*Open letter to Shehla Rashid(JNU) from a Kashmiri Hindu*

  *Open letter to Shehla Rashid(JNU) from a Kashmiri Hindu*  Shehla Rashid,  I am Aditya Tikoo. It was the morning of 19th January 1990. I (then 5) was playing with my mother on the bed. She was 7 months pregnant. She took me in her lap and asked – “what do you want – baby brother or sister?”. “Brother” – I replied. She kissed my forehead and held her hand on my head in affection.  Suddenly we heard a noise outside. It was some mob that was nearing our house. It kept getting noisy with each moment. My father who had gone outside rushed into the house and came to our room. I saw his eyes full of fear for the first time. He was a school master in Srinagar. “They are coming”, he said.  I felt my mother’s grip around me was tightened suddenly. I looked at her face. She fainted. I asked, what happened? She almost cried, said- nothing Bachcha. She covered me with her shawl. I could clearly hear her heartbeats as my ears were pushed against her. Her heart was beating abnormally. I could not see her face now. It was all dark inside. But now I could realise, she was wiping her tears.  The procession was now outside our locality which had 7-8 Hindu homes. Someone from the mob shouted – “Thats the master’s house”. And then started the announcement from the nearby mosques – “Asi gachchi Pakistan, Batao roas te Batanev san” (we want to become Pakistan with Hindu women not with their men). It was announced by the mob. All men must leave valley leaving behind their women. Some of them kicked the gate and pelted stones at the window. We were terrified. I was in mother’s arms. Who was shivering. Carrying three hearts. Two within, one in arms.  Mosques started making announcements after announcements. It was a recorded cassette with Islamic songs warning the idolaters. To free Kashmir from Kufra. Azadi ka matlab kya La ilaah illillaah.  Few minutes later, 3-4 males from the locality knocked the door. My father opened it in fear. They were Hindu neighbours. Came to inform we are leaving in 2 hours. They have gone mad. They won’t listen to us. They won’t let us live anymore. This is our last day in valley.  While they were discussing how to flee, those words of mob – Asi gachchi Pakistan, Batao roas te Batanev san were playing in my mind endlessly. I only knew a woman in my life. She was my mother. I asked myself, what will they do with my mother? Why do they want her for Pakistan? I asked after a silence – Maa, what are they saying? Who are they? Why will they take you away? Will I go with you?  Na bachcha. I am your mother. I will be with you always – she cried bursting into tears.  In few hours, my father arranged tickets for us. Mother packed a few things – some jewellery, cash and a Shiva Ling. I was looking at her in fear while she was packing. She was constantly crying. She consoled me a couple of times and pretended she is fine. But I knew she wasn’t.  We left home in the noise of loudspeakers from mosques. I can still hear those voices. Those aggressive tones, words and call for action. I could see skullcaps around staring at us with the glare of victory. Eyes that wanted to peel the skin off my mother and eat her flesh.  My father tried to pick me up since mother was advised not to lift heavy things. I thought if I leave her, she will go with mob.  I cried like never before. I said – Maa take me with you. Don’t leave. She tried to explain- I am not leaving. I am with you. Just be with Dad. I refused. My father cried for the first time. He forcibly snatched me from mother again. I was so terrified that I almost felt unconscious.  When I got my consciousness back, I found myself in mother’s lap in the bus. She was crying and thanking God. We fled the valley. There were thousands like us. We lived in a tent in Jammu for next 2 months. A lot happened there.  My mother had miscarriage. She lost the child. She lost the smile forever. A few years ago, I got to know the full story. When I fell unconscious, she did not let Dad touch me. She carried me for all the time so that when I open my eyes, I find her right in front. Because this is what I wanted. To be carried by her. She walked and ran for 5 long kilometers carrying two children – one in arms, one inside to catch the bus. She got the bus but lost her other child.  We are settled in Delhi now. With her sacrifice and blessings, I am doing well in life. My mother doesn’t talk much.  Listen Shehla Rashid, I am not a storyteller. Neither are you some dear to me with whom I wanted to share what I never did till today.  I just want you to know one thing. Whenever my mother listens to the Azadi slogans or Kashmiriyat or La ilah illillaah on TV in Kashmir or Delhi, she sees her child bleeding to death. She cries in other room. Thinking about her child. Who was snatched away from him by the slogans of Azadi, Pakistan and La ilaah illillaah.  Your slogans and defence of Azadi lovers remind my mother of her child who was brutally murdered by you, your fathers and Islamists.  Thus, you are my enemy. Whenever someone tries to harm you or slaps you or beats you or threatens you, I feel he is standing with me for my lost sibling who I never saw. Whenever someone silences the voices of Azadi, hum le ke rahenge azadi, hum kya chahte azadi etc whether Army in Kashmir or people like ABVP or Agniveer in Delhi, we feel as if someone is coming to rescue us and our lost baby.  I find you personally responsible for tears of blood my mother shed all these years. You and millions of Azadi seeker Islamist swines are the reason she has never smiled since 19th January 1989. She is the victim. You are the attackers. Game will begin now.  You Jihadis will be slapped, beaten up and destroyed wherever you are. Those whom army can’t shoot, will be taken care of by us. You cry victim. We will beat you more. For our mother’s blood. For her tears. For her lost child. For her lost smile.  For all those hundreds of mothers whom you raped. For all mothers whom you abducted and snatched away from their children forever. Mothers who are still missing from the valley. Mothers whose breasts were cut off with the slogans of Allahu Akbar. Mothers whose private parts were mutilated with slogans of Islam Zindabad. Mothers whose thighs were tattooed with Islam Zindabad. Mothers whom you disrobed. Mothers whom you forced to parade naked in front of their children.  Whatever has happened to you is just a trailer. You cry that a few stones hit you and gave you scratches. Know that my mother almost bled to death. My mother saw her child bleed to death. Yours is a drama. Hers was real.  We swear to the dignity of all those mothers. All rapist Jihadi Kashmiri Islamists will be silenced by all means. Kashmir is not yours. Forget about it. Forever.  – From a real Kashmiri and son of Mother India

In Search Of the Soul of Gulmarg

In Search Of the Soul of Gulmarg

Maharaj Kaul

 

 

It had been 25 years since I had visited Gulmarg. My urge to revisit it was intense, but more intense than that was to find its soul; because I had always wondered why many people thought it to be the epitome of the Kashmir vacation places; even greater than Pahalgam.

On August 17 I reluctantly departed from Pahalgam and headed almost straight to Gulmarg, except for a brief stopover in Srinagar.

Leaving Srinagar we took Highway IA, a major highway in J & K. Beyond Srinagar airport, into Bemina, a fast developing suburb, we drove toward Gulmarg. The highway up to about Bemina was a 4-lane road, which I was told was going to be expanded into a 6-lane road. Kashmir was finally coming of age to become a user-oriented place.

On the way to Gulmarg my taxi driver stopped at an orchid. The buxom apples, ripening into red skin, which was enveloping a still-developing rich juiciness. One was tempted to pluck them.

Tangmarg, the stop before Gulmarg, existing in the shadow of Gulmarg’s glory, has a personality of its own. There are visitors who like to stay in it, for its charms, facilities, and its self-effacing image. It is the headquarters of the military guarding Gulmarg, which is close to Pakistan. No military stays in Gulmarg, to give the tourists a chance to forget the Kashmir Problem for a little while. The road between Tangmarg and Gulmarg has seen a great upgrade since I travelled on it last. You find pines and other trees on it, setting up an aura of natural glory of the entire area.

At the end of the Tangmarg-Gulmarg road one suddenly sees a vast panoramic site of a natural meadow, circumferenced by tall, graceful mountains, dotted by magnificently tall and slender pine trees. This is the Gulmarg of the legends and tourism literature.

The central area of Gulmarg is a natural bowl, green but with many bald spots and weeds on it. It is 1.86 square miles area, with a length of 1.8 and a width of 0.62 miles. The average altitude of Gulamrg is 8, 825 ft., its highest point is 13,780 ft., at Apharwat mountain. Looking at just the “face “of Gulmarg, one is puzzled by its reputation as the best tourist place in Kashmir.

During spring Gulmarg meadow is swamped with bluebells, daisies, forget-me-nots, and buttercups, to the extent that it made the last Chak of Kashmir, Yusuf Shah Chak (ruled 1579-86), to change its name from Gaurimarg (Gauri was Lord Shiva’s consort) to Gulmarg, which in Urdu means a meadow of flowers. (marg means meadow) The king may have been ignorant of the significance of its original name and insensitive to smothering its history; like many kings of earlier times, his personal emotion was generally more important than anything else. The romantic Mughal king Jahangir(1569-1627) was also a lover of Gulmarg. Aurel Stein, the noted British archeologist (who among other things discovered the text of Diamond Sutra), lived in a tent in Gulmarg, between his field trips.

In the modern times, British rediscovered Gulmarg, in 1927; establishing the golf club, which still exists. It became a hot vacation spot for the colonizers, including its military. They found the snow-bound slopes of Gulmarg a fit place to expend their passions for nature and sports.

The central valley of Gulmarg, the meadow that has given it its name, has been poorly landscaped; in fact it has not been landscaped at all, just left “natural.” Many beautiful things could have been done to it: conversion to a park, embedded with organized flower-beds, trees, plants, walking-paths, benches, etc. The finished product would be a sophisticated garden blending with the basic scenery of Gulmarg, which is high mountains, embroidered with high pine trees. Instead of that what we have is a nearly two square miles of a primitive landscape. The custodian of Gulmarg, the state government, thinks that by leaving it “natural” it is imparting Gulmarg the greatest artistry. Internationally reputed public park landscapers have to be invited to submit proposals for the drastic facelift of the Gulmarg’s “face.”

Gulmarg has about 40 hotels, some good, others sunk into mediocrity. But it has no downtown: no good shops, no bars. The only whiff of a downtown that it has is a rambling, primitive bazaar. The absence of bars is due to the prohibition on alcohol, to an extent that only one state-run liquor store is allowed, which was closed due to the ongoing Ramadan. Without some sort of entertainment, besides golfing and skiing, the vacationers, after soaking nature for most of the time, feel bored.

My search for the soul of Gulmarg made me realize that it does not so much lie in its central meadow, but in its higher level places of Khilanmarg valley, Apharwat mountain, Alpather lake, and beyond. This area is like the forehead of Gulmarg, while its central meadow its bosom. From here you see the majestic sweep of the pine forests and beyond them the valley of Kashmir. On a clear day one can see the mountains Nanga Parbat (26,660 ft., in Pakistan) and Harmukh (16,870 + ft.) The grandeur of the views afforded transport you to a higher level experience of nature, creating a mood of enchantment, wonder, awe, and selflessness.

It is the Upper Gulmarg (a name I am giving to the ensemble of places at the higher altitudes than the main meadow of Gulmarg) that attracts Gulmarg’s most ardent admirers, the skiers. Gulmarg is one of the top skiing places in the world, because of its high altitude, the length of its skiing track, and the scenery it commands. From December to March, Gulmarg is converted to a vast skiing arena, bringing glory to the place, as well as money to the entrepreneurs. The irony is that through the skiing fame of Gulmarg, the government tries to lure tourists to the other parts of Kashmir, which may be more beautiful than Gulmarg.

All the high success of Upper Gulmarg would not have been possible without the cable car system, called Gondola here, which was installed in 1998. It ferries skiers, trekkers, and general purpose tourists from the Gulmarg base station, at 8,530 ft. elevation, to Kongdoori (in Khilanmarg valley), in its first stage. In the second stage, which opened in 2005, Gondola goes from Kongdoori to a station at 12,959 ft., near Apharwat mountain peaks. The highest point of Gulmarg is at 13,780 ft., at a peak of Apharwat mountain. Gondala was engineered by the French company Pomagalski. Because of the success of skiing, another cable car system running parallel to the second stage of Gondola, which will run from Kongdoori to a place called Mary’s Shoulder, in Apharwat mountain peaks, is being planned by the company. It will cater to beginner and intermediate-level skiers. Gondola fares are low. Horse owners and guides are fighting with the government for compensation to them for the loss to their trades due to the Gondola.

I stayed in hotel Grand Mumtaz, a reasonably good place. I walked to the downtown bazaar, rather than take a taxi or horse, to feel the grounds of Gulmarg and contemplate its scene better. There is a 7 mile road which goes round Gulmarg, called Outer Ring Road, providing a walk through pine forests and affording panoramic views of Kashmir valley and mountains that are also visible from Upper Gulmarg. Gulmarg has a golf course, at 8,694 ft., touted to be either at the highest altitude or among the top group of high altitude golf courses in the world. It is very interesting, and lends to good reason, that for security reasons, due to its proximity to Pakistan, that no local people can stay for nights in Gulmarg, except for hotel operators and critical government personnel. The population is only 664.

In Gulmarg one’s sight gazes at distant panoramic horizons, while at Pahalgam it is more restricted. This gives Gulmarg a greater visual heft, which translates into a more spiritual and romantic experience. In the arms of nature one feels the hand of something higher, a tug for something impersonal.

Following day I packed my stuff and drove down through the meadow of Gulmarg, onto to the steep Gulmarg-Tangmarg road. Going downhill on this road indicates a departure from Gulmarg, the queen of panoramic sights, where the romance with the mountains leaves an everlasting impression on one’s life. I bade goodbye to Gulmarg reluctantly, for I had just discovered what its soul is and where it lay, and I needed some more time to absorb that.

Siesta at Manasbal Lake

Siesta at Manasbal Lake

Maharaj Kaul

 

 

On a weekday, in the early afternoon, I reached Mansbal Lake. It is a small, pearl of a lake, placid, unpretentious. Its appearance and size makes you connect with it quickly. Unlike its famous sister, Dal Lake, Manasbal Lake is easier to understand and absorb. There were only a couple of dozen people in it during my visit. The mood was that of opulent tranquility, tender dreaminess.

Considered the deepest lake in Kashmir, at a maximum depth of 43 ft., it has engendered a myth that it is bottomless. A prodigious field of lotuses adorns it, which also makes it one of the largest sources of nadrus (lotus stalk), a popular item of Kashmiri cuisine. Then this is also among the top places to view aquatic birds. So many attributes for one splendid body of water.

After taking a wide and deep look at the lake and also taking all the photographs that I wanted to take, I decided to skip seeing the two important auxiliaries of the lake: a Mughal Garden, called Jarokha, built by Moghul queen Noor Jahan and the ruins of a 17^th century fort called Darogabagh, also built by Moghuls, which used to serve as an inn for travelers journeying between Punjab and Srinagar.

Moved by the supine serenity of the place and privacy afforded by the virtual absence of people, I decided that I must take a nap under a tree, an image of bliss conjured up from my childhood.

 I was very surprised by the choice of my activity, but I was being propelled by an inner force. I managed to land my aging frame on the ground, wrapped my camera round my right arm, and closed my eyes. I was amazed to see the Lady Sleep slowly curling her arms around me; I passed quickly thereafter. When I opened my eyes I saw that I had been in the other world for 45 minutes. Clearly Manasbal Lake inspired me to ignore everything: time of the day, public location, busy schedule, my past inability to sleep during daytime, and took me in her arms. That was incredible to me, as I am almost never able to sleep during daytime. I was quite elated by my performance because coming from a materialistic culture, in which people are always looking at their watches, to find enough inspiration and peace of mind to cut myself off from the world was no easy task.

I took a few more photographs and once again looked deep into the lake, to absorb its spirit and charisma. Slowly, but reluctantly, I walked toward my waiting taxi. On the way to Dal Gate we passed through many villages and hamlets, and the town of Ganderbal. People looked so much simpler and less stressed than their counterparts in the Western societies.

The siesta at Manasbal Lake started to sink in me, and I realized it was one of the defining moments of my trip to Kashmir, for it symbolized that I had arrived at a stage in my life, when I could distance myself from the material universe around me for some time.

 

Dina Nath Nadim – A Great Literary Figure of Kashmir

Dina Nath Nadim – A Great Literary Figure of Kashmir

Dr. Romesh Raina

Present day generation of Kashmir may not be remembering Dina Nath Nadim but the history and his contribution to its literary world keeps him alive. In fact  without his name the literature of Kashmir is incomplete. He emerged on the scene at a time when Kashmir was passing through a stage of transition dictated by the force of circumstances brought about by the Qabali raid. At the same time people were called to defend the valley from the raiders from Pakistan. Poets and writers played a significant role through their works in retrieving the valley from the clutches of the enemies. It is in this context that Nadim’s contribution is permanently etched in the mental memory of the people and the place.

Background – Nadim was born in Srinagar Kashmir in 1916 to Pt. Shankar Kaul, who died when Nadim was only eight year's old and was brought up in poverty. Nadim’s mother, therefore, played a significant role in his growing up and evolution as a poet. She originally belonged to the village Muran a village where the oral poetry constituted the part of the culture. Her singing the vaakhs of Lalded and poems of other poets, influenced the growing boy and ignited the flame of poetic genius in Nadim.

Nadim completed his academic qualifications by doing B.A in 1943 and B.Ed in 1947. Thereafter he started teaching for many years in Hindu High School Srinagar. After independence, he was appointed as the Assistant Director of Social Education. Because of his cultural background, he also became a member of the Sahitya Academy. Throughout his literary journey, he was greatly influenced by communism and progressive writers. This led him to become one of the founding fathers of the Left movement in Kashmir and also gave him an opportunity to travel to USSR and China. Due to his Leftist leaning, he became a regular contributor to Kwang Posh - a monthly journal run by the communists of Kashmir. Recognising his propensity for communism, he was awarded Nehru Award in 1971. He was also honoured with Sahitya Academy Award for Shihul Kul – a collection of his poems.

His emergence on the poetic scene

Kashmiri poetic scene was passing through difficult times as Master Zinda Kaul and Mahjoor’s demise had left a vacuum in the poetry. Around this time Nadim was struggling to make his mark as a poet and he initially began dabbling with poetry in urdu but with little impact. This made him shift to Kashmiri. On being asked about his changed preference to write in Kashmiri, his response was “my mother tongue has grater claim on me”. His first Kashmiri poem appeared in 1942 “Maej Kashir” .

The political events especially the 1947 raid on Kashmir saw the great mobilization of Kashmiri poets, writers and artists contributing in a big way to boost the morale of the people and also to instill the fighting spirit in them. It is here that Nadim made his mark when he read his poems Sonth and Graav in a mushaira organized by Arif, a fellow poet.  This was followed by Me Ccham aash pagahich. It turned out to be a powerful anti-war and pro-peace poem. It spread a message of revolution and Nadim as its strong proponent. Thereafter his poems essentially portrayed poverty and intense nationalism. To institutionalize the contribution of poets, writers and artists, the J&K Cultural Front was born. The artists involved used to play in remote rural areas of Kashmir in their mother tongue Kashmiri. The establishment of Radio Kashmir on 31^st July 1948, encouraged these artists by providing them a platform which gradually increased its reach and appeal.  Radio Kashmir in due course of time became an important medium of communication and connectivity with the people at large thus making it a powerful tool of resistance against the political crisis of those times. It also turned out to be an instrument to thwart the evil designs of the enemies. New slogans were coined and reputed poets and literary figures were invited to spread the message of nationalism, and mobilization of the people against the invaders.

As the events unfolded, his poetic persona became so powerful that this period earned the name of beginning of Nadim era. He was credited with the epitaph of being the people’s poet, while making a distinction between him and Master Zinda Kaul who was described as the Amarnath cave of Kashmir because Masterji’s poetry was spiritually elevating. And Nadim was described as Deodar because of his strength. During his poetic sessions, he was often referred to as a storm in Deodar (because Deodar withstands even the storm).

There is a collection of about 150 poems written by Nadim which includes English, Hindi, Urdu and Kashmiri. His notable poems include:

a)    Bombur Te Yambarzal (Opera)

b)   Trivanzah (Monologue)

c)    Bi G’evi Ni Az (Blank verse)

d)   Gris’ Kur (Peasant Girl)

e)    Dal Hanzni Hund Vatsun (The song of the Dal lake boatwoman)

f)     Lachhi Chu Lakhcun (Experimentation)

g)    Zun Khats Tsot Hish (Sonnets)

h)   Zit’nl (Fireflies)

i)     Zalir’Zal (The Cobwebs)

j)     Nabad Ti Tethvani (Rock Candy and Worm-seed)

There is a long list of his poems but the above-mentioned poems left a significant impact not only on the minds of the people but on the literary map of Kashmir. He is credited with intellectualization and Kashmirization of Kashmiri language. Of significance is his usage of words which he chooses to give them new meaning and wider understanding, for example: ayigrayi and many likewise. Nadim’s strength lies in innovation, experimentation and intuition which he used successfully to capture the imagination of a common Kashmiri. He came across many phases during his period and he responded as per the demands of the time. He presented his ideas in distinct style and mostly in an experimental frame.

HIS CONTRIBUTION TO THE CULTURAL REGENERATION

The upheaval of 1947 had inflicted an extreme psychological injury on the people which affected the poets, artists and writers in equal measures. The intensity of resultant depression in the environment lent an additional demand for literature that the masses could understand easily and communication through Kashmiri language became an effective weapon. Deeply influenced by agony and burning desire of the people, Nadim chose patriotic poetry and real issues of the people as his theme. The poetry thus composed talked about the miseries of a common man and he contributed notably in expressing the inner urge of the masses. It injected a new energy in the Kashmiri poetry which brought the unjust social and exploitative political conditions to the lime light.

He laid a firm foundation on which the Kashmiri literary transition got reared in subsequent years. Its essence lay in awakening the Kashmiri mined which meant the regeneration of Kashmiri culture, its basis and traditions. It infused a new energy in the environment which was quite visible in his poetry and presentation of real Kashmir through Kashmiri poetry is his significant example of keeping the sole of Kashmir alive. It also instilled a revolutionary zeal in the people of the valley by using high voltage slogans like Nara-e-inquilab during the period of political deterioration in Kashmir. This slogan proved to be a great force in motivating the people defend their motherland.

His contribution will always remain a source of inspiration for all the generations because essentially he gave a human touch to the poetry. This is visible when he says Me Chhu Hyond ti Musalman beyi Insan Banavun (urge to turn Hindus and Muslims into human beings again,) Sherwani Sund Khab (The Dream of Sherwani).

why are the Hindus lying down and taking all these abuses and humiliations without striking back?

 

  MUKHERJEE – MODI

SERVANTS OF JAZZIA SULTANATE

DILIGENTLY ENFORCING THIS CRIMINAL LAW

why are the Hindus lying down and taking all these abuses and humiliations without striking back? 

 

 

 

Please forward this to ALL Hindus ,,,all over the world''
It's time we realize our culture is being wiped away!!!
If you care forward this....IF NOT Delete!!!!!
..

Why are we Hindus taking all this lying down. Why is there an IAS officer as head of  very temple. Can they dare go to a Masjid or a church? Please see the article and decide for yourself.

Foreign writer opens our eyes.

The Hindu Religious and Charitable Endowment Act of 1951 allows State Governments and politicians to take over thousands of Hindu Temples and maintain complete control over them and their properties. It is claimed that they can sell the temple assets and properties and use the money in any way they choose.

A charge has been made not by any Temple authority, but by a foreign writer, Stephen Knapp in a book (Crimes Against India and the Need to Protect Ancient Vedic Tradition) published in the United States that makes shocking reading.

Hundreds of temples in centuries past have been built in India by devout rulers and the donations given to them by devotees have been used for the benefit of the (other) people. If, presently, money collected has ever been misused (and that word needs to be defined),
It is for the devotees to protest and not for any government to interfere. This letter is what has been happening currently under an intrusive law.

It would seem, for instance, that under a Temple Empowerment Act, about 43,000 temples in Andhra Pradesh have come under government control and only 18 per cent of the revenue of these temples have been returned for temple purposes, the remaining 82 per cent being used for purposes unstated.

Apparently even the world famous Tirumala Tirupati Temple has not been spared. According to Knapp, the temple collects over Rs 3,100 crores every year and the State Government has not denied the charge that as much as 85 per cent of this is transferred to the State Exchequer, much of which goes to causes that are not connected with the Hindu community. Was it for that reason that devotees make their offering to the temples? Another charge that has been made is that the Andhra Government has also allowed the demolition of at least ten temples for the construction of a golf course. Imagine the outcry
Writes Knapp, if ten mosques had been demolished.

It would seem that in Karanataka, Rs. 79 crores were collected from about two lakh temples and from that, temples received Rs seven crores for their maintenance, Muslim madrassahs and Haj subsidy were given Rs. 59 crore and churches about Rs 13 crore. Very generous of the government.


Because of this, Knapp writes, 25 per cent of the two lakh temples or about 50,000 temples in Karnataka will be closed down for lack of resources, and he adds: The only way the government can continue to do this is because people have not stood up enough to stop it.

Knapp then refers to Kerala where, he says, funds from the Guruvayur Temple are diverted to other government projects denying improvement to 45 Hindu temples. Land belonging to the Ayyappa Temple, apparently has been grabbed and Church encroaches are occupying huge areas of forest land, running into thousands of acres, near Sabarimala.

A charge is made that the Communist state government of Kerala wants to pass an Ordinance to disband the Travancore & Cochin Autonomous Devaswom Boards (TCDBs) and take over their limited independent authority of 1,800 Hindu temples. If what the author says is true, even the Maharashtra Government wants to take over some 450,000 temples in the state which would supply a huge amount of revenue to correct the states bankrupt conditions

And to top it all, Knapp says that in Orissa, the state government intends to sell over 70,000 acres of endowment lands from the Jagannath Temple, the proceeds of which would solve a huge financial crunch brought about by its own mismanagement of temple assets.

Says Knapp: Why such occurrences are so often not known is that the Indian media, especially the English television and press, are often anti-Hindu in their approach, and thus not inclined to give much coverage, and certainly no sympathy, for anything that may affect the Hindu community. Therefore, such government action that play against
The Hindu community go on without much or any attention attracted to them.

Knapp obviously is on record. If the facts produced by him are incorrect, it is up to the government to say so. It is quite possible that some individuals might have set up temples to deal with lucrative earnings. But that, surely, is none of the governments business?
Instead of taking over all earnings, the government surely can appoint local committees to look into temple affairs so that the amount discovered is fairly used for the public good?

Says Knapp: Nowhere in the free, democratic world are the religious institutions managed, maligned and controlled by the government, thus denying the religious freedom of the people of the country. But it is happening in India. Government officials have taken control of Hindu temples because they smell money in them, they recognise the indifference of Hindus, they are aware of the unlimited patience and tolerance of Hindus, they also know that it is not in the blood of Hindus to go to the streets to demonstrate, destroy property, threaten, loot, harm and kill

Many Hindus are sitting and watching the demise of their culture. They need to express their views loud and clear Knapp obviously does not know that should they do so, they would be damned as communalists.  But it is time some one asked the Government to lay down all the facts on the table so that the public would know what is happening behind
its back. Robbing Peter to pay Paul is not secularism. And temples are not for looting, under any name. One thought that Mohammad of Ghazni has long been dead.

HARD REALITIES.........

Hinduism remains the most attacked and under siege of all the major world religions. This is in spite of the fact that Hinduism is the most tolerant, pluralistic and synthetic of the world's major religions

The Seventh Exodus

The Seventh Exodus

K.L. Bhan

 

( This article is an abridged version of the chapter “The Seventh Exodus” from Prof. Bhan’s book “Paradise Lost,” which describes the seven times Kashmiri Pandits had to leave Kashmir because of persecution. The present exodus, the seventh, started in 1989, and continues. Even though this material was written a few years ago and some of its references are out of date, it nevertheless gives history of the ethnic cleansing up to the point of the forced exodus of Kashmiri Pandits from Kashmir Valley and continues with their first few years of horrible life in refugee camps. -  Editor: Maharaj Kaul, Destruction and Injustice : The Tribulations of Kashmiri Pandits. Publisher : KOA, 2003).

The wounds inflicted on the Kashmiri Hindus in the 1986 disturbances were not allowed to heal. Looking back now the episode looks like a mild arm twisting of the State administration and that of the so-called mighty India to gauge their real might and will-power to deal with the recurrence of such disturbing situations. The unexpected speed with which anti-India and anti-Kashmiri Hindu designs, the seeds of which had been sown over the years, began to unfold themselves was the most terrifying thing about it. The madrasas financed and run by the Jamait-e-Islami had poisoned the mind of the younger generation with Islamic fundamentalism under dictation from the theocratic Pakistan. The Jamaite-Islami activists had crept into the services at a large scale. They had found their way even into the top rung of the State machinery and also influenced and won the members of the bureaucracy that crossed over to their side. So for all practical purposes the State bureaucracy was hand in glove with pro-Pak elements and forces that had most sinister plans up their sleeves.

Though Dr. Farooq Abdullah saddled himself in power by allegedly rigged elections in 1987, the power had, as a matter of fact, slipped from his hands. The Muslim United Front, a new fangled Muslim outfit owing political allegiance to Pakistan, did not take its defeat at the busting lying down and vowed to get its own back. A monster with virulent fangs was harnessing itself for the charge. The Government headed by the nincompoop Chief Minister was too inefficient to crush the monster raising its horrible head. Law and order machinery that had developed cracks became steadily defunct. Farooq Abdullah openly admitted having sent numerous Kashmiri Muslim youth to Pak for training in arms. He released about seventy of them soon after they had been arrested. It is clear that armed insurgency and subversive activities were receiving state patronage and protection. Soon the forces inimical to secularism and democracy, having got sufficiently pretty good time and long rope, found the time ripe for sounding alarm calls of terrorism, which before long became the rage throughout the length and breadth of Kashmir Valley.

Then entered Gen. Zia-UI-Haq into the Kashmir arena. Addressing a top secret meeting in April, 1988 at Islamabad he said, "Gentlemen, let there be no mistake, however, that our aim remains quite clear and firm the liberation of the Kashmir Valley. Our Muslim Kashmiri brothers can't be allowed to stay with India for any length of time now. The Kashmiris have a few qualities, which we can exploit. First, his shrewdness and intelligence; second his power to persevere under pressure, and the third, if I may say so, he is a master of political intrigue. If we provide him with means through which he can utilize these qualities he will deliver the goods". Spelling out his methods of combat in terms of moral and physical means 'he singled out the Kashmiri Muslims to get hold of the power apparatus of the State by political subversion and intrigue and seek collaboration of favored politicians' help for subverting all organs of the State. He went on to say, to elaborate his Kashmir Plan "OP TOPAC," “we plan our chosen men in all the key positions to subvert the police force, financial institutions, the communication network, whip up anti-Indian feelings amongst the students and peasants, preferably on some religious issues. Detailed plans for the liberation of Kashmir Valley and establishment of an independent Islamic State in the third phase will follow".

The speech of Gen. Zia-UI-Haq speaks volumes for the ongoing insurgency and terrorism in Kashmir Valley and Doda and which is now escalating to other parts of the State. The message to the Kashmiri Muslim was loud and clear and urgent declaration of Jehad, holy war, against the infidels ruling from New Delhi. But the beginning was to be made with hitting the Kashmiri Pandit, a very soft and easy and non-retaliating target. Give the dog a bad name and kill it, they say. That is what they did with the Kashmiri Pandits (KP’s). Posters were pasted outside Mosques and at selected busy places labeling KPs as agents of India and branding them as traitors; accusing that the KPs had always and invariably acted as traitors and stabbed in the back of Kashmiri Mus­lims and their sectarian movements. It was quite easy to incite the motivated, indoctrinated Muslim youth in particu­lar and other Muslims in general, and make them rally one and all under a religious theme to fight the enemy, the KP in the first instance. Thus fundamentalists axe fell on the KP and drew the first blood. The fundamentalists exhibiting their terrorist credentials included government employees more than most police officials. The Muslim policeman posted for the security of the Mahant at Vicharnag, Mahant Pandit Keshav Nath, killed him with his rifle butt for refusing to embrace Islam. The savage killer Mohd. Yusuf represented only the tip of the iceberg of the all pervading deeply embedded fa­naticism, religious prejudice and intolerance. The truth about the motive and intentions of the frenzied Kashmiri Muslims obsessed with Islamic fundamentalism was no longer concealed. Their battle against Hindu Indian would be half won by decimating the KPs, by the ethnic cleansing.

This immediate goal with far reaching consequences had been dinned into the ears of the rank and file of Kashmiri Muslims by all from within and without the State in unmis­takable terms. The Allah-Wallahs rode rough shod on idol worshipping Hindus and openly exhorted and urged their mam­moth congregations to concentrate all their attention and ef­forts for the establishment of Nizame Mustafa. The KPs scanned the public mood, the collaborative nuances of the government and the trends of the future. They became wary but did not lose faith in the saner leadership among the worked up Muslims and the capability of the Central Government to act to shield its cherished values of secularism, religious freedom, pluralism, national integrity and solidar­ity. It proved a highly mistaken conviction that got shattered more easily than most brittle glass at one jolt.

Days went by and each day saw the floating of a new terror­ist and militant outfit. Their number went on swelling steadily but surely. JKLF had been there in the vanguard. Among others that crept up were AI-Jehad, Dukhtarane Milat, Mus­lim Janbaz force, Ikhwan-ul-Muslameen, Allah Tigers, Hizb­ul-Mujahideen and many more by scores. Hindu temples, shrines and their properties came to be attacked, looted and damaged or torched, not to speak of Hindu houses. This after all, did not augur well for the KPs. All was not well for them. The rot had set at work, the canker had eaten into the entrails of communal harmony. The Islamic bigots and fren­zied zealots gone crazy were prowling about drawing up their lines for wholesale onslaught. The air, the mist, the sun­shine, the good earth, the whole environment tingled and vibrated with threats of danger in security, instability and gory days ahead. There was no lull, a storm was brewing.

Frightened Pigeons that was what the KPs felt like. This feeling was not anything new to the KPs. History bears elo­quent testimony to the fact that since the coming of Muslim rule till today Kashmiri Pandits have been the worst victims of terrorist violence. The recent trouble in the Valley started in 1989 when some miscreants masquerading as followers of Islam began to frighten the Kashmiri Hindu Community and others by resorting to violence. "Within a span of a few years not less than 300,000 members of the Hindu minority had to leave their hearths and home, they are now leading a miserable life in the camps at Jammu, Delhi, Chandigarh, Amritsar and other places, " writes Himanshu Shanker Jha (Hindustam Times, August 15, 1995). The writer further adds " It may be recalled that the first mass exodus of Pandits started 500 years ago when an irreligious despot, Sultan Sikander, made a proclamation that if a Hindu did not become a Muslim he must either leave the country or be killed; the persecution of Pandits continued during Aurangzeb's regime too. Teg Bahadurji, the 9th Sikh Guru, boldly faced death at Chandni Chowk in Delhi in 1675 to protect the lives and honor of Kashmiri Pandits".

Subsequent to the passing away of the great son and iron man of India, Saradar Vallabhai Patel, no Central Govern­ment had noticeable hold on the State bureaucracy and the local leadership. The Indian army stationed in the State was sitting on the fence and non-interfering and, therefore, a mute witness to all that was happening in Greater Kashmir. Per­haps they had no role for anything other than disposing off surplus diesel and petrol all along the National Highway from Nandni (Jammu) to Barsoo, Anantnag (Kashmir).

In free democratic, socialistic and secular India too, the KPs were direct and easy targets for humiliation and vandalism at the hands of the Kashmiri Muslims. The Jews desecrated the Aqsa Mosque in distant Israel but the poor KP had to pay for it through his nose. For what fault? He was a Hindu and belonged to the minority community. Passing through the Hindu localities of the city of Srinagar the angry demon­strators protesting against the Jewish high handedness shouted 'Yeh tamasha nahi hai, yeh matam dari hai,'  if a Hindu dared to look from a window above or if one passing by the roadside stopped to look on. An anecdote of those days comes to my mind and is worth mentioning here. Two la­dies, one European and the other a national leader, Mrs. Krishna Hathi Singh, on a tour of the valley, were staying at Nedous Hotel. They came out on the verandah to have a look at the passing protestors. The fanatics, crazy with religious frenzy and fervor rushed through the lawns and caught hold of the two ladies. Without being severe to them they only thrashed their pelvic regions and loins with fresh nettle that produced red spots all over the skin affected by the nettle-­sting. The ladies moaned and groaned with pain and mental agony. The European lady had to get hospitalized for a couple of days and on recovery she said she had traveled widely and she had widely read but never encountered such brutality as she was made victim of. The first target inciden­tally of the vandalism was the Mission School at Fateh Kadal, followed by two Churches in Srinagar City.

Who are these fanatics and the fundamentalists? They are not the descendants of the alien rulers like the Chaks, the Afghans and the Mughals, etc. They are none other than our foster brothers, born and brought up in the Muslim culture and tradition. Gen. Zia-ul-Haq would call them Brahman Zadas. But I fail to understand their psychological stan­dard, which is still poor, deficient, crude and coarse. Pro­fessing to be more loyal than the King, they typify the pro­verbial convert's zeal. When Z.A. Bhutto, former Prime Min­ister of Pakistan, gave up his ghost at the gallows, following the Machiavellian machinations of his patronized Gen. Zia­ul-Haq, they burnt effigies of Zia and his stooges in the Jamat-e-Islami .. They blocked roads with up­rooted trees and smashed electric and telegraph posts. The KPs, the ever frightened pigeons, remained imprisoned within their houses for many a day without water, vegetables and essential commodities because the entire Muslim community was in mourning since their liberator had been mercilessly killed by his own creation.

Now see the other side of the picture. When on 17th August 1988 Pak President Zia-ul-Haq was killed and torn into shreds in a plane crash, the Brahman Zadas repeated the mourning cry "Yeh matam hai koi tamasha nahin" as they moved in procession through lanes and by lanes and Hindu locali­ties in particular. They coerced the KPs to switch off the lights and virtually imposed civil curfew on the bewildered and dazed KPs, the Muslim women pounded their chests and beat their breasts with closed fists and the Muslims on the whole behaved as if some dearest members of their fami­lies had died.

In his "Op Topac" aiming at the liberation of the Kashmir Valley, Zia-ul-Haq had clearly hinted at adopting a coordi­nated use of moral and physical means, other than military operations, as methods of combat. It was just a political op­eration, it had tacit religious, cultural, communal aspects. The means evidently signaled an uncivilized, undemocratic, unlawful and irreligious line of action. It was a clarion call for Jehad, a holy war enjoined upon Muslims as a religious duty in the service of Islam. Which could be the best form of that service? The cut and dry method was elimination of the microscopic KPs who had ever and all along been branded as symbolic presence of India in Kashmir. There being only a handful of them, their liquidation was a simple and easy goal to be achieved and thus bring to fruition an insignificant item on the Jehad agenda, that of complete ethnic cleans­ing.

The path to 'azadi' began to be paved with the blood of the KPs. All Kashmiri Muslims of all shades and hues, of all denominations and nomenclatures, converged and united, rising above their divergent conflicting beliefs and convic­tions, in the unholy mission of raising the edifice of 'azadi' with the bricks and mortar of the bodies and blood of KPs. The names of KPs, young and old, wanted to be sacrificed in the service of Islam came to be pasted, as public posters, at the entrances of mosques in the localities where. the inno­cents doomed to death had been living for generations in peace and amity. The lists appeared at regular intervals and were there for anyone to see. The names of the con­demned stood in a sort of rank and merit or order of priority. They were dubbed as 'mukhbirs', spies working for interests of India, and hence meriting no mercy. The war against the arch enemy India was inaugurated with blowing the bugle against KPs for whom India had done no favor out of the way.

There was a mushroom growth of militant and terrorist out­fits. Trained in the use of deadly sophisticated weapons and armed to teeth by Pakistan, they multiplied in scores, all moving ahead concertedly with the plan of striking terror, all pervasive terror, before embarking on a spree of preplanned murders.

All news papers published from Srinagar carried no news worth the name other than declarations like 'Mein Mukhbir nahin hoon' (I am not a spy) 'Ailane la taaluqui' (confession of parting links with political parties and severing of such af­filiations) and open unmistakable threats to the KPs of dire consequences for their past and present anti-movement (anti-azadi) and traitorous behavior. Thus the message of the terrorists that Muslims of Kashmir should gear themselves up and be in readiness to pounce and swoop upon the soft target, the defenseless KPs, reached every home. The de­velopments in Romania and Chekoslovakia became models for the insurgents who believed that following these models for their goal of azadi was almost a foregone conclusion . The religious frenzy and Islamic euphoria was on a spiral surge.

The terrorists were emboldened beyond their expectations when almost half a dozen hardcore terrorist were released in ex­change for kidnapped Rubia, daughter of the Union Home Minister Mufti Mohd. Syed. By abjectly surrendering to the demand of the terrorists the Central and State Governments licked the dust and acquiesced in the wide spread belief that the terrorists were a power to reckon with. The follies galore of the two Governments boosted up the morale of the militants and terrorists tremendously.

They marched on making one inroad after another. Sud­denly mosques boomed and zoomed day in and day out with pro-jehad and anti-India and anti-Kaffir (anti-Hindu) slo­gans, speeches, sermons and discourses. No relevant su­perlative can convey the degree of venomous and provoca­tive propaganda blared at maximum pitch from the mosques. At night they beat empty tin cans and tin roofs to inject terror into the mind of KPs. Several shocks had already been given to them including a sizeable warning and threats in black and white through some dailies that the KPs must quit the Valley within 48 hours or overstay on pain of death. The ‘Alsafa’ edited by Mohd. Shaban Vakil was in the van­guard publishing these gory threats. This paper virtually became the mouthpiece of the terrorists and played a capital role in fanning its flames and carrying them to remote cor­ners of the Valley. Ironically Mohd. Shaban Vakil was gunned down in his office in April 1991 for having criticized a militant group. But by then he had been instrumental more than anybody else in inflicting maximum damage to the KPs in his vocal advocacy of the terrorist cause. 'Aftab' and 'Azaan' joined in the choice songs in praise of the mujahids. And incidentally now 'Ahadnama Kashmir' witten by Sonaullah Bhat tracing the history of the state from the Buddhist pe­riod to the recent times stands banned by AL-Fateh force and the AI-Faran.

The night of January 19, 1990 will remain the most unforgettable one in the memory of every Kashmiri Pandit child who had attained age of consciousness of surroundings and grownup men and women. That night stands singled out as the harbinger of the terrible catastrophe which before long engulfed the panic-stricken unfortunate community. That night flood gates broke open and the world resounded with war cries inciting the Muslims that it was time they came out into the streets breaking the chains of slumber, to welcome the ringing of the dawn of a new and Islamic order. That night seemed to be fated to ring out the life of every Kashmiri Pandit child, man and woman. That night signaled that all was over with them. That night tolled the knell of what Kash­mir and oft-quoted Kashmiriat symbolized. No male Muslim man or child stayed back in doors but streamed out to swell the crowds whose shouts of 'death to India', death to Kafirs rent the skies from Qazigund to Karnah. That night in the pall of darkness the land of rishis would get saturated with the warm blood of Kafirs. That night demons masquerading as neighbors, friends, co-workers came out in true colors, for a sea change had swept over the so-called peace loving Kashmiri Muslims. Gone with the wind was their facade of secular, tolerant, cultured, educated outlook, which was replaced by in­tolerant Islamic fundamentalist stance. The urbane and the rustic, the high and the low, all rubbed shoulders in wild frenzy in their common war against the KPs, huddled up together indoors while their fate hung in balance. They read the clear writing on the wall, their days in their native land were numbered and they must catch time by the forelock to escape the impending doom. The seventh exodus was surely in the offing. The pusillanimous Central and State Governments had neither the will nor wherewithal to crush the monster of Islamic fundamentalism that had entrenched itself in the Islamic Republic of Kashmir. The terrorist living and acting in absolute fidelity to bear creed of intolerance emanating from Muslim fundamentalism set in motion the juggernaut of physical liquidation of KPs on selective basis. The terrorist outfit Jammu and Kashmir Liberation Front stole the march over other groups. The terrorists who were never tired of styling themselves as followers of Islam, as their camp fol­lowers still do, adopted the evil policy 'kill one and frighten one thousand'. It was in pursuance of this policy that 1000 KPs were butchered in 1990. The terrorist outfits vied with one another in out Heroding Herod and devised so barbarous and horrendous methods of torture and murder that would make Sikandar the iconoclast, the Hamadani rulers, the Chaks and the Afghans turn in their graves and salute their present progeny for improving upon and breaking all their records in savagery and inhumanity. Have you ever before heard of or read of such cruel acts of violence as stitching the lips of the victim before killing him and nailing the chest and feet of the poor man till he bled to death? Those who crucified Christ were kinder.

The implementation of the policy began with extinguishing the beacon lights among the KPs comprising intelligentsia, the political workers, professors, lawyers, teachers, engineers, well placed officers in the State and Central Governments and others. The stale and hackneyed accusation or charge in every act of murder was that they had indulged in anti-azadi activities. There was not to reason why? There was not to ask why? The terrorists had their own interrogation centers and courts awarding penalties and death sentences. Very few KPs were afforded opportunity to explain their position or prove their innocence. There was the Jamate-Islami injunction and commandment: "Bahas mubahasa se perhez karen" (shun argumentation). So the allegedly unwanted and undesirable persons were killed summarily and point blank in lanes and by lanes, streets, thoroughfares, in offices, at homes, anywhere the choice was that of the killer, who more often than not made a show of his chivalry in the Islamic tradition by gunning down a poor KP in full public view so as to earn the appellation and applause for being a mujahid. Kill an unarmed, defenseless person caught unawares and become a mujahid. JKLF drew first blood with the pre-planned murder of Shri Tika Lal Taploo, an advocate and prominent and vocal member of the provincial wing of BJP. He fell to terrorists bullets quite near his house. He had always helped and served the Muslims of his locality without any compensation and was very popular with them. The Muslims of his locality mourned his death and joined the mammoth funeral procession. His death sent a powerful tremor down the spine of the KP community and caused real tangible concern. The ground had been broken for the vicious process to gather momentum. As days passed the heads of prominent KPs rolled down. No day passed without registering the murder of an innocent KP here and there. Shri N.K. Ganjoo, a retired Judge was gunned down at an arms length in broad day light in Hari Singh High Street, Srinagar. The dead body lay in a pool of blood with no police anywhere and no Hindu daring to touch it, lift it or cover even with a sheet of paper. The Muslim passers by and shopkeepers watched the scene with jubilant faces and hilarious hearts. Much later Muslim policemen removed the dead body dragging it in the manner of a dead dog. The scene was televised a number of times.

It became a common place to hear Kashmiri Muslims greeting one another with the gleeful news of the fall of a KP. The day augered well if the day dawned with fresh warm blood of a KP. A medieval tribal trait still alive in Kashmiri Muslim mind despite the gloss of advancement in its modern sense.

Those who know Shri P.N. Bhat, a front rank advocate practicing at Anantnag, will vouchsafe how much popular he was with Muslims in his town. His skull was shattered with a volley of bullets. No Muslim uttered a word of condolence for him; why should they? It had brought glory to Muslim zealots.

Shri Lassa Koul, Director, Doordarshan Kendra, Srinagar, was gunned down just outside his house at Bemina. He was returning home at night after doing his duty. Even a layman could suspect the foul play of DD employees in his dastardly murder.

Shri R.N. Handoo, P.A. to Governor, was killed outside the gate of his house at Narsinghgarh, just as he was entering the official vehicle to take him to his office. The next day, in its early hours, witnessed the merciless and brutal killing of Shri B.K. Ganju, a young budding and extra­ordinarily intelligent and efficient Telecom Engineer, within his home at Chotta Bazar, Srinagar. He hid in a charcoal drum and the assailants failing to find him were about to leave when his neighbors whom he trusted too much redi­rected the blood thirsty savages to conduct a research. A dozen bullets were pumped into the drum killing the help­less trapped weak man. When his young widow appealed to the jubilant killers to shoot her down along with her two baby daughters, they marched out chuckling "who would mourn over his dead body?"

The following day heralded the murder of Shri A.K. Raina, Deputy Director, Food & Supplies, Srinagar by terrorists in his office. It was literally dying in harness. His subordi­nates stood aloof and watched the proceeding joyfully.

Prof. Nila Kanth Lala, MA (Political Science, History and Education), extensively read and informed person, with a gift of gab, in fact an institution in himself, was done to death by his own Muslim taught of his own area. After his retire­ment from Government service he had been serving in Is­lamic Higher Secondary School; What a reward?

Prof. K.L. Ganjoo, an agricultural scientist at Sheri Kashmir University of Agriculture Science & Technology at Wodhura, Sopore (his home town), was kidnapped and tortured by his own Muslim students and friends before he was shot dead while wading the Jehlum under dictation from the ter­rorists. His wife Prana Ganjoo was kidnapped and gang ­raped and then dismembered. Her body was not returned to her relatives.

The followers of Nizam-e-Mustafa revived the medieval barbaric age when Shri Brij Nath Kaul, a driver in SKUAST, Shalimar campus, Srinagar was tied by his feet to a jeep driven by the terrorists. Muslims praying five times a day wit­nessed the ghastly manner of dealing out death and enjoyed his defacement. This belittles the brutalities of the Afghan rulers of Kashmir.

Shri D.N. Mujoo had done a lot for educating the Muslim youth of his area, Fateh Kadal, Srinagar before he moved to Rawalpora. Besides being a Theosophist, an unassuming Scholar, an educationist who took pains to experiment with J. Krishnamurti's dynamic thoughts on education, Shri Mujoo was all his life a real teacher. An old man of over 70 years, tall and healthy, he passed his time in philosophical contemplation. He did not dabble in any politics and was least dangerous. Yet the terrorists intruded into his house, seized him and stabbed ruthlessly at the dead of night. His wife was also assaulted and injured but left as 'dead'. The poor old man bled pale and cold.

Shri Sarvanand Koul 'Premi' truly brimmed with love for all. A distinguished poet in Kashmiri he contributed much to enrich the Kashmiri literature. He translated the Bhagavad Geeta into Kashmiri verse. He had a copy of the Holy Quran besides the Hindu scriptures in his library. Destroying the library was not enough. The terrorist hounds led Premi and his son Virender some distance away from his house. His forehead was nailed at the tilakmark, his eyes were carved out, his limbs and bones were broken; his body was aced and then butchered in the same manner. What impressive examples of Islamic tolerance! 

Smt. Sarla Bhat, a nurse in SKIMS, Srinagar was suspected of being an informer since the institute was a den of other terrorists, which included members of the faculty as well. At the behest of Dr. A. A. Guru she was gang raped by a number of Muslim bad characters of degraded order before she was stripped naked, mauled and murdered in a shameless manner that no human being born of woman can conceive. She was thrown on the road for all to see what respect they had for womenfolk.

Smt. Girja, a school teacher in Bandipora, had gone to school to collect her salary and called on a friendly Muslim col­league. The architects of Nizama-e-Mustafa kidnapped her from there with the Muslim lady restraining herself from in­terceding and thwarting the evil designs of the Islamic zeal­ots. The possession of her body was “halal,” according to religious injection. They gang raped her, ripped open her abdomen, placed her on band saw and sawed her into two halves.

Kumari Babli and her mother Smt. Roopwati of Pulwama met a horrible end at the hands of terrorist brutes.

Shri Balkrishen Tutoo, an officer in agriculture department became the victim of callous bloodthirsty militants who barged into his house to abduct and kill his brother. Tutoo pleaded for mercy and resisted, he was fired and critically wounded. He was rushed to the hospital where the doctors on duty allegedly completed rest of the work.

Mustaq Latram for whose release the AI-Faran outfit wants release of the four foreign hostages was allegedly involved in the gruesome murder of four members of a family at Mallapora, Habbakadal, Srinagar. The victims at the instance of some neighbors gunned down Jawahar Lal Ganjoo, Mrs. Ganjoo, Badri Nath Koul and his wife Lalla, living under one roof, leaving behind two unmarried daughters and two inno­cent teenaged boys and an old 85 years paralytic mother.

Asha Koul was abducted from Achabal, Anantnag. She was taken to a KP migrant’s abandoned house in Srinagar and gang raped for many days and tortured. Her body was found in a decomposed state in the very house on 8th August in 1991.

Babli Raina, resident of Sopore, a teacher, was gang raped in her house in presence of her family members on 13th August 1990, before she was killed, an act we have never heard or read in the recent history of any civilized country. There are many more reported and unreported cases of brutal and hair-­raising treatment meted out to women as memorable ex­amples of Islamic gallantry.

No religion enjoins upon its followers such inhuman, cruel and unnatural acts. And the Muslims more educated in num­ber than the uneducated ones, hailing from well to do homes, indoctrinated and motivated by Pakistan Government backed ISI, prowled about like man eaters looking for KP victims. Killings were carried on unabated in ever new devised forms that beat all past records of cruelty and ferocity during the 500 years of Muslim rule in Kashmir. The KPs went or receiving threatening letters, death warrants and highly disturbing telephone calls not in-joke but in real meaningfulness. For paucity of space I cannot give in comprehensive details the brutal and ruthless murders of hundreds of Rainas, Ganjoos, Tikoos, Kouls, Mujus, Tutoos and so on. Hundreds of KP martyrs who fell at the altar of Indian secularism and the splendid heritage of India have remained unsung.

The KPs remained at the receiving end, the terrorists were ruling the roost as the gun had given them unfettered liberty and power to kill, where and when they chose. Even teenagers and boys under ten could be seen openly carrying lethal weapons slinging down their shoulders under their pherens. The unrestrained hunting of the cream of the KPs became as much a pastime as it was a well planned and calculated design to achieve ethnic cleansing with the ulte­rior aim to establish Islamic way of life and governance and merge the Valley with Pakistan, the so called defendant and guardian of Islam in the world. Each case of murder sent waves of shock after shock and tremor after tremor in order to shed and break the spine of the Pandits. There was no law and order worth the name as it was under the control of the terrorists who counted the shots. The collusion or nexus between the law enforcing agencies and the gun trotting terrorists was conspicuous. In fact the Kashmir Police was there as it is still now infested with anti-national elements and moles that provided protection and patronage to vandals and criminals. It was a total Muslim revolts nay armed insurgency against the KPs as a matter of first preference.

No saner voice rose from among the enlightened literate Muslims of Kashmir. They sealed their lips, curbed their con­science and smothered their soul in astonishingly mysteri­ous silence. Muslim ladies proved more ferocious and furi­ous than men. Humanity and humanism in Kashmir vis-à-vis KPs were dead and cold and buried. Gods and Rishis seemed to have fled the valley leaving the dumbfounded and bewildered KPs. Fanatics’ and fundamentalists’ writ pre­vailed. There was in fact one exception: late Mirwaiz Maulvi Farooq, who did not toe the line of the terrorists. He had the temerity to declare that all that was un-Islamic. His voice was a cry in the wilderness and the Mujahids professing to be impassioned followers of Islam too silenced it for its non­conformity. Did the Prophet preach intolerance towards ad­herents of other faiths? Is this the path to peace? In his write up 'Tolerance is key to peace' the eminent Is­lamic scholar and authority on Islamic scripture Maulana Wahid-ud-Din Khan writes: 'Tolerance is not an act of com­pulsion. It is a positive principle of life expressing a noble side of a man's character. The existence of tolerant human beings in a society is just like blooming of flowers in a gar­den.'

So far as Islam is concerned it is an entirely tolerant religion. Islam desires peace to prevail in the world. The Quran calls the way of Islam the path of peace, the state of peace can never prevail in a society if a tolerant attitude is "lacking in the people...." (Excelsior 2.9.95) What a sublime ideal, theoretically! But what an agonizing gulf between the ideal and the ground reality, between theory and practice of Islam as is expounded by the Maulana.

Now, when the entire Kashmiri Muslim populace was up in arms yelling out in bass and treble disaster and death to the Kafirs, meaning thereby clearly and explicitly the KPs whom they, without any valid justification, alleged to be a major stumbling block and obstacle in their illusory dream of “azadi” and integration with Pakistan; when the Muslim leaders like Ali Shah Geelani, Qazi Nissar, Abdul Gani Lone, Prof. Saif­u-Din Soz, and their ilk by their well guarded muteness concurred with the acts of loot, plunder, vandalism, arson, mur­der and desecration of temples and shrines; when acquain­tances, neighbors, friends, colleagues and co-workers bore daggers in their eyes and spat fire in their speech; when none in the majority community deemed the KP minority as God's trust with them and therefore imperative to be pro­tected; when the KPs encountered hostility and strangulat­ing atmosphere of insecurity within and without their homes and places of work; when their women folk were ridiculed, humiliated, physically and sexually ha­rassed and terrorized; when their political and religious free­doms were snatched from them; when their basic rights of life, property and freedom were trampled; when discussion, dissent and disagreement become a crime and irrationality and obscurantism, fanaticism and fascism became the or­der of the day; when the KPs were given a bad name and all sorts of notorious accusations leveled against them add­ing up to their being black sheep and traitors and above all when the barrels of Klashnikoves and AK-47s were vomiting bullets freely at them and respect for age and dignity of wom­anhood was no consideration; when in nutshell the Kashmiri Muslims, on the whole, became brutalized and impervious to the fundamentals of Kashmiri culture and heritage, the KPs pondered to retrieve themselves from the traumatic and bleak situation.

What could they do? How could they pull themselves out of morass of depression and mounting tension eating into their entrails and sapping their vitality? How could they manage to pull on when life became intolerable and they became prisoners feeling choked in foul contaminated air? How could this essentially peace loving, non-violent, non-aggressive, liberal, secular community of 4%, completely unarmed, choose to go on warpath against the majority of 96%, armed to the teeth and financed by a hostile neighboring power? How could they bear with the indignity and insult, which their wom­enfolk were subjected to? Could they forget their racial memories of their faith and honor during the repressive rule of the Sultans, the Chaks and the Afghans? History was repeating itself and they had to rise to the occasion which was clearly on the cards of the terrorists who had sold their souls to Satan. The seventh exodus was forced on the KPs and the most regrettable thing about is that it hap­pened in secular India that claims J&K to be an integral and inalienable part of the Republic, the most precious jewel in the crown of India, whose President and the Prime Minister are both Hindus.

The insurrection of the Kashmiri Muslims could, for the sake of argument, be defended were it directed against injustices and lapses, omissions and commissions of the Central and the State Governments from time to time or that it was the outcome of economic and educational neglect of the Kashmiri Muslim alone. They are more affluent than the other seg­ments of population in the whole J&K state and many other states in India. They are more than enough pampered lot. their advancement in every aspect of life during the last about fifty years has been phenomenal; they have come a long way while as their counterparts in the other two provinces of Jammu and Ladakh are leagues behind. This is not an overstatement as facts and figures speak for themselves.

The insurgency in Kashmir by the Kashmiri Muslims erupted at the behest and incitement of Pakistan, essentially in the name of their religion, Islam. Several other strides like Pan-­Islamism, world Muslim brotherhood, conquest of the World by Islam in the Hitlerian fashion, flow of petrodollars, regional ambitions, etc. were twisted to it to form a formidable force envisaging the Islamisation of the whole of India. We who are the sons of the soil and have lived among them have our fingers on their pulse and know their chemistry better than those sitting in the ivory towers in New Delhi and gazing on the storm raging in Kashmir. The reigns of political power have all along been in the hands of their elected representatives and bureaucracy, who are predominantly Kashmiri Muslim. Policies and plans were formulated and shaped not in Jammu or in Leh but in Srinagar, which has B1 status, while as Jammu and Leh have no status at all. Politi­cal masters they were; they wanted religious, i.e. Islamic supremacy. Hence Jehad and Nizame-Mustafa. The explicit character of slogans raised and popularized drives home the irrefutable point, "Zalimo, O Kafiro, Kashmir hamara chod do", “Kashmir main rehna hai, Allah-ho-Akbar kahna hoga', "Musalmano jago, Kafiro bhago", "Islam hamara maqsad ha, Kuran hamara dastur hai, jehad hamara rasta hai", "Kashmir banega Pakistan" and a host of other highly provocative communal, pro-Islamic, sectarian and anti-secular slogans and martial songs. As an immediate reaction there could be no other alternative for the KP than have the recourse of the flight from his homeland. The seventh and may be the last exodus was forced upon the KPs to get them scattered an battered in unfriendly circumstances like fish out of water and easily achieve an ethnic cleansing. The Islamic jehad had its eye on the genocide of the KPs. There is no mistake about it notwithstanding the observation of pseudo secular, shallow and hypocritical guardians of human rights. The Muslim fundamentalists at least did succeed in their avowed and cherished goal of ethnic cleansing and Islamisatlon., if not in getting rid of Indian presence in Kashmir.

While the Islamic zealots and mujahids fired cannon shots at secularism and coexistence and Indian nationalism and buried them alive hundred fathoms deep, the Indian State watched and, waited effeminately. No amount of pressure could arouse it to action. The very corner stones of the Constitution of India were being not only questioned and challenged but also knocked out so that the entire structure of the Nation was crumbling. All cries and appeals for con­stitutional guarantees and safeguards and protective rem­edies were falling on deaf ears of the rulers smug in their viceregal mansions. Even in these circumstances the KPs sought advice and protection from their Muslim brethren, who cared least to have any communication with them. The intentions and the motives of the adversary were clear in their slogan "Asi gache Pakistan, Batav ros Batnev san” (we want Pakistan, inclusive of Kashmiri women and exclusive of Kashmiri Pandits). It needs no elaboration.

In this context what could the KPs do? To whom could they look up to for a healing balm to their bruised hearts? Their leadership, if any, was in disarray. They did not need any guide or leader to give them a green signal to pack up and quit, highly literate sagacious and impregnated with sense of history as they are now. Everyone unto himself. It is travesty of truth to put the former governor Jaghmohan in the dock for having induced the KPs to flee because he had some specific, drastic, line of action up his sleeve to deal with the Kashmiri Muslims up in arms and teach them a lesson, leaving the KPs untouched and unscathed. It is a myth, a farce, and a figment of prejudiced Muslim imagination.

The position and state of KPs in the post independent Kashmir was like that of the sacrificial lamb bedecked with gar­lands of flowers, vermilion, bandanvar and other tokens, and of having gone through the ritualistic operation and ready to be led to the altar for the offering and in innocence licking the knife of the butcher,

The Muslim and Sikh taxi drivers and truck drivers came handy and with broken bruised heart and tears streaming from his eyes a KP bade adieu to his home and hearth. Up to the moment he took leave of his Muslim neighbors and actually departed from his door, he waited and waited for Samaritans to come and assuage his agony. But the security collapse was so total that no neighbor could come forward with any degree of assurance of safety. In explicit terms they conveyed their utter helplessness even against the gun wielding fundamentalists of their mohallas, not to speak of any power and strength to prevail over the Muslim bigots from other mohallas to spare the helpless KPs from  becoming their fair game. When all avenues and prospects of safety and security of life over and above all things were tapped and found to be unreliable and treacherous and no guarantee of life, the KPs could not be naive to take chances and meet their doom wittingly. Embracing the lot of a refu­gee was the last and the only resort and recourse for him to  take. When the air was resonant with shouts of Muslim bigots crying extermination of the kafirs. The takeover of Kash­mir by the Muslim terrorists in the name of Jehad woke the KPs up to the fact that they had very little time while the terrorist's mounting capacity to destroy was keeping abreast.

Would that we had a Khushwant Singh to document the af­termath of migration, nay fleeing of the KPs from their para­dise to the plains at the time of the year when it is virtual hell on this side of Patnitop. It was falling from frying pan into fire. Caravans of buses, trucks and taxies with puzzled and anguished men, women and children huddled in them looked like sheep being taken to the slaughter house. Searching questions seemed writ large all over the faces. What had they done to deserve such severe inhuman punishment? Why this banishment? Where was the protective umbrella of the State Authority? The Kashmiri Muslim intelligentsia, the Muslim press dancing to the tune of the ISI commands, terrorists belonging to numerous outfits and the Kashimiri Muslim political leaders taking oaths of loyalty to the Indian Constitution but in the depth of the heart owing allegiance to anti-India subversive force spread the canard that the Kashmiri Pandits left Kashmir on their own in search for greener pastures and that nobody compelled and coerced them to quit their homes and hearths. Living in the most advanced epoch of the 20th century and thriving on the spoils of Indian secularism and tolerance these philistines retain characteristic traits of tribal culture of the middle age. How much truth and fact their propaganda contains is for any­body to see and verify by himself. You can scarcely imagine a more shameless, blunt and deliberately concocted white lie than this. No doubt, the highly qualified and educated youth among the KPs deprived of opportunities and jobs in the State did reluctantly migrate to destinations outside the State in the search of pastures. But why would the entire minority community migrate? Were they like lemmings that periodically rush to the sea and drown themselves? The heard instinct along the KPs is not so pronounced and domi­nant as it is among the Kashmiri Muslims. Who will be so idiotic as to call Migrant camps at Nagrota, Muthi, Purkoo. Mishriwalla and other localities at Udhampur, Kathua, Delhi and elsewhere green pastures? Would that they too were driven to greener than these green pastures!

We have no count how many KPs young and old men and women, gave up their ghosts in the refugee camps because of sun strokes, snake bites, cardiac breakdown and other unnatural causes of death unknown in the Valley. What a plight the KPs braved through, my countrymen, in unfriendly, hostile climate! It left one dazed, stupefied and infuriated to see the "Kings" of yesterday turned into "Paupers" of today looking up for succor, accepting charity that they dispensed so freely in their own homes. Thousands of KPs are even today in the ninth year of the exodus languishing and decay­ing in the pigeon holes , stables and cells that the built up quarters are, as they are counting their days in the torn tat­tered tents that fall with stormy winds and are swept away by heavy rains and rise again with fair weather.

Consider the fall out of the forced migration of the KPs from their paradise. Families have become disjointed and fallen apart. Father has parted from his sons, brother from brother. For a pretty good time people did not know where their kith and kin had taken refuge, in what city or town or village. They lost all track and there is a shocking communication gap particularly on occasions of sadness and sorrow in a family. Wedded part­ners have got dispersed with distances of a thousand kilome­ters separating the two. They have a reunion once in a blue moon. This has adversely affected their children.

The growth rate of widows and widowers has amazingly increased. Those in the evening of life rendered lonely feel terribly deprived and alienated not having their children around them to depend on in their distress.

The one notable segment of KP refugees is that of the school and college going youth, the latter particularly. Their normal process and plans of education have been totally unhinged and ruptured. Suddenly they found that neither the present nor the future held any hope or promise for them. Their admission to local centers of learning was and is still vehe­mently opposed. Against their will they are knotted to the Kashmir University which bothers two hoots about their edu­cational career and future prospects. Examinations are time and again postponed or delayed and there is absolutely no schedule of any sort to follow. What though it takes six years for a student to qualify as a graduate? Most of the gradu­ates have overage and thus been deprived of employment I opportunities in Central Services, they belong neither to Kashmir nor to Jammu. They have no cake either to eat or to have it. Bypassing the appointed rules and regulations for recruitment the Central Government holds no examination for the Kashmiri Muslims in their vain efforts to appease them. Central teams visit the Valley and order appointments on the spot. No such extraordinary concession is extended to candidates from the Jammu region or the refugee KP aspir­ants to various posts. There is no HRD Program for the educated unemployed KP youth whose potential gets dissi­pated in unproductive activities. There will be no denial of the fact that 23000 Kashmiri Muslim young men have been appointed by the Central Government in various Departments, particularly the Railways, B.S.F and C.R.P.F., Banks  without any test or criteria simply to appease them. There was a duel between the Railway Minister Jaffer Sherief and the BJP M.Ps on the floor of the house during question hours in the Indian parliament in Monsoon Session 1995.

The civic amenities at the refugee camps are conspicuously non-existent. The inhabitants of these camps and their spokesmen and leaders frequently complain through the press of the lack of hygienic conditions. It is a cry in the wilderness. Nobody is interested in heeding to them. It does not pay to do so, for the helpless KPs have no mischief value. They are a spent force left to their lot to rot in sun and shower.

Meanwhile, the Islamic fundamentalists have consolidated the gain accruing from pushing and hunting out the KPs. They have seen to it that no chance and scope is left for the return of the native KPs. They have left no stone unturned for making a frontal and all out assault to destroy all symbols, tokens and traces of their culture, their practices, traditions and heritage. Uprooting the KPs is not enough, their existence in the valley in the past and in the present must be wiped out root and branch so as to make it appear that KPs never belonged to the valley. They would rewrite the history of Kashmir in the Islamic way.

With an eye on this the fundamentalists went on a free for all spree of loot, plunder, spoil and arson. Village after village comprising of KP settlements have been razed to ashes; KP localities in towns and cities have been torched and gutted either completely or partially in such a manner that the vagaries of weather in a couple of winters will complete the unfinished agenda of the Muslim bigots who aim at ground and leaving no evidence of their having lived there. The looted booty ornamented their houses and halls and what was unwanted was disposed off in Sunday markets. Following the Islamic traditions private libraries of the KPs containing priceless manuscripts and rare books on philosophy, world religions, Hindu scriptures, literature, art, law, humanities etc. were plundered, torn to bits, burnt or sold to street hawkers what they were worth as radii or junk, good for a retailer to sell groceries in. Islam enjoins upon its followers to venture going to far away China in pursuit of knowledge and here in Kashmir you get a fine specimen of reverence for knowledge. The ineradicable, the incurable, intolerance towards followers of the other faiths. Knowledge too is Muslim and non-Muslim. What a perversion and decadence of mind and spirit. It does not matter in the least that pages of the religious books and Holy scripture of the KPs litter the lanes and bylanes. float in the gutter and are trampled upon because they sing hymns of God who is not Muslim. What hullabaloo would have followed if a page from any other religious book had been shown scanty respect in this manner? The progeny of those who burnt the legendary library at Alexandria a rich and peerless repository of knowledge and learning in its day, find a mean and petty pleasure to destroy Kafirs’ treasures of learning.

But racial traits die hard or seldom.

Confirming the ethnic cleansing of KPs by the Muslim funda­mentalists in Kashmir Mr. Wimmer, a member of the German Parliament and Vice President OSCE asserted that they are against ethnic and religious cleansing and the way the KPs were forced to migrate from Kashmir, the land of their an­cestors. New Delhi is yet to adopt tough attitude towards the terrorists and put down its foot to crush militancy with determination and courage. Even when it has a lot of irrefutable and unquestionable evidence and proofs of Pakistani's complicity and direct and open involvement in the present disturbances in the valley, New Delhi has done nothing appreciable to counter Pakistani propaganda and expose Pakistan and its patronized militant outfits before the world community. How long will she wait? Is there no limit to the patience? Must the KPs then submit to their genocide first at the hands of Muslim fundamentalists and now the pro-Muslim ruling class?

What is worst, lamentable and deplorable is the neglect of the ruling party of India to take direct measures, which will help the KPs to return to their homeland. Still more condemnable, unfair grossly undemocratic and authoritarian is the Center's posture not to include them in any deliberations to solve the Kashmir imbroglio. This has bred deep anguish, resentment and frustration in the community that is being relegated to the background though they are the worst suf­ferers and victims of militancy and terrorism in Kashmir.

That the fear of the gun is entrenched in every mind and that there is resultant sense of insecurity pervading all around is vindicated by the civil curfew and total bandh with which the Election Commissioner of India Dr. M.S. Gill was greeted in the valley on his three day visit to the state to assess the situation for taking the decision on holding elections in the state. The outlaws however, small their number be have to rued the Valley and Doda district into a veritable hell. In spite of tall, but in reality hollow claims of the State Administration to the contrary they count the shots and their writ prevails.

Four KP families forty in all counted were forced to flee from their houses at Wanpoh after abduction and murder of one of their family members, Piyare Lal Raina on the night of Septem­ber, 1995. The deceased was an ex-service man. His son Vinod Kumar Raina claimed that the killing had been carried out to coerce the remaining Kashmiri Pandits to flee the valley. But the government claims that the situation is fast returning to normalcy in the valley. The prominent militant outfits are unanimous on the stand that the war will continue, that they are least bothered as to who gets killed in this war; that by carrying out the attacks they aim to highlight their agenda of national freedom and nobody will be allowed to reach an agreement on this issue. "So the gun will continue to play its role not to allow the government to hold the elections and keep the cauldron of Kashmir as a disputed territory ever boiling and adding new ingredients of subversion". .

While the Islamization program in the Kashmir Valley is being carried on unabated the KPs have a history of over 500 years of Muslim rule in Kashmir to draw lessons from; History has repeated itself too many times for them. To obliterate the deep scars it has left on their life, work and vision. The dreaded Khokhas and Bombas of the yore have reemerged with dou­bly redoubled demoniac vengeance and wrath to exterminate the minority community of the KPs. They seem to be kinder and less cruel as contrasted with their present day descendents with all the sobering and civilizing and humanizing influences of education and material prosperity and numerous advantages of science. That many civilizations in the history of Europe were destroyed by onslaughts of barbaric hordes of tribals has been proved true in Kashmir in our own day. Slogans like " La Sharqiya' lagharbia, Islamia Islamis" still ring in our ears and serve as index of the ethos of the Kashmiri Muslims in the living present and the future to be. It is as plain as it is day that this exclusive cry is unquestionably inimical to making any compromise with the Eastern or the Western cultures that today rest on tolerance, compassion, humanism, liberalism respect for basic human rights as recognized in the charter of human rights, secularism and democratic temper. It entertains no scope for modification and adjustment and believes in superimposing a particular outdated fanatical view of religion and life on others whether they subscribe to it or not. There is not to reason why.

Way back in 1989 wall posters in fairly large letters proclaiming Kashmir as "Islamic Republic of Kashmir" were a com­mon sight in Srinagar. Since then a lot of pioneering work has been done by every Kashmiri Muslim, irrespective of his rank and standing, to make Kashmir the land of 'Militant Islam'. The so called struggle for freedom began rallying round the pivot of total Islamization of Kashmir and despite India's efforts to re-impose secular outlook. Kashmiri Muslims have been non-cooperative, Islam continues to be cultural unify­ing and cementing force in their life and for them religion and politics are inseparable and indistinguishable. The jaundiced local bureaucracy no less than the administrative echelon overtly and covertly support and direct the militants. There are instances galore to establish the involvement of senior as well as junior government functionaries in the avowed goal of Islamization of Kashmir. They have taken a vow not to let the grip of Islam get relaxed and sabotage every move of the state government to curb militancy and restore normalcy and democracy.

It is for this reason that Kashmiri Muslims, including the so called leaders of any political denomination have kept abso­lutely mum and dared not utter a word against the Islamization campaign in Kashmir. No intellectuals among them have raised even any weak voice of protest to religious intolerance. In fact the Kashmiri Muslims are loath to the return at the entire displaced refugee Kashmiri Pandits who are looked upon as the enemies of their movement. They are no longer needed there and are clearly told to forget that they ever belonged to the Valley. The foundation stone of the Muslim State of Kashmir was laid right at the time of India's partition and now the free Islamic republic of Kashmir is on the anvil.