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

‘Pak is told to target the Muslim bomb against India’

Libyan leader Moammar Gadhafi believes that the United States and Israel are creating sharp differences between India and Pakistan, so that the latter could not target its ‘Muslim bomb’ against the West.

“The Pakistanis are told that their enemy is the Hindu, not the Jew or Christian, and therefore their bomb should be directed towards them, the Pakistanis’ immediate enemy, and not anyone else,” he wrote in The Washington Times.

Similarly, the Indians are led to believe their real enemy is Pakistan and that the Pakistani bomb was directed toward them rather than the Israelis or Americans, Gadhafi said in an opinion piece published last week.

“This policy aims to preoccupy Pakistan with India and India with Pakistan. Perhaps this is why America has not been willing to contribute to solving the Kashmiri problem, whereas the Israelis will try to always keep it flammable,” he said.

Gadhafi pointed out that if Islamic extremists affiliated to al Qaeda leader Osama Bin Laden took over the government in Pakistan, “the key to the nuclear bomb would be in their hands. This has created the Pakistani quagmire for the Americans and Israelis.”

To address this potentially dangerous situation, they have attempted to further drive a wedge of hostility between Pakistan and neighbouring India,” Gadhafi said. “Truly, the Pakistani nuclear bomb is a Muslim bomb,” he wrote in his piece.

“On the other hand, if political parties such as the Pakistan People’s Party or even the army ruled, things would be relatively safe because they presumably constitute responsible institutions. Unfortunately, there is no guarantee that they can form sustainable governments,” he said.

Observing that there can be no Pakistan without Islam, as Islam was the basis for its separation from India, he said, “Islam for the Pakistanis is not a question of faith only but also a question of identity.”

Pakistan, he argued, is witnessing dramatic changes because of its complex demographic structure. Socially, it is composed of various ethnicities and fierce tribes — bordering Afghanistan — that have no loyalty to either Pakistan or to Afghanistan, Gadhafi observed

“Pakistan faces challenges even within its region. It is threatened by the Shiaite Muslim state of Iran and the Hindu India. This is the reason behind the formation of violent Muslim groups affiliated with the fierce tribes in Afghanistan as well as with the al Qaeda and Osama bin Laden,” he said.
source:rediff.com

Jagmohan behind Exodus of one million Muslims in Swat valley

Pakistan is buckling under the pressure of Islamic jihadis created by its intelligence agency I.S.I, A group of unemployed, unethical, blood thirsty lechers
Who probably have nothing to do with Sufi philosophy of Islam, and who call themselves Taliban are conveniently using Islam for killing and torturing innocent people in SWAT valley of Pakistan.ISI’s baby has grown monstrously to swallow even the present Pakistan.
As a Human being, I have soft corner for one million Pakistanis who had to fled from Taliban controlled Pakistan. One million Pakistanis have become refugees in their own land exactly the same way as Kashmiri Pandits who are spending their 20th year in Exile.
In both cases it is the Pakistan’s ISI who is primarily responsible for the exodus.
ISI had conveniently used Islam as an effective tool to eliminate the Kashmiri Pandits from Kashmir by employing the local Kashmiri Muslims as terrorists to kill
On the name of Islam.
For last twenty years we have been asked the following question a thousand times
“As to why did KPs leave Kashmir”?
Many people have answered this question on our behalf without even asking us.
First and at the forefront to answer it on our behalf was the propaganda machine of JKLF who spread the rumour that Jag Mohan wanted to annihilate KMs and as such asked KPs to clear Kashmir so that his such a plan could be acted upon. This of course was trash but what is important is that this vicious thought was cooked in the ISI’s rotten cooking pots just to drive a wedge between well meaning KMs and KPs as these KMs(very few though) could have otherwise questioned targeting innocent KPs.

The second group to ask this question is the Pakistanis who we meet at neutral venues of the world. These people are so blindly awash with Paki propaganda that they can not separate chafe for the grain.

The third group who asked this question is the unconcerned sections of Indian population, these people are so comprehension less that even if a Bangla Deshi illegal Immigrant was to become their CM or even the PM they would not even notice or find anything untoward in it.

But my KP brothers and sisters, this question has finally been answered by none other than the God Almighty himself, who is the most merciful and just.

We were just 600,000 who were made to run for our lives and the Honor of our womenfolk by the conditions that prevailed in the then J&K. Today over 1,000,000 Muslim Pakistanis had to run away from Swat and Bunker and these numbers are swelling by the minute.
Now what has
i) ISI machinery and its stooge JKLF or Hurriat Conference to say as to why 1,000,000 Pakistani ran away form their own lands.
ii) What have overseas Pakistani to say about the same and can they compare this scenario with KP’s plight.
iii) What have Pakistanis in general to say about the ejection of one million fellow Pakistani swatis from their home and hearth.
Things have come a full circle, “Bakre ki Maa kab tak Khaair manayege”.
Time of reckoning (Kayamat ka din) for the perpetrator of Kashmiri mayhem may not be far away.

Inputs by MR. Satya Prakash

Police cane charge protesting migrants at Muthi

Police cane charge protesting migrants at Muthi

Excelsior Correspondent

JAMMU, Apr 30: Police today resorted to cane charge to disperse the agitating Kashmiri Pandit migrants at Muthi who were protesting against the Election Commission of India (ECI) for its failure in simplifying the voting procedure for displaced Pandits from Valley.

The demonstration was spearheaded by Jammu Kashmir Nationalist Movement (JKNM) headed by Dr K N Pandita. To disperse the protesting migrants the police resorted to cane charge in which some people also received minor injuries.

Four demonstrators including Surinder Ambardar, Surinder Pandita, Satish Kumar and Rohit Tak were also arrested. They were lodged in Police Station Damana and a case was registered against them.

The displaced Pandits shouting slogans in support of their demands that voting procedure for the migrants be simplified to ensure their 100 percent participation in democratic process, dispensing of M Forms and issuance of Election Photo Identity Cards alleged that despite the assurance of Chief Election Commissioner, nothing substantial emerged over one month.

Later talking to this reporter, a spokesman of JKNM blamed the police of unprovoked cane charge on peaceful demonstrators who were protesting for their democratic rights.

However the SHO Damana, Mr Suliman said that police was left with no alternative but to resort to cane charge to disperse the agitators who were protesting in front of the polling booth at Muthi to hamper the smooth conducting of elections.

He said despite the repeated pleas by the senior police officers the demonstrators did not agree to disperse became violent and tried to force their entry into DSE Complex where the polling was to be held. The SHO said that in view of the clear-cut guidelines of Election Commission that polling should not be allowed to disturb at any cost the police was left with no alternative but to take action.

He said four people were arrested and an FIR under Section 147 and 353 of RPC and 138 RPA was registered against them.

Meanwhile various organizations have strongly condemned the police cane charge and arrest of four Kashmiri migrants protesting against denial of their democratic rights.

The BJP state president, Ashok Khajuria while strongly condemning the police action said this is unfortunate that the people who are demanding that they be given the right to vote are beaten up with lathis and put behind the bars while those who give election boycott call in Valley are treated as VIPs.

He warned that BJP will not tolerate such undemocratic methods adopted by the Government to harass the nationalist people and demanded immediate release of four KP youth and revocation of cases against them.

Amarnath Yatra Sangarsh Samiti convenor, Brig. (retd) Suchet Singh has also strongly condemned the police action against the displaced Pandits who were protesting at Muthi and demanding the simplification of voting procedure for migrants.

He warned that in case the cases were not withdrawn the Samiti too will join the agitation against the authorities. He accused the police of even not sparing the women and aged people and subjecting them too to cane charging.

Jammu Kashmir Vichar Manch (JKVM) president Ashok Kangan, Panun Kashmir convenor, Dr Agnishekhar, Kashmiri Pandit Sabha, Jammu, president Prof A N Sadhoo, senior vice president, ASKPC, R K Raina, AIKS, president, Moti Koul, BJP Migrant Cell president, H L Chatta, APMCC, chief Vinod Pandit, BJP spokesman, Ramesh Arora and various other organizations have also strongly condemned the police for cane charging the peaceful KP demonstrators at Muthi and demand action against the officers responsible for the act.
source:daily excelsior

SARASWAT BRAHMINS

SARASWAT BRAHMINS

SOUTH and North Kanara are the “native place” of the 1,500,000 Saraswats. A small, highly urbanised community, the Saraswats are today divided into three main groups: the Vaishnava Goud Saraswats, the Smarta Chitrapur Saraswats and the Shenvis. Although the Kanaras and the region around them are their most recent home, more than ninety per cent of the erstwhile Saraswat landowners have migrated to cities like Bombay, Banga­lore and Dharwar in search of education or employment.

Most of the community’s migrant members, who are today found living in cities as far apart as Calcutta and Trivandrum, have shown a unique penchant for merging with the local scene, adopting new customs and food habits and, quite often, mastering the language of their new home. Neither Maharashtrian nor completely Mysorean, their way of life and their culture draw upon the finest points of both regions and make them their own. Speaking Konkani, a language which has several dialects but no script of its own, the Saraswats are largely a vege­tarian community, whose coconut-based cuisine is famed for its variety.

The name Saraswat suggests the legendary origin of the community. They are Aryans, originally inhabiting the valley of the river Saraswati in Kashmir. The gotras of the Saraswats originate from the names of some of these settlers. Examples: Bharadwaja, Vatsa, Kaundinya and Kasyapa.

Nowhere has the Saraswat pioneer­ing spirit been more in evidence than in the field of co-operation. The first people in India – many say in Asia – to plan and execute a scheme for a co-operative housing project, the Saras­wats today have successfully formed every conceivable kind of co-operative activity. They have set up holiday homes, schools, housing projects, banks, libra­ries, religious shrines and social welfare or self-help units.

The winds of change that education has brought have blown away the cobwebs of social taboos and mean­ingless customs, resulting in a volun­tary acceptance of widow remarriages, equal status for women and the rejec­tion of unwholesome practices like the dowry. There has been, in addition, a keen awareness of family planning, the average Saraswat family not having more than three children.

An ever-increasing number of young Saraswats have married outside the community. There are innumerable examples of Saraswats marrying Jews, Christians, Muslims, Parsis, and for­eigners, as well as Hindus of different castes from different States.

Saraswat Names

Goud Saraswats (Vaishnavites): Kamath, Pai, Shenoy, Naik.

Shenvis (Smartas): Sanzgiri, Wagle, Dabhol-kar, Telang, Lad, Dalvi, Bhende, Naik, Kabadi, Rege, Mulgaonkar, Kasbekar, Mahale, Rajad-hyaksha, Rangnekar, Karade.

Chitrapur Saraswats (Sm-artas): Ondoor, Yerdoor, Murur, Nalkur, Aidoor, Aroor, Yellur (these names in Kannada literally mean “one village”, “two villages “ and so on till we come to seven villages – denoting perhaps that villages in Karnataka in the past were numerically arranged, the inhabitants of each being known after the numeral), Chandavarkar, Koppikar, Benegal, Padbidri, Padukone, Dhareshwar, Murdeshwar, Neeshwar, Pandit, Nadkarni, Kulkarni, Kalbag, Sirur.

We are thankful to Sh. Sanjay Godbole, who has great sense of History, for providing us this material, which appeared in the Illustrated weekly of India Annual, 1972). –Editor , Kashmir Sentinel

source: Kashmir Sentinel