Praagaash ÒççiççMç Net-journal of 'Project Zaan’ `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç

For Private Circulation Only

Kashmir - Gorgeous Icicles Image : Asif Iqbal Burza

ß vçcçççÆcç lJççb Mççjoç oíJççR, cçnçYççiççR YçiçJçlççR kçÀçMcççÇj hçájJçççÆmçvççR çÆJçÐçç oççƳçvççR j#ç cççcçd j#ç cççcçd~ vçcçççÆcç lJççcçd~

Jç<ç& 5 : DçbkçÀ 2~ HçÀjJçjçÇ 2020 Vol 5 : No. 2~ February 2020 01 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 In this issue Editorial ... M.K.Raina l Editorial : M.K.Raina 01 l JççKç lçe ÞçáKç 02 Lifting of total curbs on internet in Jammu & l Luminaries of the Kashmiri language : Vargis Khan - Arnimal - The Kashmiri Ancient Poetess 03 Kashmir did not happen on New l My Medical Journey : Dr. K.L.Chowdhury Year day as we had hoped. On 26 - Cutting Prescriptions To Size 10 January the Republic Day, 2G l Language & Scripts : Dr. P.L.Ganju - In Praise of Sanskrit 13 services were restored but it l Environment & Life : Prof. B.L.Kaul didn’t help Praagaash much - The Bird Song 18 because we can not reach our l Preserving Culture : Vishal Raina - Birth Rituals of Kashmiri Pandits 21 readers in absence of social l Preserving Culture : Zarka Batul media. We have our fingers - Birth Rituals of Kashmiri Muslims 22 crossed. l Preserving Culture : Kapil Bhat - kàvû púním - The Festival of Crows 23 Despite the social media l Language & Scripts : Ashok Dullu being out of bounds for the masses, especially our - Kashmiri Language Script 24 readers in the State, we are encouraged to receive lot l From The Pages of Ancient History : M.K.Parimoo - Srinagar in its Historical Perspective - II 30 of content for publication in the e-journal from our l Short Story : Parineeta Khar readers worldwide. This has resulted in considerable - Granny’s Pilgrimage 33 increase in the number of pages of Praagaash and l Kundanspeak : T.N.Dhar ‘Kundan’ - Autobiography 37 we are thankful to all our contributors for this. l kçÀçJ³ç (vçmlççuççÇ]kçÀ) : ]pçjçÇHçÀ Dçncço ]pçjçÇHçÀ Some time back Dr. K.L.Chowdhury sent me a - iç]pçuç 40 manuscript for Pragaash. It was a write-up by his l kçÀçJ³ç (oíJçvççiçjçÇ) : ]çÆ$çuççíkçÀçÇ vççLç oj kçáÀvovç brother, Shri Chaman Lal Chowdhury. On reading it - sç³çç 40 through I realized it was rather long for inclusion in a l Pilgrimages : Prof. R.N.Bhat regular issue of Pragaash which has already swelled - Dwarkeshwar Dham 41 l çÆ®çvççj kçíÀ hçbpçí : oçÇhçkçÀ yçáokçÀçÇ from 40 pages to more than 60 pages with the start of - SnçÆlçpççpç (vçmlççuççÇ]kçÀ) 42 new year. More importantly, it proved to be a moving l Grandma’s Stories : M.K.Raina memoir woven around a bicycle, unfolding a -45Ðççvçlç (oíJçvççiçjçÇ) kaleidoscopic vision of the times he lived in Kashmir l uçuç Ðço : SkçÀ Dç]pççÇcç MççF&jçb - MçççÆkçÀj Dçncço vççF&kçÓÀ 50 in the forties and fifties of the last century, of the l Profile : Sanjay Pandita people and places he describes with passion, of - Budding Artist Shivani Koul Bhat 54 l Language & Scripts : Vidushi Dembi close-knit families, and of the social, economic and - Crossing the Language Barrier 56 political milieu of that time. I felt it deserved to be l çÆmçuççÆmçuçeJççj kçÀLç : cç.kçÀ.jÌvçç published separately as a supplement to the monthly - lçyçoçÇuççÇ -4 (vçmlççuççÇ]kçÀ) 58 issue of Pragaash. I was sad to learn that Shri - lçyçoçÇuççÇ -4 (oíJçvççiçjçÇ) 61 Chaman Lal had passed away in 2017. I requested l Your Own Page - Holocaust Day : Rajesh Raina 63 l Your Own Page - Rakesh Roshan Bhat 65 Dr Chowdhury for his pictures and other information l Photo Feature 66 relevant to the memoir but unfortunately he had lost l Letters to the Editor 68 most of the early photographs during the mass Continued on Page 69

Editor : M.K.Raina ~ Guide & Consulting Editor : T.N.Dhar ‘Kundan’ ~ Editorial Office : 104-B, Galaxy, Agarwal Township, Babhola, Vasai Road (W) 401202, Dist. Palghar, Maharashtra, India. E-Mail: [email protected] ~ Cell: +91-7507114890 ~ Website: https://kpamumbai.org/praagaash/ ~ Layout & DTP : Ashwin Raina

Project ZaanZaanisis the supported Literary by Initiative Kashmiri of Kashmiri Pandits’ Pandits’Association, Association, Mumbai. Mumbai.

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 01 02 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

JççKç - uçuç Ðço ÞçáKç - MçíKç vçÓj-Go-oçÇvç JçuççÇ ocççÇ [çRþecç iç@pç o]pçeJçevççÇ kçÀçcç ¬çÓÀo uçÓyç cçán lçe DçnbkçÀçj sá³ç ocççÇ [îçÓbþácç oen vç lçe vççj~ oçí]pçKçe vççj sá³ç çÆoJççvç yç´ç³ç~ ocççÇ [çRþecç Hççb[Jçvç neb]pç cçç@pççÇ ¬çÀ³ç lçe kçÀçjvç Gvoe Dççoçj sá³ç ocççÇ [çRþecç ¬çÀç@pççÇ cççmç~~ ®çbomç Ðççj sçÇ cççí kçÀj ]pçç³ç~~ ‡‡‡ n]pçjlçí cçánccço nJççoçj sá³ç Ün lççje oáçÆvç³çnmç uççíuç yççô©cç ³çLç J³ç]®ççjmç çÆyççÆn Hççvçe Kçáoç³ç~~~ HçlçJç ]pççívçácç kçWÀn vçlçe kçw³ççn~ nçJçmçe uççÆuç cçô Dç@çÆuçcççn Hççô©cç vvv Hçj Hçj kçÀçô©cç, HçÓ©cç vçe ]pççbn~~ ‡‡‡

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 0002 03 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Arnimal Episode The Kashmiri Ancient Poetess of 4 Lyricism, Love & Optimism Abdul Majeed Dar

Arnimal was born in the tormenting for Arnimal and her picturesque village of Palhalan, thirty emotions were terribly stirred. As a kilometres away from Srinagar, in result of this sorrow and unhappiness 1737, nearly two hundred years after was born the most melodious poetry Habba Khatoon. She was brought up full of pathos and grief. Munshi in the charming surroundings of Bhawani Das kachroo, a learned broad leafed Chinars, tall, slender Persian scholar in the court of Jumma poplars, calm lakes and majestic Khan, was the Afghan Governor of mountains at her father's place. Kashmir from 1788 to 1792 AD. Daughter of a respectable family and Arnimal was a talented, sensitive and sophisticated girl, deeply devoted to her husband. Apparently, she was quite happy in the new surroundings and had a carefree time throughout her childhood days before attaining adolescence. But just before flowering into full womanhood, she got a feeling that her husband was too preoccupied with his literary and other Image : Ghazal Qadri - 2019 Calendar pursuits to pay proper attention to her. She tried hard to draw him towards wedded to a person of a great family, her, but fate had planned it otherwise. Arnimal was pretty, imaginative and Munshi Bhawani Das, for some accomplished, but all through her life unknown reasons ignored her, she suffered pangs and torments of tortured her and tormented her. His separation. As a common practice in husband who was an important those days, Arnimal was married in person in the Darbar fell into bad her childhood to Munshi Bhawani company and deserted her. Due to Das kachroo, but before attaining the this, Arinimaal's heart broke and she bloom of her youth, she was deserted became dejected and forlorn. Luminaries of the Kashmiri Language by her poet husband for some Possibly due to this painful unknown reasons. The separation separation, she must have taken to from her husband proved painful and poetry. Arinimal sang of love, beauty

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 03 04 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

and sorrow. Her poetry speaks of lyrics written byArnimal lies in this, that Episode agony, dejection, pathos and they reflect the sorrow, sufferings, disappointments. Her poetry melts passions and longings of common the people's hearts. Through her Pandit women of the valley of Kashmir. 4 poetry, one comes across how she Lamenting the absence of her beloved loved her husband. After the husband, Shri Bhawani Das, Arnimal separation, she returned to her said : parents' house who were kind and (Owing to the pangs of separation) sympathetic towards her. After some my complexion "Which was like July time, Bhawani Dass realized that he jasmine had been unkind to his wife. He Has assumed the pallor of the yellow decided to be with her again. He rose proceeded towards her village, and O, when will he come to let me have when he reached Palhalan, he saw Alook at his beloved face!" that she was being carried for The animal thinks that people, cremation.And it was too late. devoid of fine feelings and sensibilities, cracked jokes at her Arnimal as a Lyrical Poetess: expense. She has become the object Arnimal's lyrics are masterpieces of of taunts. But all this does not change Kashmiri language. The word her mind. The intensity of feelings pictures of delicate sentiments drawn made her complaints deeply touching. by her are so vivid, real and charming She continues to long for her beloved that very few Kashmiri poets have husband with great devotion and love. reached the standard set by her. Most She says: of these lyrics have been set to music I have filled cups on cups for love and are sung even now by Kashmiris. Go and cry out to him Arnimal lived during the tyrannical Across hillsides and meadows green and barbaric rule of Afghans when I send him tender thoughts girls for fear of being lifted away were Like deer he roams the woods afar married off before the onset of And leaves me here to grieve puberty. The social structures of that Go and cry out to him period were very iniquitous and Arnimal's lyrics are musical; it discriminatory. The status of women has melodious music with its musical was worse than what it was in the rhymes and ever-recurring refrains, its Mughal rule. Their life and living with alliterations and its assonances that in-laws was a woeful and ignominious come most spontaneously from the saga. They were treated as lifeless depth of her heart. All her songs deal commodities by a male-dominated with human emotions and are society and were fraudulently posed intensely subjective. Arnimal uses as models of renouncement, images and settings most familiar to patience, piety and love when her. "Arnimal" for instance, literally actually they were subjected to untold interpreted, means in Kashmiri "the

Luminaries of the Kashmiri Language oppression and exploitation and were garland ofArni rose," the wild pale rose ruthlessly traumatized and rejected. common in the country side. She The importance of the love- weaves a delicate imagery out of her

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 04 05 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

own name when she says: wheel became her constant Episode Asummer jasmine I had bloomed companion and she composed her But now have turned a yellow rose songs in tune with the sound of the When will my love come unto me? revolving wheel. Its sound could not 4 All her songs have been set to but remind her of the tragic story of her music and their imagery and pathos own life. She sang: are moving to the extreme. The Murmur not my spinning wheel, music and pathos in the following Thy straw-rings I will oil lines are very touching: From under the sod, When will thy feet touch lay courtyard O Hyacinth, I will place them on my head, Raise thy stately form O come! For look, the narcissus is waiting For love I left my home and hearth With cups of wine for you And tore the veil, The jasmine will not bloom again O come! When once it fades away Again she says Arnimal's songs are poignant in May Love, my jasmine, I long for thee their pathos, helplessness and Come O come, I long for thee resignation to one's fate but there is I plighted when young my troth to no malice found anywhere in them. thee There is an undercurrent of quiet Why didnt thou break thy plighted fortitude which is characteristic of the troth? age-old suffering of a Kashmiri Pandit O sweet, O dear, I long for thee woman, especially when she is Genuine love is abiding and unhappily married or due to ill luck perennial; it can never die or separated from her beloved husband. disappear; it knows neither dismay There seems to be little doubt that nor frustration. The sole desire of the Arnimal, deserted and maltreated by lover is that the beloved may be her husband, lived at her father's happy wherever he is. The hope that home for long spells of time. In most of both will be reunited sustains Arnimal her songs, therefore, she expresses through thick and thin. The thought of frustration. She always craved for the such future re-union gives her joy nearness of her husband. She and courage to endure the mocks of pleaded him with all sweet things in friends and sneers of foes. She says : life, but he always duped her. She "My rivals are throwing taunts at me pleads: Since the beloved has ceased to talk I treated him to candy sweet to me Won't he come for a short while He took my heart and I was duped and show me His face, so that I Now he is gone, and I am made should offer My arterial blood as Alaughing stock for an to see sacrifice for his safety? Will no one tell him what I feel? The poetry of Arnimal is devoid Let us arise at early dawn of the mystic touch and of religious And seek my love

Luminaries of the Kashmiri Language experiences. It speaks of the heart of On hills and mountains high the human soul. After separating I wait and wait expectantly, from her husband, the spinning When will my love come unto me?

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 05 06 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Besides fortitude and resignation, was the common practice during the Episode these lyrics breathe a note of Afghan rule, Arinimal too was married dissatisfaction if not revolt against the in her childhood to Munshi Bhawani age-old custom which condemned Das Kachru, a renowned Persian 4 the Hindu woman of Kashmir if she poet, scholar and servant. He experienced unhappy marriage and belonged to a respectable family unfaithful love. Thus her lyrics give settled in Rainawari, Srinagar and voice to many voiceless Kashmiri held a position of honor in the court of women of her time and these lend the Jumma Khan, who was the Afghan same musical and spontaneous voice governor of Kashmir from 1788 to to all such women who suffer silently 1792". Elaborating about Arinimaal's in all ages. Composition of songs compositions, Shri Kaul says, became a spontaneous mode of "Arinimaal excelled in Vatsun, the expression with Arnimal. Gradually genre originally evolved by Habba she acquired mastery over words and Khatoon 200 years earlier. Several of invented a unique style of expression. her delectable creations are extant.All Some of these lyrics have become that she had written, has not been classics in Kashmiri language. She retrieved so far. Only about two dozen surpasses some of the most talented lyrics have passed to the successive English poets in the use of alliteration generations by word of mouth." and imagery. Just listen to the lyric Arinimal is the composer of the 'komal' she wrote: poems. These poems have a special Tell me, O Friend, who can trust 'color' - a deep anguish and the whom? What deception he worked on simplicity & influence of folk songs me! Pulling at my wrists in deep sleep, which has made an inherent place in He hurt my very vitals. Taking away, the people's mind. In spite of the all my gold, What deception he neglect and disgrace, she continued worked on me! to consider her husband as her In English poetry one comes beloved, and believed that one day he across instances of such intense would come back to her. Having emotions coupled with an intense waited for him all through her life, she display of imagery and alliteration. died at a young age of 41 years. This John Keats, a great poet of the may only be a heresy, but the agony of romantic era of the nineteenth her wounded love, and the century scintillates his odes with restlessness on account of her desire many verbal gems. Like Arnimal, he for proximity to her lover, became the experienced frustration in love and main theme of her poetry. The beauty knew the pain and fever of passion. In and intensity of her thirst for love and his Ode to Autumn, he makes use of the painful manifestation of craving in alliteration spontaneously. He writes : her poetry, made considerable impact Seasons of mists and mellow on the people's mind. Arinimal had fruitfulness herself also recorded a large number Luminaries of the Kashmiri Language Close bosom friend of maturing sun of her poems while she remained In his book 'Gems of Kashmiri separated from her beloved at Literature', Shri T. N. Kaul writes, "As Palhalan village. After her death,

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 06 07 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

these creations were handed over to accept it Cups of wine I filled for him the old man's ancestors who kept Would that he were to come I yearn to Episode them in safe custody. But in view of clasp him in my arms. the atrocities perpetrated by the Stung by intolerable pangs of 4 Afghans in the closing years of their separation, she is deeply pining for rule on the civilian population and the her husband who is distances away consequent risk of damage to the from her. In agony she addresses her invaluable poems, the Kachrus were friend: obliged to deposit this treasure in a O friend, tell him about my agony 'Chah' (dry well) near the Hari Parbat I know not what my fault is hill. Repaired he to my cruel co-wife - He is hers, since I learnt it Arnimal as a Love-Lorn Poetess: My whole being is set afire It is a pleasing yet strange I lost my appetite coincidence that Lal Ded (14th I am eagerly waiting for him Century), Habba Khatoon (16th How I wish he were with me Century) and after a lapse of two Despaired and forsaken Arnimal hundred years Arnimal adorned expresses her pathos: Kashmiri literature through their Soaked in tears poetical geniuses. my hem is awaiting you Arnimal spared no effort to my days drag on establish an emotional bond with her Why this futile vanity beloved husband. She picked up the She again sings in melancholy : tunes of music and tried hard to When will your soft feet acquire the graces behaving Muslim touch our threshold. court ambience. But, to her ill-luck, I place them on my pate she failed to achieve much of a In agony I came out searching for you success. Burning in the agonising removing veils and barriers all fires of separation, Arnimal in all Pray come to me disgust and melanchoby returned to The marital life of Arnimal her partents' living at Palhalan, a Kachru was seething with pain and hamlet (in Baramulla district). A line anguish. Says she: from her sufficiently supports it : O friend, O golden Jasmine, why my husband separated from me you blossomed in jungles, I bathed clean for him bushes and shrubs All adornments went useless, but Palhalan is your parental abode. he did not come, Her captivating songs ooze out O loveless, varied shades of pain and agony. I can't bear with your separation any Separation from her spouse was longer what tormented her. Rejected love Without you I shall fade away was what agonised her. Here is a lyric Now no more can

Luminaries of the Kashmiri Language soaked in pain and agony- I wait even for a short while Wreaths of flowers I wove for my Arnimal has sought ample husband Would that he were to succour from nature to ventilate her

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 07 08 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

heart-ravaging pain and anguish. confluence of hope and despair in the Episode The creepers (hiya), yellow roses love-laden lyrics of Arnimal. (arni-posh) and narcissuses (nargis) Helplessness, unfathomable have oft found a mention in her lyrics. perseverance, endless wait and 4 Multiform manifestations of nature incessant agony are the emotional like vast green fields, flowing rivers states that weave the warp and woof and murmuring rivulets, awesome of her lyrical orchestrations. But the mountains and snow-capped peaks world of her intense emotions is have deftly been delineated in the lacking in a broad sweep. Her lyrics context of her gloomy moods and limpid mirror the mind of a deserted pathos-laden feelings caused by woman who is in deep despair, lonely separation from her husband. and yearning for a rendezvous with For him have I filled brimful cups of her spouse distances away from her. wine She is in anguish, yet she is hopeful O friend, could you go to summon him and optimistic. She is a broken reed, On way to meadow, back from peaks yet she yearns for a concourse with O friend, take my blessings to him. her husband who has forsaken her. Rendering me hapless Malice and ill-will never come her he frisked away like a deer way. She could have screamed fire Call him, and fury at her husband who has platefuls of sweets & candies are cruelly left her high and dry. But she awaiting him maintains her calm and poise. Says Tears are dribbling incessantly from she : my eyes Your love impelled me to abandon my How to bear with pain and agony abode Call him loud and clear you knit up your brows and frowned at Again she says : me I am a youthful beauty, I wished you long life as that of abandoned my abode for him Lomesh Rishi whole day passed awaiting him Who ill-advised you not to return to His gnawing indifference has me? rendered me mad Pouring out her heart Arnimal I bear with taunts flung by one and all says : Addressing her husband she in Would that he were to come once all despair busts out : I would sacrifice my life for him O, my love, Why he trampled me, You were the friend of my youth a creeper that has fully bloomed Initially I knew not how to value it O friend, I have none to confide Wasted it away, I am teased and mocked at Now I am pining and withering What if he does not talk to me Show me your countenance, Let him live long and be happy I am dying for a mere glimpse Let him be with my co-wife Luminaries of the Kashmiri Language O, friend of my youth. Arnimal is tormented by pangs Arnimal as an Optimistic of separation and is in hell-fires of Poetess: There is an exemplary despair, yet she sings of hope and

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 08 09 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

happiness : piece Episode O hope of the hopefuls! Who will convey my wretchedness to enliven my heart with hope him Remove dark despair from it When will he turn up to show his 4 He repaired to Lahasa for benefits countenance to me I am eagerly awaiting him Cheating me he stole away Sow the seeds of warm friendship He mocked at me in presence of And wish no hurt even to enemies strangers She is under the perpetual grip When should I expect him back? of blues and greys. She is wretched This is quite a popular lyric, and forlorn. Says she: almost on the tip of every Kashmiri's He never stood by his promises tongue. Mehmood Gami, impressed He bewitched me & went away so much by the lyric, has in one of his O friend, can you manipulated his lyrics immortalized the refrain. return? 'Arnirung gom shrawn'. The famous Everything in this world is fleeting and and quite popular lyric of Arnimal is transitory that of 'spinning wheel' which became Flowers bloom and soon fade away her inseparable companion after Memories of her spouse cause separatism from her spouse. The lyric her pain and anguish. She weeps and is bequeathed to us from our mothers wails for his quick return. In pain and and grandmother and is typically grief, she sings : Arnimalian in content and style : When will he return to me, O spinning wheel! a woman in bubbling youth? I do not murmur and grumble am shedding tears endlessly Thy straw-rings I shall oil Can I ever forget the deep craving for Raise thy head from under the earth, him? O! hyacinth My whole being is afire like a coniferous twig Conclusion : My pains know no end, tears in Arnimal is a master craftsman of torrents simple, bewitching and melodious Go on dripping from my eyes. language, which is not excessively Despite her husband's burdened with Persian and Sanskrit indifference and sullenness, Arnimal vocabulary. Each word of hers is never ceased to yearn and long for natural, plain, musical and lilting. Her his close companionship. A lyric of love-lorn mindscape is deeply hers opening with the yellow-hued touching and pathetic. The lyrics of rose (arin) is highly popular with Arnimal are suffused with an lovers of Kashmiri poetry and music. optimism as she never let go hope She sings : about the return of her husband. As Mine is a life per an oral tradition, Bhawani Das brimming with pain and agony Kachru having been tired of Luminaries of the Kashmiri Language you got my heart perforated ostentatious court life returned to by the taunts of others You got it burnt like a half burnt cloth- Continued on Page 57

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 09 10 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

My Medical Journey - Dr. K.L.Chowdhury Cutting Prescriptions To Size If we can't make life better for a patient, let's not make it worse.

Preamble: Scientific advances combined amazement. with modern technology have revolutionized “Yes, sir,” he sighed. “In medical care. We are making rapid advances fact, I have come to ask in the treatment of diseases heretofore you if I need all these believed incurable. We know how organ drugs. You see, my transplants and artificial prosthesis, robotic whole day is spent aids and chips inside the human body not only fishing the medicine give a fresh lease of life to millions around the cabinet for the pills and world but also make lives worthwhile. As a capsules; I often miss result, life span has risen dramatically in the or repeat a dose I have last four decades. But, as goes the maxim, already taken. I am confused which medicine there is a price to pay for every blessing. to take at what time, whether before or after Ageing too brings with it several degenerative food, with water or milk or tea, whether conditions and other afflictions, what we call together or one after the other. I have to drink a co-morbidities in the medical lexicon that lot of water to swallow the pills some of which necessitate several medications. are so large they stick in my throat. I feel as if Here is a case in point: the pills and capsules I consume everyday Case Report: A 70-year man sought my clash with each other inside my stomach that advice on June 1, 2018. He had diabetes of 20 often gets bloated up. I don't get enough time years, hypertension, coronary artery disease, for my routine work, for newspaper or TV, and bronchial asthma, and hypothyroidism. He hardly any for a walk or for socializing. I can't had sustained a heart attack after which a go anywhere for any length of time because I stent had been placed in his right coronary have to carry my medicine baggage or I will artery. miss a dose. I am not just a prisoner of my He had come to seek my advice for a afflictions but worse, a prisoner of the drop in hemoglobin which had been detected medication that has been prescribed. I carry on a routine blood examination; it was a self this diary with me to check what I have taken ordered test. and what remains; it is like the holy Except for the anemia he seemed commandment signed by my doctor, which I reasonably fit despite his multiple morbidities. study more carefully than I ever studied my When I asked what drugs he was books when, and more intensely than I ever currently taking, the patient pulled a diary out read the Gita or any scripture. I have come to from his handbag, and placed it on my table. It you with one hope, the hope of liberation from was a unique specimen; the whole page was the numerous pills and capsules. Can you filled with the prescription from top to bottom pleasecut this prescription to size ?” by his consultant, a senior medical advisor, I liked that expression. in fact, I have under his signature and seal. been cutting prescriptions to size ever since I “Are you taking all these medicines at observed the pervasive predilection of this point of time?” I asked in utter medical professionals to over prescribe, often

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 10 11 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

short-acting insulin and one of basal insulin, a total of 36 tab/capsules per day, two inhalations twice a day for asthma, and a nasal spray for allergic rhinitis. It was mind boggling. I pitied the patient who spends a whole day sorting out which drugs to take at what time in what manner; I pitied the doctor who must have taken a full twenty minutes just to write down the prescription. I pitied me for getting dragged into a breach of faith between a patient and his doctor. I said so to the patient but he pleaded with eyes that soughtliberation . Yes, liberation from the burden of a humungous prescription. I have often wondered about, and loudly decried (at the risk of annoying fellow medical professionals), the subtle and sometimes explicit compact between the medical fraternity, the pharmaceutical industry, the labs and imaging centers, each seeking their pound of flesh from the unsuspecting patient. In the process, doctors order (and some patients also self-order) a battery of tests even for trivial afflictions or no afflictions at all, prescribe a long list of unwarranted drugs, and perform unnecessary interventions, flagrantly flouting the Hippocratic Oath, often exposing the patient to harmful, and potentially dangerous, consequences including death. Even in advanced countries like the USA, mistakes in the treatment of patients are the third leading cause of death. Though we have Fascimile of the Prescription (Doctor's and no definite statistics in India, I am afraid we fare patients names have been withheld) a lot worse. The present case is illustrative of unnecessary drugs or drugs without polypharmacy that is the curse of current authenticated benefits, even drugs that are medical practice. I prefer to call it hyper- counter productive or cross reacting and pharmacy. Does a fellow need the entire potentially harmful in different settings, and pharmacopoeia to live and sustain life?At what drugs for symptoms caused by other drugs. cost?

Polypharmacy: I studied the entries in the Risks and benefits: The most commonly patient's diary. It was like a mini reported definition of polypharmacy is five or pharmacopoeia reproduced on that page. more medications daily. But with longer life There were 30 drug items for daily spans and multiple morbidities of ageing, like consumption that included three injections of the case under review, more and more drugs

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 11 12 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 need to be prescribed, so we are yet to evolve a consensus on the distinction between appropriate and inappropriate polypharmacy. However, polypharmacy is associated with adverse outcomes including gastrointestinal upsets, falls from orthostatic hypotension (fall of BP on standing up), adverse drug reactions, and mortality. It is no brainier that the risk of adverse effects and harm increases with increasing number of medications. Older patients are at greater risk due to decreased kidney and liver function, hearing and visual impairment, reduced cognition and limited by the use of twin blood thinners in his mobility and unpredictable drug responses. prescription. His blood pressure was low from Often, an adverse drug reaction is three blood pressure drugs. He gave history of misinterpreted as a new medical condition, for frequent hypoglycemia (low blood sugar) which another drug is then prescribed, placing because, besides the four insulin shots a day, the patient at risk of developing additional he was also consuming three oral drugs for adverse effects. This is a cascading effect. diabetes. He was receiving too many anti- One of the primary goals of the doctor angina drugs (four items) even as he hardly must be to institute rational polypharmacy complained of angina; he was also taking a after a careful and detailed assessment of the diuretic (that causes increase in uric acid) at various afflictions of the patient, of current the same time receiving a drug for lowering medications and all recent medication uric acid. He was also taking drugs (three changes. A new medication should be added tablets and a capsule) for 'gas', besides large only when there is a clear indication for its use, doses of calcium and multivitamin keeping in mind that polypharmacy can supplements which he had been taking ever adversely affect the ability of an older adult to since he remembered. His asthma was adhere to his or her medication regimen. All seasonal, yet he was on large doses of medications should be assessed for risks and inhalers and nasal sprays. benefits and the final combination of I clipped his prescription and reduced it medications should be based on benefits to eleven items that I thought absolutely outweighing the risks. Most importantly, the necessary. It is more than a year since the doctor needs to look at the patient not merely patient saw me the first time. He has been as a sum of his afflictions, not merely as a reporting regularly, is fairly well controlled in all vehicle of his organs and systems, but in parameters, happy with life that has been totality – body, mind and spirit – as a whole, a liberated from the slavery to medications and dynamic human being, the central focus being frequent testing; now finding enough time for on improving the quality of life and not merely his family and friends, for prayer and prolonging the misery. recreation. “I am a changed man,” he remarked when I Epilogue: So what about the patient who saw him last September. came to seek my guidance? Well, he was anemic, which on investigation was the result Contact Doctor at of occult bleeding from the stomach caused [email protected]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 12 13 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Language & Scripts - Dr. P.L.Ganju In Praise of Sanskrit Living Repository of Indo-European Vocabulary

The Sanskrit language, whatever may be its antiquity, is of wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either; yet bearing to both of them a stronger affinity, both in the roots of the verbs and in the forms of grammar, than could possibly have been produced by accident, so strong indeed that no philologer could examine them all without believing them to have sprung from some common source, which perhaps no longer exists. There is a similar reason, though not quite so forcible for supposing that both the Gothic and Celtic, though blended with a different idiom, had the same origin with the Sanskrit, and the Old Persian might be added to the same family. - Sir William Jones (1786)

Sir William Jones (1746-94), an English European hypothesis, jurist, was a linguistic prodigy and Orientalist. most of the languages of Besides his native languages, he had learnt Eurasia, from Greek and Latin, Persian and Arabic, etc., in Himalayas to Atlantic, his early years. The British East India existing or extinct, Company appointed him as a judge in the constitute a large family Supreme Court at Calcutta. While in India, of languages, having during the last eleven years of his short life, he descended from a acquired a thorough knowledge of Sanskrit, common ancient dialect translated a large number of Hindu scriptures of some of the nomadic and acquainted himself with the ancient tribes of Central Asia. For a long time, the culture of India. In 1784, he founded the speakers of this legendary language were Asiatic Society of Bengal. In 1786, he spoke to believed to be Aryans, a myth largely its members, all Europeans then, on the propagated by Max Muler (1823- 1900). culture of Hindus. Here he praised Sanskrit to Nevertheless, the racial term Aryan is attested the hilt, pointing to the richness of its in the ancient Indo-Iranian literature, in the vocabulary and grammar, in comparison with Indo-Aryan Rigveda and the Iranian Gathas of those of Greek and Latin. He also pointed out Zoarashter, while the original dialect of the so- that the two classical European languages, as called Aryan tribes of Central Asia is extinct. well as Gothic, Celtic and Old Persian bore a In 1808, Friedrich von Schlegel, a great genetic relationship, in their verbal roots and German critic, poet and philosopher, grammar, to Sanskrit. Above all, Sir Jones postulated in his famous work (in German) “On postulated that all these languages had a the Language and Wisdom of Indians” that all common origin with Sanskrit and formed a the Indo-European languages might be derived from Sanskrit itself. 'family', which, on the basis of comprehensive research work of the later philologists, came Soon after the establishment of the IE to be known as The Indo-European. hypothesis, a new group of ancient Anatolian According to the evolving Indo- languages was discovered in early 20th century

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 13 14 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

A.D. during some excavation work at Age and abbreviations of the languages Bogazkoy, in the Asian part of Turkey. These treated in the article: languages were found to be inscribed in (i) Sanskrit (Sans.), c 1500 B.C. (ii) Latin (L.) wedge-shaped characters on thousands of 75B.C. to 200 A.D. (extinct),, (iii) Greek (Gk.), excavated clay tablets now kept in a museum. c 100 B.C., (iv) Gothic (Goth), c 100 B.C. Amongst this group, Hittite is by far the best (extinct), (v) Old English (OE), c. 450 to 1100 attested one. It however chiefly dealt with the A.D. (extinct) (vi) Middle English (ME), c 1100 trade and commerce in the Hittite Empire, A.D to c 1475 A.D. (extinct), (vii) English (Eng), spanning a period from 1650 B.C. to 1200 modern (viii) German (Ger.), modern, (ix) B.C. Hittite, however, soon after, disappeared Icelandic (Icel.), modern from the scene along with the Hittite Empire, for ever. On dating, Hittite was found to be a I Kinship words: few centuries older than Sanskrit, pushing the mother : MEmoder , OE modarc. L . mate r , latter to second place in the antiquity of IE. Gk.meter , Ger. mutter, Sans matr Webster's Encyclopedic Unabridged father : MEfader , OE faeder , c. Ger Vater , L Dictionary of English Language (1994) lists pater,Gk. pater , Sans pita r eleven language families in the IE Family brother : ME; OEbrother , c. Icel brothir, Ger They are: Hittite (extinct), Indo-Iranian Bruder, L frater , Gk phrater , Goth brothar , (Sanskrit, Persian, etc.), Greek (Greek), Italic Sans bhratr ( Latin, French, etc.), Germanic ( Gothic, sister : OE sweaster,Ger Schwester , Rus Icelandic, English, German, etc.), Slavonic sestra, L soror , Goth swistar , Sans svasar (Russian, etc.) etc. The genetic relationship of daughter :MEdoughter ,OE dohtor ,c.Ger these families is indicated by the presence of Tochter, Gk thygater, Sans duhitr, many common words in their component nephew: MEneveu < L nepos , akin to OE languages, with, more or less, similar sound nefa, Icel nefi, ,Ger Neffe ,Sans naptr and structure. On the basis of these genetic characteristics, they are called cognates. II. Numerals: All said and done, Sanskrit continues to two : Gerzwa , OE twa , L duo , Gk dyo, Sans be of central importance to the student of IE, dva being the oldest extant IE language, older three : Iceltre , L tres, Gk treis , Goth triu , Sans than both the classical languages of Europe, treys e.g. Greek and Latin and having vastly third :MEthirde , Ger dritte Goth thirdja , Gk preserved its ancient vocabulary and trittos, L tertius , Sans tritiya grammar. As compared to Sanskrit, Greek four :MEfour , fower , OE feower , Goth and Latin, English is a recent language, hardly fidwor; akin to L quattuor Gk tettares, Sans 500 years old in its modern form, Yet, in it, we catur find many Indo-European cognate words, five : OEfif, c. D vijf , Ger fumf, L quinque, Gk exhibiting an unmistakable genetic pente, Sans panch relationship with Sanskrit. A list of many of six : Icelsex , L sex , Gk hex , OE six , Sans shas these Indo-European cognate words of seven: Gersieben , L septem , Gk hepta , Goth English, compiled by the writer, is presented sibun, OE seofer , Sans sapta here, under different categories. They are eight: Icelatha , OE eahta , L octo , Gk okto , followed by the cognate words of the other Gothahtam , Sans ashta Indo-European languages, ending with the nine:OEnigon , L navam , Sans navam ancient Sanskrit word. ten : tien(e);c. Ger zehn ,Goth taihun , L

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 14 15 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 decem, Gk deka, Sans. dasha sugar: MEsugre, sucre ; ML succar(um ), hundred :ME, OE ; equi. to hund: c. Goth Sans sarkara hundert; akin to L cent(um), Gk (he)kat(on), end: OEende , c.Ger Ende, Goth endeis , akin Avestansat(em), OSlav seto, Russ sto ; Sans to San anta shatam ( hund+ red (to count)=hundred). V.P ronouns: III. Body parts: that :ME; OEthaet , cog with Ger das(s ), Gk to, brow : OEbru, Sans bhrus Sans tad nose :Gernase , OE nosu , L nasus , Sans thou : ME,OEthu , cog with Ger du, Icel t hu , L nasa tu,Lith tu, akin to Sans tvam nave (hub) OE nafu, Gernabe, Icel nof, Dutch who :OEhwa , cog with Goth hwas, L quis, naaf, , Sans nabhis Gerwer , also with Sans kas, navel: OEnafela, Dutchnavel , Ger nabel , whom: OEhwam , what; ME,OE hwaet , Ger Icel nafli, was, D wat , L quad , Sans kas foot :OEfot , Goth fotus , L pes , Gk pous , Sans it :OEhit , akin to Goth ita , Ger es, L id , Sansi ( pad i is a pronominal root = here). hoof : OEhof , Ger Huf , related to ON hofr , Sans sphasd VIAdjectives: chin : ME,OECinn, D kin , L gena, Gk genu(s) sweet : OEswete , L suavis , Gk hedus, Sans jaw, Gothkinnus , Sans hanus svadu young: OEgeong, Ger jung, Icel ungr, akin to IV. Common nouns: Ljuvenis , Sans yuvan nest : ME,OE c. (cognate with) D, Gernest , thirsty :MEthirsti, OE thyrstig, akin to Ger akin to Lnidus , Sans nida durstig, Sans trisitas yoke : OEjeoc , geoc, L jugam , Ger joch , new: MEniwe , OE neowe , Ger niu , Goth Sans yugam niujis, Gk neios , akin to L nov , Sans navas foam : OEfem , L spuma , Ger Feim , Sans fena VII. Verbs: tree : OE, MEtreo(w), Gk drys, Icel tre , is: ME,OE; Iceles , er ; akin to Ger, Goth ist , L Avestandru and Sans drumah est, Gk esti , Sans asti twig : (originally something divided into two) am: ME; OEam, eam , eom ; Goth im , Icel em, OEtwig, twigge, akin to Ger. zwig Dutch twig , Gkeimi , Sans asmi Sans dvikas be: ME been,OE beon , ( beo akin to Ger bin (I birch(tree): OE berc, bierce; Sans bhurja : am), Lfui (I have been)Sans bhavati (he ginger:ME gingiveru , Late L gingiberi, becomes, is) perhaps Sanssring (horn), or shrigveram bear : ME bere(n),OE beran; Icel bera, Goth (ginger) bairn,L fer(re) Gk pher(ein) , Sans bhar(ti) pepper: OEpipor , L piper , Gr peperi, Sans stand: ME; OEstand(an); Icel standa , pippali standan;akin to L sta(re), Sans stha sweat: OEswat (noun), swaetan (verb), Sans weave: OEwefan , Icel vefa , Ger weben , svid (noun) related to Gkhyphos ,Sans vabhis (web, hero: OE wer, Grheros , akin to L vir; Sans weevil, wasp may also be akin) vira eat: OEetan , c. Ger essen , Goth itan , L edere , boat/ship: Lnav(vis), Gr naus, Sans naus Sans ad naval: < Lnaval(is) , Sans navy bind: MEbind(en ), OE bindan , Icel binda ,

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 15 16 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Gothbindan , Sans bandh prefixes of these English loan words and go: MEgon, OE gan . Ger gehen , Sans jahati follow them with the corresponding words in wit: (to know), OEwitan, Goth witan (to the other languages, ending with that of observe), Gerwissen , compare L Sanskrit. videre( to see), Gk oida I know, Sansved I (i) ab- (L) 'away from', asab sent ; cognate know. with Gkapo, Ger ab , Eng. of , 'off'; Sansapa as apasar 'go away' VIII. Prepositions andAdverbial Prefixes: (ii) ad-, (L) ' to, at,' asad here, ad apt, cognate Like the words given above, many of the with Goth and Eng 'at', Sansadhi asadhi ruh Sanskrit adverbial prepositions or prefixes 'to ascend' have also their cognates in the classical (iii) ambi-, amb- , (L)'round about', as European languages of Greek and Latin. ambidextrous, ambi tion, etc; cognate with Gk Sanskrit prepositions are called upasargas. amphi,Sansabhi as abhi gam , abhi shap Macdonell has listed 15 suchupasargas in (iv) anti- (Gk), 'opposite to, against', as his book Vedic Grammar( 1900), These antipathy, connected with L ante, Ger. ant-; appear to be original to the sacred language, Engan-, a-, Sans.'anti , near', as antik being the oldest in the Indo-European family. (v) epi- (Gk), 'on', asepi taph, cognate with The Panini's Classical Sanskrit has inherited Sansapi ' upon ,' asapi dhanam 'covering' many of these prepositions. When prefixed to (vi) hypo-, hyph-, hyp-(Gk) , ' under, near' as the verbs, they intensify, modify or even hypotenuse, hyph en, cognate with L. ' 'sub', change the meaning of the verb completely. Goth.uf, Sans.upa to, as upa sad, 'to sit near' Some of the prepositions and prefixes (vii) inter- (L), 'between', asinter val, of Sanskrit are : apaaway from, adhi upon, intermarry, cognate with Eng. under and abhitowards, anti near, api upon, upa to, Sans. antar antarbetween, pari around , upari over, pra (viii) peri- (Gk), 'round' asperi meter, also before,ati beyond, etc. Most of them have allied to Ger.Para Sans. pari , cognates in other Indo-European languages (ix) super- (L), 'over, above, beyond,' as including the ancient classical languages of super-structure, super man , cognate with Europe, e.g. the Greek and the Latin. Ger.hyper, Sans. upari English has a limited number of typical (x) pro- (Gk), 'before' aspro logue, cognate prepositions, like in, on, by, to, since, with Engfor, Sans pra aspra nam, bow indicating the spatial relationships, etc. of the down, prebudh 'wise' words in a clause or a sentence but (xi) endo- (Gk), 'inside, within', used in the possesses a large number of prefixes derived formation of compound words asendo gamy, from classical Greek and Latin. They are endodermis, Gk endon , akin to Sans antar, present in their loan words from these between as antargat classical languages and are incorporated as (xii) an-, a-, (Gk), 'not, without', asan archy, such,or in a somewhat modified form of the a.mbrosia; cog. with Lin-, Eng un-, not, as word. These loaned prefixes are: a-, ab-, abs-, unable, , Sansan-, as an anta endless; and a- ad-, epi-, anti-, hemi-, inter, peri-, super-, pro-, asa rupa, formless etc. If we compare them with the Sanskrit (xiii) n- ( OE and L), 'no, not', asnn ever, ull ; prepositions, they appear, more or less, OEne , cognate with Goth ni, and L ne , Sans similar to them, in both sound and structure. na- asna na- ciren As with the other categories of words ,given To cap the above categories, a mantra above, we will begin each column with the from the Rig Veda, used by J. P. Mallory in his

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 16 17 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 book 'In Search of the Indo-Europeans, hymns are almost identical in their structure 1991)', is also presented below, to show the and have the same meaning: genetic interrelationship of the ancient Vedic words with the corresponding words in other The Vedic hymn: Indo-European languages: tam amavantam yajatam, suram dhamasu savistham, mitram yajaai hotrabhyah The Vedic hymn: Indrasya nu viryani pra vocam The Gathic hymn: yani cakara prathmani vajri ’tem amavantem yazatem, surem damohu ahann ahim anu apas tatrada sevistem, mithrem yazai zaothrabyo,” pra vaksana abhinat parvatanam. Trans. This powerful strong god Mithra / Mallory's translation: strongest in the world of creatures / I will I shall proclaim now the heroic deeds of Indra, worship with libation. (J.P.Mallory) the first ones which the club-wielder Next to Indo-Iranian, Sanskrit appears performed. closest to the Lithuanian (a Baltic language of He slew the serpent, he made a breach for the Eastern Europe). There is a proverb in this waters, language which is translated into English as : he split open the bellies of the mountains. “God gave teeth; God will give bread.” When The opening line in the passage, given the Lithuanian proverb is translated into the above, contains many words with cognates in much older languages of Latin and Sanskrit, all other Indo-European languages: of them show a remarkable phonetic similarity, nu (now) is present as such in Greek, Old as given below: Irish, Lithuanian and old English. Lithuanian: Dievas dave dantis; Dievas dous viryani (manly deeds) : this word is derived dunos from root wordvir (man) , through virya (God gave teeth; God will give bread) (prowess);vir is also found in Latin, it is Sanskrit: Devas adadat datas; Davas dat changed tofer in Old Irish, to vryas in dhanas Lithuanian, andwer in Old English; wer still Latin : Deus dedit dentes, Deus dabit panem survives in the compoundwere wolf (iii) pra vocam (speak forth) is cognate with Author can be reached at: Latinpro voco( I call forth) [email protected] Some Indo-European Grammar: The Indo-Iranian is one of the oldest members of the Indo-European Family. On the basis of its large, common vocabulary and grammatical forms, it is a well-defined family, encompassing both the Indo-Aryan languages (e.g. Sanskrit) and the Iranian languages (e.g.Old Persian ), The hymns of the Rig Veda and the hymns of the Gathas ( the latter believed to have been composed by the Iranian Prophet Zarathustra), are considered as cognate literature. For example, the following Vedic and the Gathic

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 17 18 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Environment & Life - Prof B.L.Kaul The Bird Song

Bird song is as much enchanting as it is the larynx, to produce interesting. The sound producing organ of a their various and bird is called "syrinx" which is located at the elaborate sounds bottom of the wind pipe (trachea). Sound is without the facilities produced at the syrinx in an air stream whose available to humans. speed and volume is controlled by muscles in The syrinx does have the trachea. The sounds are emitted through two resonating the bird's mouth with little or no modulation. membranes, and in Some birds with more rudimentary syrinxes many birds they can be than their cousins can become more proficient independently in creating sound. This fact becomes controlled, enabling the birds to produce two especially notable when it is realized that the different notes simultaneously. But this factor does not account for the ability of parrots and mynas to so precisely imitate the human voice. The abilities of some birds to imitate human speech with uncanny precision is now the focus of attention for zoologists and ornithologists in many parts of the world. How is it, they want to know, that these creatures, in Kostur (Tikellish Thrush) captivity and in the wild, can accomplish such precision with a primitive apparatus and a brain about the size of the grape? What is it that enables some kinds of birds, in particular syrinx at its best is far complicated than the the familysturnidae of which the myna is the human larynx (voice box) for voice production. most famously talkative, to learn to speak Human vocalizations originate in the larynx more than 50 words in some cases and utter as situated at the top of trachea. The larynx is many as 20 sentences? roughly similar to the bird's syrinx but more A new understanding of how this is complex and produces relatively simple accomplished is beginning to evolve. It was sounds. But then important changes in timbre previously thought that a bird's vocalization occur because of the position and articulating repertoire depend on how movements of the tongue, sophisticated its syrinx was. In cheeks, mouth and lips and Bulbul reality however, most song bird's the resonating effect of the syrinxes are the same. Thus hollow sinuses in the facial there are other factors which structure. determine how, when and where It must be, however, a bird can vocalize. remembered that birds Recent studies show that the make better use of the part of a bird's brain that controls syrinx than humans do of its vocalizations is in the front

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 18 19 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

As a general rule, most species in the wild will not respond to or learn the vocalizations of other species. Yet several species of song birds including mocking birds, starlings, thrushes, cat birds, wrens and sparrows imitate the calls and songs of many different kinds of birds they encounter or hear. And Robin some birds like starling learn to imitate other environmental sounds like Car horns and iron smithy sounds. Captive mynas and parrots might imitate the cat's mew, dog's whine, human laughter, and corresponds roughly to the human cortex. The males of almost all song bird species are Tsani Hangur (Starling) the principal vocalizers and the male fore- brains, which control their song output, have been found to be larger that the forebrains of females. The work of Fernando Motlabohm and others shows that larger the forebrains, the larger a bird's song repertoire tends to be. They have also found that the forebrain expands in size just before the arrival of the mating and nesting season, when extensive singing and calling are necessary for identifications and to attract mates, establish territories and warn of possible dangers. It is now known to ornithologists that most song birds do not have innate genetically derived song patterns but learn song patterns, their songs and calls at an early age from their the neigh of a horse as well as human speech. parents or members of the same species. Some exotic birds, such as the birds of paradise and bower birds of New Guinea and Australia, can imitate automobile horns, taking Kukil (Dove) off aeroplanes, the sound of falling gravel and the sounds made by axes of wood cutters felling trees. Researchers have now found enough to show that birds that are unable to mimic others have a kind of filter in their brain that keeps them from learning or imitating alien vocalizations. According to them there appears to be a brain mechanism for selective learning. Although scientists still do not know why

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 19 20 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

parrot can mimic the human voice, it seems to need a motive for doing so. Mailer and Evan Balaban of the Rockfeller field station have found that social stimulation is part of a bird's

Tulari-Khaav (Bee-eater) some birds are mimics and others not, they think there may be practical reasons for such Parrot behaviour. David Dobkin a Zoologist opines that a mocking bird may mimic a blue jay's calls for just a special purpose. Blue jays are highly aggressive predators on the nests of learning process. Without it, birds will not learn many song birds. By simulating their calls the other species sounds and utter them. mocking birds may be excluding potential According to them mynas and parrots only competing species from their nesting sites. begin to learn human speech sounds under Another possible use for mimicry, especially in certain social relationship. In order to get them thick woods where it is hard for one kind to see to talk one must intrude on their social life. another bird could be to use the call of a more Such intrusions might include feeding the bird aggressive bird to establish territorial rights, by hand and, in effect, having the bird protect food sources and deter rivals from courting a mimic's mate. Recent research on animal behavior Myna has thrown some new light on the ability of some birds to mimic sounds. Even though the

Poshnool (Golden Oriole)

imprinted with its owner almost as if the owner were its parent. The owner confuses bird as to its own identity.

Contact author at: [email protected]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 20 21 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Preserving Culture - Our Customs, Rites & Rituals Birth Rituals of Kashmiri Pandits - Vishal Raina Pre-natal: Few months before arrival of commonly known the baby, a function called ‘Dodh’ is held. It as the is a formal announcement of the event to ‘Yegneopavit’, come. The mother to be is given presents including the and there is feasting. Similar function 'Godh daughters-in-law bharna' is known in other parts of the and the lady country. concerned, are all As the period of mother’s pregnancy considered impure advances, she is not allowed to move out for a period of ten from her residence during odd hours. She is days from the date asked to remain indoors during lightening, of delivery. This is known as ‘hontsh’. The thunder and eclipses (both sun & moon). scriptures say that even the married and the There is a superstitious belief that the un-married girls of the family have this pregnant lady must remain completely calm ‘hontsh’for a period of three days. and motionless during the eclipse otherwise During the celebrations of the the newborn bears the mark of her actions if newborn, an elderly lady of the house brings done knowingly during the eclipse periods a ‘kaangdi’ (fire-pot) filled with live charcoals of her advanced pregnancy. and starts burning ‘isband’ (Niger) after On arrival of the baby, ladies of the touching the forehead of each person house offer good wishes ‘vadav’ (greetings) present with just a few seeds of ‘isband’ with to each other. the word ‘vadav’ appears to the finger tips of her right hand and then be a derivation from the Sanskrit root word throwing it into the firepot. This is also the ‘vid’meaning ‘to know’. appropriate time when the head of the family With the coming of the new born, or an elder member is asked to recite the whether male or female, the whole family ‘Gayatri Mantra’ into the right ear of the including all cousins (from father’s side) baby. A tentative family name is given to the excluding daughters and sons who are baby which is either retained or changed by without the Holy Thread Ceremony the family priest after he prepares the horoscope of the baby. The name given to the baby should corroborate with the position of stars at the time of its birth. [Source: Kashmiri Hindu Sanskars -AStudy

Preserving Culture - Our Customs, Rites & Rituals by S.N.Pandit & ZaanArchives) Contact author at: [email protected]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 21 22 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Preserving Culture - Our Customs, Rites & Rituals Birth Rituals of Kashmiri Muslims - Zarka Batul The rites and rituals for welcoming a slaughter of child among Kashmir Muslims is not sheep usually. that different from other Muslims Sheep are outside Kashmir. sacrificed and The Muslim call to prayer or the meat is azaan are the first words a newborn distributed to Muslim baby should hear. They are relatives and whispered into the right ear of the child neighbours and by his or her father. also given to There are a number of events the poor. If one that take place within first few weeks of is not capable of doing so, then a birth. person may slaughter any time before After seven days the baby's head the puberty of the child. is shaved and then some weigh the hair Kashmiri Muslims mostly give and give the equivalent weight in silver their children anArabic name. to charity. Relatives and friends come and Ideally, Muslim baby boys are visit the new born and give blessings, circumcised within first 10 days gifts or wartaav to the new born and although it can take place any time mother. It's a way of welcoming the after that. child into this world. The aqeeqah is also traditionally Kashmiri Muslim women are carried out after birth. This is a encouraged to give their children the celebration which involves the nourishment of breast milk and can carry on breastfeeding up to two years.

Author lives in England. Can be contacted at: [email protected]

Preserving Culture - Our Customs, Rites & Rituals

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 22 23 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Preserving Culture - Our Customs, Rites & Rituals kàvû púním - The Festival of Crows - Kapil Bhat Having been born in 1982 and the [O clever crow, mere eight years spent in the O the lover of motherland, I have very faint memories khichri crow of days spent in the valley. As what I Come to our new recollect, the life in my village (small house one with 14 pandit families in Along with your Anantnag) life was simple with plenty of loved one activities both in social and religious Be seated on our spheres that added color to it. roof Festivals were part of our culture Enjoy your share which were celebrated by all with lots of of Taher enthusiasm and fervor.kàvû púním is The festival signifies the love and care one of such festival which I very vividly about other creatures that out culture remember of celebrating both pre and emphasizes. ‘hùni mét’ the practice of post exodus. leaving a portion of rice to be consumed kàvû púním is observed on by the stray dogs is another such Full moon day of lunar month of Magha example of generosity towards the (mid February). On the day each animals. household prepares a square shaped structure of two sticks (3-4 Ft & 1-2 Ft However, the exodus from the each) with paddy hay used to hold the homeland has forced us to think about sticks together in a manner to be able the future of the rituals and festivals. to hold cooked yellow rice (tåhår) over Life in metros and suburban where it. The structure then with tåhår over it most of us are settled makes it difficult is kept on the window bracket specially for us to follow many of our age old made to feed the birds each. The rituals that added to the richness of our yellow rice this way is offered for the culture. The way forward is to make a consumption of crows. A small resolve to celebrate all the festivals melodious rhyme is sung while involving all generations to ensure the performing the ritual. It is : legacy is passed on to the next kàv bata kàvò, khétsrè kàvò generation who have to be flag bearers ii to ensure our survival as a community kàv tû kävín süt hêth in coming years. The KP associations vôlû bà sànè naví larè, vàrè batû khé world over can play a very critical role. The onus is on us, for, if the culture is lost, the identity is lost. Celebrating the festivals with the younger ones will go in a long way in preserving our culture

Preserving Culture - Our Customs, Rites & Rituals and identity.

Contact author at: [email protected]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 23 24 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Language & Scripts - Ashok Dullu Kashmiri Language Script : Syncronic Digraphia

We, as a community have been forced to writing by our scholars, take an inventory of our lives especially after but the sad fact is that it the recent dispersion. We find ourselves lost was perhaps limited to in so far as our Culture is concerned . one's own gratification The pangs of separation from homeland and not with an aim of may perhaps have subsided but the burden of preserving it for future. assimilation in societies where we had to That is why we do not see settle down has put extra pressure on the compendiums like diaspora. Thus traditional continuum is Encyclopedias for our challenged. The fact (or a myth) that all our culture & traditions. We heritage and its associated literature is find a lot of written material in the form of Books somewhere stacked in the homeland, for us to and Articles, Blogs on the Net. But it looks like access anytime we feel the need, is busted. a huge library without indexing. There is a Communities, in normal circumstances, need to build an Encyclopedic corpus for our do ponder over state of one's culture every Cultural fund in Kashmiri language. now and then, but it is always perhaps a natural and slow process. It manifests itself in Let us now take up one of the sub- terms of reforms that could be ushered in to stratums of these Markers we are considering suit the changing times . in this write-up, based on excerpts from Elders who in normal times have the various articles and information available: responsibility of passing on the traditions et-al Language to gen-next are confused to say the least. Language: Kashmiriकॉशुर / Liberal traits in our community had already Kashmiri or Koshur is generally accepted as a caused the rot to set in, but now, the fear of member of the Dardic subgroup of the Indo- losing our cultural roots is real and we have Aryan language. In my opinion, a serious become very sensitive about it. academic research, without any bias or pre- While each of us is concerned, but conceived ideas is needed, to put the issue of many of us are in a state like the blind men & origin of Kashmiri language, to rest. Six million the elephant. It is a story of a group of blind Kashmiri speakers scattered in India, men (or men in the dark) who touch an Pakistan, UK, USA and Gulf Countries as in elephant to learn what it is like. Each one feels 2018, is a fair indication of the numbers. a different part, but only one part, such as the Let us briefly trace the historical passage side or the tusk etc. They then compare notes of our Mother tongue with regard to our script. and learn that they are in complete This issue unlike the issue of Origin has an disagreement. important bearing on our efforts to preserve Some of us who have the luxury of time and nurture this cultural marker. There are now and urge to be part of a rebuilding exercise as four orthographical systems used to write in a community, are finding it hard to lay their the Kashmiri language : the Sharada script, hands on authentic records and literature the Devanagari script , the Perso- Arabic script concerning our Culture and its substratum. and lastly the Roman script which started Nobody can question the rich tradition of informally but is gaining currency especially

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 24 25 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 with dispersed Kashmiri Pandits. Persian socio-cultural patterns had a profound Kashmiri first appeared in writing during influence on Kashmiri art, language, and the 8th century AD in theSharada alphabet. literature. According to Prithivi Bamzai (p. This script has evolved from Brahmic family of 422), “the impact of the Arabic and Persian languages. Gurumukhi script is derived from cultures which followed the wholesale the Sharada script. adoption of Islam in Kashmir, produced As Mr. K N Pandita in one of his write- profound and far-reaching effect on diet, ups on Kashmiri Script writes, "Sharada dress, marriage and morals, art and literature, script, that was in vogue in Kashmir a couple which is discernable among the people even of centuries before Kalhana (1149 AD) wrote today. The profound and most important his chronicle. The manuscript of Rajatarangini influence was that of Persian language and on which Stein worked and is preserved in literature on Kashmiri language and literature. Germany, is in Sharada. Stein had to study it Mr. K N Pandita further elucidates this point. and perfect it with the learned Kashmiri "With the advent of the Muslim rule in about AD Pandits in Srinagar of whom he is highly 1339, Sharada continued to be in use for a appreciative.” number of years. But simultaneously Persian The Encyclopedia Iranica describes Arabic script was also introduced. Down to the the impact on the Kashmiri language through times of Zainu'l- Abadin, both scripts continued contacts with Persians as follows: to be used, Persian by the ruling class and the "The influence of one language on elite that had converted to Islamic faith and another primarily takes place as a result of Sharada by the plebeians and particularly the linguistic contact. It is always the dominant Purohit class who were most concerned with language that influences another language or theological and astronomical literature. languages on different linguistic and literary Though Sharada remained the script for levels. Main contacts between Kashmir and writing Kashmiri for many years after the rise of Persia were both political and cultural.” the Sultans, yet Sanskrit continued to be the With the establishment of Muslim rule in mainstay of Kashmirian literary and historical Northwest India towards the middle of the 11th scholarship. The Brahmans and the Purohit century, Perso-Arabic words made their way class, if they meant to maintain their reputation into native Indian vocabulary of the languages as the custodians of ancient Hindu Kashmirian spoken at that time. Kashmir is said to have lore, had to perfect their knowledge of Sanskrit had cultural and trade relations with Persia language and literature. The fact of the matter from ancient times, but the influence of the is that not only during those early days of Persian language and culture did not transition, even in later times and also now, dominate until the introduction of Islam during when we talk about the Kashmiri Pandit the middle of the 14th century. The pace of scholarship, we unmistakably mean Sanskrit Perso-Arabic influence in the valley was scholarship. In this scenario, Sharada accelerated with the immigration of Sayyads, remained limited to writing some of the nobles, and other scholars from Persia and Kashmiri texts and recording such matter as Central Asia. Persian began to be studied in had liturgical content. In this sense it is not earnest by Kashmiri scholars in the perhaps very safe to say that Sharada script is educational institutions founded by the rulers perfect to represent all vowel and consonant and presided over by eminent scholars from sounds of Kashmirian language." Persia. Iranian Encyclopedia further elaborates, As a result of foreign invasions, Muslim "After about a century of Muslim rule, Persian rule, and the spread of Islam in Kashmir, the became the official language of Kashmir. With

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 25 26 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 the patronage of Muslim rulers, the Persian to earn a living by doing clerical jobs. In the language became popular with the educated process, the major segment of Pandit Karkuns people. Instead of writing in their mother lost touch with both Sanskrit and Sharada and tongue, Kashmiri creative writers considered when the Afghans seized power in Kashmir in it a matter of great honor, pride, and dignity to the early decades of 18th century, the remnant write in Persian. The Kashmiri language in the of the Pandit community identified itself with 14th century had proved itself a successful the new and imported cultural ethos. The medium for the Vakhs (poetic renderings in Muslims of Kashmir, if and when they needed, four-line stanzas mostly related to Kashmiri began adopting Persian script for Kashmiri Shaiva philosophy of the poetess Lalla) and idiom. It was not a policy matter with the šruks (poetic compositions in four-line contemporary government for the government stanzas mostly related to Sufi philosophy of never needed it. It was only on personal level. Shaikh Nur-ul-Din Wali). Later it became With Sikhs assuming power in Kashmir, dominated by the Persian language and its Persian continued to be the official and formal literary styles. Kashmiri continued to be used language of Kashmir. Historical record as a medium by semi-literate creative minds, available to us today of that period is all in such as the 16th-century poetess Habba, in Persian, especially historical fund. Birbal their compositions. Persian continued to be Kachroo, a Pandit scholar of the day, wrote the the official language during the rule of history of Kashmir in Persian. Many Pandit Mughals andAfghans.” Persian versifiers earned a name during this Explaining the transition, Mr. period. K.N.Pandita further explains, "With the rise of During the later period of Maharaja the Sultans followed by the Sayyids of Baihaq Ranbir Singh, Urdu gradually began to replace and then the Chaks, only Persian language Persian. I have myself examined minutes of received full patronage from the royalty and cabinet meetings of Maharaja Pratap Singh acceptability with the common Kashmirian written in Urdu. We can find these reports in literati. I don't think any of the Muslim rulers the archives department with J&K ever felt the necessity of evolving a script for Government. The reason for this shift was that Kashmiri or reviving the Sharada script of at that point of time, interaction between the olden days. It is true that a bias against State government and people, with the Punjab Sanskrit and Sharada developed, and the government and people received a strong small Pandit community continued for some boost. In other words, this was the beginning of time to record their liturgical fund in one of the exposure of Kashmir to the world outside. two languages/scripts viz. Sanskrit and As Urdu grew to replace Persian and Sharada. Persian flourished for a long time, interaction between Kashmiris and outsiders from 1339 to 1846, a period of nearly five increased phenomenally, some literate hundred years. I am not going to deal with this Kashmiris with taste in letters, began to use aspect except to reiterate that Persian being a Urdu script for writing Kashmiri. They had no very sweet language with very simple innovative skills to adapt the Urdu script grammar and almost musical intonation because the complexity of Kashmiri supported by very rich prose and poetry pronunciation defied such attempts. We can genres of literature, became very quickly say that every writer adopting Urdu script for acceptable to the Kashmiris. Perhaps the Kashmiri had his own methodology and a humanistic teachings of stalwarts of Persian uniform code of scripts was totally absent”. poetry and prose writings left a deep Persian was replaced by Urdu in 1907, impression on the minds of Kashmiris. The and the latter continued to be the official Pandit Karkuns had to learn Persian in order language of the state of Jammu and Kashmir

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 26 27 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 even after its independence in 1947. The get to our next generation. Written in what scene, post independence left the script issue language - Kashmiri, in scripts that will make it veering towards Urdu even if it was not found read widely. Both communities need to suitable to Kashmiri language. There was also concentrate sincerely to tackle the problem of not even a feeble attempt to revive Sharada preservation of our language amongst new as a script. generations and not bicker over script. It is important to revisit History, as it Common sense will dictate that Muslims helps indicate a path for future progress. This should use Perso-Arabic script as Pandits will Cultural marker, for both the communities, has use the Sharada/Devanagri/Roman script. unfortunately got entangled in the larger Script is not the problem but sincerity in context of 'Kashmir problem'. This is one of preservation of Kashmiri language as a the main obstacles in going forward in so far Cultural marker is. as script issue is concerned. Sadaf Munshi has bared open the reality Kashmiri Muslims in Kashmir write their which both communities should give a heed to. language with the Arabic script. Kashmiri as a The status as per her blog is : “Today, when the language was introduced in the curriculum Kashmiri language has been introduced into with this script in seventies and has found a the school curriculum of Kashmir after efforts place in regular curriculum in University of by various local non-government Kashmir. The fact remains that Kashmiri as a organizations, there has been an enormous language got the state patronage. The State dearth of qualified teachers trained to teach it. by recognizing it as a state language and the Many 'teachers' have been assigned the job of Center by putting it in the Scheduled list would teaching the language without a background mean that it will evolve as a powerful check on their qualifications, eligibility and competitor to Urdu or English and eventually proficiency levels. In some cases, even non- replace it. This perhaps, has not happened. native speakers who have very little Sadaf Munshi in her blog in 2016 proficiency in spoken and/or written Kashmiri laments thus, “Many factors continue to be are assigned to teach the language. What is hurdles in efforts towards the promotion and extremely unfortunate and ironic is that often revitalization of the Kashmiri language, the the medium of instruction in the classrooms, biggest among them being the choice of even during a Kashmiri language class, is a script. A socio-historical account of the language other than Kashmiri. Under these situation can help clarify some of the circumstances it is hard to imagine how complexities in understanding the successful the attempts to revitalize the controversy around the question of the language will be unless effective measures to Kashmiri script, which has become the focus promote it are taken in time.” “With of intense debate between Muslim and Hindu globalization and the dominance of English all Kashmiris recently following the HRD around the world, the status of Kashmiri was Ministry's proposal to introduce an 'alternate' relegated to the bottom of the language official (Nāgri-based) writing system for the hierarchy.” Because of the dominance of language. Many Kashmir-based writers, languages other than Kashmiri and lack of language activists and critics are threatening institutional support, younger generations are to launch a protest in opposition of such a rapidly shifting to other prestige language. move.” MHRD has indicated it as an Dr K N Pandita reflects on this issue too. alternative script and not as a replacement of “Children of the Kashmiri diaspora - Hindus State's official Perso-Arabic script. and Muslims - have little or limited exposure to How do we preserve our Cultural their heritage language, and speak languages inheritance – by written literature as it can then other than Kashmiri as their primary medium of

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 27 28 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 communication. Native language literacy is Romanized script will give great advantages in dismally limited.” preserving this Cultural marker, Dr. Pandita Pandits, dispersed as they are, are postulates. In conclusion, both Kashmiri trying to revive the Sharada script within the speaking community activists should focus confines of the community. Devanagari and sincerely on preserving the corpus of our Roman script are currently favored and literature, liturgical fund and future writings in understood by most Kashmiri Pandits. the scripts of our choice. Muslims can go Whether alternative scripts get a nod from ahead and focus on Perso-Arabic script and MHRD eventually, should not distract the use the existing agencies to promote our Pandit community from going ahead with language and its corpus of literature. Kashmiri adopting script of their choice. I earnestly wish Pandits should go ahead and use any or all of that this issue be dis-entangled from the the scripts including Perso-Arabic which will Kashmiriyat, 'Kashmir Problem' and allow us support to preserve our language and also to progress on preserving it for gen next. help us preserve our Cultural and pass it on to A Standardized Devanagari-Kashmiri gen-next. script is already in place, developed by the We have a lot of Kashmiri Pandits who Northern Regional Languages Centre, have a considerable contribution in the Patiala. An Indo-Roman script for the existing corpus of Kashmiri literature in Perso- Kashmiri language has also been evolved by Arabic script. I would like that this, as well as the Lalla Ded Educational and Welfare Trust that of Muslim writers be translated in other under its prestigious Project Zaan. scripts under consideration for wider Rationalized Roman for Kashmiri devised by readership and also for preserving it for gen- Dr R L Bhat is a pioneering work to transmit next. Kashmiri to the young generations. It will be a loss to all of us, if we build walls Advocating the need for a rational script and not bridges, to harness all writings in for gen-next of Kashmiri Pandit community, Kashmiri irrespective of which religion the Dr. Pandita makes his point thus: “Our writers belong to. It is our common cultural children in exile speak all the local languages heritage that we should focus on instead of except their original mother tongue. They cribbing about a common script. We should need a language that brings them closer to channelize our energies for a Synchronic the environs and social milieu surrounding Digraphia i.e., the coexistence of two or more them. They need a language that will open the writing systems for the same language. False doors of livelihood upon them. Kashmiri narratives that MHRD is going for a Diachronic language is least qualified to address these Digraphia i.e., the replacement of one writing imperatives. Therefore those who are system by another for a particular language fanatically committed to a search for a should be avoided and resisted by both scientific script for Kashmiri should not communities. After all we shall not be an overlook these harsh realities on the ground. exception, Nationally or Internationally in this Now supposing that we have to develop a domain. Have a look at the following: script in any case for Kashmiri either for the preservation of our cultural fund or for In India: prompting our futuristic aspirations for cultural Kashmiri (written using Devanagari, Perso- advancement, then, in my opinion the time is Arabic, Śāradā scripts, Roman); Konkani ripe that we come out of emotions and (Kannada, Devanagari, Malayalam, Roman sentiments and begin thinking like cool and (Romi Konkani) and sometimes in Persian considerate scientists". scripts); Pali (Brahmi, Sinhala, Devanagari, Modified on scientific lines, the Khmer, Burmese, Thai, Mon; Punjabi

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 28 29 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

(Gurmukhi and Shahmukhi); Sanskrit (originally unwritten, it started to be written using Devanagari, Brahmi, Tamil, Malayalam, Kannada or some other Indian language script depending on the author's first language); Saurashtra (used its own script, but largely uses Tamil and occasionally Devanagari these days); Tulu (Kannada, Tulu); Dogri, The language of Jammu (not Kashmir), spoken by about 5 million people in India and Pakistan, mostly around the Jammu region and has historically been written in at least four scripts - Dogra Aakhar (adapted from the Takri scrip, which itself is closely related to both the Sharada script for Kashmiri scripts. I urge all readers of this write-up to try and Gurmukhi script for Punjabi) Devanagri, and realize that if you are looking for some Roman, PersoArabic. meaning, script does not matter. Cynics may, no doubt, split hairs but essence remains the International: same in any script. Serbian, which is written both in Serbian “Preservation of one's own culture does Cyrillic alphabet and Gaj's Latin alphabet; not require contempt or disrespect for other Malay, which is written in both the Latin cultures” - Cesar Chavez (American Activist alphabet and Jawi alphabet; Ladino (aka and Labor Organizer, Founder of the National Judaeo-Spanish), which is written both in the Farm WorkersAssociation 1927-1993) Hebrew alphabet and the Turkish variant of the Latin alphabet; Inuktitut, which is written Author can be contacted at : both inInuktitut syllabics and Latin; and [email protected] Japanese is a language which uses multiple scripts. There are minimum three different character sets used in the language. In the end, I shall put a Vakh in different About the author:

Born in 1949, Shri Ashok Dullu is a qualified Electrical Engineer, having left Srinagar in 1982. He retired in 2011 after working for J&K for 9 Years & MNC's for 31 Years at various places across India. Shri Dullu is engaged in researching History, Ancient as well as Contemporary about J&K and Kashmiri Pandit Community. He is settled in Baroda, Gujarat. Shri Dullu is also engaged with the community through Kashmir Sabha, Baroda and edits its community magazine ‘Kongposh’. [[

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 29 30 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

From the Pages of Ancient History - M.K.Parimoo Srinagar In The Historical Perspective - II

In the ninth century A.D, the king Shankar purpose was to make Burman established Pattan in Kashmir. the area fortified, so Inderkoot also regained importance due to the that huge cannon guns regular visits of various kings of Kashmir. could be got mounted Inderkoot had also a fort in it and it was made a on the Fort of Hari refugee camp by the then ministers during the Parvat by the Army of revenue crunch felt by the state of the then the Mughal King Akbar. Kashmir. During the Mughal The years 902 A.D. to 1028 i.e. 126 period, Nishat, years saw a huge number of temples Shalimar and Chashme constructed during the century in Kashmir Shahi gardens were got constructed along the during the reign of the king Khemgupt and Did foothills of the Zabarwan range. Rani. Srinagar city was abuzz with various The area between Tchoonthi Koal and political activities. Maisuma was a small island. According to During the period stated above, some various historians there was a cremation areas named Bredimar and Dedimar were ground on this small island. The island was established in Srinagar city. During the reign later connected with the city of Srinagar during of Khemgupt (951- 960 A.D.), Khem Gauri the period of Salaateen Kings and up to the Shoar Mandir was got constructed in the Dogra period this stretch of land was used for market place of the city. The idols of the temple orchards and grasslands only. However, were lifted and carried from the Jenenedra during 1890 A.D., Narsingh Garh, Rambagh Vihar. King Anantha (1035 to 1065 A.D.) got and Magar Mal Bagh were also established constructed his palace near Sada Shiv and connected with the city of Srinagar. Temple. It clearly indicates that the city of Srinagar got extended up to the left bank of the The ancient monuments of Srinagar are river Vitasta, thus paving a way for the still found in dilapidated conditions near transaction of business across the river Haarvan and its surrounding areas. According Vitasta with the help of the bridges made of to Pt. RC Kak and Percy Brown the ancient boats on the river. monuments have been Bodh Vihars In the year 1323 A.D., Renchan Shah constructed during Kushan (king Kanishka's) (Sultan Sadar Uddin) got established period. The architectural designs of these Renchan and in 1345 A.D. Alladduin monuments were same as of those established Alladduin Pur as the capital of monuments constructed those days in Kashmir near Hari Parvat. During (1420-1470 Gandhaar and North Western part of our A.D.) Badshah (King Zain ul – Aabuddin) got country. constructed Nowshera. During the reign of the Soura was established towards the west Mughal King Akbar, a 20 feet high wall erected of Hari Parvat during 4th century A.D. Baked over an area of three and half square miles clay idols were found in abundance in the area (sq. Km ) around Hari Parvat in Srinagar and of Soura. During the fifth century A.D. various the area was named Nagar Naagar. The constructions usually the temples were

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 30 31 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 constructed using huge pillars and slabs of Sultanate also came into existence popularly stone. From the archaeological findings some know in local the dialect “Budshahun Dumath”. such pillars were up to a length of 16 feet. No According to some archeological researchers binding material such as cement or mortar etc. and historians, “Budshahun Dumath” and the was used in the construction of such huge mosque of Madin Sahib are both constructed monuments. King Jaloka had also got on such basis which were started during the constructed some Bodh Vihars and there was Hindu period in Kashmir. According to various also a pilgrimage centre constructed and historical references, Jama Masjid was dedicated to Mukshak Swamin. A temple of constructed in Srinagar towards south-west of Lord Vishnu was also got constructed by the Hari Parvat during the reign of Sultan Sikander king in the area, as stated by professor (Dr. M (1389 – 1413 A.D.) but it was burnt many a A Stein) in his book 'Ancient Geography of times and then again reconstructed right from Kashmir'. According to the Chinese traveler the base. Yuvan Chwang (631 A.D.) there has been a During the Mughal period various Stupa near Moakhta Pokher in which the tooth constructions in Srinagar have been almost of of Gautam Buddha and also a golden idol of a the same style as those constructions made Bodh follower TathaaGata was also found. during the same period in Delhi, Agra and During the time of the king Gopaditya Lahore except the marble stones, may be due Hindu religion got again revived in Kashmir. to non-availability or higher cost. Various The famous monument of that time is the stones other than marble have been also used Gopadari Temple, which according to during the Mughal period in certain Cunningham was an eight cornered constructions in Shalimar garden and the monument constructed during the reign of the mosque of Mallashah. Hot water bathing king Jaloka, who took our Kashmir facilities were also initiated by the Mughal immediately after the king Ashoka of Mauryan rulers and the first such facility called dynasty. “Hamaam” in Kashmiri was got constructed by Renaissance, in the art of various forms the Mughal Emperor 'Daara Shuko'. Two forts of constructions has taken place in Kashmir one atop Haari Parvat and the other in during 8th and 9th centuriesA.D. During these Sherigarhi were constructed during mid18th two centuries, two famous kings of Kashmir century by the Pathan rulers, but the remains namely Lalitaditya and Avanthi Verman got of the Sherigarhi fort are not visible at present. constructed various temples and palaces but During the Sikh rule in Kashmir, Guru all of them were established in their respective Dwaara Chatti Paadshaahi was constructed capitals berefting Srinagar from such outside Kaathi Darwaaza in Srinagar. The magnificent monuments. No doubt there are shrine of Dastageer Saheb also was first certain historical evidences about Khem constructed at Khanyaar Chowk in Srinagar, Gupt, Dida Rani, Kalash and Jaisimha who which got destroyed some years back by a have got constructed some temples and devastating fire. During the Dogra period palaces also in Srinagar. various constructions took place according to Sultanate period started in Kashmir some European styles. Constructions at Taale th during 14 century A.D. Muslim craftsman Manzil, Museum at Lal Mandi Srinagar, used wood for their constructive works and Emporium, Hari Singh High Street, Boulevard some of them used stones and bricks also. and local colleges like S.P.College, Amar Inscriptional work on tiles and stones also Singh College and later Women's College and started in this century. The graveyard of also some personal Hindu temples, and

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 31 32 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 churches etc. have the constructional designs river Vitasta (Vyeth) in Srinagar has also their according to mixed designs of Indian, Iranian, own history before Shahmiri rule, the boats European, Chinese and local patterns. were used to connect the two banks of the river Various patterns have been used in wooden at various places in Srinagar. The construction work for the constructions of certain high class of the bridges took place first time during the ceilings for use in house boats and also some Sultanate period as detailed at the end. official and private constructions. In addition to these major bridges some During the 20th century, some concrete small bridges in the Cantilever design were structures have been made in the city of constructed over and across certain water Srinagar namely New Secretariat at Suthra- ways inside Srinagar city also. Shahi and shrine of Hazaratbal along the bank During the 19th and 20th centuries A.D., of Dal Lake opposite University Of Kashmir some buildings that include Shergari, and also National Institute of Technology. The Residency, Hari Niwas, Museum , Hari Singh renovation and construction of Hazratbal Hospital, Amar Singh College, High Court shrine was got made under the supervision of Building, S.P.College and Maharaj Ganj were a renowned, efficient and honest civil constructed and established. The architectural engineer (retired) named Pt. Nilakanth designs of such constructions were a Hakhoo, who was a resident of Srinagar. combination of Indian and European designs. Sheikh Mohammad Abdullah the then Chief During 1960, a stadium was constructed for Minister of J&K state had assigned the the first time in Srinagar and later and indoor supervision work to Pt. Nilakanth Hakhoo, games stadium was also constructed. The construction of bridges over the

S. No. Name of the bridge Year Name of the ruler 1 Alikadal 1415 A.D. Sultan Alishah 2 Zainakadal 1427 A.D. Sultan Zain-Aabuddin 3 Fatehkadal 1500 A.D. Sultan Fateh Shah 4 Habbakadal 1573 A.D. Sultan Habbid Shah 5 Nawakadal 1666 A.D. Nooruddin Khan 6 Safakadal 1671 A.D. Saifuddin Khan 7 Amirakadal(Old) 1774 A.D. Amir Khan Jawansher 8 Zero Bridge 1957 A.D. Bakshi Ghulam Mohd. 9 Badshahkadal 1957 A.D. Bakshi Ghulam Mohd. 10 Cememt Bridge 1975 A.D. Gh. Mohd. Sadik 11 Amirakadal(New) 1982 A.D. Sheikh Mohd. Abdullah 12 Bisco Bridge 1983 A.D. Sheikh Mohd. Abdullah

Contact author at: [email protected]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 32 33 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Short Story - Parineeta Khar Granny’s Pilgrimage

He knocked everyday at a given hour and knock again and this she, his granny, rushed to answer, with the time a high pitched hi - agility of a young girl. He smiled his toothy his blue grey eyes smile and walked in with his wobbly gait, lost glowing with fervent his balance and tripped. His lower lip turned importance. All of them even pinker. The round eyes welled up with gave a concerted tears. Everyone jostled to lift him in their arms “happy birthday”, he and clasp him. But - but he was not there - not clapped his little hands. really. His baby moans were heard and seen- “Come let us but it was like seeing him in a bubble. They assemble in the Puja room- But look at your gave airy kisses; he rubbed his eyes and gave beautiful outfit; A so small white Pashmina a grin. Like a bird he chirped a ‘hi’. Then folded Pheyran with golden embroidery. You look like his little hands in a namaste. He was hugging a little prince. Your father was also called one.” his new toy doggy. A real show off, he tried to Granny was ecstatic and the baby comb his baby locks. Granny tried to remove stroked the soft surface of his dress and quietly a strand from the ivory brow, but could she remarked “wa-wa”- the baby expression for touch; he was there, he was not. fresh outfit. Granny held the puja thali in her And then came the most waited for day; right hand and in the left one was the yellow Redhu's first birthday. At dawn the kitchen rice. Suddenly there arose a wall of flimsy was cleaned to glint, to start the cooking of barriers. She waded unsteadily towards these curtains of myriad hues- azure, blue, orange and more. Her eyes could locate the hazy diminutive figure beyond, through the gossamer wall- giggling and clapping his hands. She wanted to put a blob of this auspicious yellow rice dipped in yogurt in his little mouth. She struggled with all her energy to catch this angelic body but in vain. And then, she heard her husband shaking her hand “Why are you wrestling with the pillow?” and chuckled. Granny shook herself out of her dream “Oh I was dreaming. He was back, Redhu delicacies of damalloo, chaman and yellow came. Oh, these dreams leave me strangely rice seasoned with hot mustard oil - taher. The exhausted. This little one's glimpses online yellow rice augered the auspiciousness of the make me crave for more.” She smiled and occasion. A silver plate was filled with this wiped the unshed tears. Her inner mother sumptuous rice, a dot of thick creamy yogurt wanted more than these abstract glances accompanying. They waited for him to appear without any earthly touch. with that cherubic little face. There was a “Come on” her husband expressed,

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 33 34 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

“You should be thankful to these however trivialized this episode. She forgot the electromagnetic waves - which cause this pain and deformity later when he pranced the serendipity of images, to see him hugging his room with his baby fists full of rice grains stolen toy doggy and pointing to his crib.” from the plate. She deliberately conquered her Yes, she thought, these hundred hued vanity; every time she looked into the mirror, curtains, which stood between her and her the weird looking ear took her to her Redhu - Redhu manifested the aspirations they had the animated expression of his sweet face, spun for their son to have sent him thousand thus never tried to do something to mend the obnoxiousness. miles away. Redhu went back to the adopted home ”And are your expectations effected?” of his parents. The serendipity of images he questioned. followed again. Everyone followed Redhu's “Not at all”- she had read somewhere actions on screen. What exactly forced the that children are like trees, let their roots be parents over there to tie a 20 month old baby fixed in firm ground and grow to spread their with belts and buckles while being fed, was branches in every direction to breathe the beyond comprehension of the grandparents. scent of all regions. Still thinking about the The food becomes insipid stuff, the whole vast expanse of sky - she would at times look procedure, an ordeal for the baby and a up and feel the distance that divided her and difficult chore for the parents. As if the baby her loved ones. From years now, the only was sent on a tedious journey. Granny longed occupation that filled their days - even if to take the little seraphic being on her hip and outwardly they were quite busily occupied show him the colourful patterns on the wings of was a never ending longing. Longing that butterflies flitting from flower to flower. And broke the heart. First it was for their own while he opened offspring. But, once Redhu took birth, the his round mouth in habit of yearning became a need.At times she surprise, Granny would find herself crooning while going could deposit the through her chores. Thanae yelli piyohom dollop of mashed adae raatan, zatuk chone lyukh Bhagwanan - kaliya and rice into you were born at the stroke of midnight, God it. Or she could put came from heavens to write your horoscope. him onto his Then she would swallow hard to remove the tricycle, point to a knot in her throat. chirping bird, And then one day, he came, real Redhu, perched on a bow. not the one on the monitor. Everyone wanted And yes, the next to touch him to assure his being with them with step – the morsel a frenzied zest. So many hands vied to cuddle in his little mouth. That is how feeding a baby the little bundle, caress the soft pink cheeks became an enjoyable exercise. Granny and run their fingers through the silky tresses. remembered the way she had introduced the The jet lagged baby piqued at the overly eager alphabet to Redhu's father and uncle.An onion petulant crowd, tried to disentangle and or potato was a zero or 'O', with peapods she wrench his little body away from the mob. In would shape 'A', 'T', 'F', etc. How they would the process Granny's ear ring got stuck in a clap their baby hands on accomplishing the spangle of her Redhu's dress and the pinna feat. got cut into two halves. His presence, Oh! What would not she give to savour

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 34 35 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 some moments beyond her stipulated time. red pashmina sash and adjusted some green She would love to pass on - yes, give little of leaves on the edges. A longish vermillion dot herself to this child. Was she being selfish? completed his costume. Why did she crave to see herself in him? He looked every inch the mythical ogre, Perhaps a universal intense desire to see the “Where is my Kheychari?” Redhu repeated in continuation of life in the forthcoming a hoarse demonic voice, but in English. generations. Was she being inane? Granny and grandpa, uncle and his mom and Baby turned into a child. Each visit dad came in mock fear and offered a plateful. started with euphoric welcomes and ended in “Hey folks, this is what we call heart-aching adieus. And then he reached an Halloween. We had it at school - I was a 'jack- age of understanding. His growing up was o-lantern'. The six year old was evincing typically mixed-up, he ate Indian Kashmiri enthusiasm, interlinking civilizations, he was food and coined strange names for different growing up in. It was fun, great fun, his granny items. His demeanor, language and enjoyed, his phrased sentences. Children over mannerism were disparate but not there even prattle in full phrased sentences. disparaging. His “I don't care” conveyed he is One evening enjoying the mutton balls not interested or he wanted a little. Granny fed by his granny, he asked in the same and others would be sent into peals of adult/child tone of reproach “Hey granny! Why laughter. He enjoyed the little games those do you cry your eyes out on our every short stays would enable him to have with his departure? You almost create scenes and we grandparents. feel sorry”. “I am sort of hurt ….you see it is like “Let us dress you like a Yotch(Yaksha ) when one's body part is severed”. today - Grandpa knows what a Yotch looks Granny was half amused but eyes were like. On a Yaksha Khetchi Mavas, waxed brimming. She did not tell him that once they moon night, a Yaksha with his special head leave, every time it felt like the whole house dress - comes stealthily to eat the lentil rice. had been plundered by robbers of even to a And if a little boy like you succeeds in stealing last spoon. The walls and floor looked bare-an his cap, he is a real 'winner'. emptiness of vast magnitude pervaded for “Oh yeah?” the little boy's eyes shone some days. with joy. “Oh! Poor poor you, that is why you have Grandpa turbaned his baby head in a not mend your ear. OK, I will mend all these hurts when I grow up”. Then suddenly he added “but why don't you guys come with us, we have quite an ample space”. “But this is our home” grandpa said quite matter of fact. “Tell me why did your son, my papu, go therein the first place?” This, six year old wanted an explanation of this life in parts. “He went for a more sophisticated education” grandpa boasted. “And moreover”, Granny added “we are happy that you were born in that land of lakes and meadows, wild flowers and cherries and

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 35 36 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 walnuts of opulence and beauty - just like the ”A place where God resides or is land of your ancestors”. supposed to reside”. “Who are my ancestors - where is that “Thank you granny”. land?” Then came the eve of departure. The Granny pondered a little and did not find visits always felt shorter. In the bustle of any logic to let this six year old's growing packed suit cases, bags and weighing balance pschye carry the burden of bruised ancestry. Redhu asked his Grandfather, “why don't you Let the verbal prowess, which he possessed go on a pilgrimage, we can avoid her creating a sufficiently, be devoid of the words like exile, scene”. migration, terrorism, violence, death and Pointing to his granny, Grandfather debacle. He should grow in a prevailing mood explained that people took hazardous journeys of security of parental care, affection of to reach the abodes of God, because they love grandparents, attention of aunts and uncles - God. They would take a journey to come to of neighbours and friends. Redhu. Their salvation and bliss came from “Grandpa and granny, your dad's and listening to his talk, his play and feeding him mom's grandparents are your ancestors”. His meat balls. Redhu was silent. little face cupped in his hands, he listened with After some time he came running, “I think I rapt attention. have a solution - I have a great plan - a very Granny asked “you do love me and capital plan - listen both of you”. grandpa”? They sat flanking the child. “How old will “Yes sure I do”. His voice was serious, you be granny - say when I am 20?” She would as if something was bothering his little mind. be 77, she said. Meanwhile granny got a phone call. Her friend He brought a sheet of paper and a pencil. was going on a pilgrimage, visiting all holy “See, this is the terrace of your building”. He places across the country. Redhu overheard drew it on the paper and then a neat arch the term pilgrimage being repeated. He pulled joining the other point. granny by her hand and took her aside. “This joins with our deck there - I will “What is a pilgrimage?” He asked construct a huge real long bridge towering over inquisitively. mountains, plains and oceans. You will not “Why, it is a journey to a holy place”. even need a visa. You can drive across and She replied pinching his nose. reach us. But, Grandpa drive carefully otherwise you will fall and float like drift wood”. “Which is a holy place?” They clasped his little body and kissed his little hands for having settled for an innocently innovative solution. Now Grandmother dreams that she is running barefoot crossing bridge after bridge to reach the visible silhouette of Redhu on the other side. But actually she had nodded in the plane. She was crossing the mountains and oceans to reach Redhu.

Contact author at: [email protected]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 36 37 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Kundanspeak - T.N.Dhar ‘Kundan’ Autobiography

I have been writing since my childhood. failures. I will describe The interests shown by my readers and events as I saw them. I will listeners encouraged me to author twenty odd make mention of all those books. Although my main interest has been in people whom I dealt with writing poetry in my mother tongue Kashmiri and characterize them in as also both in Hindi and Urdu, I have written the manner I evaluated only prose in English. I had the privilege of them. I will give my editing our community prestigious journals account of happenings published from Delhi and Bangalore and I and see everything from my perspective. Now have been writing for various community it is not necessary that others will agree with magazines and News Letters for many me in all this description. If they agree with me decades. For being able to keep this writing on they will say, 'well, no wonder, we thought so for such a long time I must give credit to the and this writer has stolen our ideas and views.' appreciation I got from my readers and the If they do not agree with my views, they will love and regard showered on me by my friends say, 'this man has gone crazy. What does he and admirers. Lately some of them have know? It is not like that at all.' I shall suggested that I write an autobiography too. I unnecessarily become a cause of big gave this suggestion a serious thought and controversy. About my successes they will decided not to do so for some good reasons. In ascribe it to chance and good luck. They will this connection I must mention that the first say, 'fortune favours foolish' and will never section of five chapters of my book, give credit to me for my perseverance, hard 'Philosophy of a Common Man' is completely work and dogged resilience. About my failures autobiographical. Besides all my writings, they will hold me responsible and categorize whether in the form of articles or books are me as an unwise, unintelligent lazy inert man. based on my personal experiences in life and When I write about men and women I influenced by the environment in which I have shall obviously write about their vices and lived and worked. So, all these are virtually in virtues, their good side and bad side, their the form of an autobiography. The poetry that I qualities and shortcomings. When I faithfully have written is purely an expression of my write about their qualities and virtues they will thoughts, of whatever I have observed and feel that I am flattering them for some personal perceived and my reaction to the times and gains and favours. If I point out their events of my contemporary world. That also is shortcomings and follies, they will feel predominantly autobiographical, for a creative annoyed with me and my relationship with poet or writer cannot but express his personal them will be affected adversely. If some of feelings and views. them are no more with us, it is all the more Even then if I decide to write a formal inappropriate to write about their bad side, autobiography, that has to be faithfully written after their death and if I stop at writing about based on facts and figures of actual their good side only the auto biography will happenings. This is fraught with a good many lose the basic character of being a truthful problems. I will write about my successes and account that it should be. About me, if I write of

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 37 38 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 my own qualities which I deem good, the the matter unfolds the person making the readers will say I am proud arrogant and criticism is put to shame and he has to regret indulging in self-praise. Even Bhartrihari has for his hasty remarks. The only way out would disapproved of self-praise. Says he, perhaps be to write diplomatically in a veiled 'Ameeshaam prananaam tulit bisnipatra and camouflaged manner. That I feel is payasaam krite kim naasmabhih nija guna against the very soul of writing an authentic katha patakam mahat - For this life's breath, autobiography. which is as fragile as a drop of water on a lotus I know all the great men Gandhi, Nehru, pod, we have committed every possible sin, Subhash Chandra Bose, et al, have written even the greatest of them all- the sin of self their autobiographies. Many other lesser praise.' And if I state my own shortcomings, known persons too have done so. The everyone will believe in it, condemn me autobiographies of great men are historical without examining the circumstances that documents. They throw light on the events gave rise to those features and without that changed the history of the countries. They appreciating my efforts to overcome those or tell us the story behind the story. They are no avoid them. I will be an object of ridicule. Again doubt faithful accounts of their lives but are I cannot hide these failures and shortcomings, meant to give details of various happenings the bad side of me, for the same reason that I that made them take a stand on various have to be faithful while writing the matters or forced them to reject certain things autobiography.After all I have to write facts not which at hind sight might appear to be follies. fiction, true occurrences and happenings and These biographies uncover many a fact, not imaginary events. which gives the rationale and justification for There is yet another aspect to this them to have acted in the way they did. It writing a story in which one has to sit on throws light on their thinking, their ideologies judgment on others. It is ethically and morally and the purpose of all their actions. The improper for me to pronounce judgment on the posterity is able to evaluate and understand conduct of others. I may think something they better the historical events by reading these did was good and some other thing was bad intricate details. On the other hand some but is my decision final? Are my self-made lesser known persons too write their scales of evaluating others words and deeds autobiographies either for the fun of it, or for perfect? There may be different view points on earning money or sometimes to settle scores the same behavior. There could be valid and with people who have not favoured them or compelling reasons for someone to behave in have not acted at their behest and in their the manner he actually did and these may not interests. be within my knowledge or apprehension. If I I for one am neither a great person so do not like others to judge my actions how can I that my autobiography can be treated as a justify my sitting on judgment on their conduct historical document, nor do I have any score and behavior? There are always news behind to settle or any personal interest to achieve. news, reasons for views and causes for Why then should I write an autobiography? I effects. Unless one knows the background of have been all through a common man, who every occurrence it is futile to examine and has had ups and downs in life. I have had to evaluate it. We have quite often seen that struggle. I have seen good times and bad some criticism is made at the face of times. I have worked hard when it was something. The action or statement is needed. I have enjoyed when I got the condemned. Subsequently when the reality of opportunity. I have met successes which

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 38 39 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 pleased me. I have had some failures too karma' of Bhagavad Gita and have believed in which saddened me. All this is usual for any action without bothering for the fruit; of course person of ordinary life span. What is the big the actions have to be noble, with purpose and deal, therefore, to write all this and waste the in the right direction. I have also experienced reader's time? I have been God fearing. So are that the Divine takes care of all those who are millions of people on this globe. I have tried to constantly in touch with him through an be ethically and morally on the correct path. I undivided unflinching devotion and faith. This have faithfully executed my duties, personal, can be treated as sum and substance of my social, official as also as a human being. That I autobiography. God bless all, 'Sarve bhavantu believe is again true of every average person. sukhinah – May everyone be happy'. There may be many persons who hold me in esteem and consider me to be reasonably a [Shri T.N.Dhar ‘Kundan’ is the Guide and good person. There may be some who are not Consulting Editor of Praagaash] happy with me for some reason and feel that I am not a good person. This situation too is true Contact author at: of any person in this world. After all we have [email protected] our interests and our individual way of looking at people. Normally those who favour us are good and those who do not are bad. This 30 Years of Exile evaluation is subjective and not objective. Then there are different ways of reacting to a Vineet Kaul situation. Some people may be magnanimous enough to ignore my shortcomings and may still hold me dear. Some others may be narrow-minded to carry a personal grudge with me for a long time and, therefore, they would naturally carry a different opinion about me. Because of all these factors of subjective assessment my autobiography may not be that appealing to many of my readers. I have gained some goodwill with my writings all these years and would not like to spoil it by It's been 30 long years writing an account of my life for the aforesaid Time tested us breath by breath reasons. I have all along treated my life as a Many died, few were born Hope remained, to always be torn constant journey where there have been many Lies were spread to hide the shame a mile stone and a well thought of destination. I We won't die even as have made it a point to derive maximum our bodies don't remain satisfaction and pleasure from this journey itself rather than after reaching the desired Truth fights and one day destination. I have enjoyed the various mile- the sun will rise stones of whatever worth they were, for I That day Vyeth will shine always believed that one has to learn from every inch of this journey of life. I have largely [[ been influenced by the doctrine of 'Nishkama

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 39 40 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

çÆ$çuççíkçÀçÇ vççLç Oçj kçáÀvovç sç³çç

kçÀçÌvç kçÀçÌvç ohç&Cç kçíÀ Dçvoj? cçíjçÇ DççkçãÀçÆlç, cçíjçÇ sç³çç ! kçw³ççW lçácçvçí cçáPçkçÀçí Yçjcçç³çç, DççkçÀçÆøç&lç kçÀjkçíÀ uçuç®çç³çç~ kçÀYççÇ nbmçç³çç, kçÀYççÇ ©uçç³çç~ cçáPçcçW pççí YççÇ ohç& kçÀnçR Lçç, Lççíæ[ç mçç pççí içJç& çÆshçç Lçç ö ®çáìkçÀçÇ cçW mçyç kçáÀs Pçáìuçç³çç~ mçl³ç ÒçkçÀìkçÀj DççbKçW KççíuççÇb~ pççí mç®®ççF& nÌ pççÇJçvç kçÀçÇ, Gmçí Gpççiçj kçÀj çÆoKçuçç³çç~ lçácçmçí pççí mçncççÆlç YççÇ cççbiççÇ, lçácçvçí Guçìç ªhç çÆoKçç³çç~ cçQvçí çÆkçÀlçvçí ³çlvç çÆkçÀ³çí hçj, lçácçvçí cçáPçí vçnçR Dçhçvçç³çç~ cçQ lççí lçíjç GÃcç þnjç, lçácçvçí mçcçPçç cçáPçí hçjç³çç~ kçw³çç lçácç YçÓuç içF& nçí sç³çí! kçÀçÌvç lçáPçí ohç&Cç cçW uçç³çç? çÆkçÀmçkçÀç lçácç ÒççÆlçªhç mçKçí nçí? Dçhçvçí GÃcç kçÀçí hçn®ççvççí, Jçjvçd jnçíiççÇ yçmç FkçÀ sç³çç~~

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 40 41 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Pilgrimages - Prof R.N.Bhat Dwarkeshwar Dham

Dwarka : Western Dham in the compound, a shiva- Dwarkeshwar is a sacred 'Dham' for the lingam inside the temple, Hindus. It is located in the Western Indian and a silver-colour State of Gujarat. The Temple has been built Nageshwar Mahadev over a millennium ago with sand-stone. The inside, which can be worshipped by wearing stone-work and the Architecture are breath- a 'dhoti' which the temple management taking. My wife, our daughter and I flew to provides. Bhent-Dwarka is an island not far from the coast. Steam-boats ply between Bhent-Darka and the main coast. Bhent-Dwarka is the place where Sudama and the Lord Krishna met after a long period of time. We returned to Dwarka in the afternoon. Next morning, a Taxi drove us to Somnath temple complex. The temple is located on the Sea-coast with a huge compound that can house several thousand people at a time. An older Shiva Temple is located to its right. Delhi where we spent a night in a hotel near Both the temples have Shiva-Lingam in the the airport. Next morning, we boarded Delhi- sanctum-sanctorium. Older Shiva temple is Mumbai flight at 7 a.m. We changed the flight equally worth seeing. The pillars of the at Mumbai, took another Air India flight to magnificent Somnath temple are of golden- Jamnagar, Gujarat from where a waiting Taxi colour. From Somnath we drove to drove us to Dwarka. We spent the night in a Jamnagar via Junagarh and spent the last pre-booked Hotel at Dwarka. Early in the night in Gujarat at a Jamnagar hotel. morning next, we went to Dwarkeshwar Next morning we came to the Jamnagar temple to have a darshan of the Lord there. Airport where from an Air India flight brought There were long queues of men and women us to Mumbai where we changed the flight to who would go inside the temple after security reach New Delhi in the evening. Delhi was check. The temple compound was less foggy and cold. Our Air India flight to crowded. The devotees bowed to Lord Varanasi the next day was cancelled. We Krishna and moved ahead. We came out of spent another two nights at the airport hotel the Dham at around 10 a.m. After break-fast, and returned to Varanasi by VistaraAir. a Taxi drove us to Nageshwar Mahadev temple and Bhent-Dwarka temple. Contact author at: Nageshwar Mahadev is a modern temple [email protected] devoted to Shiva. It has a huge Murti of Shiva

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 41 42 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

]

Continued on Page 43

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 42 43 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Continued on Page 44

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 43 44 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

[[

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 44 45 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Grandma’s Stories

Content Source: Kashir Talmih & Kashir Luka Katha ~ Publications of J&K Academy of Art, Culture & Languages. Transliteration & Re-written for Children by M.K.Raina jçLç Dçç@mç kçÀçkçÀv³ç çÆpçiççÆj yççí]pçevçç@Jçcçeæ®ç cçvçáì lçe hççb]pçáJç kçÀLç~ Dç@]p³ççÆ®ç kçÀçÆLç Dççímç vççJç ÐççvçLç~ Mçá³ç& yççÇþîç kçÀçkçÀv³ç çÆpçiççÆj DçBÐç DçBÐç~ kçÀçkçÀv³ç çÆpçiçej çÆlç Dçç@mç lç̳ççje³ç~ oçôhçávçKç `çÆyççÆnJç mçç@ mçç@jçÇ æsdJçhçe kç@ÀçÆjLç lçe yçÓçÆ]pçJç Dç@çÆ]pç®ç kçÀLç~ kçÀçÆLç sá vççJç ÐççvçLç~ Image: 1mobile.com Image : 1mobile.com

ÐççvçLç

ÒçççÆvç ]pçcççvçe Dççímç Dç@çÆkçÀmç pçççƳç DçKç Dç³³ççuçyççj çƳçJççvç~ DççcçovççÇ Dçç@mçemç kçÀcç lçe Kç®ç& Dççímçámç pççoe~' MçKmççn jçí]pççvç~ iç@jçÇyççÇ mçyçyçe Dççímç vçe Dç@çÆcçmç jçLç Jççôvçámç kçÀçkçÀv³ç çÆpçiççÆj~ kçáÀçÆvç lçe vçe Ün~ uçcççvç Dççímç jçomç lçe ]pçíþçvç Dççímçámç Dçç@Kçej kçÀçôj Dç@c³ç MçKmçvç HçvçeçÆvç iççcçe cçb]pçe nçW]pç~ nçW]pçmç çÆoçƳçní oje lçe æsdJçìçvç Dççímçámç jço~ ]®çuçvçákçÀ mçb]pç~ Mçá³ç& yçç@]®ç lçáçÆuçvç mçól³ç lçe Jççlççvç Jççlççvç `çÆlç kçw³ççn içJç nçW]pç lçe jço?' Òçáæsámç çEhçkçÀçÇ~ Jççílç Dç@çÆkçÀmç pçççƳç~ yJççÆs Dçç@mçeKç mçKç uç@pçcçe]®ç~ `nçW]pç lçe jço sá kçÀhçejmç Dççmççvç cçiçj ³çôl³çLç Dçcçç K³çvçe yççHçlç DççímçáKç vçe kçWÀn çÆlç mçól³ç~ Dçvçenvç çÆlç içJç Dçc³çákçÀ cçlçuçyç çÆ]pç kçáÀçÆvç lçjHçÀe Dçç@mçemç vçe yçjçyçoçÇ kçÀçÆlç? ³çôçÆuç DçççÆmçnôKç, lçôçÆuç cçç ]®çuçenvç Hçvçávç içje

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 45 46 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<çJç<ç& 4& 5 : : DçbkçÀ DçbkçÀ 11 2 ~ ~ HçÀjJçjçÇ vçJçcyçj 20202019 Grandma’s Stories $çç@çÆJçLç? cçiçj Mçá³ç& yçç@]®ç Dçç@çÆmçmç mçKç lççyçíoç@jçÇ kçÀçkçÀv³ç çÆpçiççÆj~ kçÀjçvç~ cççvçevçmç ]pççvçevçmç cçb]pç JçççÆlçnôKç vçe kçÀçbn~ cççíuç uççôiç ÞçççÆkçÀ HçÀMç çÆoçÆvç lçe yçôçƳçmç vçôçÆ®ççÆJçmç Kçyçj çÆlç kç@ÀçÆjLç çÆlç kçw³çççÆ]pç Dçç@mçeKç çƳç iç@jçÇyççÇ yçá[ kçáÀvç Jççôvçávç, `lçuçç cçççÆuç ]®çe Dçvç lçe kçÀçþe LççíHççn DçKç DçiçççÆo içç@cçe]®ç? Hçvçávç Hçvçávç kçÀemçcçlç~ ³çHçç@³ç& Dççímç mççôbyççÆjLç~' mçá içJç Dççíje ³ççíj oJççvç oçíjçvç lçe Dççôvçávç DççÆcç çÆJççÆ]pç JççJç çÆlç Jçá[çvç~ yççÇþîç [íje $çç@çÆJçLç Dç@çÆkçÀmç kçÀçþ mççôbyçjç@çÆJçLç~ $çôçƳççÆcçmç Jççôvçávç `JJçuçe mçç@ ]®çe uççiç kçáÀçÆuçmç lçuç~ içjekçw³ç Kççvçeoçjvç $çç@Jç kçáÀçÆuçmç kçáÀvç ³çLç pçççƳç ]®Jçuç~' mçá çÆlç JççôLç oJççvç oçíjçvç lçe kç@Àjevç ]®Jçuç lç³ççj~ DççÆcç Hçlçe JççôLç ]pçvçççÆvç kçáÀvç, `nób, JJçuçe çƳç ]pççuç vççj lçe uççiç uçôpç ³çLç ®çÓuçmç H³çþ~' mJç Jç@æsemç yç@çÆ[Lç lçe yçÓçÆuçLç, `]®çe kçw³çç sáKç ³ççôn³ç Hçç@Lçej ¿çÓ kçÀjçvç? ]®Jçuç çÆlç Kçvçevçç@JçeLç, kçÀçþ çÆlç DçvçevççíJçáLç mççôbyçeçÆjLç, ÞççkçÀe HçáçÆ®çmç DççímçáKç HçÀMç HçÀMç çÆoJççvç~ Dçcçç çƳç Jçvçlçcç, ]®çô kçw³çç sá³ç çƳç ]®çe lç̳ççj kçÀjKç?' kçáÀçÆuç H³çþákçÀ pççvççJççj Dççímç çƳç mççí©³ç lçcççMçe Jçásçvç~ Kççvçeoçj JççôLç ]pçvçççÆvç kçáÀvç, `]®çô kçw³çç içcç yççô©Lç? çƳç sKç vçç Jçásçvç o³çvç kçw³çç sá mçççÆvç Kçç@lçje ³çLç kçáÀçÆuçmç H³çþ mçççÆvç ³ççôlç çƳçvçe yç´çWþá³ç mçÓ]pçcçálç~' mJç Jç@æsemç çƳç yçÓçÆ]pçLç, `kçw³ççn sávç mçÓ]pçcçálç?' oçôHçávçmç ¿ççôj kçáÀvç kçÀj kçáÀu³ç uçbçÆpç kçáÀvç vç]pçj~ lççÆcç çÆo]®ç vç]pçj lçe DççÆlç Jçásávç DçKç KJçMçvçácçç pççvççJççjçn DçKç ³çámç vçe vç]pçj lçe DççÆlç Jçásávç DçKç KJçMç jbiç pççvççJççjçn Dç@çÆkçÀmç uçbçÆpç H³çþ çÆyççÆnLç, ³ççôn³ç HççíçÆMç lçáu³ç pççíjçn~ JççJçeçÆkçÀ ]pççíje mçól³ç Dççímç çƳç pççvççJççj çÆlç ³ççôn³ç $ç@n³ççxcçálç ¿çÓ~ DççÆcç içjekçw³ç Kççvçeoçjvç Jççôvç Dç@çÆkçÀmç vçôçÆ®ççÆJçmç çÆ]pç lçuçç çƳç ÞççKç çÆo ³çÓ³ç&~ lç@c³ç kç@À[ çƳç yçÓçÆ]pçLç Jç@u³ç Jç@u³ç ÞççKç lçe çÆHçuçevçç@Jçevç cçç@çÆuçmç kçáÀvç~ `n³ç ní! lçmç Dççímçç çƳç KJçMç çƳçJçávç pççvççJççj cççjçÆLç æsevçávç?' Jççôvç jçpçÓnvç~ `yççí]pççvç iç@çÆæsJç, mççí©³ç uççÆiçJçe hçlççn~' Jççôvçámç

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 46 47 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<çJç<ç& 4& 5 : : DçbkçÀ DçbkçÀ 11 2 ~ ~ HçÀjJçjçÇ vçJçcyçj 20202019 Grandma’s Stories DççÆcç DçLç JçKlçmç lççcç ]pçenev³ç çÆlç Jçáscçálç Dççímç~ mççblçevçLç HççíMçJç JçççÆj³ççnmç kçÀçuçmç lççcç~' çƳç Jç@çÆvçLç oçôHçávçmç `³ççôn³ç cççjçívç lçe Jçáv³çkçw³çvçákçÀ [biç vçíçÆj Ðçálç pççvççJççjvç Jçá[Jç lçe êçJç yçôçƳçmç lçjHçÀmç kçáÀvç~ Dç@c³çdmçe³ç~' DççÆcç Hçlçe Jççôvç cçç@u³ç yç@çÆ[mç vçôçÆ®ççÆJçmç kçáÀvç, `hçlçe cççíjç çÆlçcçJç mçá?' yçyçuçÓnvç Òçáæs kçÀçkçÀv³ç `lçuçe yçç ]®çe JJçLç lçe çÆpçiççÆj~ Kçmç lçe náLç kçáÀçÆuçmç `yççí]pççvç iç@çÆæsJç, lççÇ JçvççíJçe~' Jççôvçámç kçÀçkçÀv³ç H³çþ~' lçmçábo vçô®çáJç çÆpçiççÆj~ êçJç DçKç ]pçe kçÀjçvç Dç@c³ç uJçkçÀeìîç cJçkçÀeìîç pçvççJççjvç ]pççívç çÆ]pç lçe Kççôlç kçáÀçÆuçmç~ çƳçcçvç sá HççvçeJçç@v³ç mççbHçálç lçe Dçvçcçç@vççÇ~ yçe ³JçoeJç³ç ³çôçÆcç DççÆlç Jçásávç kçÀçJçe kçáÀçÆuç H³çþe Jçá[Jç çÆoLç ]®çuçe çÆlç, çƳçcç Dçvçvç cçô HçvçeçÆvç Dççíuç opçJç mçól³ç mççbHççÆlç mçól³ç ÒçLç mçÓjlçmç cçb]pç j@çÆìLç~ yç-kçwJçojlç çÆìçÆHçLç lçe Ðçálçávç yJçvç DçççƳç Dç@çÆcçmç pççvççJççjmç ]p³çJç lçe JççôLç çƳçcçvç kçáÀvç çÆ]pç kçáÀvç oç@çÆjLç~ yJçvçe `c³çççÆvç cççjvçe mçól³ç kçw³ççn vçí³ç&Jç? yçe sámç çƳçLçç@³ç cçç]pç kçÀçÆvç Dççímç Dç@c³ç mçábo sìçbiç [dJç[ sìçbiç Jç]pçvçe lçe lççô¿ç çÆsJçe ]pçe Hççbæs vçHçÀj cççíuç~ mçá uççôiç çƳçcçe ~ lJççÆn kçw³çç DçbçÆo c³çççÆvç K³çvçe ³çç cççjvçe mçól³ç? Dçç, oçÆpç lçáuççÆvç lçe çƳçcçJç yçÓçÆ]pçJç! náLç kçáÀçÆuçmç H³çþ sá kçÀçJçe mçábo Dççíuç lçe lç@c³ç çÆs cçb]pçe êçJç DçKç cJçKlçe nçj ³çámç ]pçjkçÀ Dççímç $ççJççvç~ çƳç JçççÆj³ççn mççblçevçLç DçLç Dçboj pçcçn kç@Àjcçe]®ç~ iç@æçÆsJç lçe JçáçÆsLç DççJç DçLç vççoçj içjeçÆkçÀmç içjmç Dçv³çvç Dç@svç ³ççôn³ç Dççíuç Jçç@çÆuçJç lçe DçLç Dçboj pçcçn kçÀjvçe Dççcçe]®ç iççMç~ cçiçj cççíuç JççôLçáKç `çƳç cJçKlçe nçj nyçç sá yççoMççn mçuççcçlçe mçábo~ Dç]pç yç´çWþ oçn kçÀçn Jç@jçÇ jçíJç mçç@çÆvçmç lçmç yççoMççnmç cçnuçe Kççvçe cçb]pçe çƳç cJçKlçe nçj~ çÆyçmç³ççj æsçb[vçe Hçlçe DççJç vçe kçáÀçÆvç çÆlç cJçKlçe nçj DççÆLç, ³çôçÆcç Kçç@lçje lçmçebÐç mçç@jçÇ vççíkçÀj ®ççkçÀj lçvçe H³çþe kçÀç@o Kççvçvç Dçboj Üoejçvç çÆs~ cçô çÆlç Dççímç Dç]pç lççcç Kç³ççuç çÆ]pç cJçKlçe nçj Dçiçj lçmçebÐçJç vççíkçÀjJç lçe oç³çJç ]®Jçb]pçJç v³çáJç vçe, Dçoe kçÀçôlç içJç Dçmçcççvç Kç@çÆmçLç~ Dçcçç Dç]pç lççô©cç çÆHçÀkçÀçÆj çÆ]pç çÆlçcç mçç@jçÇ çÆs yçí iJçvççn yççBÐç Jççvçvç cçb]pç yçbo kçÀjvçe

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 47 48 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Dççcçel³ç~ yçônlçj jçíçÆ]pç ³ççÇ çÆ]pç yçe içæse yççoMççn Jçvçávç? ]®çô sá³ç vçe Jçvçevçmç kçÀçbn çÆlç þçKç~' çƳç JççôLçámç mçuççcçlçmç çÆvçMç çƳç cJçKlçe nçj ¿çLç, ³çáLç yçí iJçvççn ³ççíje, `yççoMççncç! lJççÆn sJçe vçç-Fvçmçç@HçÀçÇ kç@Àjcçe]®ç~ çÆjnç mçHçoenvç lçe yçôçƳç ]®ççÆuçnç çÆlçcçvç ]®çÓje oçiç~ mççívç çÆlç m³çþne³ç vçç-Fvçmçç@HçÀçÇ~ çÆlç kçw³çççÆ]pç Dç]pç yç´çWn oçn Jç@jçÇ sá KJçoç, kçÀçÆj kçôbÀn vçlçe kçôbÀn y³ççKç mç@yççÇuç~ cçççÆj cçç?' içje JççHçmç Jçç@çÆlçLç êçJç Kççvçeoçj oçôçƳççÆcç Ün mçáyçnç@³ç yççoMççn mçebçÆomç cç@nuçe Kççvçmç kçáÀvç lçe oáHçnj [@çÆuçLç ¿çÓ Jççílç lççôlç~ ojyççvçmç Jççôvçávç çÆ]pç cçô Dççímç yççoMççn mçuççcçlçmç mçcçKçávç~ Dçcçç mçá kçÀçÆlç cçççÆvçnômç? oçôHçávçmç vçíjKçe m³ççôo m³ççôo HçvçeçÆvç JççÆlç çÆkçÀvçe Dçboj yçjevççJçLç? çƳç JççôLçámç, `nlçç ³ççje, yçe vçç sámç vçe kçÀçbn yçíseJçávç, lçe vç sácç lçmç kçÀçbn ®ççÇ]pç cçbiçávç~ cçô nç sá oj Dçmuç ÜoákçÀ Üomç lçe DççyçákçÀ Dççyçmç DçB]pçjçJçávç~ `çÆlç kçw³ççn içJç ÜoákçÀ Üomç lçe DççyçákçÀ Dççyçmç kçÀ©vç?' Òçáæs jçpçÓnvç~ `çÆlç içJç hççô]pç hç]pçejçJçávç lçe DçhçeçÆ]pçmç HçíÀMç Ðçávç' Jççôvçámç kçÀçkçÀv³ç çÆpçiççÆj~ çƳç MçKmç içJç ojyççvçmç kçáÀvç Jçvççvç~ `Jç@jçÇ oçn cçje iç@çƳç kçWÀ]®çvç iç@jçÇyçvç lçe yçí iJçvççnvç yççBÐç Jççvçvç cçb]pç ³çôçÆuç lJççÆn cç@nuçe Kççvçe DçBoje cJçKlçe nçj jçíJç, lçe çÆlçnáboá³ç v³çç³ç DçB]pçjçJçvçe cJçKçe sácç yççoMççn lççÆcççÆkçÀmç pçácç&mç Dçboj çÆsJçKç lJççÆn ]pç@v³ç oçn cçje yçí- mçuççcçlçmç mçcçKçávç~' çƳç yçÓçÆ]pçLç oçôHçávçmç ojyççvçvç çÆ]pç iJçvççn yççBÐç Jççvçvç Dçboj yçbo Lçç@J³çdcçel³ç, ³çôçÆuç ]pçvç iJç[e çƳçcçe yçe yççoMççn mçuççcçlçmç ÒçeæçÆsLç~ çƳç Jç@çÆvçLç çÆlçcçJç cJçKlçe nçj ]®çÓçÆj Dççímç vç v³çÓcçlçá³ç~' çƳç yçÓçÆ]pçLç êçJç mçá yççoMççn mçuççcçlçmç çÆvçMç Dç@c³ç mçebçÆo Dçboj içJç yççoMççn vççjçívççj~ yççÆ[ nçÆì JççôLçámç çÆ]pç `]®çô çÆvçMç Dç]®çvçákçÀ Fpçç]pçLç nôvçe yççHçLç~ kçWÀn JçKlç içá]pçjvçe Hçlçe kçw³çç mçyçÓlç sá çÆlçnBçÆo yçí iJçvççn DççmçvçákçÀ, lçe Dç]pç DççJç mçá lççíje lçe Jççôvçávçmç `JJçuçe mçç@~' DççKç oçn Jç@jçÇ iç@æçÆsLç çÆlçnB]pç JçkçÀçuçlç kçÀjçÆvç~' DççÆcç çƳç iç@jçÇyç MçKmç ³çáLçá³ç yççoMççn mçuççcçlçe mçebçÆomç Hçlçe kçÀçô[ Dç@c³ç iç@jçÇyç MçKmçvç ®çboe cçb]pçe cJçKlçe nçj lçe Kç@ocçlçmç cçb]pç Jççílç, Dç]pç& kçÀçôjvçmç, `yççoMççncç! pççvç $ççíJçávç yççoMççnmç yç´çWn kçÀçÆvç~ `Dçsç, içJç çƳç Dççímçá³ç ]®çô yçKMççÇ içæsd³çcç kçÀjev³ç~' mçá JççôLçámç, `Jçvç kçw³ççn sá³ç ]®çÓçÆj v³çÓcçálç, lçe Dç]pç lççcç DççímçáKç mççv³çJç vç]pçjJç

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 48 49 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 çÆvççÆMç æsççƳç~' ³çôc³ç kçÀçô©mç ³ççíje Dç]pç& çÆ]pç `pçnçb Hçvççn! yççoMççn uççôiç DççÆcç cJçKlçe nçjekçw³ç oçvçe içB]pçjçJçeçÆvç~ cçô ³çôçÆuç v³çÓcçálç DçççÆmçní, lçôçÆuç Dççmçenç yçe ³çLç nçuçlçmç çƳçcç Dçç@m³ç kçÀçn oçvçe lçe kçÀóÐç Dçç@m³ç mçLç~ HçÀçíjvç cçb]pç? lçe yçôçƳç Dçvçenç yçe oçn Jç@jçÇ içá]pçjvçe Hçlçe JççHçmç?' Ðçálçávç nçôkçáÀcç çÆ]pç çƳç cJçKlçe nçj ]®ç@çÆìJç lçe çƳçcç cJçKlçe yççoMççn JççôLçámç, `Dçoe kçÀçÆlç DççôvçáLç ]®çô çƳç?' oçvçe çÆoçƳçJç ³çÓ³ç&~ lççv³ç çÆoçÆlçvç çƳçcçJç cçb]pçe ]®ççíj oçvçe DççÆcç Hçlçe Jç@çÆvçmç Dç@c³ç iç@jçÇyç MçKmçvç mçç@je³ç cJçKlçe nçj Dçvçvç Jçç@çÆuçmç lçe DçKç DçKç oçvçe çÆolçávç oçmçlççvç lçe mçyçÓlçmç cçb]pç nçíJçevçmç kçÀçJçe mçábo Dççíuç çÆlç lçe Hçvçev³çvç Òççv³çvç çÆlçcçvç mçlçvç vççíkçÀjvç ®ççkçÀjvç çƳçcç yçí o@pç çÆlç~ çƳç yçÓçÆ]pçLç JççôLçámç yççoMççn, `Dçsç ]®çô kçw³çç iJçvççn kçÀç@o Dçç@m³ç~ mçólççÇ kç@ÀçÆjvç çÆlçcç yçnçuç lçe ³çvççcçe içæsçÇ Dççmçávç JJçv³ç DçLç Ðççvçlçoç@jçÇ H³çþ?' mçá Òççv³çvç onvç Jç@çÆj³çvç nábo lçuçyç çÆlç kçÀçôjvçKç Dçoç~ çƳç JççôLçámç lççíje çÆ]pç `çƳçcç yçí iJçvççn cJçKlçe nçjeçÆkçÀmç pçácç&mç yçá[e yçvççíJçávç DççÆcç Hçlçe cçáMççÇjí Kççmç~ mçá JççôLçámç lççíje, `yçe cçb]pç Hç@çÆlçc³çJç onJç Jç@çÆj³çJç H³çþe kçÀç@o Kççvçmç Dçboj kçÀje pçnçb Hçvççn mçábo çƳç Dççônoe kçÀyçÓuç, Dçcçç Dç@çÆkçÀmç Üoejçvç çÆs, çÆlçcç iç@æsd³ç Dçç]pçço kçÀjvçe çƳçv³ç~ ³çálçá³ç Mçlç&mç H³çþ~ mçá içJç çƳç çÆ]pç lççô¿ç nôçƳçJç çƳçcçvç yçí sácç ³çvççcçe ojkçÀçj~' iJçvççnvç cçç@HçÀçÇ~' çƳç yçÓçÆ]pçLç JççôLç yççoMççn HçÀçíjvç yççoMççnvç kç@Àj Dç@çÆcçmç MçKmçmç vç]pçjçn lçe lçKlçe H³çþe lçe nô]®çevç çÆlçcçvç kçÀóÐçvç DççÆkçÀ DççÆkçÀ cçç@HçÀçÇ lçe Jçásávç Dç@c³ç mçeb]pçJç Dç@sJç cçb]pçe DççôMç Jçmççvç~ Jç@]pççÇjmç çƳç yçá[e çÆlç içJç HçvçeçÆvç Ðççvçlçoç@jçÇ mçól³ç mJçvçe mçç@J³ç~ kçáÀvç JççôLç çÆ]pç Dç@c³ç mçeb]pçJç Dç@sJç cçb]pçe Jçás kç@À]®ç Dç@Mç kçÀLç cJçkçÀeuçíçƳç~ Mçá³ç& iç@çƳç kçÀLç yçÓçÆ]pçLç KJçMç lçe HçÀô³ç& Jç@L³ç? Jç@]pççÇj içJç içB]pçjçvç lçe Dç@c³ç Dçç@m³ç ]®ççíj êççƳç hçvçeçÆvçmç hçvçeçÆvçmç kçáÀçÆþmç kçáÀvç~ kçÀçkçÀv³ç çÆpçiççÆj kçÀlçje DççôMç nç@³ç&cçel³ç~ Dç@L³ç mçól³ç Ðçálç yççoMççnvç çÆlç ¿ççôlç hçvçeçÆvç MççôbiçevçákçÀ mçb]pç kçÀ©vç~ nçôkçáÀcç çÆ]pç kçÀç@oçÇ kç@À³ç&ÓKç ncççÇ ocç ojyççjmç Dçboj [[ nç@çÆ]pçj~ lçmçebçÆo nákçwcçákçÀ DççJç HçÓÀjçÇ lççíj lçç@cççÇuç kçÀjvçe~

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 49 50 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Continued on Page 51

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 50 51 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Continued on Page 52

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 51 52 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Continued on Page 53

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 52 53 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

[[

[The Author Shakir Ahmad Naikoo is a research scholar from AMU, Aligarh. He hails from the village of Aishmuqwam, Pahalgam in Kashmir. He can be contacted at : [email protected]]

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 53 54 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Profile Our Shining Stars - Sanjay Pandita Budding Artist Shivani Koul Bhat

Shivani Koul Bhatt, an Artist of Kashmir newspapers of India. She origin and based nowadays in Jammu, is creates Canvas Paintings, motivated by the people around her and Handmade Collages, Handmade Nameplates and other craft works. She has participated in 7 National and 4 International Art Exhibitions. Her Art works have been given beautiful spaces in different parts of the world. Her aim is to create a new era of craft and cultivate a culture in kids especially those who have become prone to automated world which has paused their creativity.

absorbed by paintings and craft works that make this world a beautiful place to live in. She mostly loves doing the Abstract Art work which creates a story from colours of nature. She has done B.Tech from MIET,Jammu and M.Tech form Kurukshetra University. Art is her passion and according to her, everyday a new stroke of brush inspires her to work hard to create better and better works with each passing day. She also designs the cover pages of Magazines and has her Art works published in leading

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 54 55 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Proud daughter of Mrs. Veena Koul (housewife) and Mr. Ashok Kumar Koul (retired SBI official) Shivani got all moral and physical support from her husband Mr. Ashish Bhat and his parents Mrs. Asha Bhat and Mr. Lenin Kumar Bhat who originally hail from Verinag,Anantnag. Shivani believes in 'If you have dreams, gather the courage to pursue them and leave no stone unturned to make them reality. Taking first step is always important.' I wish her best of luck.

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 55 56 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Language & Scripts - Vidushi Dembi Crossing The Language Barrier

“Kyazi”? Hindi being the staple “Kyazi ki me chu byon nyerun!” language of the household with Me and my brother enacted this scene from sporadic bouts of the DD Kashir serial “Haarmaal ” so often that Kashmiri by the for an extended time period everyone in my grandparents. I think I family would reply a “Kyazi ” with a “ Kyazi ki me was in 5th standard chu byon nyerun”. It was especially amusing when I started reading a to hear my brother say it in his broken Kashmiri Kashmiri storybook with messed up pronunciation. However written by Mr. M.K entertaining listening to today's kids speak Raina who was and still Kashmiri may sound, the reality of the is an active promoter of situation is almost heart breaking. Kashmiri language. I was the first-born of a typical Kashmiri Those days he had freshly published a household with parents and grandparents, Kashmiri storybook called“Tsok Modur” which fondly known asTathaji and Baibi . (Derivative found a curious reader in a 10-year-old child. of it, but definitely not the HindiBhabhi ; not One day my grandfather heard me reading evenBabi -- it has to be Baibi ) Because I spent one of the stories aloud while we were majority of my time with and around my collectively basking in the sun on our terrace. grandparents, the only mode of He was so elated listening to me that he communication I learnt as a kid was the promised to pay me Rs. 10 for every Kashmiri Kashmiri language. My dad had this habit of story I read to him. Parallelly, my dad also recording my voice secretly while I blabbered started a scheme for us siblings offering around, so listening to the recordings of my rewards for a full spoken day of Kashmiri. conversations, limericks and Koshur leelas These new attractive proposals put me back with the childish innocence sounds surreal to on track. I participated wholeheartedly me today. I was famous in my extended family because of the sheer joy of being able to as the kid who knewshlokas and Koshur revive my lost language skills, and also bhajans by heart. What exciting times. It is because it was fun and easy way of making almost unbelievable for me to imagine a time quick pocket money! My brother struggled a when Kashmiri was the only language I knew. lot, but he tried his best. Subsequently the As I grew older and went to school, I money rewards didn't last, but our habit of started indulging more in English and Hindi speaking in Kashmiri with elders of the family and consequently the fluency of my Kashmiri did; although we still laugh at my brother's started getting corrupted. So much so that I pronunciation! almost entirely started conversing in Hindi at I was very jealous of my Kashmiri home. My parents had also entirely shifted to Muslim classmates who spoke Kashmiri with Hindi with me; and even thoughTathaji and great clarity amongst themselves. On the Baibi continued speaking in Kashmiri, I started other hand, I had some Kashmiri Pandit replying to them in Hindi. When my brother friends and cousins who were almost came along, he grew up with the foundation of embarrassed of speaking in Kashmiri publicly.

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 56 57 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Seeing other Maharashtrian, Gujarati, Tamil kids speak to their parents in their mother Arinimal ... From Page 09 tongue while Kashmiri kids fumbled even trying one sentence upset me. Today I see meet Arnimal. But the pangs of protracted new age Kashmiri parents conversing with separation had seared her so much as to their children in nothing but English. Those cause her death at a young age of forty-one in kids can hardly speak fluent Hindi, let alone 1778. Kashmiri. Kashmiri mothers are proud of their kids these days, flaunting the fact that they can [References: 1) Daughters of Vitasta by Prem understand 5 instructions in Kashmiri. Nath Bazaz Pamposh Publications, New Personally, maintaining my fluency Delhi. 2) A History of Kashmir by Prithvi Nath sometimes becomes a challenge when I go Koul Bamzai, Metropolitan Book Co (Pvt) Ltd. out of spoken Kashmiri practice for some time. New Delhi ( 1st edition, 1962 ). 3) Studies in I'm sure many other young Kashmiris must Kashmiri by Jai Lal Koul, Kapoor Brothers, have experienced something similar, and we Srinagar, Kashmir. 4) Palgrave's Golden cannot really blame ourselves. Treasury. 5) .Four Famous Poetesses of After 30 years of exodus and having to Kashmir by Jawahar Kaul Ganhar. 6) Triloki forcefully scatter all over the country, Pandits Nath Dhar (1 January 2006). Kashmiri Pandit have arrived at a generation who is more Community: A Profile. Mittal Publications. p. 7. comfortable in the respective local languages, ISBN 978-81-8324-177-9.] somehow able to understand their mother tongue but unable to speak it. Seeing the [This write up has been taken from the January current scenario, possibility of what might 2019 issue of the International Journal of happen 30 years down the line makes me Advanced Multidisciplinary Scientific anxious. Luckily enough, many young KPs of Research (IJAMSR) ISSN:2581-4281. Author today are taking initiatives in the form of is Ph.D. Research Scholar, Dept. of. English, newsletters, awareness campaigns and social JNU University. He lives in Jaipur and can be media to preserve our beautiful culture. What reached at : we must also remember is that language is an important part of our culture which also needs [email protected] to be nurtured. I hope more parents of today encourage their kids to speak in Kashmiri at home, and more young KPs make efforts to overcome this unfortunate language barrier between us and our motherland. For kids born post exodus,Kasher zabaan can be a soothing assertor of our otherwise messed-up identities.

(Vidushi is presently doing her Masters in Engineering in Germany) [[

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 57 58 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Episode 4 Page 1 tre rmNtoa okTuts‘zú käshúr ‘åzyúk Trust’s Book National from Stories fàûEiin20,Eie yD.R.L.Shant Dr. by Edited 2008, afsànû’Edition

Continued on Page 59

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 58 59 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Episode 4 Page 2 tre rmNtoa okTuts‘zú käshúr ‘åzyúk Trust’s Book National from Stories fàûEiin20,Eie yD.R.L.Shant Dr. by Edited 2008, afsànû’Edition

Continued on Page 60

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 59 60 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020

Episode 4 Page 3 tre rmNtoa okTuts‘zú käshúr ‘åzyúk Trust’s Book National from Stories fàûEiin20,Eie yD.R.L.Shant Dr. by Edited 2008, afsànû’Edition

To be continued

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 60 61 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 çÆmçuççÆmçuçeJççj kçÀLç Episode 4 lçyçoçÇuççÇ cç.kçÀ.jÌvçç Page 1 içÓkçÀuç vççLçávç jmçÓKç ®çu³çJç vçe kçbôÀn~ içæsvçe yç´çWþ Dççmççvç sá~ Dçç@Kçejmç iç@çƳç çƳç kçÀLç m³çkçÀe çÆ]pç cççÆn ³ççôoJç³ç cççÆn kçÀçkçÀmç kçÀçkçÀmç HçôçƳç Jçjecçáuç içæsevçá³ç~ içÓkçÀuç kçáÀçÆvç mçól³ç çÆlç Dççímç vçe vççLçeçÆvçmç Jçvçevçmç H³çþ LççôJç cççÆn kçÀçkçÀvç çÆouç uçiççvç, cçiçj lç@c³ç Hççb]®çvç Ünvç oHçÀlçje Jç&KçmçLç~ içÓkçÀuç vççLçvç kç@Àj vçe kçáÀçÆvç kçÀçÆLç mçÓb®ç HçvçeçÆvç pçççƳç çÆ]pç cççÆn kçÀçkçÀ HçôçƳç DççÆcç cç]pççncçLç~ ÖçÀìe cçb]pçe kçÀ[ávç lçe DççÆcç Kçç@lçje sá ]pçªjçÇ mçá yçôçƳç Ün v³çáJç kçÀç@MççÇ vççLçvç cççÆn kçÀçkçÀ DççÆkçÀ uççÆì Jçjecçáuç ®çkçÀj kçÀjevççJçávç~ Hçvçávç oHçÀlçj~ DççÆlç Dçç@mç mçççÆjvçe³ç ]®çBêJçççÆj Ün v³çáJç lç@c³ç mçá Hççvçmç mçól³ç Hçvçávç cçáuçç@çÆ]pçcçvç lçmçebçÆ]pç lçyçoçÇuççÇ neb]pç iJç[³ç içje, ³çáLç iJç[e pçççƳç yçouççÇ mçól³ç lçmç kçbôÀn Kçyçj, çÆlçkçw³çççÆ]pç Dçç[&j Dççímç Dççôlç çÆlç mkçÓÀvç cçíçÆuç~ DççÆcç Hçlçe ªo içÓkçÀuç vççLç Jççílçcçálç~ cççÆn kçÀçkçÀmç kçÀjevççíJçáKç mçççÆjvçe³ç JçççÆj³ççnmç kçÀçuçmç lçmç lçyçoçÇçÆuç³çvç mçól³ç lçç©HçÀ~ cçáuçç@çÆ]pçcçvç cçb]pç Dçç@m³ç ]pçe cçálççÆuçkçÀ ojmç çÆoJççvç lçe Hçvçávç lçpç©yçe vçHçÀj çÆlçcç çÆlç, çƳçcç cççÆn kçÀçkçÀmç iJç[³ç Jçvççvç~ cççÆn kçÀçkçÀmç nô]®çevç Jççje Jççje oiç kçÀcç ]pççvççvç Dçç@m³ç~ çÆlçcçJç Dçç@mç yç´çWþ lçmç mçól³ç içæsev³ç~ DççÆcç Hçlçe Ðçálç içÓkçÀuç vççLçvç lçmç kçÀç@cç kç@Àjcçe]®ç~ cççÆn kçÀçkçÀmç JçáçÆsLç iç@çƳç mçuççn çÆ]pç mççcç ¿çvçe Kçç@lçje çƳçcçJç Jçjcçáuç çÆlçcç m³çþçn KJçMç~ cççÆn kçÀçkçÀmç çÆlç iç@çÆ³ç ®çkçÀjçn kç@ÀçÆjLç~ cççÆn kçÀçkçÀ içJç iJççÆyçje çÆlçcçvç JçáçÆsLç KçáMççÇ, cçiçj lççÇ]®ç vçe kçbôÀn ³ççÇ]®ç mççvçe³ç lç³ççj~ lçmç mççnyç JçáçÆsLç iç@çƳç~ mççnyçmç Dççímç vççJç yççôcçJçççÆj Ün Jç@L³ç çÆlçcç ÜMçeJç³ç Jçjcçáuç pçuççuç mçç@yç lçe lç@c³ç Dçç@mç Hçvçev³ç vççíkçÀjçÇ lçe iç@çƳç içÓkçÀuç vççLçeçÆvçmç Dç@çÆkçÀmç ³ççje mçábo cççÆn kçÀçkçÀeçÆvç oHçÀlçje H³çþ³ç Mç᪠kç@Àjcçe]®ç~ içje~ Dç@çÆcçmç Dççímç vççJç kçÀç@MççÇ vççLç~ kçÀç@MççÇ pçuççuç mçç@yç JççôLç cççÆn kçÀçkçÀmç JçáçÆsLçe³ç vççLç Dççímç lç@L³ç oHçÀlçjmç cçb]pç vççíkçÀjçÇ HçvçeçÆvç kçáÀjmççÇ H³çþe Lççôo lçe kçÀ@©vç lçmç mçól³ç kçÀjçvç ³ççôlç cççÆn kçÀçkçÀ mçÓ]pçácçálç DççímçáKç~ o@m³ç HçÓm³çd~ cççÆn kçÀçkçÀmç DçççƳç vçe Hçæs çÆ]pç Mççcçmç yçç@i³ç êççƳç mçç@jçÇ yçç]pçjmç ®çkçÀjçn pçuççuç mçç@yçmç sámç yçe JçáçÆvç çÆlç HçÓje Hçç@þîç

afsànû’Edition 2008, Edited by Dr.kçÀjçÆvç~ R.L.Shant içÓkçÀuç vççLç Dççímç kçáÀçÆvç lç@jçÇkçÀe ³çço~ Stories from National Book Trust’s ‘åzyúk käshúr ³çæsçvç cççÆn kçÀçkçÀeçÆvç çÆouçe cçb]pçe mçá JçmçJççmç ³çLç oHçÀlçjmç cçb]pç Dçç@mç DçKç vç@Jç kçÀLç kçÀ[ávç, ³çámç Fvçmççvçmç kçáÀçÆvç vççÆJç pçççƳç çÆlç~ DççÆlççÆkçÀmç ¿ç[ kçÀuçkç&Àmç Dççímç mççnyçmç

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 61 62 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 mçólççÇ DçKç Dçuçiç kçÌÀçÆyçvç ³çôçÆlç pççvç kçÀuçcç çÆlç yç[e Hçmçbo~ Episode Hç@Àvçça®çjmç DçuççJçe ìíuççÇHçÀçívç çÆlç Dççímç~ ³çáLç ³çmç ¿ç[ kçÀeuç@kç&Àe mçebçÆ]pç pçççƳç cççÆn 4 kçÀemçe Dççímç vçe cççÆn kçÀçkçÀvç yçôçƳç kçáÀçÆvç pçççƳç kçÀçkçÀmç ³çávç Dççímç, lçmç Dççímç vççJç iççMçe Jçáscçálç~ JJçv³ç ¿ççôlçávç Hç@]p³ç Hçç@þîç lçmç Dççíj uççuç~ lçmç Dçç@mçeKç Dçvçblçvççiç lçyçoçÇuççÇ Page 2 çƳçvçe Kçç@lçje çÆouç yç´cçávç~ kç@Àjcçe]®ç~ lçmç Dççímç MçôçƳç Jçene³ç& HçvçeçÆvçmç Mççcçmç uççôiç kçÀç@MççÇ vççLçeçÆvç iççÆj DçuççkçÀmç JççHçmç içæsávç cçiçj lççíçÆlç Dççímç lçmç ojyççjçn~ oHçÀlçjekçw³ç kçbôÀn yçôçƳç cçáuçç@çÆ]pçcç DççÆcç oHçÀlç©kçÀ HçíÀjçvç~ lç@c³ç nç@Jç cççÆn çÆlç DçççƳç~ cççÆn kçÀçkçÀmç mçól³ç uççíiç çÆlçcçJç kçÀçkçÀmç Hçvçev³ç jçí]pçvçe®ç mçjkçÀç@³ç& pçç³ç~ mçççÆjJçe³ç oçímlççvçe~ lçmç yççm³çJç JJçv³ç çq]pç Dç@L³ç pçççƳç Dççímç cççÆn kçÀçkçÀmç Dççôlç çƳçLç vç@Jç pçç³ç svçe vççkçÀçje kçbôÀn yç@u³ççÆkçÀ çÆs EçççÆvç jçí]pçávç~ pçç³ç Dçç@mç pççvç yç@[ lçe mççHçÀ pçççƳç Kççôlçe nLç opç&e yçônlçj~ Dç@kçw³ç mçáLçje~ Kççmç kç@ÀçÆjLç Dççímç vçuçkçÀe ®ççíkçÀmç kçÀeuç@kç&Àvç kçÀçôj lçmç lçe içÓkçÀuç vççLçmç HçvçeçÆvç cçb]pçe³ç, lçe çƳç kçÀLç DçççƳç cççÆn kçÀçkçÀmç yç[e iççÆj mççuç çÆlç~ Hçmçbo~ lçmçebçÆ]pç ]pçvçççÆvç Dççímç Jçboe jç@]®çvç cçb]pç kçÀç@MççÇ vççLçvç Ðçálç vçe yç=mçJçççÆj Ün çÆlç vçôyççÆjçÆcç vçuçkçÀe H³çþe Hççív³ç Dçvçávç mçKç ¬çÓÀþ cççÆn kçÀçkçÀmç lçe içÓkçÀuç vççLçmç JççHçmç içæsvçe~ içæsçvç~ iççMçe uççuçvç Dçç@m³ç Hçvçev³ç Mçá³ç& yçç@]®ç pçuççuç mçç@yçvç ³çáLçá³ç yçÓ]pç çÆ]pç cççÆn kçÀçkçÀ sávçe lçe uçiçyçiç Hçvçávç mççí©³ç ]pçªjçÇ mççcççvçe JçáçÆvç içje iççícçálç, lç@c³ç yçáuççíJç mçá HçvçeçÆvçmç iJç[³ç içje mçÓ]pçcçálç~ cçmçuçe Dççímç JJçv³ç oHçÀlçjmç cçb]pç~ Eççívç ¿ç[ kçÀeuç@kç&À Dççímç çÆmççÆjHçÀ lççÆcç [Óvç uç@kçÀçÆj nebçÆo Hç@ÀjvççÇ®ç©kçÀ, ³çæsçvç pçuo Dç]pç pçuo vçí©vç~ DççÆcç çÆkçÀv³ç ³çámç lç@c³ç çƳçcçvç Dçç@þvç Jç@çÆj³çvç DççÆlç kç@Àj pçuççuç mçç@yçvç cççÆn kçÀçkçÀmç içá]pçç@çÆjMç yçvççíJçácçálç Dççímç~ lçKlç HççíMçe DçuççJçe Dçç@m³ç çÆ]pç mçá iççôæs pçuoe³ç [îçÓìçÇ H³çþ nç@çÆ]pçj ]pçe [yçáuç y³ç[ lçe DçKç yç@[ Dçuçcççç&~ çƳç mçHçoávç~ pçuççuç mçç@yçvç yçáuçç@Jç DçKçlçá³ç mççcççvçe LçJçvçmç Dçç@mç vçe iççMçe uççuçmç iççÆj DçKç cççÇçÆìbiç çÆlç, ³çLç cçb]pç kçbôÀnvç ]pçªjçÇ pçççƳç³ç~ cçiçj cççÆn kçÀçkçÀeçÆvç Dççôlç çƳçvçe mçól³ç kçíÀmçvç DçççƳç mççcç ¿çvçe, lçe cççÆn kçÀçkçáÀvç içJç lçmçábo cçmçuçe nuç~ cççÆn kçÀçkçÀmç DççJç cçMçJçje DççJç nç@çÆmçuç kçÀjvçe~ cççÆn kçÀçkçÀmç Hç@ÀjvççÇ®çj yç[e Hçmçbo~ DççÆcç³ç JçKlçe mçHçáo yççm³çJç DççÆcç Hçlçe mçá HçÓje Hçç@þîç Hçvçávçá³ç mççíoç lçe çƳçcç HççBmçe cççÆn kçÀçkçÀmç Hçje HçôçƳç, oHçÀlçj~ vçíjçvç vçíjçvç Ðçálç pçuççuç mçç@yçvç çÆlçcç çÆol³ç yççmçkçÀj vççLçvç JJç]pçácç~ DçKlçá³ç lçmç Hçvçávç vççôJç HççjkçÀj kçÀuçcç, ³çámç lçmçebçÆo DççJç çƳç Hç@ÀjvççÇ®çj cççÆn kçÀçkçÀeçÆvç cçvçMçç afsànû’Edition 2008, Edited by Dr.cçálçç@çÆyçkçÀ R.L.Shant m³çþçn ÖçÓÀ]®ç Dççímç, lçe ³çôçÆcç mçól³ç cçálçç@çÆyçkçÀ vççÆJç DçççƳç uççiçvçe~ Stories from National Book Trust’s ‘åzyúk käshúr cççÆn kçÀçkçÀ Dççôlç Jçç@çÆlçLç kçÀç@cç kçÀçÆjní~ cççÆn (¬çÀcçMç:) kçÀçkçÀmç DççJç oHçÀlçjmç mçól³çd mçól³çd HççjkçÀj

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 62 63 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Your Own Page - Holocaust Day - Rajesh Raina

æs³ç&Jç DçLçJçe³ç cçô kçwJçcyç kç@Àj Dççmçcççvçmç yçe vçvçeJççí©³ç hççôkçáÀmç vççÆKç-vççôKç ]pçcççvçmç vçKMç kçÀç@l³ççn çÆcçìçJçKç c³çç@v³ç Jçvçlçcç sá Kçç@çÆjLç ¬çÓÀuç JçáçÆvç c³çç@çÆvçmç cçkçÀçvçmç yçe vçvçeJççí©³ç hççôkçáÀmç vççÆKç-vççôKç ]pçcççvçmç ohççvç lçLç içájçÆì cçôçÆæ®ç ]pçvç mçÓj HçÀçôuçcçálç çÆuçJççvç Dçç@mç cçç@pç ³çôçÆcç cçôçÆæ®ç mçól³ç oçvçmç yçe vçvçeJççí©³ç hççôkçáÀmç vççÆKç-vççôKç ]pçcççvçmç

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 63 64 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Your Own Page - Holocaust Day - Rajesh Raina

jbiçç jbiç hççíMçe Hç@Àl³ç ³çámç ³çámç kçÀevççvç Dççímç Jçásácç HçÀçuçJç çÆoJççvç mçá³ç mçá³ç oákçÀçvçmç yçe vçvçeJççí©³ç hççôkçáÀmç vççÆKç-vççôKç ]pçcççvçmç çÆs Dç@m³ç ojcççboe ³çLç mçnjç@J³ç JççÆlç cçb]pç Kçyçj kçÀj cçççÆuç cçBçÆ]pçuç kçÀçjeJççvçmç yçe vçvçeJççí©³ç hççôkçáÀmç vççÆKç-vççôKç ]pçcççvçmç hçiççn vç³ç kçÀç@u³ç içje Jççhçmç içæsJç Dç@m³ç çƳçnçô³ç lçmçuççn çÆoJççvç jçpçíMç hççvçmç yçe vçvçeJççí©³ç hççôkçáÀmç vççÆKç-vççôKç ]pçcççvçmç

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 64 65 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Your Own Page - Vomedh - Rakesh Roshan Bhat Vomedh’s Rohit Bhat receiving Mahabava Hari Singh Samman 2020 from Women Club Meri Pehchan for the Hindi Play ‘Mar Kar Jeena’ at Jammu.

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 65 66 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Photo Feature

Winter in Pahalgam Image : Asif Iqbal Burza

Haakh grown in Hyderabad Images : Rajesh Raina

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 66 67 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Photo Feature

Almost Frozen Liddar Image : Asif Iqbal Burza

Snowfall in Kashmir Image : Syed B. Qadri

Snow clearing in Srinagar Image : Shahid Choudhary

Snow-clad mountain at Dal Lake This shall bring you back to Image : Driver Iqbali Kashmir Image : Asif Iqbal Burza

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 67 68 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Letters to Editor

Namaskar, continued efforts to pursue the path of Namrata Wakhlu’s reconciliations is praise worthy. I congratulate Uzbekistan, nice write up, you for your resolve to keep the strings of lively good pictures and reference and lovely relations weaved like as smooth as points ... in language, food, Shahtoos. The variant content is reminiscent culture, handicrafts ... of the times we lived in the harmonious times. excellent. Dr Dr. Chowdhurys' story is very relevant to K.L.Chowdhury’s one more the psyche of the common people who follow story ‘beyond medical that all that glitters can not be gold. profession’. God spoke through him. I One thing for sure, I have picked to read remember one more story of him wherein a the Devanagari-Kashmir script through your person had broken his ribs when another stories. Over all Pragaash is enlightening. person had embraced him and Dr Chowdhury Chand Bhat could find the reason of his ailment. Shrukh ta Navi Mumbai Vaakh, very nice. lll Naveen Kaul Mumbai My dear Maharaj Krishen, Thank you for Praagaash lll Januray 2020 issue. There Dear Editor, could not be a better New Thank you for this write up Year gift. The intricately- (Praagaash, January 2020 : designed colorful Shishur Profile - Our Shining Stars). Kangri on the front cover is a As a Kashmiri, I want your fitting tribute to great readers to know that I truly artisanship nay, the artistic sensibilities, of Kashmiris. Besides being a symbol of feel the pain of Pandits who Kashmir's composite culture, it speaks of our were unjustly removed from unique tradition of welcoming a new bride to a their homes in 1990 from household with this delightful gift, warming the Kashmir. It will always be a dark chapter in our hearts of everyone in the cold season. history and I hope we live in peace together I much liked the essay on Habba soon. Khatoon by Vargis Khan and the pictures TonyAshai therein. Didn't know the Chaks were such USA brave warriors from Gurez that the wily Moguls lll subdued them not so much with their power as by deceit and subterfuge, in the process Dear Editor, breaking the heart of a beloved poetess of Your endeavor to bridge the Kashmir. Naming the beautiful peak in Gurez cultural ethos between the after her is a fitting memorial to this jewel of Nastaliq and Devanagari Kashmir. through Praagaash is Namrata Wakhlu's narrative about her exemplary. The optimism in Uzbekistan travels and the close likeness she our upbringing and your found in the cultural, artistic linguistic and

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 68 69 Praagaash ÒççiççMç `Òççípçíkçwì ]pççvç' kçÀçÇ vçíì-HççÆ$çkçÀç Jç<ç& 5 : DçbkçÀ 2 ~ HçÀjJçjçÇ 2020 Letters to Editor other characteristics with Kashmiris is another the imagery of my story “What Difference Does welcome piece. There is no denying the strong Dress Make” by inserting appropriate photos influence of Central Asian culture and at different places in the narrative. language on Kashmir. I had a similar With my best wishes, experience in Iran during my stay there in K L Chowdhury 1978. There is a lot of Persian influence in our Jammu language and some cultural traditions. I lll remember, like us, they celebrate the New Year as Nau Roz (our Nau Reh) in March with new sprouts of wheat or some other grain Editorial ... From Page 01 sowed in pots by each family. Equally interesting is your interview of exodus of KPs from Kashmir. It took him some Mr. Tony Ashai. While I am greatly impressed time to collect whatever could be retrieved with the admirable achievements on the from his siblings. In the process it evolved into global stage of this son of the soil, I was a sort of a project in which they decided to chip poignantly reminded of his uncle, Dr Faroq in with some more material. The ancestral Ashai, who was an unfortunate victim to home of the Chowdhury family where they militancy in our homeland. He was my were born and grew up was on the bank of the contemporary in Medical College Srinagar, Nàlæ Mär. We chose the cover page picture of and a close friend, and we shared many things the Supplement as an emblem of that glorious in common. He was brilliant and multifaceted, past. not just as an orthopedic surgeon but as an artist, a musician, a designer and innovator. No doubt some of his talents have rubbed into [[ his nephew. A pioneering orthopedic surgeon of Kashmir, he single-handedly conceived, designed and supervised the construction of kçÀç@MççÆj the Bone and Joint Disease hospital at Barzalla. I remember he also designed a stove for room heating which was certainly a great Mçá³ç& uççƳç improvement on other implements extant in Kashmir. Peace be to his soul. Let me also record my admiration for the write up by Prof B L Kaul on human evolution and the moving account by Deepankar Koul of the havoc wrought by the 2014 flood in Kashmir, ravaging homes and leaving behind mere fossils of family heirlooms. Thankfully, neither militancy nor the flood could take away memories of what used to be our dear homes and homeland. Finally, I must thank you for enhancing

ÒççiççMç February 2020 ~ HçÀjJçjçÇ 2020 69