Whither Kashmiri Pandits

Prof. Gopi Kishen Muju

Introduction

There has been an old saying in Kashmir: "If one door gets closed God opens ten doors", but one has to be cautious and vigilant in moving through these doors, make right choice and judicious and proper use. Almost same thing has happened with the displaced Kashmiri Pandits from the Valley, especially in the vocational and economic fields. When after exodus the young and the healthy, sick and infirm, daughters and daughters –in-law were lodged in "migrant" cells , constructed over uneven land full of boulders and stones and surrounded by bushes, shrubs and thorns, to face the scorching heat of summer and suffer under the devastating sheets of water during rainy season turning the camps into flood hit localities, experiencing snake and scorpion bites , sun strokes and heat strokes unknown to the community and so on, it was quite heartening to see the young boys and girls of the community accepting the challenge with fortitude. Keeping in tune with the community's traditions and ethos of gaining education at any cost these young souls would be seen studying in these dingy unhealthy environs with determination. They kept the community's inherent tradition of seeking knowledge alive against all odds. Appreciating these young souls struggling against all odds to pursue their education it was remarked by an important person "How can this community die". 

The exodus worked as an electric shock for the community and there was a gradual country wide awakening of the community organizations in various parts of the country to help the displaced population and put it back on rails as far as possible. Reverberations were seen at the global level even. Voluntary social and religious organizations and some with political affiliations too came forward to take out the displaced from the morass. A strong community feeling exhibited itself all around.

"Migrants" as a Class

Gradually the word "migrant" became almost synonymous with the K.P. community, a term to be looked down upon as a separate category "Oh, he is a poor migrant". For some non-displaced K. Ps the term became a term of humiliation and degradation and would immediately retort "No, I am not a migrant, I have been here for decades". How shocking and shameful that even in some matrimonial advertisements it would be mentioned "migrants need not apply". What an apartheid attitude! However, it was stopped after some protests and objections. Later on a distinction was made between pre-1990 migrant and the 1990 displaced at the social level, though the government never called these 1990 militancy victims as displaced or internally displaced lest they become entitled to certain benefits under the UN Charter, and never took cognizance of pre-1990 migrants as "migrants" as per its norms set up for 1990 displaced (wrongly termed as migrants. As some relief and other help started coming to the 1990 displaced the pre-1990 migrants brought in this distinction of migrants and displaced by claiming that they were the real migrants, just to use the term to their benefits. Personal interests surfaced predominantly. Surprisingly those very non-displaced, migrant Kashmiri Pandits who looked down upon the 1990 displaced victims of militancy (called "migrants" by the Government) gradually started getting themselves registered as "migrants" for some immediate or unforeseen future benefits. Surprisingly the government practically recognizes only those few thousand displaced families as "migrants" who are putting up in the camps provided by the government and are used as show pieces and exhibits for different political purposes. Others (non-camp displaced) living in rented accommodation do not exist for the government. 

However, with the passage of time the distinction disappeared to a large extent, and now after nearly two decades of exodus the community seems to be united on certain common agendas- most important being that the entire community should be declared as an internally displaced one as even pro-1990 migrants had to leave under pressure and unfavorable conditions and mainly due to economic reasons, and discriminatory policies of the government. This is evident from the recently made petition before the Honorable Supreme Court by the AIKS, in which it has been demanded that the entire community be declared as internally displaced. Also most of the community organisations in the country are headed by pre-1990 migrants. K. P. Community has now become almost a global concept, and, as long as the community continues to be in forced exile having the status as "migrants" and the Government does not take concrete measures to rehabilitate it properly, problems of some sections will continue to haunt it seeking attention and demanding remedy.

Education

Education, as is well known, has been the hallmark of the K .P. Community; though at times it became a cause for jealousy, envy, anger and even its victimization. A K.P. would literary go without food, good clothing, sell family gold or borrow money, but would not risk his children growing uneducated and illiterate. It was education which came to the rescue of the community from time to time, and after each exodus, to rise and flourish, including the present one also, supposed to be the seventh during the past several centuries especially since the advent of Islam in Kashmir. 

After the exodus of 1989-90, educating the young ones under unfavorable conditions was a big challenge for the community. Of course, here too hurdles were created at social and political levels in the admission process to the local institutions forcing the government to declare these displaced students under a different and separate category as "migrant". A new set up came up for these displaced people. These "migrant schools" were set up and housed in camps where hardly any facilities were available. "Migrant" teachers and others were adjusted in these migrant schools and college to teach migrant boys and girls. 

Admission to P.G courses, professional and technical institutions was considerably restricted. Those aspiring for higher education were left to fend for themselves. With poor teaching facilities and restricted admissions to Kashmir University only there was poor progress in educational field at these levels. 

The fate of Government employees was no better. They would not be adjusted in local offices and institutions, as this would "swell" up the number of staff and probably "effect" the "smooth" working and functioning of these establishments and even be a cause for conflicts. The "migrant" employees were treated on (forced) leave to enable them to earn their salary as "leave salary", (by enacting some extra-ordinary leave rules, not otherwise covered under any normal state service rules.) Even for this they had to struggle a lot and are not still entitled to all the benefits, otherwise due. However, some employees were adjusted as migrant employees in some institutions especially in education Department. Surprisingly the government did not think in terms of adjusting/ transferring these Kashmiri "Migrant" employees to Jammu along with their posts, which would have removed most of the grievances and difficulties, both for the government as well as the employees. Instead they were forced to avail the so-called "leave salary" and the expenditure on account of this "leave salary" was to be met from the security related expenditure paid by the Central Government, thus leaving the State budget for those adhoc employees of the Valley who were adjusted/appointed against the "migrant" posts. While about 75% "migrant" employees have attained their superannuated during these years hardly a few have been appointed from amongst the 'migrants".

A Door Opens

Fortunately after a few years of exodus the Government of Maharashtra run by Shiv Sena under the directive from Balasaheb Thakrey came to the rescue of the displaced community when it offered admission to the "migrant" students in its technical colleges. Seats were reserved for the displaced to which admission could be sought without any entrance test etc. and with some other concessions This generated a new hope. It opened a new vista for the youth of the community. An unexpected and unknown opportunity came forward and a door of hope was opened. Gradually the scheme was adopted by some other states also and eventually the Central Government too was forced to ensure reserved seats for the youth of the exiled community and issued directives to this effect to State Governments However, as the years passed it was not only the K.P. "migrant" students alone who could get such admission against "migrant quota", but students from other communities and regions became entitled to these seats as militancy had spread to other regions and people from different communities fell victims to the gun culture. Gradually seats in other professional courses and post graduate departments too were opened for the J&K migrant students. Slowly the benefit got extended and generalized and even those who were 1990 militancy effected displaced too managed to get themselves registered as migrants to get admission and other benefits. The quota came to be called "migrant quota" and was not limited to any particular community or region or group. 

With this new fields were opened which gave a lease of life to this beleaguered community. It was a boon as young talented boys and girls engineers and professional persons were produced changing the total perception. The advancement in the information technology created a new sun over the horizon, as if it was in the nature's plan. Here the displaced boys and girls especially from villages of Kashmir which had remained in seclusion, isolated and backward and even somewhat suppressed as a social class, demonstrated their hidden talent, caliber and capacity to a very high degree. Proficiency bloomed, and an unimagined dream seemed to become a reality. These young boys and girls started getting lucrative jobs with good salary in an environment of freedom, positive and healthy competitive world and felt encouraged to face these tests. They could not visualize such a rise nor could they probably aspire for better. Obviously, new doors got opened for economic advancement and progress. 

While it is quite heartening to see the young boys and girls having attained great proficiency in the fields of engineering, IT, M.B.A and some other professional courses during these years of exodus, but one feels quite depressed that there is hardly any boy or girl who goes in for competitive civil service examinations to qualify for I.A.S.; I.P.S. I.F.S., K.A.S and so on. The youth and their parents must think about these areas and related jobs as well. The community youth must strive to spread in every field and area as their future is related to these services and areas too. Though much has not been achieved in this direction, but it is never too late to venture into these fields as well. It is essential that the vision is not kept limited to the stereotypy, but other avenues and fields too need to be explored and captured. The community youth must aim not only to regain the position it had at the national level some time back but even advance more and aspire and visualize a role at global level for itself. However, in this euphoria the youth must not forget the soil where its roots have been nourished for thousands of years.

Surprise and Shock

Those forces which had been feeling jealous of the community that it had usurped almost the entire bureaucracy and lot of Government jobs and had pushed the community out with the hope to liquidate it, were not only surprised but even shocked to see the community standing on its own in adverse circumstances and progressing well in all respects and rather more rapidly than it could do in Kashmir. Observing the progress and adjustment of the community vested interests stared floating rumours" how will K.Ps come back now in view of the economic progress and job opportunities." Well they may be correct to some extent as terrorism is not showing any appreciable decline in the Valley, then there is not much appreciable change at the ground level to welcome the return of the displaced community with open arms and both the Sate and the Central Governments being confused about the situation have been apathetic towards this displaced community. Also the community is not sure about the economic avenues that can be made available to it once it returns. However, all such elements must not forget that a K.P may not return for a job but he will return because Kashmir is his motherland, place of origin and birth the land of his ancestors. A Kashmiri Pandit will definitely go back to Kashmir in spite of his economic progress and holding lucrative jobs outside the State. He cannot give up his claim over he land of his ancestors; his roots. He will definitely return to rekindle the light of hope and regenerate the cultural ethos butchered at the hands of fanatics, marauder and murderers. He will again teach, treat and heal as in the yore. He has not lost the hope or faith in himself.

K.Ps. Who Stayed Put

A few thousand K P. families still living in the Valley are in no way better off. They, very unfortunately, receive scant attention from the government or even from the community organizations, though they are the proverbial eleven odd families holding not only the community flag but the flag of Indian secularism high in the Valley against all odds. They too have essentially been dislodged from their respective original places of living and are living scattered in comparatively secured zones mainly in Srinagar and deserve to be treated as displaced and given necessary relief and other job benefits lest they too are forced to leave the valley. Government must ensure their safe, secured and economically healthy continued stay in the Valley.

Issues of very Serious Concern

(A) Inter-Caste Marriages

However, while the opening up of new job opportunities leading to economic advancement after exodus is a very healthy sign, unfortunately it has also proved somewhat disappointing to see the fall out. The community has suffered a lot as its identity and growth have been badly affected. In this process of educational and professional advancement a good number of girls have got married outside the community and the process is continuing. Though all express concern over the rate of such inter-caste and inter-community marriages in which the community is losing its girls fast yet no concrete measures are taken to give the process a halt. Some of those who think seriously about the problem even suggest that a situation may come for the community to get girls from outside the community fold for its youth to maintain some sort of balance, which in all probability would not be a healthy trend for the genetic tree of the community. Coupled with the decreasing birth rate on account of various factors including family planning and increased death rate, the community seems to be dwindling in numbers. This inter-cast marriage process has set up a serious trend, and already being a miniscule minority of a few lakh souls only it is likely to reduce its size further. Then being scattered throughout the country and even abroad, one cannot say where will all this lead the community to; this is an issue which the social scientists, thinkers, well wishers, leaders and the parents in the community have to think. A small community cannot afford such a loss.

There were cases in the past where inter-cast marriages did take place, but these stray cases were quite negligible which took place under special circumstances. Obviously no body took any serious notice of these, though most of them have subsequently felt sorry over the step. However the present day scenario looks quite disturbing, as the future of the community is in danger. If the community wants to save the situation it is essential for the parents to see that they do not contribute to the situation in any manner, even in the name of progress and advancement. Community organizations, its social activists and leadership (if they have any real hold on the community matters) too have to play an important role in halting this process; in fact a reverse process needs to be set up and put into motion by getting girls from outside into the community fold as brides, especially when the community boys are doing so well. Even the sponsoring bodies who are involved in the process of selection for admissions and placement etc; in vocational professional fields must see that the trend is stopped if they want to help the community to let it grow. The young girls who go out to study should be persuaded not to think of marriage during their study and avoid marrying outside the community, especially the non-Hindus; a trend which has very unfortunately increased with the connivance and within the knowledge of parents who feign helplessness after the damage is done. It has been reported that after these young boys and girls go for their education outside the State their parents, families hardly bother to visit them during the year and see how they are progressing. Perhaps they feel their duty is over after the boy/girl is admitted in a course and he/she will go ahead on his/her own. Parents have to ensure regular visits and communication and even a regular feed back from available sources how their wards are going on with their studies. If necessary these sponsoring bodies may take an undertaking from these trainee girls and their families to this effect. It appears that these girls, especially from poor families are lured to go in for such inter-caste and inter-community marriages by exploiting their innocence and credulous nature. Strong vigil and even some strong measures by parents and stern steps may become necessary.

It is essential to analyse and study the causes of these inter-caste marriages and role of parents, economy and other factors assessed Understanding the total scenario in all its dimensions is very important. It essentially needs providing an environment of love, affection, understanding, mutual respect and respect for the family values and one's culture. Though legally no one can stop these inter-caste or inter community marriages, and that is why people are not openly expressing any serious concern about these happenings, but a bit of social awareness, understanding and developing a sense of social responsibility, for social cohesiveness of the community can help a lot.

It is not only among those girls who study or serve outside the State that some of them are lured and marry outside the community, there are cases among other families even where these inter-caste, inter-community marriages are taking place. Keeping in view the total scenario it is very essential to identify such possible families and arrange necessary counseling to avoid future humiliation and harassment.

K. Ps are proud of their genes. It is being expressed that most of these inter-caste and inter-community marriages may be taking place under a well drawn out plan to avoid consanguine marriages in these communities and to improve their genes , as marriages within blood relations has not been found medically healthy.

(B) Divorces

The next issue which has become a cause for concern for the elders, parents and the society at large is the rate at which divorces are taking place in the community. What is despised even in the so-called advanced countries is being adopted almost without any remorse in the K.P. community. A divorce which was once looked down upon as a sorrowful event and considered a shameful act to talk about has to-day assumed disproportionate dimensions in the society at large and the K. P. community too has joined the race, it seems to beat others. It seems that the community has taken the increase in divorce rate as a matter of fact feat, a fate accompli, just like inter-caste marriages, and no immediate and effective steps are taken to stop this trend. Probably a sudden exposure to a new social milieu and economic progress coupled with equal education and equal job opportunities and parallel progress of both sexes too have added to the process of family breakdown and social disintegration. As after exodus families from different socio- cultural background have come into bondage due to various factors, including the marriage of their sons and daughters, these young boys and girls with different value systems and family background do face a lot of difficulties in their adjustment , which in absence of proper counseling and advice usually get mishandled by various elements including over-enthusiastic so-called social workers who may not be quite well versed with human psychology or social pathology or even by law knowing people due to their professional bias which sometimes can result in more controversies and subsequent divorces. Of course living separately as a nuclear family where there is only a little or even no guidance and help to resolve any friction , or even in a joint family with incompatible income structures, intolerance and lack of understanding too can be a serious cause for such a breakdown of marital relations.

Be it inter-caste or inter-community or Inter-religious marriages, or divorces, both are, in their own manner, disintegrating the family and social structure of community which otherwise has been comparatively quite a well knit one prior to exodus. While exodus has already given a serious blow to the integration and cohesiveness of the community, inter-caste marriages, divorces and even political factors have affected its social structure very badly. It is very essential for the social scientists and social leadership of the community to come forward and save the situation. General guidance and counseling, marriage counseling, family counseling by professionally qualified and trained people can help the community. But unfortunately there are no such centers available in the community or the society at large, or even if there are any people have no knowledge or information about such help centers. And also, before such a helping hand can come forward the parties concerned due to ignorance, anxiety, fear and even shame, unfortunately, fall in the hands of the untrained so-called social workers, and legal advisors or even pirs and fakirs who capture the cases to gain name, fame, and money. Most of such divorce cases get spoiled by unwarranted interference of over-enthusiastic people and biased approach. There is an urgent need to collect full data of all such divorce cases and analyze these individually from social, psychological, economic and other related points of view for comprehensive remedial measures to save a family. Setting up of such a counseling centre is very essential, where qualified, matured, senior persons can help these needy families.

(C ) Sale Of Properties

While the government has failed to attract the displaced back to their homes by offering no economic avenues, employment packages or job opportunities or taking any other concrete measure for their rehabilitation and survival in the Valley, the land of their birth and origin, the community too has created a difficult situation for itself in this return process by selling the immovable properties. Of course, the displaced had scores of genuine reasons and causes to sell off their properties as these were either burnt down or were being illegally usurped by unscrupulous elements, encroached upon by miscreants or even illegally occupied by vested interests as the government machinery and local administration, which was responsible for the protection of the migrant property, had failed to protect the same. Perhaps a section of the displaced people could have saved the situation and avoided the distress sale, but did not do so. Most of the displaced sold their properties under duress, panic, force or even allurement and fear of losing it ultimately in case they failed to return. They sold their properties at throw away price and are now repenting over it. Though the government has enacted a law to stop this distress sale under the J & K Migrant Immovable Property (Preservation, Protection and Restraint on Distress Sales) Act 1997 but due to some loopholes in the Act a middleman can be arranged as an attorney to sell the property without any questioning by the administration. Thus the government has exposed its own mala-fide in protecting and preserving the migrant property, by encouraging such a sale process through an attorney, as even today all these sale deeds are taking place  through the very local administration via an attorney under section 3 of the very Act. In spite of several pleas government has taken no measures either to cancel these distress sales or improve upon the defective Act.

Sale of properties has virtually closed the doors of the valley for the displaced and is a very discouraging factor in their return; unless government takes some concrete and drastic move to reverse the process and restore the status quo as it existed in January 1990.

Why does not the government modify the existing Act and make it more comprehensive and effective by removing the loopholes in it or come out with an ordinance canceling all distress sale deeds made after 1990 and for future ban, at least for a couple of years, (barring some exceptional helpless cases which can be allowed after proper scrutiny and assessment of need etc.) all sales of the migrant properties even through an attorney? and simultaneously making the concerned Deputy Commissioner of the District personally responsible for the maintenance, protection and preservation of the migrant properties, to avoid any illegal and unauthorized occupation of the property.

( D) Ignoring ,Kashmiri Language (the Mother Tongue)

Added to these above detailed factors which are affecting the community negatively, the impact of exodus upon its language and literature is obvious. After its exodus from the valley the community had to use local/national language for interaction and communication with non-Kashmiri people, who did not know Kashmiri. Gradually during the years the place and role of Kashmiri language in day to day interpersonal communication and relations (which extended beyond the community circles) got slowed down, reduced and replaced though not lost. While initially it was essential to interact in local language /Hindustani, it almost became a fashion and matter of pride to speak in English, Hindi, or even local language if one could, and avoid Kashmiri. Gradually the trend developed strong roots. Children, because of their interaction with non-Kashmiri speaking friends, playmates and class fellows were forced to speak in Hindustani. If today one asks a youngster if he/she knows Kashmiri, can speak it, the usual answer is "I can understand a little but cannot speak" This is perhaps because the parents and elders do not try to speak in Kashmiri among themselves or with their children at home. (Almost same is the position in the Valley too, where too speaking in Hindustani has now become a fashion) Even those who spend a lot of time and energy in promoting the cause of Kashmiri language have by and large failed to protect it in their own homes. They themselves may be speaking in Kashmiri but their children find it difficult to talk in Kashmiri or even answer a telephonic call in Kashmiri. Of course outside homes, there may not be much chances of expressing oneself in Kashmiri, but they can at least interact and speak in Kashmiri language at home, household and family and community functions etc.

Obviously, if the community in Diaspora loses its language, what is left of it and how can it claim to belong to a particular region and place?

I am here reminded of a very interesting, though somewhat rough, incident which took place many years back in the office of a Deputy Commissioner. A gentleman had come to collect his State Subject Certificate from the office of the Deputy Commissioner of his district. He had returned from some foreign country after a couple of years and would use quite a bit English in his interaction with the people in the concerned office including the Commissioner. Of course, in between he would talk in the local language as well. The commissioner took a fancy over the mixture of language the gentleman was using. He asked him to prove his identity that he was a local person. The gentleman was surprised and stressed that he was a local person and was speaking local language. Speaking in English he told the Commissioner "Don't you see I am talking in my own local language" Commissioner laughed. "No you are talking in English, but occasionally in local language" so I cannot certify that you are a resident of this place and a state subject. The gentleman was somewhat baffled. Talking in English quite fluently and in between in his mother tongue the local language, he pleaded that his certificate be issued. But the Commissioner would not relent. "You see if you do not know your own language, mother tongue fully you cannot claim to belong to this place. Any foreigner or outsider can learn this much of local language (or any language) with in a few years of stay here. So how can I say that you are a resident of this place by birth. Give me some definite proof that you know the local language fully. The gentleman was amused as well as somewhat irritated. He asked him "Should I then use some typical words in local language?" "Please, go ahead"; the gentleman smiled "Really!" and came out with some typical local foul and rough words, bad abusive and slangy language. The Commissioner was laughing, "Yes you have now proved that you know the language and belong to the land. Every language has rough, foul, words and there is slang in every language. And obviously only he who is born, hears and is brought up in that language can learn these words along with the language. I was just testing whether you know and remember your mother tongue or not, because mother tongue is the only link a man can have with his place of birth and origin. If you forget your own mother tongue you cannot claim to belong to the land. Please have a cup of tea and do not mind my grilling. I was just testing you, as your uncle had already told me about your craze for English language. Your Certificate is already ready and signed". The Commissioner called the office superintendent and asked him to hand over the State Subject Certificate to the gentleman.

If the K.Ps are serious to return to Kashmir, progress and prosper and maintain their identity as a community they will have to reverse the trend of forgetting their mother tongue. The elders have to ensure that the young ones learn Kashmiri. Also the younger generation too should be eager to learn Kashmiri language if they are serious in putting their claim upon the culture, ethos, land and history of Kashmir.

(E) Script and Language

Unfortunately, while talking about language one more disheartening and discouraging feature in this regard has been the script. While the official script for Kashmiri is what is called Nastaliq (used in Persian/Urdu languages) K. Ps by and large do not know the script, and find it difficult to use it. While some percentage of K. P men do know the Nastaliq script and can read and write it, the women folk of the community are completely ignorant about it. The younger generation finds it all the more difficult rather impossible to use this Nastaliq script because they have not studied it at all. This way while on one hand the younger and next generation of K. Ps will miss the pleasure of reading Kashmiri literature and poetry (being produced by Kashmiri writers mainly in Nastaliq script), they will not be in a position to help its promotion and advancement, for its expression is limited to particular script alone.

It is a matter of great pleasure that the community has produced a lot of literature during these years of exile, which probably it would not have been able to do in the valley. There has been almost an explosion of writers, poets and journalists. Whole scene and shape of the literary world has undergone a sea change. These writers are using English, Hindi in Devnagri script as well as Urdu in Nastaliq script to express themselves, which has made Kashmiri literature quite rich. However, it needs efforts for its expansion and increase in its readership.

Some time back when K.P. writers and others who write mainly in Devnagri script demanded that Devnagri script too may be officially approved as an additional (second) script for Kashmir language , so that the Kashmiri literature is made available to those readers who do not know Nastaliq there was a hue and cry against the demand. It was quite a logical demand which would mean expansion of Kashmiri literature and poetry and help it to reach those corners where Nastaliq is not much known, but Devnagri script has a hold. Thereby not the K.P. community, but Kashmiri literature and poetry and ultimately Kashmiri language itself would gain a lot. But unfortunately, the move was opposed to the extent that it took almost a political shape with latent communal vibrations. While majority of the K. P. women writers use Devnagri script only for writing in Kashmiri language , Kashmiri Muslim women use mainly Nastaliq script , not because it is the official script but because they have been taught it to read Urdu language to facilitate the reading of Holy Quran, in Arabic language.

Obviously , any unbiased reasonable person with an open mind can well understand and appreciate that a language can progress , flourish and expand and its literature reach different corners if it is presented in different languages by translating it , or reproducing it by presenting in different scripts of the same language. After all when we translate great works of literature, poetry, prose and dramas or even other scientific or non-scientific subjects what do we actually do; use different languages and scripts. This makes literature richer and is helped to reach different societies, countries, cultures and so on. This way we expand the literature. These translations or reproductions do not in any manner damage or harm the original manuscripts, publications and works .What is Kashmiri language and literature going to lose and how we are we going harm the great poetry of Mahjoor , Srukhs of Nund Rishi or Vaakhs of Lala Ded if we present these in both (officially accepted scripts) Nastaliq as well as in the Devnagri; how does Jyanpeeth Award winner Rehman Rahi's poetry, or other works suffer or Hamid Kashmiri's writings suffer if these are made available in officially approved Devnagri script too to those Kashmiris (and non-Kashmiris) also who do not know Nastaliq or is translated into other languages including Hindi where Devnagri scrip is used. And how can Kashmiri language and literature be damaged or harmed or importance of Nastaliq reduced if Devnagri too is accepted as an additional official script along with the Nastaliq? Those who oppose the use of Devnagri script as an additional script must rethink and change their mindset. Any controversy over the script can lead to a lopsided development of the language which cannot be a healthy sign for it. Language is for communication, conveying ones, ideas, thoughts experiences, sentiments and even feeling and emotions etc and literature is a means to carry it to different corners. Let the language and its literature flourish in as many forms as possible as a means of communication. Languages or the scripts evolved over millions of years of evolution and progress do not belong to any community, country sect or section of society alone. These are for universal use and means to communicate and express. One can only hope and pray that this confrontation and opposition is not on account of any fellowships, awards and prizes, which might get shared and divided if both the scripts are officially accepted and used or because of any communal and political bias that would be too narrow minded and immature approach). Let not the issue of script limit the expansion of Kashmiri literature, poetry, drama etc and thereby limit the language itself.

Also if the Kashmiri Pandits want to really help the Kashmiri language to develop they must learn both the scripts – Nastaliq as well as Devnagri.

( F ) Mushroom Growth of Organisations

After partition of the country and installation of popular rule in J&K State the Kashmiri Pandits had been moving out of the Valley, slowly but steadily, to seek better avenues outside the State, and comparatively in a better social and political environment. But those who moved out would keep a good contact and liaison with the Valley, their relatives, friends, local Muslim population and so on. There was no ill feeling or bitterness on any account at the social level. Relation at both the levels inter – community as well as intra-community level were healthy and cordial. And the two sections of the K.P. community, those in the Valley and those who would be moving out would not normally interfere or bother too much about each other, as both sections were comparatively happy and comfortable at their own places. So not much conflict.

If the militants would not have resorted to this gun culture in 1990 with horrible slogans against the community, a vast majority of the Kashmiri Pandits would have otherwise also moved out during these two decades as admission to professional courses was gradually getting reduced, avenues of employment gradually shrinking with political manipulations and due to other social and political factors which were bound to effect the future of the community in the Valley etc. However, in that case, probably there would not have such an open communal divide, and the community would not have been forced to sell its properties and an environment of cordial relations would have continued as in the past, though political differences would also exist, but these would not be so damaging, destructive and horrifying as these are today. Of course after the damage is done attempts are being made to mend the ways and bridge the gap. Let us hope for a better and healthy reunion. Better late than never.

Coming to the community affairs, it lived a comparatively peaceful simple life till 1990 when it was forced to leave. Prior to the present exile the community had the historical organization the All State Kashmiri Pandit Conference (Shri Sanatan Dharm Yuvak Sabha) founded in 1930 or so, with its Headquarters at Shrika Bhawan Sheelnath, Srinagar as its main social organisation with obvious political contours and manifestations when need would arise; though there were smaller sabhas and temple committees as well, at different headquarters, but all were directly or indirectly related with the activities of the ASKPC (SDYS) as the main representative body of the community. It was also running a newspaper MARTAND, whose publication is presently suspended, but it is being said that its publication will be soon resumed. Hope so. It is presently functioning from Jammu.

The community had another social organisation named Sudhar Samiti, Chota Bazar, Srinagar which was concerned with the social and religious activities mainly. It is presently functioning from Durga Nagar Jammu.

Then in 1984 another organization under the name of All India Kashmiri Pandit Conference was born. It is functioning from Delhi with a camp office at Jammu.

The Community has another organization at Jammu named Kashmiri Pandit Sabha Ambphalla. It was founded in 1914 with a limited aim to work as a meeting centre for the K.P. Community members who would be moving to Jammu during winter months. It has done a lot of work for the community and is getting stronger day to day.

Then the community had regional sabhas etc. in different states looking after the community interests in their respective regions.

At the national level the All India Kashmiri Samaj (AIKS) was founded in late 1970s. It has established its Headquarters at New Delhi. With affiliated units throughout the country and even abroad it is working hard to be an apex organisation of the community at global level. It has also set up a Trust as ALL INDIA KASHMIRI SAMAJ TRUST, for the economic uplift of the community. It is which is working under a separate Board and has its own Constitution.

All have been functioning quite smoothly within their limited parameters and powers, though after exodus of the Kashmiri Pandits from the valley their activities have increased and even mode of working changed to some extent.

However after 1990 the whole scenario underwent a sea change. The community saw the birth of a new organization Panun Kashmir, with a definite political thought and slogan quite suitable to the occasion, but unfortunately after moving too fast it stumbled and hurt itself and broke into at least three factions all working separately and the slogan of a Separate Homeland having lost most of its sheen. May be it revives and functions effectively once again.

Then there has been a mushroom growth of smaller and bigger organizations forums, groups etc. under different names and banners. Each camp, each phase, each locality where the displaced are lodged has given birth to an outfit. Working on different parameters all these smaller or bigger forums claim to work for the community, but there is no coordination, and the community continues to live as refugees in its own land. There are camp and non-camp forums too One fails to understand what prompts every body to launch a new front, a new forum. What are the forces and compulsions for such a growth of community bodies? One can only pray that the community is not being used by some vested interests. The community leadership and each and every responsible member has to be vigilant about all such moves.

This mushroom growth of organizations at different levels without any real coordination is very damaging and harmful for the community. No upmanship will be helpful. Each and every time the community leadership talks of unity and unified action but at ground level there is very little meeting ground. This word unity has been deluding the community since long and is working only as a mirage. It was suggested several times that instead of talking about unity, let the leadership talk of a common minimum program and work on that probably that itself may bring in some unity.

Now some of the community activists have entered into a sort of cyber war. Those who are connected to the internet must be observing this cyber war which does not bode well. Some of them are fighting virtual enemies on the screen of a computer, without knowing and seeing the opponent physically, but the war is going on. It simply pains one to go through all this. It is all a clash of egos and lack of rationality. Hope these cyber warriors will stop all this infighting for the sake of sanity. It is an appeal. We are very good fighters, but let this fighting spirit be reserved for future to fight the real enemy of the nation and which has thrown the community out, and not fight each other.

What is Needed

(a) Economic Independence

Notwithstanding the minority character of the community (about which I am not writing here) due to its miniscule population, which is a serious cause for its suffering, the other main cause of our suffering is its economic dependence. So long as the community remains economically dependent and does not gain economic independence it cannot become a force and it will continue to suffer. If I am not misunderstood, Kashmiri Pandits were a victims of a sinister disinformation campaign that the community had usurped most of the government jobs (without analyzing the share of the community in business , trade, tourism and other commercial activities and so on) with the result that other communities had no chance to get in. The community became a special target of violence in Kashmir both for political, religious as well as bureaucratic reasons. Here the community cannot ignore that along with the K.Ps, other Hindus (non-K.Ps) and Sikhs too had to leave the Valley, but since these sections of society were comparatively economically quite impendent, being in trade, business and transport etc. exodus did not become such a painful and troublesome experience for them for resettlement, as it became for the K. Ps. Being economically independent these non-K.P. displaced people gradually established themselves comfortably. Even those a few among the K. Ps who were economically independent, too did not undergo such a suffering or disturbance as the general masses. If the community has to rise and prosper it will have to make itself economically independent.

My experience in public life for the last over forty years tells me that the community needs a very sound and healthy economic base to be a force, a power. A very strong base will make it a strong a political entity and then it will not have to think of any separate political party of its own, which can not obviously serve any purpose but only divide the community on the issue. If the community becomes economically very strong and powerful that itself will make the entire community a very strong political force and place it at such an advantageous position where, its voice will be heard and its views given due recognition and it can even dictate terms. Community leadership, organizations and individuals who can play any effective role in this direction must work out on this plan to give the community a very strong economic base. Obviously this cannot be achieved so long as the community moves in a fixed groove of service oriented, secured monthly fixed income mentality. The community has to be adventurous in economic field, take to business and other independent channels and not continue to the glued to the charm of an office chair with a service mentality as an employee with fixed salary. Why cannot the community leadership think of setting up big business houses to provide this strong economic base. There are enough community resources to create such business houses, and make community economically independent. To begin with, with all the resources available with the community it can easily set up a bank, a financial institution of its own but….? fear those who are sitting on these resources will not allow the community to touch their treasuries and enter their fiefdoms. Of course, there is a large number of K.Ps who have established themselves quite well in foreign countries. If only a few of them can come forward and invite some affluent K.Ps. from India to join them they can plan to lay such a strong economic base for the community which I have been advocating from time to time. Some one has to initiate the process. If a doctor from South can send his whole life's savings amounting to $ 20 million to his native village, why cannot some quite well off Kashmiri Pandits living abroad and earning well think on these lines. Those K.Ps. connected with the economic field, industries ,trade, business and commerce can come forward, form an opinion group prepare a project report to give a practical shape to what I have expressed above. The community has to think of producing Birlas, Tatas, Ambhanis, Mittals and Singhanies and the like. They are the political power, political force today who virtually run the government, though without any separate political party of their own. Create this infrastructure then see the results. The community has to learn from Parsis on one hand and from the Jews on the other.

This needs a strong leadership with a vision and potential, capable of drafting plans and projects and taking definite decisions, which will not become a tool in the hands of political forces. Then a group of honest, dynamic, dedicated young men and women with a vision and confidence. The community has to develop a sense of integrity and self respect and learn how to trust each other.

(b) Need for a Sense of Social Awareness and Responsibility

Along with this strong independent economic base there is a great need to create a strong social cohesiveness. How can this be created unless there is a feeling of concern. There is a great need to create a strong social awareness, community feeling (not for political use), create a sense of social responsibility which we lack to a large extent at present. I am sorry to say our community members have been spending lavishly on marriages (unfortunately liquor too is now served in such functions) without thinking its impact upon the total society, its ethical and moral values, and its effect upon the community especially the poor neighbour, relation, acquaintance who cannot exhibit such an expensive and lavish show of wealth. Surprisingly even on the occasion of death some people have been seen making these rites and rituals as well, too lavish and showy. Our lack of social awareness, lack of social responsibility or concern for others, even as simple human beings, is quite visible. Show of wealth by a selected section of community (even if earned by honest means) does not bode well for the community. When I asked a newly married girl who was quite poor and had to borrow money or seek financial help for her marriage as to why she was wearing so much of gold and exhibiting it ( Lo ! she had quite a good lot on her body) and why her family had made very showy arrangements at the reception of barat with DJ music and variety of dishes (both Kashmiri as well as non-Kashmiri) in a costly marriage hall when they could not afford it and the family had gone for loan/sought financial help from friends and relatives she retorted back by saying " You rich men and big people feel jealous of a poor man doing all this and wearing of all the gold by a newly married woman, When you rich people will stop this show of ill gotten wealth, poor people will automatically follow. Poor people are forced to do what rich people are doing and follow them". I felt somewhat hurt and told her "Sorry, as you know I am not a rich man and every rich man does not have only ill gotten money" and wanted to change the topic, but she wanted to speak something. "Yes, I know all rich speak like that", and started talking a lot about rich people though she was right to some extent in her observations and remarks, but it just pained me what she said, and in a fit of anger told her "but rich people do not take loan or seek financial help". "Yes, that may be true, and why should they borrow, as they have enough ill gotten money" she said. Feeling somewhat uncomfortable, I did not want to enter into an argument and changed the topic. I leave it to the honorable reader to make his/her own judgment.

Introspection and self probing may help to save the situation to a large extent. Let each one of us realize that he is responsible for his behaviour. If each one of us tries to behave as socially responsible human beings at individual levels, society will automatically take care of itself because we are the society. Let each responsible member of the community ask himself/herself, question his/her own  conscience as to how much responsible he/she feels towards others and even towards his /her own self, as each one is responsible for his/her behaviour.

Conclusion

Inter-caste marriages, divorces, lucrative jobs beyond the borders of the State or even abroad in a free, democratic, secular and secured environment coupled with the distress sale of properties, forgetting his mother tongue and absence of any serious effort by the government for his economic survival in the valley are some of the factors which are taking away a Kashmiri Pandit from his land. If his roots really call him back, then he has to pay due attention to the call and in the process obviously resolve all those issues which have come up and are taking him away from his roots. Having suffered very badly and sacrificed beyond measure he has to sacrifice more to reclaim his roots in the land of Kashyap Reshi.

If Kashmiri Pandits want and feel really serious (not for political interests) that the community should survive and flourish then every individual member has to work silently and seriously at his/her own place in his/her own manner within his/her capacity to give a break to various disintegrating factors and keep a watch that the community is not exploited by vested interests working under different garbs.

Kashmiri Pandits: A moment of introspection

By K.N. Pandita

I have been in the thick of our community's struggle with destiny for a long time but more so since our exile in 1990. I have traveled the globe more than once conveying the poignant saga of our suffering to international community.

Much has happened and much is happening now. I often recall to my mind what we have gone through and where destiny is driving us as a community, as a family and as individuals. On the basis of my knowledge, experience and intuition I can visualize what possibly should be the future shape of our community. I want to share it with my community members. 

After great introspection and cool thinking I have decided to speak to you what is in my mind. It will disappoint many of my friends and colleagues with whom I have closely worked during past three decades. It pains me also. But if I do not say it now, I shall prove untrue to my conscience. History will not spare me.

The return of the community to Kashmir is out of question. For the first time in a thousand years, we have breathed the air of freedom outside the mountain-curtained valley of Kashmir: we have wriggled out of the prison house of discrimination, suppression and degradation: we have opened our wings for soaring into the skies and scaling the heights. This is a rare and unique opportunity for our future generations and for us. Let us seize it by our teeth.

We have come to the Indian plains with our centuries old ethos, good or bad whatever. We are essentially and historically the people given to intellectual exercise. Professionally we are circumspect. We are dismally inexperienced in economic, commercial, entrepreneurial and political spheres of life. Enterprise, initiative and innovation, the essential pre-requisites for a community's march onwards to prosperity have remained trampled under eight hundred years of brutal suppression by our adversaries.

It will take us some time to come out of that syndrome and look around for these and other new avenues, especially business, managerial and military services. 

Therefore in the first phase of our life in exile, our youth will have to carry forward the customary profession in order to recover from and survive the onslaught we had to face so suddenly if not unexpectedly. The next generation will move away professionally and hence also intellectually. It will look for space horizontal as well as vertical.. That will be the harbinger of a new life and new era in our history. In this period, most of our chosen intellectual youth should and will be drawn to professions of excellence with innovative urges. . A small section from our top intellectual segment should be able to gatecrash the Indian administrative juggernaut and barge into the corridors of bureaucratic power - structures of the country. Some of our youth bestowed by nature with leadership quality and linguistic skills should be able to make room for themselves in active politics of contemporary India. Many of them will find entry into financial organizations and mass media structures of the country and our emerging entrepreneurs will become components of its commercial and economic machine.

Thus by next two or three decades, the community will have put under wrap its saga of exile and exodus: it will have overcome the nightmare of discrimination and suppression. This community cannot escape the ordained role of becoming frontline planners and builders of new India.

But this is not the end of our struggle. Once the inherent potential of dynamism is unleashed, the community will look beyond the shores and climes. Our advance columns have already set their feet on foreign lands. We need to create an urge and a burning desire in our youth to transcend geographical boundaries or the constraints on freedom of movement. No land is foreign to us, no territory is forbidden to us, especially the developed world. On the Indian soil, we may have hurdles in maintaining our identity, which is something away and beyond the kitchen – religion we have got stuck up with. But on a foreign soil, all necessary conditions are available to create, perpetuate and propagate our inherent potential. This is because we have all the requisite qualifications to make us the true citizen of the world. We are the globalized community in an era of globalization. These traits in our character need to be exploited adequately.

It is futile to waste our time and energy in running after the Indian political class for the amelioration of our condition as it is today. We are nobody's vote bank because we are numerically insignificant — a non-entity — and economically bankrupt. Therefore, for them we are a liability, a stinking lot. Being a pariah no political group in this country would own us; adopt whatever modus of servitude we may.

The Indian media considers it a sin to talk a word about us except in negative terms. The saffronites exploit us, the khadiites despise us, and the reds club us with the bourgeoisie.

We ask for Homeland - a proposition more in the broader interests of the Indian nation state than in ours as an ethnic group: we ask for representation in conflict resolution dialogue as ravaged and repined people: we ask for representation as a minority: we ask for role in power sharing, law making and nation building mechanisms. Does it mean anything with those holding the reins of power? Does the presence of a miniscule non-Muslim entity in a predominantly Muslim and radically Islamized society mean anything? Don't we see and understand that a "secular democratic" Indian Union has not only literally but practically accepted a non-secular, Islamized Kashmir as its now much fragile "inseparable part", provides frugal funding for the perpetuation of a mini – Pakistan at home, and, in the process, pockets tons of humiliation hurled into its face by the beneficiaries of its largesse? Which of India's political parties is secular or democratic in the context of the situation of our community?

Therefore, our reasonable demands like 'homeland', 'representation' etc. ironically make us jokers not only in the eyes of the champions of Kashmir fundamentalism-terrorism but also in the eyes of the Sultans of Delhi. I no more want to mislead my community members. I no more want them to be the daydreamers. It is not at all 'maej Kasheer' (Mother Kashmir) for us. Kashmir, according to Srinagar-New Delhi nexus, is the other name of ignominy and servility for us. Let us come out of a great deceptive notion.

A thousand year - old servility has rant our spirit. Even in exile, where our tormentors may not reach us, we remain servile to powerless and faceless gods. If our gods and goddesses had any power, they would have defended themselves. They could not. They have never had power except that of mesmerizing us and intoxicating us with utter servility, slavish mentality and Buddhist escapism. Let me be frank and forthright. A new pattern of the hangover of that servitude (better call it dhimmi+tude) is visible in the behaviour of the community in exile. In Jammu in particular where we have a concentration, enormous money is wasted in the building of ashrams, shrines and institutions after this or that person giving them the new epithet of "bubs". One wonders why we are going along a regressive and not a progressive path. Why don't we build technical schools, polyclinics, craft centres, nursing schools and homes, computer learning centres, institutions for preparing students for professional and competitive exams, gyms, play grounds, indoor games studios and the like? What are these ashrams going to do for the destitute community? Remember not gods and goddess, not mendicants, recluses and 'bubs' make the destiny of a people. It is the wise, the visionary, and the courageous leadership that shapes the destiny of a people. Worship not their name or their fame; worship the ideals they have set for us. The ideals mean dynamism, objectivity, and pragmatism. Shaivism is fine; a subject for understanding and research but not for submerging our self in its placid waters.

We cannot move forward if we keep our womenfolk deprived of their share in new thinking. They are the foremost who need to be educated into a new process of thought and action. We need to engage them mentally in search for new vision and movement. They have to come out of the customary mindset and men folk need to play their honest part in that exercise.

Secondly, our womenfolk have to break the shackles that make them the slaves of the kitchen. It means they have to implement a changed agenda of food habits of the community members and the dress regime of their own class. Vegetable sandwiches must replace plateful of rice and the kitchens should close at 8 PM in the evening to allow time for our womenfolk to walk, read, discuss, meditate, do yoga and introspect. More time has to be allotted to outdoor activity, physical exercise community life and social engagements. Our womenfolk will meet the first ray of liberation the day they say good-bye to the damned sari and the despicable kameez and shalwar (the legacy of the Pathan rule) as the common dress. As long as they remain bandaged in a seven-meter long obnoxious bundle of textile, they are tied down in fetters of slavery. Our womenfolk's dress should be the same as is used by the Jewish women, viz. trousers and the top. Keep your hands free to work, to move, to brandish and to hit a miscreant. You need not a dupattta. It enchains you. Throw it away into the garbage and then when you walk remember what Tagore told the Bengali women. "Look straight into the eyes of the people when you walk". That gives you power, confidence, boldness and individuality.

A word about the changing contours of culture is also needed. We hear loud murmur of erosion of our traditional culture. Many among us demonstrate despair on that count. The phenomenon has to be addressed in a realistic manner and not just as a matter of nostalgia. As our community has willingly or unwillingly come into interaction with wider Indian society, it is neither practicable nor sensible to create walls and quarantines to segregate our youth. That does not happen.

But, of course, what ought to be done is that each Pandit family should steal half an hour every week and impart broad outlines of our culture, mythological lore and history to the younger generation in the home in a manner to create in them a sense of belonging to a specific and ancient cultural stream. Three works must remain under the pillow of every well-meaning Pandit, namely The Bhagvat Gita, Kalhana's Rajatarangini (related by Stein) and Jagmohan's My Frozen Turbulence in Kashmir. Sustained lecturing could prove very useful. But then if notwithstanding that effort the youth are sucked into the vortex of larger Indian milieu, it has to be accepted as inevitable and not something to be despised or abhorred. That will cause serious harm to the creative faculty of our youth.

And about our mother tongue – Kashmiri, I must say it is not a developed language, and at the best it is a dialect. It has no literary potential unless you heavily draw upon Sanskrit or Persian lexicon both obsolete for our youth). It has no scientific script (the Sharada is irretrievable). Kashmiri is fast getting eroded among our youth and let that happen without remorse. We are not loosing anything by loosing it. Instead, our younger generation should be exhorted to perfect English and without fail learn one or two European languages preferably French and German.. I would even strongly recommend that our youth learn excellent Arabic to make a dent in the petro-dollar Eldorado of the littoral states. No field should remain out of bounds for them. If they do that, new horizons will open for them.

Dear friends, we are not the only group to have suffered the loss of a home and the homeland. Human history is replete with this saga. Ours is not an exceptional case. Remember displacement is also a great boon, a virtue if we are able to make one out of it. It gives a new life; it brings new blood into veins; it rejuvenates and refreshes. Ask not for a path that is not strewn with thorns. Remember that refugees and migrants have created great civilizations in human history, civilizations along the course of the Nile, the Euphrates, the Tigris, the Oxus, the Danube, the Seine, the Indus, and the Ganges and lately on the Potomac. Diasporas have created new parameters of human culture. You have to unleash that hidden and dormant potential in you. Create a new world, a new civilization a new vision and you are at the top of the world. Only weak and battered people cry for the lost lands and climes.

To us the land where we set our foot is our homeland whether it is the orient or the occident, within the shores of the seas or beyond. K.N.Pandita, (website: AEHRF-homepage, my Geopolitics, weblink of this article). (The author is the former Director of the Centre of Central Asian Studies, Kashmir University).

The Legend behind Amarnath Yatra

There is famous Rigvedic Verse that says "Ekam Sat" that is "There is one Being, the sages call Him by many names." The God (Parmeshwar) has three deities who carry on the world .This is known as Holy Trinity. Brahma- the creator, Vishnu - the perpetuator of life and Shiva (Mahesh) -the purifier and perpetuator of good and destroyer of evil. Rig Veda refer Shiva as Rudra as in its following verse. "We Worship Tryambaka (Rudra), who spread Fragrance and Increases Nourishment, May He release me, like the cucumber from its stem, From Mortal Life, but not From Immorality." (Rig Veda Mandal VII Sukta 59 and Mantra 12)

The Yajurveda describes Shiva as ascetic warrior whose robe is of Deer Skin and He carries Trishul. According to the verse Satyam, Shivam, Sundaram, the life is described as having three facets Truth (Satyam), Good (Shivam) and the Beautiful (Sundaram).

Shiva is a living God. The most Sacred and ancient books of India, the Rig Veda narrates His presence in the hymns. Vedic myths, rituals and even astronomy testifies to His existence from the dawn of time .The Mohindaro and Harapa findings confirm Shiva worship in the ancient India. According to the older scriptures, He has three places of His residence. One is Kailash Parvat another is Lohit Giri under which Brahamputra flows and third is Muzwan Parvat.

The Amarnath Cave has special significance

The Legend about the importance of Amarnath Cave is as follows:

This is The Cave which was chosen by Bhole Shankar for narrating the secrets of immortality and creation of Universe to Maa Parvati ji. The story goes like this. Centuries ago Maa Parvati asked Shiv ji to let her know why and when He started wearing the beads of heads (Mund Mala). Bhole Shankar replied when ever you are born I add one more head in my beads. Maa Parvati said," My Lord, my body is destroyed every time and I die again and again, but you are Immortal. Please let me know the secret of this." Bhole Shankar replied that it is due to Amar Katha."

Maa Parvati insisted that she may be told that secret. For long Shiva ji continued postponing. Finally on consistent demand from Maa Parvati He made up his mind to tell the immortal secret. He started for lonely place where no living being could listen it. He chose Amarnath Cave. In preparation to that He left His Nandi (The Bull which He used to ride) at Pahalgam (Bail gaon) . At Chandanwari He released Moon from his hairs (Jataon). At the banks of Lake Sheshnag He released the snakes. He decided to leave his Son Ganesha at Mahagunas Parvat (Mahaganesh Hill). At Panjtarni, Shivji left the Five Elements behind (Earth, Water, Air, Fire and Sky) which make living being. He is the Lord of these elements. It is believed that as a symbol of sacrificing the earthly world, Shivaji and Maa Parvati had Tandav Dance. After leaving behind all these, Bhole Shankar enters the Holy Amarnath Cave along with Parvati Maa . Lord Shiva takes his Samadhi on the Deer Skin and concentrate. To ensure that no living being is able to hear the Immortal Tale, He created Rudra named Kalagni and ordered him to spread fire to eliminate every living thing in and around the Holy Cave. After this He started narrating the secret of immortality to Maa Parvati. But as a matter of chance one egg which was lying beneath the Deer skin remained protected. It is believed to be non living and more over it was protected by Shiva -Parvati Asan (Bed). The pair of pigeons which were born out of this egg became immortal having listened the secret of immortality (Amar Katha). Many pilgrims report seeing the pair of pigeons when they trek the arduous route to pay their obeisance before the Ice-Lingam (the phallic symbol of Shiva).

Discovery of Holy Cave

The story narrated by people about the discovery of this Holy Cave is of a Gujjar (shepherd) Buta Malik . He is given the credit of discovering this Holy Cave. Story goes like this, that a saint gave Buta Malik a bag full of Coal. On reaching his home when he opened the bag, to his utter surprise the bag was full of gold coins. This made him overwhelmed with joy. He ran to thank the Saint. But, what he found was that the Saint had disappeared. Instead, he found The Holy Cave and Shiv Lingam there in. He announced the discovery of this to the Villagers. Then onwards this has become the sacred place of Pilgrimage.

The ancient epics narrate other story which goes like this. The valley of Kashmir was under water .It was a big lake. Kashyap Rishi drained the water through number of rivers and rivulets. In those days Bhrigu Rishi came that way on a visit to The Himalyas. He was the first to have Darshans of this Holy Cave. When people heard of the Lingam, Amarnath for them became Shiva`s abode and a Centre of pilgrimage. Since then Lacs of devotees perform the pilgrimage through tough terrain and avail eternal happiness.

The trek to Amarnath, in the month of sharavan (July?August) has the devout flock to this incredible shrine, where the image of Shiva, in the form of a Lingam, is formed naturally of an Ice Stalagmite, which waxes and wanes with the Moon`s cycle . By its side are fascinating, two more Ice Lingams, that of Maa Parvati and of their son, Ganesha .

Amarnath Yatra - the holy Hindu pilgrimage in the lofty Himalayas

The Amarnath Yatra, they say, leaves a profound impact of spiritual exaltation on the minds of the pilgrims, who stride through an exceedingly enchanting and enthralling route "upward" to meet the shining glory and greatness of God. Swami Vivekananda recounting his Amarnath experience said, "I have never been to anything so beautiful, so inspiring."

Darshan at the Holy Cave is generally open from early July (Ashad Purnima) to August (Sharvan Purnima). The yatra or pilgrimage concludes with the day of the "Raksha Bandhan" festival.

Trek to Amarnath

Amarnath cave is located in a narrow gorge on the farther end of Lidder valley at 3,888 m above sea level. The cave is 45 km from Pahalgam and 141 km from Srinagar. The trek begins in July-August. Despite being an extremely difficult trek, millions of devotees come to pay homage to Shiva in one of his Himalayan abodes.

The yatra, in its present religious form, commences with the ceremony of "Chari Mubarak," at the Dashnami temple, Akhara, Srinagar. After the prayers, the yatri acquires a sort of walking stick. It has both physical and religious significance: physically, it helps the yatri in steadying himself on a snow covered slippery path; spiritually it reminds him of his resolve at the temple at times when his faith begins to waver in the face of a long and arduous journey. Nowadays people travel to Pahalgam first and then undertake the onward journey of 45 km on foot, in batches. Overnight halts are in encampments that are set up at fixed distances and give the appearance of a military site. The return trek has to be covered in five days with night halts at Chandanwari, Wawjan and Panchtarni. The distance of 12.8 km from Pahalgam to Chandanwari is completed in five to six hours with the first night halt at Chandanwari. The trail is along thick and green woodlands of breathtaking beauty. The playful stream of Lidder meanders and dances alongside, showing its sparkling white foam with the pride and purity of a maiden descending directly from the lap of the perennial Himalayas. One main attraction of this trail is the bridge on the river Lidder, which is covered with snow even when the surroundings are bereft of snow.

From Chandanwari, there begins a steep ascent to Pishu Ghati (3,171 meters), reminding the yatris that the path to salvation involves superhuman struggle and stamina. A feeling of having reached an ethereal destination overwhelms yatris when they reach Seshnag (3,570 meters) so striking is the beauty, the ambience and the very colour of this great lake. Seshnag symbolizes the cosmic ocean in which Lord Vishnu, the preserver of this universe, moves, reclining on a seven-headed mythical snake. The second night halt is at Wawjan overlooking the deep waters of Sheshnag Lake and the glaciers beyond it.

The third and the last camp en route to the cave is at Panchtarni. This 13 km trek gains height at 4,600 m and then descends to the green meadows of Panchtarni. The cave is 6 km from here. There are long queues waiting to enter the cave for a darshan before returning to Panchtarni. The return journey takes two more days.

Lord Shiva

Lord Shiva represents the aspect of the Supreme Being that continuously dissolves to recreate the cyclic process of creation, preservation, dissolution and recreation of the universe. Lord Shiva is the foremost of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the world's destruction has been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewellery to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

The unclad body covered with ashes: The unclad body symbolizes the transcendental aspect of the Lord. Since most things reduce to ashes when burned, ashes symbolize the physical universe. The ashes on the unclad body of the Lord signify that Shiva is the source of the entire universe which emanates from Him, but He transcends the physical phenomena and is not affected by it.

Matted locks: Lord Shiva is the Master of yoga. The three matted locks on the head of the Lord convey the idea that integration of the physical, mental and spiritual energies is the ideal of yoga.

Ganga: Ganga (river Ganges) is associated with Hindu mythology and is the most sacred river of Hindus. According to tradition, one who bathes in Ganga (revered as Mother Ganga) in accordance with traditional rites and ceremonies on religious occasions in combination with certain astrological events, is freed from sin and attains knowledge, purity and peace. Ganga, symbolically represented on the head of the Lord by a female (Mother Ganga) with a jet of water emanating from her mouth and falling on the ground, signifies that the Lord destroys sin, removes ignorance, and bestows knowledge, purity and peace on the devotees.

The crescent moon: Is shown on the side of the Lord's head as an ornament, and not as an integral part of His countenance. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments, and not an integral part of Him.

Three eyes: Lord Shiva, also called Tryambaka Deva (literally, "three-eyed Lord") or Trolochana, is depicted as having three eyes: the sun is His right eye, the moon the left eye and fire the third eye. The two eyes on the right and left indicate His activity in the physical world. The third eye in the center of the forehead symbolizes spiritual knowledge and power, and is thus called the eye of wisdom or knowledge. Like fire, the powerful gaze of Shiva's third eye annihilates evil, and thus the evil-doers fear His third eye.

Half-open eyes: When the Lord opens His eyes, a new cycle of creation emerges and when He closes them, the universe dissolves for creation of the next cycle. The half-open eyes convey the idea that creation is going through cyclic process, with no beginning and no end. Lord Shiva is the Master of Yoga, as He uses His yogic power to project the universe from Himself. The half-open eyes also symbolize His yogic posture.

Kundalas (two ear rings): Two Kundalas, Alakshya (meaning "which cannot be shown by any sign") and Niranjan (meaning "which cannot be seen by mortal eyes") in the ears of the Lord signify that He is beyond ordinary perception. Since the kundala in the left ear of the Lord is of the type used by women and the one in His right ear is of the type used by men, these Kundalas also symbolize the Shiva and Shakti (male and female) principle of creation.

Snake around the neck: Sages have used snakes to symbolize the yogic power of Lord Shiva with which He dissolves and recreates the universe. Like a yogi, a snake hoards nothing, carries nothing, builds nothing, lives on air alone for a long time, and lives in mountains and forests. The venom of a snake, therefore, symbolizes the yogic power.

A snake (Vasuki): Is shown curled three times around the neck of the Lord and is looking towards His right side. The three coils of the snake symbolize the past, present and future - time in cycles. The Lord wearing the curled snake like an ornament signifies that creation proceeds in cycles and is time dependent, but the Lord Himself transcends time. The right side of the body symbolizes the human activities based upon knowledge, reason and logic. The snake looking towards the right side of the Lord signifies that the Lord's eternal laws of reason and justice preserve natural order in the universe.

Rudraksha necklace: Rudra is another name of Shiva. Rudra also means "strict or uncompromising" and aksha means "eye." Rudraksha necklace worn by the Lord illustrates that He uses His cosmic laws firmly - without compromise - to maintain law and order in the universe. The necklace has 108 beads which symbolize the elements used in the creation of the world.

Varda Mudra: The Lord's right hand is shown in a boon - bestowing and blessing pose. As stated earlier, Lord Shiva annihilates evil, grants boons, bestows grace, destroys ignorance, and awakens wisdom in His devotees.

Trident (Trisulam): A three-pronged trident shown adjacent to the Lord symbolizes His three fundamental powers (shakti) of will (iccha), action (kriya) and knowledge (jnana). The trident also symbolizes the Lord's power to destroy evil and ignorance.

Drum: A small drum with two sides separated from each other by a thin neck-like structure symbolizes the two utterly dissimilar states of existence, unmanifest and manifest. When a damaru is vibrated, it produces dissimilar sounds which are fused together by resonance to create a sound. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation. According to Hindu scriptures, Nada is the source of creation.

Kamandalam: A water pot (Kamandalam) made from a dry pumpkin contains nectar and is shown on the ground next to Shiva. The process of making Kamandalu has deep spiritual significance. A ripe pumpkin is plucked from a plant, its fruit is removed and the shell is cleaned for containing the nectar. In the same way, an individual must break away from attachment to the physical world and clean his inner self of egoistic desires in order to experience the bliss of the Self, symbolized by the nectar in the Kamandalu.

Nandi: The bull is associated with Shiva and is said to be His vehicle. The bull symbolizes both power and ignorance. Lord Shiva's use of the bull as a vehicle conveys the idea that He removes ignorance and bestows power of wisdom on His devotees. The bull is called Vrisha in Sanskrit. Vrisha also means dharma (righteousness). Thus a bull shown next to Shiva also indicates that He is the etemal companion of righteousness.

Tiger skin: A tiger skin symbolizes potential energy. Lord Shiva, sitting on or wearing a tiger skin, illustrates the idea that He is the source of the creative energy that remains in potential form during the dissolution state of the universe. Of His own Divine Will, the Lord activates the potential form of the creative energy to project the universe in endless cycles.

Cremation ground: Shiva sitting in the cremation ground signifies that He is the controller of death in the physical world. Since birth and death are cyclic, controlling one implies controlling the other. Thus, Lord Shiva is revered as the ultimate controller of birth and death in the phenomenal world.