was born in Skardu, Baltistan. He had studied in Srinagar, Jammu and Lahore.

When Patel Sought Golwalker’s Help

As the fate of Jammu and Kashmir was hanging in balance even after India’s Independence on August 15, 1947 and the situation was getting delicate with every passing day, in such a condition, India’s Union Home Minister, Sardar Vallabh Bhai Patel had sent a message to the then RSS Sarsanghchalak, M. S. Golwalkar, through J&K’s Prime Minister, Mehar Chand Mahajan requesting him to use his influence to prevail upon Maharaja Hari Singh to accede to India.
Golwalkar, fondly known as ‘Guruji’ cancelled all his engagements, had rushed to Srinagar by air to resolve the ticklish and delicate question. Through the efforts of Mehar Chand Mahajan and Pt. Premnath Dogra, a meeting between Guruji and Maharaja Hari Singh was arranged on October 19, 1947.
The newspaper reports of the past suggest that it was RSS Chief M. S. Golwalkar, whose patriotic and authoritative advice to Maharaja Hari Singh finally  made the Princely State accede to India. The reports further say that at the time of Pakistani invasion, Sheikh Mohd Abdullah was not in Srinagar but was holidaying in Rajasthan!
   The records also point out that RSS had played a major role in accession of J&K and helped in maintaining its unity and integrity. There is, however, a little mention of this historic event in the annals of history.
It is with this sole purpose that Kashmir Rechords, a research-based platform on Kashmir, has come out with this particular blog, supported as usual by authentic documentary evidence based on newspaper reports of yesteryears.