Lal Chowk: Tiranga betrayed

Nancy Kaul
27 January 2010

The non-hoisting of the national tricolour at Srinagar’s Lal Chowk, the failure of the Security Forces to hold their own traditional celebrations there with the unfurling of the flag, singing of the anthem, followed by distribution of sweets, will surely be the enduring memory of Republic Day 2010.

Leading the national celebrations down Rajpath, the Supreme Commander of the Indian Armed Forces, President Pratibha Devi Singh Patil, took the salute presented by the Defence and Security forces of the country. It was a day to commemorate the Indian Republic with somber remembrance of the bravest of the brave soldiers at the Amar Jawan Jyoti, followed by an exultant flag hoisting and salute – in respect of the Nation, its Forces, its unity and integrity, its sovereignty.

The Flag : the tricolour, the ‘Tiranga’, symbol of the nation, representative of the pride of the country and the valour of our Security Forces who are ready to shed their blood for the dignity, defence, and sovereignty of this very Nation under this very Flag.

Even as India and we Indians take pride in singing, “Vijaye Vishwa tiranga Payara, Jhanda Ooncha rahe hamara,” it was with shock, sorrow, and anger that we learnt that the hoisting of the National Flag at Lal Chowk in Srinagar was not done or rather, was not allowed, this year. For the last twenty years, after the eruption of the most deadly terrorism in the State, every year, Security Forces in the vicinity of Lal Chowk have unfurled the tricolour with the respect it deserves.

Yet this year, inexplicably, and without a word of explanation, there was no Republic Day celebration in Srinagar’s Lal Chowk by the security forces; nor was the tricolour hoisted atop the clock tower there, which has been customary over the last 20 years of militancy. Instead, this bustling business hub was in a state of uneasy calm as people all over the Kashmir Valley remained indoors due to a shutdown call by separatists and the heavy presence of security forces.

Till the time of writing, there was no official word on why the celebration was not held Tuesday. Who withheld it?

As Lal Chowk, which recently witnessed a long terror siege of nearly 23 hours, wore a deserted look, the gun-toting men in uniform were alert and in battle-ready mode. Would it not have boosted their morale to hoist the most visible symbol of the Republic on Republic Day?

Security forces used to have their own Republic Day celebration in Lal Chowk, and would distribute sweets and sing the national anthem, which would be followed by the hoisting of the Tiranga over the clock tower situated right in the centre of the market, a wire service from Srinagar noted. But this year was unfathomably different.

To suggest that the 23-hour-long fidayeen attack at Lal Chowk was a reason not to hold the function is frivolous, smacks of a hidden agenda, and puts a question mark on the preparedness of the security forces. In reality, Lal Chowk has seen far more testing times in the last twenty years; many more fidayeens have gone on for more than 24 hours. The security forces have neutralized many deadly fidayeen attacks and grenades in the vicinity of the Lal Chowk clock tower, where the national flag would flutter with the same honour, even as terrorists would be killed.

The recent repeated declarations of Defence Minister AK Antony and Jammu & Kashmir State DG Police Kuldeep Khuda led the country to believe that violence in the Kashmir Valley had declined and that the situation was moving towards normalcy. So why were security forces withdrawn from Kashmir if the threat loomed to such an extent that Security Forces could not even unfurl the Indian Flag on Indian soil in Jammu & Kashmir?

The deadpan silence and offering of lame excuses raises a question mark over the Government of Jammu & Kashmir. The whole exercise seems to be a pre-calibrated move to appease certain elements, and reeks of deeper dangers on the ground.

At whose behest was this done, and why? The question is of prime importance and is interrelated to the country, the security apparatus, the citizens, and the country’s sovereignty.

It is also pertinent that though the BSF and the CRPF have been unfurling the flag on Republic Day and Independence Day, one never sees officials of Jammu & Kashmir Police, not even the closest police station SHO, attend it? True, the official Government function takes place in Bakshi Stadium, but that does not mean that hoisting the flag at the Lal Chowk Clock Tower is unconstitutional or not within the parameters of Indian democracy.

This abject negation of a ceremony so pregnant with the symbolism of the Republic cannot be without an ulterior motive. Behind the façade of untruth are murmurs that point a finger at the corridors of power. Indeed, the courage of men involved in counter terror operations is unquestionable, but the conduct and aspirations of certain politicians and top level officials is debatable.

During the unrest created by the PDP and Hurriyat and other politicians in the Kashmir Valley over the making of makeshift Yatri tents in Baltal to provide better facilities to Amarnath pilgrims, the National Flag was torn down and spitted upon.

“De ragda, de ragda, Hindustan (after vehemently beating their shoes on the flag and ground), jive jive Pakistan,” was followed by a mad frenzy of slogans and hoisting of the Pakistani flag. The CRPF was asked to be a mute spectator to disrespect of such magnitude, and State DG allowed it to flutter at Lal Chowk for hours, atop the very same clock tower!

Interestingly, it was the son-of-the-soil inclination of the PDP-NC combine that allowed the coronation of Kuldeep Khuda as State Police Chief, though better, more competent officers were available. He also enjoys an enviable proximity to certain Central leaders (the Home Minister attended the marriage of his daughter in Jammu).

Today there are whispers that he suggested that the act of unfurling the flag was resented by the local population and the CRPF should not unfurl it, though they had been maintaining this tradition for two decades.

The present Chief Minister, then a Member of Parliament, in his by now famous speech had asserted that he was a Muslim and he was an Indian. He had said that not even an inch of land would be given.

Is this a pointer to an emerging pattern, where the Union Home Minister favours secret parleys with secessionist and separatist forces? Was this disregard done to please these very elements? What is the Government up to? Is it another symbolic tactic to distance Kashmir from India?

Or is Ghanta Ghar (clock tower) Lal Chowk not India at all; has it been handed over to Pakistan and Islamic terrorists?

All along, the separatists and other terror-supporting forces have been against the Indian flag flying from this clock tower, and at the peak of terrorism the Pakistani flag would often be hoisted over it. The then BJP president Murli Manohar Joshi hoisted the flag at very clock tower on 26 Jan 1992, amidst rocket attacks at the venue, for this very same reason.

But today even the BJP is mum at this national sacrilege. Is this silence in acceptance of the separatists’ demands or self-rule and the erosion of Indian sovereignty in Jammu & Kashmir? Recently, BJP think tank Syama Prasad Mookerjee Research Foundation invited a supporter of PDP’s demand for self-rule at a function to observe Exodus Day on Jan. 19!

The signals emanating are clear and an alarm bell for the country to recognize another conspiracy.

The author is convener, Daughters of Vitasta

Source: http://www.vijayvaani.com/FrmPublicDisplayArticle.aspx?id=1063

Kashmiri Pandits seek US govt help in the rehabilitation of Kashmiri Pandits in Panun Kashmir

International Kashmir Federation (IKF) marked the 20th year of the Kashmiri Pandit exodus which began in January 1989 on the U.S. Capitol Hill. IKF met with the State Department officials and members of Congress and Senate on January 20 and January 21 for assistance with the rehabilitation of Kashmiri Pandits. A memorandum was submitted to the Secretary of State which read:
Kashmiri Pandits hail from Kashmir, the northernmost area of India and have been struggling for past two decades as refugees in their own country. “In fact, today marks the day two decades ago, when 350,000 Kashmiri Hindus, called Kashmiri Pandits, were driven away after thousands were murdered and raped.
We call it the Exodus Day for Kashmiri Pandits, which is recognized throughout the world to remember those unfortunate people as well as bring awareness to this issue. Right at the moment, thousands of these uprooted people are living in other parts of India as refugees. In direct violation of the Constitution of India and the United Nations Charter, the Kashmiri politicians have denied the basic human rights to Hindus.
They have also purposely created an atmosphere of uncertainty and insecurity so that like Hindus, Sikhs and secular Muslims of Kashmir region, the Hindus of Jammu and adjoining cities feel extremely unsafe and helpless and are forced to leave their homes and hearths en mass.

The Government of India has not made an effort to rehabilitate the Pandit refugees in their own country. It has been only talking about their return without any consideration for their safety. The only thing the Government must do is to carve out a safe haven for this minority community in Kashmir. This safe haven, also called ‘Panun Kashmir’ meaning ‘My Kashmir’ will allow the Kashmiri Hindus promote their culture in safety.
The first requirement is survival, culture comes later. Kashmiri Pandits want to return to Kashmir because, first, they have lived there for thousands of years; second, because their jobs are there; third, because the backdrop of their ethos is there.
This community is scattered all around India and is very quickly losing its culture and heritage. By carving out this land in the Indian State of Kashmir, the Government of India would be allowing this intellectual and very educated community to live without fear of persecution.
The Government of India needs to address the question of the social, political and economic aspirations of the community, which must be considered as an indispensable component of any future settlement on Kashmir.

“Twenty years have passed and our people are still disenfranchised politically, socially and economically. More than 45,000 people are still in camps. The State Government of Jammu and Kashmir has been busy making false promises while Government of India has been consistent with a policy of appeasement”, said Jeevan Zutshi, the Chairman of International Kashmir Federation, an international body of Kashmiri Pandits fighting for the survival of their community. IKF delegates came from New York, California, Washington, D.C and Florida.
They met with Deputy Assistant Secretary of State Michael Owen on the morning of Thursday January 21st for more than an hour. Maharaj Kaul, IKF delegate from New York started the meeting with the history of ancient Kashmir up to 1947 and Pakistan’s insurgency and indoctrination of the muslim majority community in Kashmir, which otherwise was an example of religious harmony and co-existence.
Deepak Ganju, IKF delegate from Florida and the past President of Kashmiri Overseas Association (KOA) talked about the deplorable state of the Kashmiri pandit refugees in camps in Jammu. Mr. Owens was familiar with the Kashmir Problem but was appalled at the level of adversity faced by Kashmiri Pandits.

Jeevan Zutshi talked about various resolutions and declared that the only solution to the present crisis was to carve out a separate land for Kashmiri Pandits and other nationalistic and peace loving Indians within Kashmir.
“Kashmir is the home to 750,000 Pandits and making an enclave for them within Kashmir will provide a legal territory and they can feel a high level of security so they feel they belong in their ancient land where they have been for thousands of years. This land will be administered by the Central Government of India.”
IKF then had a candid discussion with Congressman Mike Honda who admitted only knowing of the Kashmir Problem through an international Symposium convened by Mr. Zutshi in 2003 and attended by Jim McDermott, Terrista Schaffer, Congressman Pete Stark and various think tanks.
Mr. Honda was very receptive to the plight of Kashmiri Pandits in India and promised his support.
IKF then briefed Republican Congressman Ed Royce, Congressman Frank Pallone, Congressman Jerry McNerney and Senator Sherrod Brown of the Kashmir Problem and the Panun Kashmir movement.
“It was a very successful set of meetings in which the plight of Kashmiri Pandits was front and center. It was also an achievement that they were further educated on the Kashmir Problem and Panun Kashmir solution”, said Jeevan Zutshi.
source:http://newsblaze.com/story/20100124130852zzzz.nb/topstory.html

My name is not Khan, I am Mr Kaul

Tarun Vijay Tuesday December 22, 2009, 08:55 AM
Link – http://blogs.timesofindia.indiatimes.com/indus-calling/entry/my-name-is-not-khan

I am not Khan. My name bears a different set of four letters: K A U L. Kaul. As those who know Indian names would understand I happened to be born in a family which was called Hindu by others. Hence, we were sure, we would never get a friend like KJ to make a movie on our humiliations, and the contemptuous and forced exile from our homeland. It’s not fashionable. It’s fashionable to get a Khan as a friend and portray his agony and pains and sufferings when he is asked by a US private to take off his shoes and show his socks. Natural and quite justifiable that Khan must feel insulted and enraged. Enough Masala to make a movie.
But unfortunately I am a Kaul. I am not a Khan.
Hence when my sisters and mothers were raped and killed, when six-year-old Seema was witness to the brutal slaughtering of her brother, mother and father with a butcher’s knife by a Khan, nobody ever came to make a movie on my agony, pain and anguish, and tears.
No KJ would make a movie on Kashmiri Hindus. Because we are not Khans. We are Kauls.
When we look at our own selves as Kauls, we also see a macabre dance of leaders who people Parliament. Some of them were really concerned about us. They got the bungalows and acres of greenery and had their portraits were worshipped by the gullible devotees of patriotism.
They made reservations in schools and colleges for us. In many many other states. But never did they try that we go back to our homes. They have other priorities and ‘love your jihadi neighborhood’ programmes. They get flabbier and flabbier with the passing of each year, sit on sacks of sermons; issue instructions to live simply and follow moral principles delivered by ancestors and kept in documents treated with time-tested preservatives.
They could play with me because my name is Kaul. And not Mr Khan. I saw the trailer to this fabulous movie, which must do good business at the box office.
There was not even a hint that terror is bad and it is worse if it is perpetuated in the name of a religion that means Peace. Peace be upon all its followers and all other the creatures too.
So you make a movie on the humiliation of taking off shoes to a foreign police force which has decided not to allow another 9/11.
The humiliation of taking off the shoes and the urge to show that you are innocent is really too deep. But what about the humiliation of leaving your home and hearth and the world and the relatives and wife and mother and father? And being forced to live in shabby tents, at the mercy of nincompoop leaders encashing your misery and bribe-seeking babus? And seeing your daughters growing up too sudden and finding no place to hide your shame?
No KJ would ever come forward to make a movie, a telling, spine-chilling narration on the celluloid, of five-year-old Seema, who saw her parents and brother being slaughtered by a butcher’s knife in Doda. Because her dad was not Mr Khan. He was one Mr Kaul.
Sorry, Mr Kaul and your entire ilk. I can’t help you.
It’s not fashionable to side with those who are Kauls. And Rainas. And Bhatts. Dismissively called KPs. KPs means Kashmiri Pandits. They are a bunch of communalists. They were the agents of one Mr Jagmohan who planned their exodus so that Khans can be blamed falsely. In fact, a movie can be made on how these KPs conspired their own exile to give a bad name to the loving and affectionate Khan brothers of the valley.
To voice the woes of Kauls is sinful. The right course to get counted in the lists of the Prime Minister’s banquets and the President’s parties is to announce from the roof top: hey, men and ladies, I am Mr Khan.
The biggest apartheid the state observes is to exclude those who cry for Kauls, wear the colours of Ayodhya, love the wisdom of the civilisational heritage, dare to assert as Hindus in a land which is known as Hindustan too and struggle to live with dignity as Kauls. They are out and exiled. You can see any list of honours and invites to summits and late-evening gala parties to toast a new brand. All that the Kauls are allowed is a space at Jantar Mantar: shout, weep and go back to your tents after a tiring demonstration. Mr Kaul, you have got a wrong name.
A dozen KJs would fly to take you atop the glory – posts and gardens of sympathies if you accept to wear a Khan name and love a Sunita, Pranita, Komal or a Kamini. Well, here you have a sweetheart in Mandira. That goes well with the story.
And you pegged the movie plot on autism.
I wept. It was too much. I wept as a father of a son who needed a story as an Indian. Who cares for his autistic son, his relationship with the western world, his love affair with a young sweet something as a human, as someone whose heart goes beyond being a Hindu, a Muslim or a proselytizing Vatican-centric aggressive soul. Not the one who would declare in newspaper interviews: “I think I am an ambassador for Islam”. Shah Rukh is Shah Rukh, not because he is an ambassador for Islam. If that was true, he could have found a room in Deoband. Fine enough. But he became a heartthrob and a famousl star because he is a great actor. He owes everything he has to Indians and not just to Muslims. We love him not because he is some Mr Khan. We love him because he has portrayed the dreams, aspirations, pains, anguish and ups and downs of our daily life. As an Indian. As one of us.
If he wants to use our goodwill and love for strengthening his image as an ambassador for Islam, will we have to think to put up an ambassador for Hindus? That, at least to me, would be unacceptable because I trust everyone: a Khan or a Kaul or a Singh or a Victor. Who represents India represents us all too, including Hindus. My best ambassadorship would be an ambassadorship for the tricolour and not for anything else because I see my Ram and Dharma in that. I don’t think even an Amitabh or a Hritik would ever think in terms Shah Rukh has chosen for himself. But shouldn’t these big, tall, successful Indians who wear Hindu names make a movie on why Kauls were ousted? Why Godhra occurred in the first place? Why nobody, yes, not a single Muslim, comes forward to take up the cause of the exiled and killed and contemptuously marginalized Kauls whereas every Muslim complainant would have essentially a Hindu advocate to take on Hindus as fiercely as he can?
If you are Mr Khan and found dead on the railway tracks, the entire nation would be shaken. And he was also a Rizwan. May be just a coincidence that our Mr Khan in the movie is also a Rizwan.
Rizwan’s death saw the police commissioner punished and cover stories written by missionary writers. But if you are a Sharma or a Kaul and happened to love an Ameena Yusuf in Srinagar, you would soon find your corpse inside the police thana and NONE, not even a small-time local paper would find it worthwhile to waste a column on you. No police constable would be asked to explain how a wrongly detained person was found dead in police custody?
Because the lover found dead inside a police thana was not Mr Khan. No KJ would ever come forward to make a movie on ‘My name is Kaul. And I am terror-struck by Khans’.
Give me back my identity as an Indian, Mr. Khan and I would have no problem even wearing your name and appreciating the tender love of an autistic son.
The writer can be reached at tarun.vijay@gmail.com

Memories of kashmiri Winter,Kangir and Samavar

traditional tea maker of Kashmiris

Kangri

I remember vividly my maternal Grandmother calling me for a Bath “Come on, get out of your bed, Water is Boiling in Samavaar” The gushed up tone of my Grandmother had a sense of urgency and Authority leaving me with no Choice, but to follow her orders. The Samavar, which my Grandmother used was a Heavy Brass Made utensil with a capacity of around 3-5 Liters. “Samavar” is a traditional Kashmiri Utensil, believed to be introduced to Kashmiri Culture by the Iranians 8-9 centuries back. It can be bifurcated into two Hollow cylinders inner and outer cylinder. The inner cylinder which is At least 10 times smaller is enclosed in the larger outer cylinder or body. Burning coal is placed inside the smaller inner cylinder and the outer cylinder is filled with water.

Samavar is traditionally used to prepare tea especially Noon-Chai(salted kashmiri tea) and Kahwaa.Among Kashmiri Pandits who are living in a Exile, Samavar can be seen only in the Marriage functions. However Kashmiris who live in Kashmir make use of Samavars, if not that frequently , with samavar now mostly confined to rural areas.

Winter in Kashmir is really bone-chilling and classified in typical Kashmiri nick-names. The names sound horrendous as well as Humorous . With the names like “ Chillai Kalaan”, “Chilla Baccha” and “Chilla Poot” who sound more like the Three Bandits of “Sholay” , with Gabbar singh’s famous Punch line Dialogue “Aree o Sambaa,Kitne Aadmi the?.

“Chillai Kalaan” which comes around 21st December and stretches till 40 days and is considered to be the coldest and harshest among the three “chillas”. Next comes “Chilla Khurd” which is less severe than “Chillai kalan” and stretches for 20 days.At last comes “Chilla Baccha” which lasts for 10 days and finishes somewhere around first week of March.

With such exciting names given to different winter months, It is Obvious that Winters play a significant role to the psyche of every kashmiri. As a child, I always used to shy away from taking a Bath in winters, With sub-zero temperatures, which would often go down to minus six or seven. Taking a Bath was like a ritual which needed courage and was observed twice or thrice a week. Winters was like a powerful yet beautiful opponent. In reply, I was no less competition and my armory consisted of lot of woolens, ”Pheran” and powerful “ the Kangri”.

“Kangri”—the traditional fire pot used by every kashmiri in winters to beat the chill is no less than your time tested and reliable savior and Multi user friend. Not only It keeps you warm, you can also use it to roast potatoes and hard shell eggs. This write up will be incomplete without mentioning “Kangri Jung” which can only be witnessed in winters of Kashmir, when sometimes two emotionally charged jilted lovers duped by a girl for another man, met accidently in the middle of a road,And their eyes meet each other in freezing cold and instead of flexing their muscles decide to Check the accuracy of their throw and fumingly throw showers of abuses and their respective “Kangir” at each other and thereby give a vent to their anger and frustrations, but most probably repent later on ,seeing the deteriorating condition of their beloved “Kangir” which was more dependant,loving,caring ,silent, never complaining and never ever duped them…

Photographs of AIKS Conclave,Siri Fort,New Delhi

[gallery]
Photographs by:Mr. Raj Raina

iconclasts and Idol smugglers of Kashmir

Kashmiri Pandit Sangrash samiti is a body of Kashmiri Pandits who stayed back in Kashmir inspite of the bullets,bombs and bloodshed which has been witnessed in Kashmir valley from the last 20 years. we know in the last 20 years many temples have been desecrated in kashmir, idol smuggling is another feather in the cap for the iconclasts..
The press release, which is self explanitory needs immediate attention from Archaeological Survey of India and J&k state government..

Date: 06.10.2009*

sacrifice day

The new generation of KM’s and KP’s, who are in their teens and early adulthood, have grown up in the absence of each other and know about each other only through the word of mouth from their elders, they may not share the same vibes as their ancestors once did in Kashmir.
Practically, no communication between the two communities of Kashmir with common ancestors, has given rise to mistrust and miscommunication, which can only be corrected by people to people contact.
In early 1990, when militancy was at the peak ,terrorists were enjoying VIP status, and were killing innocent people, majority of whom were Kashmiri pundits at will. Many terrorist supporters were helping terrorists by giving them minute to minute details about their targets. In most of the cases these informers happened to be neighbors of hindu victims.
But, there were other Kashmiri Muslims also who risked their lives to save their Pandit neighbors. But their good intentions could not stop the exodus of 3,50,000 Kashmiri pundits. The bullets of Gun had not only killed innocent lives, but also the conscience of many muslims.
20th year of Balidan divas(Sacrifice day)(Photos above) was observed on 14 sep 2009.20 Panun Kashmir activists tonsured as a mark of respect towards the Martyrs.Kashmiri Pandit organizations in Jammu,Delhi and rest of India paid their Homage to those Martyr’s who were Murderered cold bloodedly by the implacable, Blood thirsty Jihadis, funded and backed by Pakistan. This low cost warfare tactics has severely put a big dent on Pakistan’s precarious economy, which largely survives on financial aids provided by Middle east countries and U.S.A. Majority population in P.O.K are fed up with the step motherly treatment by Pakistan’s political system dominated by Punjabi Muslims…
input by M.zijoo

Shopian rape & murder case,20 lakh rupees award….

KT NEWS SERVICE
SRINAGAR, Aug 28: The Special Investigation Team (SIT) of police, investigating the Shopian rape and murder case, today announced a cash reward of Rs 20 lakh for the person or persons giving vital clues, leading to the identification of guilty. In a paid advertisement to newspapers, SIT has assured to keep the names of persons, providing clues secret.
The announcement by SIT was made after it failed to get the vital clues about the guilty during its investigations.
Four senior police officers continue to be in jail after the state High Court ordered their arrest. They were indicted by the Judicial Commission of Inquiry (JCI) for destroying the vital evidences in the case. JCI had recommended their prosecution. Later the state government made the officers including the then SP Javaid Mattoo, Dy SP Rohit Baskotra, SHO Shafeeq and inspector Gazi Abdul Karim accused in the case.
The arrested cops had approached the Supreme Court for bail but it directed them to approach the Sessions Court in Shopian for bail. The Sessions Court, Shopian denied them bail, subsequently their bail issue moved to the state High Court, which is already monitoring the case.
The state government has already decided to hand over the case to CBI after it was found that the vital forensic evidence in the case was fudged at the government level. The government had approached the high court for permission for transferring the case to CBI.
Meanwhile, strong peaceful protest demonstrations were held at Shopian after Friday prayers today against the ‘delay’ by the government in arresting all the culprits responsible for rape and murder of teenaged girl Asiya and her sister-inª-law Neelofar on May 29.
Amid high pitched slogans, “Sab Qatiloon Ko Saza Do”, (Punish all the accused), the protestors marched from Tak Masjid to Jamia Masjid. They were also shouting slogans against the government and demanded immediate arrest of accused in the Shopian incident.
The traffic movement was suspended for sometime due to protests. The protestors were also demanding the release of six youth arrested by police last evening.
Reports said that Majlis Mashawarat Shopian (MMS) spearheading the Shopian agitation had last evening announced on public address system and loud speakers of masjids that the Friday prayers will be offered at 1.30 PM at all masjids in the town.
It may be recalled here that protest demonstrations were held in Shopian against the alleged atrocities by police. Police had to fire in air, burst smoke shells and resort to lathi-charge to disperse the demonstrators. Twelve persons were injured in the police action and subsequent clashes between protestors and cops.
Meanwhile, strong protest demonstrations were held at Singhpora Baramulla against the setting up of a CRPF camp in the area. The locals threatened to migrate en-masses from the area, if security forces camp was set up.
Reports said that around 4000 kanals of land were already under the occupation of CRPF and army in the area. This morning strong protests were held at Singhpora, at about five kilometers from Baramulla against setting up of CRPF camp.
Locals alleged that huge contingents of CRPF landed at Singhpora last evening and summoned the locals asking them to provide land for setting up the camp. They said that CRPF told them that they will be paid rent for land and fruit orchards used for setting up of a camp.
This morning locals held a strong protest demonstration against setting up of camp. They shouted slogans against CRPF and the government and blocked the Singhpora Baramulla road for traffic form some time. Local market also remained closed in protest.
Locals later visited the DC Baramulla Lateef Zaman and conveyed strongly resentment against the setting up of one more camp in the area. They told DC that some 30 years before CRPF forcibly occupied around 1700 kanals of land and set up a camp there and later in 1994, 52 Rashtriya Rifles forcibly occupied around 1750 kanals of land on which fruit orchards were spread and set the camp.
They told district civil chief that Singhpora has already been converted into a military garrison and if third camp was set up, they will migrate en-masses from the area. DC assured locals that the there was already heavy presence of security forces in the village and CRPF will not be allowed to set up camp.
Following assurances by DC, the locals called off protests. Later DC told media persons that CRPF was assessing some place to set up a camp in the area but the district administration will address the concerns of locals resenting against the setting up of camp.
source:kashmir times

K. Ps. Feel Let Down

By Prof. Gopi Kishen Muju…

Kashmiri Pandits had placed very high hopes upon the present National Conference led coalition Government in giving the community at least some representation in the State Cabinet, but unfortunately the community feels let down and disappointed on this account. One can remember many occasions like the one of Shiv Ratri Milan organized by Shri Vijay Bakaya at Sidhra (a simple function turned into a full fledged political meeting) wherein Dr. Farooq Abdullh warned K.Ps. not to let down or disown Mr. Bakaya by saying that “he is not our leader” as the community had done in case of some K.P leaders in the past. Dr, Abdullah claimed that he had now “given a leader to the community” and the community must give him due recognition.. He made [u1] a similar announcement over a function in the Abhinav Threatre, Jammu and even on some other occasions. What has happened to those commitments ? The community had been waiting for the day when Mr. Bakaya would be included in the expanded ministry. But alas! Hopes have been belied. Even if Mr. Bakaya is included now the move will have lost most of its grace, taste and shine. Very sad indeed ! The K.P .Community in general an Mr. Vijay Bakaya in particular have been let down. But Why.? If he was not to be included why to project his name. Obviously Bakaya had not asked for it ; he was offered or at least assured and promised. Does it indicate that the Party Presidenthas lost control over the party in government formation ?

The day Mr Bakaya joined N.C. a good section of K. Ps had placed hopes in him as their representative in the party and the government, though there were other K.P. members and workers in the party who too would like to be in the forefront regarding K.P.s problems. Also many other intellectuals, academicians and public spirited people had decided to join the party and give it due support taking it to be the only regional party with secular ideology Some were even in contact with the party leaders over the issue, though there was no positive response to their initiative from the party; but now after seeing what place a K.P. has in the present set up in the party and the government they are in a fix about their next move, and are forced to think afresh..

There was a time when the community had given stalwart M.P.s to the nation, Central Ministers at the Central Government level and Ministers in the State government ,diplomats and ambassadors, but now the community feels completely ignored and neglected. This should not have happened at least in the time of Dr. Farooq Abdullah. But what has happened has happened. Though it is said all is well that ends well and anything is expected in politics, but for a K.P.Community a place in the State Cabinet, a couple of seats in the legislature or suitable places in the Boards and Commissions can be claimed by it as a matter of right being a miniscule minority, a victim of militancy and original inhabitants of the land. Such positions cannot be given as of gratis or as a matter of grace but are to be claimed as a matter of right. But if this right is not delivered in time or in a right manner or is denied nothing can prove more disturbing, damaging, irrational , illogical and violation of fundamental rights. The community obviously has been made to face all the denials possible.

It is a fact that a K.P cannot get elected to any seat on his own; but all the same the community cannotbe made to live upon the mercy of others or to beg for its rights. So the community has to be provided some Constitutional Guarantees. A list of some of these Constitutional Guarantees for the Kashmiri Pandits ,Hindus and other regional minorities have been communicated to the State Government and the Central Government and the National Commission for Minorities as back as in December 1998 in a memorandum by the Kashmiri Hindu Minority Conference (Now renamed as Jammu and Kashmir Regional Minorities Conference).These demands have been duly recommended to the State and Central Governments by the National Commission for Minorities in January 1999. Unfortunately no action has been taken in the matter. Had the Government taken action upon the matter perhaps the community would not have to face the humiliating situation which it has been made to face today. It is still open for the government to take cognizance of these demands and act.

Some skeptics have raised a question as to what could a K. P.in the Ministry do for the community. Of course very little because he had to follow the policy of the government and the party. And very unfortunately both the Government ( Central as well as the State) and the political parties in the State have no place or policy for the K.Ps except to use and exploit them for their own ends. The community has been exploited at each and every level But it would have a psychological satisfaction, a commitment to secular constitution and real Kashniriat if a K.P. too would have been included in the State Ministry. He could at least present the issues of the community in the Cabinet, perhaps in a better and right way.

One wonders how Mr. Bakaya. has taken this humiliation and belying of hopes. His name has been dragged into a sort of unwarranted controversy One feels shy in talking over the issue to him. Ch. Mohd Aslam felt disgruntled over his non-inclusion and went to the Congress High Command with his complaint. To whom will Bakaya complin ? and why? . He must not feel disappointed or disgruntled Rather he had never asked for a Cabinet berth ; he only expected one which was assured to him It is the community which feels sad and betrayed.

In light of this let down a humble suggestion would be that Bakaya must immediately resign from the Legislative Council to which too he got elected very sensitively in a keen contest, and to quote Dr. Abdullah “what would have been the scene at Shivratri Milan if, God forbid, Bakaya would have “pyomut” lost the (Council) election”. This suggestion would not be made to him, had his name not been mentioned by Dr. Farrooq Abdullah himself and had he not been declared and projected as a would be representative of the Community in the Government. Even if the promise is fulfilled now it has lost the grace and taste. Let Mr. Bakaya rise to the occasion and demonstrate his caliber. Individuality, self respect and strength of the character of a real Kashmiri Pandit and , as a protest, resign from the Legislative Council.(GKM)

LAL DED HAS NO LINKAGE WITH ISLAMIC SUFFISM

LALLA HAS NO LINKAGE WITH ISLAMIC SUFFISM
Prof. M. L. Koul

R.N. Koul’s book on Lalla Ded has in no manner thrown any new light on the historical times that provided background setting for the emergence of a personality like Lalla who by and large shaped a response to the challenge posed by the forces of religious intolerance and obscurantism. A mere superficial reference to the religious and political turbulence, that ravaged the Happy Valley does not explain it. The learned author could have taken a cue from Sir Richard Temple, who, despite his distortions and misinterpretations, has surveyed the total political and religious scenario to ensure a thorough comprehension of the shaping processes of Lalla’s mind and thought. ‘Orthodex’ ‘Brahmanism’ and ‘aggressive Islam’ (due to some fanatics) fall into a pattern of cliches in absence of a relevant exposition objective in approach and premise. ‘A tradition or cult engendered by Hindu mystics and Muslim Sufis’ needs a thorough and dispassionate discussion which the author has given a short shrift.
There are evidences galore to establish that Kashmir enjoyed a tremendous reputation for being an abode of rishis (rishi vatika) harbouring a strong and coherent indigenous tradition of rishi-cult with its root systems embedded in the vedic age. In terms of history, Sufism in its essence was absolutely foreign to Kashmir. It was introduced in the religious ambience of Kashmir by the Muslim proselytizers. Most of them sought protection in Kashmir when they were under persecution in their native lands for their indulgence in politics and affairs mundane. A Sufi owing affiliation to the Kubrawe sect of sufism imposed twenty humiliating conditions on Hindus. The learned author does not seem to be sure which Sufi-cult he is alluding to. Does he refer to the same sufis that have authorized the chapter of inconoclasm and religious strife in Kashmir’ He is perhaps led-into the belief of the existence of a mis-labelled Sufi-cult in Kashmir by the native rishis, are perpetuators of the mainstream native tradition bequeathed to them by Lalla and her galaxy of cultural progenitors having no linkages with the Islamic Sufisim of Central Asian vintage.
In the sub-title of the book the learned author has perhaps more wittingly than unwittingly re-introduced an Islamised name for Lalla Ded. A similar campaign was spearheaded at the inaugural function of Lalla Ded Hospital, which was initially christened as Lalla Arifa Hospital by the powers that be. A person sitting in the audience challenged the far-fetched and unhistorical references to Lalla Ded. The function presided over by Sheikh Abdullah was literally disrupted by the vigorous intervention of an old man leaning against his scaff. The Sheikh dithered under a wave of protest by a number of genuine intellectuals including Pt Jaya Lal Koul and Pt PN Pusp (professors of classical vintage) and ordered formation of a committee to have a second look at the Lalla Arifa nomenclature. On the recommendations of the committee the Islamised nomenclature was dropped again to be picked up by the learned author for a new dress up a revival for wayward reasons, may, opportunist considerations.
Lack of thorough grounding in the basics of Kashmir Shaiva monism (paradvya) is the Achile’s heel of the whole work which in fact has impaired the critical evaluation and treatment of the pithy vakhs of Lalla. It is a misnomer to call Trika Shastra as Kashmir Shaivism. Trika is a strand of Kashmir Shaiva monism and understandably a part cannot represent the entire thought model. It is equally relevant to point out that Kashmir Shaivism is not an apt name for the system which has pristine non-dualism as its cardinal principle. The deceptive no-menclature gained currency with the publication of JC Chatterje’s first doctoral thesis on the subject. ‘The theory and practice of Kashmir Shaivism’ in which Lalla was initiated by her preceptor, Siddha Shri Kanth, was neither dualist nor dual-cum-non-dualist, but essentially monist in assumptions. Sir Richard Temple has expressed an amazing grasp of the over-riding spirit of Lalla when he chracterised her as ‘Shaiva Yogini’. Had the learned author heeded his appraisal, he would not have digressed to recount all forms of yoga that have little relevance in Kashmir Shaiva monist thought. Patanjali Yoga stresses the regression of human senses and other natural proclivities. But the monist thought recognised their positive role in the processes of higher ascension through their sublimation and satiation. The yogic terms have been absorbed in the system but stand ruminated with new nuances of meaning and semantics. The word ‘Bindu’ originally known as ‘Vindu’ denotes unidifferentiated condition of infinite luminous consciousness supreme. ‘The mystic moon and the mystic sun’ carry three shades of meanings in sync with Shaiva Yoga methodologies of Shambava, Shakta and Anava. In Shambava methodology the mystic moon and the sun are representative combination of supreme luminosity (Prakash) and I-consciousness (Vimarsa). In Shakta methodology they imply Jnana and Kriya and in Anava methodology they denote prana and apana. The mystic sun also symbolises an inflamable energy that burns out meshes of duality. The mystic moon also refers to ‘apana breath’ deemed as cool and invigorating and the mystic sun alludes to ‘prana breath’ which is suffused with warmth. Sahasrasar is the repertoire of infinite consciousness in the being supreme. ‘Hamsa’ is derivable to ‘ham’ and ’sah’, the former indicates the divine will of the Lord and the latter divine knowledge. In Swacchand Tantra ‘Hamsah’ is explained in the sense of ‘I am That’ symbolising’ undifferentiated and indivisible being. ‘Sushumna’ is known by other variants like brahma-nadi, madhya nadi or madhya-dham. Buit as per Shaiva-yoga in tersm transcendental it is known as all pervading Samvit-Shakti penetrating the sentient and insentient objects.In the classic work of Ishwarpratybijjna utpaldev has explicitly explained five forms of prana-shakti as prana, apana, saman, udana, and vyana (Ishwarpratybijjna, 3,2,19).
A systematic study of Lalla’s Vakhs as is deftly made by BN Parimu in his book ‘Ascent of self ‘ establishes that she had undergone all relevant processes of becoming to mature into the state of divine consciousness which in Shaivite parlance is known as ‘Shiva Samavesh’. When initiated she had to work out the practices recognised under Anava methodology like japa, vrata, niyam, dhyam, dharna for yoking the sensesinatured tendencies for entry into the Shakta grade for higher elevation. An initiate is certainly helped is under proper guidance he practises all the formulae which the learned author has huddled under, Hindu, ritealistic system’. After a seeker attains higher phases of consciousness, such methodologies become redundant and are of nouse. In sivastatravali, utpaldev has put:-
Na yoga nor tapo Nacharkrama koapi preniyate!
Amaye Shivamarge asmin bhakti eka prashyaste !!
Lalla was a witness to the turbulent times. She was honing up her thought and working out its actualisation by harnessing her body potentialities and inherent urges. She through her vakh “Shiva chuy thali thali rozan, mozan Heund ta musalman..” castigated the proselytisers not to differentiate between Hindus and Muslims and called upon them to take to the path of Trika (trial of para, parapara and apara) which would lead them to self-recognition (pratybijjna). As an initiated follower of Shiva monism she had learnt to rise above the distinctions of caste and religion and disseminated the message to proselytisors who advocated and practised conversions as cure to imaginary ills out of xenophobic considerations.
In his curious explanation of the Vakh ‘temple is built of stone as the stone he worships’ the learned author establishes her as a ‘trend-setter’ as he has decried the ‘false pantheon of Hindu’s and ‘their blind faith’ in finding God by ’singing hymns to the stone lingam’. As Lalla was thoroughly grounded in the fundamental precepts and tenets of Shaiva monism planked on tantric assumptions, she could not subscribe to external forms of worship signifying duality notwithstanding their efficacy at initatory stages. ‘Shaiva Bakhti’ rejects daulism and focuses on Shiva pervading the worshipper, the worshipped and instruments of worship as the focal point of worship. Tantras have not accepted any form of external and ritual worship and as Kashmir Shaiva monism has tantric asumptions as its substatum, Lalla as an initiated practitioner of it could not but reject it in ultimate analysis. She has in no way rejected or decried the pantheon of Buddhist and Hindu Gods who as per her thought considered them as various manifestations of Citi (supreme consciousness). Before coming to a far-fetched conclusions, the author should have considered the following vakh:-
Shiva of Keshava or Jina
or Brahma, the lotus born Lord
May be remove from me
the sickness of the world!
It may be He or He or He
(For He is one though variously called)
J.L. Koul’s rendering.
That Lalla danced naked as put in an emotion-packed vakh and moved about naked as per a legend has evoked various responses from scholars who have written upon Lalla’s life and her poetical outpourings. Shanker Pandit, a scholar and practitioner, suggested to replace the word ‘nangaya’ (naked) by the word ‘nonguy’, said to be a flower growing wild on mountain slopes. The learned author, Koul, finds a lot of incompatibility in Lalla ‘moving about naked’ and ‘her incarnation as the ‘Muse of knowledge’ and more prcisely ‘as the Muse of poesy’. In his attempt at reconciliation he attributes it to her ‘miraculous powers’.
The fact about Lalla remains that she was initiated by her preceptor, a perfect soul, through the laconic metaphor of ‘turn your gaze within’ which like an alchemy metamorphosed her whole being. She became one with the Shiva consciousness in a manner of absolute synthesis. As freedom (swatnatrya) is an inherent attribute, call it nature, of absolute consciousness, Lalla in the same condition of consciousness cognised her self and true cognition lies in the realisation that pure undifferentiated consciousness is infinite freedom itself. It is the same stateof infinite freedom that is symbolised by Lalla singing that she danced naked in joyecstactic.
What is said above is corroborated by the statement about Shambhava, Upaya in Malinivijaya Tantra. That is said to be Shambhava-Samavesha which happens to one whohas attained freedom from all ideation by an awakening imparted by the guru (preceptor) or by an intense awakening of one’s own.
There are other inaccuracies and mis-statements littering over the book. Kashmir Shaiva monism does not consider ‘flesh’ i.e. human body as ‘dross’. It has given the body an utmost importance as it serves as a vehicle for purposes spiritual. Five bhutas have been stated as five senses. ‘Moha’ is translated as illusory pleasures. It should have been translated as delusory pleasurers as Kashmir monism does not subscribe tothe thesis of world as an illusion or chimmera. World as per its tenets is a manifestatino of Shiva. It,therefore, cannot be termed as illusory. Delusory implies all that which is taken for self, but falls withinthe ambit of ‘not’self’. Desires and other natural urges are not to be crushed to powerdish non-existence’ nor are these to be ‘burnt’. Kashmir Shiava monism advocates the sublimation and gratification of senses and desires which paves the wa to the final state of self-cognition.
The book is a good reading especially in the portions where inner theme of the Vaakhs has been elucidated. Such an attempt pioneers a new trend in the exposition of Lalla Book: Kashmir’s Hermat Poetess Lalla Ded Alias Lalla Arifa by R.N. Koul Pages 101, Price 150.

Source: Kashmir Sentinel