Letter to Mr. Rajiv Gandhi

Letter to Mr. Rajiv Gandhi

Letter to Mr. Rajiv Gandhi

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Letter to Mr. Rajiv Gandhi By Jagmohan April 21, 1990 Dear Shri Rajiv Gandhi, You have virtually forced me to write this open letter to you. For, all along, I have persistently tried to keep myself away from party politics and to use whatever little talent and energy I might have to do some creative and constructive work, as was done recently in regard to the management and improvement of Mata Vaishno Devi shrine complex and to help in bringing about a sort of cultural renaissance without which our fast decaying institutions cannot be nursed back to health. At the moment, the nobler purposes of these institutions, be they in the sphere of executive, legislature or judiciary etc. have been sapped and the soul of justice and truth sucked out of them by the politics of expediency. You and your friends like Dr. Farooq Abdullah are, however, bent upon painting a false picture before the nation in regard to Kashmir. Your senior party men like Shiv Shankar and N.K.P. Salve have, apparently at your behest, been using the forum of the Parliament for building an atmosphere of prejudice against me. The former raked up a fourteen-year old incident of Turkman Gate and the latter a press interview an interview that I never gave to hurl a barrage of accusations of communalism against my person. Mani Shankar Iyer, too, has been dipping his poisonous darts in the columns of some magazines. I, however, chose to suffer in silence all the slings and arrows of this outrageous armoury of disinformations. Only rarely did I try to correct gross distortions by sending letters to the editors of newspapers and magazines. My intention was to remain content with a book, an academic and historic venture which, I believed, I owed to the nation and to history. But the other day some friends showed to me press clippings of your comments in the election meetings in Rajasthan. That, I thought, was the limit. I realised that, unless I checked your intentional distortions, you would spread false impression about me throughout the country during the course of your election campaign. WARNING SIGNALS: Need I remind you that from the beginning of 1988, I had started sending "Warning Signals" to you about the gathering storm in Kashmir ? But you and the power wielders around you had neither the time, nor the inclination, nor the vision, to see these signals. They were so clear, so pointed, that to ignore them was to commit sins of true historical proportions. To recapitulate and to serve as illustrations, I would refer to a few of these signals. In August 1988, after analysing the current and undercurrents, I had summed up the position thus: "The drum-beater of parochialism and fundamentalism are working overtime. Subversion is on the increase. The shadows of events from across the border are lengthening. Lethal weapons have come in. More may be on the way". In April 1989, I had desperately pleaded for immediate action I said: "The situation is fast deteriorating. It has almost reached a point of no return. For the last five days, there have been large-scale violence, arson, firing, hartals, casualties and what not. Things have truly fallen apart. Talking of the Irish crisis, British Prime Minister Disraeli had said: "It is potatoes one day and Pope the next". Similar is the present position in Kashmir. Yesterday, it was Maqbool Bhat; today it is Satanic Verses; Tomorrow it will be repression day and the day after it will be something else. The Chief Minister stands isolated. He has already fallen-politically as well as administratively; perhaps, only constitutional rites remain to be performed. His clutches are too soiled and rickety to support him. Personal aberrations have also eroded his public standing. The situation calls for effective intervention. Today may be timely, tomorrow may be too late". Again, in May, I expressed my growing anxiety: 'What is still more worrying is that every victory of subversionists is swelling their ranks, and the animosity is being diverted against the central authorities". But you chose not to do anything. Your inaction was mistifying. Equally mistifying was your reaction to my appointment for the second term. How could I suddenly become cammunal, anti-muslim and what not ? When I resigned in July 1989, there was no rancour. You wanted me to fight, as your party candidate, election for the South Delhi Lok Sabha seat. Since I had general revolusion for the type of politics which out country had, by and large, come to breed, I declined the offer. If you had any serious reservation about my accepting the offer of J and K Governorship for the second term, you could have adopted the straight forward course and apprised me of your views. I would have thought twice before going into a situation which had virtually reached a point of no return. There would have been no need for you to resort to false accusations. May be you do not consider truth and consistency as virtues. May be you believe that the words inscribed on our national emblem - Satyameva Jayate - are mere words without meaning and significance for motivating the nation to proceed in the right direction and build a true and just India by true and just means. Perhaps power is all that matters to you - power by whichever means and at whatever cost. REALITY: In regard to the conditions prevailing before and after my arrival on the scene, you and your collaborators have been perverting reality. The truth is that before the imposition of Governor's rule on January 19, 1990, there was a total mental surrender. Even prior to the day (December 8, 1989) of Dr. Rubaiye Sayeed's kidnapping, when the eagle of terrorism swooped the state with full fury, 1600 violent incidents, including 351 bomb blasts had taken place in eleven months. Then between January 1 and January 19, 1990, there were as many as 319 violent acts - 21 armed attacks, 114 bomb blasts, 112 arsons, and 72 incidents of mob violence. You, perhaps, never cared to know that all the components of the power structure had been virtually taken over by the subversives. For example, when Shabir Ahmed Shah was arrested in September 1989, on the Intelligence Bureau's tip- off, Srinagar Deputy Commissioner flatly refused to sign the warrant of detention. Anantnag Deputy Commissioner adopted the same attitude. The Advocate-General did not appear before the Court to represent the state case. He tried to pass on the responsibility to the Additional Advocate General and the Government council. They, too, did not appear. Do you not remember what happened on the day of Lok Sabha poll in November 22, 1989 ? In a translating gesture, TV sets were placed near some of the polling booths with placards reading "anyone who will cast his vote will get this". No one in the administration of Dr. Farooq Abdullah took any step to remove such symbols of defiance if authority. Let me remind you that Sopore is the hometown of Gulam Rasool Kar, who was at that time a Cabinet Minister in the State Government. It is also the hometown of the Chairman of the Legislative Council, Habibullah, and also of the former National Conference MP and Cabinet Minister, Abdul Shah Vakil. Yet only five votes were cast in Sopore town. In Pattan, an area supposedly under the influence of Iftikar Hussain Ansari, the then Congress (I) Minister, not a single vote was cast. Such was the commitment and standing of your leaders and collaborators in the State. And you still thought that subversion and terrorism could be fought with such political and administrative intruments. Around that point of time, when the police set-up was getting rapidly demoralised, when intelligence was fast drying up, when inflitration in services was bringing stories of subversives plan like TOPAC, your protage, Dr. Farooq Abdullah was either going abroad or releasing 70, hardcore and highly motivated torrosists who were trained in the handling of dangerous weapons, who had contacts at the highest level in Pakistan occupied Kashmir, who knew all the devious routes of going to and returning from Pakistan and whose detention had been approved by the three member advisory board presided over by the Chief Justice. Their simultaneous release enabled them to occupy key positions in the network of subversion and terrorism and to complete the chain which took them again to Pakistan to bring arms to indulge in killings and kidnappings and other acts of terrorism. For example, one of the released persons, Mohd. Daud Khan of Ganderbal, became the Deputy Commander-in-Chief of a terrorist outfit, Al-Bakar, and took a leading part in organising a force of 2,500 Kashmiri Youths. Who is to be blamed for all the heinous crimes subsequet}y committed by these released 70 terrorists ? I would leave this question answered by the people to whom you are talking about the "Jagmohan Factor". The truth, supported by preponderence of evidence, is that before January 19, 1990, the terrorist had become the real ruler. The ground had been yielded to him to such an extent that dominated the public mind. He could virtually swim like a fish in the sea. Would it matter if the sea was subsequently surrounded ? LABELLING ANTI-MUSLIM: In your attempt to hide all your sins of omission and commission in Kashmir and as a part of your small politics which can not go beyond dividing people and creating vote banks, you took special pains to demolish all regards and respects which the Kashmiri masses, including the Muslim youth, had developed for me during my first term from April 26,1984, to July 12,1989. Against all facts, unassailable evidence, and your own precious pronouncements, you started me labelling me as anti-Muslim. May I, in this connection, also invite your attention to three of the important suggestions made in my book, Rebuild- ing Shahjahanabad: The Walled City of Delhi. One pertained to the creation of the green velvet between Jama Masjid and Red Fort; the second to the construction of a road linking Parliament House with the Jama Masjid complex, and the third to the setting up of a second Shahajhanabad in the Mata Sundari road-Minto road complex, reflecting the synthetic culture of the city, its traditional as well as its modern texture. Could such suggestions I ask you, come of an anti-Muslim mind ? FORUM OF PARLIAMENT: How you and your associates use the fonum of Parliament undermine my standing amongst the Kashmiri Muslims, was evident from what N.KP. Salve, MP ?, did in the Rajya Sabha on May 25, 1990. Referring to the so called interview to the Bombay Weekly, THE CURRENT - an interview which I never gave - Salve chose wholly unjustified expressions; "There was a patent and palpable attitude if very disconcerting communal bias and, therefore, he (Governor) was happy under the garb of eliminating the terrorist, the saboteurs and the culprits, in eliminating the whole community as it were; now the Governor has himself given profuse and unabashed vent to his malicious malignity, hate and extreme dislike, branding every member of a particular community as a militant". I know Salve. I do not think, if left to himself, he would have done what he did. Clearly, he was goaded to say something which was against his training and background. But the elementary precaution which any jurist, at least a jurist of Salve's imminence, would have taken, was to first check up whether any such interview weekly had been given by me, and if so, whether the remarks attributed to me were actually made. The unseemly haste was itself revealing. The issue was raised on May 25, while the weekly was dated May 26 June 2, 1990. You yourself rushed a let to the President on May 25, on the basis ofthe interview that in reality did not exist. You explained that V.P. Singh had appointed a person with "Rabid Communalist Opinion as Governor. You also got your letter widely published on May 25 itself. Since your party men did not allow me to have my say in the Rajya Sabha, even when an opportunity came my way to speak on the subject, I was left with no other option but to file a 20 Lakhs damage suit against the Current Weekly in the Delhi High Court. The case may take a long time and I may donate the damages, if and when awarded, to charity, but I intend sparing no effort to expose all those who have played dirty roles in the disinformation-drama. ARTICLE-370: You created a scene on March 7, 1990, at the time of the visit of the All Party Committee to Srinagar, and made it a point to convey to the people in 1986 I wanted to have Article 370 abrogated. At that critical juncture, when I was fighting the forces of terrorism with my back to the wall beginning to turn the corner after frustrating the sinister designs of the subversives from January 26, 1990 onwards, you thought it appropriate to cause hostility against me by tearing the facts out of context. Whether this act of yours was responsible or irresponsible, I would leave to the nation to decide. What I had really pointed out in August-September 1986 was: 'Article 370 is nothing but a breeding ground for the parasites at the heart of the paradise. It skins the poor. It deceives them with its mirage. It lines the pockets of the "power elites". It fans the ego of the new sultans, in essence, it creates a land without justice, a land full of crudities and contradictions. It props up politics of deception, duplicity and demagogy. It breeds the microbes of subversion. It keeps alive the unwholesome legacy of the two-nation theory. It sufficates the very idea of India and fogs the very vision of a great social and cultural crucible from Kashmir to Kanyakumari. It could be an epicentre of a violent earth-quake, the tremors of which would be felt all over the country with unforeseen consequences. I had argued, 'The fundamental aspect which has been lost sight of in the controversy for deletion or retention of Article 370 is its misues. Over the years, it has become an instrument of exploitation in the hands of the ruling political elites and other vested interests in bureaucracy, business, judiciary and bar. Apart from the politicians, the richer classes have found it aonvenient to amass wealth and not allow healthy financial legislation to come to the State. The provisions of the Wealth Tax, the Urban Land Ceiling Act, the Gift Tax etc, and other beneficial laws of the Union have not been allowed to be operated in the State under the cover of Article 370. The common people are prevented from realising that Article 370 is actually keeping them impoverished and denying them justice and also their due share in the economic advancement.' My stand was that the poor people of Kashmir had been exploited under the protective wall of Article 370 and that the correct position needed to be explained to them. I had made a number of suggestions in this regard and also in regard to the reform and reorganisation of the institutional framework. But all these were ignored. A great opportunity was missed. Subsequent events have reinforced my views that Article 370 and its by product, the separate Constitution of Jammu and Kashmir must go, not only because it is legally and constitutionally feasible to do so, but also because larger and more basic considerations of our past history and contemporary life require it. The Article merely facilitates the growth and continuation of corrupt oligarchies. It puts false notions in the minds of the youth. It gives rise to regional tensions and conflicts and even the autonomy assumed to be available is not attainable in practice. The distinct personality and cultural identity of Kashmir can be safeguarded without this Article. It is socially regressive and causes situations in which women lose thier right if they marry non-State subjects and persons staying for over 44 years in the State are denied elementary human and democratic rights. And, above all, it does not fit into the reality and requirement of India and its vast and varied span. What India needs today is not petty sovereignties that would sap its spirit and aspirations and turn it into small "banana-republics" in the hands of 'tin-pot dictators', but a new social, political and cultural crucible in which values of truth and rectitude, of fairness and justice, and of compassion and catholicity, are melted, purified and moulded into a vigorous and vibrant set- up which provides real freedom, real democracy and real resurgence to all. I must also point out that when other States in the Union ask for greater autonomy, they do not mean separation of identities. They really want decentralisation and devolution of power, so that administrative and development work is done speedily and the quality of service to the people improves. In Kashmir, the demand for retaining Article 370 with all its 'pristine purity', that is, without the alleged dilution that has taken place since 1953, stems from different motivation. It emanates from a clever strategy to remain away from the mainstream, to set up a separate fiefdom, to fly a separate flag, to have a Prime Minister rather than a Chief Minister, and Sadr-i-Riyasat instead of a Governor, and to secure greater power and patronage, not for the good of the masses, not for serving the cause of peace and progress or for attaining unity amidst diversity, but for serving the interests of 'new elites', the 'new Sheikhs'. All those aspiring to be the custadians of the vote-banks continue to say that Article 370 is a matter of faith. But they do not proceed further. They do not ask themselves: What does this faith mean? What is its rationale ? Would not bringing the State within the full framework of Indian Constitution give brighter lustre and sharper teeth to this faith and make it more just and meaningful ? In a similar strain, expressions like 'historical necessity' and 'autonomy' are talked about. What do these mean in practice ? Does historical necessity mean that you include, on paper, Kashmir in the Indian Union by one hand at a huge cost and give it back, in practice, by another hand on the golden platter ? And what does autonomy or so called pre-1953 or pre- 1947 position imply ? Would it not amount to the Kashmiri leadership say in: 'you will send and I will spend; you will have no say even if I build a corrupt and callous oligarchy and cause a situation in which Damocles' sword of secession could be kept hanging on your head' ? KASHMIRI PANDITS: You and the like of you have made India a country which has lost capacity to be true and just. Anyone trying to be fair is dubbed communal. The case of the Kashmiri Pandits bears eloquent testimony to this fact. Whatever be the vicissitudes of the Kashmiri Pandits' history and whatever unkind quirks their fate might have brought to them in the past, these all pale into insigficance in companison to what is happening to them at present. The grim tragedy is compounded by the equally grim irony that one of the most intelligent subtle, versatile, and proud community of the country is being virtually reduced to extinction in free India. It is suffering not under the fanatic zeal of mediaeval Sultans like Sikander or under the tyrannical regime of Afghan Governors, but under the supposedly secular rule of leaders like you, V.P. Singh and others who unabashed search for personal and political power is symbolised by calculated disregard of the Kashmiri migrants' current miserable plight and the terrible future that stares in their eyes. And to fill their cup of pain and anguish, there are bodies like 'Committee for Initiative on Kashmir' which are over-anxious and over active to rub salt into their wounds, and to label anyone who wants to stand by them in their hour of distress as communal. In a soft, superficial, permissive and, in many ways, cruel India which has the tragic distinction of creating over one lakh refugees from its own flesh and blood and then casting them aside like masterless cattle to fend for themselves on the busy and heartless avenues of soulless cities, chances for Kashmiri Pandits to survive as a distinct community are next to nothing. Split, scattered and deserted practically by all, they stand today all alone, looking hopelessly at a leaking, rudderless, boat at their feat and extremely rough and tumultuous sea to face before they can reach a safe shore across to plant their feet firmly on an assured future. The deep crisis through which the Kashmiri migrants, or for that matter, the entire Kashmir, is passing is really the crisis of Indian values - the perversion, in practice, of its constitutional, political, social and moral norms. If I visited the camps of the refugees and tried to extend the firm hand of justice to a community in pain, if I instructed that, instead of cash doles, the migrant Government servants should be given leave salary, and if I conceded the demand of a widow of the person brutally killed by a terrorist, for allotment of a house on payment, I became communal, a known anti-Muslim, about whom concoted stories were planted in the press. If, on the other hand, someone falsely accused the Indian Army and the Governor's administration, if he assailed Jagmohan in particular, of giving inducements through provisions of plots and trucks, without giving particulars either of plots or of trucks, his accusations got published all over the press, his reports were flaunted in national and international forums and were copiously quoted in Parliament by the members of your party and he was labelled as secular and progressive and champion of human rights and what not. Hard Evidence about 'Jagmohan Factor'. I do not like to refer to anything that looks like indulging in self-praise. But not to let you get away with your calculated campaign of disinformation, about Jagmohan communal factor, I must invite attention to some hard evidence about what the people of the Valley actually thought about me before you and your proteges started the smear campaign on my appointment for the second term. Your principal prop of current politics of Kashmir, Dr. Farooq Abdullah, was not to be left behind in the drive launched to create an 'anti-Muslim' image of mine. In his interview published in the Times of India of August 30, 1990, he said, "A known anti-Muslim was appointed as Governor of a Muslim majority state". How untrue, how unfair, was the propaganda, should be obvious from the fact that on November 7, 1986, at the time of his swearing-in-ceremony, Dr. Farooq Abdullah, in a public speech for which the records exist, said: "Governor Sahib, we should need you very badly. It is, indeed, amazing that such remarkable work could be done by you in a short time through an imbecile and faction-ridden bureaucracy. If today three ballot boxes are kept - one for the National Conference, one for the Congress and one for you, your ballot box would be full while the other two ballot boxes would be empty". The misfortune of our country is that we have leaders like Dr. Farooq Abdullah who have no regard for facts or truth and whose superficiality is matched only by their unprincipled politics. Incidentally, did it not strike you that Dr. Farooq was virtually accusing your late mother of being anti-Muslim because she was the Prime Minister when, in April 1984, a 'known anti-Muslims' was appointed for the first term, as 'Governor of a Muslim majority State" ? Apparently in consultation with you, Dr. Farooq Abdullah, on February 15, 1990, issued a written statement to the press in Urdu in which he inter alia, said, "The Governor, in the personification of 'Hallaqu' and 'Changez Khan', is bent upon converting the valley into a vast graveyard. On account of continuous curfew since January 20, it is difficult to say how many hundreds of people have become victim of the bullets of the army and paramilitary forces, and in this general slaughter how many hundreds of houses have been destroyed. At this moment, when Kashmiris are witnessing their beloved country being converted into a vast graveyard. I appeal to the national and international upholders of humanity to intervene in Kashmir and have an internatianal inquiry made into the general slaughter of Kashmiris at the hands of army and paramilitary forces". Here is your 'patriot' calling Kashmir "Aziz Wattan", suggesting a separate country. Here is your 'national leader' asking for an international inquiry into the general slaughter of the Kashmiris by the Indian Army and paramilitary forces. Here is your 'responsible friend' speaking about the continuous curfew for 25 days in the valley and his consequent inability to find out many 'hundreds of innocent and unarmed Kashmiris' had been massacred and how many hundreds of Kashmiri houses razed to the ground, although he knew perfectly well that there had been a number of days when there was no day- curfew, partially or wholly, and the authorities had brought out the list of casualties, about 40 upto February 16, and were daily asking the public to provide with the additional names, if they had any, so that correction in the official list could be made. Here is an erstwhile Chief Minister who did not care to explain how 'innocent and unarmed' people were ruthlessly shooting down IAF officers, BSF jawans, senior officers of the Television and Telecommunications Department and young men in the streets; and how, while inciting people through lengthy and fiery statements, he did not find a single word to condemn such brutal murders. Is the nation not entitled to know why you have not disowned such unfortunate behaviour on the part of Dr. Farooq Abdullah? And how do you account for his recent statement as published in The Times of India of February 7, 1991: 'I directed my partymen to lie low, go across the border, get training in arms handling; do anything but not get caught by Jagmohan' ? Stabbing me in the back at personal level, perhaps, did not matter. But by keeping the pot boiling, you your proteges prolonged the agony of Kashmir and caused many more deaths and much more destruction. The politics of unscrupulousness was brought to its lowest depth. ROOTS: You once said, 'I do not read history; I make history'. Apparently, you do not know that those who happen to make history without reading it, usually make bad history. They cannot understand the undercurrents and the fundamental forces that really shape the course of events and determine the ultimate destiny of a nation. In the absence of historical perspective, you and the like of you never perceived the roots and tendrils which gave rise to the current crop of separatism and subversion in Kashmir. Poisonous seeds were persistently planted in the Kashmir psyche. And these were liberally fertilised. Those of you whose obligation it was to stop these plantations and their fertilisation, were not aware of even the elementary lesson of history; to compromise with the evil was only to rear greater evil; to ignore the inconvenient reality was only to compound it; to bow before the bully was only to invite the butcher the next day. I could cite scores of cases to support my contention. Here I would restrict myself to only two examples. Softness and Surrender. On October 2, 1988, Mahatma Gandhi's birthday his statue was to be installed in the new High Court complex at Srinagar. The function had been announced. The Chief Justice of India, R.S. Pathak, was to do the formal installation. But a few Muslim lawyers objected. They threatened to cause disturbance at the time of the function. The Chief Minister gave in, almost willingly, to the bullying tactics. The function was cancelled. What are the implications of what happened ? A secular Kashmir, part of a secular India, could not have, even in its highest seat of justice, a statue of the Father of the Nation, of a sage, who laid down his life for communal harmony. Who was the person spearheading the move against the installation ? It was none other than Mohd. Shafi Bhat, an advocate of the J and K High Court and an active number of the National Conference, who was later on given party ticket for Srinagar Lok Sabha seat in the elections held in November 1989 and with whom you kept warm company during your visit to Srinagar on March 7, 1990, to create as many difficulties as possible for Governor's administration. At that time there was National Conference (F) Congress (I) Ministry in office. Such was its lack of adherence to principles, such was the character of Congressmen who formed part of the Ministry and such was its disposition to cling to power that not even a little finger was raised when the function was cancelled. The bully's appetite could not have been whetted better. Intimidation could not have secured better results. The troublemakers could not have perceived a more casual and non- committed adversary. Was it not natural for them to nurture higher ambitions and think that more spectacular results could be achieved by deploying a more aggressive and threatening strategy ? Only a naive would believe that in the context of the Kashmir situation, softness and surrender on basic principles would not act as an invitation to terrorism and militancy. The Union Government enacted the Religious Institutions (Prevention of Misuse) Act, 1988. It was made applicable to all the States of the Union except J and K. Because of Article 370, concurrence of the State Government was needed for extension of this law to the State. But the same was not given. Why ? Because J and K is different what an argument for having a law which aimed at eradication of misuse of religious premises for political purposes. Nowhere was this law needed more than in the State of J and K. Nowhere were religious places misused more than here. Nowhere were seeds of fanaticism and fundamentalism sown every Friday more assiduoulsy than from the pulpits of the mosques here. Nowhere was it preached more regularly than here that Indian democracy was un-Islamic, Indian secularism was un-Islamic and Indian socialism was un-Islamic. And yet, neither the State Government which was ruled by two supposedly secular parties, nor the Union Government took the matter seriously. What intrigued the most was that the law which was considered good for 100 million Muslims in other parts of India, was not considered good for 40 lakh Muslims of Kashmir. What was the use of the nationalist forces ruling the country when they would not act in national interest at all, when they remained mental slaves of the politics of communalism; when they were inclined to place reliance on words and not on deeds; when they did not lead, but succumbed; when they encouraged, and not defeated, separatist elements; when, instead of building a new society strong in human and spiritual values, they did everything, wittingly or unwittingly, to repair, renovate and strengthen the old decaying and smelly sitadel of obscurantism; and when they invariably gave precedence to expediency over the basic goals and principles of our Constitution ? What could be the result of all this ? Did it require any unusual insight to understand where such fipurious forces would take us ? I leave it to the well-wishers of the nation to consider, without any political or personal bias, a basic question. How was it that Dr. Farooq was calling me Hallaqu and Changez Khan, and you were travelling all the way to Srinagar to 'expose' me as anti-Article 370, anti-Kashmiri and anti-Muslim and, at the same time, Miss Benazir Bhutto was vowing to tear me to pieces - 'Jagmohan ko Bhag-Bhag Mohan Kar Denge' ? There are many other facets of Kashmir's truth which lie buried underneath the heaps of disinformation and also of superficiality and shallowness. These days I am busy in an attempt to remove some of these heaps. One day, I hope, the country will acquire the true perspective of the problem. The Kashmiri masses would also realise that I was their greatest well-wisher. I wanted to save them permanently from the exploitative oligarches and also from the machinations of religious 'Czars' and forces of obscurantism. You have already committed the sin of letting down the Bharat Mata in Kashmir. Now do not add to it another sin of letting down the other Mata also. There is, after all, some power above. Conscious of her. She may condone your negligence. But she would not condone your sin of blaming an innocent person for what were your own faults, particularly when he had been persistently reminding you of your obligations. So far as I am concerned, I am content with my gloomy pride of having done the correct thing in Kashmir. True, I seemingly and, perhaps, temporarily, lost the goodwill of some of the locals. But I was not seeking a certificate from anyone. I had gone for the second term to do a national duty. The country's polity and administration have assumed such a character that it has become incapable of solving from its roots, any serious problem. Elections have virtually lost all meaning. And these would continue to be meaningless until and unless Indian democracy and its constitutional structure acquires a healthy cultural base, a pure soul and soil, from which the seed of justice, truth and selfless service could sprout and blossom into a Great Tree providing shade and shelter from Kanyakumari to Kashmir. Currently, the inner light is gone, and we are being led virtually by blind men with lanterns in their hands. We stumble from one crisis to another. As a poet says: It has happened and it goes on happening and it will happen again. With best wishes, Yours sincerely, Jagmohan Reproduced from: Converted Kashmir - Memorial of Mistakes A Bitter Saga of Religious Conversion Author: Narender Sehgal Utpal Publications, 1994 Articles by Jagmohan   JOIN US  | Home | Copyrights | Disclaimer | Privacy Statement | Credits | Site Map | Links | Contact Us | Copyrights ©2019 Kashmiri Pandit Network (KPN). All Rights Reserved. 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Naina Devi

Naina Devi is a town and a municipal council in Bilaspur district in the Indian state of Himachal Pradesh.

Demographics

As of the 2001 India census, Naina Devi had a population of 1161. Males constitute 63% of the population and females 37%. Naina Devi has an average literacy rate of 81%, higher than the national average of 59.5%; male literacy is 84%, and female literacy is 75%. In Naina Devi, 11% of the population is under 6 years of age.

Naina Devi नैना देवी
city
Naina Devi Temple Temple The Temple of Shri Naina Devi Ji is situated on a hilltop, base of which also has samadhi of bhagat Jatt Jeona Morh, in the Bilaspur District, Himachal Pradesh, India. The temple is connected with National Highway No. 21. The temple at the top of the hill can be reached via road (that curves round the hill up to a certain point) and then by concrete steps (that finally reach the top). There is also a cable car facility that moves pilgrims from the base of the hill all the way to the top. The hills of Naina Devi overlook the Gobind Sagar lake. The lake was created by the Bhakra-Nangal Dam. Several mythological stories are associated with the establishment of the temple. According to a legend, Goddess Sati burnt herself alive in Yagna, which distressed Lord Shiva. He picked the corpse of Sati on his shoulder and started his Tandava dance. This horrified all deities in the heaven as this could lead to holocaust. This urged Lord Vishnu to unleash his Chakra that cut the Sati’s body into 51 pieces. Shri Naina Devi Temple is the place where eyes of Sati fell down. Another story related to the temple is of a Gujjar Boy. Once he was grazing his cattle and observed that a white cow is showering milk from her udders on a stone. He saw the same thing for next several days. One night while sleeping, he saw Goddess in her dreams who told him that the stone is her pindi. Naina told about the entire situation and his dream to Raja Bir Chand. When Raja saw it happening in reality, he built a temple on that spot and named the temple after Naina's name. Shri Naina Devi Temple is also known as Mahishapeeth because of defeat of demon Mahishasur by the Goddess. According to the legends, Mahishasur was a powerful demon who was blessed by the boon of immortality by Lord Brahma, but the condition was that he could be defeated only by an unmarried woman. Due to this boon, Mahishasur started spreading terror on Earth and Gods. To cope with the demon, all Gods combined their powers and created a Devi to defeat him. The Devi was gifted different types of weapons by all Gods. When Mahishasur got mesmerized by the immense beauty of Devi and proposed her to marry him. Devi told him that she will marry him if he would overpower her. During the battle, Devi defeated the demon and took out both his eyes. This urged Gods to happily applaud "Jai Naina" and hence the name. The 2008 stampede Main article: 2008 Naina Devi stampede Sunday, 3 August 2008, proved to be catastrophic day for this temple as at least 123 people died (many of them women and children). There are conflicting reports about the cause of these deaths. One report states that they were due to people falling down the cliff after the guard railing broke.[2] Another report claims that they were due to rumors of a fight at the temple causing panic. And another states it was due to police who hit the fleeing worshippers with canes to get them to continue moving.[3] This happened in the holy month of Sawan, and the Temple's being a Shakti Peeth (place of strength) meant that there were as many as 3000 devotees present. According to the Times Online, 50,000 people were expected to attend Naina Devi during the day of the stampede, as part of a nine-day festival which had just started.[4] According to Daljit Singh Manhas, a senior police officer from the area, at least 40 of the victims were children.[4] The Chief Minister of Himachal Pradesh announced a compensation of Rs.100,000 for those who died, Rs. 50,000 for those seriously injured and Rs. 25,000 for those with minor injuries.[5]

नैना देवी मंदिर, हिमाचल प्रदेश

नैना देवी मंदिर हिमाचल प्रदेश के बिलासपुर जिले में है। यह शिवालिक पर्वत श्रेणी की पहाड़ियो पर स्थित एक भव्य मंदिर है। यह देवी के 51 शक्ति पीठों में शामिल है। नैना देवी हिंदूओं के पवित्र तीर्थ स्थलों में से एक है। यह स्थान नैशनल हाईवे न. 21 से जुड़ा हुआ है। इस स्थान तक पर्यटक अपने निजी वाहनो से भी जा सकते है। मंदिर तक जाने के लिए उड़्डनखटोले, पालकी आदि की भी व्यवस्था है। यह समुद्र तल से 11000 मीटर की ऊंचाई पर स्थित है। मान्यता है कि इस स्थान पर देवी सती के नेत्र गिरे थे। मंदिर में पीपल का पेड़ मुख्य आकषर्ण का केन्द्र है जो कि अनेको शताब्दी पुराना है। मंदिर के मुख्य द्वार के दाई ओर भगवान गणेश और हनुमान कि मूर्ति है। मुख्य द्वार के पार करने के पश्चात आपको दो शेर की प्रतिमाएं दिखाई देगी। शेर माता का वाहन माना जाता है। मंदिर के र्गभ ग्रह में मुख्य तीन मूर्तियां है। दाई तरफ माता काली की, मध्य में नैना देवी की और बाई ओर भगवान गणेश की प्रतिमा है। पास ही में पवित्र जल का तालाब है जो मंदिर से कुछ ही दूरी पर स्थित है। मंदिर के समीप ही में एक गुफा है जिसे नैना देवी गुफा के नाम से जाना जाता है। पहले मंदिर तक पहुंचने के लिए 1.25 कि॰मी॰ की पैदल यात्रा कि जाती थी परन्तु अब मंदिर प्रशासन द्वारा मंदिर तक पहुंचने के लिए उड़्डलखटोले का प्रबंध किया गया है।

पौराणिक सती कथा के अनुसार

नैना देवी मंदिर शक्ति पीठ मंदिरों मे से एक है। पूरे भारतवर्ष मे कुल 51 शक्तिपीठ है। जिन सभी की उत्पत्ति कथा एक ही है। यह सभी मंदिर शिव और शक्ति से जुड़े हुऐ है। धार्मिक ग्रंधो के अनुसार इन सभी स्थलो पर देवी के अंग गिरे थे। शिव के ससुर राजा दक्ष ने यज्ञ का आयोजन किया जिसमे उन्होंने शिव और सती को आमंत्रित नही किया क्योंकि वह शिव को अपने बराबर का नही समझते थे। यह बात सती को काफी बुरी लगी और वह बिना बुलाए यज्ञ में पहुंच गयी। यज्ञ स्‍थल पर शिव का काफी अपमान किया गया जिसे सती सहन न कर सकी और वह हवन कुण्ड में कुद गयीं। जब भगवान शंकर को यह बात पता चली तो वह आये और सती के शरीर को हवन कुण्ड से निकाल कर तांडव करने लगे। जिस कारण सारे ब्रह्माण्ड में हाहाकार मच गया। पूरे ब्रह्माण्ड को इस संकट से बचाने के लिए भगवान विष्णु ने सती के शरीर को अपने सुदर्शन चक्र से 51 भागो में बांट दिया जो अंग जहां पर गिरा वह शक्ति पीठ बन गया। मान्यता है कि नैना देवी मे माता सती नयन गिरे थे।

देवी की उत्पत्ति कथा

दुर्गा सप्तशती और देवी महात्यमय के अनुसार देवताओं और असुरों के बीच में सौ वर्षों तक युद्ध चला था। इस युद्ध में असुरो की सेना विजयी हुई। असुरो का राजा महिषासुर स्वर्ग का राजा बन गया और देवता सामान्य मनुष्यों कि भांति धरती पर विचलण करने लगे। तब पराजित देवता ब्रहमा जी को आगे कर के उस स्थान पर गये जहां शिवजी, भगवान विष्णु के पास गए। सारी कथा कह सुनाई। यह सुनकर भगवान विष्णु, शिवजी ने बड़ा क्रोध किया उस क्रोध से विष्णु, शिवजी के शरीर से एक एक तेज उत्पन्न हुआ। भगवान शंकर के तेज से उस देवी का मुख, विष्णु के तेज से उस देवी की वायें, ब्रहमा के तेज से चरण तथा यमराज के तेज से बाल, इन्द्र के तेज से कटि प्रदेश तथा अन्य देवता के तेज से उस देवी का शरीर बना। फिर हिमालय ने सिंह, भगवान विष्णु ने कमल, इंद्र ने घंटा तथा समुद्र ने कभी न मैली होने वाली माला प्रदान की। तभी सभी देवताओं ने देवी की आराधना की ताकि देवी प्रसन्न हो और उनके कष्टो का निवारण हो सके। और हुआ भी ऐसा ही। देवी ने प्रसन्न होकर देवताओं को वरदान दे दिया और कहा मै तुम्हारी रक्षा अवश्य करूंगी। इसी के फलस्वरूप देवी ने महिषासुर के साथ युद्ध प्रारंभ कर दिया। जिसमें देवी कि विजय हुई और तभी से देवी का नाम महिषासुर मर्दनी पड़ गया।

नैना देवी मंदिर के प्रमुख त्योहार

नैना देवी मंदिर में नवरात्रि का त्योहार बड़े धूमधाम से मनाया जाता है। वर्ष में आने वाली दोनो नवरात्रि, चैत्र मास और अश्‍िवन मास के नवरात्रि में यहां पर विशाल मेले का आयोजन किया जाता है। देश के कोने-कोने से श्रद्धालु यहां आकर माता नैना देवी की कृपा प्राप्त करते है। माता को भोग के रूप में छप्पन प्रकार कि वस्तुओं का भोग लगाया जाता है। श्रावण अष्टमी को यहा पर भव्य व आकषर्क मेले का आयोजन किया जाता है। नवरात्रि में आने वाले श्रद्धालुओं कि संख्या दोगुनि हो जाती है। बाकि अन्य त्योहार भी यहां पर काफी धूमधाम से मनाये जाते है।

आवागमन

वायु मार्ग

हवाई जहाज से जाने वाले पर्यटक चंडीगढ़ विमानक्षेत्र तक वायु मार्ग से जा सकते है। इसके बाद बस या कार की सुविधा ले सकते है। दूसरा नजदीकी हवाई अड्डा'अमृतसर विमानक्षेत्र में है।

रेल मार्ग कायम नैना देवी जाने के लिए पर्यटक चंडीगढ और पालमपुर तक रेल सुविधा ले सकते है। इसके पश्चात बस, कार व अन्य वाहनो से मंदिर तक पहुंचा जा सकता है। चंडीगढ देश के सभी प्रमुख शहरो से सड़क मार्ग से जुड़ा हुआ है।

सड़क मार्ग

नैनादेवी दिल्ली से 350 कि॰मी॰ कि दूरी पर स्थित है। दिल्ली से करनाल, चण्डीगढ, रोपड़ होते हुए पर्यटक नैना देवी पहुंच सकते है। सड़क मार्ग सभी सुविधाओ से युक्त है। रास्ते मे काफी सारे होटल है जहां पर विश्राम किया जा सकता है। सड़के पक्की बनी हुई है।

चित्रकूट

चित्रकूट धाम मंदाकिनी नदी के किनारे पर बसा भारत के सबसे प्राचीन तीर्थस्थलों में एक है। उत्तर प्रदेश और मध्य प्रदेश में 38.2 वर्ग किलोमीटर के क्षेत्र में फैला शांत और सुन्दर चित्रकूट प्रकृति और ईश्वर की अनुपम देन है। चारों ओर से विन्ध्य पर्वत श्रृंखलाओं और वनों से घिरे चित्रकूट को अनेक आश्चर्यो की पहाड़ी कहा जाता है। मंदाकिनी नदी के किनार बने अनेक घाट और मंदिर में पूरे साल श्रद्धालुओं का आना-जाना लगा रहता है।
माना जाता है कि भगवान राम ने सीता और लक्ष्मण के साथ अपने वनवास के चौदह वर्षो में ग्यारह वर्ष चित्रकूट में ही बिताए थे। इसी स्थान पर ऋषि अत्रि और सती अनसुइया ने ध्यान लगाया था। ब्रह्मा, विष्णु और महेश ने चित्रकूट में ही सती अनसुइया के घर जन्म लिया था।

कामदगिरि

मुख्य लेख: कामदगिरि

इस पवित्र पर्वत का काफी धार्मिक महत्व है। श्रद्धालु कामदगिरि पर्वत की 5 किलोमीटर की परिक्रमा कर अपनी मनोकामनाएं पूर्ण होने की कामना करते हैं। जंगलों से घिरे इस पर्वत के तल पर अनेक मंदिर बने हुए हैं। चित्रकूट के लोकप्रिय कामतानाथ और भरत मिलाप मंदिर भी यहीं स्थित है।

चित्रकूट में रामघाट

रामघाट

राम घाट वह घाट है जहाँ प्रभु राम नित्य स्नान किया करते थे l इसी घाट पर राम भारत मिलाप मंदिर है और इसी घाट पर गोस्वामी तुलसीदास जी की प्रतिमा भी है l मंदाकिनी नदी के तट पर बने रामघाट में अनेक धार्मिक क्रियाकलाप चलते रहते हैं। घाट में गेरूआ वस्त्र धारण किए साधु-सन्तों को भजन और कीर्तन करते देख बहुत अच्छा महसूस होता है। शाम को होने वाली यहां की आरती मन को काफी सुकून पहुंचाती है।

जानकी कुण्ड

रामघाट से 2 किलोमीटर की दूरी पर मंदाकिनी नदी के किनार जानकी कुण्ड स्थित है। जनक पुत्री होने के कारण सीता को जानकी कहा जाता था। माना जाता है कि जानकी यहां स्नान करती थीं। जानकी कुण्ड के समीप ही राम जानकी रघुवीर मंदिर और संकट मोचन मंदिर है।

स्फटिक शिला

जानकी कुण्ड से कुछ दूरी पर मंदाकिनी नदी के किनार ही यह शिला स्थित है। माना जाता है कि इस शिला पर सीता के पैरों के निशान मुद्रित हैं। कहा जाता है कि जब वह इस शिला पर खड़ी थीं तो जयंत ने काक रूप धारण कर उन्हें चोंच मारी थी। इस शिला पर राम और सीता बैठकर चित्रकूट की सुन्दरता निहारते थे।

मंदाकिनी तीरे अनुसूया आश्रम

अनसुइया अत्रि आश्रम

स्फटिक शिला से लगभग 4 किलोमीटर की दूरी पर घने वनों से घिरा यह एकान्त आश्रम स्थित है। इस आश्रम में अत्रि मुनी, अनुसुइया, दत्तात्रेयय और दुर्वासा मुनि की प्रतिमा स्थापित हैं।

गुप्त गोदावरी

नगर से 18 किलोमीटर की दूरी पर गुप्त गोदावरी स्थित हैं। यहां दो गुफाएं हैं। एक गुफा चौड़ी और ऊंची है। प्रवेश द्वार संकरा होने के कारण इसमें आसानी से नहीं घुसा जा सकता। गुफा के अंत में एक छोटा तालाब है जिसे गोदावरी नदी कहा जाता है। दूसरी गुफा लंबी और संकरी है जिससे हमेशा पानी बहता रहता है। कहा जाता है कि इस गुफा के अंत में राम और लक्ष्मण ने दरबार लगाया था।

हनुमान धारा

हनुमान धारा में स्थित मन्दिर

पहाड़ी के शिखर पर स्थित हनुमान धारा में हनुमान की एक विशाल मूर्ति है। मूर्ति के सामने तालाब में झरने से पानी गिरता है। कहा जाता है कि यह धारा श्रीराम ने लंका दहन से आए हनुमान के आराम के लिए बनवाई थी। पहाड़ी के शिखर पर ही 'सीता रसोई' है। यहां से चित्रकूट का सुन्दर दृष्य देखा जा सकता है।

भरतकूप

कहा जाता है कि भगवान राम के राज्याभिषेक के लिए भरत ने भारत की सभी नदियों से जल एकत्रित कर यहां रखा था। अत्रि मुनि के परामर्श पर भरत ने जल एक कूप में रख दिया था। इसी कूप को भरत कूप के नाम से जाना जाता है। भगवान राम को समर्पित यहां एक मंदिर भी है।

आवागमन

वायु मार्ग

चित्रकूट का नजदीकी विमानस्थल प्रयागराज है। खजुराहो चित्रकूट से 185 किलोमीटर दूर है। चित्रकूट में भी हवाई पट्टी बनकर तैयार है लेकिन यहां से उड़ानें अभी शुरू नहीं हुई हैं। लखनऊ और इलाहाबाद हवाई अड्डों से भी चित्रकूट पहुंचा जा सकता है। इलाहाबाद और लखनऊ से बस और ट्रेनें लगातार उपलब्ध हैं।

रेल मार्ग

चित्रकूट से 8 किलोमीटर की दूर कर्वी निकटतम रेलवे स्टेशन है। इलाहाबाद, जबलपुर,बांदा, दिल्ली, झांसी, हावड़ा, आगरा,मथुरा, लखनऊ, कानपुर,ग्वालियर,झांसी,रायपुर, कटनी, मुगलसराय,वाराणसी बांदा आदि शहरों से यहां के लिए रेलगाड़ियां चलती हैं। इसके अलावा शिवरामपुर रेलवे स्टेशन पर उतकर भी बसें और टू व्हीलर लिए जा सकते हैं। शिवरामपुर रेलवे स्टेशन की चित्रकूट से दूरी ४ किलोमीटर है।

सड़क मार्ग

चित्रकूट के लिए इलाहाबाद,बांदा, झांसी, महोबा, कानपुर, छतरपुर,सतना, फैजाबाद, लखनऊ, मैहर आदि शहरों से नियमित बस सेवाएं हैं। दिल्ली से भी चित्रकूट के लिए बस सेवा उपलब्ध है। शिवरामपुर से भी बसें और टू व्हीलर उपलब्ध हैं यहां से चित्रकूट की दूरी ४ किलोमीटर है।

 

 

1

Gangaur or Gauri Tritiya

• victoriawphotography
• 3 years ago
• 0 Comments
• • colour
  • india
  • monochrome
  • reportage
  • street photography
  • street portraiture

I had just come back from two days riding camels through the desert landscapes outside Bikaner.  It had been a wonderful, peaceful experience completely different to the constant noise and movement of the Indian cities we had been enjoying.  But napped and showered I was feeling restless, and the sound and sense of excitement was wafting over the garden walls of our home stay.
So off I went into the largely innocuous streets of Bikaner, which although not without its charms, isn’t high on most people’s India itinerary.  But as I’ve remarked before, the best thing about travel is when an unmapped day brings a beautiful surprise.  There is no way to say this without sounding like a cliche, but I followed the sound of drums to find where the excitement was coming from and pretty soon I arrived at a small park square.  Inside was a group of women of all ages, dressed in their best, dancing energetically despite the heat.  After absorbing the atmosphere from the edge of the park, I held my camera up and asked if I could take a few photos.  This was met with a welcome smile and in fact, the revellers turned my way and pulled me into the throng.  After a few more shots I couldn’t help but join in the dancing myself.  I was welcomed into the throe and shown a few moves, and then it was my turn to be photographed by dozens of cellphones.  Naturally I couldn’t say no.
Later I began to suspect that this was a special day, as I continued to wander round Bikaner and see more and more of these gatherings.  As I passed each one, once spotted, I was pulled in to the dancing and invited to take photos.  Some had music provided by traditional drummers, others were following behind walls of speakers mounted on trucks, blasting out the loudest beats possible, with a few rogue boys following behind, throwing themselves in front of my camera and trying to get in on the act.
I asked our host about the reason for the celebrations but he just kept saying “It’s a ladies’ festival”.  A bit of research when I got home and turned my attention back to these photos revealed it was Gangaur or Gauri Tritiya.  It is a spring festival which celebrates marital fidelity and is celebrated by worshippers of Parvati, or Gauri, the consort of Lord Shiva.  This 18 day festival is mostly celebrated in the Northern states of India and during this time women may choose to keep a fast:  unmarried women do so to find a husband; married women for the health and well-being of their husband and family.  Along with acts of puja, the festival culminates with wooden or clay images of Pavarti dressed in new garments, being placed on the head of married women, and processed to a garden or well.  In the evening these idols are immersed in water.  Women will often decorate their hands with geometric designs and wear red saris to celebrate what is characterised as a very fun festival.
I know these photos won’t win any prizes.  The light in the hazy midday heat was flat, the backgrounds were chaotic, and I didn’t have time to change to my 50mm lens.  The colours of the saris were almost overwhelming.  But I love the way they look in monochrome, particularly with the henna designs too.  And I love the fun and excitement that comes across in the images.  The sense of enjoyed chaos and how the women are interacting with the camera.

The Significance of Navreh

Posted on August 28, 2016 by hindusthanam

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Dr Chaman Lal Raina

The Significance of Navreh

(A Shakta Interpretation)

by Dr C. L. Raina

Kashmiri Pandits celebrate their New Year’s Day, Navreh, on Chaitra Shukla Pratipada or the first day of the bright fortnight of the month of Chaitra. The word ‘Navreh’ is derived from Sanskrit ‘Nava Varsha’ meaning the New Year. On the eve of Navreh, which falls on Amavasya or the last night of the dark fortnight, they keep a thali filled with rice, a cup of curds, a bread, cooked rice, some walnuts, an inkpot and a pen, a silver coin and the Panchanga of the New Year, as the first thing to be seen at the Brahma Muhurta or the wee hours. The Panchanga popularly known as Nechi Patri (Nakshatra Patri) is an almanac giving important astrological configurations and auspicious tithis or dates and other useful religious information for the coming year. Keeping the Nechi Patri handy for consultation is a tradition followed in every Kashmiri Pandit household where religious and even social obligations are performed according to the tithis, mathematically calculated in it.
This Navreh, the Saptarishi era followed by the Kashmiri Pandits is entering its 5075th year (falling on 18th March of the Christian calendar). Imagine for a while the perfection with which such a span of time had been calculated by their ancestors to the minutest of minute unit of time pala, vipala etc. with the help of their knowledge of jyotishya and phalit shastra. The Navreh Mavas, or the concluding day of the year is to be succeeded by the Pratipada or the first Navaratra. In mathematics 1,2,3,4,5,6,7,8,9 are natural numbers. Then there is zero or shunya. Shunya is nothingness, but it is also the param bindu of the Nava Durga, meditated upon at the sandhi or conduction of Amavasya and Pratipada. Symbolically, the Nava Durgas are the nine fold projections of the supreme-self, which can be observed in the Shrichakra or Shri Yantram at the Sharika Parvat in Kashmir.

बस तीन बूँद और पेट का मोटापा चला गया ... सस्ता घरेलू तरीका!

बस तीन बूँद और पेट का मोटापा चला गया ... सस्ता घरेलू तरीका!

चर्बी जलाने का सस्ता तरीका। आप एक हफ्ते में 23 किलो घटा लेंगी! पढ़ें कैसे...

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On the sacred Pratipada day the ishta devi is invoked with the dhyana mantra and the bija mantra while having the first look at the Nakshatra Patri or Panchanga. That is why the Kashmiri Pandits used to go the Sharika Parvat (Hari Parvat) and pay their obeisance at the Chakreshwara, reciting the Bhavani
Sahasranama, Indrakshi and other Devi Strotras and praying for prosperity for the new year in an auspiciousness sufused with karma, jnana and bhakti. That is what the primary triangle of the Chakreshwara stands for. The Primary triangle according to the Saptashati Hridayam denotes the interaction between the nada and the hindu. It is the eternal seed filled with the primal vibration of Aum or Aim. It sports, gets multiplied, assumes names and forms and sustains for kalpas or aeons together, then reverts back to the moola bindu or the original bindu, which is nirakara or formless.
The Shakti worshipers of Kashmir see all the facets of Shri Chandi in Shri Sharika whose divine presence fills every syllable of the sixteen-syllabled bija mantra at Chakreshwara.
They find in it eternal vibrations of Shiva and Shakti presented by geometrical configuration. The dots, angle, triangle, straight line, intersection of curves forming petals and outer squares are but concepts denoting manifestation of Shakti in the external Universe. To realise Shakti within oneself, the Kashmir Shaktas pray to the matrikas – the phonenes of the mantras — to vibrate and re-vibrate from Pratipada to mahanavmi. The Navdurgas or the nine facets of Durga are visualised as Shailaputri Brahmakumari, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalaratri, Mahagauri and Siddhidhatri put in an ascending order. This order symbolises the journey through consciousness or chaitanya.
So when the first ray of the sun descends on the earth on Chaitra Shukla Pratipada, the Kashmiri Pandits celebrate the presence of Durga, the Supreme Mother among them as Navreh, the New Year’s Day.

Note- Article publishing permission granted by Dr Chaman Lal Raina

SPRING TIME FESTIVAL CALLED NAVREH IN KASHMIR

SPRING TIME FESTIVAL CALLED NAVREH IN KASHMIR

                                                             

                                         ( spring visits a cherry tree in kashmir )
                                                                   

                                       ( Spring visits Tulip Garden of kashmir )
                                                                  

                             ( Spring brings Yemberzal or Narcisus flowers to kashmir )
                                                                      

                                      ( Majestic Tulips in kashmir 's spring season )
                                                                   
                                                                    

         ( A navreh Plate filled for THAAL BHARUN Ritual  in a kashmiri Pandit family )

NAVREH  MUBARAK  TO ALL

SPRING TIME FESTIVAL CALLED  NAVREH IN KASHMIR .

Photographs  Autar Mota

Sethaa Pathhaa kaalie akh vassie samandhar

Sati Hundh ouss Athh Nakhaa Loall Maaleun

Tavaai assis vanaan saari satisar

Kohuss pyath Baal Teintalein Thhoangein Pyaath

Basaan Tappa Reish Soaraan Dayya Naav Har Dham

( Lines from Opera Vitasta By Dina Nath Naadim )

This land of ours , A vast lake in ancient times,

With sati’s adorable homeland nearby .

And for this reason also known as SATISAR,

On peaks and mountain tops around the lake ,

Lived venerating Rishis meditating day and night …

Navreh is a welcome to soanth or the spring season of Kashmir. You have a blooming Kashmir in SOANTH. The Almonds ,Apricots and the Mustard fields. Mountain peaks reflecting snow.. Kashmiris would say goodbye to winter and welcome life with flowers everywhere .

For kashmiri Pandits , it is celebrated as the first day of 5000 year old SAPT RISHI LUNAR Calendar . Kashmiri Pandit children would generally put on new clothes. Apart from this, the day would begin with BUTHH VUCHHUN Ritual. Once you got up from the bed in the morning , Mothers or elders would ask you to first see a plateful of rice with a photograph of family deity ,Almanac ( Jantri ), coin ,pen , Yemberzal or narcissus flowers , walnuts , curd , milk and a herb ( Vaai Gandir ) . Looking at this THAALI or PLATE was a must immediately after getting up in the morning . It is considered auspicious for the family . The Plate or Thaali is kept at a central place in the house . The ritual of filling the thaali or plate with so many items is called THAAL BHARUN.

A somewhat similar festival called NAVROAZ is also celebrated since ancient times in

IRAN and parts of Central Asia, Caucasus and Northwestern China. Novroaz marks the first day of spring and the beginning of the year in the Iranian calendar. Originally being a Zoroastrian festival, and the holiest of them all, Navroaz is believed to have been invented by Zoroaster himself, although there is no clear date of origin. The ritual of Thaal Bharun or filling of the plate by kashmiri Pandits is somewhat similar to the Iranian ritual of Haft Sin.

Gates of Akbar’s Hari Parbat fort in srinagar, kashmir were opened today and accordingly people would go inside the Qila( Fort ) apart from visiting Badaam Vaari , Sharika Temple, Makhdoom sahib’s Ziyarat and Gurudwara Chhati Paadshaahi. Is it so now?

Agar Doahan Assi Hisaab Bozuv,

Doah Yimay Aiss Evaan Sonteik,

Shuhul Havaa Ous Hanth Bremijin,

Vachhuss Divaan Sar Te Daal Maraan,

Bepuchh Bahaaruss Harud Vanaan Aous,

‘Kapas Vovithh Chha Badan Valaan Khaah’ ,

Mushuk Valith Aav Vaav Sountuk,

Ditchin Bashaarat.

Yimav Qadam Kaed garav Neubar,

Tim Na Aayee Phirithh,

Na Tchhaend Soantan .

( Farooq Nazki lines from Poem Naad laayeiy or I shall call you back )

Should we revisit our days gone by ?

Spring would visit us similarly.

This spring breeze would frolic similarly

With the bosom of flowering buds .

As usual Autumn would envy

and satirically tell to unreliable spring .

“ Earth does not Use the apparel should it grow cotton”

Bathed in Perfume ,

The spring has once again come this way ,

To spread its colours .

Alas! Those who stepped out of their homes and hearths ,

Did neither return,

Nor did this spring seek their whereabouts .

( Autar Mota )