Kheer Bhawani

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Kheer (or Khir) Bhawani
The Goddess in an Atmalinga form at Kheer Bhawani
Region	Kashmir

Kheer Bhawani is a temple dedicated to the Goddess Kheer Bhawani (originally just Bhawani) constructed over a sacred spring .The worship of Kheer Bhawani is universal among the Hindus of Kashmir. The temple is situated at a distance of 14 miles east of Srinagar near the village of Tula Mula. The term kheer refers to rice pudding that is offered in the spring to propitiate the Goddess, which became part of the name of the temple. As is the custom with Hindu deities, she has many names: Maharagya Devi, Ragnya Devi, Rajni, Ragnya Bhagwati, and so on.

Devotee at the Temple

Contents [hide] 1 Temple description 2 History 3 Birth of Goddess in human form 4 Sacred spring 5 Proposed new look 6 References 7 Notes 8 External links

[edit] Temple description

Around the temple is an area covered with smooth and beautiful stones. In it are large, old-growth chinar trees beneath which the pilgrims sit or sleep on mats of grass. While most of the colours do not have any particular significance, the colour of the spring water changes occasionally. When black or darkish, its believed to be an indication of inauspicious times for Kashmir. In 1886, Walter Lawrence, the-then British settlement commissioner for land, during his visit to the spring, reported the water of the spring to have a voilet tinge.

[edit] History

Maharagya was pleased with the devotion of Ravana and appeared before him and Ravana got an image of the Goddess installed in Sri Lanka. However, the Goddess became displeased with the vicious and licentious life of Ravana and so didn't want to stay in Sri Lanka. Therefore, she is believed to have instructed Lord Hanuman to get the image from Sri Lanka and install it at the holy spot of Tula Mulla.
The mention of Kheer Bhawani is found in Kalhana's Rajtarangini. Kalhana writes that the sacred spring of Tula Mula is situated in a marshy ground. The name of the spring is Mata Ragini Kund (pond).
Maharagini is the form of Durga Bhagvati. The brahmins of Kashmir worship this spring and pilgrims from every comer of the country visit to have the darshan of the place.
In Rajtarangini, Tula Mula and the spring of Maharagya has been considered very sacred and the brahmins of Tula Mula considered notable for their spiritual prowess. Thousands of years ago, many floods occurred in Kashmir and the sacred spring of Tula Mula was inundated under its sway and the holy place could nowhere be traced. At last, Kashmir's Yogi Krishna Pandit had a dream in which the Goddess appeared to him and directed that she would swim in the form of a snake at the proper place and that he should stick large poles to demarcate the holy spot in the marsh land. Subsequently, when the water subsided there the holy spot was discovered. This event happened during the Samvat 4041 (Hindu lunar date).
Abul-Fazal in his book Aini-Akbari mentions the area of Tula Mula extending over a region of hundred bighas (unit of land area) of land, which used to sink in the marshy lands during the summer season.
Swami Rama Tirtha and Swami Vivekananda also visited here to have the darshan of the place.

Night view of the temple

In the past, with incessant offerring of milk and sugar candy in the spring by pilgrims, a thick layer of offerings had accumulated at its base. When it was cleared, the ruins of an old temple and shrine slabs engraved with figures were discovered. Here many images were also found but nobody rebuilt the temple till the Samvat 1969 (Hindu lunar date) when Maharaja Pratap Singh who was the disciple of the Goddess, got a temple of marble made in the midst of the spring which shines like a pearl in a shell. The marble temple was completed in 1920s. Some people are of the opinion that there was a mulberry tree near holy spot of Kheer Bhawani which, in local langauge, is called tul mul. But tul mul is also derived from the Sanskrit word atulya mulya meaning great value. It is believed that Ravana, after his worship of the Goddess, offered her kheer (rice pudding), which she accepted and since then it is called Kheer Bhawani. Coordinates: 34°13′15″N 74°43′49″E / 34.22083°N 74.73028°E / 34.22083; 74.73028

[edit] Birth of Goddess in human form

Pandit Prasad Joo Parimoo, a Kashmiri pandit, is believed to have been a grahasta (house-holder) saint of tall order and as such his peers would call him Jada Bharata, who was a legendary saint of Puranas times. He used to live in Sekidafer area of Srinagar in Kashmir. He was married but didn't have any children so he is said to have finally adopted a son named Madhav Joo. He would regularly meditate at this holy spring and during one such occasion, while being in a meditative trance (samadhi), he is said to have had a vision of the deity of Mata Kheer Bhawani, who reprimanded him for his hasty decision of going for an adoption when she was herself desirous of taking birth in his family as his daughter. Nonetheless, she is said to have blessed him with the boon and eventually Pandit Prasad Joo Parimoo's wife did give birth to a daughter, who was named Haar Maal. Approximate year of her birth would be 1870-1880 (see notes). In the course of time, Smt Haar Maal got married to Pandit Narayan Joo Bhan and gave birth to a son in 1898 who later came to be called Bhagwan Gopinath during his life-time.^[1]

[edit] Sacred spring

Changing colors of the sacred spring

A unique septagonal spring dedicated to Goddess Kheir Bhawani flows from west(sheer or head section) to the east(padh or feet). The holy spring is known to change its colour with various hues of red, pink, orange, green, blue, white, etc. which was noted by Abul Fazal and Swami Vivekananda. A black shade of the spring water is believed to be inauspicious.^[2]

[edit] Proposed new look

In early 2008, there were plans to modify the basic design of the marble structure. The project was sponsored by Capt. Kapil Raina and family. However, Dr. Karan Singh, who is the trustee of the Dharmarth Trust that looks after the affairs of this shrine and many other pandit-shrines of Kashmir, refused to carry this proposal forward. He believed Kashmiri pandit community, in general, won't be happy with the change of the look of the old structure.

[edit] References

1. ^ Dhar, T N. (2004), Saints and Sages of Kashmir, New Delhi: APH Publishing Corporation, p. 310,Chapter-28, ISBN 81-7648-576-4 
2. ^ http://www.koausa.org/Crown/marvels.html

[edit] Notes

The timelines (i.e 1870-1880) regarding Mata Kheer Bhawani's birth needs further research for the sake of accuracy. Currently it has been extrapolated approximately using the birth year of Bhagwan Gopinath.

Swami Vivekananda in Kashmir

Swami Vivekananda in Kashmir       
Swami Vivekananda in Kashmir
Compiled by Swami Bodhasarananda, Kolkata

Swami Vivekananda
(Parliament of World's Religions', Chicago, U.S.A., Photograph)

This article has been compiled from authentic life of Swami
Vivekananda. It gives a day to day record of his stay in Kashmir more
than one hundred years ago. He visited many shrines. From the visions
and experiences he had, we find these shrines surcharged with God's
presence. Only we have to open our hearts to allow the God's grace
flow inside us.
Swami Vivekananda visited Srinagar twice. The first time he reached
Srinagar was on 10th September 1897. At Srinagar he was the guest of
Justice Rishibar Mukhopadhyaya. On the third day after his arrival he
paid an informal visit to the place of the Maharaja. Since the
Maharaja was then at Jammu, his brother Raja Rama Singh received the
Swami with marked cordiality and honour, seating him on a chair, and
himself sitting with officials on the floor. The Raja was deeply
impressed by Swamiji's thoughts on religion and his eagerness to
improve the condition of the poor. He voiced his desire to help the
Swami in carrying out his plan of work.
Early in the first week of October the Swami was busy filling many
engagements, private and public, and visiting the places of historic
interest with which Kashmir abounds. Sadhus, Pandits, students,
officials of high rank went to meet him.
The Swami left Srinagar for Baramulla and reached Murree on October 8
and from there to Rawalpindi on October 16, 1897.
The second time also Swami Vivekananda had to go to Srinagar via
Rawalpindi, Murree and Baramulla. The distance had to be covered
partly by tonga and partly by boat. Sister Nivedita, Mrs. Ole Bull and
Miss MacLeod accompanied him.
Swami Vivekananda had great fascination for Lord Shiva during his
childhood. As he grew older his love for Shiva, the Lord of monks and
yogis deepened. And now in the Himalayas, the abode of the Great God,
the thought of Him was uppermost in the Swami's mind. To his disciples
he spoke of the Puranic conception of the oneness of Shiva and His
consort, Uma, under the guise of half-man and half-woman. It
represented the junction of two great streams of thought, Monasticism
and Mother-worship; or it represented the vision of truth where
renunciation through philosophy and supreme love become inseparable.
And "he understood, he said, for the first time the meaning of the
nature-story that made the Ganga fall on the head of the Great God,
and wander in and out amongst His matted locks, before she found an
outlet on the plains below. He had searched long, he said, for the
words that the rivers and waterfalls uttered, among the mountains,
before he had realized that it was the eternal cry `Vyom! Vyom! Hara!'
`Yes!' he said of Shiva one day, `He is the Great God, calm, beautiful
and silent; and I am His great worshipper'."
While coming from Baramulla when he entered further into Kashmir, the
Swami's mind was filled with the legends of the Kashmiris. The Vale of
Kashmir had once been a lake; and it is related that at this point
where the Swami was entering the Vale, the Divine Boar pierced the
mountains with his tusks, and let the Jhelum go through.
The period from June 22 to July 15, 1898 was spent in houseboats
(dungas) on the Jhelum, in and about Srinagar. He told his Western
disciples many things about Kashmir, for instance, the different
religious periods through which Kashmir had passed, with special
attention given to the period under Kanishka; the morality of Buddhism
and the religious imperialism of Ashoka; and again the history of
Shiva-worship.
On June 26, the Swami suddenly felt a longing to leave the party and
go to a quiet place. But not knowing that this was his intention, the
party followed him to Kshir Bhavani. It was said to be the first time
that Christian or Muslim had set foot there. The irony of the occasion
was that the Muslim boatman would not allow the Swami and his
Christian disciples to land with shoes on, "so thoroughly Hinduistic,"
says Nivedita, "is the Mohammedanism of Kashmir with its forty Rishis,
and pilgrimages made fasting, to their (i.e. the Hindus') shrines."
Among the local excursions that the Swami made with his disciples was
that on July 29 to the small, massively built Shiva temple that stands
atop the Shankaracharya Hill. This hill is also known as
Takt-i-Suleiman, and rises a thousand feet above the surrounding
terrain. The famous floating gardens can be seen below, for miles
around. The beauty and extensive sweep of the scene drew from the
Swami the exclamation : "Look, what genius the Hindu shows in placing
his temples! He always chooses a grand scenic effect! See, the Takt
commands the whole of Kashmir. The rock of Hari Parvat rises red out
of blue water, like a lion couchant, crowned. And the temple of
Martand has the valley at its feet!"
On July 4, the day of American Independence, he wrote a poem entitled
"To the Fourth of July" which can be interpreted as a passionate
utterance of his own longing for the Final Freedom in the Infinite.
Time was to prove that it had been penned in a prophetic vein; for,
four years later, on that very day, his shackles of work broken, he
entered in "springing joy" into the Final Freedom, concerning which he
had written.
A desire for quiet and peace seemed to grow more and more upon Swami
Vivekananda in these days. On July 10 he left alone for a pilgrimage
to Amarnath ji by way of Sonamarg. On the 15th he returned, having
found that route impracticable because the summer heat had melted some
of the glaciers.

On July 19 the whole party started for Anantnag by boat. On the first
afternoon they sought out and found the quaint old Temple of
Pandrethan (derived from Puran-adhishthana meaning "old capital"),
sunken in a scum-covered pond within a wood, by the side of the
Jhelum. This is four and a half miles to the southeast of Srinagar.
The temple is a small cell, with four doorways opening to the cardinal
points. He drew their attention to the interior decorations, with
their sun-medallion, and to the fine sculpture, in low relief, of male
and female figures intertwined with serpants. Among the outside
sculptures is a fine one of the Buddha standing with hands uplifted.
And there is a much-defaced frieze, showing a seated woman and a tree.
This evidently represents Maya Devi, the Buddha's mother. The temple
is built of grey lime-stone, and dated from the tenth century A.D. "To
the Swami," writes Sister Nivedita, "the place was delightfully
suggestive," and she adds :

Kashmir, 1897. Sitting on chairs, left to right: Swamis Sadananda,
Vivekananda, Niranjanananda, and Dhirananda.

Kashmir, 1898. Left to right : Jesophine McLeod, Mrs. Ole Bull,
Vivekananda, and Sister Nivedita.
On a houseboat in Kashmir, 1898. Left to right : Jesophine MacLeod,
Vivekananda, Mrs. Ole Bull, and Sister Nivedita.

"It was a direct memorial of Buddhism, representing one of the four
religious periods into which he had already divided the history of
Kashmir : 1) Tree and snake worship, from which dated all the names of
the springs ending in Nag, as Veernag and so on; 2) Buddhism; 3)
Hinduism in the form of sun-worship; and 4) Mohammedanism. Sculpture
he told us, was the characteristic art of Buddhism. The figures with
the serpants reffered to pre-Buddhism."
Moving up the river, the party came next day (July 20) to the ruins of
the two great temples of Avantipur; legend of which relates to Pandava
times. Its sculptures drew his admiration. In his view the temples
were more than two thousand years old. Swamiji said in the course of
conversation : "In order to strengthen the national life, we must
reinforce the current of that life itself along the line of its own
culture of ideals. For instance, Budha preached renunciation, and
India heard. Yet within a thousand years, she had reached her highest
point of national prosperity. The national life in India has
renunciation as its source. Its highest ideals are service and Mukti."
On July 21 when the party landed at the temple of Bijbehara, then
already thronged with Amarnath pilgrims, he was able to join them for
a little while. After visiting the temple, they left for Anantnag
which was reached on the afternoon of July 22. He sat on the grass of
an apple orchard and he started talking about the rarest of rare
personal experiences. Picking up two pebbles, he said, "Whenever death
approaches me, all weakness vanishes. I have neither fear, nor doubt,
nor thought of the external. I simply busy myself making ready to die.
I am as hard as that" — and the stones struck one another in his hand
— "for I have touched the feet of God!"
On the 23rd morning the party went to see the ruins of Martand. "It
had been a wonderful old building — evidently more abbey than temple —
in a wonderful position," writes Nivedita, "and its great interest lay
in the obvious agglomeration of styles and periods in which it had
grown up."
On July 25 the party went on to Achabal and in the afternoon came back
to Anantnag. It was at Achabal that the Swami announced his intention
of going to Amarnath with the two or three thousand pilgrims then en
route to that shrine. As a special privilege, Sister Nivedita was
allowed to join him as a pilgrim. It was settled that his other
Western disciples would accompany the party as far as Pahalgam and
there wait for the Swami's return.
On July 27 they halted for a night at Bhavan (Martand, also called
Matan) and reached Pahalgam on July 28. Throughout the rest of the
journey Swami Vivekananda would bathe in the holy waters, offer
flowers, fruits and sweets to the object of worship before breaking
his fast, make obeisance by prostrating himself on the ground, tell
his beads, make ritual circumambulation, and the rest. At every halt,
the Swami's tent was besieged by scores of monks seeking knowledge
from him. Many of them could not understand his broad and liberal
views on religious matters. The Muslim Tehsildar, the state official
in charge of the pilgrimage, and his subordinates, were so attracted
to the Swami that they attended his talks daily and afterwards
entreated him to initiate them.
On July 30 the Swami left for Chandanwari. Next day a steep climb
towards Pishu top followed and then a long walk on the narrow path
that twisted round the mountain-side. At last they camped (July 31) at
Wavjan at a height of 12,500 ft.
Next day (August 1), after crossing the Mahagunus Top, a pass at
14,500 ft., they reached Panchtarani, the "place of five streams".
On August 2, the day of Amarnath itself, there was first a steep climb
followed by a descent, where a false step would have meant death. They
walked across a glacier till they reached a flowing stream. When Swami
Vivekananda reached the cave, his whole frame was shaking with
emotion. The cave itself, says Nivedita, was "large enough to hold a
cathedral, and the great ice-Shiva in a niche of depressed shadow,
seemed as if throned on its own base." His body covered with ashes,
his face aflame with devotion to Shiva, the Swami entered the shrine
itself, nude except for a loin-cloth, and prostrated in adoration
before the Lord. A song of praise from a hundred throats resounded in
the cave, and the shining purity of the great ice-linga over-powered
him. He almost swooned with emotion. A profound mystical experience
came to him, of which he never spoke, beyond saying that Shiva Himself
had appeared before him, and that he (the Swami) had been granted the
grace of Amarnath, the Lord of Immortality, namely not to die until he
himself should choose to do so. Shri Ramkrishna had prophesied
regarding this disciple of his : "When he realizes who and what he is,
he will no longer remain in the body!"
Never had the Swami, in visiting a holy place, felt such spiritual
exaltation. Afterwards he said to his European disciple, "The image
was the Lord Himself. It was all worship there. I never have been to
anything so beautiful, so inspiring!" Later on, in the circle of his
brother disciples and his own disciples, he said dreamily : "I can
well imagine how this cave was first discovered. A party of shepherds,
one summer day, must have lost their flocks and wandered in here in
search of them. What must
have been their feeling as they found themselves unexpectedly before
this unmelting ice-Linga, white like camphor, with the vault itself
dripping offerings of water over it for centuries, unseen of mortal
eyes! Then when they came home, they whispered to the other shepherds
in the valleys how they had suddenly come upon Mahadeva!" Be that as
it may, for the Swami this was truly so : he entered the cave and came
face to face with the Lord!
On the journey back the Swami and party returned to Anantnag, and from
there by boat to Srinagar which they reached on August 8.
In Kashmir the Swami and his party were treated with great respect by
the Maharaja; and during his stay various high officials visited the
Swami's houseboat to receive religious instruction and converse with
him on general topics. The Swami had come at the invitation of the
Maharaja, to choose a piece of land for the establishment of a
monastery and a Sanskrit college. It was a disappointment to the Swami
when, about the middle of September, he heard that official discussion
of the site that he had chosen, had been twice vetoed by the British
Resident.
Following the pilgrimage to Amarnath, the Swami's devotion became
concentrated on the Mother. It was touching to see him worship, as
Uma, the four-year old daughter of his Muslim boatman. He once told
his disciples, during these days, that "wherever he turned, he was
conscious of the Presence of the Mother, as if she were a person in
the room."
His meditation on Kali became intense, and one day he had a vision of
Her, the mighty Destructress lurking behind the veil of life, the
terrible one, hidden by the dust of the living who pass by, all the
appearances raised by their feet. In a fever he groped in the dark for
pencil and paper and wrote his famous poem "Kali the Mother"; then he
dropped to the floor, losing consciousness, while his soul soared into
Bhava-samadhi.
On September 30, the Swami abruptly went to Kshir Bhavani, leaving
strict instructions that no one was to follow him. It was not until
October 6 that he returned. Before this famous shrine of the Mother he
daily performed Homa (Havan), and worshipped Her with offerings of
Kheer (thickened milk) made from one maund of milk, rice, and almonds.
He told his beads like any humble pilgrim. Every morning he worshipped
a Brahmin Pandit's little daughter as Uma Kumari, the Divine Virgin.
He practised severe austerities. He became like a child before the
Divine Mother. All thought of Leader, Worker, or Teacher was gone. He
was now only the monk, in all the nakedness of pure Sannyasa.
One day at Kshir Bhavani he had been pondering over the ruination and
desecration of the temple by the Muslim invaders. Distressed at heart,
he thought : "How could the people have permitted such sacrilege
without offering strenuous resistance! If I had been here then, I
would never have allowed such a thing. I would have laid down my life
to protect the Mother." Thereupon he heard the voice of the Goddess
saying : "What if unbelievers should enter My temple and defile My
image? What is that to you? Do you protect Me, or do I protect you?"
Referring to this experience after his return, he said to his
disciples : "All my patriotism is gone. Everything is gone. Now it is
only Mother! Mother! I have been very wrong. I am only a little
child."
Another day, in course of his worship, the thought flashed through the
Swami's mind that he should try to build a new temple in the place of
a present dilapidated one, just as he had built a monastery and temple
at Belur to Shri Ramkrishna. He even thought of trying to raise funds
from his wealthy American disciples and friends. At once the Mother
said to him : "My child! If I so wish I can have innumerable temples
and monastic centres. I can even this moment raise a seven-storied
golden temple on this very spot."
"Since I heard that divine voice," the Swami later said, "I have
ceased making any more plans. Let these things be as Mother wishes."
Thus we see during his stay in Kashmir, Swami Vivekananda was in a
different world altogether. Visions of Shri Amarnath, Mother Kali and
Kshir Bhavani remained always with him. Later at Belur Math he said :
"Since visiting Amarnath, I feel as though Shiva were sitting on my
head for twenty-four hours a day and will not come down."
The party left Kashmir on October 11 and came down to Lahore. Swamiji
reached Belur Math on October 18, 1898.

Posted by :Vipul Koul

Edited by: Ashok Koul

Parents want Governor to intervene Only child suffering from life-threatening disorder

A state government employee has urged Governor N.N. Vohra to help him save life of his only child who is suffering from a life-threatening disorder. Eighteen-year old Vipul Koul, only child of Ashok Koul and Usha Koul, has been suffering from cryptoriturism, pan-hypopituratism, hypopituratism, thyroid, mental illness seizures, adunal, and growth hormone deficiency-a rare life consuming genetic disorder.
Ashok Koul, an employee of the Stores and Procurement Department, said: “Dejected by the lackadaisical approach of the previous coalition government, I wrote to the Governor seeking financial assistance for the treatment of my son.”
AIIMS had prepared an estimate of Rs 20 lakh for Vipul’s treatment.
“Under the J&K Civil Service Medical (Attendance-cum-Allowance) Rules, 1990, the previous coalition government had provided financial assistance to about 5-6 other families in similar cases of growth hormonal disease but in my son’s case nothing had been done,” he said.
“So far no reply from the Governor has come but we hope that justice would be done to us,” said Usha Koul.
Ashok claimed that he had seen records wherein the then secretary (education) K. M. Wani vide government order dated October 18, 2007, had sanctioned Rs 3.01 lakh in favour of Altaf Hussain Tara, a senior lecturer at a higher secondary school at Bomai in Sopore, for the treatment of his daughter Afnan Altaf.
Likewise, the previous government had also sanctioned Rs 1.48 lakh and Rs 2.19 lakh in favour of Mohammed Yousuf Dar, a teacher at a middle school at Magam in Budgam district, for his son Danish Yousuf while Rs 4.37 lakh were released to Mohammed Ashraf Bhat of Gojwara, a class IV employee of the Power Development Department.
“We are not against the families who had received financial assistance from the government but at the same time due consideration should also be shown to us,” Koul said.
The J & K government is disobeying judgment of high court who gave clear orders to government to release all required amount for treatment of patient , but the govt did not obeyed it, now parents has approached Honorable governor to solve the case and save the life on their child  Chief minister is playing an important role to crush the Hindus of the state alleged the parents today on 28.9.11 in press conference.
.posted by ....Vipul koul, Edited by ....Ashok koil

Father of a dieing son denied justice

In a shocking incident, the father of a 19-year-old boy fighting with deadly diseases has been denied his right to free medical services by his office. The poor father has appealed to J&K CM to personally intervene and save the life of the young boy.

CHIEF MINISTER of Jammu and Kashmir (J&K) Umar Abdullah has been urged to intervene personally to save the life of Vipul Koul (19), a Kashmiri Hindu migrant boy, who is suffering from many life threatening diseases and is under the treatment of All Indian Institute of Medical Studies (AIIMS), New Delhi since August 1999.

In a renewed appeal made to Chief Minister, the despaired parents of child have requested him to have the matter looked into by some honest officers, who may not charge any bill for the same. Vipul Koul was again operated sixth time in January 2008 at AIIMS but the problem remained as it was, as the parents of patient could not effort costly nature of life saving drugs.

In this connection, Ashok Koul, father of ill fated child, met the former Chief Minister Dr Farroq Abdullah, who assured him all possible help. Dr Farroq advised Koul to see Finance Minister and Chief Minister of state for resolving the issue.

“The concern officials are not allowing me to meet them and are sending me here and there,” said Koul. “They are fearing that truth will come out and CM will not spare them for this crime.”

The drugs required for the patient has been declared life saving drugs by the Government of India.

Surprisingly, Director Store Procurement Department, Jammu, where the patients father is presently attached as migrant, has not cleared any bill since 2002, even indoor bills when the patient was admitted and operated in February 2008, at AIIMS has not been cleared, which required no sanction as per rules and law.

“The officials of Director, SPD, Jammu are saying that government has ordered them not to settle any claim even if covers under rules,” alleged Koul. “This entire process of the government has badly affected my child in each and every aspect.”

It is gravely shocking to note that situation has gone worse with the surgery department of AIIMS indirectly refusing to treat the child and has advised parents to make self examinations. “I am a lay man an this regard,” Ashok Koul said, “How can I examine a patient myself when I do not know ABC of this?”

The unfortunate child was shifted to AIIMS in critical condition in August 1999, where it was found that the treatment would cost more than 40 lakhs.

The plea regarding the patients treatment expenses has been pending with the J&K Government since 2002. Government has said that there is no obligation for it to pay for the treatment of the patient, whereas the same government has cleared the bills of several other employees of the state whose kith and kin are suffering from same disease. This clearly shows the discriminate policy of higher officials.

Koul alleged that one of the Finance Ministry employee clearly refused to forward his file and clear the bills citing the religious grounds.

The poor and helpless father has nothing to do but ask where should he go for the help if not his own government. The President of India was also approached in this matter, however, the orders of the president herself were even ignored by the state government, Kaul informed.

The family has pleaded for justice and has threatened to commit suicide, if not heard

Posted by   Vipul Koul   , Edited by Ashok koul 
CURTSY ; BBC WORLD AND CNN AMERICA

Languishing in medical apathy

A 20-year-old poor migrant Kashmiri living in Jammu is a victim of government apathy. Threatened by a life-threatening disease, he is unable to meet the costly treatment and authorities are turning a blind eye to the pleas of the boys parents.

 

 

                              

 

 

GOVERNMENT’S DELAY in disbursement of medical aid may likely cost the life of 20 year Vipul Koul. He belongs to a migrant Kashmiri Hindu family living in exile at Jammu. Vipul was suffering from ’pan hypopituritasim’, ’thyroid, ’mental illness,’ seizures, adrenal disturbance, growth hormone deficiency etc. His father is a class VI employee of the Jammu and Kashmir (J&K) state and getting a salary Rs 8000 per month. It is thus impossible for him to meet the costly medical expenses of his child at All India Institute of Medical Sciences (AIIMS), New Delhi. Vipul was unsuccessfully operated upon twice in 1992 and 1995 at Government Medical College, Jammu for ’undescending testicles’ at the age of four and seven years. After these operations, the doctors of GMC started making experiments till 1999. In August 1999, Vipul was shifted to AIIMS New Delhi due to continued critical conditions, treatment involved huge expenditure due to costly life-saving drugs, some of which had to be imported from abroad. J&K government gave Rs 14 lakhs as per the estimate issued by AIIMS authorities at New Delhi for the drugs, surgeries and other medical expenses. All this was done only after the intervention of then chief minister Dr Farooq Abdullah in 2000. The money was spent on the treatment. After Vipul was again operated upon twice at AIIMS, New Delhi and the child was recovered partially (in 2002).
Later, AIIMS authorities advised further treatment involving surgery, which involved an expenditure of approximately Rs 20 lakhs. The surgery was advised to be executed in 2003, but could not be done due to lack of finance. Usha Koul, mother of Vipul approached government of J&K for further disbursement of medical aid, but the same has been denied to her till date despite all the efforts from her side. Koul said that the finance department of the J&K government raised many objections and the same were cleared by the Medical Board of GMC Jammu and AIIMS, New Delhi. But all this had no impact on the authorities and that request for medical assistance was turned down.
In January 2005, she approached state Human Right Commission with the complaint and issuance of directions in the matter. In January 2006, the State Human Rights Commission gave a judgment in her favour, considering the gravity of the case and for saving the life of an innocent child. The government was directed to release the requisite medical assistance to her and settle the entire pending medical bills. Again the finance department of the state ignored the judgment of the State Human Rights Commission and denied any medical assistance to him. The plea taken by the finance department was that the judgment of SHRC (J&K) was not binding upon them.
Koul then approached different agencies for redressal of her case with no results. Finally, she approached the president of India, who was kind enough to forward the case to Ministry of Home Affairs, Government of India. Again the matter was consigned to dustbin in the Central Ministry, in the meantime, some media channels highlighted this human problem very prominently in their programmes broadcast at various times. This awakened the Ministry Official and they issued a letter in May 2007, to the state government officials and they refused to implement such directions from the central government of J&K turned down her request and closed the file.
In this connection, Koul raised some objections with different quarters about the nature of letter, in which the state government officials had refused to obey the instruction issued by Central Home Ministry due to Article 370. This prompted the state government officials to deny the issuance of any such letter saying that the letter was fake. It is surprising that the terminal disease certificates issued by AIIMS, New Delhi, the finance department of the state is clearly negating such things by saying that no such binding is applicable to them. This evidently shows that the government of the state is falsely taking the cover of Article 370.
It is pertinent to mention here that today is late but tomorrow the situation is likely to get out of control. The delay from the government may likely cost young boy’s life. This is a crime against humanity from the government of J&K and their response defies logic. Further the Supreme Court of India directed to the J&K State to settle the case, but could not be considered and has been sent to Medical Aid committee for consideration vide Finance department No. A/12 (73) XXI-1024 Dated 27-12-07. The medical Aid committee settled the case even after laps of seven months.
Mufti and Azad’s government have accorded sanction for medical treatment to various separatists leaders and employees from Valley suffering from similar type of diseases but they are delaying the disbursement of medical aid to a young boy belonging to a migrant Kashmiri family ....
Posted by:  V ipul koul
Edited by : Ashok Koul
                                 

Jabar Janda-Haras awu Wandha" (Jabar the rag-man, winter came in July).

A number of festivals are celebrated by Hindus in India and all over the world. One of the most prominent of these festivals is Shiv-ratri. For Kashmiri Pandits, Shiv-ratri is the most important religious festival. Celebration of this festival has remained proverbial from ancient times. In Kashmiri, Shiv-ratri is also known as Har-ratri and Herath. It is said that Lord Shiva called Devi Jagatamba by the name Hairte on this day which eventually got transformed into Herath. Shiv-ratri is celebrated on the thirteenth day of the dark fortnight in the month of Phalgun. In Kashmir we have maintained the ritual of Vatuk-puja, along with the worship of Shiva and Shakti on this day. A historical episode reflects the faith of Kashmiri Pandits in Shiv-ratri. It is said that Jabar Khan, the Pathan governor of Kashmir, forbade people to perform Vatak-puja in Phalgun and instead ordered them to celebrate it in July. Helplessly, people obeyed the order but to everyone's surprise (harath) it snowed on that day in July. Since then the people of Kashmir rec

Lord Shiva is omnipotent and omnipresent, being beyond all emptiness, the primal source of all. He has five functions: evolution sustenance, involution, preservation and assimilation. Just as a seed evolves into a tree, and in due course of time involutes back to seed, likewise the universal divine Shakti, the energy aspect, has to return to the absolute transcendental rest (Parma Shiva state). An interpretation for the significance of Shiva-ratri may thus be the celebration of the union of Shiva and Shakti, also referred to as Shiva's marriage to Parvati. The 9th century Kashmiri saint-poet Utpaldeva describing Shiva-ratri wrote, "When the sun, the moon and all the other stars set at the same time, there arises the radiant night of Shiva spreading a splendor of its own."

The worship of Vatuka is dealt within several Tantric works. Vatuka, like Ganesha, has been described as a mind bom son of the Mother Goddess. He is the deity who saves his devotees from all sorts of misfortunes and calamities. When Kashmiri Pandits were driven out if the valley in the first half of the fifteenth century, a few families in the remote villages stayed back. It is speculated that these people may have started worship of Vatuka for their protection, the custom having been continued by others when they retumed to the valley in the later part of that century.

Kashmiri Pandits used to clebrate Shiv-ratri festival over a period of 23 days. First six days (hurye okdoh to hurye shayam) were devoted to cleaning of the house and buying puja articles. Next 2-3 days were the days for devotional prayers. Dyara daham was designated for giving presents to married daughters and newly weds. Gadkah and Vager bah were special days for the worship of Bhairavas. Herath truvah is the day for Shiva worship. Herath Kharch (gift of money) is given by the eldest person to all members of the family on the following day. Herath truvah is the day for lord Shiva's worship. On Doon mavas, the prasad of walnuts and rice cakes (tomala-chuut) are distributed, in past, this often continued until Tila ashtami. The latter day also marks the end of winter, and is celebrated by burning kangris and singing the chorus of 'ja-tun-tn'. On the social side, there used to be great joy all around. People wore new and their nicest clothes, and families would sit together and enjoy the game with sea shells.

Since a number of us have migrated to far off places, all over the world, it is rather diffucult to perform the Vatak-puja in the traditional way. However, we need to maintain the spirit of this, the most important festival of ours. Jotshi Prem Nath Shastriji has recently produced an audio tape for a relatively simple Vatak-puja together with a Mahimna Stotram. Offering and eating meat and fish on Shiv-ratri is stictly a Kashmiri Pandit ritual, probably to please 'Bhairavas'. However, there were people like Gurtus and Razdans, who observed strict vegetarinism during the Shiv-ratri festival. Most of us have given up the tradition of offering and eating meat on Shiv-ratri day.

One other practice was the celebration of salam on the day following Shiv-ratri. Muslim neighbors and friends used to visit us and wish happy Shivratri. People would also invite their relatives and friends for a sumptous dinner. Since for us the significance of this day is gone, we can either do away with it or at least call it by a different name.ite, ''Jabar Janda-Haras awu Wandha" (Jabar the rag-man, winter came in July).

Article by :Kashmir News Network  
posted by :Vipul koul
EDITED BY  :ASHOK KOUL                                                                 

The Holy Shrine of Kheer Bhawani Temple

From ancient times, the shrines, centres of worship and maths have played an important role in the lives of the people. These are the centres of the community life and have also enchanced the national integration. Moreover, the religious shrines have influenced our spiritual education and have been a source of inspiration. At present, too, pilgrims in lakhs go to the holy spots to worship with full faith.
The area of Jammu and Kashmir is the abode of gods and goddesses and famous for scenic beauty. The temple of Kheer Bhawani and the pilgrim centre of Maharagya Devi is situated at a distance of 14 miles east of Srinagar against the background of natural sight near the village of Tula Mula. This temple, made of marble stone, is located in the
middle of a spring, around which there is a vast area
whose floor has been covered with smooth and beautiful stones. In it exist large and old chinar trees beneath which the pilgrims sit or sleep on mats of grass. The colour of the spring goes on changing and it is said that whenever any horrifying and unfortunate event has to happen, the colour of its water becomes black.
Maharagya Pradurbhave is the history of Kheer Bhawani itself. In it is written that Maharagya was pleased with the devotion of Ravana and appeared before him and Ravana got an image of the goddess installed in Ceylone. But the goddess became displeased with the vicious and licentious life of Ravana and so didn't want to stay in Ceylone. Therefore, under the command of the goddess, Hanuman got the image from Ceylone and installed it at the holy spot of Tula Mulla. In those days there was a deep relation between Kashmir and Ceylone, therefore the father of Ravana, Pul Satya Muni, lived in Kashmir and performed his meditation (tapasya). Walter awrence writes that Kheer Bhawani is the great goddess of Kashmir and the spring of Kheer Bhawani is considered very pious but it is little known that the cult of worshipping this goddess has started from Ceylone.
The hymns and devotional songs of this goddess are found in the Sanskrit Book Rudrayamala Tantra.
The mention of Kheer Bhawani is found in Kalhana's Rajtarangini. Kalhana writes that the sacred spring ofTula Mula is situated in a marshy ground. The name of the spring is Mata Ragini Kund.
Maharagini is the form of Durga Bhagvati. The Brahmins of Kashmir worship this spring and pilgrims from every comer of the country visit to have the darshan of the place.
Further, it is written therein that Jayapida who ruled for thirty-one ears in the last part of the 18th century also founded the town of Inderkot, This Jayapida confiscated the lands of the Brahmins of Tula Mula and ninety-nine Brahmins committed suicide for this reason by jumping in the river; but it had no effect on the king and he did not return the Brahmins their lands.
One day when the Brahmins of Tula Mula went with a complaint to the king, the guards of the palace beat them but still they were successful in sneaking into the palace. They told the king that if the Brahmins got angry they could unite the earth and sky together and make the mountains level with the plains and also finish the king.
Hearing this the king became red with anger and rebuffed them by saying that they were being vicious. Although they lived by begging they talked like rishis and munis. At this one Brahmin whose name was Diyannu Attal replied, "if we are not so spiritual as were our ancestors neither are the kings any longer so great". The king replied that he was no Vishvamitra or Agnsth. The Brahmin replied that he could also show prowess like Vishvamitra. Diyannu Attal shouted at the king, "Oh unfortunate Raja! May goddess destroy you before my very eyes". So, according to Kalhana, the heavy pole of the throne's canopy fell down on him and after a few days of great agony he died.
In Rajtarangini Tula Mula is considered very sacred and the Brahmins of Tula Mula were very great and powerful. The spring of Maharagya was very sacred. Thousands of years ago many floods occured in Kashmir and the sacred spring of Tula Mula also was inundated under its sway and the holy place could nowhere be traced. All around was water. At last Kashmir's Yogi Krishna Pandit had a dream in which the goddess appeared to him and ordered that she would swim in the form of a snake at the proper place and that he should stick large poles and when the water subsided there the holy spot was discovered. This event happened during the Samvat 4041.
According to Jona Raja Sikander, the iconoclast destroyed most of the temples and tried to make this temple as well the target of his impious action but failed. Kamudi in her book, "Kashmir-Its Cultural Heritage" writes that this temple remained lost for quite a long period and no pilgrim visited this place till one Pandit Krishna Taplu again discovered it and once again its prominence rose and pilgrims started coming here.
The mention of this temple is also found in Abu-i-Fazal's book Aini-Akbari in which is written that the area of Tula Mula extended over the area of hundred bighas of land, which got sunk in the summer season and formed into a marsh. The advisor of Dara Shuku was Sham Sunder Koul about whom Shri Balkak Dhar writes in an article that Sham Lal Koul was a great saint and a devotee of Shakti cult and used to make the offering of meat and wine to gods and goddesses. When one day he came to Tula Mula he offered the same things according to the precepts of his cult but what is astonishing that the meat, etc. were changed into vegetables.
In his article Mr. Dhar has further written that a devotee Krishna Kar, who contemplated on this goddess got a high spiritual power. This very Krishna Kar was the Guru of the famous Rishi leer Pandit Padsha whose birthplace vas in Batta Yar, Ali Kadal. Both the Hindus and the Muslims used to come to pay their devotion to the goddess. Swami Rama Tirtha and Swami Vivekananda also visited here to have the darshan of the place.
With the pouring of milk and throwing of sugar candy in the spring by the pilgrims, a thick and solid layer was formed at its bottom. When it was cleared, the ruins of an old temple and shrine slabs engraved with figures were discovered. Here many images were also found but nobody rebuilt the temple till the Samvat 1969 when Maharaja Pratap Singly who was the disciple and worshipped this goddess, got a marvellous temple of marble made in the midst of the spring which shines like a pearl in a shell.
Pandit Aftab Kaul has written in his book "At the Feet of the Master" that for spiritual knowledge, spiritual perfection and salvation there are four prescribed stages in a journey from Srinagar to Kheer Bhawani. First stage is the holy spring of VicharNag; second, is the Kawaj Nar (the Land of Lire). From Vichar Nag on the right side of the road is the beautiful Lake of Anchar (Achar) which before the opening of the motorable road, was a short-cut and a charming way to Tula Mula. Aftertis the next stage is one of Tengul Bal (the Hill of the Burning Embers). After crossing all these stages the pilgrim reaches at the feet of Maharagya Kheer Bhawani. This is like "Pilgrim's Progress" written by John Bunyan.
Some people are of the opinion that there was a mulberry tree near holy spot of Kheer Bhawani which, in Kashmiri, is called Tul Mul. But Tul Mul is also derived from the Sanskrit phrase-Tul Muli-that is of great value. This means that all other pilgrim centres are of lesser value than this one. It is said that after Ravapa fnished the worship of the goddess he offered the kheer (rice pudding) to the goddess which she accepted and since then it is called Kheer Bhawani. The worship of Kheer Bhawani can done under Vedic mantras as well as Tantric mantras. According to Tantric system, the mantra of Maharagya Kheer Bhawani is:
Om Heem Shree Kaleem Bhagvatya Ragya Swaha, All the desires and hopes of a person are fulfilled by repeating this mantra. The Bhagvati Parvati has got nine forms: 1. Shailputri 2. Vrhama Charini 3. Chander Ganta 4. Kashmandi 5. Kumari 6. Katyayani 7. Kamaratri 8. MataGouri 9. Siddhi Datri. It is said that Ragya form is more eminent than all other eight ones.
The sacred place of Kheer Bhawani has been the centre of Sanskrit learning and literature since many ages. The Brahmins of this place had achieved excellence in religious and yoga knowledge.
The festival of Bhagvati Kheer Bhawani is held in the Ashtami of Jeth and Har. Therefore, in these two days, crowds of people go there in buses and doongas. Three or four days before the festival, large markets come into existence. The road journey to the village from the Kheer Bhawani is lined with decorated shops containing many things of common use. The pilgrims before worshipping bathe in the nearby holy stream. There is a separate arrangement for the bathing of women. The eating of meat is strictly forbidden hers. It is said that anyone who does not act on this precept is severely punished by the goddess.
It is a matter of experience that the effect of piety on the mind of the man by going to this holy place and by bathing in the stream, is one of peace and joy. Even an atheist, when he comes here and looks inward and does introspection, gets immense pleasure and is aware of the divine power. It is such a place where lakhs of people sing the same kind of prayer. In the evening when the fragrant breeze blows and lakhs of oil lamps shine and flowers ofvarious hues swim on the surface of the spring, one feels a unique influence and forgets all sorrow and griefs. Although many hymns have been written in praise of this goddess in Sanskrit, Persian and Kashmiri yet the best one is known as Ragini Sabassai Nama.
The management of this holy place is under the Dharmarth, which has done a lot for the improvement of this holy spot. More land has been purchased to give extension to the place so that large number of people can be accommodated here. Now there is more than twelve kanals of lands around the spring. Dharmashalas on modern lines have been constructed for the pilgrims to stay here without rent. The needy are given blankets as well. Many new shops have been constructed and taps also arranged for the supply of water.
This is a paradise for those people who want to derive pleasure from the natural scenery. It is a peaceful place for those who desire mental peace. For spiritual upliftment and worship this is an excellent place. One undertakes the pilgrimage both by road and river. Around Kheer Bhawani flows the bubbling brooks and murmuring streams and far away are seen picturesque mountains. In short, this is the most captivating place for anyone. The people have great faith and respect for this holy place. The atmosphere of this place at night, too, is marvelous. At different spots here groups of people sing hymns in Kashmiri with a melodious voice. These devotional songs have such a sweet charm as can be seen from the few verses of the devotional songs written by Krishna Razdan. Its English rendering is as follows:
Devi, remove all my sorrows! I offer the flowers of devotion. Bestow me your benign darshan And my illusion will be dispelled. Goddess, remove all my sorrows! Devi, favour me with your kind look; Goddess, remove all my sorrows!
Before you all the time sit Rishis; Thus have they your darshan They sit bowing their heads Goddess, remove all my sorrows! They ignite incense before you And play on sitar and santoor; Drums and varied musical instruments. Goddess, save me from all sorrows! I have no knowledge Nor incantation of Mantras Save my life's boat every time Goddess, remove all my sorrows!

  Curtsy: Go 2 KASHMIR

 Posted by  :Vipul Koul                 Vipul koul
  Edited By  :  Ashok Koul

Birth of National Conference in Kashmir

VIPUL KOUL

The Valley of Kashmir had been ceded by the Sikhs to the British in lieu of indemnity imposed on the Lahore Durbar. The British made it over to Maharaja Gulab Singh on March 16, 1846, for a sum of seventy-five lakhs of rupees. In this way, the territory and people of Kashmir were virtually sold to Gulab Singh by the British. Thus began the Dogra rule in Kashmir. The creation of the Jammu and Kashmir State in 1846, through the Treaty of Amritsar, was a master-stroke of British diplomacy in Asia. No doubt, Kashmir never became a part of the British India domain, but the British authorities allowed only minimum operational freedom to the Dogra rulers. In fact, the British created a buffer State of Jammu and Kashmir under the title of a “Sovereign State”’ to keep Russia at a distance from British India and to counter the Czarist Russian “menance” in Central Asia.

In the middle of the 19th century, the growing menace of Russian expansion in Central Asia posed a direct threat to the security of British domain in India. So there was need to create a buffer between the two rivals in Asia. Kashmir, like Afghanistan, served the purpose. Installation of a British Commissioner in Ladakh in 1847-48 was a prelude to the forceful perpetuation of British imperialist policy in Kashmir. The British managed their Kashmir policy with extraordinary caution and subtle diplomacy.

History of Kashmir in the second half of the 19th century should be studied in the backdrop of Anglo-Russian rivalry in Central Asia. Any move on the central Asian chessboard had its direct impact on Kashmir. The policies of the British in Kashmir were designed to fit in the scheme of their “frontier policy” in Central Asia. In 1885, the first British Resident was appointed in Kashmir. With this started the active British intervention in Jammu and Kashmir State. Creation of Gilgit Agency, subjugation of Chitral, establishment of a Council and finally partial deposition of Maharaja Partap Singh in 1889 was the completion of British imperialist strange-hold over Kashmir. This was managed by the British through their successive residents in Kashmir. State Peoples’ Movement in Kashmir against the autocratic rule of the Dogras started in the first quarter of 20th century.

The people of Kashmir, who were humiliated by the sale of their motherland in 1846, were inspired by the national liberation movements in Russia, India and Afghanistan in the beginning of the 20th century. Like other oppressed people of the region, the people of Kashmir believed that their liberation will sound the death-knell of imperialism, colonialism and autocratic rule. With this purpose, some prominent Muslims of the Valley including Sad-ud-Din Shawl, Maqbool Pandit, Noor Shah Naqshbandi,Hasan Shah Naqshbandi, Maulvi Ahmad Ullah Hamadani, Sayyid Husain Jajali and others, sent a memorandum to the Viceroy of India in 1926,demanding the:
1. Proprietory rights of land;
2. Representation of Muslims in Government Services;
3. Education facilities;
4. Prohibition of beggar (forced labour);
5. Release of mosques and other religious places from State control.

The viceroy forwarded the memorandum to Hari Singh, the Dogra ruler of Kashmir. Disturbed by this activities, Hari Singh decided to punish all those who submitted the memorandum. Sad-ud-Din Shawl and Noor Shah were expelled from the State; and, the Jagir of Hasan Shah was withdrawn. Other signatories of the memorandum apologized in writing. The Muslims of Kashmir were perturbed by the actions of Hari Singh and revolted against his orders. The Maharaja of Kashmir was compelled to withdraw the externment orders of Sad-ud-Din Shawl. This was the first conscious effort by the people of Kashmir against the autocratic rule.

Shaikh Mohammed Abdullah, Mohammad Rajab, Qazi Saif-ud-Din Qari and Ghulam Ahmad Mukhtar returned from Aligarh on April 12, 1930, after completing their studies. It was during their stay at Aligarh that they developed political consciousness through their contacts with the leaders of Indian National Movement. This emboldened them to contribute articles in the newspapers of Lahore regarding the atrocities of an autocratic rule in Kashmir.

No serious political party existed in Kashmir up to this time. It was in 1923 that Hargopal Kaul founded the Sanatan Dharm Sabha, with its headquarters at Rughnath Mandir, Srinagar. But the sole objective of this Sabha was to help Kashmiri Pandits in rehabilitating themselves after they received education at institutions outside the State. In 1924, many educated Kashmiri Pandits joined the Sabha, and they succeeded in developing contacts between the Kashmiri Pandits living in the State and those who had settled in other parts of India. Subsequently the Sabha started its move towards politics.

The Muslim students, who had returned from Aligarh formed a small group with the objective of looking to the interests of the Muslim of Kashmir. Mohammad Rajab and Maulvi Bashir Ahmad opened a secret “Reading Room” at Syed Ali Akbar, Srinagar. The “Reading Room” worked as springboard for political discussion and anti-government propaganda. A Committee was constituted to collect funds for the perpetuation of this Reading Room. After sometime, a room was taken in the Zainakadal locality and the “Reading Room” was shifted there, but only to be re-shifted to the residence of Mufti Jalal-ud-Din at Fatehkadal. Election of the office-bearers of the “Reading Room” was held later on and Mohammad Rajab and Shaikh Mohammad Abdullah were elected as President and Secretary respectively. The following members were also nominated:
1. Mufti Jalal-ud-Din;
2. Hakim Ali;
3. Master Ghulam Rasul;
4. Ahmad Shah Fazli;
5. Hakim Ghulam Murtaza.

In this way “Reading Room Party” came into existence. Regular meetings were now being organized in the Reading Room. The Party also managed to obtain statistics regarding Muslims in government service, and published them in the newspapers of Lahore - Inqilab, Mazloom Kashmir, etc. Later on these figures were also submitted to the Glancy Commission.

Ghulam Ahmad Ashai was forcibly retired from State service for his “anti-government” activities. He joined the “Reading Room Party” and renamed it as “Muslim Youngmens’ Association”. After sometime the elections of the Association were held in which Ghulam Ahmad Ashai was elected as President and Shaikh Mohammad Abdullah as Secretary. The other members were:

1. Ali Mohammad Shah;
2. Hakim Ali;
3. Hakim Mohammad Safdar;
4. Mohammad Rajab;
5. Hakim Ghulam Murtaza;
6. Pirzada Ghulam Rasool;
7. Ahmad Shah Fazli;
8. Pirzada Ghulam Ahmad;
9. Ghulam Mohammad Khan;
10. Ghulam Hasan Khan; and,
11. Ahsan Ullah.

Moulvi Mohammad Yusuf Shah and Moulvi Ahmadullah Hamadani also joined the Association subsequently. It was Moulvi Mohammad Yusuf Shah who selected the Shaikh as leader of the Association and introduced him to the public. Shaikh Mohammad Abdullah then started delivering his public speeches and demanded the government service for the educated Muslim youth, freedom of press and platform, release of religious places to Muslims and lifting of ban on religious ceremonies. After serving in Islamia High School for some time, Shaikh Mohammad Abdullah was appointed as teacher in Government High School, Srinagar.

In Jammu, a Muslim Party – Youngmens’ Association was already working as a substitute under the guidance of Qazi Gauhar Rahman, Allah Rakha Sagar, Ghulam Haidar Ghori, Moulvi Ghulam Haidar Shah and others. On April 19, 1931, when the Idd was being celebrated, the local police at Jammu prohibited Imam Hai to deliver a speech at Idgah after the prayers. This injured the sentiments of Muslims in Kashmir and they protested against it. After a few days, it was reported that one police head-constable, Lobha Ram, desecrated the Holy Quran in Police Lines, Jammu. A deputation from Jammu came to Srinagar to protest against the alleged desecration. The Muslims of Kashmir were irritated any they threatened to revolt against the Dogra ruler. To defuse the situation, the transfer orders of Shaikh Mohammad Abdullah from Srinagar were issued. However, these orders were put in abeyance when the Shaikh approached the then Director of Education, Mr. Wakefield. But the orders were again issued by the State government and Shaikh Abdullah resigned from the service. This brought him into active politics and started a new era in his life.

Shaikh Mohammad Abdullah announced his resignation from the government service in a public speech at Khanqah-e Mualla, Srinagar. Moulana Zafar Ali Khan, Editor ‘Zamindar’ (Lahore), was also present in this meeting. Seeing the nerve and guts of the Shaikh, he called him Sher-i-Kashmir (Lion of Kashmir) - the title which afterwards became his identity.

In 1928, a Kashmir Pandit girls, Durga Devi, was murdered and her body was recovered from a drain at Karan Nagar locality in Srinagar. Some cases of cow slaughter were also reported. This naturally perturbed the Pandit community of Kashmir and they compared all these developments with the brutal aristocracies perpetrated against them in Afghan period. These incidents built up communal tension and a resultant stir in the Kashmir Pandit community. On the other hand, the Holy Quran Movement, inspired by some religious-minded people, gained momentum in Jammu. Anti-government posters were issued in the city and smuggled into the Valley of Kashmir by Abdul Majid Qureshi. One person namely Mohammad Ismail of Fatehkadal, was detained for circulating these posters. This was the first political arrest in Kashmir.

By the time the ‘Majlis-i-Ahrar’ and ‘Anjuman-i-Ahamadiyya’ of Punjab also developed interest in the Muslim unrest of Jammu and Kashmir State. The State government, sensing the vast involvement of and inspiration for the Muslim cause from outside the State, proposed to meet a Muslim deputation and resolve the grievances through a dialogue. A public meeting was held on June 25, 1931, at Khanqah-e Mualla in which Mirwaiz Yusuf Shah, Moulvi Abdur Rahim, Abdul Qadir Khan and Shaikh Mohammad Abdullah delivered their speeches and took an oath to serve the Muslim cause in Kashmir. Syed Waliullah Shah Zain’ul Abidin and Choudhry Bashir Ahmad, who were deputed to Kashmir by the Jamait-i-Ahmadiyya Hind to guide and supervise the Muslim activities, also attended these public meetings. It was in one of these meetings that the following members of delegation were nominated to meet the State authorities and discuss their problems:

1. Mirwaiz Yusuf Shah;
2. Mirwaiz Ahmadullah Hamadani;
3. Ghulam Ahmad Ashai;
4. Shaikh Mohammad Abdullah;
5. Said-ud-Din Shawl;
6. Munshi Shahabuddin;
7. Agha Sayyid Hussain;
8. Choudhry Ghulam Abbas of Jammu;
9. Mistri Mohammad Yaqub of Jammu;
10.Sardar Gauhar Rehman of Jammu; and
11.Shaikh Abdul Majid of Jammu.

Abdul Qadir Khan, who had delivered a highly anti-government speech at Khanqah-e Mualla, was arrested and prosecuted by the State authorities. A special court to try this first political case was established in Central Jail, Srinagar. A meeting was held on july 10, 1931, at Jamia Masjid, Srinagar, to protest again against the desecration of the Holy Quran by Lobha Ram. Ghulam Nabi Gilkar, Shaikh Mohammad Abdullah and Moulvi Abdul Rahim were among the prominent speakers. This stimulated the provocation among the Muslims. The first hearing of the case against Abdul Qadir Khan was held at Central Jail on July13, 1931. Muslims collected outside the jail and demonstrated in favour of Khan. Police arrested the five demonstrators, which made the mob furious and they tried to set the jail building on fire. Army was called in, and unwittingly, it opened fire to disperse the demonstrators resulting in the death of following seventeen persons and causing injuries to many others:

1. Ghulam Mohammad Halwai (Jamia Masjid);
2. Abdul Khaliq Shora (Wazapora);
3. Ghulam Nabi Kalwal (Pandan);
4. Ghulam Mohammad Sofi (Daribal);
5. Ghulam Qadir Bhat (Bahaudin Sahib);
6. Mohammad Ramzan (Khanyar);
7. Mohammad Usman (Kalashpora);
8. Ghulam Mohammad Naqash (Kadikadal);
9. Ghulam Rasool Darzi (Amdakadal);
10.Amirjoo (Gojwara);
11.Abdul Ahad (Gaokadal);
12.Ghulam Ahmad Qalbaf (Fatehkadal);
13.Amirjoo Makai (Nawakadal);
14.Shabanjoo Makai (Nawakadal);
15.Abdul Khaliq (Watalkadal);
16.Mohammad Akbar; and,
17.Abdul Kabir.

Muslims were infuriated at this massacre. Chaos and confusion prevailed on all sides. The killed and the injured were taken in a procession to Jamia Masjid. The worst communal incidents took place in Srinagar when the Hindu shops at S.R. Gunj, Zainakadal, Bohrikadal, Vicharnag and other place were plundered, looted and set ablaze. Hindus living in other parts of the city were also victimized. In fact, the Hindus of Kashmir have always suffered because of anti-government sentiments of the majority community. There was virtually no law and order; and, the city was handed over to the army. Even today, 13th July is officially marked as “MARTRYS’ DAY” throughout the Kashmir Valley and there is public holiday.

Sardar Gauhar Rehman, Mistri Mohd Yoqub, Choudhry Ghulam Abbas, Moulvi Abdul Rahim and Ghulam Nabi Gilkar were detained on the night intervening July 13-14, 1931. Shaikh Abdullah was also arrested on July 14, 1931, at Jamia Masjid by Brig Sutherland and taken to Badamibagh. Jamia Masjid was converted into a political platform and Mufti Jalal-ud Din became the first ‘dictator’ (volunteer) to offer his arrest. The courtyard of the Khanqa-i Naqshband Sahib was choosen as the “martyrs’ graveyard”. Anti-government hand-written posters were issued by the Muslims and distributed in different parts of the Valley. Ghulam Mohiuddin Kara, Pir Abdul Ahad Shah and Ghulam Mohammad Sadiq were also detained.

By this time the leader of Indian National Movement developed contacts with the Muslim leader of Kashmir. Maulana Abdul Kalam Azad came to Srinagar on Augest 1, 1931, and met the detained leaders. It was after 21 days that all political detenus were released. But Abdul Qadir was sentenced to five years rigorous imprisonment. However, he was released only after one and half year. An agreement was concluded between the Muslim representatives and Prime minister of J&K State, Hari Krishan Kaul. But Shaikh Mohammad Abdullah and his colleagues were again arrested on September 21, 1931, which perturbed the Muslims of Kashmir and resulted in anti-government demonstrations. A “War Council” was started to chalk out an action plan against the Dogra administration. Besides arranging a protest meeting at Jamia Masjid, anti-government demonstrations and processions were taken out. The army opened fire at different places resulting in the death of the following persons:

1. Nasir-ud-Din (Chinkral Mohalla);
2. Rasuljoo (Drugjan); and,
3. Asad Gilkar(Narparistan).

Curfew was imposed in the city of Srinagar on September 23, 1931. Fire was opened in Anantnag to disperse the demonstrators. After much criticism from within and outside for the attitude of administration, the government appointed Dalal Commission to enquire into the firing incidents.

The Muslims armed with axes, sticks, ‘narchus’, etc. assembled at Khanyar to take the Maharaja to task for his indifferent attitude. Sensing the increasing dimension of the revolt, the Maharaja took administration in his own hands and dispatched his army chief, Southerland, to take the crowd into confidence and initiate negotiations with the Muslim representatives at Khanyar. Southerland managed the meeting of Mirwaiz Yusuf Shah, Sad-ud-din Shawl and Moulvi Mohammad Abdullah Vakil with Maharaja to wash off the grievances. With the help of this meeting, the Muslims agreed to postpone their proposed demonstration. But the situation remained explosive and the Dogra ruler imposed martial-law in the Valley. Martial-law courts were established at Central Jail, Police Station S.R. Gunj, Police Station Kothibagh and Exhibition Ground. Summary trails were conducted in these courts.

The Muslims of Kashmir, who were settled in differents parts Punjab, became interested in the developments taking place in the Valley. A Kashmir Committee was constituted at Shimla on July14, 1931, at the residence of Zulfikar Ali Khan. Mirza Bashir-ud-Din and Abdul Rahim Dard were appointed as President and Secretary of the Committee respectively. This Committee sent the Jathas to Kashmir to fight authoritarian rule. “Kashmir Day” was celebrated in India and Burma on August14,1931. Majlis-i-Ahrar of Punjab also Started to sent the ‘Jathas’ (groups) to Kashmir to fight the authoritarian rule. “Kashmir Day” in other parts of India and Burma on August 14, 1931. ‘Majlis-i Ahrar’ of Punjab also send the ‘Jathas’ to Kashmir under the supervision of Syed Attaullah Shah Bukhari. These ‘Jathas’ came to Kashmir via Suchetgarh, where they constructed a mosque which is known as “Masjid-i-Ahrar”. Dr. Shaikh Mohammad Iqbal also visited Kashmir to access the situation here. He was appointed as President of Kashmir Committee.

State administration efforts tried to take Mirwaiz Yusuf Shah into confidence. Some intruders- Abdul Aziz Fazli, Mama Pandit and Ama Pandit; arranged a secret meeting of Mirwaiz Yusuf Shah and Hari Krishen Kaul, then Prime Minister of the State, at the latter’s residence. Hari Krihen managed a telegram from Mirwaiz to the Viceroy of India saying that the conditions in Kashmir were peaceful and confirmed the loyalty of Muslims to the Dogra ruler. According to some unconfirmed sources, a yearly scholarship of Rs. 600 was sanctioned to Mirwaiz in returns for his unconditional allegiance to the Maharaja. However, the supporters of Mirwaiz refute the indictment as baseless and unfounded.

Kashmiri Pandits suffered a concussion in the 1931 incidents. Kashyap Bandhu, a Kashmiri Pandit Arya Samajist, was called from Lahore to help and guide the Pandits in their survival. He was working as sub-editor of “Milap” there. “Sanatan Dharma Sabha” was converted into “Sanatan Dharam Yovak Sabha” and its headquarter was shifted to Shitalnath, Srinagar. Prem Nath Bazaz was appointed as its first President. Kashyap Bandhu started the daily “Martand” in Kashmir, which became the official organ of the Sabha.

On November 12,1931, the Maharaja announced the appointment of Glancy Commission to look into the grievances of different communities of the State. Shaikh Mohammad Abdullah and his associates were released from jail on the provisional condition that he would isolate himself from politics. Mirwaiz Yusuf Shah asked Shaikh Mohammad Abdullah to distance himself from politics for sometime so that the situation can be brought under control. This irritated the Shaikh and he sensed a conspiracy between Mirwaiz and Maharaja. He specifically refused to obey the dictates of Mirwaiz and began to deliver anti-government speeches as usual. Irritated by the activities of Shaikh Mohammad Abdullah, Mirwaiz publically declared some “clean shaved” persons as the agents of ‘Mirzais’, who were misleading the Muslims of Kashmir for their personal interests. Mirwaiz passed these remarks in his sermon at Gadayar Masjid and the innuendo was directed at the Shaikh. It was after these remarks of Mirwaiz that Shaikh Mohammad Abdullah started to grow the beard. However, Mirwaiz-Shaikh rivalry was seriously felt. Maulvi Ahmadullah Hamadani, another Mirwaiz, announced his unconditional support to Shaikh Mohammad Abdullah. The “pirzadas” then came into open strife with Mirwaiz Yusuf Shah.

It was on October 19, 1931, that the Muslims of Kashmir submitted through Sad-ud Din Shawl a memorandum to the Maharaja against the police atrocities. The Maharaja appointed Middleton Commission to investigate into the firing incidents in the Valley. As majority of Muslims in Kashmir were illiterate, Middleton Commission employed the service of a student from Sri Partap College, Mirza Afzal Beg, as English translator. About 400 Muslims appeared before the Commission. However the Commission submitted a pro-government report and washed away the claims of Muslim leadership.

The political atmosphere in Kashmir now was being gradually dominated by Shaikh Mohammad Abdullah. He now embarked upon his decisive policy of eliminating his political rivals from the front line. At his instance Maulvi Ahmadullah Hamadani moved a “no-confidence” resolution in a public meeting at Khanqah-i Mualla on December 26, 1931, against Munshi Shahab-ud Din and Sad-ud Din Shawl. It was passed by the majority of people. The expelled leaders were alleged to be working against the interests of the Muslims.

The Maharaja or Kashmir was also trying to streamline his relations with the Muslims to avoid any political uprising in the State. He was also aware of the fact that the Muslims of India had since associated themselves with Indian National Congress. He was conscious of the fact that the close contacts between the leader of Indian National Movement and those of Kashmir leadership would ultimately create tremendous difficulties for him. As a gesture of goodwill, the Pather Masjid was handed over to Muslims on November 1, 1931. But these efforts of Maharaja bore no fruit. Allah Rakha Sagar of Jammu gave 24-hour notice to the State government for acceptance of Muslims demands. This was followed by disturbances in Jammu which compelled the Maharaja to seek the help of the British. On November 4, 1931, Gurkha Army arrived in the State to maintain law and order.

Besides the nomination of Prem Nath Bazaz as representative of Kashmiri Pandits, the following members were appointed to the Glancy Commission:

1. Ghulam Ahmad Ashai (Srinagar);
2. Choudhry Ghulam Abbas Khan (Jammu);
3. Loknath Sharma (Jammu);
The purpose was to represent both, Hindu and Muslim, communities in the Commission and made it secular in character.

For delivering the provocative speeches, Mufti Zia-ud Din Poonchi was expelled from the State in January 1931. Shaikh Mohammad Abdullah was also prohibited to deliver any public speech. But defying the prohibitory orders, he addressed a public meeting at Khanqah-I Mualla on January 23, 1932, resulting in his arrest and six months imprisonment. Choudhury Ghulam Abbas, Abdul Hamid Khan and Mohammad Yaqub Ali sent a protest note to Maharaja on February 11, 1932, against the detention of the Shaikh in Central Jail, Srinagar. Demonstrations and protest meetings were held in different parts of the Valley. Moulana Mohammad Syed Masoodi joined the political movement at this juncture. He delivered the anti-government speeches in the protest meetings at Khanqah-I Mualla, resulting in his arrest and meeting with the Shaikh in Central Jail. It was in detention that Shaikh Mohammed Abdullah and Moulana Mohammad Syed decided to from a regular regional political party - Muslim Conference.

The Glancy Commission submitted its report to the State government on March 22, 1932. The Hindus felt that its recommendations were not favorable to the interests of community and ousted Prem Nath Bazaz from the presidentship of “Sanatan Dharam Yovak Sabha’. Jialal Kilam was the new President. In April, 1932, Kashmiri Pandits launched a vigorous agitation called “Bread Movement”, asking the Maharaja not to implement the recommendations of Galancy Commission. Hundreds of Hindus courted arrests in favour of their demands. Jialal Kilam, Kashyap Bandhu and other prominent Hindus supervised and guided the agitation. But, as usual, communal clashes took place in September 1932, killing the motive and spirit of agitation.

Muslim Conference was formed in 1932. A convention of this party was held on October 14-16, 1932, at Pather Masjid under the chairmanship of Shaikh Mohammad Abdullah. The arrangements for this convention were made by Mirwaiz Yusuf Shah, Moulvi Hamadani and Moulvi Abdullah. The leaders of the newly-formed party demanded the implementation of the recommendations of Glancy Commission.

On December 17, 1932, Shaikh Mohammad Abdullah left for Lahore to attend the working committee meeting of Muslim Conference. On his returns, January 20, 1933, Mirwaiz Yusuf Shah declared him a ‘Mirzai’, in his religious sermons at Khanqah-i Naqashband Sahib. This gave birth to regular clashes between the followers of Mirwaiz Yusuf Shah and Shaikh Mohammad Abdullah, now know as ‘Bakra’ (sheep) and ‘Sher’ (lion). To avoid the frequent clashes between their followers, a “Peace Agreement” was signed by these two leaders in presence of Wazir Mohammad Khan, Superintendent of Police. After these developments, Mirwaiz Yusuf Shah dissociated himself from Muslim Conference and also from the Shaikh. Moulvi Hamandani, who was involved in a long professional rivalry with Mirwaiz Yusuf Shah, wooed the support of Shaikh Mohammad Abdullah. The authorities of State government also sensed the professional rivalry between the two moulvis (preachers) and directed Mirwaiz Yusuf Shah to offer prayers in Jamia Masjid while Moulvi Hamadani was instructed to offer the same at Iddgah on the festival of Idd - April 16,1933. Mirwaiz Yusuf Shah perplexed by the government directives, went to Iddgah by way of protest to offer the prayers. To counter the move of Mirwaiz Yusuf Shah , Moulvi Hamadani entered Jamia Masjid. There were bloody clashes between the followers of two moulvies, who were known as “Cheka” and “Kota”. Dogra regime took a serious note of these clashes and charged the two moulvies of disturbing law and order in the Valley. Moulvi Hamadani furnished a bond for Rs. 1000, but Mirwaiz Yusuf Shah refused to furnish the same and decided to resist the pressures. The result was that the Mirwaiz was detained and taken to Udhampur Jail on April 27,1933. Shaikh Mohammad Abdullah was returning from Jammu on the same day and met the Mirwaiz at Kud. On his arrived in the Valley, he gave the details of his Kud meeting with the Mirwaiz. The rancorous remarks of Shaikh Mohammad Abdullah were resented by the followers of the Mirwaiz. The Muslims of Srinagar altogether got divided into rival groups - Sher and Bakra.

Mirwaiz Yusuf Shah was released from detention on May 3, 1933, on the security-bond furnished by Sayyid Attaullah Shah Bukhari. On his release, Mirwaiz criticized Moulvi Hamadani and his close association with the Shaikh. It was followed by Sher-Bakra clashes. Shaikh Mohammad Abdullah was arrested along with some of his close associates and then released on August 7, 1933. The activities of Mirwaiz Yusuf Shah, Moulvi Hamadani and Shaikh Mohammad Abdullah were restricted to Jamia Masjid, Khanqah-i Mulla and Pather Misjid for three months. Mirwaiz Yousuf Shah and his associates - Abdul Rahim Banday, Munish Assadullah Vakil, Khazir Mohammad Zaroo, Munish Assadullah Hajji, Mama Barbazu and Abdul Salam Dalal, formed a party of their own and named it “Azad Muslim Conference”. To counter the activities of the Mirwaiz, Shaikh Mohammad Abdullah and his allies formed the “Shoda Conference” under the leadership of Ghulam Nabi Gilkar, Moulvi Abdullah Vakil, Mian Ahmad Yar and Bakshi Ghulam Mohammad. “Azad Muslim Conference” established its platform in Jamia Masjid and “Shoda Conference” decorated its stage at Khanqah-i Naqashband Sahib. Both these parties were attacking and counter-attacking each other.

On Idd day, January 14, 1934, State authorities asked Moulvi Hamadani not to deliver the sermon (waiz) at Ali Masjid. The Muslims took it otherwise as an insult and protested. Moulana Masoodi, Sadr-ud Din Mujahid, Mohammad Maqbool Bihaqi, M.A.Sabir, Ghulam Mohiuddin Indrabi and Ghulam Mustafa Masoodi were arrested on January 28, 1934; and, expelled from the State for one year. Moulvi Hamadani was also arrested and externed to Lahore. Bakshi Ghulam Mohammad and Mir Ghulam Hasan Gilani were detained in Reasi Jail. Mohiuddin Zohra, Mohiuddin Kara and Mohammad Iqbal Capri were fined Rs. 1200 each. After the arrest of Bakshi Ghulam Mohammad, “Azad National Conference” accused him of corruption and misappropriation of the public finances.

State Peoples’ Movement started again and the “dictators” (volunteers) were offering arrests from Khanqah-I Mualla. Mujahid Manzil was under construction those days. A meeting of All India Muslim Conference was held at Sialkot on February 10, 1934, in which decided to send “dictators” to Kashmir. But Shaikh Mohammad Abdullah turned down this offer. However, Choudhury Ghulam Abbas came to Srinagar and delivered a speech at Khanqah-I Mualla. He was detained by the State authorities. Moulana Masoodi and Sadr-ud Din Mujahid entered Kashmir in the grab of ‘gujjars’ (shepherds). They remained under-ground for sometime and then delivered a number of speeches at khanqah-I Mulla. Both of them were arrested in the last quarter of 1934. At this time, Sardar Gauhar Rahman arrived in Srinagar and opened a branch of ‘All India Muslim Conference’ here.

All politics prisoners were released and formation of State Assembly announced on the recommendation of Glancy Commission. Elections were held on September 4, 1934, and Muslims Conference got five seats. A convention of the party was held at Sopore on November 11-13, 1934, and State government was asked to implement the Glancy Commission recommendations in full. After the convention was over, Shaikh Mohammad Abdullah left for India and toured different parts of the country. He was introduced to Jawaharlal Nehru. Mutual close friendship and confidence developed between the two leaders. After his returns to Srinagar, Shaikh Mohammad Abdullah appointed some non-Muslims as the members of Muslim Conference. Prem Nath Bazaz was asked to publish the newspaper - “Hamdard”. Sardar Budh Singh, Lala Girdharilal Anand, D.P.Dhar, Kashinath Karihalloo, Shamlal Saraf and J.N.Zutshi joined hands with the Shaikh and played a predominant role in the State Peoples’ Movement. A convention of Muslim Conference was held at Mujahid Manzil on October 25-27, 1935, in which a number of non-Muslims also participated. A river procession was taken out in which Choudhury Ghulam Abbas, Ghulam Nabi Gilkar, Shaikh Mohammad Abdullah and others participated. Choudhry Ghulam Abbas was elected the President of the party. Some Muslim, Hindu and Sikh younth also formed the “Youth League” in 1936. But neither Muslims Conference nor Youth League could prevent the communal clashes taking place in the Valley in June 1937, which were inspired by the British imperialism and fundamentalist forces to weaken the State authority. Whatever may be the reason, Kashmiri Pandits suffered either under one pretext or the other. As a community, Muslims have always targeted the Kashmiri Hindus in one way or the other. No doubt, the members of both communities enjoyed good mutual relations at individual level. But “Muslim Mob Mentality” has been always injurious to the Kashmiri Pandits.

Mohiuddin Kara founded the “Kashmir Mazdoor Sabha” in November 1937. “Mazdoor-Day” was observed in Kashmir on November 14, 1937; with which started the labour movement and functioning of labour parties in the State. The 6th annual convention of Muslim Conference was held at Jammu from March 25-27, 1938. In this convention, a resolution was moved to change the name of party from “Muslim Conference” to “National Conference”, so that non-Muslims could actively participate in its programmes and also in the State Peoples’ Movement. It was also proposed to amend the constitution of the party and adopt a new constitute by the name of “Naya Kashmir”. But the resolution was opposed by Choudhry Ghulam Abbas, Abdul Majid Qureshi and Shaikh Ahmaddin Banahali, who later resigned from the party.

A historical convention of Muslims Conference was held at Pather Masjid, Srinagar, from June 10-11. 1939, under the presidentship of Ghulam Mohammad Sadiq. In this special convention, Moulana Syed Masoodi again adopted the resolution for the change in the name of the party; which was unanimously passed and the party was renamed as “National Conference”. Shaikh Mohammad Abdullah was elected its President. Jialal Kilam and Kashyap Bandhu also joined the new party. National Conference became a ‘lightening conductor’ for the Dogra rule and later on a ‘spring board’ for power struggle in the State of Jammu and Kashmir.
Curtsy :Dr.Satish Gangoo      from SHEHJAR


Posted by: Vipul Koul Edited by ;Ashok koul