Sunday, August 30, 2015

Udhampur through the ages


Udhampur through the ages K.D Maini
Around 1846A.D, the present site of Udhampur town was under dense forest with rich wild life. When Amritsar Pact was  signed on 16th March 1846 between Raja Gulab Singh of Jammu, British Govt.   Gulab Singh became the Maharaja of J&K State. He started frequent visits of Kashmir valley via Banihal pass and Udhampur area. At that time there was no proper road leading towards Kashmir except  a bridle path for the movement of common people and horses. Therefore  it would take a number of days for Royal Carvans to reach Srinagar. However there was no proper halting place enroute Kashmir.  Maharaja  would halt for few days at a small township called Krimchi, 10Km in the north of present Udhampur town located at the foot of Lada hill.  Krimchi was founded by Raja Krihik and  is famous for old temples and ancient civilization. Maharaja along with his family members, Royal forces and prince Udhamsingh  would put up in a ruinous fort on the south of Krimchi situated on an isolated hill. However Krimchi was away from the main route leading towards Kashmir and there was no proper place for accommodation of the royal Dogra Caravan at Krimchi.
In this very period prince, Udhamsingh who was fond of hunting used to visit the dense forest area of present Udhampur town. In those days this area was having rich wild life. Therefore Prince along with royal guards and local shikaris  would  wander in this dense forest area for hunting purpose. With the passage of time, Udham Singh became fond of this spot. He stayed in natural atmosphere,  and enjoyed the company of local hunters and wild life. Therefore he developed great love for this place and ultimately selected this area for a township because this place was located directly on the route towards Kashmir valley. Maharaja Gulab Singh keeping in view the necessity of accommodation for the royal caravans approved the proposal of his son Udham Singh. Maharaja also named this town on the name of Prince Udham Singh as Udhampur.Therefore the construction of new town ship was started on war footing basis. This town emerged in a very shortest period. The traders and shopkeepers of Krimchi, artisan and labour class of surrounding areas also migrated to the town in search of livelihood. The palace for Maharaja Gulab Singh and accommodation for the royal caravans was also constructed. In the meantime Prince Udham Singh died in an accident. Since this town was having the memories of Prince Udham Singh therefore it got patronage of Gulab Singh and successive Maharajas of J&K. Therefore it remained flourishing day by day.
Fredric Drew, the author of the book ‘The northern barrier of India’ had visited this township around 1860-70. He wrote that the newly established Udhampur town is a beautiful and attractive place at the elevation of 2400ft above the sea level. The market is constructed with modern architect. An attractive royal palace was under construction in this town ship.
With the passage of time, Udhampur became an important halting station for royal DograCaravans who were frequently visiting Kashmir via Udhampur and Banihal pass. Initially this route was a bridle path and then it was converted into a cart road and finally Jammu Srinagar highway. Due to strategic location on national highway Udhampur got great importance and turned into a center of hustle andbustle of Dogra caravans as well as foreign and local tourists. Ultimately Udhampur attained the status of district headquarter in 1931 A.D. Therefore the name of Udhampur name was enlarged to the whole district which was known as Udhampur district. At that time the whole area of present district Doda, Ramban, Kishtwar and Reasi was a part of this district. Therefore the people from all these areas started visiting Udhampur for official works and it became a growth centre. The economy of the natives developed rapidly. In 1948 Doda district was separated from Udhampur and in 2006 Reasi district was also carved at from this district.
The total area of present Udhampur district is 2388 Sq Km out of which 959 Sq Km area is under forest. The cultivable area is 37069 hectare and there are 65264 land holdings in the district. On administrative ground, the district is divided into four tehsils, seven community development blocks, 204 Panchayats, 375 villages, two municipal committees and one municipal council. The district is located in the southern part of J&K and bounded by district Doda in the north- eastern side, Samba by southern side, Jammu by south western side and Reasi by the western side. The altitude of the district varies from place to place ranging from 600 meter to 2500 meter while the temperature varies from below 1.5 degree to 43 degree.
As per censes 2011, the total population of the district is 554985 souls out of which 446777 live in the rural areas while 108208 reside  in urban areas. There are 99240 households in the district. Out of the total population 24.96% are schedule caste and 10.14% belong to schedule tribe’s communities. The sex ratio is 863 females against per thousand males.
Udhampur district is a Dogra concentrated area where Dogras Hindus, Muslims and Sikhs are living peacefully in a congenial atmosphere.They are considered stout, tough, courageous, and brave mountaineers.Dogri is the main language of the people while Phari and Gojari are also spoken in the district. The district is having rich cultural traditions. The main folk dances are Kud, Jatras, and Bangras. Kud dance is based on traditional Dogri folk which are performed mainly by the artists of Panchari and DuduBasantgarh and Ram Nagar area. The important folk songs of the district are Barran, karkaan and Bhakha. Bhakhas are such songs which are sung without music.
The district Udhampur has great potential of religious and heritage tourism.Presently Krimchi is a small village on the bank of Devak stream of district Udhampur. The ruins of ancient civilization and old temples are still available at this place. Three temples are still in good conditions. This place was a capital of Babuti principality. The ruins of a fort are also available at site which is considered to be constructed by the Rajas of Babutiof Bhatial dynasty. Initially Raja Daya Karan of Kashmir had migrated to Krimchi. During the rule of Maharaja Gulab singhBabuti was governed by Raja Himmat Singh who was banished from the principality by Maharaja.
Patnitop is a famous picnic spot and hill resort of Udhampur situated on Jammu Srinagar highway. It is 50Km away from Udhampur located in dense forest of Devdar trees. Tourists huts and bunglow along with path ways and roads have been constructed for the convenience of local and foreign tourist. The cool climatic conditions and natural vegetation of this resort is attracting the tourist. This is one of the best hill stations of Jammu Province.
SudMahadev is 50 Km away from Udhampur located in the eastern side. The ancient temple of Lord Shiva is a center of Pilgrims. The devotees assemble here on the eve of Purnima in the month of June every year. SudMahadevtirth from where the holy Devka River appears on the earth is famous in the whole Jammu region.
Mantalli is another famous religious place of Udhampur district which is 7 Km away for SudMahadev located on the elevation of 2000 meter in forest area. It is believed that Lord Shiva had married to Parvati ji at this place. Gori Kund is 4 Km away forSudMahadev. The holy spring of Gori Kund is believed to be the bathing place of Parvati ji.
Mahamaya temple is located in Majalta tehsil where large number of devotees  visit during Navratra’s days. The temple is located in the village Barigarah on the top of the hill. This place is 9 Km away from Mansar Lake.

Ramban From past to present


Ramban From past to present K.D. Maini
Ramban district was carved out from district Doda on administrative grounds in April 2007. This district shares its boundaries with district Reasi, Udhampur, Anantnag and Kulgam. District Ramban  comprises of two tehsils Ramban and Banihal. The total area of the district is 1527.65 Sq Kms and the district is divided into 127 villages and 124 Panchayats. There are three important towns namely Ramban, Banihal and Ramsu.
As per censes 2001, the  total population of the district was 2.83 lakh souls out of which 2.70 lakh population was residing in the rural areas and 0.13 lakhs in urban areas. Literacy rate was 56.90%.  The terrain of the district is hilly, rough and mountainous. Pogal, Parstan are the inaccessible areas. The climate varies according to altitude.  The temperature arises as high as 420 in summer season in low lying areas like Ramban town and drops below zero in higher areas. The main attraction of the district is national highway which connects Jammu with Srinagar. 95 Kms national highway passes through the district.
As per C.E. Bats, the author of ‘The Gazetteer of Kashmir’, before the formation of the J&K State in 1846, there was a small village consisting of 15 houses on the right bank of Chaneb river.This cluster was known as Nashband (closed nose) and was having neither importance nor any attraction. On 16th March 1846 when Raja Gulab Singh of Jammu became the Maharaja of J&K State, he adopted Jammu, Udhampur, Banihal route to reach Srinagar for the movement of royal carvans. In this process, Nashband village got the status of  halting station for the royal Carvans. The Dogras constructed a pacca building near present Ramban and a wooden bridge for the crossing of Chenab River. After Gulab Singh, his son Ranbir Singh became the Maharaja of J&K in 1858 A.D. Once when he was halting at Nashband while going to Kashmir he changed the name of Nashband to Ramban and also started constructions for the movement of Dogra Carvans at this place. With the conversion of this village into a halting station the local traders of nearby areas and outsider started establishing their ventures in this village. The labour class of surrounding areas also settled at this place in search of employment.Therefore, the original village of 15 houses got importance and became the center of hustle and bustle. With the passage of time the name Ramban changed to Ramban.  C.E. Bats further writes that around 1860 Ramban was an important halting station between Batote and Banihal on the route leading towards Srinagar. The village with its fields and orchards is situated little above the river bank. The habitants were mostly Hindus with one or two Muslim families residing below the village. On the bank of river, there was a temple, a Baradari and substantial double storeyed bricks buildings.
Sukhdev Singh Chadak writes in his book ‘Maharaja Ranbir Singh’ that Maharaja passed order for a cart road from Jammu to Srinagar via Banihal and a suspension bridge over Chenab River at Ramban. This bridge was constructed by local engineers and used  the steel in its construction which was brought from the mines of Reasi areas and funds were provided for widening and repair of cart road. This route remains ‘Private road’ for long period and special permission of Maharaja was needed by travelers’ who desire to travel by this road. The bridge at Ramban on Jammu -Srinagar road was improved in 1879 to enable the loaded camels to cross the bridge. Nursing Dass Nargis writes in ‘Tehrik-e-Dogra  Desh’ that as per the Roze Namcha of Dewan Arjun Mal Gundyl,  in the last month of 1876, Maharaja Ranbir Singh had passed orders to Babu Campaswal for construction of Jammu Srinagar road. Immediately work was started with an estimated cost of one lakh rupees. Accordingly Tehsildar Badarwah Toder Mal was entrusted the work of construction of road from Batote to Ramban while Tehsildar Mean Indru was directed to construct the road from Ramban to Ramsu. From Ramsu onwards tehsildar Khawaja Mohd Joo was appointed incharge  of the road.  This  95 Kms long track was completed in 20000 rupees. Next year resident Sahib traveled via this road and reported to Maharaja Ranbir Singh that the road is fit for plying of carts. Maharaja was pleased on the construction of this road. During the rule of Maharaja Partap  Singh this road was maintained and improved while Maharaja Hari Singh converted this road for plying of light vehicles. After independence this road became national highway and now it is being converted into four lanes. With the development of this road, the halting station Ramban also developed a lot and now it has got the status of district headquarters.
In Ramban district, on the opposite side of Chanderkote across the river Chenab there is an important fort known as Gajpat Fort in Saraj area constructed by local Rajputs on the top of mountain to govern the whole mountainous range. There is a temple of Mahakali in Gajpat fort which is the center of devotion for the natives of Ramban. This temple has recently been renovated. It is said that once Sheikh Mohd Abdullah was kept imprisoned in this fort for few days. In 1825, Gulab Singh, the Raja of Jammu had  imprisoned Raja Sultan Khan of Bimbar in this fort. Sultan Khan died there and was buried at Chanderkote. It is said that a Hindu Shopkeeper who was a friend of Raja Sultan Khan had tried to construct a pacca tomb on the grave of Raja Sultan Khan. When Raja Gulab Singh came to know about this, he immediately directed the shopkeeper either to stop the work or he will be banished from this State. Therefore, the construction of memorial could not taken place. In 1858 Mean Hathu Singh, the Governor of Rajouri and a closed relatives of Maharaja had revolted against State Government and tried to kill Maharaja Ranbir Singh. Mean Hathu was arrested and shifted to Gajpat fort.
Raghunath temple of Ramban is one of the important religious places for Hindus while the Hindu population in almost every village of Ramban has to own Devta known as Kul Devta. Once in a year a yatra to the shrine of Raja Sankh Pal near Sardhar opposite Chenab on the east of Battote takes place in the month of July where there is a shrine of Sankhpal. In this Yatra, the devotees from the villages of Ramban took the procession of their Devtas up to the Shrine of Raja Sankhpal. It is believed that these Devtas from the various villages meet at the Shrine and bless the devotees.
Battote is a changed name of Batwat i.e. the place of Pandits. There are two important temples at Bettote constructed by Maharaja Partap Singh. After 1947 the Sikh refugee families had migrated to Bettote mostly from Poonch and Muzaffarabad. Two important Gurdwaras i.e. Gurdwara Singh Sabha and Gurdwara Bhai Rocha Singh have been constructed by the Sikhs in Bettote town. Gojri, Dogri, Pogli, Saraji, Prastani and Kashmiri is spoken by the habitants of the Ramban district, while Sikh families of Bettote are speaking Phari and Punjabi. Renowned political personality D.D Thakur  hailed from Pogal area of Ramban district.

Ghatha Village of temples


Ghatha Village of temples Kaushal Kotwal
If Jammu is known as the city of Temples, similarly, Gatha village at Bhadarwah in Chenab valley will also be known as village of temples in coming times. Recently by installing(moorti sthapana) idols of Shri Ram Darbar, Shri Radha Krishna, Nav Grahas, Vishwakarma Ji, Kuber Ji in Mahamrityunjaya temple of Lord Shiva at this village. The national heritage temple has become a major attraction where pilgrims, devotees, throng to have blessings of almost all the devi devtas. Gatha is the home place of Lord Shri Vaasuki Naag Ji.  This is 2064 years old temple. Also temples of Sheetla Mata Ji, Bhadrakali Mata, Shri Guru Ravidass Ji temple, Lord Shiva temples and also centuries old Aapshambhu temple are located near the famous neeru river bank adjacent to fish pond.
The national heritage temple of Lord Mahamrityunjaya has Lord Ganesha with family, Surya Dev ji, Lord Vishnu darbar with Mata Lakshmi Ji resting on lap of Shehnag ji, Brahma Ji, Shri Sai Baba ji, Mata Saraswati ji, Mata Durga ji(18 bhuja maa), panch Mukhi Lord Hanuman Ji, Lord Shri Shani Dev Ji, Nandi Ji and lion of maa Durga .
Gatha village is surrounded by famous Kailash hills on one side and Sone Bian hills covered with centuries old glacier  and pine and deodar trees at the lower heights. It is also surrounded by famous temples of Subarnaag ji, Rahoshare wali mata, Naagni mata and temples of many devi devtas on other side of the hills. The famous Chandi Mata temple at Chinote Bhadarwah and Gupt Ganga temple adds more spirituality to Bhadarwah Town. Lakshmi Narayan temple at Seri Bazaar Bhadarwah is also a centuries old heritage of this area. Every day in the early mornings the bhajans and sound of conches from temples adds solace to the mind of the devotees of the area. During the months of July, August and September famous yatras of Mani Mahesh ji, Kailash Kund Yatra, Machail Mata, Trishul Yatra from Chinote and yatras of famous deities Gods Goddesses start around Bhadarwah. The charhi mubaraks pass through Gatha village Seri Bazaar Nagar with thousands of devotees from Chenab valley and from every part of the country. Even foreign tourists visit this place for pilgrimage tourism and get the blessings of gods and goddesses. Many pilgrims also join from Himachal Pradesh adjacent to Chenab valley Bhadarwah.
While Bhadarwah is blessed with natural beauty  it is often called as Mini Kashmir, Mini Switzerland. It has lot of attractions for tourists from within and outside the country. Bhadarwah valley has abundant scope for pilgrimage tourism, adventure tourism, winter tourism, paragliding, mountaineering. It is a perfect place for tourists to enjoy. Tourists from within the country and from outside the country visit  here different reasons : to have fun, to learn about other cultures,  to relax from stressful working life. Tourists prefer to go to various destinations with great landmarks, places and areas of wilderness.
Some tourists visit to study the language and culture of the area. Tourists have been travelling for peace and pleasure since ancient times and tourism is important  source of income here.
It is requested  to the State Government that national highway NH1B connecting Batote Bhadarwah/Kishtwar needs urgent attention as the condition of this highway is totally unfit for travel nowadays. The work on this highway is going on at snail’s pace. There is lack of men and machinery. Also the long pending demand of opening of  Bhadarwah Chamba road for inflow of tourists as alternate route needs personal attention of the Chief Minister. The project is incomplete  for reasons best known to concerned agencies.
Chenab valley Bhadarwah is really a paradise on earth and it is a feather in the cap of Jammu and Kashmir. It  just needs some attention of higher ups for its development to attract more and more tourists.

Maha Naal Caves


Maha Naal Caves Dr.Bharat Bhushan
The State of Jammu & Kashmir is famous for its unparallel beautiful valleys, snow capped mountains, murmuring streams, lakes, water bodies & variety of flora & fauna. It has world famous tourist resorts like Gulmarg, Pahalgam, Patnitop, Doodpathri, Sonamarg, Sanasar, Lolab, Bani, Sarthal, Gurez. Sinthon Top Bhaderwah & many more beautiful areas on one hand & has renowned shrines dedicated to all faiths on the other hand.Millions of tourists visit the State every year to enjoy its pleasing & soothing environs while even more number of pilgrims visit the State to pay obeisance to famous shrines of Shree Mata Vaishno Devi Ji & Shree Amarnath Ji.The shrines of Baba Ghulam Shah Badshah at Rajouri,Nangali Sahib Shrine of Poonch,Sukrala Mata Shrine,Billawar & Bala Sundri Mata Shrine ( located at Kathua & Billawar) Kali Mata Shrine at Babey,Jammu (adjoining Bagh-e-Bahu) & Kali Mata Shrine at Jasrota Kathua, Hazratbal Shrine, Srinagar,Charar-e-Sharief Shrine, Aish-e-Muqam Shrine near Pahalgam,Baba Reshi Shrine near Gulmarg and Shiv Khori Shrine near Reasi and scores of other Shrines located in Jammu and Kashmir are visited by millions of pilgrims throughout the year.
In the backdrop of these places, a place devoted to Lord Shiva near Kathua is fast catching the attention of Shiv devotees & a sizeable number of them are visiting the Place every year. The place is Maha Naal Caves near Kathua about 16 Kms away from Rajbagh on Jammu – Kathua National Highway.
It is about 45 minutes journey from Lakhanpur & thirty minutes journey from Rajbagh to village Jakhole.This stretch of 14 kms is connected by a motorable road & one can reach Jakhole by private vehicle .Regular buses & Mini-buses also ply on the route. The rest two kilometers stretch is under execution & only earth -work & rock- cutting has been done. Devotees cover this distance either on foot or by private vehicles which go upto the caves.
There is a big cave & inside the cave a natural lingum exists which as per legends dates back to Centuries. The cave opening is narrow and only one person can enter the cave at a time & have Darshan of Lord Shiva’s sanctum sanctorum .The idols of Ganesh,Nandigan & Kaal -Bhairav at the entrance of MahaNaal cave adds to the beauty of the area. Another small cave lies on other side of the main cave where the devotees have now constructed small temples dedicated to Nine Godesses. A seasonal waterfall lies in between both the caves where devotees can be seen bathing before offering prayers.However in summers, the waterfall dries up & devotees use water from the resultant water-body (Bowli) that exists.
Many legends are attached to this place.According to one legend; a sage meditated there for many years. He had prohibited locals from visiting the place as he wished to meditate in glory of Lord Shiva at a secluded place. However, after many years, a curious lady of the area went there only to find a human skelton in meditation posture chanting loudly “Om Namah Shivaye”.The lady got scared & fainted on seeing skelton meditating. After sometime ,she regained consciousness only to find that, the skelton turned into human being chanting Om Namah Shivaye, which after sometime disappeared & then changed into a Natural Shiva Lingum inside the cave- nearer to the meditation site.
According to another legend, milk used to ooze from rock & fall on the Natural Shiva lighum which was noticed by the villagers. They started worshipping the site since then.
Whatever may be the legends, it is true that the faith of the devotees of Lord Shiva at this site is fast touching heights. They often call it Chotta AmarNath(Mini AmarNath) out of respect, faith & reverence.
The devotees throng this place throughout the year. However, heavy rush is seen on Ist day of the year, Mondays & in the holy month of Shravan which coincides with the annual pilgrimage of Shree AmarNathji. Dr.B.R Dubb,Dr.Vishal Malagar,Raja Ram , & other devotees organize langers( Community kitchens )there every year. They told that Mahanaal Shiv caves is a very sacred Place of Lord Shiva and wishes of Pilgrims are fulfilledwho offer prayers there.
The Management Committee of Maha Naal Shiv Caves (Mini Amar Nath) is coordinating all the arrangements there but a lot needs to be done. Road Connectivity is most important.
The Lakhanpur Sarthal Development Authority on its part is also in the process of formulating a comprehensive Project Report to develop the area into a pilgrim spot. The Maha Naal Shiv Caves (Mini AmarNath), if properly developed, will be an ideal pilgrim destination in the times to come.
(The author, a KAS officer is presently Chief Executive Officer, Lakhanpur Sarthal Development Authority).

Saturday, August 29, 2015

The Vedic Science Behind Eating with Your Hands

The Vedic Science Behind Eating with Your Hands

 

Click
Like

hand-02
Hands are considered our most precious organ of action. Our hands and feet are said to be the conducts of the five elements–space, air, fire, water and earth. One of the five elements courses through each finger. Through the thumb, angushtha, comes space; through the forefinger, tarjani, air; through the midfinger, madhyama, fire; through the ring finger, anamika, water and through the little finger, kanishtha, earth.
In Vedic tradition, we eat with our hands because the five elements within them begin to transform food and make it digestible even before it reaches the mouth. This transformation also heightens the senses so that we can smell, taste and feel the texture of the foods we are eating. We can also hear the sounds of eating. All of these sensations are a necessary prelude to beckoning agni, the fire of digestion, to ready itself for the meal to come.
On the greater dimension, the act of eating is spiritual feasting. We are activating the energies of the Deities aligned with the elements, stimulating a surge of heightened consciousness within. This is made possible through the powerful play of mudra. It brings the elements of nature through our hands and fingers into the food, and then joins it with agni. If we are aware of awakening the fire within ourselves, we digest not only the food but also our thoughts more smoothly. The fire of digestion and the fire of the mind, tejas, work hand-in-hand.
hand-03
Ayurveda tells us that disease takes rise in the body because the digestive fire is awry and the mind is agitated. Most people today eat and run, juggling an overly full calendar. We often skip breakfast, eat a less-than-nutritious lunch, and that too in a hurry, and sit down to dinner late at night, after which we immediately fall into bed. How could proper digestion occur when we force the system to put up with such abuse year after year? In this frantic pace of living, how could we maintain composure in the mind and therefore remember the sacred purpose of these limbs? No wonder then that we have such a high incidence of cancer and heart disease, and ailments resulting from improper diet. We refuse to observe the integrity of our physiology by nourishing our bodies and souls with dignity and respect. Using the time-honored ways of sadhana can help us to restore health and harmony in our everyday lives.
Eating food with your hands feeds body, mind and spirit. According to the Taittiriya Upanishad, food represents the coarsest and last of the five vestures in which the soul is clothed and passes from body to body in the long process of metempsychosis. In other words, food is not limited to what we eat, but expresses the universe’s entire body and all that is manifested within her. Likewise, we eat food not only to sustain the body, but to assimilate the universe’s elements and energies within our physical and emotional body and to nourish the greater, spiritual Self. The Taittiriya Upanishad tells us: “The essence of all things here is the Earth. The essence of Earth is water. The essence of water is the plant. The essence of the plant is a person.”
Let’s take this text a step further and ask ourselves: what is the essence of a person? I believe it is the fundamental nature that is uniquely ours and connects us to the universe. As humans, we are linked to the vast energy of the infinite, dimensionless universe by way of our limbs. The Purusha Suktam, a sixteen-mantra poem composed by the sage Narayana is regarded as the oldest work on cosmic anatomy and ecology. It reveals that the universe is an infinite continuum of energy. Yet it describes this energy as a living force, with eyes, ears, arms, legs, hands and feet and heads watching over all of existence. Just as the universe guards the many limbs and energies of its infinite structure, so each of us is meant to become aware of the greater life force and its many aspects. The sage explained that the individual who strives to live a spiritual life must first be aware of the life force and its many manifestations, limbs and faces before he can accomplish and serve it.
When we use our limbs in accord with the sacred laws of nature, every action worships and praises the omniscient Divinity in all things. When we eat with our hands, or feed the young and infirm with them, use them to dig into the rich soil and plant a good seed, embrace someone, or give them a gift, clasp the hands in prayer, we are using our hands to share in the maternal healing energies of the universe. Being conscious of how we use our hands is a wonderful act of sadhana.
To remind yourself each day of the sanctity of your limbs, recite the Vedic prayer, “Karagre vasate Laksmih karamule Sarasvati Karamadhye tu Govindah prabhate karadarsanam,” which means, “On the tips of my fingers is Goddess Laksmi, on the base of my fingers is Goddess Sarasvati, in the middle of my fingers is Lord Govinda. In this manner, I look at my hands.”
hand-04
To start your mudra practice, engage anjali mudra. Each morning you engage this practice will help you remember the sanctity of your hands and your connection to the creative energies of our universe. In anjali mudra, bring the palms of your hands together in front of the heart, with fingers pointing upward. When we clasp the hands in this manner, we stimulate the prana, or energy, that circulates through the heart, which increases its vitality and brings us a sense of ease and resolve. To evoke the Deities, raise the clasped hands to the center of the forehead. This mudra is itself an act of prayer and helps to heal the heart, not only of the trespasses of the present life, but also of the wounds incurred through timeless rebirths. When you bring your hands together, you are transforming all five elements back into their source of tejas, the energy of the subtle fire of creation that is responsible for cellular and nuclear metabolism within and without. You will immediately feel oneness with the Divine.
We are all embarked on a lifelong quest for consciousness, which emerges from the cultivation of awareness, the inner knowing that depends entirely on the harmonious relationship we develop with nature. The aim of the food sadhana practices I advocate is to help us reconnect to the greater energy of the universe so that we may restore our cognitive memory that goes far back to the origin of the universe. Using mudras for eating and communing with the food we eat is a paramount step to connecting with cosmic energies and a vital means of receiving nourishment by touching upon the Earth’s bounty. The practice of these specific mudras is likely to open your heart to the Mother’s wisdom. Feast with your hands at Her table and you will never go hungry or angry. Food is memory. Eating with your hands is remembering your sacred nature.
While in the West eating with the hands usually conjures up pictures of a young child smeared from head to foot with food, in the East, using the hands as utensils is a highly refined art. Here are the six major ways in which the hands are used. (see newstand copy for illustrations):
In ghronikah mudra the five fingertips form a petal around a lump of food about the size of a plum. This is one of the two main mudras used for eating solid food like grains and vegetables, or for scooping dhals with chapati or bread.
hand-01
In annabhakshana mudra, use the fingertips to pick up a small amount of food, sufficient to fit on the base of the four fingers. Use the thumb to advance the food forward and into the mouth. This is the second of the two main mudras for eating any solid food. Only the right hand is used for eating. Annabhakshana mudra practice cultivates our discrimination in eating good quality food in the appropriate quantity and in a tranquil environment.
Kangulah mudra is taking food with the thumb, forefinger and mid-finger. Engage this mudra when eating long, slender pieces of food, like asparagus, carrots, celery, sugar cane and “drumsticks” or murungai. As we bring food to our mouth in kangulah mudra, the palm of the hand faces upward, evoking the spirit of consciousness as we touch upon Nature. This mudra cultivates a gentle reverence for Nature’s precious gifts. The first mudra, Ghronikah, activates and balances the element of earth within the body. The earth element controls our sense of smell and gives us added vision to “smell our way,” that is, to be keenly aware of our connection to Mother Nature.
Kadambah mudra crouches the five fingers around firm, solid food. This mudra is reserved for eating round-shaped fresh fruits that fit neatly in the palm of the hand, such as apple, pear, mango or peach. You may also use it to eat sweets like ladhu. The mudra is named after the famed kadamba tree, which is said to put forth buds at the roaring of thunder-clouds, and which produces hard, inedible fruits. When Mother Nature is mistreated and taken for granted, she roars her thunder and makes rare her fruits. Practicing this mudra helps us to remember to be grateful for every speck of Nature’s food.
Mukulah mudra is eating with all five fingers tightly knitted together. In this mudra a minimal quantity of food is taken at a time, for example, ten grains of cooked rice. The mudra is used in annaprashanam, or the ceremony of first feeding, one of the 16 samskaras, usually performed in the fifth or sixth month of a child’s life. Mukulah mudra is a reminder that we are forever in the bud of life, continually regenerating the on-rushing flow of awareness. Every bite of food must serve to awaken cosmic memory of the first food we, as conscious human beings, imbibe from the Mother’s nectary.
Khatakamukhah mudra is tasting or sampling food with forefinger, mid-finger and thumb tightly pinched. This mudra measures the equivalent of a half-teaspoon. It is used to mete out spices and condiments in cooking. We may also use it as a pinch-measure for medicines. Food is the most potent form of medicine. We need to exercise caution. Keeping our hearts open but our hands half-closed when receiving food is a good policy to maintain. Khatakamukhah mudra helps us to exercise firm discretion around food.

 

Friday, August 21, 2015

Gorakshanath

Gorakshanath (also known as Gorakhnath) was an 10th to 11th centuryNath yogi, connected to Shaivism as one of the two most important disciples of Matsyendranath, the other being Caurangi.
 Traditionally, Guru Gorakshanath is believed to have been born sometime in the 8th century at Gorkha District, Nepal, although some believe he was born hundreds of years later. He traveled widely across the Indian subcontinent, and accounts about him are found in some form in several places including Nepal, Afghanistan, Baluchistan, Punjab, Sindh, Uttar Pradesh, Uttarakhand, Assam, Bengal, Odisha, Kathiawar(Gujarat), Maharashtra, Karnataka, and even Sri Lanka.
There are varying records of the spiritual descent of Gorakshanath. All name Adinath and Matsyendranath as two teachers preceding him in the succession. Though one account lists five gurus preceding Adinath and another lists six teachers between Matsyendranath and Gorakshanath, current tradition has Adinath identified with Lord Shiva as the direct teacher of Matsyendranath, who was himself the direct teacher of Gorakshanath.
The Nath tradition underwent its greatest expansion during the time of Gorakshanath. He produced a number of writings and even today is considered the greatest of the Naths. It has been purported that Gorakshanath wrote the first books on Laya yoga. In India there are many caves, many with temples built over them, where it is said that Gorakshanath spent time in meditation. According to Bhagawan Nityananda, the samadhi shrine (tomb) of Gorakshanath is at Nath Mandir near the Vajreshwari temple about one kilometer from Ganeshpuri, Maharashtra, India. According to legends Gorakshanath and Matsyendranath did penance in Kadri Temple at Mangalore, Karnataka.They are also instrumental in laying Shivlingam at Kadri and Dharmasthala.
The temple of Gorakhnath is also situated on hill called Garbhagiri near Vambori,Tal Rahuri ;Dist Ahmednagar.One legend states that Guru Gorakshanath, the "eternal sage" traditionally associated with Hatha Yoga, has been around for thousands of years watching the welfare of humanity. Other legends ascribe different stories to his birth and the period of his worldly existence, and they vary greatly. The Nath Rahasya, which literally translates as "the mystery of the masters", recounts the birth, work, and death of nine such Naths (masters); and Guru Gorakshanath was the ninth Nath, preceded by his Guru, the eighth Nath, namely, Matsyendranath.The Gurkhas of Nepal take their name from this saint. Gorkha, a historical district of Nepal, is named after him because it was the place where he appeared for first time in this universe. There is a cave with his paduka (footprints) and an idol of him. Every year on the day of Baisakh Purnima there is a great celebration in Gorkha at his cave, called Rot Mahotsav; it has been celebrated for the last seven hundred years.Balaknath was a great Bhakta of Universal Mother. When Lord Kartikey left the home, in his 4th Avtar Kartikey was born as in Kali yug, and met his Guru, Shri Guru Dattatreya Nath ji.

POSTED BY; VIPUL KOUL
 EDITED BY ASHOK KOUL























Sunday, August 16, 2015

Atrocities on Women and Children

Atrocities on Women and Children

Terrorism, whatever may be its garb, ultimately knows no faith nor religion and is undiscerning, particularly when it is used as a means to attain the ends of an external force. The terrorists have perpetrated atrocities on women and children indiscriminately and wantonly. As the details illustrated in these pages will show the majority of the women who have been abducted, tortured, raped or killed are Muslims.
Every such act has its own tale of brutality, crudity and sheer horror. The pattern, however, is consistent ..... kidnap a woman, and kill her after outraging her modesty. Or, rape and kill her in her own house in the presence of her family members, and then kill them all. Or, just kill indiscriminately.
Often, the excuse for such acts is suspicion about 'loyalty to the cause' on the part of the victim or the family, or to strike terror. Frequently, it is an expression of the psyche of those who have crossed the threshold of the law and all norms of civilized behavior.


Smt. Katija, wife of Habib-ullah-Sheikh, and Mahjabeena, daughter of Bashir Ahmed Wani.
Terrorists hurled a grenade followed by firing upon a security picket at Kani Kadal. The grenade killed 70 year old Khatija and young Mahjabeena on October 27, 1992, at Syed Pora, Srinagar.

Case No.: 1
Date: 4.3.90
Place: Baramulla

Two Muslim girls were kidnapped, raped and killed.

Case No.: 2
Date: 17.3.90
Place: Takoora, Srinagar
Mrs. M. N. Paul, wife of a BSF Inspector, was abducted. She was tortured and gang raped for many days and then her dead body with broken limbs was abandoned on the road.

Case No.: 3
Date: 19.4.90
Place: Hazratbal, Srinagar
A Hindu girl, Sarla Bhat R/O Anantnag and working as a nurse in the Medical Institute at Soura, Srinagar, was abducted from the Medical Institute. She was gang raped for many days and her body was later abandoned on the road side.


Miss Sarla Bhatt, a Stuff Nurse in Sher-e-Kashmir Institute of Medical Sciences, Srinagar was kidnapped from the Hostel of the Institute on April 14, 1990, by a group of JKLF militants. Her dead body with bullet wounds was later found on April 19, in the downtown area of Srinagar. The post mortem report concluded that she was raped before she was killed.

Case No.: 4
Date: 22.4.90
Place: Srinagar
Sushma Pandit was abducted from the roadside by the terrorists. She was released the next day with bullet wounds on her legs.

Case No.: 5
Date: 7.5.90
Place: Karannagar, Srinagar
A Muslim girl, Dolly Mohi-ud-din was kidnapped, tortured and her body was abandoned at Karannagar chowk.


Dolly Mohi-ud-Din, kidnapped by terrorists on May 5, 1990, was tortured for two days, gang raped and shot dead by Farooq Ahmed Dar of the JKLF.

Case No.: 6
Date: 4.6.90
Place: Sopore, Baramulla
Prana Ganjoo was abducted along with her husband Prof. K. L. Ganjoo. She was gang raped for a number of days and then her body was thrown in the river bed. Her husband too was killed.

Case No.: 7
Date: 4.6.90
Place: Trehgam, Kupwara
Girja Tikoo working as a Laboratory Assistant at Government Girls High School, Trehgam, was abducted, gang raped for many days and shred into pieces on a bar and saw mill.

Case No.: 8
Date: 17.6.90
Place: Miskeenbagh, Srinagar
A muslim girl by name of Marooqa Gudi was abducted, raped, tortured and killed.

Case No.: 9
Date: 26.6.90
Place: Bhan Mohallah, Srinagar
Mrs. J. L. Ganjoo, her sister-in-law and their husbands were killed in their homes.


Mrs. Fareeda d/o Gh. Mohd. Dainposh r/o Ganzkhud, Srinagar
Killed on 13-1-93
Dead body of Mrs. Fareeda was recovered. Her hands had been tied and she was later hanged to death.

Case No.: 10
Date: 28.6.90
Place: Darsu, Pulwama
Mrs. Rupawati Bhan was tortured to death in her house and her body was flung into a field from the third storey onto the road.

Case No.: 11
Date: 18.7.90
Place:Darsu, Pulwama
Babli Bhan, daughter-in-law of D. N. Bhan, was tortured and killed. Her body was flung from the third storey onto the road.

Case No.: 12
Date: 13.8.90
Place: Sopore, Baramullah
Babli Raina, a teacher in the Education Department, was gang raped in her house in the presence of her family and then killed.


Nighat Rasool d/o Gh. Rasool Lone r/o Nadihal, Bandipora (Baramulla)
Killed on 14-2-93
Dead body of Nighat Rasool was recovered from Howal, Srinagar. Her hair had been shaven by the terrorists. 

Case No.: 13
Date: 13.8.90
Place: Karannagar, Srinagar
A Hindu lady Dr. Sahni was locked in her house and the house set ablaze. She was burnt to death inside the house.

Case No.: 14
Date: 14.10.90
Place: Ahkadal, Srinagar
Mrs. Usha and Mrs. Rajender Kaul and their husbands were shot dead in their house.

Case No.: 15
Date: 15.1.91
Place: Srinagar
A group of terrorists intruded into the house of one Tamruda Begum in broad daylight and opened fire. Tamruda Begum was killed on the spot and her teenage daughter wounded critically.

  Mrs. Aisha w/o Late Gh. Mohd r/o Dooniwari Nishat, Srinagar
Killed on 25-4-93

Mrs. Aisha was killed by the terrorists at her home.

Case No.: 16
Date: 18.1.91
Place: Hakbara, Baramulla
Terrorists intimidated the parents of a Muslim girl Zarifa d/o Mohd Sultan to give her in marriage to a militant and on refusal, the terrorists abducted the girl and her brother Bashir Ahmed. Bashir was tortured and killed while the girl was taken away and married forcibly.

Case No.: 17
Date: 21.3.91
Place: Malik Sahab, Srinagar

A Muslim woman Mughli was abducted, raped and tortured to death.

Case No.: 18
Date: 6.5.91
Place: Bohripora, Kupwara
Terrorists intruded into the house of a Muslim and resorted to indiscriminate firing, killing his wife and 2-year old child.


Shamima (TV Artist) r/o Waganpora, Idgah, Srinagar
Killed on 17-6-93
Terrorists abducted Shamima from her home on 16.6.93. Later her dead body was recovered from Watalkadal, after she had been killed by the terrorists.

Case No.: 19
Date: 28.5.91
Place: Pattan, Baramulla
Muslim woman Sakeena was abducted from her house. She was raped and tortured. Her body was later recovered from a stream.

Case No.: 20
Date: 29.6.91
Place: Safakadal, Srinagar

A 55-year old Muslim woman was killed and thrown into river Jhelum.

Case No.: 21
Date: 19.7.91
Place: Baramulla
A Sikh lady who had come to attend the marriage of her relative was shot dead by masked terrorists during the ceremony.

Case No.: 22
Date: 31.7.91
Place: Sonwar, Srinagar
A Hindu lady was shot dead when she raised an alarm on the abduction attempt of her husband Shadilal, an employee of NHPC.

Case No.: 23
Date: 6.8.91
Place: Naibasti, Jammu

Terrorists shot dead a Hindu lady, Pushpa Devi.

Case No.: 24
Date: 8.8.91
Place: Karfoli Mohala, Srinagar
A Hindu lady Asha Kaul was abducted from Achabal, Anantnag, her native village. She was gang raped and tortured in a deserted Hindu house and the dead body was abandoned there. The decomposed body was later recovered.


Hafiza w/o Wazir Khan r/o Lawaypora, Bandipora (Baramulla)
Killed on 1-4-93
Hafiza was shot dead by the Islamic terrorists.

Case No.: 25
Date: 25.8.91
Place: Qamarwari, Srinagar
A Muslim woman Shamima w/o Abdul Rashid, was shot dead while she was in the house of a relative along with her children.

Case No.: 26
Date: 27.8.91
Place: Kerni, Chadoora, Badgam
Terrorists had a clash among themselves and fired indiscriminately in the village killing a young Muslim girl.

Case No.: 27
Date: 10.9.91
Place: Batmaloo, Srinagar
A Muslim woman Sharifa was shot dead by terrorists inside her home in broad day light.

Case No.: 28
Date: 23.9.91
Place: Iqbal Park, Srinagar
A Muslim girl Halima, r/o Bandipur, Baramulla, was abducted. She was gang raped for many days and her body was later abandoned in a park at Srinagar.

Case No.: 29
Date: 1.10.91
Place: Ahjan Road, Srinagar
The body of a young Muslim woman who had been raped and tortured was recovered from a street.

Case No.: 30
Date: 17.10.91
Place: Qamarwari, Srinagar

A Muslim woman Haja w/o Ghulam Mohd Butt, was shot dead during a marriage party.

Case No.: 31
Date: 17.11.91
Place: Choontwari, Kupwara
Terrorists intruded into the house of a Muslim Mohd. Sidiq and attempted

to kidnap his wife. On resistance, she was fired at and got hospitalised.

Case No.: 32
Date: 17.12.91
Place: Kokarhamam, Baramulla
A school going girl Miss Sajda Hussain was kidnapped from Government Girls Higher Secondary School. She was raped and her body was recovered from the river Jhelum at Baramulla.

Case No.: 33
Date: 19.12.91
Place: Anantnag
Terrorists kidnapped a 17-year old Muslim girl Shami Mukhta from Ramban, Doda district. She was held captive for several days at Anantnag where she was criminally assaulted. She was later rescued by Security Forces from the terrorists at Anantnag.

Case No.: 34
Date: 5.1.92
Place: Nowshera, Srinagar

Terrorists kidnapped and tortured a Muslim woman. Her body was recovered from a field.

Case No.: 35
Date: 23.1.92
Place: Delina, Baramulla
Terrorists intruded into the house of one Ghulam Mohd Rather and fired upon his son who later died in hospital.

Case No.: 36
Date: 19.2.92
Place: Yal Athmuqam, Anantnag
Terrorists attempted to abduct one Gani Butt from his house. They shot dead his
son when the young boy raised a cry and resisted the abduction of his father.

Case No.: 37
Date: 12.3.92
Place: Sheeri, Baramulla
Terrorists attempted the abduction of a lady Shakeela Jan w/o Bashir Ahmed Khan. When she resisted, they shot her dead.

Case No.: 38
Date: 17.3.92
Place: Shopian, Pulwama
Terrorists kidnapped a Muslim lady Hasina d/o Bashir Ahmed. Her tortured body with bullet marks was recovered from the village.

Case No.: 39
Date: 28.3.92
Place: Tawjeedganj, Baramulla
A muslim lady was shot dead in her home by terrorists.

Case No.: 40
Date: 30.3.92
Place: Sultanpora, Badgam
Terrorists abducted another rival militant and shot dead his sister and young brother. His mother was seriously injured and hospitalised.

Case No.: 41
Date: 30.3.92
Place: Naisarak, Srinagar
Terrorists intruded into the house of one Sohan Lal Braroo and shot him dead during the night. They gang raped his wife Bimla and young daughter Archana. Archana succumbed during the gang rape itself and Bimla who was shot after being raped, died in hospital.


Miss Archana Braroo & Mrs Bimla Braroo
Kashmiri terrorists entered the house of Sohan Lal Braroo, a Kashmiri Pandit at Kralkhud, Srinagar on the night of March 30-31, 1992. The militants gang raped the wife and daughter of Sohan Lal Braroo and killed both mother and daughter as well as Sohan Lal Braroo.

Case No.: 42
Date: 8.4.92
Place: Qamarwari, Srinagar
The body of a Muslim woman Mrs. Fazi was recovered from the road side. She had been earlier kidnapped.

Case No.: 43
Date: 12.4.92
Place: Kunoo, Anantnag
Terrorists forcibly entered the house of a Muslim and fired indiscriminately in which his wife Mrs. Misra was seriously injured and later died in hospital.

Case No.: 44
Date: 15.4.92
Place: Kalamdanpora, Srinagar
Terrorists kidnapped one Muslim lady Ashia Amin, District Education Officer, Srinagar. She was released the next day.

Case No.: 45
Date: 2.5.92
Place: Batmaloo, Srinagar
A Muslim woman and her young son were killed when terrorists hurled a grenade which exploded near a shop.

Case No.: 46
Date: 3.5.92
Place: Magam, Baramulla
Terrorists abducted and later killed a local Muslim Aliqa Begum w/o Bashir Ahmed.

Case No.: 47
Date: 4.5.92
Place: Tekipora, Kupwara
Terrorists shot dead a woman Mst. Mukhti r/o Lassi Ganai and her husband Lassa at their residence, alleging them to be 'informers' .

Case No.: 48
Date: 8.5.92
Place: Anantnag
Ten young children were injured when terrorists hurled a grenade which exploded on the road.

Case No.: 49
Date: 12.5.92
Place: Chakla, Baramulla
Terrorists abducted a married woman and later killed 3 villagers and injured 15 others when they demonstrated against the terrorists.

Case No.: 50
Date: 14.5.92
Place: Daribal, Khanyar, Srinagar
A muslim woman Mst. Sajda w/o Abdul Qayum Khan was killed in an intergang clash.

Case No.: 51
Date: 17.5.92
Place: Eshalipora, Baramulla
Terrorists shot dead a Muslim Woman Rashida Begum w/o Mohd Shafl, accusing her of being an 'informer'.

Case No.: 52
Date: 17.5.92
Place: Ghanipora, Pulwama
Terrorists abducted a Muslim girl and held her captive for 2 days till rescued by security force. They later abducted the father and brother of the girl and killed them.

Case No.: 53
Date: 18.5.92
Place: Safakadal, Srinagar
Terrorists of AUM abducted Habla Begum and her minor daughter from their house, accusing them of being instrumental in the arrest of their Chief, Mushtaq Ahmed Zargar Latrum. They ransacked the house and later burnt it.

Case No.: 54
Date: 20.5.92
Place: Pirbagh, Srinagar
Following a clash between JKLF and HuM terrorists, in which a militant was killed and 2 women seriously injured, about 250 women demonstrated and raised anti-militant slogans. HuM terrorists again fired upon the women injuring some of them.

Case No.: 55
Date: 27.5.92
Place: Meghama, Kupwara
Three members of a Muslim family - the house owner, his wife and daughter were abducted by terrorists. The women were raped and the house owner tortured. Dead bodies of all these three individuals were later recovered from a paddy field.

Case No.: 56
Date: 13.6.92
Place: Baramulla, Lalad Sopore
A 17-year old Muslim girl Rafiqa Bano d/o Assadullah Waza r/o Kalashpora, Srinagar, was abducted by terrorists. She was raped and held captive for many days. Later, her dead body was recovered from the river at Baramulla town.

Case No.: 57
Date: 16.6.92
Place: Qamarwari Srinagar
A young Muslim woman Hassina Siddique w/o Nazir Ahmed Siddique was shot dead by terrorists in her bed room alongwith her husband during the night.

Case No.: 58
Date: 29.6.92
Place: Lalad, Sopore, Baramulla
Two women were seriously injured when terrorists of rival groups resorted to firing.

Case No.: 59
Date: 1.7.92
Place: Nowpora, Anantnag
A 7-year old boy was killed when rival terrorists resorted to heavy firing in the village.

Case No.: 60
Date: 10.7.92
Place: Baharabad, Baramulla
Two women and a child were seriously injured when two rival groups of terrorists resorted to an armed clash.

Case No.: 61
Date: 19.7.92
Place: Behrampora, Baramulla
One woman was killed and four others including 2 children were injured when rival factions of terrorists resorted to an armed clash.


Mrs. Waheeda w/o Mohd. Ashraf Bhat r/o Batamaloo (Srinagar)
Killed on 13-1-93
Dead body of Mrs. Waheeda was recovered. Her hands had been tied and she was later hanged to death.

Case No.: 62
Date: 23.7.92
Place: Kaloosa, Baramulla
A Muslim woman was shot dead by terrorists in her house.

Case No.: 63
Date: 9.8.92
Place: Wahidpora, Ganderbal, Srinagar
The body of a Muslim Woman Mrs. Taja w/o Mohd Sadiq Lone was recovered from the river Sindh. She had earlier been abducted and tortured to death.

Case No.: 64
Date: 19.9.92
Place: Trehgam, Kupwara
A young Muslim woman was shot dead in her house along with her husband and father-in-law Khaliq Sofi a retired Subedar of the Indian Army.

Case No.: 65
Date: 25.9.92
Place: Magam, Badgam
A Muslim girl, Miss Shahida was abducted by terrorists and was being taken in a taxi when she was rescued by SF.

Case No.: 66
Date: 3.10.92
Place: Khor, Baramulla
The body of a Muslim woman Mrs. Hamida w/o Gulzar Ahmed abducted earlier by terrorists, was recovered from a field.

Case No.: 67
Date: 3.10.92
Place: Khor, Baramulla
A young Hindu girl, Deepa was kidnapped from Batala (Punjab) by terrorists and sold to an old man after converting her to Islam. She was rescued by SF.

Case No.: 68
Date: 4.10.92
Place: Duslipora, Badgam
A group of terrorists kidnapped a minor girl from the village. She was later recovered by SF.

Case No.: 69
Date: 22.10.92
Place: Zainakoot Srinagar
A 12-year old Hindu girl Shaloo Basanti was kidnapped by terrorists from HMT Colony along with her father Vijay Chand.

Case No.: 70
Date: 12.11.92
Place: Khanpora, Baramulla
Terrorists fired at and injured Mst. Zareena d/o Gh. Rasool.

Case No.: 71
Date: 24.11.92
Place: Narayanbagh, Baramulla
A 13 year old muslim girl was shot dead in her house following resistance by inmates to the attempted abduction of her father Abdul Ahad Guroo.


Waheeda, recovered from Bhagat-Barzulla. The deceased had been strangulated. Discovery of this dead body caused deep resentment among the peaceful citizens of the area.

Case No.: 72
Date: 2.12.92
Place: Kharwani, New Colony, Srinagar
A woman Mst. Fazi was kidnapped from her house alongwith her young son.

Case No.: 73
Date: 4.12.92
Place: Khanwari, Srinagar
A young muslim girl was killed and four other women seriously injured when two rival militant groups of JKLF and HUM resorted to indiscriminate firing in the village following a clash between them. A total of two persons were killed and 9 persons injured.

Case No.: 74
Date: 8.12.92
Place: Kupwara town
Two persons including a young muslim girl were killed when terrorists fired indiscrimantely in town to force closure of shops.

Case No.: 75
Date: 23.12.92
Place: Kanikadal, Srinagar
Two muslim ladies were seriously injured when a grenade targetted on a SF picket exploded in their house.

Case No.: 76
Date: 13.1.93
Place: Barzulla, Srinagar
Two women Mrs. Wahida and Mrs. Farida were tortured and later hanged to death alongwith a lone male Mohd Ashraf Bhat present in the house.

Case No.: 77
Date: 25.1.93
Place: Marhama, Kupwara
Terrorists shot dead two Muslim women, mother and daughter alongwith the head of the family Mohd Akbar.

Case No.: 78
Date: 29.1.93
Place: Kupwara
Three women Mrs. Bakhta, her young daughter Fatima and another woman Mrs. Sarwar were shot dead alongwith the head of the family Mohd Zaman Payer and the young son Parvez.

Case No.: 79
Date: 14.2.93
Place: Bandipora, Baramulla
The dead body of Nighat Rasool daughter of Gh. Rasool Lone was recovered from Hawal Chowk, in Srinagar. The hair of her head had been shaven off by the terrorists.

Case No.: 80
Date: 15.2.93
Place: Jawahir Nagar, Srinagar
Terrorists hurled a grenade towards a security force vehicle in Budshah Chowk, Srinagar, which missed the intended target and exploded on the road, causing injuries to seven persons (civilians) including five women. Later, one of the injured women succumbed to her injuries. One security personnel also received injuries.


Mrs. Kamlesh Kumari d/o Bhagwan Dass r/o Doda
Killed on 20-10-93
Terrorists lobbed a grenade on a BSF vehicle at Doda Bus Stand, which missed the target but killed three students and ten others.





curtsy .....................................KPN
     


Friday, August 14, 2015

Dear Leftists, Why Is There No Place For Kashmiri Pandits In The Valley?

No Place For Kashmiri Pandits


Dear Leftists, Why Is There No Place
For Kashmiri Pandits In The Valley?
Raju Moza


Dear Leftists and Liberals,

Yes, I am talking to you, the likes of Arundhati Roy, who leave no occasion to speak eloquently on Kashmir but have yet to address our plight, the plight of Kashmiri Pandits. I am writing to you because Kashmir refuses to engage with us on the subject of our return except to trot out standard arguments, protests, distortions of fact. Can you, perhaps, shed some real light on why they are opposing our return? I am hoping that in your garden of freedom, utopia, Azadi, Nizame Mustafa (Islamic rule), Intifada and liberalism, there might be some scope to talk about my township or ghetto or any form of return in accordance with my wishes.

Before proceeding further, let me tell you that I am on the same page as you on a number of issues pertaining to Kashmir. Unlike many other Kashmiri Pandits I do not, by default, swear by Indian nationalism. I don't see Kashmir merely as an extension of India's integrity. However, I don't support secession for I believe that it will not benefit Kashmir in any way. Also, since I have an emotional connect with the place, I don't want to see it go Afghanistan's way in my lifetime. Another issue where I agree with you is your opposition to AFSPA and the human rights violations committed by Indian security forces. I also believe there is much more to the issue of the return of Kashmiri Pandits than meets the eye.

"At one end of the spectrum, people will say Kashmiri Pandits are an integral part of the state, but speak of a dedicated place for us to live it becomes an 'Israel-like settlement'."
This letter, though, is to seek some understanding of the dramatic opposition that we are facing from Kashmiri Muslims, be it civil society, mainstream politicians, separatists or your fellow writers. Hunger strikes, demonstrations, protests have greeted our suggestion for a separate township, and it has even been described as an "Israel-like settlement". Why, then, does Kashmir not provide an alternative plan for my return?

Not even a single Kashmiri Muslim leader, regardless of his/her positioning on the ideological scale, bothered to ask for the details of the composite township - where it will be, how will it be set up, what logistics it will entail and so on. Unfortunately, the discourse of the Kashmiri Pandit is often obfuscated or hijacked. Why and how we left, the details of our return, all these are stories that are told others in the Valley. Our voice is not heard. For example, there's a popular conspiracy theory that we moved out of the Valley at the behest of Jagmohan, governor of the state in 1990. It's our version versus theirs. In this matter, shouldn't it be the prerogative of Kashmiri Pandits to decide where and how they will live - whether it's a composite township or a ghetto or a mixed colony? The whole onus of "Kashmiriyat' is placed on the shoulders of this endangered community. Isn't it a brute testimony of Majoritarianism? What do you think, my leftist friends?

I'd also like to discuss the comparisons made to an "Israel-like" settlement, including by our Chief Minister. On what basis was that analogy made? According to Muzaffar Baig, leader of ruling PDP party, this analogy fits since both Jews and Kashmiri Pandits are highly intelligent and persecuted communities. But what bearing does that have on our township, which we envision as a physical demarcated area, nothing more nothing less, administered by state government. If a comparison must be drawn, it would be more appropriate to equate it with Ramallah and Gaza, inhabited by Palestinians who were shunted out by Israel. At one end of the spectrum, people will say Kashmiri Pandits are an integral part of the state, but speak of a dedicated place for us to live it becomes an "Israel-like settlement". They have truly mastered the art of double-speak.

"Our story no longer seems to be ours too tell, our future not articulated in our words. Being denied the right to connect with our roots on our own terms aggravates the pain of exile..."
And if they were indeed keen on integrating us back into the Valley, why is there no alternative plan for rehabilitation? Rhetoric and lip service is not enough. Most Kashmiri Pandits have disposed of their properties in the Valley. Now that property prices in Kashmir have skyrocketed it is not realistic to expect them to return to their original homes. Will the current residents of our former properties be told to leave just because Kashmiri Pandits must be rehabilitated in a "mixed colony"? Given the nature of the exodus and subsequent changes, market forces cannot ensure our return and rehabilitation. The state has to intervene. The best way is to have a smart city or township where the state will assist in our rehabilitation. At the same time, it will be open to anyone with the Permanent Resident Card of the state. (Since Permanent Resident laws don't allow for outsiders to own land in the state.)

Last but not the least it is important to ponder why Kashmiri Pandits have suddenly started protesting vehemently across ideologies or affiliations. Several reasons can be attributed to this 'restlessness' among the exiled community, one of them being the way Kashmir sets the tone of engagement for Kashmiri Pandits. Our story no longer seems to be ours too tell, our future not articulated in our words. Being denied the right to connect with our roots on our own terms aggravates the pain of exile, which manifests in the kind of protests we have seen. Another reason is that we feel adrift and without support. Nobody is ready to take up our cause, whether it's the Modi government, opposition parties, the media, civil society or you, the leftists and liberals who fear that supporting us will tarnish your "secular" credentials.