New RNI Registration No. MAHMUL/2004/13413 Price: Rs. 20/- · 2014. 1. 19. · Project ZAAN: Website : E-mail: [email protected] Website: ~ E.Mail: [email protected]

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RNI Registration No. MAHMUL/2004/13413

Price: Rs. 20/-

Vol. IV, No. 2 Official Organ of KPA, Mumbai March-April 2007

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With a Special Feature on theLife and Works of Arjun Dev Majboor

We are all together.(Photo courtesy: Kishore Joshi - WWF)

Official organ ofKashmiri Pandits' Association, Mumbai

(Regd. Charitable Trust. Regn. No: A-2815-BOM)

E.Mail: [email protected]

☯☯

Editorial Board

Editor-in-Chief : P. N. WaliExecutive Editor : J. L. ManwatiCoordinating Editor : M. K. RainaMembers : T.N.Bhan

Basanti RainaS. P. Kachru

Consulting Editor : J.N.Raina (Pune)

Webmaster : Sunil Fotedar, USA

Yearly Subscription Rs. 200Life-time Subscription Rs. 2000

Views expressed in the signedarticles are not necessarily those of the

Kashmiri Pandits' Associationor Milchar .

Articles can also be e-mailed to:[email protected]

MILCHAR

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Matrimonial (upto 50 words) Rs. 100Each Extra word Rs. 5Back Cover Rs. 1500Back Inside Cover Rs. 1000Inside Page Rs. 750Inside Half Page Rs. 500

g Editorialv Hindu Endowment Bill

- P.N.Wali Page 3g Reaching Out

v Fated or Faulted- S.P.Kachru Page 4

g Letters Page 5g A Peep into the Past

v Return of the Brahmin - 3- P.L.Zutshi Page 6

g Mysticism & Religionv Shri Roopa Bhawani - 2

- Chaman Lal Raina (USA) Page 7g Book Review

v Piyaray Raina's 'Socio-Cultural & Religious Traditions of KPs'

- Dr. K.L.Chowdhury Page 8g HçámlçkçÀ mçcççÇ#çç

v [ç. HçÓÀuç ®çvêç kç=Àlç `cçíjç kçÀMcççÇj'- M.K.Raina Page 10

g Book Reviewv Vitasta Annual Number 2005-06

- Prof. R.N.Bhat & Prof.S.K.Shah Page 12

Special Featureg Life and Works of Arjan Dev Majboor

v 'Kashmir Sentinal' on Majboor Page 17v Poems from Majboor's 'Waves' Page 17v Arjun Dev Majboor - The Restless Soul

- M.K.Raina Page 18v Arjun Dev Majboor - The Versatile Pioneer

- Mohd. Yusuf Teng Page 20

v `l³ççôuç' - cç@l³ç Dççyç- Dçpç&ávç oíJç cçpçyçÓj Page 23

v What Press Says about Majboor Page 24v ³ççoW - pçuçlçç Içj, GYçjlçí ®çínjí

- Dçpç&ávç oíJç cçpçyçÓj Page 26

v DçHçÀmççvçò - HçlçJç uççkçÀvç vçò kçWÀn ...- Dçpç&ávç oíJç cçpçyçÓj Page 29

v `Hç@Ðç mçcççÆ³çkçw³ç' - Jç]®çávç- Dçpç&ávç oíJç cçpçyçÓj Page 32

g kçÀMcççÇjçÇ jçFcmç ÖçÀçcç çÆ[mìWì [çFmçHççíjçv $ççJçKç çÆ³çvçò ÖçÀKç

- [ç. yççÇ.kçíÀ.cççí]pçç Page 33g Biradari News Page 34g Matrimonial Page 38

In this issue

Milchar Development Committee

Surinder Wazir, Basanti Raina,S.P.Kachru, Sunil Kher, Neena Kher,Vinod Razdan

fey òp+kj cdcdcdcdcdcdcdcdcdcdcdcdcdc MILCHAR

March-April 2007 dcdcdcdcdcdcdcdcdcdcdcddc Page 2

NEditorial - P.N.Wali

Hindu Endowments Bill

I


n the last session of J&Kassembly, a private membersbill was moved which wouldgovern the administration of

Hindu religious properties in Kashmir.The bill was moved by a memberbelonging to National Conference. Itwas earlier sent to a selectcommittee, which hadalready cleared it. But ourruling combine of Congressand PDP brushed it aside andconsigned to dust binwithout giving any cogentreason for the same.

Mind it, in the samesession another privatemembers bil l seeking tomake Sheriat as thegoverning law of Muslims inthe state was passed withouteven much debate by thesame ruling combine. Thy did not evenworry to exam whether the bill whenit becomes law will take away some ofthe elements of Kashmiriat from thesociety. Any way that dose not concernus at the movement. But what agitatesus is as to why the ruling combinedecide to oppose the passing of the bill.It did not affect the rights of any othercommunity. No one apparently opposedit. Some surmise that Yuvraj KaranSingh may have opposed it. There isnothing to suggest that he has doneit. It simply appears to be notunconcern but contempt of our issues.Kashmir Hindus have a large numberof religious properties scatteredthroughout the valley. They constitutetheir heritage. Each one has

significance for them.We have our Isht Devisthere whom we invokeevery day. Temples atdifferent places arevisited and worshippedon different occasions

and fordifferent purposes.Festivals we observe areconnected with one or theother Tirtha or temple inthe valley. We have our localor vil lage deities. Theyconnect us to our past andguide us for future. We donot want to lose them. Someof them have eveneconomical potential. It canbe exploited, for which someof our unemployed peoplecan be engaged.

There is Auqaf Trust for Muslims.Why hesitation in having a similar onefor Hindus? Why discrimination?

This a matter on which we shouldall raise our voice. AIKS should takethe lead. If need be, amendments inthe Bill may be suggested. But everything should be done to have the lawin place.

u In this edition of Milchar, we aretrying to give glimpses of the life andworks of Pt. Arjun Dav Majboor. He isperhaps the greatest living litterateurin Kashmiri language at the moment,though yet to be honoured with theSahitya Academy Award, which herightly deserves.

kk

Festivals weobserve are

connected withone or the otherTirtha or templein the valley. Wehave our local orvillage deities.

They connect usto our past and

guide us forfuture.


NReaching Out - S.P.Kachru

Fated OR Faulted

N


o sooner has one fallen foul ofa stroke of fate, the know-allsare at hand. Comments raindown on the unfortunate

victim from every quarter, all basicallyconfirming that he has only himselfto blame. A Heart attack - a clear caseof bad food habits or too little exerciseor too much of work. Has someone’shusband been cheating on her ? Thenshe must have been neglecting him.That’s always a safe assumption. Orshe has pampered and spoiled him somuch that it’s no wonder that he gotinto mischief. And why did she marryhim anyway ? That was where shewent wrong in the first place.

Oh, yes, I do believe in the good inman. That is precisely why I cannotbelieve that mere spite could be the

root of all his abject behaviour. Surelynot! Quite the contrary, it must bedeeply engrained feeling of being nomore than a pawn in the hands of thepowers of fate and fortune. This feelingneeds to be countered most resolutely.We will be subject to blind & savagefate if we behave correctly. I, for one,most certainly won’t. Nothing canhappen to me. After all, I amreasonable & sensible at all times andtherefore perfectly safe. Alas! If onlyit were just that easy! That reallywould be fine. But who on earth hasprophetic vision of all possible risks andopportunities ? And even if we did, and

carefully looked right,who is to say that fatewouldn’t take theopportunity and strikefrom the left at thatvery moment? That’sthe way it works. Ofcourse, I shouldn’t havepulled the steering wheel around soabruptly. But what can I do about it, ifa big fat spider suddenly decides tocrawl across my neck ? My own fault ?

Yes, of course. But no one isimmune to losing face to some extent,now and again. And what sort of lifewould we lead if we were determinedto eliminate each & every risk ? Afterall, fate leaves thousands of culpritsunchallenged, only to strike out somuch harder against a single

unfortunate individual. Certainly, notan ideal occasion to relish such amean form of satisfaction.

Nevertheless, many other reasonscan be found to counter suchsuperficial judgement of fate, fault &fortune. At the end of the day, are notour own character, our power ofjudgement, our upbringing & ourpersonal history – in short all that allthat brought us to do all that we haveunfortunately done – all an integralpart of our fate? Or do all theseaspects no longer matter to us? Arewe in a position to make independentdecisions at any given point in time?

After all, fate leaves thousands of culprits unchallenged, only to strikeout so much harder against a single unfortunate individual.


Nfey òp+kj cdcdcdcdcdcdcdcdcdcdcdcdcdc MILCHARHard to say but one thing is certain;one is always wiser after the event. Itis completely pointless to shout aftera child has just fallen down a well "Itold you so". I mean of what use isthat ? Why bother to talk about it, nowthat is so obvious ly too late ? It is justas bad as decrying the dead.

Destiny on the other hand, is adifferent kettle of fish altogether. Asis our attitude now towards anymisfortune that we suffered in thepast. We could claim that the abilityto feel self-pity is one of characteristicsdistinguishing man from beast. Butwhose merit is that? One could beinclined to cite an animal’s behaviouras a role model for man. But then oneis quickly forced to reconsider. Afterall, the beast is too dumb tounderstand. Nevertheless, self-pity isa powerful temptation for mankind,and it takes plenty of energy tocounteract it. It may be a pleasantsensation for a fleeting moment butbelieve me, I have tried it . It doesn’twork.

By the way, compassion, the mildersister of self-pity, is somethingcompletely different. Quite often, thisis the only thing able to soothe thepain. Let us all be gallant enough tohold back from our inclination towardsarrogance the next time fate strikesone of our acquaintances. Let othersmake their piercing remarks, we wantto try our hand at understanding &compassion. Let us not befoolourselves. We don’t control our fate; itcontrols us. We must realize that it isthe Fate that deals the cards & wehave to play the hand.

ll

* Letters *

v I regularly receive and read theMilchar and feel good to remainconnected to my roots. Much as I wouldlike to, I am unable to activelyparticipate in all the Biradari activitiesorganized by the KPA. However,reading titbits from our Newsletter isvery satisfying and makes up for thelack to some extent.

I have two requests/suggestions tomake: 1) With the passing of ourelders, there is a lack of informationof the origins of several festivals/ritesthat we perform like 'Punn' or 'Shraan-Sonder' etc. It would be very useful ifevery issue featured one suchKashmiri 'Bod Doh'. I am sure therewill be several people like me whowould like to pass this on to theyounger generation.2) There are a large number of popularKashmiri songs, melodious and havingthe most beautiful meaning, passeddown from word of mouth. Thanks tothe efforts of a non-Kashmiri KashmiriVidhu Vinod Chopra who wasresponsible for the whole countryswaying to the strains of 'Bombro-bombro' and 'Rinda Poshimaal'. It wouldbe wonderful if every issue featuredone such in native script along withthe meaning of each song. This willbe another interesting way of learningthe beautiful nuances of our language.Perhaps we can start with the abovetwo songs and continue with otherbeautiful lyrics of Habba Khatoon,Rasool Mir etc. and the even moreheart rendering poetry of Lal Ded,Arnimaal etc.

I would like to take this opportunity(Contd. on Page 16)


he ‘Goddess was eulogized asthe Mother supreme andloaded with hymn after hymnwoven around her in praise of

her powers, love for her creation,beauty and grace.

More myths and beliefs continuedto get accreted that involved morelocalities with natural features, andlocal geographic & physiographicprominences. Meanings were givenand not without an attribute to eachwith an added aura of mystery. Insearch of the mystic and with agenuine need, people were earnestand therefore experienced theassociated urgency. In the process gotalso added the instinct of explorer.They discovered places around with areal magic of beauty and carried godsand goddesses to these places as agesture of reverence. In this wayentire Valley became a ‘ place ofpilgrimage’. Thus increased inproportion the involvement and the loveof the land. Said a wise man but,“Leave the land, abandon it if it getspolluted and your faith standsencroached by the lesser ‘ beings’. Thisis told more in exercise of ‘tyag’ balidanand non-attachment. This is beingconsidered as an attributive quality ofsavants.

The mathematics of learning ofastronomy and astrology gotcontinuously refined and up-graded.These subjects continued to be centerof interest for research. In fact thesesubjects in course of time developed asynonymity with the ‘ Brahmin’ namefrom Kashmir and the place developed

into a center ofattraction for learningand enrichment ofIndian theology andphilosophy, humanitiesand literature. (Thatl i terature, withoutleaving trace, isconsumed by the vandals during thelater ‘poignant’ historical events).Kashmir through the ages therefore,gained the importance of being calledthe abode of Gods. A pride of honor itenjoyed all along. It is the land ofBrahma were spread in abundance thefragrance of the Supernatural. It alsostayed as the living philosophy; thecode being 'Shiv-Shakti’, in brief thecore of Kashmir Shaivism. Here in istold in explicit terms that, ‘ life is whatit is, live it in the name of the Creator’.The life :Privileged as they felt in the land ofbeauty and plenty, the people stayedundisturbed by any contemporaryhappenings. They thus pursued aprincipled living as householders andas very active aesthetics. It was aperiod, free from want, free from anysource of attrition and which is aperfect corporate experience in thestate of harmonious living. A dawn ofunderstanding for the men andwomen that human life was a greatboon not repeated often. This beliefwas not without the accompanimentof a strong intuitive feeling. The ‘pair-partnership’ was thus understood asa transient opportunity and aknowledge event to observe the

NA Peep into the Past - P.L.Zutshi

Return of the Brahmin - 3

T


(Contd. on Page 9)


he was a woman of the Vedictradition to live the standardsof life, according to theKashmiri style and dress. But

it was she, who left her house insearch of Nirvana - the supremereality of life, to be realized in thephenomenal world. She left in questof the Absolute Truth. She meditatedat Lar, Waskura, Cheshma Sahibi,Manigam to see the Sat Chit Ananda,within her own self. She gracedvillages, jungles, mountains duringher Sadhana to teach the harmony ofbody, mind and soul. She gave visionto a Muslim blind boy at Waskura,asking him to dig the well, which isthe sacred well for the devotees.

Essence of the Vedas and thePrasthaan Trayi is seen in Herrevelations.She has been veryinfluential in shaping the Kashmiriculture on the pattern of the Sharikaworship, cosidering Sharika as theMother of the Universe. Shaktitradition and its application in life pattern and religious thought is vividin her Shlokas.

Alakh Sahiba is revered by thecross section of the Kashmiris bothMuslims and Hindus. When we gothrough her Shlokas, we come acrossthe words, which are Vedantic inspirit, philosophic in content, Yogic inapplication, and Agamic in thought. Itis thus clear, She is the Alakheshvari,the great mystic of the 17th/18thcentury. She was a Jivan Mukta - aliberated soul, as the definition of theJivan Mukta goes in the Hinduphilosophy. It can be said that Alakh

NMysticism & religion - Chaman Lal Raina (USA)

Shri Roopa Bhawani is Alakheshvari - 2

S


Sahiba realized theParmatman within herJivatman. What awonderful spiritual awakening withinhuman birth! It is saidthat She lived a life spanof one hundred years,from Jyeshta Purnimashi 1677 toMagha Sahiba Saptami 1777 Bikrami,corresponding to 1734 -1834 A. D, asestablished by the Alakh Sahiba Trust.

Pandit Keshav Bhat Jyotshi ofRainawari, took the pains totransliterate the Sharada Manuscriptof the Rahasyopdesha in theDevanagri script, in early 20thcentury, which was printed at theNirnaya Sagar Press Mumbai; later DrShiv Nath Sharma, edited it with crossreferences, which is considered as thestandard text for recitation purposes.

Smt Amrita Pritam writes aboutAlakheshvari, in her Foreword to theMystc Revelations of Shri RoopaBhavani, authored by me for the AlakhSahiba Trust, in the year1996:

"She was lovingly called ALAKHSAHIBA, and I would like to say thather every word is Alakh-Lila, a secretof being and becoming, which revealsitself only to those, who are a littlefamiliar to their own ‘inner-souls’ - thesource of Light and sound".About the Word ALAKH :Alakh is the Primal source inunderstanding the Traidic philosophyof manifestation. A in Sanskrit is theIshvar Tattva, and the first vibrationof the Vedic Pranava AUM. A

(Contd. on Page 38)


NBook Review - Dr. K.L.Chowdhury

Socio-cultural & Religious Traditions ofKashmiri Pandits


Book: Socio-cultural andReligious Traditions ofKashmiri Pandits

Author: Piyaray RainaPublishers: NeeRoh Inc (USA)

Publications 2006Review by: Dr. K.L.Chowdhury

Socio-cultural and Religious Traditionsof Kashmiri Pandits by Piyaray Raina,a NeeRoh Inc(USA) publication, hasjust been released. The authorappropriately calls himself ‘Sadhak’,for this book could not have seen thelight of day without real Sadhna. Thiswork is a first of its kind, an endeavorto crystallize the essence of the hoarytraditions that make the KashmiriPandits what they are, and put inbetween the soothing blue covers of ahandsome volume, compact and slimfor its 562 pages, elegantly bound andsuperbly printed.

Mr. Raina makes no claims tooriginality. Yet, what he has done isoriginal – putting the whole gamut ofthe religious and socio-culturaltraditions in one tome, neatlyexplaining the nuances of eachtradition, ritual and festival in simplelanguage. This monumental work isdivided into two sections. Section oneis exhaustive and touches on almosteverything from religious philosophyand theology to Kashmiri Shaivismand the yogic ‘sadhna’ thereof, tocosmology, Panchang (the calendarthat guides the daily lives of Pandits),Rashis and Gotras, social events,

festivals, pilgrimages,shrines, temples ,saints and savants. Ittakes you to yourorigins in the valley ofKashmir and recreatesthe flavor and the spiritof some of the mostcherished traditions that now are onlya subject matter of the dreams ofPandits in exile and the wide scatterthey find themselves in.

The chapter on Social Customsdescribes in nostalgic detaileverything from the traditional dressesto the food habits and Kashmiricuisine, and the elaborate, andsometimes nerve wracking, weddingand yagneopavit ceremonies, includingthe nachun (dancing) and wanwun(singing) that goes with them. That onFestivals enumerates month-wisefestivals - the major ones like Shivratriand Janam Ashtami and the minor,but in no case less captivating, likethe Kaw Poornima (to celebrate thebirthday of crows), the Tila Ashtami(to bid farewell to winter with thebonfire of Kangris or firepots), and theaustere custom on Sonth (of lookingat a thali filled with rice, bread, milk,yogurt, flowers, pen and inkpot,currency, a picture of the deity, etc.first thing in the morning) and that ofNavreh, that heralds the Kashmiri Newyear and with it the new hope of spring.The pictures of temples and shrines aretantalizing, while those of marriage andthread ceremonies so vivid.


Section two deals withKarmakanda - the details of privateworship (the daily, yearly or once-in-a-lifetime worship) and liturgicalfunctions for the performance of therituals – the Homa (Havan) and thePuja (prayer) - with all the mantras,recitations (stutis and strotas) andhymns both in the Devnagri andRoman script, and faithfullytranslated, and the Kriya (Karmicaction) fully explained. Those of us whogo through the whole Karmic ritualsalmost mechanically, withoutunderstanding anything about themwill wake up to their simple meaningand deep symbolism that makes themso unique. If you did not understandthe why and how of a ritual like thebirthday ‘puja’, that you have beenperforming every year all your life, orthe Shivratri ‘puja’ with the fullassemblage of the pots and pans,materials and consumables, and allthe paraphernalia that go with it, orthe meaning and significance of thelast rites for the departed, you have itall there in this book - made so simple,easy and practical..

This work is replete withreferences, notes, appendices and aglossary of Sanskrit words. The text issupplemented and greatly enrichedwith sketches, diagrams (for examplethe ones on pages 318 and 371detailing the placement of Kalash,Panhbutas and Agnikund for theHavans, and page 398 showing theplacement of the pots and pans forShivratri), maps, pilgrimage routes andpictures that brings out in full thegeologist in the author side by sidewith the spiritualist, the ritualist andthe ‘Saddhak’. The thousand names of

exclusive gust of stormy fire of life. That,‘the event history has never to be thesame in the transcendence of time’,was a rational truth felt by everyconscious soul. Nature was consideredto be the only endowment and sourceof life amenities and therefore, notamenable to any level of transaction.All this rendered nature as sacred andalso the ultimate provider. Thisphilosophy negates any attempt attransacting business with any of itsproduce or product. It would be aprofane sin. The asset theory, sopopular as of now, was therefore, non-existent, more so the liquid assets.Society was in its most nascent stagehence a content of faith and trust wasobserved in plenty. Requirements wereaddressed as a need of each individualand unit. Living in confirmation withnature was a non-negotiableinstrument. It is thus felt that thesociety and the life in it exhibited aninhibitive attitude of a stable civil life,without fear and non-coercive. ‘ Ebband Flow’ a phenomenon that, mightbest explain the aptitude of living, innature, with nature, by nature and for thenature—Ebb and flow explains Nature’srestlessness with it self before theUltimate; symptomatic of a peakingcivilization where the divine is withinthe visible frame. This state of livingand being continued for generationswithout interruptions, wherein thepeople landed into an unfelt ocean ofcalm. It was a state free of terror, withmind and intellect was available forwild flights in Human and Divinerealms. The Brahmin equipped thusresearched in him self.

Return of the Brahmin ...From Page 6

(Contd. on Page 33) (To be continued)


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Book: VITASTA ANNUALNUMBER Vol. xxxvii,2005-06.

Publishers: Kashmiri Pandit Sabha,Kolkata.

Editor-in-Chief: Dr. B.K.MozaReview by: Prof. Raj Nath Bhat (BHU)

his is the Golden jubileeNumber of the KP Sabhaedited by Dr. BK Moza, arevered and dedicated

member of the biradari. Thetheme of the Number is ‘Sabhas,Samaaj and Sammelan- AMantra for KP Solidarity’ andthe issue is accordingly dividedinto three Sections with thesame titles. In the preface to theissue Dr. Brij KrishanMoza, the editor, providesan elaborate statement onvarious stages of itscompilation and thereasons that prompted himto choose the theme of theissue. Dr. Moza believesthat the displacement of1990 has caused disarrayin the community and thatwe are on the threshold ofhanding over reins of theSamaaj to the new gener-ation that has little or no memories/nostalgic agonies of the Kashmirvalley. It may have a sentimentalattachment or affiliation to Kashmirbut the trauma of dislocation, thedepth of suffering and anguish that thesenior generation experiences cannot,rather should not, haunt it. Dr. Moza

NBook Review - Prof. Raj Nath Bhat & Prof. S.K.Shah

Vitasta Annual Number 2005-06


asserts that Sabhashave to shoulder ahistoric responsibility tonourish and nurturethe young minds withwholesome lessons onour religious-culturalpractices that give us anindependent identity.The young minds need to buildfraternal community bonds among

themselves which is possibleonly if the seniors exhibit suchbehaviour that the young canemulate. Sabhas are importantinstruments of communitybondage at the local levelwhereas Samaaj is the Platformof bringing the community

together on the global scaleso that we KPs can growand prosper as a unitedbody and thus retain ouridentity and preserve ourcultural heritage. TheSammelan has succeededin its aim by bringing ingreater cohesion in ourappreciation and under-standing of the needs ofthe community.

The section on 'Sabhas'includes brief sketches of

the origin and growth of tenAssociations scattered around thelength and breadth of the country, fromBangalore in the South to Jammu inthe North, Mumbai in the West toKolkata in the East. It seems that alarge number of Associations did notsend in their entries to the editor for


Raj Nath Bhat

T

inclusion in the Volume. There are asmany as sixtyone sabhas of KPs spreadacross India, the US, Canada and UK.

The section on 'Samaaj' carrieseight write-ups and a well thought outpiece by Sh MK Kaw, President, AIKSwhich gives a vivid and comprehensiveaccount of the initiatives AIKS isrequired to take to ‘provide organiz-ational framework that canaccommodate different shades ofopinion, with a common minimumagenda on which all are agreed’. Herightly observes that our struggle tosurvive as a distinct community withdignity and honour has entered acrucial stage and that there is a needto evolve a multi-pronged strategy toawaken the world at large and thedeaf/ill-informed public, politician,policy-maker about the plight of KPsand the sinister designs that theIslamic terrorists harbour against thewhole country. Quoting Justice Mr.P.N. Bakshi’s statement on theformation of AIKS in 1980, Dr. N.L.Zutshi observes that preservation ofethnic identity is vital to anycommunity, losing ones identity equalsinviting death. He recommends thatAIKS should be rechristened as AWKS-'All World Kashmiri Samaj' - athoughtful recommendation, I believe.In fact Justice Bakshi’s historic speechat the formation of AIKS in 1980, andthe speech delivered by Pt. DwarikaNath Munshi at Jaipur conclave ofAIKS in 1991 have been reprinted inthe Volume, which, in my humbleopinion, are a must read for every KP.Dr. BK Moza in his article provides afunctional demarcation of the rolesand responsibilities of local Sabhas,and the Inter/National AIKS. Prof. S.K.Shah’s interesting article gives a

historical account of the evolution ofKP Sabhas from 1913 onwards. Thefirst such Sabha, we learn, was formedin Jammu by KP employees during thewinter of 1913 following the death ofone of their colleagues. The KP Sabhasat Allahabad, Lucknow, Delhi etc. haveplayed a pivotal role in post-independence period in guiding andshaping the educational vision of ouryouth who eventually occupiedresponsible positions in admini-stration. Prof. Shah records withreverence the contributions made byPt. Kashyap Bandhu in the sphere ofsocio-cultural transformation of thecommunity during his over sixty yearsof active life. Prof. Shah in a footnotemakes a penetrating observation aboutus as a community- a worth readingnote. Prof. C.L.Sadhu in his write uprecollects some of the horrifyingepisodes of post-independenceKashmir when KP was at the receivingend on all fronts. Mr. Vijay Saqi hasgiven a comprehensive account of thedevelopment of AIKS over the last 27years and the agenda the Samaaj isgradually unveiling to ensure a bettermorrow for the members of thecommunity. A letter written by Pt.Kashyap Bandhu has been includedunder this section. Besides itshistorical significance, the letterdemonstrates the energy and spirits ofthat great soul at that advanced age of87. Pt. Kashyap Bandhu expired thesame year. Professor K.N.Pandita’sarticle on 'Panun Kashmir' puts issuesin a historical perspective with regardto the activities both political and socialthat have been orchestrated by the PK.This is a thoughtful piece on theposition and status of KPs in theoverall political-social design of India.



Perhaps his disillusionment with thestate of affairs across the politicalspectrum have, of late, forced him tohave a second look at our status andhe advises the young to seek shelterelsewhere. He is a scholar of eminenceand his word carries weight. We needto absorb his thoughts with a cool mind.

The last section- ‘Sammelan'’carries 14 pieces by several personsfrom across the country. Chaman LalGadoo’s article on Kashmir politics andpower relations after 1947 should bean eye opener to all those mediapersons and ‘think tanks/buffs’ whohave all through been spitting venomagainst KPs. Gadoo gives statistics onthe decline of KP population, theireconomic powerlessness, joblessnessand general threat that they had tosuffer all through the post-independence period. A severe pushin 1990 completed the ethniccleansing resorted to by the Islamistforces throughout its history. H.N.Tikuforwards a powerful suggestion forcharacter building and moraleducation among the children andyouth through moral education of thekind presently being pursued by‘Sanskara’ an organization founded bya host of educationists and concernedcitizens. Dr. Satish Ganjoo gives abrief account of historians andHistoriography of Kashmir. The refere-nces therein will be of immense valueto young scholars interested in takingup historical study of Kashmir.S.N.Gurkha presents a comprehensiveaccount of the contribution KPs havemade to Urdu journalism. Vijay Saqiexpresses anguish for our negligentattitude towards the stalwarts of thecommunity. He rightly points out thatwe ought to put on record (the printed

word carries weight) the contributionsmade by our community stalwarts likeT.N.Koul, P.N.Haksar, M.L.Saqi, BrijPremi, and so on. Our communitymagazines may take lead in thisdirection. Jawahar Kaul Ganharlaments that the ancient Sharadatemple (now in a dilapidated state inPoK) is not accessible to KPs. Hebelieves that the GoI wil l takemeasures to ensure that the Govt.ofPoK allows pilgrimage to the sacredtemple. Prof. Surendra Munshi decriesour inability to act or think collectively.He has coined a very suitable term,priestly crabs, to refer to our egoistic-individualistic attitude. He attributesthis meaningful coinage to an engineerfrom the community. T.N.Dhar Kundanand Udai Nath Koul in their articlesprovide valuable inputs to KP solidarityand the need for the leaders from thecommunity in industry, media, law,engineering, medicine, academics etc.to put their heads together to chalkout a concrete future plan of action sothat our energetic and intelligentprogeny lives with dignity and honour.Dr. Ajay Koul, a heart surgeon, givesvery useful tips on prevention and careof heart diseases. T.N.Dhar Kundanpleads for the preservation of Kashmiriliterature and use of such words thatare a part of the common man’stongue. He strongly advocates use andexpansion of Kashmiri-Devnagri scriptfor writing Kashmiri. Ravinder Ravi inhis write-up records that the traumaof displacement has forced a sizablenumber of KPs to pen their agonies.Consequently, a large number ofcreative works have appeared in printboth in Nastaliq and Kashmiri-Devnagri scripts during the past 17years. Raj Nath Bhat commends the



use of mother tongue at home toenable our progeny to retain whateverlittle element of identity can bepreserved. ‘Lalita Kaul Sahib Award’(page 98) instituted by A.N.Koul Sahibfor speaking in Kashmiri in acompetition organized by Jammu VicharManch is a great incentive to the youngto learn and speak in our mother tongue.I wish many such awards wereinstituted across the Sabhas.

The Volume has a historicalsignif icance for i t was at thisSammelan that the community eldersdecided to launch a political platformof our own. The Kolkata Sabha ingeneral and Dr. B.K.Moza in particulardeserve praise and appreciation, andgratitude and congratulations formaking the Sammelan a success andfor bringing out this beautiful volumeat the occasion. ]]

f all the community journalsand magazines that arepublished from various centresin the country and abroad

VITASTA published from Kolkata has aunique feature. Its annual number isalways thematic. Since there is afocus on a subject of importance andall contributions are directed towardsthat end, the number invariably fallswithin Ruskin’s definition of 'book ofall times' and not 'book of the hour'wherein all periodicals can becategorized. The Golden JubileeNumber is understandably one of the bestspecimens of the various annualnumbers that have been published so far.

The theme for the number Sabhas,

Samaj and Samellan – a Mantra forKashmiri Pandit solidarity may appear tobe somewhat intriguing but it has ahistory. This was the theme of a paperpresented by Calcutta Sabha way backin 1982 session of All India KashmiriSamaj (AIKS) that received wideacclaim and happens to be morerelevant at the present point of time.

Indians have poor sense of history.This is because the Hindu ethosconsiders time not in a linear fashionbut in a spherical sense with no endand no beginning. But Kashmir alonehas been exceptional in this regardand no wonder al l the ancientrecorded history of India comes fromKashmir. Following in that traditionthis number constitutes a landmarkin recording the history anddevelopment of Kashmiri Panditculture through various Sabhas spreadover length and breadth of the countryand abroad.

The number is divided into threesections in l ine with its theme.Articles in Section I Samaj focus onbirth, growth, activity and relevanceof AIKS in a historical sense. Each ofthe articles is a storehouse ofinformation, most of which is notavai lable in any of the earl ierpublications. Many of them are basedon old news items which have sincebeen forgotten or on personalmemories and experiences.

The Section II Sabhas is probablythe most important one. A majorservice rendered through thepublication of this number is recordingthe history of various Sabhas ofKashmiri Pandits spread over thecountry and abroad. While AIKS boastsof 42 affiliates, very little is knownabout most of them and their activities.

VITASTA ANNUALReview by: Prof. S.K.Shah



O

That deficiency has been partlycovered in this number. It is a pleasureto learn that the collective socialactivity of Kashmiri Pandits throughSabhas outside Kashmir even predatesthe same within Kashmir. Within theframework of the historical growth andactivities of various Sabhas andorganizations, each write-up ispregnant with ideas and suggestionsfor future development and intros-pection into the cultural, social andpolitical problems of the community. Anarticle on the history and relevance ofPanun Kashmir by K.N.Pandita gives aninsight into the most popular politicalmovement in which Kashmiri Panditsfrom all over the world were involved.

Section III Samellan is a genuinebrainstorming section with contribu-tions, ranging from Kashmiri languageand script through cultural identity,publications to solidarity issues andeven articles on health. Most of thesearticles are thought provoking anddisplay a high standard of erudition ofthe authors and labour put inconsolidating the thoughts and ideas

On the whole the number is adelightful departure from the normalrut of publications on KashmiriPandits. A positive attitude is apparentthroughout the volume. While focusingon the problems of the community thatare undoubtedly colossal, nowhere isthere an attitude of wringing thehands about the 'plight' of KashmiriPandits as has become the norm inmost of our writings.

While reviewing a volume of thistype, one tends to pay sole attentionto each of the articles and the viewsexpressed therein. In the processwhat gets ignored is the effort thatmust have gone in on the part of the

editor of such a volume. Identifying theauthors and pursuing them relent-lessly for their contribution andconsolidating and classifying thewrite-ups and summarizing the inputsis a marathon job. While KashmiriPandits are highly eloquent andeverybody has the gift of the gab, whenit comes to writing, they tend to belethargic! No wonder many Sabhasthat exist in other towns of the countryhave failed to send their write-ups. TheEditor-in-Chief Dr. B.K.Moza deservesall the congratulations from a thankfulcommunity for bringing out this volumethat should become bedside reading inevery Kashmiri Pandit household, if fornothing else but the pride it generatesin a demoralized community in a stateof diaspora. ii

to convey my personal appreciation ofthe grand efforts being made by allKPA members towards keeping thecommunity connected.

Urmila Dhar Zutshi, Mumbai

v ìççÆþ jÌvçç mçç@yçò~ jçLç Jççílç çÆcçuçò]®ççj lçò çÆ³ç Hç@çÆjLççÆ]pç lçánòb]pç cççlççpççÇ çÆs mJçiç&Jççmç mçHçò]pçcçò]®ç, mçHçáo MçÓKç~m³çþçn JççBçÆmç çÆ³çLç cçççÆpç nábo æsd³çvçò içæsávç sá yççô[mçocçò~ o³ç oçÇvçJçò ÒçLç çÆJççÆ ]pç Mççqkçwlç lçò MççBçÆlç -J³çlçòjçJçvçò®ç~ ³çámç DççJç, ]pççJç, H³ççJç, yç[îççJç, lçmç sáDççÆkçÀ vçlçò DççÆkçÀ Ün Mç@jçÇj $çç@çÆJçLç, Hçvçòv³ç vççcççJçç@jçÇ$çç@çÆJçLç ³çôçÆcç mçbmççjò içæsávç~ DççMç scç, lJççÆn DçççÆmçJçòçÆ³ç mçocçò MççBçÆlç mççvç yçjoçMç kçÀçôjcçálç lçò uJçkçÀìîçvçyç[îçvç çÆouççmçò Ðçálçcçálç~ çÆMçJç MçbkçÀj çÆoçÆ³çvç çÆoJçbiçlçDççlçcçççÆ³ç MççBçÆlç~ JJçcçío scç JJçv³ç DçççÆmçJçò mçbmççjòçÆkçÀmçuççôn uçbiçjmç kçáÀvç cçvç uççôiçcçálç~ o³ç oçÇvçJçò JççBmç, Mççqkçwlçlçò mçônlç~

- cççílççÇ uççuç kçw³çcçÓ, pççôcç.

Letters ... From Page 5



'Kashmir Sentinal' onArjan Dev Majboor

'Kashmir Sentinal', a monthly tabloidpublished by Panun Kashmir Foundation,Jammu has dedicated its February 2007issue to Shri Arjan Dev Majboor to honourhis contributions to the cause of Kashmirilanguage and literature. The paper, verypopular among KP masses, carries ar-ticles, special reports and photo featureson the life and works of this great poet,in which some renowned authors andcritics have judged his works and re-viewed some of his publications. Amongthe writers are Mohd. Yusuf Teng,A.N.Dhar, Syed Rasool Pompur,M.K.Tikoo, Dr. Romesh Kumar, UpenderAmbardar and M.K.Raina. The issue alsocarries a conversation with Majboor Sahiband a poem on him by Maharaj KrishanSantoshi.

It is perhaps for the first time that apopular news volume has been dedicatedto a living legend like Arjan Dev Majboor.It may be a co-incidence that the featureon Majboor comes in an issue also high-lighting the Holocaust Day of KPs, but tous, it proves naturally that the fire of exo-dus still burns in the poet's heart and heis one strong protestor among thosemourning the black day of holocaust.

In this issue of Milchar, we carry aSpecial Feature on the life and works ofthis great poet. While we reproduce twowrite ups on the author by Mohd. YusufTeng and M.K.Raina from above notedKashmir Sentinal, we also include twoof Majboor's unpublished short storiesalong with some of his poems and 'WhatPress Says' about the author. - Editor.

Two poems fromArjan Dev Majboor's 'WAVES'(Translation: Arvind Gigoo)

Rootless

Each warm eveningwet memoriestransfix my heartand cripple me.Helplessness floods the room.Objects shiver.My existence is a knot.Home and river and rustleflit and pass.Hope is hazy.That city is a litter ofbroken bricks,burnt housesand choked gutters.Their present,our pastand your futurefall to pieces before the gun.The gaping woundspeaksof broken man'schopped fate.

LongingConsciousness sped fastto reachthe centre.The uptight scorpion crawls be-neath the sole,flames waltz with a guffaw,clouds jig wildly,skin glues on to the thorns.Butthe old fancy remainsunfulfilled -the fancy to hover in the sky.



Special Feature : Life & Works of Arjun Dev Majboor

Arjun Dev Majboor does notneed any introduction in theworld of literature. A writer ofgreat repute, Majboor has a

very good command over threelanguages Kashmiri, Sanskrit andPersian, and has also done researchwork in Dogri and some otherlanguages of Jammu & Kashmir. As asenior poet, who has enrichedKashmiri literature by the variedcanvass of his contributions, ShriMajboor commands instantrespect from the litterateursin these languages.

Arjun Dev Majboor wasborn in Zainapora village inPulwama District inKashmir in the year 1924.Having orphaned in the earlystage of his life, he workedin a co-operative bank afterpassing his Matriculation. Indue course of time, he got ajob in the court which he did notcontinue for a long. He went to Lahore,where he started learning Sanskrit.On his return from Lahore, he workedwith Shri Prem Nath Bazaz for sometime. He was subsequently employedin Education Department after he gota Degree in Teaching.

Arjun Dev Majboor was very muchinfluenced by Kalidas, Galib andNadim. He translated Kalidas’sMeghadootam into Kashmiri verse. Hisfirst collection of poems Kalaam-e-Majboor was published in the year1955, Dashahaar in 1983, DazavuniKosam in 1987, Padi Samyik in 1993

NLiterature & Litterateurs - M.K.Raina

Arjun Dev Majboor - The Restless soul

N


and Tyol in 1995. Healso authored his mostnotable set of essaysTehqeeq. He haswritten a good numberof short stories inKashmiri, which haveover the years beentranslated into various other Indianlanguages. Majboor has translatedNilamata Purana into Urdu, which isexpected to be published by the J&K

Academy of Art, Culture &Languages soon. He hasalso worked and written alot on the Pre-historic Periodof Kashmir and KashmiriCulture, parts of which havealready been published andmore yet to be published.

Arjun Dev Majboor hasauthored research paperson Lala Lakshman, a wellknown Kashmiri humorist-

poet (1892-1962 AD) and compiled abook on his works titled ‘Kuliyat-e-LalaLakhman’, published by J&K Academyin 1982. Majboor has also to his credit,a research article on Arinimal. He haspublished monograph on KrishenRazdan.

‘WAVES’, A collection of Arjun DevMajboor’s 30 poems, selected andtranslated into English by Prof. ArvindGigoo, has opened a wide window onhis works, thus taking him right acrossthe country. This book won him anaward from Poets Foundation,Calcutta, presented to him personallyby Chief Justice Shyamal Kumar Sen


of Calcutta High Court on 20 December1999. According to Dr. B.K.Moza, thisbook brings out his deep rooted lovefor the beautiful valley of Kashmir, theland of his birth, where he sees hiscultural roots. Dr. R.L.Bhat, a wellknown reviewer and columnist says,“Had WAVES not appeared, non-Kashmiri people in Tagore’s land mightnever have tasted the rich flavors,Majboor has been brewing.” Majboorwon the All India Radio Award inNational Songs Competition, and alsothe Best Book Awardfrom the J&K Academy ofArt, Culture & Languagesin 1993 for his book ‘PadiSamyik’.

Arjun Dev Majboorwas conferred with theRashtra Bhasha Samaanby Rashtra BhashaSamiti, Jammu in theyear 2005 for hiscontribution to Hindilanguage. He has beenhonoured with theSaraswati Award by theJ&K Vichar Manch in2005 for his contributionto Kashmiri literature, and also withthe Vitasta Award by Naagraad,Jammu.

A Kashmiri music album 'AAlO'based on the lyrics of Arjan DevMajboor, with music and direction bythe sitar maestro Pt. Bhajan Soporiwas released in Jammu in December2006 by the governor of J&K Lt. Gen.S.K.Sinha. The voice to the album hasbeen rendered by Shamima Dev Azad,Rashid Farash, Jamila Khan andShazia Ahmed Dev.

What kind of a love Majboor hasfor the place of his birth, is evident

from his writings. Dr Manzoor Fazilisays, “The political upsurge andviolence in the Valley forced him toleave Kashmir in 1990. Since then hefeels alienated. He is conscious ofseparation from his native village andnative place .….. The soul of the poettumults in such a manner that heturns majboor (helpless) and issandwiched between the love of hisnative land and its separation. Heaches, has agonies and woes that hispersonality is shattered.”

It is very difficult tosum up the character ofMajboor as a writer,especially as a poet. ButMaharaj KrishanSantoshi’s briefassessment tells a lotabout the poet: “ArjunDev Majboor is a restlesssoul, who always wantsto come out withsomething. Although heis septuagenarian, yet oldage has not touched hisspirits. He is as such, themost diligent poet ofKashmiri”. Shri T.N.Koul

adds, “Arjun Dev Majboor’s poetry ismarked by deftness of expression, deepintrospection, progressive outlook andmature treatment. His worksconstitute a muffled outcry of hisbruised heart against thedisappearance of old values and thedisequilibrium of modern life”.

Arjun Dev Majboor is presently inexile, having been hounded out ofKashmir along with his brethrenbecause of militancy, craving to returnto his native land, once adored as theLand of Rishis.

vv

"Arjun DevMajboor’s poetry

is marked bydeftness of

expression, deepintrospection,

progressiveoutlook and

maturetreatment."



e Kashmiris may still have thepretensions of belonging to the'Paradise on Earth', but thefact remains that we on both

the sides of Pantsal are presentlyliving in hell, people on the northernside of the hill, by and large, physicallyand mentally, and on the southernside, spiritually and emotionally. TheVolcano erupted rather abruptly but ithad been gathering its embers througha long span of time. What is evenworse, our two neighbouring giantscontributed to it in ample measure.

Arjun Dev Majboor, to my mind, isone of the most eloquent, authenticand artistic chroniclers of this blazinginferno. I have a few weightyarguements to substantiate myassertion. Firstly, he is not a journalistor a historiographer, in the formalsense of these terms. This class canonly see and judge the manifest - theapparent occurances and their crust,which are otherwise far more complexand twisted. Secondly, he is not sweptoff his feet by the heat of the moment,so garishly coloured by the linkages ofclass, creed and convenience. The bestand instant genre can be seen in thebooks published on the two sides ofPantsal in recent times. One's herois other's villain and vice versa. One'sholocaust, is other's freedon struggleetc. Thirdly, Majboor has a poetssensibility and an artist's eye. Bothignore the transient and banal; forsubstantial and enduring. They do notidentify killers by their fatigues; theypeep into their psyche and minds. They

NLiterature & Litterateurs - Mohd. Yusuf Teng

Arjun Dev Majboor - The Versatile Pioneer

W


recognise them as instruments ofprimordial instincts, good and evil,which surface in human frame andchart out his destiny.

Majboor celebrates the beauty ofhis motherland, even when he isunder strain. He has a very longmemory of his historical past and heremembers it through thick and thin.He does lament that whatever hecherishes is crashing and collapsing.But he draws strength from the factthat Kashmir has seen all this in thepast and always outlived and outgrownits miseries. It is an amazing responseto a situation where there is no visiblehope. He does wail and weep but neverlike at the level of squabbling,shrieking mobs. He encounters it at ahigher plane and l ike Frenchphilosopher Rousseau, he exclaims"Everything coming from the hands ofman". It is a different attitude thanthe stock submission of an orientalSufi; it somehow draws its lessons fromthe dialectics of human history.Humans tend to take plunge in theirquest to forge ahead. They have tocross rivers of blood and fire, but time,at the end of every catastrophe, seesthem going a step higher at the ladder.Majboor's journey of pain creates suchluminous allusions in his poeticodyssey:

Ün³ç sdJçkçÀòvçç@J³ç]p³çvç cçvç MççÇvçò JççvçíçÆ³ç kçwJçojLç Jç&HçÀ çÆs mççôbyçjçvç oççÆvç oçvçíbbb

orçÆs vççiçò³ç vççiç DççÆlç DççyçákçÀ vçò HçjJçç³ç Jçá[òj jçÇçÆMçcç lçò çÆ³çcçvçò³ç HççíçÆMç yçáyçjç³ç


orJçmççvç Mççcçmç Dççôlçá³ç uççôlç uççôlç cçuçç@çÆ³çkçÀJçvççvç çÆlçcç i³ççvç ]pç@çÆjçÆ³çkçw³ç Kççmçò uçç@çÆiçLç

Majboor's other mainstay takes inhis wonderful poem 'Paed Samyik'. Itdraws strength from the greathistorical saga of Kashmir, right fromits genesis. The landmass emergingfrom a drying satisar, had the inherentmake-up of a paradise. He is overtakenby a flowing melody as a rosepetal inthe gushing waters of Vitasta. Vitasta,which is born in the lap of motherKashmir and which announces theindependent character of its cultureand its existence. Vitasta, whichleaves Kashmir only after creating theAmrita reservoir of Wullar. Thistranslated self-containment is inKashmir's journey of faith and patternof history as well. Mt. kailasa istransformed into Pradiyman Pitha;Shiv Shankar takes the shape ofBuddha, Nagrai, a Naga princebecomes the darling of Himal, theprincess of ruling Arya clan. Theseaccords and concords emerge likelotus flowers from the oceans of blood.It is a journey of pain, but in WilliamCowper's words resulting in 'pleasureand even ecstasy of fulfilment'.

'JçvçKç vçç pççHçÀ³ççx uçôoçÆjmç iJçuççyçmç,çÆs kçÀç@çÆMç³ç& kçw³çççÆ]pç mçç@jçÇ oj Dç]pççyçmç'.

It is not a demagogue's figure of speechto bluff his listener. Majboor does notdiscriminate among Kashmiris. Theyare all his kin and fellow-travellers.He never bothers to know their names,neither cares who is circumcised andwho is not. If one does not know himpersonally and if proper name is notrevealed to him, it will be quite difficultfor the reader to know whether thepoet is a Pandit or a Muslim. Just a

small ingredient can hint to his class,his use of some very apt, eloquent andmeaningful allusions in Sanskrit.These are married to the context insuch a way that they simply cannotbe replaced. Sanskrit has been thelingua franca of Kashmir's mostglorious culture. It is not only AnandaVardhana and Kalhana, who epitomiseits aesthetics and narrativeexcellence. Even Zainul Abdin's courthistorians took its chartered course;Lal Ded and Nund Reshi enjoy itsliberating atmosphere and use it fortheir epoch-making renderings. InMajboor, it has an effortless beauty.He picked it up in the company of thatgreat gypsy-Hermit Rahul Sankrityan,who died as a convert to Sakhya Muni'sworld-conquering creed.

Majboor makes his historicaljourney through different vicissitudesof Kashmir's past - Nagas, Paicachas,Darads, Aryans, Kushans, Huns,Turks, Mughals, Afghans, Khalsas,Jamwals etc. He talks of great figuresand great spots in the journey.Anandvardhan, Kundalvana,Pravarsen, Lalitaditya, Martand,Nagarjuna, Harwan, secondLalitaditya, Sultan Shahbuddin,Budshah (he has partiality to himbecause he founded Zainapur also,Majboor's native village), ShamsuddinIraqi, the great Shah Hamdan, LalDed, Sheikhul Alam, MakhdoomHamza, Akbar the great, Mehjoor etc.And then coming to his own times, headmires that tall person - theharbinger of modern revolution inKashmir.

yçuçJççÇjç DçmççÇ cçb]pç JççôLç, çÆolçávç vççoyçv³çJç mçá³ç jnvçácçç, nákçwcçmç kçÀçô©vç Jçço

I consider both these poemsextraordinary; quite long by the



standards of Kashmiri language, yetjust stops short of becoming classicalMahakavyas, although they arewritten and fashioned in that mould.Both are epoch-making and epical innature and have only one precedent.Some operas of great and larger thanlife - Dina Nath Nadim, who appearedto be an elder contemporary and aguiding spirit of Majboor. Majboor'spoems may lack the majesty andgrandeur of Nadim's torrential flow, buthe compensates by his poise anddepth. Nadim had not to encounter theavalanche of blood and mayhem whichwas Majboor's destiny, therefore,Majboor scores greatly. If he was notoverwhelmed by the turbulence andcame out of it as a proud Kashmiri, itmust be ascribed to his innategoodness and to the courage of hisconvictions. On purely artistic plane,they evoke that tuneful tradition ofKashmiri Masnavis - which areimmersed in beautiful melodies in theform of Lyrics etc to lessen the burdenof their terrible content. Majboor'spoems under reference can fullyblossom on the stage and unveil theirreal potential. I hope that he will findan interpreter in the mould of aKashmiri Shyam Benegal. The poemsare pregnant with terrific situations,tuneful music, sharp-witted dialogueand other components necessary fora fantastic production. Such an operacan be staged, both at Geeta Bhavanin Jammu, Pamposh Colony in Delhiand Islamia College in downtownSrinagar, and receive accolades.

Majboor's versatility knows nobounds. He is a short story writer, atranslator, a researcher withpenetrating insights, a linguist ofmany parts and a cultural voyager. His

translation of some Tarangas of KalhanPandit's magnum opus, have alreadybeen published by the State CulturalAcademy and is much more enjoyablethan the lousy English text of Stein, ifnot as illustrative. He has completedthe first ever Kashmiri translation ofthat semi-Veda of Kashmir - theNilmat Purana. It is the most ancienttext of Kashmir's culturalanthropology. It is awaiting publicationin Cultural Academy and whenpublished, will add more colour andspice to many festivities in Kashmir.I t wi l l recreate their l inguist icopulence folsky authenticity. Hismonograph on Arinimal hasestablished her on the firm pedestalof historic belief. It will no more bepossible for sensation-mongers toquestion her historical presence andher sweet, i f somewhat short,repertoire of songs. Many of Majboor'spathbreaking research articles areconcealed in the files of KashmiriShiraza and other journals. Theycannot be allowed to hibernate thereand must see the l ight of printmedium. These will inturn throw lightupon many a dark alleys of Kashmir'shistory.

Arjun Dev Majboor has an aura ofencyclopaedic dimensions about hiswork. As far as I know, contemporaryKashmir literary scene can hardlyboast of any other person of hisversatil ity. But what is morenoteworthy is that inspite of hisaccomplishments of pen, he is secondto none in the mundane field ofstruggle of Kashmiri, its rights anddignity. He has been in the vanguardof his struggle since 1948. He is amongthe few pioneers who ushered in therenaissance in our language and



literature. He took the torch to villagesof Kashmir and also tried to build anambience so important for literaryexposition. He has been active inalmost every movement of substancewhich worked for Kashmiri. He is nowan octogenarian and not in the best ofhealth, but his passion to labour anddeliver has not receded. Hence his veryfresh dalliance with the preparationand release of Kashmiri music albumsat the highest level available in thisfield. What I consider icing on the cakeis his inborn humility and unbelievablegentlemanliness. I have yet to meet aperson who speaks ill of him.

Everybody cannot becomeeverybody's friend, that is not the waywe humans are made but hischemistry with his contemporaries aswell as the younger generation is justremarkable. He could nevercompromise his ideals, but stillmanaged to smile. Even in this era ofhate and bad blood, his sincerityseems transparent and transcendsthe barriers of mighty Pantsal. He isageing but still making friends, stillwriting, still contributing and stillinspiring. We have not had the graceto bestow a very deserving SahityaAward on him, but that does notdetract anything from his gloriousaccomplishment. It only casts ashadow on the genuineness of thatotherwise coveted award itself. Ourall-time great Nadim would receive itonly when he had started for his lastjourney and Urdu's Krishan Chandercould never make it to the panel even.

Majboor Sahib is a living movementof the best Kashmiri cultural synthesiscan offer. Well, it is a melancholythough, that given the present stateof milieu, we may not see the like of

him anymore. History, contrary to thecliche sometimes, refuses to repeatitself and takes vicarious pleasure indenial.(The author was Secretary, J&K CulturalAcademy (1973-1993), Director Information,Director General Cultural and Cultural Advisorto Chief Minister. He has also served as amember of the State Public Service Commissionand Member, Legislative Council (1990-2005).Mr Teng writes both in Kashmiri & Urdu. Awell known critic and researcher, he has eightbooks to his credit. He won Sahitya AcademyAward for his book 'Mehjoor Shinasi'.

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Himalayan Mail, Jammu.31.03.2007

Majboor's 'Vanwas' willportray pain

83-year-old poet has a wide fanfollowing in Kashmir and is

considered a walkingencyclopaedia

Next on the agenda of prolific Kashmir-born writer is Vanwas, but 83 andailing, he himself is far from it. Vanwasis his new novel in which he intendsportraying the saga of exile throughthe eyes of a poet whose maininspiration are the sights and soundsof his motherland. His latest novelportrays the pain of being uprootedfrom one's own country. "Despite myillness, I am trying my best to finishthe novel as soon as possible", saysMajboor, for whom time is what youmake of it.

Having just finished the translationof the famous 8th century Sanskrittext Nilmata Purana into Urdu for thefirst time ever, to make it available toa wider readership, Arjan Dev Majboorhas been a source of inspiration forbudding writers in the state becauseof his tremendous zest for life andliterature. With more than 20 booksto his credit and numerous researcharticles and poems published in notedjournals and magazines, Majboor is oneof the finest contemporary writers inKashmiri language.

vv

Ravinder Kaul in Daily Excelsior,Jammu. 09.04.2007

Majboor retraces hisliterary footsteps

I had heard the poetry of Arjan DevMajboor before. I was also quitefamiliar with his prominent place inKashmiri l iterature. Yet, I trulyappreciated, for the first time, thepoetry of Majboor sometime last yearwhen I was in Delhi and spent almostone full week at the residence ofSantoor maestro and well knownmusic director Pandit Bhajan Sopori.He was planning an album based onthe poetry of Majboor and the entireday would be spent rehearsing thesongs. Although I found all the songsof the album quite impressive, yet,strangely, one particular song 'mê tímäj kåshîrî kårízí khabar' would bringtears to my eyes every time I heard it.It is the anguished cry of a person inexile desiring to be a part of the joysand sorrows of his motherland - a verymoving poem and a very touching song.

Literary organisation 'Sanmukh'organised an evening with Arjan DevMajboor here today in which Majboorpresented an essay 'Main Aur MeraSamay' about his literary journey.Owing to the health problems ofMajboor, the essay was read by Dr.Kshama Kaul. Majboor recalled thetrials and tribulations faced by him asa writer of Kashmiri language. Hissatisfaction at being able to expresshimself the way he wanted and his

What Press Says About Majboor



experiences with his contemporariesalso formed a part of the essay. Amajor highlight of the programme wasthe recital of three poems of Majboorin translation. Bhasha Sumblypresented the poem translated byArvind Gigoo in English. Sapna Sonipresented the poem translated by Dr.Agnishekhar, and Dr. Sudhir Mahajanpresented the poem translated by Dr.Kshema Kaul, both in Hindi language.The dramatic rendering by theartistes, particularly Dr. SudhirMahajan, was greatly appreciated bythe entire audience.

Speaking on the occasion, Dr. RafiqMasoodi, Secretary, J&K Academy ofArt, Culture & Languages, recalled hislong association with Majboor andparticularly laid emphasis on thepioneering work done by him for radioand in translating Kashmiri literatureinto Hindi. Well known physician andpoet Dr. Choudhary laid stress on thefact that despite suffering fromdebilitating health problems, Majboorwas very active and prolific in hisliterary pursuits. This, he said, spokevolumes about his grit andcommitment to literature. Prominentpoet M.L.Aash, who presided over thefunction, recalled the backwardnessof the village Zainapora in PulwamaDistrict, to which Majboor belonged. Itwas a sheer miracle that a poet of thestature of Majboor could be born insuch a stark environment, he said.

Some of the speakers during thecourse of lively discussion, pointed outthat it was quite unfortunate thatMajboor had not so far been given theSahitya Academy Award, that he sorichly deserves. Although, he has beenthe recipient of several prestigious

literary awards during his over 50 yearlong prolific literary career, the highestofficial literary award of the countryhad still evaded him. Not that he wastoo bothered about it, the speakersopined, the sooner this anomaly wascorrected, the better it would be forthe credibility of the Award.

Responding to the queries of theaudience, Majboor paid rich tributesto the composite cultural ethos ofJammu city. He demanded that,besides being known as the City ofTemples, Jammu should also beadvertised as the Cultural City,because of the continuous culturalactivities taking place in the city invarious languages and in differentgenres. Earlier, Dr. Agnishekhar gavea brief background of the literaryorganisation Sanmukh and the seriesof meetings with authors of differentlanguages that the organisationplanned to hold. Naina Sapru ablyconducted the proceedings of theprogramme.

Coming back to the music album,although time has a tendency to makeyou a softy at heart and I may be moreprone to sentimentality than others,there can be no two opinions about thefact that it is a very moving poemrendered to haunting music in a verybefitting manner. vv

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çÆ³çvçò cçççÆuç Dç[òJççÆlç JçáçÆvç $ççJçKç ÖçÀKççÆ³çvçò cçççÆuç vç Jççlçòvç³ç JçáçÆvç $ççJçKç ÖçÀKççÆ³çvçò cçççÆuç vç lçjòvç³ç JçáçÆvç $ççJçKç ÖçÀKççÆ³çvçò cçççÆuç vç ]pçç@vççÇ JçáçÆvç $ççJçKç ÖçÀKççÆ³çvçò cçççÆuç yçô-]pççvçò³ç JçáçÆvç $ççJçKç ÖçÀKçJçás cçççÆuç çÆ³ç kçwJçojLç lçò HçKç yç´çWþ yç´çWþJçás cçççÆuç çÆ³ç n@mçjLç lçò HçKç yç´çWþ yç´çWþJçás cçççÆuç çÆ³ç HçlçòJçLç lçò HçKç yç´çWþ yç´çWþJçás cçççÆuç çÆ³ç níjòHçíÀj lçò HçKç yç´çWþ yç´çWþJçás cçççÆuç çÆ³ç çÆ³çlçò-iççôJç lçò HçKç yç´çWþ yç´çWþ]pççvç cçççÆuç çÆ³ç ]pççiçjLç lçò ]pççvçávç mçá³ç]pççvç cçççÆuç çÆ³ç yççiçJçLç lçò ]pççvçávç mçá³ç]pççvç cçççÆuç çÆ³ç DçKç JçLç lçò ]pççvçávç mçá³ç]pççvç cçççÆuç çÆ³ç oçÆ³ç JçLç lçò ]pççvçávç mçá³ç]pççvç cçççÆuç çÆ³ç mççôvç mççj lçò ]pççvçávç mçá³ççÆ³çvçò cçççÆuç uçÓçÆmçLç JçáçÆvç $ççJçKç ÖçÀKç

mother Bhavani (BhavaniShasarnaam), translated in the end,are an icing on the cake.

Though this work is no treatise onany particular aspect of the religiousor socio-cultural traditions, it hassomething interesting and, at places,

arresting for every one and can be aneasy reference book. This book shouldserve the long pending need of theKashmiri Pandit Diaspora, whether itis to perform the rituals or observe thefestivals in the absence of our priests,or to understand the basic tenets ofour religious and cultural traditions,and their symbolic significance. jj

Book Review ... From Page 9



Biradari News

l Annual Cultural Programme atMumbai :The much awaited Annual Cultural-cum-Fund Raising Programme of theKashmiri Pandits' Association, Mumbaiwas held at Rang Sharda, Bandra,Mumbai on 31st March 2007. Theprogramme was a mixed blend ofmusic and drama. This year, inaddition to our local talent, we alsohad two guest artistes Ms. DeepaliWattal and Shri Ravi Bhan fromJammu performing on stage. ShriSanjeev Kaul and Shri Sunil Mattooalong with theirteam presented askit 'Lagyo BalayiMunnabhai'.

This year, the prestigious Life-timeContribution Award was presented toShri Shamboo Nath Bhan ofJogeshwari, Mumbai for his tirelessservice to the community.l Birth anniversary of SwamiLakshman Ji :The birth anniversary function ofIshwar Swaroop Swami Lakshman JiMaharaj was held on Samoohik basisfor the first time in Mumbai on 14thApril 2007 at Kashyap Bhawan. Thefunction was well attended. After thePuja archana, Prasad was served.l Play on Lal Ded by Meeta Vasisht :Ms. MeetaVasisht, an award winningfilm and theatre actor, presented herplay 'Lal Ded' on 28th & 29th April 2007at the Experimental Theatre, NCPAMumbai. Watching (and feeling) theplay was an out of this worldexperience. It started with the memoryof the past lives of Lal Ded. Hermarriage and youth was fallowed byliberation from home. And it finallydepicted her liberation from thebondage of the world itself.

Seeing just one actor presentingon the stage, transformation fromchildhood to the sainthood and a poetwith highest spiritual sensitivity wasa treat to watch. In the eighty minutesof unbroken silence in the auditorium,the audience was immersed in themystic aura of the great saint wholooked becoming alive in theirpresence. The atmosphere createdwas so powerful that even thelanguage used became less important.Besides Hindi and English a good dealof the play was rendered in Kashmiri.

It goes to the creditof Meeta Ji that shehas tried toincorporate so many

of the Vakhs of Lal Ded in thepresentation. Kashmiri is difficult tospeak and pronounce especially forthose not already initiated in thelanguage. Yet, a great effort has beenmade in rendering the Vakhs as closeto the original as possible. It is clearthat the presenter has done a lot ofstudy and research of the life, timesand works of Lal Ded. Otherwise sucha powerful presentation would not bepossible. We hope Meeta Ji makessome more presentations of the playwith sufficient notice so that many ofus, Kashmiris, can have the pleasureof watching it.l Rakesh Kaushik's Sai-Chaleesa :Rakesh Kaushik has composed Sai-Chaleesa on the lines of Hanuman-Chaleesa. It shows his excellence anddeep devotion to Sai Baba.l Ashwani Hashia's new home :Ashwani Hashia has shifted to his newhome at Flat No. 43-44, Bldg. No. 85,Happy Home Estate, Poonam SagarComplex, Mira Road 401107, Dist.Thane. Tel: 32418442. ll


Donations on Social Get-together on 17th & 18th February 2007

A Well Wisher 30000/-Smt. Shakuntala Aima 11100/-Shri S.L.Kaul 10000/-Shri Makhan Lal Mattoo 10000/-Smt. Amrita Kachru 5100/-Shri A.K.Misri, Bandra 5001/-M/s Nishal Enterprises 5000/-S.K.Chemicals 5000/-Shri B.M.Munshi 5000/-Smt. Sushila Munshi 5000/-Ms. Nirja Munshi 5000/-Shri Sanjeev Munshi 5000/-Shri H.J.Kachroo 3500/-Shri Kapil Raina 3001/-Smt. & Shri M.L.Shalia 3001/-Shri R.N.Bakshi 3001/-Smt. Meena Wanchoo 3000/-Shri Ashok Tikoo 2500/-Shri I.B.Raina (Andheri E) 2001/-Shri Moti Kaul 2000/-Shri Autar Krishen Raina 1500/-Smt. Renu Vinod Razdan 1111/-Shri T.K.Wali (Powai) 1100/-Shri M.K.Padora 1100/-Shri Soom Nath Jalla 1100/-Shri Sanjay Razdan 1100/-Shri Autar Krishen Kaul 1100/-Shri Rajen Kaul 1100/-Smt. Saroj Sathu 1001/-Shri Ashok Dhar (Parel) 1001/-Shri Surinder Mohan Raina 1001/-Capt. A.N.Raina 1001/-Dr. Autar K. Miskeen 1001/-Shri R.N.Monga 1001/-Shri Amresh Jalali 1001/-Shri Vijay Kaul 1001/-Shri Naren Kachroo 1000/-Smt. Kiran Sachdev 1000/-Shri Sameer Jalali 1000/-Shri Ashok K.Dhar(Andheri W) 1000/-Shri K.K.Kemmu 1000/-Smt. Mohan Rani Raina 1000/-Shri Jayant Raina 1000/Shri K.L.Kachroo 1000/-Shri R.D.Kaul 1000/-Smt. Mohini Tiku 701/-Shri Ramji Sabni 700/-Shri Sunil Dhar 555/-Shri Sunil Mattoo 555/-

Shri J.N.Kachru (Goregaon) 521/-Smt Nirmala Pandit 501/-Shri Roop K. Bhat 501/-Shri Rakesh Shah (Belapur) 501/-Shri Ashwani Kumar Raina 501/-Ms. Neha Hashia 501/-Shri Vijay Kaul 501/-Shri Ashok Ganjoo 501/-Shri Janki Nath Mirza 501/-Shri S.K.Kaul (Kandivli) 501/-Shri O.N.Fotedar 501/-Smt. Manju Satish Kaul 501/-Shri K.J.Kaul (Chembur) 501/-Shri Narendra Razdan 501/-Shri Shanti Lal Razdan 501/-Shri Sunil Kher 501/-Shri Satish Ganjoo 501/-Smt. Lalita Bakshi 501/-Shri C.Kachroo 501/-Shri Sukant Kaul (Malad) 501/-Smt. & Shri Sanjeev Shalia 501/-Smt. & Dr. J.P.N.Trakru 501/-Shri S.K.Kaul 501/-Dr. C.L.Kaul (Versova) 501/-Smt. Anita Gondalia Mattoo 501/-Shri Ashwin Dhar 501/-Shri Pyare Lal Kaul 501/-Shri R.K.Kaul 501/-Shri Upender Kumar Thusu 501/-Shri Jitender Khushu 501/-Shri Jawahar Karihaloo 501/-Shri Rajinder Kachroo 501/-Shri S.K.Razdan 501/-Shri Rattan Lal Misri 501/-Shri B.L.Tikoo 501/-Shri Deepak Saproo 501/-Shri T.K.Raina (K.Khairne) 500/-Smt. Khema Ganjoo 500/-Shri J.L.Manwati 500/-Shri Sunil Manwati 500/-Shri K.L.Dhar 500/-Shri Bal Krishen Khar 500/-Shri Ashok Dhar (Mulund) 500/-Shri Ramesh Kachroo 500/-Shri C.L.Kaul (Yari Rd.) 500/-Shri Dwarika Nath Mattoo 500/-Shri Ritu Raj Sar 500/-Shri Jatinder Bali 500/-Shri Vijay Bhan (Nerul) 500/-



Shri Raju Raina 500/-Shri Suriender Kachroo 500/-Shri Bharat Pandit 500/-Shri Virander Taku 500/-Smt. & Shri Sharad Mattoo 500/-Shri Madhav Singh 500/-Smt. Mohan Rani Raina& family 500/-Smt. Pushpa Koshal 500/-Smt. Usha Shankar Sahib 500/-Smt. Neena Bamzai Kher 500/-Shri Anup Kannaw 301/-Shri Roop Nath Kaul 301/-Shri M.K.Kar 301/-Shri Virender Kar 301/-Shri R.K.Pandita 300/-Smt. Leela Mam 300/-Smt. & Shri C.L.Raina 300/-Smt. Kanchan Kalgutkar 300/-Shri Rajesh Bhan 300/-Shri Ashok Thusu 251/-Shri T.N.Shangloo 251/-Shri L.N.Raina (Andheri E) 251/-Shri Ramesh Kachroo 250/-Shri Surinder Kaul 251/-Shri T.K.Karihalloo 251/-M/s Anna Bulk Carriers 251/-Shri Ashwani Kumar(K.Khairne) 250/-Dr. Vijay Kak & Sunita Kak 250/-Shri Ashok Mattoo (Kurla) 250/-Shri P.K.Miskeen 250/-Shri O.N.Kaul 250/-Shri Rajeev Mattoo 250/-Shri Dilip Bhat 250/-Shri Chand Bhat 250/-Shri Tej Krishen Kaul 251/-Shri T.N.Monga (Vashi) 200/-Shri C.L.Kadalbuju 200/-Shri Vijay Tikoo 200/-Shri Sanjeev Kaul 200/-Shri Suraj Kaul 200/-Shri Girdhari Lal Dhar 200/-Shri D.K.Bhan 200/-Shri Ashok Pandit 200/-Shri Vinod Ganjoo 201/-Shri C.L.Trisal 155/-Shri Deepak & Krishna 151/-Shri Suresh Kaul (Andheri) 151/-Shri Som Nath Pandit 151/-Shri Sanjay Choudary (Powai) 151/-

Smt. Indra Razdan 151/-Shri Vinod Moza 151/-Shri Rajinder Vale 151/-Shri Rajesh Kumar 151/-Shri Ramesh kaul 150/-Shri N.Kachroo (Goregaon) 150/-Shri M.L.Wattal 150/-Shri Makhan Lal Kaul 111/-Shri M.L.Wazir 111/-Smt. Sheela Dhar 105/-Dr. B.L.Kaul (Bvi) 101/-Shri R.L.Bhan (Bvi) 101/-Shri Ramesh Raina 101/-Shri Ashok Mattoo 101/-Shri Ashish Dhar 101/-Smt. Lalita Dhar 101/-Smt. Kaushalya Raina 101/-Smt. Usha Bhan 101/-Shri Rakesh Takoo 101/-Shri Vijay Bhan 101/-Ms. Preeti Wanchoo 101/-Shri Sameer &Pritika Wanchoo 101/-Shri O.N.Kundu 101/-Shri Nikhil Monga 101/-Shri Shumit Monga 101/-Smt. & Shri T.K.Bhan 101/-Shri Ramesh Langer 101/-Miss Monika Raina 101/-Shri Vikram Raina 101/-Smt. Rajni Sopory 101/-Shri Rajinder Harkara 101/-Smt. Sunita Ashok 101/-Shri Ravinder Thusoo 101/-Smt. Jyoti Raina 101/-Shri M.L.Kaul (Andheri) 100/-Shri J.K.Tiku 100/-Shri Deepak Kachru 51/-Smt. Prabha Bamzai 51/-Shri B.L.Raina 50/-Smt. Asha Bhan 21/-Shri B.K.Tikoo 501/-Shri T.N.Bhan 251/-Shri R.P.Wazir 251/-Shri J.L.Kak 1111/-Smt. Shakuntala Kachru Nair 150/-Shri Prathmesh Prabhakar 151/-

Total: Rs: 1,97,3,55/-



Smt. Nirja Mattoo 11000/-Shri Sameer Jalali 11001/-Smt. Amrita Kachru 50000/-Shri S.P.Kachru 50000/-Shri Ashwani Kumar Raina 5001/-Shri Ashwani Hashia 11000/-Shri Vijay K. Raina 5001/-Shri J.K.Tiku 11000/-Shri P.K.Miskeen 1000/-Shri C.L.Kadalbuju 1000/-Shri P.L.Kaul 5000/-Shri Yogin Raina 1100/-Smt. Nansy Kaul 500/-Shri Tej Krishen Hakim 1000/-Shri Ravinder Kotru 2501/-Shri Ashok Kumar Dhar 1000/-Smt. Sushila Rani Thusu 5000/-Smt. Arandatti DharW/o Late Kashi Nath Dhar 10001/-Shri Sunil Dhar 1000/-Shri M.K.Kar 10001/-Shri C.L.Kaul (Yash Exports) 5100/-Shri S.M.Raina 1000/-Smt. Sarla Jalla 10000/-Shri Rajen Kaul 11000/-Master Soham Kak 1100/-Master Shivam Kak 1100/-Master Sumukh Kak 1100/-Mathew Associates, Mumbai 20000/-Offshore Const., Mumbai 15000/-

Total: Rs: 2,58,5,05/-

Smt. Kiran Sachdev 200/-Shri Virander Takoo 200/-Shri T.K.Raina 200/-Shri Mohan Lal Dhar 200/-Shri Ashok Thusu 200/-Dr. B.L.Kaul 200/-Shri R.L.Bhan 650/-Shri T.N.Shangloo 200/-Shri Ashwani Kumar Raina 600/-Shri Ashwani Kumar Raina 2000/-Shri K.K.Kemmu 200/-Shri Anoop Kannaw 200/-Shri Suresh Kaul 400/-Smt. Saroj Sathu 200/-

Kharghar Donations - Feb 2007

Milchar Subscription

Shri Ashwani Hashia 200/-Shri Mohan L. Kaul Surmali 200/-Shri N.N.Kachroo 2000/-Shri S.K.Kaul 400/-Shri Ramesh Kaul 200/-Shri Rajesh Pandit 200/-Shri O.N.Kaul (Thane) 200/-Shri Jayant Tiku (Chembur) 200/-Shri Rajinder Dhar 800/-Shri Vijay O. Kaul 200/-Shri Sanjay Chaudhary 2000/-Shri Romesh Kachroo 200/-Shri Subash Chander Kaul 2000/-Shri S.L.Kaul 800/-Shri Anil Kumar Pandita 200/-Shri P.K.Miskeen 2000/-Shri C.L.Kadalbhuju 200/-Shri Ashok Ganjoo 400/-Smt. Kanchan Kalgutkar 200/-Shri S.K.Kaul 200/-Smt. Mohini Tikoo 200/-Shri Yogin Raina 200/-Shri Ashish Dhar 200/-Shri Vijay K. Jalali 400/-Dr. A.K.Miskeen 600/-Shri C.L.Kar 200/-Shri R.K.Kaul 200/-Shri Suraj K. Kaul 200/-Smt. Leela Mam 200/-Shri Ravinder Kotru 200/-Shri J.L.Manwati 200/-Shri K.L.Kachroo 400/-Shri Ashok Dhar 200/-Smt. Pushpa Kaul Koshal 200/-Shri Ramesh Kachru 400/-Smt. Manju S. Kaul 200/-Shri Brij Mohan Munshi 200/-Shri Amrish M. Jalali 2000/-Shri Ashish Sopory 400/-Shri C.L.Kaul 2000/-Smt. Rita Vale 200/-Shri R.P.Ambardar 200/-Shri Ashok Dhar 200/-Shri Rajendra Harkara 200/-Shri R.K.Bhat 200/-Shri Sanjay Razdan 600/-Ms. Supriya Saraf 200/-Shri R.L.Misri 200/-Shri Narendra Razdan 400/-Shri Shanti Lal Razdan 2000/-Shri Jitender Bali 400/-



Shri Jawaharlal Tiku 200/-Ms. Aarti Mattoo 200/-Sjri J.L.Mam 200/-Shri Rajesh Bhan 200/-Shri Sandeep Garyali 500/-Dr. C.L.Kaul 200/-Shri M.L.Watal 200/-Shri Rajinder Raina (Saraf) 200/-Shri Ashok Tiku 600/-Shri I.B.Handoo 200/-Shri A.K.Munshi 200/-Shri Jawahar Lal Tiku 200/-Shri Autar Krishen Raina 200/-Shri Ashok Kumar Dhar 400/-Shri D.N.Fotedar 200/-Shri Tej Bahadur Saheb (Goa) 200/-Shri Tej Krishen Hakim 2000/-Shri Autar Krishen Kaul 2000/-Shri Ashok Mattoo 200/-Shri R.D.Kaul 200/-Shri Abhay Aima 400/-Smt. Shakuntala Aima 400/-Shri Tej Krishen Kaul 200/-Shri Bhushan Lal Raina 200/-Shri Ramesh Mirza 200/-Shri Ashok Mirza 200/-Shri Naresh Mirza 200/-Shri Bal Krishen Dhar 200/-Shri Rohit Kaul 200/-Shri Devendra Sabni 200/-Shri Ramji Sabni 200/-Shri Bushan Lal Tikoo 600/-Smt. Lalita Bakshi 600/-Shri R.N.Monga 200/-Shri Satish Usha Ganjoo 400/-Shri Deepak Sapru 200/-Shri M.K.Raina 400/-Shri Sukant Kaul 200/-Shri Ritu Raj Sar 200/-Shri Vijay Bhan 200/-Shri S.K.Kaul 750/-

Total: Rs: 46100/-

Social Get-togetherStatement of Expenses

Particulars Amount Exp. in 2006Lunch, Tea,Prasad, Kheer 24334.00 23405.00Veg., Fruits 5792.00 --Toileteries & cups 4020.00 --Aganvatri 4816.00 7500.00Misc. expenses 2105.00 3412.00Decorators 31836.00 46000.00Cook 21000.00 21275.00Bricks etc. 1570.00 --Gas Cylinder 1380.00 4500.00Guru Dakshina 7101.00 8500.00Conveyance 190.00 1446.00Water 3417.00 3857.00Flowers, Caps,Kurta 1625.00 --Milk & Curds 2108.00 1480.00

Total Rs: 111294,00 121375.00

symbolises the ‘Vaishnavi excellence.It is the spirit of sustenence. La is thePrithvi Tattava, which symbolises thephysical manifestation of the universe.it is the Shailaputri concept of theSupreme Shakti La is the basis ofYoga, as it is situated in theMooladhara Chakra. La is body and itsconsciousness. Kha is the etherealconsciousness. It is the Akasha Tattva,and known as the space. Therefore,ALAKH is the Shabda BRAHMAN. Thepresiding deity is the Alakheshvari.

May Alakh Sahiba be gracious toone and all! ii

Shri Roopa Bhawani ... From Page 7


MatrimonialH Alliance invited for a 35 Yrs. old KP woman 5'-4", legally divorced &issueless, M.Ed., PGDiploma in Computer & System Management, pursuingMBA (already cleared 2 semesters), father retired maths & statisticsprofessor Govt. College, Jammu. Contact: 0191-2579230. Mob:9419182985.


OBITUARY

Smt. Jaikishori Munshi

With profound grief and sorrow, we in-form the sad demise of our belovedMataji Jaikishori Munshi (popularlyknown as Bhabhiji] W/o Late ShriAmarnath Munshi, at B-121, PanchvatiApt., Vikaspuri, New Delhi 110018, onNavreh day i.e. 19th March 2007. Wepay our respectful homage to her ev-erlasting memory and pray to the Al-mighty to bestow eternal peace to hersoul. An embodiment of simplicity, tol-erance, love and affection, her bless-ings will remain a source of strengthto all of us in times to come. Alas! Herfrequent majestic laughter will bemissed not only by us but also by thosewho came in contact with her.

Deeply remembered with rever-ence and love.

Brij Mohan Munshi Girja Kak

Susheela Munshi Madan Kak

Sanjeev Munshi Mohit Kak

Nirja Munshi Purnima Saraf

Sunil Saraf

Shivank Saraf

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RNI Registration No. MAHMUL/2004/13413

OM NAMO BHAGWATE GOPINATHAYA

To CommemorateThe 39th Mahanirvan Day of

BHAGWAN SHRI GOPINATHJI MAHARAJA Mahayagya

would be performed onSaturday, the 16th June 2007

at Narmadeshwar MandirNear Mandala B-Camp, Trombay, Sion-Trombay Road, Mumbai 400 071.

Puran Ahuti at 1.30 pm. Prasad thereafterAll devotees and members of the biradari are

cordially invited to participate.

"Na tadbhasayate suryoNa shashanko na pavakah

Yad gatvana nivartanteTat dhama paramam mama"

"The Sun does not illuminate it, nor the Moon, nor the fire.That is my supreme state reaching which one does not return."

- Gita Chapter XV, Verse VI

Bhagwan Shri Gopinathji Trust

d Kharyar, Habba Kadal, Srinagar, Kashmir.d Udaiwala Road, Bohri, Jammu Tawi.d Pamposh Colony, New Delhi.Res: Tel: 25529307, 25200527, 25200674, 25572565.

Editor-in-Chief: P. N. Wali. Printed and Published by C.L.Raina for and on behalf of KashmiriPandits’ Association (Regd), Kashyap Bhawan, Plot No: 16, Bhawani Nagar, Marol Maroshi Road,

Andheri (E), Mumbai 400 059. Tel: 29259954. Printed at Expressions, 001-B, Pushp Vihar,Shastri Nagar, Vasai Road West 401202. Tel: 9960490209. E-mail: [email protected]

Documents

New RNI Registration No. MAHMUL/2004/13413 Price: Rs. 20/- · 2014. 1. 19. · Project ZAAN: Website : E-mail: [email protected] Website: ~ E.Mail: [email protected]