Friday, August 26, 2016

BHAGVAN SHIVA

A Small Story ЁЯСЗЁЯП╜ЁЯШЗ
A ticket collector in a train found an old worn out wallet in a compartment full of many people. He looked inside to find the name of its owner. There was no clue. All that there was in it, was some money and a picture of Lord Shiva. He held it up and asked, 'Who does this wallet belong to?'
An old man said, 'That's my wallet, please give it to me.'
The ticket collector said, 'You'll have to prove that it is yours. Only then I can hand it over to you.'
The old man smiled a toothless smile and said. 'It has a picture of Lord Shiva in it. '
The ticket collector said, 'That is no proof; anyone can have a picture of Lord shiva in his wallet. What is special about that? Why is your picture not there in it?'
The old man took a deep breath and said, 'Let me tell you why my picture is not there in it. My father gave this wallet to me when I was in school. I used to get a small sum as pocket money then. I had kept a picture of my parents in it.
When I was a teenager I was greatly enamored by my good looks. I removed my parent's picture and put in, one of my own. I loved to see my own face and my thick black hair. Some years later, I got married.
My wife was very beautiful and I loved her a lot. I replaced my own picture in this wallet with a picture of her. I spent hours gazing at her pretty face.
When my first child was born, my life started a new chapter. I shortened my working hours, to play with my baby. I went late to work and returned home early too. Obviously, my baby's picture occupied the prized position in my wallet.'
The old man's eyes brimmed with tears as he went on.
'My parents passed away many years ago. Last year my wife too left her mortal coil. My son, my only son is too busy with his family. He has no time to look after me. All that I had ever held close to my heart is far, far away from my reach now.
Now I have put this picture of Lord Shiva my wallet. It is only now that I have realized that He is the eternal companion. He will never leave me. Alas! If only I had realized this before.
If only I had loved the Lord Shiva all these years, with the same intensity as I loved my family, I would not have been so lonely today!
The collector quietly gave the wallet to the old man.
When the train stopped at the next station, the ticket collector went to the book stall at the platform and asked the salesman, 'Please give me a small picture of Lord Shiva. I need one to put in my wallet.’

Wednesday, August 24, 2016

Krishna Janmashtami 2016: SMSes, WhatsApp, Facebook messages, greetings and wishes for your loved ones If you are a follower yourself or your friend is a devotee, then spread the message of love this Janmashtami with these SMSes, WhatsApp, Facebook messages, greetings and wishes.

Janmashtami is celebrated to to propagate goodwill and discourage evil in the world. (Source: Express photo by Pradip Das) Janmashtami is celebrated to to propagate goodwill and discourage evil in the world. (Source: Express photo by Pradip Das)
Devotees all over the world have begun celebrating the birth of Lord Krishna – the eighth avatar of Vishnu, which falls on August 25. Popularly known as Janmashtami, the festival is celebrated with a lot of enthusiasm among followers. One of the major attractions is the Raas Leela, an enactment of the flirtatious side of the Hindu god. Mathura and Vrindavan is the place to be if you want to enjoy it in its full glory. Another ritual that holds a lot of importance is the Dahi Handi, where young men break a hanging pot by forming a human pyramid. Also, verses from the Bhagavad Gita are recited. All this, to propagate goodwill and discourage evil in the world.
If you are a follower yourself or your friend is a devotee, then spread the message of love this Janmashtami with these SMSes, WhatsApp, Facebook messages, greetings and wishes.
* May Lord Krishna’s flute invite the melody of love into your life.
May Radhaji’s love teach you to love!
Happy Janmashtami.
* It is very obvious that truth will always win,
So always try to do the things told by Lord Krishna.
And behave like Lord Rama.
Wish you a very Happy Janmashtami.
According to popular belief, Krishna was born on this day to fight evil. According to popular belief, Krishna was born on this day to fight evil. * Today is very precious day!
Some one special was born born to fight against inhumanity,
Born to save the trust in God.
Happy Janmashtami.
* If things are happening according to your wish you are lucky.
But if not, it’s happening according to Krishna’s wish,
Hare Krishna.
Happy Janmashtami!
* May the Natkhat Nand Lal always give you happiness, health and prosperity.
May you find peace in Krishna’s consciousness.
Happy Janmashtami!
* May Krishna show you the way in your life as he showed the way to Arjuna in the battle of Mahabharata.
Have a blessed Krishna Janmashtami!
Lord Krishna believed in Karam Yoga. Lord Krishna believed in Karam Yoga. * Nothing depends on luck,
Everything depends on work,
Because even luck has to work!
Have a blessed Krishna Janmashtami.
* Here is a special day to spend with your family and friends,
A fun day to celebrate the birth anniversary of Lord Krishna,
Wishing you a cheerful day,
With the greetings of Janmashtami.
* May this Janmashtami bring you happiness in your life,
And may hatred leave your side.
Happy Krishna Janmashtami.
* “Love is a consistent passion to give… not a meek persistent hope to receive.” ~ Lord Krishna
Happy Krishna Janmashtami.
Lord Krishna served humanity without expecting rewards. Lord Krishna served humanity without expecting rewards. * Lord Krishna believed in Karam Yoga,
Followed the right path,
Saw unity in diversity,
Served humanity without expecting rewards.
Hope you find the strength to do the same.
Happy Janmashtami!
* May Lord Krishna steal all your worries and give you all the love and peace this Janmashtmi.
Happy Janmashtmi!

Jagmohan Days


NDA government’s Padma Vibhushan to Jagmohan Malhotra pushed Kashmir back to his stint in 1990s’, reliving the days and nights of horror and terror. Masood Hussain uses the contemporary texts and the first hand experience of the people across diverse sectors of society to report the 127 days when the right-winger presided over a process that changed Kashmir
Governor Jagmohan
The ‘news break’ that J&K Police’s walkie-talkies’ aired on January 20, 1990 noon about the chopper flying His Excellency, the governor,  to Srinagar has returned after failing to cross the cloud-shrouded Banihal Pass was literally back-breaking for two IPS officers – state police chief J N Saksena and IGP CRPF Joginder Singh. With SKIMS alone getting 20-bullet hit casualties a day, the duo, Aditya Sinha, the biographer of Dr Farooq Abdullah recorded, was insisting the security grid had hands tied behind their backs.
“They were among that section of administration which thought that Farooq’s approach to militancy had been all wrong, and that now that Jagmohan was coming, he would set things right, and fight militancy on what they perceived as its own terms,” Sinha wrote in Farooq Abdullah: Kashmir’s Prodigal Son. “Being members of the IPS, they saw things through the narrow prism of law and order.”
In literal frustration, an excited Saksena (died in December 2010 after surviving crippling bomb blast in Police Headquarters Srinagar on January 24, 1992), left for Jammu to brief his new boss, Jagmohan Malhotra. J&K Police’s ITBP-guarded boss, was an “uptight intelligence agent” pitch-forked for the sensitive job by the Home Minister. He trusted nobody and believed the force he commanded comprised Pakistani agents.
Armoured vehicles Patrolling in downtown day after Gaw Kadal Massacre
Armoured vehicles Patrolling in old Srinagar a day after Gaw Kadal Massacre.
Leaving Srinagar in hurry, Saksena offered no suggestion to Singh about how to manage the aftermath of the season’s worst cordon-and-search nocturnal operation in Chotta Bazar – Guru Bazar belt where nearly 300 men, mostly teenagers, were detained during January 19 night, hours after Jagmohan took oath of office in Jammu. Accusing residents of storing huge provisions, CRPF men mixed their rice reserves for winter with sand and left sugar pots filled with chili power.
The subsequent night, Srinagar did not sleep. Jago Jago Subeh Huie (awake, the morning has dawned) rented the air, forcing a headless security grid to make massive deployments. “That night (in Jammu) that followed was the strangest night that I have ever lived,” Jagmohan wrote in his My Frozen Turbulence in Kashmir. “Hardly had I gone to bed when the two telephones at my bedside started ringing, almost continuously. At the other end, there were voices of alarm, of concern, of fright, sometimes muted voices of men too terror-stricken to speak.” They were Kashmiri Pandits, some of them even holding the phone receivers to help him listen the “terrible slogans and exhortations emanating from hundreds of loudspeakers fitted on the mosques.”
Crackdown and Parade during 90s
Crackdown and Parade during 1990s.
Skipping the helicopter, next morning Jagmohan and Ved Marwah (later appointed his adviser), took the normal flight and landed in Srinagar. A changed Kashmir made Jagmohan feel “virtually shipwrecked on a lonely but known land”. They were driven in “heavy armed escort” to a desolate Raj Bhawan. Immediately, Lt Gen M A Zaki, the commander of Srinagar’s 15 corps, joined him.
“We have hardly any time for discussion,” Jagmohan told them. “Within a few minutes, we must act or suffer being overwhelmed.” Action was soon on. Soon after the “curfew which existed in name began to be implemented,” he wrote. “The crowds that had gone berserk…had to be disciplined… firing had to be resorted to by the security forces.”
A massive curfew defying procession was on its way to Chotta Bazar when state forces opened fire on the Basant Bagh culvert killing 52 people as hundreds were injured. Cops traced “living dead” in the huge pile of corpses that were driven to the police control room (PCR).
Army keeps vigil during a curfew deal in downtown day after Gaw Kadal Massacre
Army keeps vigil during a curfew deal in old Srinagar a day after Gaw Kadal Massacre.
“By the evening the city had become quiet,” recorded Jagmohan on the second night of his 127-days “terrific” stint. “Order has been restored. The curfew restrictions began to be respected.” The shooting that opened Jagmohan’s bloodiest account in Kashmir only marked the beginning of a new disorder. Marwah termed it an “inauspicious start”.
The Turkman Gate Khalnayak who gave family planning a new connotation, Jagmohan was no stranger to Kashmir. He had barely been away from Raj Bhawan for six months. In his earlier stint (September 26, 1984 – July 11, 1989) when Congress picked him to replace B K Nehru for toppling Dr Farooq Abdullah in 1984, the “nurse” had worked so impressively on urban development and against corruption that many thought he had an image-makeover.
“When he toppled Dr Farooq’s government, he was hated but by his governance he had started being seen differently,” says Naeem Akhter, then an officer and now PDP leader. “But the day he banned mutton on Janam Ashtami, the perceptions about him changed fast and people restored their belief that he was what he actually was.”
Jagmohan sacked five employees in February 1986 for being anti-national. One of them was Prof Abdul Gani Bhat, who later founded Muslim United Front (MUF). Akhter believes mutton ban was key factor in emergence of MUF that triggered a new insecurity in NC and Congress, led to rigged polls and resulted eventually in militancy.
To undo the crisis he had contributed to, V P Singh government’s Home Minister Mufti Mohammad Sayeed, a Kashmiri himself picked him only. Akhter says Mufti regretted the choice later.
Jagmohan’s ‘ab tak ki kahani’ consuming significant portion of his book was part of his legacy as head of the state. In fact, when the first two bombs ripped the Central Telegraph Office (CTO) and Srinagar Club apart during the intervening night of July 31 and August 1, 1988 he knew what was happening. As Delhi’s most senior man in Srinagar, he might not have been completely ignorant about the happenings around LoC. It was a complete role shift that made his second stint different. Fearing centre’s new man would repeat 1984, Dr Farooq Abdullah resigned the same night (January 18-19).
On day first, he offered the job of adviser to Chief Secretary Moosa Raza, who declined. His second offer went to Peer Ghulam Hassan Shah, the former police chief. Initially he confirmed, but later he also declined.
With security grid handling the situation, Jagmohan started effecting changes in the laws to help them. After appointing Hamidullah Khan Banhali and made him Chief Secretary (law and order), he amended Section 10 of the Public Safety Act and omitted the words “in the state’ to facilitate transfer of detainees to far off locations in adverse weather conditions, far away from their families and defence. Almost every day, BSF planes would fly out with prisoners to far away states.
By Governor’s Act 8 of 1990, Jagmohan amended the criminal law amendment act and dispensed away with the requirement of the Tribunal under section 4. Law knowing people said the idea was to ban all kind of politics. On February 19, when he dissolved the assembly, many people felt vindicated.
Yusuf Jameel
Yusuf Jameel
If Kashmir was the news-den, there was just one major collector, processor and user – ‘Yousuf Jameel, Srinagar’, the man nobody in Kashmir would sleep listening without. “He might have been a good administrator but situation was such that he could not have achieved anything,” Jameel said. “His problem was that he felt everything in Kashmir was hostile to him. Had he tried taking people on board, the situation might have been slightly different.” In his entire 127-day tenure, Jagmohan never tried to use BBC to put his point across!
Within a few days, Jagmohan asked his staff to revive his public-interactions, a system he had introduced earlier. “Once, we permitted a large group of people and they all had cases regarding arrests, killings and issues related to security forces,” one officer who was posted in the Raj Bhawan said. “Next day when the photo appeared in some newspapers, it started creating insecurity for them. Later, if somebody would come, he or she would hide the face to ensure his/her security outside.”
With curfew, strikes and the processions keeping the life jammed, governance was restricted to interacting with top cops and the generals. “It is a weird game that is being played out in Kashmir,” reported Shiraz Sidhva in Sunday (Calcutta) on May 13, 1990. “At the end of the each violent day, the administration gathers at Jagmohan’s well-fortified Governor’s House in Srinagar and, over cups of steaming Qahwa, discuss how well the security forces have succeeded in countering terrorism. A headcount is even taken of the “militants” eliminated. Every one present agrees with governor Jagmohan that the administration certainly has the “upper” hand in the battle for Kashmir.”
Another officer, now retired, said once when he insisted on reviving the public interactions, “I said, lot of water has flown down the Jhelum since then (his last stint).” His insistence on being strict with situation once coerced a senior police officer, incidentally a Muslim from plains, to say: “Are we here, just to collect the dead bodies?” What made his tenure distinct, officers say, was while everything that would happen in Raj Bhawan would somehow reach Lal Chowk, the power centre lacked any idea of what was happening outside. Many officials felt that on occasions the governor would drive to 15 corps for the night rest.
His freedom to security forces to be ruthlessness in dealing with common people, cracking down on media, being highly concerned about the minority Kashmiri Pandits and contributing to a self carved image of being totalitarian were the key ingredients of his rule. On February 3, he drove deep into Habba Kadal to mourn the murder of Satish Tickoo. He was genuinely moved by his family requesting to move out.
Six days later, when BSF killed Bhupinder Puri and the only son of Dr Yousuf while retaliating to an LPG cylinder blast in Lal Chowk, governor could not afford a drive to uptown Barzalla. He wrote a letter to Dr Yousuf, instead.
Altaf Hussain
Altaf Hussain
“He might not have sponsored the migration but he definitely encouraged and facilitated the exodus,” said Altaf Hussain, a former BBC journalist. Hussain had reported, earlier in The Times of India, how M N Sabarwal, who became State Police Chief in 1993, had differed with governor on migration issue. “His (Jagmohan’s) idea was that Pandits will be back within next six months after he brings Kashmir back to rails.”
There are evidences of Raj Bhawan sending official vehicles to the minority homes and getting them out to Jammu. “One morning, I saw a police truck parked and the cops taking out the household items of two of my colleagues who were living here,” one journalist who has been living in Partap Park for nearly three decades said. “Earlier, governor had offered them as well as me to operate from TRC where he would make necessary arrangements. I refused and the plan was shelved.”
Ali Mohammad Sofi worked for the PTI for most of the turmoil. “My bureau chief and his UNI counterpart, besides
Ali Mohammad Sofi
Ali Mohammad Sofi
correspondents of The Indian Express, Hindustan Times and The Times of India were told by governor to move out to Jammu,” Sofi said. “Initially, they ignored but when he insisted, they sent communication to their Delhi offices suggesting them to take governor’s suggestion seriously. They were driven out in an army one-toner on March 1, 1990 and dropped at Jammu.” While one of them returned within a week, two others returned after a month and for two others it proved the last drive to Jammu.
Jagmohan hated media. He cancelled January 26 function simply because he believed militants had planned to takeover the Radio Kashmir and Doordarshan Kendra to announce independence. As foreign media was camping in Srinagar, he thought they had assembled to report the takeover. That is why he barred nearly 30 Indian and foreign reporters from coming out of Srinagar’s Broadway Hotel. As he managed “foiling this attempt”, he thought the militants will now do it on February 11, the anniversary of Maqbool Baht. In run up to that he banished six foreign journalists Doughlas Curran (AFP), Jonathan Landay (UPI), Dieter Ludwig (Newsweek), Ms Costa Sakellariou (Time), Ms Sheila Tafft (Christian Science Monitor) and Ian MacWilliam on January 28, 1990.
“Only Mark Tully stayed back,” Jameel said. “To ensure that we do not work, Raj Bhawan ensured my both telephone lines are cut but we shifted to Zafar Meraj’s residence and operated from there.” When a reporter asked the governor why he tried to immobilize BBC, Jagmohan said: “Would Margret Thatcher be happy if you created trouble in Northern Ireland?”
Since curfew was invariably in place, governor ordered that no curfew passes would be honoured after 8 pm. This literally immobilized most of the reporters.
J N Saksena
J N Saksena
On February 2, 1990 he created a new record. He sent a BSF posse to raid a weekly English (it stopped publishing almost instantly) newspaper that seized the dummy of its upcoming issue. Surinder Singh Oberoi (now with ICRC) was arrested, driven to Raj Bhawan where Jagmohan asked him to reveal the funding of his newspaper. The copy was returned censored and Singh was freed 10 hours later, after interrogation!
In April, he sealed four printing presses and banned four major newspapers. Cases under TADA were registered against the editors. Those not banned ceased publications (if any) in protest.
Everyday, however, Kanhia Lal Dhar, the then Director Information would drive a select group of reporters for a personal briefing by the governor. “It would normally be a dull affair,” one reporter who used to be in this special briefing said. “He would list the incidents, count the dead bodies and say the government had the upper hand.” Rarely, he said, would he respond to a question.
Jagmohan entangled with popular media thinking it will help him win the battle. But he was losing the war that CRPF, BSF and the army had unleashed on people. On the eve of Republic day he decided against to attend the Jammu function, BSF fired on a procession in Handwara – protesting against Gaw Kadal killings, on January 25, 1990, mowing down 26 civilians.
In Srinagar, people started defying curfew or used the relaxations in curfew to protest. Most of these processions resumed in last two weeks of February. There were processions coming from south or north. On February 26, Kashmir witnessed a three-wheeler procession for Azaadi and three days later all the buses from south and north came to city and these were not empty, they carried people. On February 24, when Ved Marwah was on way to airport, he was scared by the number of people and the buses that were on way to Charar-e-Sharief.
March 1, the day “top journalists” representing India’s main media were travelling to Jammu in an army one-ton; Srinagar witnessed a million-plus Azaadi seeking procession outside UNMOGIP’s Srinagar office. In the evening, army intervened at Zakura and Tengpora killing 32 civilians. It marked the end of processions.
Ved Prakash Marwah
Ved Prakash Marwah
Every day, the hit and run militancy would add to Raj Bhawan’s crises. After JKLF assassinated Lassa Koul, the DD director, the news units of the twin institutions migrated. DD started operating from an ITDC room in Jammu and Radio Kashmir Srinagar started hunting for news readers.
On April 6, when militants kidnapped Kashmir University VC Mashir ul Haq and HMT General Manager Khera, Jagmohan put Srinagar under severe curfew for door-to-door searches. Marwah said he wanted to barter for the hostage release but was unwilling to relax curfew! SJKLF killed hostages provoking governor for a harsher restriction of curfew for 17 days amid coercive crackdowns. He even ordered seizure of hundreds of truckloads of rice and vegetables that would come to Srinagar from the countryside. Garrisons consumed it.
“I spent my time those days sending these bodies (of IB men) down to
Delhi. They were grim days,” records Amarjit Singh Dulat, who headed the IB in Kashmir between January 21 and March 7, 1990, in his Kashmir: The Vajpayee Years. “During that killing spree of IB officials, there came a day when I was sort of gheraoed by my IB colleagues in my office. The staff came out, all twenty of them, and they told me they felt very insecure in Srinagar.”
Unlike IB, by then, all the central government employees had fled Kashmir. “Nobody trusted anyone, nobody relied on anyone,” Dulat remembers. “Srinagar was like a ghost city.”
Jagmohan’s most public face was Banhali, whom TV would usually show visiting peripheral ration stores, checking quality and quantity. One day he was caught in a crowd near UNMOGIP office when paramilitary guards of an UN official opened fire, killing six civilians. “He came out of his car and told the crowd that he too was a Kashmiri and is feeling the pain,” one journalist who witnessed the event said. “He had barely finished his sentence that a Kangri landed on his head and I did not see how he managed to leave.”
Then, best of governance would mean keeping hospitals operational and fully equipped as post-Jagmohan casualties jumped to around 200 per day. As doctors were adjusting handling “war-like-casualties” they lacked both budget and supply of antibiotics, and anti-coagulants. The only oxygen producing unit in Srinagar was closed and supplies of nitrous oxide from Delhi had ceased. Even air careers refused to fly medical staff.
“However (Chief Secretary R K) Thakkar was not impressed,” Civil Rights activist Tapan Bose wrote in his report India’s Kashmir War. “He dismissed our arguments with the comment that some of the hospitals have turned into ‘dens of militants’ and we had become victims of their deliberate disinformation.”
Then, Naeem Akhter had a relative admitted in SKIMS and somehow he managed getting medicines from Jammu. “I sent a police officer to deliver the medicine but the paramilitary men who had besieged the hospital did not permit it in,” Akhter said. The humiliating body-frisking of female staff by CRPF had forced two lady doctors Dr Shugra Kaul and Dr Vijay Tikku to leave their jobs. “I took an SSP with me to deliver the medicine with the help of local police.”
Mufti Mohammad Sayeed
Mufti Mohammad Sayeed
Situation had helped Jagmohan to understand that he may not last long. Raj Bhawan apart, two other people were influencing decision-making – Mufti Sayeed and George Fernandes, the Kashmir affairs Minister since March 11. Seriousness of India politics was at display when Deputy Prime Minister Devi Lal led an All Party delegation to Srinagar on March 9.
Flown in two special planes, the delegation included Rajiv Gandhi and Ministers George Fernandes and Dinesh Goswami. Shafi Bhat, who had won Central Kashmir seat in Lok Sabha polls 1989 for NC unopposed, was in the delegation, too.
“Some of them, who had not visited Srinagar in the last few months, were visibly shocked,” Marwah who escorted them in a bus to the Centaur Hotel recorded. “Hearing about the happenings in the valley was one thing, but seeing the situation on ground with their own eyes was an entirely different experience.”
At the airport itself, Rajiv rejected Jagmohan’s invitation, that Marwah extended, to play his personal host. Governor’s absence at the airport became an issue. In full media glare, Rajiv asked governor why he was not at the airport to receive the Deputy Prime Minister. As he tried to explain, he raised another query: why Devi Lal’s chair is “on your left and not on your right”, as protocol demands. As Jaswant Singh started interrupting, media was shunted out and the proceedings resumed in-camera.
The Indian Express reported that the mess began with Rajiv asking governor if Kashmir had no newspaper. Bhat responded saying: “Jagmohan has brought a halt to every activity.”
Then Rajiv attacked him again saying should I disclose what you told me on Article 370 (in his earlier stint as governor)? To this, Jagmohan responded: “I can also speak out, what you had told me then.”
Rajiv wanted to visit the city and somehow he was convinced that it was impossible. Eventually, he wished for a select audience of citizenry that Shafi Butt arranged.
Jagmohan remembers sitting in the corner of the hotel lobby when he heard slogans. “We found that Rajiv Gandhi and his party colleagues and NC MP Butt and Handoo were being shouted upon. On inquiry, it was gathered that Butt had brought to Rajiv Gandhi a group who he thought would favour him,” he wrote later. “Instead, they turned hostile and poured their wrath on him. They said to Butt: “How have you become our representative, we never elected you? Who do you think you are? You can not face anyone here? You sit in your cozy bungalow in New Delhi. You issue statements. You think our problems are solved like that. Is that your task? Whom do you think, you are fooling.”
Jagmohan further wrote: “And you Mr Rajiv Gandhi, you never came here when you were at the helm of affairs at New Delhi. You thought your prince, Farooq, was ruling in your name. He is a nut, a pleasure seeking, golf playing monarch. He fooled us, he tricked us. He butchered us when he wanted to do so. Today he and his mentor, namely you Mr Gandhi are shedding crocodile tears. Just go away. Get lost. This was followed by a chorus of slogans: ‘Indian dogs go back’. The hotel staff also joined the group and shouted similar slogans.”
In this confusion Goswami, the law minister interacted with the media suggestion Delhi was willing to talk to militants. Jagmohan was unhappy and a broken man.
The all party meeting had its own impact on Jagmohan but there was nothing much he could do. “Watching the situation at the airport, Devi Lal had told Rajiv Gandhi: Pata Nahi, Yeh Governor Hum Kou Wapus Bej Bi Sakta Hai Ki Nahin (I do not know if this governor has the capacity to send us back),” Naeem Akhter said he was informed by well placed sources. “Once back to Delhi, Jaswant Singh had met Mufti and asked him: Koi Rasta Hai, Kashmir Kou Sath Rakhnay Ka?” (Is there a way out to keep Kashmir (with India)).
“Jagmohan exhibited his communal mindset from the day one both in handling police, civil administration and the media,” Jameel says. “He sidelined local sleuths and cops who could help him better and same was the case in media. He pitted Pandits versus Muslim and pushed everybody to wall.” Eventually, he was alone as all systems he was supposed to command were on auto-pilot. Once, he accused state police for being responsible indirectly for in killing of IB men.
May 21, 1990 was his D-day. “I was posted to Raj Bhawan but I could not attend my duties because of the curfew restrictions,” one KAS officer, now retired, said. “That day I had gone to see him and secure the release of a 14-year-old boy whose father, our Mohalla Imam, had crossed over to Pakistan.” A tense Jagmohan was alone and suddenly the phone rang. “He felt shocked and dropped the receiver asking me: who this Molvi Farooq is?” the officer said. “As I smiled in surprise, he broke the news of the assassination and then he his colour faded.”
For the next two hours, he was trying to get in contact with the army, the CRPF, the police – nobody picked his phone. Then phone rang up again and somebody broke the news of firing on funeral procession near Hawal. Angry, he rang up his adviser Jamil Qureshi, whom he had reluctantly accepted as an adviser. The reply was shocking: “Adviser’s personal assistant told him that adviser would talk to him later!” The situation was getting melancholic and then a differently-colour phone rang up and he started explaining things.
“I could feel, it was his boss on line so I left the chamber,” the officer said. “But I told his staff to pack his (Jagmoahn’s) bags as it is time for his departure.” Then Anil Goswami, who was sacked by Narindra Modi as India’s Home Secretary, was his personal secretary.
Rajiv Gandhi
Rajiv Gandhi
Sofi was one of the first reporters who reached Molvi Farooq’s Nigeen mansion. Then he drove to SKIMS and followed mourners. Near Hawal, he found no scope to move through the wailing crowd and returned to Nigeen. By then CRPF had opened fire and resorted to yet another massacre.
Marwah, who was on a city tour the day Molvi was assassinated, says there were “reports of unruliness” by the mourners. “The panic-stricken leadership responded by imposing curfew in the entire area. No thought was given to how this curfew order would be enforced without use of force. It was a tragic mistake,” Marwah recorded. “It was left to a CRPF picket comprising a head constable and eight constables at Hawal near Islamia College to disperse the frenzied mourners. The CRPF picket panicked when they saw the huge procession menacingly advancing towards them. Sensing danger they fired indiscriminately, killing many of the mourners.” Marwah says the incident could have been used for alienating the people from militancy.  “…it was allowed to be used by the militants to spread terrorism in the state,” he regretted.
Sofi rushed to his office and flashed the story. He reported 37 killings (eventually the toll was 55 plus) and the world media picked it up. “In the evening interaction, Jagmohan accused me of being a militant who is always around,” Sofi said. “As I argued, he said: I will kill you and I lost my temper.”
Sofi remembers saying the governor that he will be packed off from Srinagar well before he would kill me. An angry Jagmohan sent Dhar to formally protest with the PTI. “He rang up my boss saying as Director Information I am putting on record my protest over the misreporting you have done,” Sofi quoted his boss later telling him about Dhar’s conversation. “Before the phone hanged, Dhar told him: as a citizen and a private person I am telling you, you reported everything correctly. That is why I respect Dhar.”
On May 24, a sullen and angry Jagmohan was summoned by Home Secretary for a “discussion” with Home Minister. Initially, Jagmohan said he is preoccupied but the Home Secretary insisted and sent him a special plane. “That was the last we saw of Jagmohan in Srinagar,” Marwah wrote. “He did come to Jammu to relinquish his charge, but did not come again to Srinagar.”
As Jagmohan was seeking appointment with Home Minister, it took its own time. By May 25, morning his aide got him The Times of India that reported: “Jagmohan asked to step down”. He knew the summons, only formalities were left. As Home Minister graced him an audience, B G Deshmukh, Principal Secretary to Prime Minister met him at his residence, suggesting him that he is now going to the Rajya Sabha. A “betrayed” Jagmohan dictated his resignation to the PS of Home Minister, whom he found “apologetic and helpless”.
Flying in the chartered Avro with his wife and three staffers on May 25, Banihal Pass came again between Jagmohan and Kashmir. He returned to Jammu that sponsored a three day strike against his dismissal. Saksena dispatched his luggage from Raj Bhawan to Jammu. Since then, people talk about Jagmohan whenever Zulchu is remembered.

Friday, August 19, 2016

Kashmir in Ancient Sanskrit Literature Nilmat Purana,

Articles on Culture and Religion in Kashmir

Kashmir in Ancient Sanskrit Literature

by Dr. B. N. Kalla

Koshur Samachar

A Sanskrit scholar and linguist, Dr. Kala is presently with the Department of Sanskrit, Delhi University. ACCORDING to the Nilmat Purana, the land of Kashmir was occupied by a vast lake called "Satisara". Modern geological observations have supported this legendary view. On the basis of this fact, the word "Kashmir" is derived from Sanskrit "Kashyapa + Mira" which means the sea lake or the mountain of sage Kashyapa. Kashyapa was the originator of Kashmir. In Kashmiri, it is called "Kasheer" and "Kashmir" in the Indian languages. Phonetically, "m" is eroded here as we find erosion in the word "Samudra" (ocean). "Samudra" changes into the form of "Sadur" (derived from Sanskrit Samudra in the Kashmiri language and "Samandra" in the Indian languages. "M" is retained in Hindi, Urdu, etc. but not in Kashmiri. Thus "Kashyapa + Mira" = Kashmir in the Indian languages other than Kashmiri and "Kasheer" in Kashmiri. Mir in English means the sea as Mariner. In Latin Marinus (more- sea).
The name of Kashmir does not occur in the Vedic literature. In the "Nadi Sukta" of Rig Veda, there is a hymn which mentions the name of Vitasta (in Kashmiri Veth and modern Jhelum).
Great Grammarians
Among the grammarians, the earliest referenee to Kashmir is found in Panini's (500 B.C.) "Ashtadhayi" and in Patanjali's great commentary on it. There the term "Kashmir" and its derivation "Kashmira" are stated as the name of the country and its inhabitants, respectively.
Among the epics, we find the name of "Kashmir" in the Ramayana and the Mahabharata. The Mahabharata refers in several passages to "Kashmir" and their king, but in a way which merely indicates that the valley was situated in the hilly regions to the north of India. Similarly, some of the Puranas refer to Kashmir in the list of northern nations. The earliest Sanskrit literature of the valley so far known is the Nilmat Purana. According to the opinion of Dr. Buhler, a famous German Indologist: "It is a real mine of information regarding the sacred places of Kashmir and their legends". Besides, the reference to worships prescribed by "Nila" and observed by the people, the work dilates upon such various topics as the Principal Nagas or sacred springs of Kashmir, the origin of the "Mahapadamsara" (present Wular Lake), places dedicated to Shiva and Vishnu, the sacred river confluences and lakes, the chief pilgrimages of the land and in the end upon the sanctity of the Vitasta.
Varahmihra (C.A.D. 500), in his Brahtsamhita, includes the Kashmiras in the north-eastern division of the other tribes who lived in this region. He mentions the Abhisaras, Daradas, Darvas, Khashas, Kiras, etc., the tribes which are known from other sources to have inhabited Kashmir and its neighbouring regions in historical periods. Harasha, a famous poet (7th Century A.D.), in his "Ratnavali" (drama), refers to the saffron of the Kashmira country, which was best of all types of saffrons, both in colour and in scent.
Very useful information
The Nilmat Purana describes the tribes as Nagas, Pishachas, Darvas, Abhisaras, Gandharas, Shakas, Khashas, Mundavas, Madaras, Yavanas, etc. In the Atharvasamhita, we find mention of some northern tribes like the Bahlikas, Mahavarshas, Gandharis and Mujavats. The Brahmnas and the Upnishdas refer to some of the tribes who lived in the north-west, such as the Gandharas, Kekyas, Madaras and Ambashthas.
Kshemendra, the polyhister, in his work, namely "Samyamatrika", furnishes us with some useful information about the topographical details of his country. His heroine, Kankali travels through the length and breadth of Kashmir. To the poet we owe the first reference to "Pirpanchal" route (Panchadhara). After Kshemendra, Somdeva, the author of the Kathasaritsagar, describes Kashmir as a region in the south of the Himalayas by the waters of the Vitasta. He mentions some of the holy sites of the valley, such as Vijayakshetra, Nandikshetra, Varahkshetra and Uttarmansa and the town of Hiranypura.
The temple of Shivavijayesha or Vijayeshwara, since ancient times one of the most famous shrines of the valley, has given its name to the town in which it was situated, Vijayeshwara, the modern Vijabror 75¡9' long, 33¡48' lat. "Bror" in Kashmiri means God, a derivative of Sanskrit Bhattaraka, corresponding to Ishvara.
The name, Nandikshetra, is given by the Nilmata, the Nandikshetra and Harmukta Mahatmyas to a high alpine valley at the foot of the east glaciers of the Harmukh peaks which contains the sacred Kalodakalake, popularly known as Nundkol. The Nanikshetra includes the ncighbouring site of Bhuteshwara or Buthsher, in the Kankanai valley below Nandkol.
Varahkshetra is modern Baramulla.
Ganga Lake
Uttarmansa is meant the sacred Ganga lake situated below the eastern glaciers of Mount Harmukh and popularly known as Gangabal.
Hiranypura, the town founded by Hranyaksha at Ranyal, a village situated circ. 74¡52 long. 34¡12 lat. close to the high road which leads from Srinagar to Ganderbal and the Sindh Valley.
Bilhana, the contemporary of Kalhana, lived during the reigns of King Kalsha and Harsha. He also left an account of his native valley. In his Vikramandekadeva Charita, he gives us a vivid picture of the Kashmirian capital and the village of Khonomusha (present Khonmoh) where he took birth. His account, apart from its poetic beauties, is full of local details. In addition to it, he has given the description of the language of his time. As per his version, Sanskrit and hakrit were in use like their mother-tongue.
Historical document
For the history, as well as for the early geography of the valley, Kalhana's Rajtarangini is a very important historical document. In the first Taranga of his work, he gives us an account of the legends relating to the creation of Kashmir and its sacred river, the Vitasta, and refers, besides, to the most famous of the many Tirthas in which Kashmir was abundant. For the historical geography of Kashmir is the mass of incidental references of topographical interest scattered throughout his work.
Ancient Kashmir was really rich in holy places and the objects of pilgrimages were planted throughout the valley. According to the Rajtarangini, Kashmir was a country where there was not a space as large as a grain of sesamum without a Tirtha. The springs (Naag in Kashmiri), which had their tutelary deities in the form of Nagas, the streams and the rivers, in particular sacred legends attached to each of them, innumerable places connected with the worship of various gods and goddesses - all these and many more have been frequently mentioned by Kalhana. They have some topographical importance as they enable us to trace with more or less certainty the early history of most of the popular places of pilgrims visited up to present day. The marvellous accuracy of Kalhana's topographical knowledge about some of the Tirthas tends to show that he visited them personally.
A number of feferences made by Kalhana regarding the origin of towns, cities, villages, estates and shrines are also of topographical importance. His knowledge about the birth of these towns and shrines seems to have been gathered from the inscriptions, recording the consecration of temples and grants of land by former kings.
Accurate description
The system of nomenclature followed in ancient Kashmir preserved a genuine tradition regarding their founder. In the cases of towns and cities, the appellation "Pura" is attached to the name of the founder. In the cases of religious structures, terms indicating the deity or the object to which the building was dedicated follow.
The notices for the foundations of the towns, etc. made by Kalhana, are sometimes accompanied by accurate description of the sites chosen and of structures connected with them. Mention may be made in this connection about his descriptions of the towns of Pravarapura, Parihaspura and Jayapura Dwarvati. It is Kalhana's accurate dcscription which alone has helped future scholars to idenlify some of the ruined sites of present times with the famed cities of the past. The seventh and eighth Tarangas of Rajtarangini are full and elaborate with detailed topographical intormation. Kalhana, incidentally, tells us so much about the various localities connected with those events - we can clearly trace them from the map. His topographical exactness is strikingly revealed from such accounts as the regulation of the waters of the Vitasta by Suyya, the sieges of Shrinagar under Sussala, the battle on the Gopadari hill in the same period, the blockade of Lohara and the siege of the Shirahshila castle.
Description of Kashmir
The poet, Mankha, was a contemporary of Kalhana. In the third canto of his work - Shrikanthacharita - he gives an account of Pravarpura, the capital of Kashmir.
Among other texts of topographical interest, mention may be made of Haracharitachintamani of Jayadratha. Jayadratha belonged to the end of the 12th century AD or the beginning of the 13th century AD. In his 32 cantos, he deals with a number of legends connected with Shiva and his Avatars Of these, eight legends are centred round well-known Kashmirian Tirthas and afford the author an opportunity of describing various sacred sites of Kashmir, connected directly or indirectly with them. Jayadratha's detailed description shows the gradual development of legends connected with different places of pilgrimage since the days of Kalhana.
The numerous Mahatmyas of Kashmir are also interesting sources for early historical geography. Thus the fole of Mahatmyas in describing the topography of the valley cannot be ruled out. They give us a good intormation regarding the ancient nomenclature of Kashmir. Among the 51 Mahatmyas, the Vitasta Mahatmya is a big one which is divided into 35 Patalas. They generally set forth the different legends connected with various places of pilgrimage, the merit to be appeared by their visits and the rites to be performed in each of the sites. They contain many early materials and local traditions and are thus vaiuahle for a systemalic study of the old topography of the valley.
References
1. The Nilamat Purana Vol I; Dr. Ved Kumari 2. Early History and Culture of Kashmir: Dr Sunil Chandra Ray
3. Panini's Ashtadhyayi (Ganapatha)
4. Rajtarangini's English (translation): M. A. Stein.
5. Kashir Dictionary. vol IV, published hy Jammu & Kashmir Academy of Art, Culture & Languages.
The author has given an etymology of 40,000 words of Kashmiri language up to the last volume - Vol VII of Kashmiri Dictionary published by Jammu and Kashmir Cultural Academy, Srinagar.
6. Webster's Encyclopaedia Dictionary of the English Language.

NIlamata Purana

The NIlamata Purana (рдиीрд▓рдордд рдкुрд░ाрдг) is an ancient text (6th to 8th century AD) from Kashmir which contains information on its history, geography, religion, and folklore. It was used by Kalhana as one of sources of his history. The dating of the text is based on the following reasoning: "The textual study of the work shows that some alterations and additions have been made in it after the ninth or tenth century A.D. in order to incorporate into it the monistic Saiva Philosophy of Kasmira. Had the Nilamata been composed after the ninth century A.D. there would have been no scope for such change. The lower limit of the date thus may be eighth century A. D. and the upper one about the sixth century A.D. as Buddha began to be regarded as an incarnation of Visnu from about 550 A.D."
According to the historian Ved Kumari: "If the Rajatarangini is important from the point of view of the political history of 'Kasmira', the Nilamata is no less important for the cultural history of that part of the country." Its critical edition was published in 1924. It is the national epic of Kashmir along with Rajatarangini encompassing modern day regions of modern day India, Pakistan Afghanistan, Khorasan, Tajikistan, Modern Dardic regions of world.

Summary of the contents

The Nilamata opens with Janamejaya's enquiry from Vaisampayana as to why the king of Kashmir did not participate in the war of Mababharata although his kingdom was not less important than any other in the country. Vaisampayana states that some time before the Mababharata war was fought, king Gonanda of Kashmir had been invited by his relative Jarasandha to help him in a war against the yadavas. Gonanda complied with his request and was slain on the battle field by Lord Krishna's brother, Balarama. In order to avenge his father's death, Gonanda's son Damodara went to Gandhara to fight with lord Krishna who had gone there to attend a Svayamvara. Krishna killed Damodara in the fight but taking into consideration the high sanctity of Kashmir he coronated his rival's pregnant widow Yasovati. Damodara's Posthumous son Bala Gonanda was a minor at the time of the great war, so he did not join either the Kauravas or the Pandavas. Vaismpayana points out the importance of Kashmir by referring to its numerous charms and its identification with Uma. He points out further that the valley was originally a lake known as Satisaras. This leads to the question about the origin of 'Kashmir' to which Vaisanipayana replies by relating a dialogue held previously between Gonanda and the sage Brahadasva.
Brahadasva gives at first the account of the divisions of time, the destruction of the world at the end of manvantara, the presevation of Manu and the seeds in a ship, the birth of the land and the lake, of Sati, the origin of various tribes from Kasyapa and Visnu's allottment of Satisaras to the Nagas. Then follows the story of the demon Jalodbbava born in the waters and reared by the Nagas. Having obtained boons from Brahma, the demon began to destroy the descendants of Manu dwelling in the lands of Darvabhisara, Gandbars Jubundura, the Sakas, the Khasas etc. Seeing this devastation, Nila the king of the Nagas approached his father Kasyapa and prayed to him to intercede with the gods to punish the evil-doer and to save the innocent victims. He requested the gods, Brahma, Visnu and Siva to do the needful. Visnu followed by Brahma, Siva and various other deities, proceeded to Naubandhana to punish the demon. The demon was imperishable in the waters; so Visnu asked Ananta to make an outlet for the waters by breaking forth the mountain-barriers. He did accordingly. Visnu then cut off the demon's head with his disc. Now the dry land being available in the valley, Kasyapa expressed the desire that it should be inhabited by the Nagas as well as by the descendants of Manu. The Nagas, however, flatly refused to have Manavas as their co-hahitants. Filled with rage Kasyapa cursed them to live with the Pisacas. At the request of Nila the curse was modified to the extent that the Pisacas would go every year for a period of six months to the sea of sand and the Manavas would live in the land jointly with the Nagas during that period. Visnu further assured the Nagas that the occupation of Kasmira valley by the Pisacas would last for four ages only.
After the passing away of the four ages, the Manavas, as usual, had gone out for six months. An old Brahmana, Candradeva did not accompany them. Troubled by the Pisacas he approached the Naga King Nila and begged of him to ordain that 'Kasmira' might henceforth be inhabited by Manavas without the fear of emigration. Nila complied with this request on the condition that the Manavas should follow his instructions revealed to him by Kesava. Candradeva lived for six months in the palace of Nila and was initiated into the mysteries of ri

tes or ceremonies prescribed by Nila. In Caitra, when the emigrant population of 'Kasmira' came back, he related the whole incident to Virodaya - king of Manavas. The lengthy dialogue held between Nila and Candradeva describes sixty five rites. ceremonies and festivals many of which are similar to those mentioned in other Puranic works and observed in many parts of India, while a few are peculiar to Kasmira only. At Janamejaya's enquiry as to what Gonanda had asked after listening to the teachings, another dialogue between Gonanda and Brhadasva follows. Gonanda expresses his desire to know the names of the principal Nagas dwelling in Kasmira and Brahadasva enumerates not fewer than Sir hundred Nigas. He expresses his inability to enumera  enumerate all the Nagas, as their number was too great. He further refers to four Nagas, the guardians of directions and relates the story of the Naga Sadangula and the Naga Mahapadma.
Then follows Gonanda's enquiry about the sacred places of Kasmira and Brhadasva's reply referring to various places dedicated to Siva and other deities. Two names Bhutesvara and Kapatesvara raise Gonanda's curiosity which leads Brhadasva to relate Bhutesvara Mahatmya and Kapatesvara Mahatmya. Then follows the enumeration of the sacred places of Visnu and other tirthas situated in the valley of Kasmira. Thereafter is given the eulogy of the river Vitasta and the work ends with the remark that, as this treatise in the form of a dialogue between Janamejaya and Vaisampayana was not useful everywhere (i. e. was of local interest mainly), Vyasa did not include it in the Mahabharata lest that should become too exhaustive.
In Georg Buhler’s words it is a real mine of information regarding the sacred places of Kashmir and legends which are required to explain the Rajatrangini. It is a valuable source of the cultural political life of ancient Kashmir. such as the legend of Satisar lake, the battle between Kasyapa and Nagas and other mythical accounts with the historical names of Gonanda and Queen Yasomati. This legend of lake is also found it Kalhana’s Rajatarangini in the Mahavamsa, the Chinese vinaya of the Mula Sarvastivadin sect and in travels of Hiuen Tsang.

Articles on Culture and Religion in Kashmir

Living Rituals of Nilmat Purana

by Prithvinath Bhat

Koshur Samachar

Puranas are a treasure house of knowledge of our past. They shed light on different customs and rituals that were observed by the Hindus at different places and different times of the year. Puranas are many in number and have been written in Sanskrit. There are eighteen Puranas and an equal number of up-Puranas. Purana means old. It also means a story of the ancient times. Puranas deal with the creation and destruction of the universe, with the lives of Saints and Sages, with the dynasties of Kings, with the importance of Gods and Goddesses, places of pilgrimage, rivers and rivulets, with festivals, customs and rituals etc, prevalent among the Hindus in olden times. So Puranas have a great religious and social significance. They are the explanation of Shastras.
Nilmat Puran is one of the famous Puranas that deals with the Valley of Kashmir in respect of its creation, its original inhabitants-Nagas, Pisachas and Brahmins, their style of living, religion, customs, festivals and topography. It peeps into the ancient history of Kashmir. It was written by some Kashmiri Brahman between 6th and 7th century A.D. In all there are 1453 verses in it. Some verses and parts thereof are missing with the passage of time. Kalhana, the great historian of Kashmir, has taken help from this document in tracing four Kings- Gonanda I, Damodar, Queen Yashovati and her son Gonanda II from it.
Nilmat Puran is named after the King Nila of the Nagar dynasty that ruled Kashmir in the beginning.
Puranas are written in the descriptive form wherein two persons converse in question and answer style and the story is narrated. In Nilmat Puran, King Janmejaya of the Kuru dynasty asks questions to Vaishampayan the son of Vyas of the Mahabharat times. The first question put to Vaishampayan was why the King of Kashmir did not participate in the Mahabharat war. Vaishampayan replies that Gonanda II was a child those days, so could not take part in the war. Janmejaya further asks how did the lake Satisar dry and how people settled there. The author has brought in two more persons in the Puran who also narrate the story in question- answer form, they are sage Brihdashva and King Gonanda of Kashmir. Thereafter starts the story of Kashmir. Jalodbhav demon lived in the waters of Satisar. He terrorised the people and killed them. King Nila of Kashmir approached his father Sage Kashyapa and requested him to get rid of the demon. Both approached God Vishnu who ordered Ananta to break the Himalaya with his plough. Ananta broke the mountain at Khadanyar. The waters of the lake gushed forth and its bed became visible. Vishnu caught hold of Jalodbhava and killed him with his chakra. He ordered Nagas and Pishachas to live in harmony. Brahmins and other castes of the plains lived as Gypsies in Kashmir. They stayed in the Valley for six months of the Summer and returned to the plains with the setting in of the Winter. One day Brahmin Chandradeva could not leave Kashmir due to old age and weakness. He was teased by Pishachas. He approached King Nila for protection who readily provided it. Then Nila narrated him the way of life of Nagas, their religion, customs, festivals, the places of worship, rivers and rivulets, hills and mountains and all about Kashmir. He also granted the Brahmins and others to settle permanently in Kashmir.
The King Nila described sixtyfive rituals and festivals which were celebrated by the Nagas, with great devotion, faith, pomp and show. Some of the rituals and festivals find mention in other Puranas also. Some of these are celebrated in Kashmir even today. Kaw Poonim and Yaksha Mavas are celebrated in Kashmir only.
Nilmat Puran describes in detail which rituals and festivals are to be celebrated on a particular day of the year. Both men and women participated in them. They kept fasts, prayed to Gods Vishnu, Shiv, Brahma and Goddesses Parvati, Laxmi and Saraswati. They sang and danced and enjoyed life to their best satisfaction. They were freedom loving and happy-go-merry people. The King also participated in the festivals with his subjects. He looked after the welfare of the people and provided them guidance. In fact the festivals and rituals were started by Nila for the prosperity, health and happiness of his people.
As mentioned above, there is a list of Sixty-five rituals and festivals in Nilmat Puran. Here we would make mention of only those rituals (religious practices) which are observed by the Kashmiri Pandits even today.
1. Sukhsuptika or Deepawali
Sukhsuptika literally means sleep with happiness. On Kartika Amavasya all except the sick and the children keep fast. In the evening Laxmi, the Goddess of Wealth is worshipped. Lamps are placed in temples, on crossings of roads, cremation grounds, banks of rivers, streams and lakes, hills, houses, at the foot of trees, cow-sheds, courtyards and shops. Shops are decorated tastefully. Feast is arranged in the evening in which friends relatives, Brahmins and servants participate. On the next day people with new clothes on, gamble and listen to vocal and instrumental music.
This festival is celebrated now as Deepawali and not as Sukhsuptika. Now electric bulbs illuminate houses, temples, shops courtyards and trees etc. besides the lamps. Laxmi is worshipped in the evening. Sweets are distributed, crackers are burst and fire-works illumine the skies.
2. Margshirsha Poornima
According to Nilmat Puran people kept fast on that day and broke it at night after worshipping the moon with white garlands, eatable offerings. Brahmins also were worshipped. The Brahmin lady, sisters and the wife of a friend each was to be honoured with a pair of red clothes.
Nowadays it is celebrated in a different way. Tahar-rice boiled with turmeric, mixed with oil and salt, is prepared. Pooja is performed, a little Tahar is kept in an earthen pot and placed on the roof or the uppermost storey of the house for the house-diety.
We call it MANJHOR TAHAR.
3. Tila Dwadashi
This ritual was observed on the twelfth dark day of Magha. Shradha of the dead was performed with oil and seasame.
Now this ritual is performed on the eighth dark day of Phalgun. How this change occurred is not known. On this day Tarpan (Water oblation) is given with seasame to the dead and a lamp is also lit.
4. Magha Poornima
Shradha with seasame was performed on this day and food was offered to the crows.
Not only food i.e. boiled rice is placed on Kawpatals (A plate woven of grass around two twigs placed one on the other at right angles) and is offered to the crows. Children celebrate this festival with gaiety as they play with Kawpatals after the boiled rice is eaten away by the crows.
5. Shivratri
This festival is the most famous and important of all the festivals of Kashmir. It is celebrated on the dark thirteen of Phalguna. Shivlinga is worshipped with flowers, incense and milk. All members of the family except the sick and the children keep fast. Devotional songs are sung. On the 15th dark day, Shiva is worshipped again and sweet dishes are offered to worshippers and Brahmin.
This festival is celebrated with great devotion, faith and pomp and show now. On 12th dark day of Phalguna, Wagur (an earthen pot or steel pot now) is brought to the house. Food is placed into it and is placed on a small circular asana made of grass. It is supposed to be the Brahmin who has to perform the marriage ceremony of Shiva with Parvati. Some say that Wagur is Shiva's messenger to Himalaya for his daughter Parvati's marriage with Shiva. On the 13th dark day, Watak consisting of big earthen pitcher, two small earthen pitchers, two smaller earthen pitchers, one elephant trunk shaped figure, seven bowls are decorated with flowers garlands and sindoor. They represent Shiva Parvati, Ram Brahmin, Seven Rishis, Ganesa and some other rishis. Walnuts are washed and placed into the pitchers and seven bowls. Then these are filled with water, some milk is poured into each one of them. Mishri (Sugar) is also poured into them. Pooja is started at Pradosh Kala (Dusk). All the members of the family take part in it. It continues with devotion and full faith till late in the night. Then fast is broken and boiled rice with a variety of cooked vegetables is taken. The worship continues, upto Amavasya and in the evening the Shivratri comes to a close. The walnuts in the pitchers are taken out and washed, Pooja is performed and the flowers and other pooja samgri used for worship is immersed into the river, walnuts are used as prashad and distributed among neighbours and all the relatives.
6. Navsamvatsara (Navreh)
This festival is celebrated on the first bright night of Chaitra. According to the lunar calendar, it is the first day of the New Year. It is also the first day of the creation of universe. Brahma, Vishnu and Shiva are worshipped on this day. It is also the beginning of Navratras. According to the custom, a plate (thali) is filled with rice. The following articles are also placed on the rice (i) milkpot (ii) flowers (iii) walnuts (iv) pen (v) inkpot (vi) coin or a currency note of any denomination (vii) Panchang of the new lunar calender year (viii) boiled rice (ix) Sugar or mishri (x) salt (xi) ghee (xii) baked rice flour bread (xiii) wuy a root of some kind of grass that grows in water and (xiv) picture of Vishnu or Shiva-Parvati. This plate is filled on the eve of Navreh (Navsamvatsara). Early in the morning of Navreh, the grandmother or elder lady or mother gets up and brings this thali for darshan by every member of the family. It is considered a good omen for the new year. Tahar of the rice is cooked and served after Pooja. Goddess Sharika is worshipped at Hariparbat. Flowers and Tahar are offered there. Navratras are celebrated with great devotion and faith. Goddess Mother is worshipped in homes and temples. Wye and kernels of walnuts are taken by every member of the family before taking any other thing in the morning.
7. Chaitra Navmi
It is the ninth bright day of Chaitra. Goddess Bhadrakali is worshipped. Fast is also kept. Navratras come to an end on this day. It is celebrated in the whole of northern India as Rama Navami.
Bhadrakali is a famous temple about eight kilometers to the west of Handwara (Dist. Kupwara) on a hilltop in a thick forest of Devdars. There is a statue of Bhadrakali which is worshipped on Chaitra Navmi.
8. Vasta Pooja
It was celebrated on the eleventh bright night of Chaitra. Grehdevta (House-deity) was worshipped and offerings were made to Him for the protection, prosperity and health of the family. Now this festival is celebrated only on Tuesday or Saturday of the dark night days of Pausa. Gadabatta (cooked fish with boiled rice) is offered to the house-deity after performing Pooja.
9. Janmashtami
Lord Krishna's birthday is celebrated on the eighth dark night day of Bhadrapada with great devotion and faith. Fast is kept and broken at the rise of the moon. Temples are decorated and people in large numbers go there to perform pooja.
10. Shradha Pakhsha
Dark half fortnight or Ashwin is celebrated as Pitra Paksha in memory of the dead ones of the family and maternal side. Fast is kept, shradha Kriya is performed. Brahmins are offered food, fruit and clothes etc. It is also known as Kambirpach.
11. Mahanavmi
In olden days, Goddess Durga was worshipped in the evening. Arms and weapons were also worshipped. Shanti was worshipped too. Now the practice of worshipping arms and ammunition has stopped. Only Goddess Durga is worshipped at Hariparbat, Durganag and Akingam.
12. Ashokikashtami
This day is celebrated on the eighth bright half of Bhadrapada. Goddess Uma (Parvati) and Ashoka tree are worshipped. Nowadays only Goddess Uma is worshipped. A Yagna is performed each year on this day at Umanagri (Utrasoo), Distt. Anantnag, where there is a famous temple of Uma. Fast is observed and prayers are offered.
13. Vitasta Utsava
This is observed on the thirteenth bright half of Bhadrapada as the birthday of the Vitasta river (Jhelum). After bathing in the river, the pilgrims worship Vltasta at Shadipora (confluence of Vitasta and Sindhu). Now this festival is observed at Vethvothur near Verinag (Dist: Anantnag) Pilgrims take bath in the holy spring of Vethvothur and worship the idols of Vitasta and Parvati. Fast is also kept. (Vethvothur is considered as the origin of the Vitasta.) The sixtyfive rituals and festivals have now shrunk to thirteen only. Navhimpatosava was also observed in the past on the first snowfall of the year.
The observance of rituals is incomplete without fasts, worship and offerings to gods and goddesses. From Nilmat Puran, we have learnt what food and eatables the people of Kashmir used to take in those ancient times. Khichri (rice, moong, pepper, turmerics, salt, ghee or edible oil; with water is cooked to form Khichri) barley, milk, curd, ghee, honey, grapes, meat, fish, bread, moong and masoor etc. were used as food items.
The observance of these rituals and festivals speaks of the highly civilized and cultured Kashmiri society. We are proud of being their progeny and we have tried to preserve our culture even after facing onslaughts of marauders of Central and West Asia. We should not give up our festivals and rituals even under the present trauma. We must not forget our language Kashmiri - because that gives us our identity. We must propagate it, learn it, speak it and write it in Devnagri script.







POSTED BY :: VIPUL KOUL
EDITED BY  :: ASHOK KOUL 



Gai Jatra – Nepal’s cow festival to celebrate the dead

Gai Jatra – Nepal’s cow festival to celebrate the dead

Gaijatra festival being observed
Kathmandu
- The traditional festival of Gaijatra or the 'cow festival' is being observed from today in the three cities of Kathmandu Valley and some other places in the country amidst fun, gaiety, humor, satire and entertainment.
The festival, beginning on the first day of the waning moon in the month of Bhadra as per the lunar calendar, lasts for a week.
During this time-honored tradition, people of all ages in the guise of cows and lunatics go around the city, wearing odd costumes to commemorate those who died during the past year. The bereaved families offer fruits, bread, beaten rice, curd and money to those participating in the procession including the cows.
As the saying goes, the festival derives its name from the religious belief that the deceased, during their journey to heaven, crosses a legendary river by grabbing the tail of a cow.
This festival is believed to have started during the reign of King Pratap Malla, who, in a bid to console his queen, much grieved at the death of her son in a smallpox epidemic, ordered his people to organize humour and satire programmes in various comic postures.
This tradition has been continued in the form of the Gaijatra festival during which people also give vent to pent-up feelings towards social and political anomalies, human follies and other contemporary affairs through comic skits, cartoons and the like.
Newspapers and magazines also bring out special humour and satire supplements to mark the occasion.
The day is a public holiday in Kathmandu Valley. Apart from Kathmandu Valley, the festival is also observed in Banepa, Dhulikhel, Trishuli, Dolakha, Khotang, Bhojpur, Chainpur, Ilam, Dharan, Biratnagar, Birgunj, Hetauda and Pokhara. RSS
 
 

Gai Jatra – Nepal’s cow festival to celebrate the dead

by Dave from The Longest Way Home ~ August 30th, 2015. Filed under: Nepal.
Cow and owner at Gai Jatra in Kathmandu
Gai Jatra in Kathmandu – Festival of the Cow and remembering the Dead

Given the year, the 2015 Gai Jatra (Gaijatra / Sa Paru) festival in Nepal is perhaps one of the most meaningful events of the year for many families who lost loved ones. The festival has a long history dating back further than its 17th century modern day interpretation.
The mean of Gai Jatra is literally – Gai – “Cow” and Jatra – “Festival”.
A young girl dressed as a cow during Gai Jatra
A young girl dressed as a cow during Gai Jatra (the cow face is printed on the colorful headdress)
So what do cows and the celebration of death have to do with each other. And why is it a festival?! Read on to discover more about this amazing festival in Nepal.

History of Gai Jatra

Firstly, the cow is revered deeply in Hinduism. The cow is a symbol of the Earth. It gives and feeds which represents life and the support of life. Hence a festival dedicated to cows.
King Pratap Malla's column in Durbar Square before the Earthquake
King Pratap Malla facing his family home
Lost in the annals of history it is said the people of the Kathmandu Valley worshiped Yamaraj (Yama), the Hindu “lord of death” on this day.
During King Pratap Malla’s reign 1641 – 1664 his family were stuck by a tragedy when his son died. The king’s wife was grief stricken and inconsolable.  Distressed by his wife’s grief the king tried to cheer her up but failed at every attempt to make her smile.
At his wits end the king finally offer a reward to anyone who could make his wife smile again.
During Gai Jatra festival when the cow procession was passing my the window of 33 virtues in Kathmandu Durbar square a group of boisterous performers shocked everyone.
Window of virtues during Gai Jatra
Past meets present: The window of 33 virtues today in Kathmandu Durbar Square where king Malla and his wife watched the precession in the 17th century
The group began ridiculing and mocking the rich, members of high society. While at the same time they highlighted the plight of the poor. They then showed the injustices within society with no mercy spared.
The queen erupted into laughter!
King Pratap Malla then ordered that laughter, jokes, satire and mockery should be included in the Gai Jatra festival from then on.
Tradition then took foot and people who lost a family during the year would take part in the festival by leading a cow along the precession. If no cow is available then a young boy is used as a substitute.

Gai Jatra today in the Kathmandu Valley

Two people dressed up during Gai Jatra in Nepal
Though Gai Jatra celebrates the dead it’s done so with laughter and happiness to send the souls in a happy after life – sometimes it takes a while …
Gai Jatra is still celebrated every year in several cities within the Kathmandu Valley. It’s usually celebrated on the first day of Bhadra month of the Lunar calendar. In other words at the end / start of August / September. In 2015 Gai Jatra was celebrated on August 30th.The primary location for the festival is Kathmandu city. As this is where much of it originated from. A procession is lead through Durbar Square and several other localised areas within the city.
Girl is given milk during Gai Jatra in Nepal
Many participants in the festival are given milk from a cow as the cow represents symbol of wealth, strength, abundance, selfless giving and a full Earthly life
In Bhaktapur the procession includes decorated chariots which display photographs of those that passed away during the year. Men also dress as women and dance with others along the streets.
Men with shaved heads at Gai Jatra
People shave their head after the recent loss of a family member
In Patan Gai Jatra is celebrated similarly to Kathmandu but with less fanfare. If you don’t like crowds this is a better option. Gai Jatra in Kirtipur is celebrated a little differently due to a merging of several beliefs. In Kirtipur it is said that the gates of heaven open up on this day. People dress as Hindu gods rather than cows and dance along the streets. People are encourage to knock on neighbors doors and invite them to come out and dance with them.
Young girl takes part in Gai Jatra
People, young and old,  who lost loved ones dress up during Gai Jatra

The Kathmandu Gai Jatra Festival

Gai Jatra this year in Kathmandu started at 8am in Basantapur (Kathmandu Durbar Square).
It follows a short parade style route going from
Basantapur (Hanumandhoka)-Maru-Jaisidewal-Lagan-Gokhal-Brhmatole-Onde-Hyumat-Jaisidewal-Kohiti-Bhimsensthan-Maru
Maru-Pyaphal-Naradevi-Bangemuda-Asan-Kamalakshi-Bhotahity-Asan-Indrachowk-Hanumandhoka
Remembering the dead at Gai Jatra
In Kathmandu, Bhaktapur and Patan people often join Gai Jatra with photographs of loved ones who died during the year
Up at 5am I was at Basantapur (Kathmandu Durbar Square) by 6am. Rather shockingly the ticket counters were open early to charge tourists  750 rupees on a national holiday – bit cheeky that. More in the coming weeks. Nevertheless Kathmandu Durbar square was still relatively quiet, but busier than usual as tents were set up to provide water for the mornings activites.
I do advise anyone who does not like crowds to come early. Find a quiet spot on the northern section of Durbar Square and stay put. The southern section was very crowded as was the area around the window of virtues.
Two children participating in Gai Jatra
Dressing up is an important part of Gai Jatra as it adds to the comical element that King Malla declared should be part of the festival in the 17th century

What’s the Gai Jatra Festival like in Bhaktapur?

Bhaktapur takes on a much more colorful approach to Gai Jatra. It’s also a lot more crowded.
Dancing and colorful characters perform around the three main squares. Durbar Square, Taumadhi Square and Dattatreya Square.
Laugher is an important part of Gai Jatra
Each of the festivals in Kathmandu, Patan and Bhaktapur have slightly separate meanings but are celebrated similarly on the same day
The festival kicks off at 1pm and continues on for the afternoon. During the night dancing and music continues on in the squares. Though accommodation doesn’t book out completely it does rise dramatically in price. Booking accommodating like this ahead of time is advisable.

What’s the Gai Jatra Festival like in Patan?

Dancing and colorful figures surround Patan Durbar Square. While more colorful than Kathmandu’s Gai Jatra it’s harder to get a vantage point.
Do be prepared to join the jostling crowd here.
Colorful
Colorful  dancer in Patan
The festival takes place over two days. There’s no need to stay in Patan as it’s close to Kathmandu city.

What time does Gai Jatra start?

  • Kathmandu Gai Jatra: 8am – 11am
  • Bhaktapur Gai Jatra: 1pm – 8pm
  • Patan Gai Jatra: 8am – 5pm
Scouts of Nepal at Gai Jatra
The Scouts of Nepal were volunteering to help keep the area clean – well done to them as they did a great job

Tips and help to enjoy Gai Jatra in Nepal

  • In Kathmandu Sadhus were already gathering between 7-8am. A colorful bunch but very money oriented. Even looking at one with a camera will have them coming up asking for money.
  • Likewise street children are often found to be asking for money throughout the day. Do be careful giving money to either group as you could quickly be surrounded by many all looking for the same.
  • By 8 am people started arriving dressed in colorful attire.
  • Processions start at a trickle which is very nice for those that don’t like crowds. Families walk through Durbar Squares in small groups.
  • People stand beside the procession and hand family members dressed up food (fruit, biscuits, sweets) and small denominations of money as they walk by.
  • It’s perfectly fine to photograph people dressed up. Just don’t block the middle of the walkway.
  • Don’t expect any “offical” help from event organisers – local people will be your best source of information
  • It is very possible to make the festival in Kathmandu, Patan and Bhaktapur on the same day. But, you’ll need to use a taxi if you wish to visit all three and spend time there.
  • Alternatively you could leave the Kathmandu Gai Jatra at between 10am-11am take a taxi to the bus park and then a bus to Bhaktapur to be there by 1pm.
Two youngsters taking a quiet break from the festivities of Gai Jatra
Two colorful  youngsters taking a quiet break from the festivities of Gai Jatra

Gai Jatra the nearly offical start to tourist season in Nepal

 
 POSTED BY  : VIPUL KOUL
EDITED BY    : ASHOK KOUL