ABANDONED: Legendary Kashmiri Pandits

ABANDONED: Legendary Kashmiri Pandits Malediction,Curse,Pain,Sorrow and Agony
By: Dr.Satish Ganjoo

The Telangana Movement is being revived at the initiative of K.Chandrasekhar Rao(KCR) and a separate state is being curved out of Andhra Pradesh simply to avoid
the political crisis for the Divine Rulers of India But What about Kashmiri Pandits who have inhabited the saffron Valley of Kashmir since times immemorial, last 12000 years. Today they are vacillating in other states of India. This cursed community has suffered the seven mass exoduses so far- the last one being in 1989, when its members were brutally killed, ladies molested and children harassed. The union Finance Minister, Pranab Mukherjee,said on Dec 12,2009 “The demand of Telangana is 60 years old. This does not mean everywhere new states are to be created. The demand of Telangana could not be bracketed with demands for Gorkhaland, Kamatpur or other new states”. But Why…….? Legendary Kashmiri Pandits, who are living as REFUGEES in other states of India since last 20 yers need a HOMELAND to live honorably with their traditions, customs,rituals,values, language and literature . No one feels their pain,sorrow and agony.Union Home Minister , P Chidambaram is OPEN to separatist, terrorists ,
militants , killers , rapist and kidnappers – every Tom,Dick and Harry but CLOSED to Kashmiri Pandits.Why this hypocrisy…..? If Telangana can be created after 60 years of struggle and ii days of Fast, why not HOMELAND for Kashmiri Pandits after centuries of malediction,curse and sorrow , and , 20 years of struggle, pain and agony. Kashmiri Pandits living everywhere in India or abroad,can find his ROOTS and settle down peacefully , Kashmiri Pandits have suffered either at the hands of rulers, invaders or terrorist since long. It was Harsha ( AD an of extravagant habits and jumble of contraries,who robbed temple treasures and got the idols of gold and silver melted to tide over his financial crises .Before him two other kings, Jalauka and Kalasa , employed the same approach of plundering the temples to augment their depleted treasuries Harsha also employed Muslim generals , who are called Turushkas by Kalhana for the first time in the history of Kashmir. So Muslims as a class appeared in the political field and began to consolidate its roots .The rulers of Kashmir encouraged the influx of Muslims into valley .during the reign of Suhadeva (AD 1301-1320) many Muslim adventurers came to Kashmir.The chief among them was Muslim missionary- Bulbul Shah. Two others were Shahmir from Swat and Rinchana from Tibet. Shahmir came in AD 1313 along with his numerous relations.Suhadeva granted him jagir in a village in the Lar Valley. These two adventurers were instrumental in the establishment of Muslim rule in Kashmir. Dulucha a Tartar chief from Central Asia, invaded Kashmir with 60,000 strong horsemen. Suhadeva tried to induce him to retreat by paying him off a large sum of money , but the invader refused and struck terror. He stayed in the Valley for eight months and took about 50,000 Brahmans with him as slaves. However, all the troops and slaves perished while crossing the Devsar Pass.

The Cruel invader went away from the valley but left it haunted. The cursed people had lost all faith in ruler, Suhadeva. Taking the advantage of the chaos and confusion, Rinchana- the Buddhist refugee from Tibet ,occupied the throne with the help of some chiefs .He killed his benefactor ,Ramchandra, in the fort of Lar by treacherous means and married his daughter ,Kota Rani .Shahmir and Bulbul Shah managed his conversion to Islam. Ramachandra’s son, Ravanachandra and many others also embraced Islam. A Muslim class came into existence. This newly established Muslim class slowly consolidated its position and employed various methods to propagate the new faith. After the Death of Rinchana (AD 1326), Udyanadeva, the brother of Suhadeva, was installed on the throne of Kashmir and Shahmir was appointed as Commander-in-chief. Achala , a Turkish chief, invaded Kashmir during the rain of Udyanadeva, lying waste the territories he passed through.The king fled to Tibet Kota Rani –the queen , faced the invader procured his death and saved the kingdom . In this operation,Shahmir Played the dominant role. Shahmir’s influence increased tremendously and he further strengthen his position by entering into matrimonial relations with powerful nobles in Kashmir. A subversive struggle was born between the tolerant Hinduism and the militant Islam .In AD 1339 . after defeating Kota Rani by a foul stratagem and procuring her death,Shahmir ascended the throne of Kashmir under the name of Sultan Shamas-ud-Din (The Light of Religion –Islam).He got khutaba read and the coins struck to his name. Islam became the court religion. Shahmir became the legitimate author and architect of Muslim rule in Kashmir. With the establishment of the new regime Muslim missionaries,preachers,
Sayyeds and saints penetrated into the Valley. Sayyid Jalal-ud-Din , Sayyid Taj-ud-Din ,
Sayyid Hussain Simnani ,Sayyid Masud and Sayyid Yusuf came to Kashmir to avoid the intended massacre by Timur. Mir Sayyid Ali Hamadani ( Shah Hamadan) entered Kashmir with 700 Sayyids, and his son, Mir Muhammad Hamadani, with 300 more .They endured in the valley under royal protection and disseminated the massage of Islam.Mir Sayyid Ali hamadani ( AD 1314-AD 1385) pronounced sixteen commandments for Non-Muslims in “ Zakhirat’ ul Mulak”

1. Muslim ruler shall not allow fresh constructions of Hindu temples and shrines for image worship.
2. No repair shall be executed to the existing Hindu temples and shrines
3. They shall not proffer Muslim Names.
4. They shall not ride a harnessed Horse.
5. They shall not move about with arms.
6. They shall not wear rings and Diamonds.
7. They shall not deal in or eat Bacon.
8. They shall not exhibit idolatrous images
9. They shall not Build horses in the neighbourhood of Muslims.
10. They shall not dispose of their dead in the neighbourhood of Muslim graveyards, nor weep or wail over their dead.
11. They shall not deal in or buy Muslim Slaves.
12. No Muslim traveler shall be refused lodging in the Hindu temples and shrines where non-Muslims shall treat him as a guest for three days.
13. No non-Muslim shall act as a spy in the Muslim state.
14. No problem shall be created for Non-Muslims who of their own will show their readiness for Islam.
15. Non-Muslims shall honour Muslims and shall leave their assembly whenever the Muslims enter the premises.
16. The dress of non-Muslims shall be different from that of Muslims to distinguish themselves.
This naturally caused animosity among the Brahmans and resulted in frail rebellion during the reign of Shahab-ud-Din (AD 1354-1373). In order to break the upheaval among the Hindus and to make them prostrate, the Sultan turned his attention towards their temples.All the temples in Srinagar, including the one at Bijbehara were wrecked to terrorize the poor Kashmiri Pandits. It seems that by this time the Sultans of Kashmir were perfectly dogmatized as a result of their contacts, interactions and intercourses with the sayyids .These Sayyids came here as absconders in search of safe harbours but maneuvered the events for their own cause and fanatic iconoclastic zeal. The Hindus began to feel deserted and alienated in their own land. To consolidate their rule sultans institutionalized the policy of extermination to eradicate all traces of Hinduism in any form.
Sikander- the Butshikan was bigoted with fanatic religious zeal to spread Islam in the entire Valley. Mir Muhammad Hamadani stimulated this fanaticism. Both hatched deadly conspiracy to prosecute the Hindus and enforce the Nizam-i-Mustafa. Jonaraja says “ The Sultan forget his kingly duties took delight day and night in breaking images……. He broke images of Martanda, vishaya , Ishana, Chakrabrit and Tripureshvara………… There was no city, no town, no village,no wood where Turuksha left the temples of gods unbroken…

“ According to Hassan ( History of Kashmir), “ This country Possessed from the times of Hindu rajas many temples which were the wonders of the world. Their workmanship was so fine and dedicate that one found himself bewildered at their sight. Sikander goaded by feelings bigotry and destroyed them and leveled them with the earth and with the material built many mosques and khanqahs. In the first instance he turned his attention towards the great Martand Temple built by Ramdev ( the temple was rebuilt by King Lalitaditya AD 724-760) on Mttan Kareva.

For one year he tried to demolish it but failed. At last in sheer dismay he dug out stone from its base and having stored enough wood in their place set fire to it. The gold gilt paintings on its walls were totally destroyed and the walls surrounding its premises were demolished. Its ruins even now strike wonder in men’s mind .At bijbehara, three hundred temples including the famous Vijiveshwara temple,which was partly damaged by Shihab-ud-Din, were destroyed. With the material of vijiveshwara temple a mosque was built and on its site o khanaqah,which is even now known as vijiveshwara Khanqah”. The stones and bricks which once configured a marvelous and splendid temple or monastery now hold up mosques. Hassan further adds “ Sikandar meted out greatest oppression to the Hindus. It was notified in the valley that if Hindus does not become the Muslim. He must leave the country or be killed. As a result some of the Hindus fled away, some accepted Islam and many Brahmins consented to be killed and gave their lives. It is said that Sikander collected by these methods ,six maunds of sacred thread form hindu convert and burnt them.

To be continued………….

Non-territorial Settlement: Towards a Second Partition

Non-territorial Settlement: Towards a Second Partition

Mohan Krishen Teng

Engagement with Pakistan, which the Indian Prime Minister Dr Manmohan Singh has commended to the Indian People as “a way forward” to establish a relationship of peace, is in real terms a prescription for the second Partition of India. The composite dialogue between the two countries and the long Track Two negotiations held behind the scenes for over a decade now, have centered round the quest for a settlement on Jammu & Kashmir, which is acceptable to the Muslims of Pakistan and the Muslims of Jammu & Kashmir. The Indian Prime Minister’s claim to have formulated proposals envisaging a non-territorial solution on Jammu & Kashmir, which does not involve any territorial adjustments and which would be acceptable to Pakistan and the Muslims of Jammu & Kashmir, is deceptively simple. A Muslim sphere of interest In essence, Dr. Manmohan Singh’s approach underlines the recognition of Jammu & Kashmir as a separate sphere of Muslim interest in the Republic of India. The proposed non-territorial settlement seems to essentially envisage the inclusion of Jammu & Kashmir in the territories of India, but at the same time exclude it from the secular political organization of India. The approach further envisages the exclusion the state of Jammu & Kashmir from the territories of Pakistan, while at the same time including it in the political organization of the Islamic Republic of Pakistan. The methods and means of balancing the act of the inclusion of Jammu & Kashmir in the territories of India and its exclusion from the Indian political organization and the exclusion of the state from the territories of Pakistan with its inclusion into the political organization of the Islamic Republic of Pakistan, are spelt out in the proposals made by General Musharraf, the then President of Pakistan. Gen. Musharraf, by no means a friend of India, had the opportunity of a lifetime, perhaps one he never expected to come his way, to accept the formula of a non-territorial settlement on Jammu & Kashmir which virtually opens the way for the Second Partition of India. Cabinet Mission Part II Musharraf accepted the formula of a non-territorial solution on Jammu & Kashmir exactly the way the founder of Pakistan, Mohammad Ali Jinnah, had accepted the Cabinet Mission Plan. The principles underlying the non-territorial concept as envisaged by Manmohan Singh are identical with the principles which underlined the Cabinet Mission Plan. The Cabinet Mission Plan underlined the recognition of a separate sphere of influence with a separate political organization, constituted of the Muslim majority provinces of British India, within a broad structure of a future confederation of India. Ironically, British historians of the Partition of India later made the startling revelation that the Cabinet Mission Plan was originally conceived by the senior Muslim leadership of the Indian National Congress! When the Muslim League accepted the Cabinet Mission Plan, Jinnah exclaimed that he had accepted the Plan because it recognized the principle of Pakistan. History proved Jinnah right. The Cabinet Mission Plan led straight to the Partition of India in 1947. Musharraf had no reason to be dissatisfied with the non-territorial solution of Jammu & Kashmir. Like Mohammad Ali Jinnah, he was wise enough to understand where the recognition of Jammu & Kashmir into a separate Muslim sphere of interest in India would lead to. India, he must have felt, was the one country where History would repeat itself. The Cabinet Mission Plan was a prescription for the complete balkanization of India. The British officials and men, who were close witnesses of the events in India those days, wrote later that had the Cabinet Mission Plan been implemented, India would have broken into several fragments. The Government of Pakistan must be fully aware that the de jure recognition of Jammu & Kashmir into a separate Muslim sphere of influence in India would disrupt the Sanskrit content of the northern frontier of India, and shift the battlefront from the Line of Control in Jammu & Kashmir to the Shivalik plains situated to the east of river Ravi. Incomplete final settlement Neither the Prime Minister of India, nor the Indian Foreign Office, have provided the people of India a clear exposition on the content and contours of the non-territorial settlement on Jammu & Kashmir. The Indian Prime Minister has publicly only stressed the necessity to render the Line of Control irrelevant as the basis of their perspective. The Indian Prime Minister has also unambiguously stated that some sort of final settlement had already been arrived at between India and Pakistan during the rule of Pervez Musharraf, which could not be given a practical shape because of the internal instability in Pakistan. However, a clear exposition of the terms and conditionalities of the proposed settlement on Jammu & Kashmir was made by former Pakistan President Pervez Musharraf. The broad structure of the proposals he made underlined: – Demarcation of the Muslim majority regions of the state including those situated to the west of river Chenab from the Hindu majority areas situated mainly to the east of river Chenab. – Dissolution of the Line of Control in Jammu & Kashmir. – The demilitarization of the State. – Self-rule. – Joint management of the State by India and Pakistan. Gen. Musharraf left no one in doubt about the fact that the proposals he made formed the broad framework of the negotiations which took place between the two countries, almost up to the time Musharraf was forced to step down from office. Whether the new successor Government in Pakistan accepted to continue negotiations with the Indian Government on the basis of the Musharraf Plan, is not yet clear. It is, however, clear that the Indian Government did not abandon its commitment to implement the proposals Musharraf had made. Integration with Pakistan in 10 years An overall assessment of Musharraf Plan leaves no one in doubt about its import. The plan is an ingenious road map to bring about the unification of Jammu & Kashmir with Pakistan within a period of ten years. Musharraf Plan has specified ten years, after which the whole process would be subject to review. The demarcation of the Muslim majority regions of the state and their reorganization into five Muslim majority zones, and the reorganization of the two and a half districts of Jammu, Kathua and Udhampur into a Hindu majority zone, is aimed to confine the Hindu and Sikh population of the State, nearly four million, towards the east of river Chenab. The dissolution of the Line of Control through the stratagem of creating a porous border and joint management is actually aimed to integrate the five Muslim majority zones of the State with the occupied territories of POK. These occupied territories have been used by Pakistan as a springboard of Jihad against India The demilitarization of the State, which forms the most prominent part of the Musharraf Plan, is aimed at the withdrawal of the Indian security forces from the Muslim majority zones of the state, and their replacement by the militarized separatist forces which have been fighting against India for the last two decades. Deceptive self-rule The most deceptive of the conditionalities envisaged by the Musharraf Plan is the implementation of self-rule in the State. Self-rule underlines the transfer of power in the state to Muslim separatist regimes through the instrumentalities of multiple legislative bodies constituted to fortify Muslim demographic domains. The last, and in fact the least conspicuous part of the Musharraf Plan underlines the transfer of the de facto control over the State to the Government of Pakistan, which after the period of ten years, would be followed by the transfer of de jure control over the State. When the army of the Sikh monarch, Maharaja Ranjit Singh, chased the Durrani Afghans across the river Attock in the north-west of India and fought its way up to Daulat Beg Ouldi in the north of Ladakh, the Sikhs closed the routes of invasion into India from the north. The dissolution of the Line of Control will only shift the battlefront with Pakistan to the Shivalik plains of Jammu situated to the east of river Ravi.

Prof MK Teng is a retired Professor and Head of the Political Science Department of Kashmir University; he has authored many books, including a seminal work on Article 370

Return of Migrants : Kashmir is under the control of India…………………

Return of Migrants : Kashmir is under the control of India………………… Daya Sagar Sharma

A Look Through the Mist

The upper reaches of areas of Doda, {Bhaderwa/ Kishtwar/ Ramban } Rajouri, Poonch, Udhampur, Kathua too are affected by militancy as are areas like Baramulla, Kupwara , Anantnag, The muslim population in these areas too is reasonable large. The people are poor and good number is Hindu in these areas. So far the official data as is available does not indicate appreciable displacement / migration from areas outside Kashmir valley though there have been many brutal killing and rape cases there. Under the circumstances all Kashmiri { Valley }Muslims are being misunderstood by the other world as being fully involved in pushing out Kashmiri Hindus from valley. Where as the truth is not so. Delay is causing a great damage to the good will of Kashmiri Muslims as well as the ties between Hindu & Muslim could weaken more out of ignorance. Though the number of Kashmiri Migrant families that actually migrated from 1989 to 1991 { majority being Kashmiri Hindu …Pundits } from Kashmir valley is not known , the Kashmiri Pundit families who have got them selves registered as Kashmiri migrants { some also call their self as internally displaced } may be over 50000. The number of muslims / Sikhs / non Kashmiri speaking Hindu may be hardly 2 to 3 percent of this number. So when we refer to the return of Kashmir Migrants to Kashmir valley , it is taken as with reference to return of Kashmiri Hindu to Kashmir Valley { that too particularly Kashmiri pundits }. Local Hindu from Kashmir Valley is out for over 20 years. It makes the out side world think convincingly that India has some serious problem in J&K. The question that more disturbs is that when 500000 to 600000 Indian tourists { nearly 90 percent non muslims } can visit Kashmir Valley for leisure and vacations { including honeymooning } every year over a period of 4 months , why can not the safe return of Kashmiri migrants be made possible ?. In case some one contests that since the majority community { muslims } of Kashmir is not for India the Kashmiri Pundits so are not safe in valley. In case for argument sake it is accepted then the another question that rises is that how are 500000 to 600000 Indian tourists { nearly over 90 percent non muslims } are visiting Kashmir Valley for leisure and vacations { including honeymooning } every year over a period of 4 months ? Some KP migrants do argue that the tourist Indians visit Kashmir forgetting their identity ? This way one would even conclude that 100 crore “Indians are migrants” as regards Kashmir Valley . This is not a convincing plea. Rather it more questions the seriousness of New Delhi in cooling down the turmoil in JK. The foreign countries under the circumstances are getting the impressions that {i} it is only Kashmir valley that is disturbed and Kashmiri majority { muslims } had not accepted 1947 accession {ii} it is only Kashmiri Hindu { Pundits } who express rights over the land of Kashmir valley and oppose the separatist movement {iii}Jammu and Kashmir State { Particularly Kashmir region }is under the influence of separatist and externally sponsored terrorist activities {iv} the GOI has no control worth providing socio economic security to the Kashmiri Hindu or those who dare profess Indian nationality in Kashmir. Where as the facts are surely not like this. Yes one could say that New Delhi has not so far set the return of Kashmiri Hindu to valley as its first priority. No doubt as regards the economic and social support to Kashmiri Migrants Government of India has been reasonably considerate in sensing the miseries of those Kashmiri Pandits who had to run away from Kashmir Province in 1989/1990. Some of them still staying in the tents and one room tentaments provided by the J&K Government at Nagrota, Muthi, Mishriwala and Roopnagar near Jammu. POJK is under the control of Pakistan but Kashmir is under the control of India. POJK Displaced persons were displaced in 1947 from Pakistan Controlled parts of Kashmir { Jammu and Kashmir }.Sensitizing the conditions for socio economic return of POK Displaced Persons does have international compulsion . But Kashmiri migrants are away from their own homes in Indian controlled territories of the day. Government of India proposed { 2004/2005 } to add one more pacca room to the one room accommodation already provided to migrants and laying foundations of multi storey pucca apartments in 2007 for Kashmiri Migrants outside Valley have surely been wrong signals { indirectly strengthening terrorist / separatist cause signaling that GOI is not hopeful for ensuring the safe return of Kashmiri Hindu to the Valley even after 20 years } to the World community. Kashmiri kids who were in primary class in 1989 are now { 2009 } the thinking youth force of Kashmir valley. The way time has been lost has made many of them to start thinking of some dispute regarding their Nationality. Non Hindu Kashmiri is regularly so mis informed after 1989 about the intentions of Bharat Sarkar that they do not much believe in confidence building efforts of the government officials as well as the security forces . They doubt the trueness of government loyalists. The local Kashmiries are getting more and more confused ; more and more misinformed. Those who are staying back in Kashmir valley and are in teens / twenties this day have very less positive information about Kashmir being India. Enough rearing grounds have emerged for anti India forces ( Pakistan, foreign mercenaries and local insurgent/ Pakistan loyalists) to win confidence/ sympathies against India. The socio political environment in J&K is deteriorating. Any more delay for return of Hindu migrants would dismantle the communal matrix beyond normal reconstruction. The Kashmiri Hindu migrant kids of 1989/90 too are the youth of the day. They too carry horrifying memories of 1989/1990 when their parents had to run away carrying what ever they could pick. All these years it is the Kashmiri Pundit who has conducted more of the seminars, workshops, conventions on the subject of Migration from Kashmir valley . Surely Pundits were forced by the circumstances to paint the secularism of Kashmiri muslims that rough {may be were under compulsions to speak not good about the secular credentials Kashmiri Muslims }. Under the present circumstances they will not find it easy to live with the post 1990 Muslim Community. Unless assured of ultimate social security and economic benefits .Some migrant leadership may not feel the prevailing security conditions worth taking risk of losing the benefits in education, business , jobs and sympathies they are presently getting as migrants. The response the Prime Ministers package for the Kashmiri Migrants has got could make some to even infer that the Kashmiri Migrants too do not appear to be that much interested for return to Kashmir. Migration has not taken place due to economic reasons and hence government of India should not hope possible return in economic packages only. There fore some hard decision will have to be taken. Government of India must set return of migrants to Kashmir Valley as priority number one. Delay in their return is causing more and more damage to the people of Jammu and Kashmir as a whole..

 ( * Daya Sagar is a social activist and senior coloumnist on Kashmir affairs dayasagr at yahoo.co.uk }

Huge anti-Pak protests in PoK, violence erupts

Huge anti-Pak protests in PoK, violence erupts

ANI

Published on Sat 24th Oct 2009

 Islamabad, Oct 24: Kashmiris from all walks of life observed a “Black Day” in Pakistan Kashmir, including capital Muzaffarabad, on the occasion of the 62nd anniversary of the invasion of the area by Pakistani army men disguised as tribesmen from the North West Frontier of Province (NWFP), known as the Lashkars. A large number of people, carrying black flags and protest placards, participated in demonstrations held in various parts of Pakistan Kashmir. AHuge anti-Pak protests in PoK, violence erupts ANIPublished on Sat 24th Oct 2009 07:45:31Updated On Sat 24th Oct 2009 07:46:51 Islamabad, Oct 24: Kashmiris from all walks of life observed a “Black Day” in Pakistan Kashmir, including capital Muzaffarabad, on the occasion of the 62nd anniversary of the invasion of the area by Pakistani army men disguised as tribesmen from the North West Frontier of Province (NWFP), known as the Lashkars. A large number of people, carrying black flags and protest placards, participated in demonstrations held in various parts of Pakistan Kashmir. Among the participants were Arif Shahid, the general secretary of the All Party National Alliance (APNA), Baltistan National Front leader Nawaz Khan Naji and Abdul Hamid Khan, the Chairman of Balawaristan National Front, besides others. So vociferous were the protests by the almost 800-odd participants, that security forces deployed to ensure maintenance of law and order, had to use teargas shells and firing in the air to disperse themmong the participants were Arif Shahid, the general secretary of the All Party National Alliance (APNA), Baltistan National Front leader Nawaz Khan Naji and Abdul Hamid Khan, the Chairman of Balawaristan National Front, besides others. So vociferous were the protests by the almost 800-odd participants, that security forces deployed to ensure maintenance of law and order, had to use teargas shells and firing in the air to disperse them

Gilgit-Baltistan package termed an eyewash

Gilgit-Baltistan package termed an eyewash

The Dawn

 GILGIT/SKARDU: Public representatives, nationalist and progressive political groups and activists on Saturday rejected the Gilgit-Baltistan Empowerment and Self-governance Order, saying it is gimmick of words to perpetuate the bureaucratic rule over the region. Labour Party Pakistan Gilgit chapter chief Advocate Ehsan Ali rejected the package and said that it would increase the sense of deprivation among the people. ‘The real powers rest with the governor, who is President’s appointee and not answerable to Gilgit-Baltistan Legislative Assembly,’ said Mr Ehsan. There is no constitutional protection to the provincial setup. Talking to Dawn Hafizur Rehman, member Northern Area Legislative Assembly and Pakistan Muslim League-Nawaz president declared the package mere a gimmickry of words and said once again the centre was throwing dust in the eyes of people. He said a powerful governor, who would be appointed by the President, would enjoy absolute authority. He criticised that other political parties were not taken on board nor any consultation was done in formulation of this package, which was not desired by the people of the region.Chairman of his own faction Nazir Khan Naji bashed the centre and said Gilgit-Baltistan were again deceived in the name of package. He said the so-called packages could not heal the decades-old wounds of the people of this region and they need only their identification. Advocate Fidaullah, member Nala, said Islamabad and PPP-led government won hearts of the people of Gilgit-Baltistan by giving them autonomy and this would ensure that people were governed through their elected representatives. He said independent judiciary was longstanding demand of the people. The PPP member said that the new setup would strengthen democracy. Advocate Aftab Haider, PPP member of Nala, stressed the need for observing a thanksgiving day for this historic package and said the federal government had once again fulfilled the demands of the people of Gilgit-Baltistan like Zulfiqar Ali Bhutto who had introduced remarkable reforms. Mr Aftab said that the package would usher in the area into a new era of prosperity. He was of the view that now Gilgit-Baltistan would be hub of economical and political activities as the package was guaranteeing social, political and economical uplift. Member Northern Area Legislative Assembly Ghulam Mohammad, also secretary general of PPP, said that the package was complete reflection of the aspiration of the people and the government had taken all members of the society on board before finalising it. Safdar Ali, spokesman for Balawaristan National Front, said his party totally rejected the package, which was mere eyewash. ‘It’s meant to detract the international community from the violation of human rights in this region,’ he added. Local journalist and political analyst, Imtiaz Ali Taj, said the package contained nothing for the people and it would only benefit the representative of the federal government who would enjoy the authority and powers. Shujaat Ali, a nationalist leader, said the centre should allow the people of Gilgit-Baltistan to govern their region. ‘The so-called provincial setup aims at concealing the human rights violations and continue the colonial control over the region,’ said Manzoor Hussain Parwana, chairman Gilgit-Baltistan United Movement Said that the so-called empowerment order was illegal and held no ground at all because Gilgit Baltistan didn’t fall under the constitutional ambit of Pakistan. He demanded an independent judiciary and constitutional assembly until the resolution of Kashmir dispute. He said the government did not take the public representatives and political leadership on board to formulate the packages while the people were expecting and demanding Azad Kashmir like setup. Zulfiqar Ali Khan adds from Hunza The nationalist parties in Hunza-Nagar termed the package ‘old wine in a new bottle’. They said through such cosmetic measures the government was playing with the legal and constitutional rights of the people. They however welcomed renaming of the region as Gilgit-Baltistan. Talking to this correspondent, Baba Jan, chief organiser of Progressive Youth Front, demanded an independent and constitutionally protected governance system for the region. He said the federal government through such packages wanted to justify and prolong its illegal occupancy of the region. The Hunza chapter of Pakistan People’s Party has appreciated the new package however shown their concern for not giving additional seats for Hunza in the Assembly. Karimullah Baig, general secretary of the local chapter of PPP, said the party would issue detailed statement after convening a special meeting regarding the package. Public opinion leaders and representatives rejected the empowerment and self-governance package and said that nothing new had been announced rather old win had been poured into a new bottle. The package was criticised and it was declared as designed to strengthen the bureaucracy and unelected forces which ruled the people of Gilgit-Baltistan.

The History of Kashmiri Pandits

The Pandit Reborn- By Jia Lal Kilam

ALI SHAH could not maintain himself long on the throne. He had struck no deep roots in the people. The bulk of the people were subjected to a forcible conversion, and though later on they reconciled themselves to the inevitable, yet for the time being the wound was fresh and the resentment alive. There were many others who, though not converted dragged their miserable existence either by paying Jazia or by passing their days in disguise. The result was a universal discontent, Whether stung by a remorse for his own misdeeds or for the mere love of travel Ali Shah planned a pilgrimage to the holy places of Islam, but on reaching Jammu he changed his mind on the advice of the king of that place and he returned back to Kashmir with a considerable force supplied to him by the latter. He had appointed his younger brother Shahi Khan to act on his behalf in his absence. Shahi Khan came out to meet him, but was defeated by the superior forces of Ali Shah. Ali Shah again ascended the throne, but was soon defeated by Shahi Khan, who mounted the throne now and took the title of Zainulabdin. That Shahi Khan would have won an easy victory shows that Ali Shah, the rightful sovereign had lost the confidence of the people.

Shahi Khan now known as Zainulabdin opened a new chapter in the annals of Muslim Kashmir. From tenth century onwards and even earlier the Muslims, particularly the Arabs, had almost monopolized the trade in the East. Arab ships went as far as China and Japan. In the fourteenth century these traders had established their colonies in South India, Ceylon, Java, Sumatra, and even in China. Their contacts with races and religions other than their own had widened their outlook. The enormous gains which they reaped from trade abroad made them keep their countries open for non-Muslim traders too. Fresh ideas poured into the Muslim lands. With the free flow of ideas which now broke through the iron ring of strict isolation, it was but natural that the Governments too in most Muslim countries became very tolerant. Poets and philosophers with a radical outlook came into being and inspite of the rigidity of the Muslim Code there came about a revolution in men’s minds. Kashmir also shared the spirit of the age. In the reign of Zainulabdin trade and commerce flourished. Kashmiri traders went as far away as Turkey and with them came new ideas and many learned men. Zainulabdin with his receptive mind fully partook of this new spirit and became very tolerant. He turned his attention to the establishment of real peace in the country. He dealt with lawless elements with an iron hand, and strengthened the defences of the frontiers. This gave a great deal of encouragement to trade, and with the establishment of safe communications learned people and traders and industrialists from all over Asia began coming over to the country. Many industries were started and above all agriculture was made a special concern of the State. Gigantic irrigation schemes were undertaken and completed which exist to the present day. Where ever one may go in Kashmir, he will, in spite of the efflux of five centuries, come across with the name of this king. Zainagir Zainapur, Zainadub, Zaina Lank, Zaina Ganga and Zaina Kadal bear eloquent testimony to the great and glorious rule of this King.

It has already been noticed that the Hindu population was totally uprooted. An overwhelming majority of the people was converted forcibly, though many there were who accepted the new creed with their free will. A good number of Brahmans had left the country and many more were passing their days in ignominy and wretchedness only on payment of Jazia. But they could not openly declare themselves as Hindus nor couId they affix their Hindu mark on their foreheads, much less could they pray in their temples or perform any religious ceremony. But with Zainulabdin coming to power the Brahmans got a respite. Again we find them practising some arts, notably medicine. In this useful art they had achieved from times immemorial a mastery which they had maintained even in spite of the vicissitudes of times through which they had to pass. Their fame began to re-assert itself and in course of time it reached the royal ears as well. Zainulabdin got a poisonous boil which gave him much trouble. The court physicians tried their skill but failed, Jona Raja, the historian says “As flowers are not obtainable in the month of Magha on account of the mischief by snow, even so physicians who knew about poisons could not at that time be found in the country owing to Governmental oppression. The servants of the king at last found out Shri Bhatta who knew the antidotes of poisons and was well-versed in the art of healing, but out of fear he, for a long time delayed to come. When he arrived, the king gave him encouragement and he completely cured the king of the poisonous boil.” The king wanted to make munificent gifts to Shri Bhatta. But the latter refused to accept any. But when pressed hard, he made a request which was to the effect that the Jazia on the Brahmans be remitted, and opportunities be assured to them to develop their mental and moral resources without any let or hinderance. The selflessness displayed by the physician Shri Bhatta had its effect upon the mind of the king. The request was accepted and Jazia was remitted. The Brahman was freed from the position of inferiority to which he was relegated by the previous kings.

Shri Bhatta’s selflessness and the acceptance of his request by the king proved a land-mark in the history of Hinduism in Kashmir. Shri Bhatta’s attitude shows that the will to live as a group by themselves was very predominent amongst the Brahmans which was shared by Shri Bhatta in an equal measure with the whole lot of them. Freed from the shackles of Jazia and other handicaps the Brahmans started their own reorganization and rehabilitation. By now the Persian had become the official language. The desire to share office with others could not be fulfilled without a study of Persian. The Brahmans who were poppularly known as Bhattas took to the study of Persian and in a brief span of a few years they acquired a mastery over this language. But the Sanskrit learning and their religious ceremonies were not forgotten because this was the only distinctive feature to keep them alive as a separate group. There was now practically only one caste, that of the Brahmans which represented Hinduism in Kashmir. From this did now ” Lords Spiritual and Temporal” again take their birth, just as in the past the Lords spiritual and Temporal sprang out of the vis (populace.) The caste was divided further into two sub-castes, the Karkuns and the Bhasha Bhatta or Bhacha Bhat, the former included amongst its fold those who studied Persian and entered Government service and the latter those who studied Bhasha, i.e., Sanskrit and took charge of the religious affairs of the community. But how was the division of labour to be made? It was decided that a daughter’s son of a person should be made a Bhasha Bhatta to administer to the religious needs of his maternal grandfather’s family. The arrangement was simple enough, as it began involving ho loss of status to the Bhaska Bhatta, but in course of time this arrangement became responsible for the creation of two distinct classes with a distinctive culture and mode of life and habits with the result that though there is no legal or religious bar, yet the two classes seldom inter-marry these days. In the beginning the Bhasha Bhattas prided at having been given the exalted position of the custodian of the religion and learning of the country and may be that they were looked at with great esteem and regard by the Karkuns. But for his maintenance the Bhasha Bhatta was dependent upon the Karkuns. In course of time they lost their importance. The rise and fall of the Karkun made a corresponding increase or decrease in Basha Bhatta’s economic position. Gradually the majority of the Bhasha Bhatta’s became like the parts of a soul-less machine destined to perform ceremonies in a mechanical manner in lieu of a pittance they eked out of the munificence of the Karkun, but some of them maintained their highest traditions, and their fame for great learning and culture resounded from one end to the other. But socially, because of their economic dependence upon them, they in course of time came to be looked down by the Karkuns. Thus the Kashmiri Pandit took his birth in his modern shape, though till then the name Kashmiri Pandit was not coined to describe this community which was described as Bhatta. Even now a Kashmiri Pandit at home describes himself as a Bhatta and it is by this name that he is described by others in Kashmir.

Having cured the king and refused to accept a reward, Shri Bhatta rose very high in the official favour. He was made the court physician and Afsar-ul-ataba, the Head of the Medical Department. His influence both with the king and his own people was very great. This influence he utilised in the rehabilitation of his people. The king was all prepared for this. He wanted peace and prosperity. Jona Raja says ” As the lion does not attack other animals in the hermitage of saints, so the Turshkas who were very much alarmed did not now oppress the Brahmans as they had done before. Brilliant as the sun the king bestowed his favours on men of merit (Brahmans) whose very existence had been endangered previously.” The result was that many Brahmans who were forcibly converted during previous times were reconverted without any molestation. Those who had fled away came back in large numbers. The king gave them rent free lands and besides imported a number of Brahmans from Jagannath and Yogis from Kurukhshetra. The Brahmans were free to practise their religion and some temples that were damaged during the previous rule were repaired. Sanskrit books that were destroyed were sent for from India. Many Sanskrit books were translated into Persian and similarly Persian books into Sanskrit. A free kitchen was established for Yogis and other Sanyasis and Pathshalas were established for the propagation of Sanskrit learning. In short no stone was left unturned in giving fullest relief to the Brahmans. No wonder that the Sultan came to be known and is even now known as Bhatta Shah i. e., the king of Bhattas. The Brahmans repaired to the Sultan’s Court with their petty grievances and complaints and like the Hindu kings of old the Sultan listened and redressed them. In Zainpur and Zainagir rent free lands were given to them.

The Brahman, the Pandit or the Bhatta proved a source of great strength to the Sultan. In intellectual field he enriched his court, and in the land assessment work his services were unique. The land settlement records were placed in charge of and prepared by the Brahmans. The village administration was totally in Brahman’s hands and being the only literate man in the village he was a useful member of the village community. This accounts for the existence of Pandits though in very small numbers in villages with a predominant Muslim population in spite of the vicissitudes through which he had to go in course of centuries that rolled by from the time Zainulabdin held sway. With his apptitude for literary pursuits, the Brahmans took to the study of Persian and within a short time acquired a sound and workable knowledge of the language. This made their entry into subordinate services both easy and possible. Jona Raja and Shri Vara, the two Hindu chroniclers, have bestowed unbounded praise upon the Sultan for his open partiality for the Brahmans and their sacred books. A sort of Research Department was established which amongst others performed the task of translating Sanskrit books into Persian and vice versa. This opened the portals of Sanskrit learning to the Muslim savants and the Brahmans themselves learnt Persian and Arabic. Both the communities came to respect the learning of each other. A new culture now began to grow which was the outcome of a synthesis in the mode of thought and way of life followed by the two communities. Saints and sages now appeared who preached oneness of God and brotherhood of his creatures. Common places of worship sprang into existence where both the Brahman and the Sheikh prayed. A common poetry sprang up in Kashmiri language which was sung by both the Hindus and Muslims. The language was beautified further by an admixture of Sanskrit and Persian words used to describe highest ideas pertaining to the mystic faith which all of them shared copiously. In spite of the constant changes which took place on the political horizon after Zainulabdin’s reign there came about little change in the life of the people.

At the top many Kashmiri Brahmans came to prominence. Some of them were in constant attendance on the Sultan whom they described in their writings as Suratrana Shri Jainulavadena. He listened with great pleasure to recitations from Nilmat Purana and other Shastras such as Vashishta Brahama Darshana. Shrivara the historian says, “The king heard me recite the Vashishta Brahma Darshna composed by Valmiki which is known as the way to salvation and when he heard the annotations he was pervaded by a feeling of tranquility. He remembered them even in his dreams.” The influence of these Brahmans was so great that he forbade the killing of fish in cettain tanks and even stopped cow-killing, and also meat eating on some days. No wonder that a Muslim historian deplcres that ” the king imported back all the practices of the infidels which were once vanished from his land.” But the king, unmindful of the Muslim historian, trod his Fath which led to his eternal credit and greatness of the country.

In his reign the country witnessed an unprecedented prosperity. Agriculture reached its highest peak. The produce was as much as it was never witnessed ever since, not even under the glorious rule of the Moghuls. The produce of Shali alone was 774 lacs of Khirwars (154 lacs of maunds). The land settlement including agriculture was in charge of the Brahmans. For these operations the country was divided into two provinces. Each province was placed in charge of a Qanungo whose duty it was to look after the general welfare of irrigation and to prepare settlement records. Madho Kaul, was put in charge of northern province and, Ganesh Kaul in charge of the southern. They both were responsible to an inter- provincial head known as Sadar Qanungo by name Gopala Kaul. Under their supervision huge irrigation schemes were undertaken. L al Kuhl, Shah Kuhl exist even up to this day and feed thousands of acres of land. As was but natural these three Brahmans recruited on subordinate posts of Patwaris and others, men from their own community. The Patwaris prepared village records. This class of Patwaris lives upto this date. Ever since they have been holding these posts in heredity, the son following the father and so on. Sultans came and Sultans went, some of them cruel harsh and oppressive to the Brahmans now known as Pandits, but the Pandit Patwari on account of the usefulness of his job was left unmolested. There were many other Pandits who filled the ministerial ranks or waited upon the king as courtiers. The notable amongst them was Shri Bhatta himself. He was the head of the State physicians and held a ministerial rank. The Sultan was highly kind to him. As already seen, Shri Bhatta was indeed a deserving person. Shri Vara the historian writes that it was due to Shri Bhatta that Brahmans rose high. About him it is stated that

” Shri Bhatta was a Wazir of the king and was very high in his favours. On his death the Sultan not only expressed his great sorrow but settled an early endowment of one crore dinars on his sons.”

A short description of the Pandits who rose high in his reign may not be out of place. Sadasheo Bayu was the royal astronomer, and astrologer and held a very high rank. So did Tilkacharya, a great Budhist scholar. Soma Pandit was a very high dignatory and held a very high and distinguished position at the court and was besides, in charge of the Translation Department. He was greatly gifted for this job on account of his mastery of both Sanskrit and Persian languages. He wrote exquisite poetry in Kashmiri and was well-versed in Persian and Tibetan languages besides Sanskrit. He was the author of a book Jaina Charitra which gives an account of the Sultan’s reign. He was a skilful musician and has written a book on this subject. He translated many Persian books into Sanskrit and besides this, Mahabharata and Raj Taranigni were for the first time translated into Persian under his supervision and direction. He was a great favourite of the king. Sumitra Bhatta was an astrologer of repute who also was in constant attendance at the Court. Rupya Bhatta was another astrologer very much honoured by the king about whom it is recorded that “he could without the labour of calculation, but by merely observing the course of the planets in the past year, know their position in the year to come.” Karpur Bhatta was a physician of renown to avail of whose treatment men from distant lands came to Kashmir. Shree Ramanand renowned scholar of his time wrote an exposition of Mahabhashya. Yodha Bhatta was a great poet in Kashmiri language. He wrote Jaina Prakash and presented it to the king who ” in token of his appreciation bestowed many favours on him.” Bhatta Avatara (or Bhodi Bhatta) as others call him, was a great favourite of the king. He had Committed to memory the whole of the Shah Nama for which the king had a great liking. The duty of Bhatta Avatara was to recite Shah Nama for the delectation of the king. It is said that the king got unbounded pleasure from his recitations. This man was a great musician and has written a treatise on music. Rupya Bhanda was in charge of the palace decorations and Jaya Bhatta maintained the king’s private accounts, and the king’s charities were distributed through him. Jona Raja and Shri Vara were the two historians. The former assisted the Sultan as an assessor in deciding the cases laid before him. Shivara was a great musician who was very much in king’s favour. There were other Pandits also who were given strictly confidential diplomatic missions to execute. In short the Pandits carved for themselves a place in the body politic.

In the foregoing pages we have seen as to how the Pandits again rehabilitated and reorganized themselves. They studied Persian and in a short period of a few years they acquired a mastery over this language and by their useful services they acquired an influence and prestige which put them on par with any favoured class in the realm. It is evidene that the atrocities which were perpetrated on them during the previous rules had not robbed them of their stamina. They possessed it in abundant measure. Those who could not withstand the trials to which time put them changed their faith but those who persisted and went through the ordeal of fire and death came out unseathed and with their stamina undiminished. Zainulabdin breathed his last in the year 1474 A. D.

Though with his passing away the Pandits lost much of their prestige and greatness, yet the structure of society which they had built during his benevolent rule lasted for long and provided them shelter during the vicissitudes that befell them during their chequered career. The vicissitudes they had to go through were many and numerous: vicissitudes that almost brought them to the brink of destruction, but they survived and survive till today

UNITED STATES OBSESSION WITH THE KASHMIR ISSUE: An Analysis

UNITED STATES OBSESSION WITH THE KASHMIR ISSUE: An Analysis

by Dr. Subhash Kapila

Pakistan excepted, it is the United States of America which stands out as the second nation most obsessed with the Kashmir issue. The American obsession with Kashmir has been persistent for the last fifty years or so.

Paradoxically, when Indian Governments and leaders of all hues have contested Pakistan’s obsession with Kashmir, no Indian government or leaders have questioned the United States obsession. Similarly, the Indian media which goes to ridiculous lengths at over-analysis of Kashmir happenings and national security issues, has also not ventured to question the United States obsession with Kashmir.

In the last fifty years, the United States has applied different labels to the Kashmir issue from ‘self- determination’ to ‘aspiration of the Kashmiri people’ to being ‘a nuclear flash-point’ endangering international security’. The constantly changing stand of the United States is reflective of the fact that the United States stand on the Kashmir issue is flexible and can be said to be dependent on two factors at a given point in time: (1) Tenor of India-United States relations and; (2) The strategic utility of Pakistan for any intended United States strategic moves in South West Asia.

Kashmir or the Kashmir issue, therefore is of no concern to the United States, but only an expedient strategic tool for the region. However, since the United States cannot be ignored on any strategic issue, its rationale for its obsession with the Kashmir issue needs to be analysed. This analysis can best be done in reverse order by first analysing whether Kashmir does exist as an issue at all and then trying to understand United States motives.

Kashmir is an Obsolescent Issue: Kashmir has become an obsolescent issue as: (1) Pakistan has failed repeatedly to alter the status by resort to arms and proxy war (2) Pakistan has exhibited an incorrigible pattern of behaviour in reneging on all agreements (Simla Agreement 1972) and accords (Lahore Accord 1999) and UN resolutions (UN Resolution of 1948 and 1949 asking for withdrawal of Pakistan Army from Kashmir) which could have provided the basis for any amicable resolution of Pakistani concerns.

Pakistan and so also the United States have to come to grips with the harsh strategic reality that the Kashmir issue besides India’s legal inheritance, stands resolved through obsolescence itself.

This view stands corroborated by noted authority on conflict resolution and international politics: Prof K.J. Holsti. Prof. Holsti is an eminent Canadian scholar and once President of the International Studies Association.

United States Original Unequivocal Stand On Kashmir Accession: Warren Austin, the United States Representative to the United Nation asserted in the United Nations on February 4, 1948: “The external sovereignty of Kashmir is no longer under the control of the Maharaja…. With the accession of Jammu and Kashmir to India, this foreign sovereignty went over to India and is exercised by India…..”.

The above clearly indicates that the United States at the inception of the dispute and conflict generated by Pakistan was abundantly clear and had asserted the legality of Kashmir’s accession to India.

It can be said that this clear assertion was made before Cold War politics could take root in the Indian sub-continent and before Pakistan became an accomplice of US strategic designs.

Subsequent Changes in American Stand: In brief, a historical analysis of subsequent events would indicate that America’s stand on Kashmir kept changing in direct response to India’s stances and attitudes on international issues. The more important factors that came into play, singly or in combination were:

* United States State Department policies towards the Indian Sub-continent becoming overly dependent on the guidance of Sir Olaf Caroe, the British expert and friend of Pakistan.

* United States stand on Kashmir was being determined by Britain. Britain has never till today got over the loss as to why Kashmir did not accede to Pakistan despite, Britain’s determined efforts.

* The Cold War enlistment of Pakistan as a strategic ally for containment of the former Soviet Union.

* India’s policy of non-alignment which became an anathema for the United States and the West.

Broad pattern of American Involvement with Kashmir Issue: The American involvement with the Kashmir issue has been a constant. What has varied is the intensity and this corresponded to the prevailing security environment and USA-India-Pakistan equations. (1) The 1950s witnessed active involvement; (2) The 1960s and 1970s was an era of detached involvement; (3) The 1980s marked US promotion of dialogue.

The 1990s witnessed an intense anti-Indian manifestation on the Kashmir question under the Clinton Administration. This was chiefly due to the pro-Pakistan proclivities of the Asstt Secretary of State, Robin Raphael who on October 23, 1993 declared that: “We (USA) do not recognise the legal validity of Kashmir’s accession as meaning that Kashmir is for ever an integral part of India… The people of Kashmir have got to be consulted in any kind of final settlement of the Kashmir dispute.” It was a strange reversal from what Warren Austin had declared in 1948.

Clinton was later to make amends in the last year of his second administration on this count when Pakistan was berated by him on the Kashmir issue, specifically in terms of respect for the LOC. It must be noted that the proxy war in J&K by Pakistan intensified during the 1990s i.e. the era of United States permissiveness of Pakistan’s delinquency in Kashmir.

What has crept in US policies in the 1990s and being sustained by the present Bush Administration and particularly the Secretary of State, Colin Powell is “the aspirations of Kashmiri people”.

Kashmiri alienation and ‘Aspiration of the Kashmiri People’: Much stands recorded on this count and to make this analysis simpler, what needs to be re-counted is:

* Kashmiri alienation is a myth propagated by Pakistan, Western scholars and the Indian media elite. Alienation in the valley inspired by foreign Islamic Jehadi impulses is restricted and confined to the Kashmir valley. It cannot be applied to the other major and bigger regions of Jammu, Ladakh and non-Valley Muslim areas.

* If Kashmir alienation was so pronounced and claimed by the above sections, Pakistan would have been able to inflict a ‘Bangladesh’ on India. That this has not happened negates such assertions.

The United States and others need to understand that under the provisions of accession of princely states in 1947 under the British policies of ‘Transfer of Power’, Kashmir cannot be made an exception.

In any case, even Pakistan as the main protagonist and contender in Kashmir, would not permit any resolution, incorporating the American invented, 1990′s version of “aspirations of the Kashmiri people”.

United States Strategic Interest in Kashmir: Recent reports had indicated that the United States has strategic interests in Kashmir as an independent entity. An independent Kashmir would be wholly dependent on the United States and would facilitate establishing a permanent military presence of the United States.

This speculative report stands negated as establishing any United States military presence in an independent Kashmir would be costly, terrain-wise strategically unsound, and whose access to a land-locked entity would mean over-flying territories of other nations which may not permit so always.

The United States, therefore, has a strategic objective, of using Kashmir as a “pressure-point” in the conduct of its policies in the Indian sub-continent. Comparatively, use of Kashmir as a pressure-point is more India-intended and more India-relevant. This is the stark reality that all Indians, and especially the liberal fraternity, must note and recognise.

Conclusion: Contentious issues and disputes have a shelf-life and cannot be flogged ad-nauseum. This reality must dawn on the United States. More importantly it must manifest itself in American official pronouncements. Kashmir is an obsolescent issue now and needs to be given a dignified burial, which can best be done by the United States.

Emerging strategic realities in the Indian sub-continent would indicate in faint contours now and in more bold contours in the future, that the United States national interests would best be served in the Indian sub continent and the Indian Ocean region by a friendly India and not a “pressurised” India. A strongly emerging and assertive India becomes that much less “pressure -prone”.

(Dr. Subhash Kapila is an International Relations and Strategic Affairs analyst.

KASHMIR – Historical Perspective

KASHMIR – Historical Perspective

U. N. RESOLUTIONS – A REALITY
In 1946, M A Jinnah conferred with the leaders of J&K for merger with the proposed new state of Pakistan but did not get a favourable response. On 20 October, 1947 , Pakistan, not adhering to the Stand Still Agreement with the Maharaja of J&K, launched an invasion of J&K by Tribals led by Pakistan Army officers, prompting the Maharaja to accede to India on 26 October, 1947. The Indian Army saved Srinagar in the nick of time and cleared two thirds of Kashmir from the infiltrators. Subsequently a UN -sponsored ceasefire was accepted.

Appeal to the UN
On 30 December, 1947, while the operations were still in progress, and going India’s way, Indian Political leadership appealed to the United Nations to intervene and ask Pakistan to withdraw its troops. Four UN Resolutions were passed during 1948 and 1949. These envisaged the following :-
- Pakistan to withdraw all its troops from areas it had occupied in Kashmir.
- After Pakistan troops withdrawal, India to withdraw the bulk of its forces but to maintain a requisite strength for safeguarding the law and order in the state.
- Subsequently, the future status of the state was to be determined in accordance with the will of the people.

Pakistan’s Default and Culpability.
- As it was guilty of the invasion of J&K, it did not abide by the UN Resolution and neither withdrew its troops and infiltrators. Instead, it built airfields in the occupied territory, and imposed A full civilian and military control while claiming the territory as Azad Kashmir. For these violations the UN could not impose sanctions on Pakistan as the Resolution was not under Chapter VII of the Charter.
- To win Chinese support, it gifted 4853 sq km of the Kashmiri territory in the Shaksgam Valley to
China in 1963, thus disrupting the territorial integrity of the State of J&K. Now, to recover this
territory it is next to impossible.
- Pakistan by a Constitution Amendment incorporated a part of Pakistan Occupied Kashmir(POK),
that is, Northern Areas, in Pakistan, thereby changing the territorial status of J&K and violating the UN Resolutions.
- Pakistan has changed the DEMOGRAPHY of POK by resettling large number of Punjabi ex- servicemen and Afghans from NWFP, thereby making plebiscite of erstwhile J&K irrelevant.
- Pakistan launched three large scale operations on India in 1965, 1971 and the recent Kargil war in 1999 with an attempt to militarily change the territorial status of J&K.
-After 1971 as Bangladesh was formed from East pakistan, Pakistan could no longer cite the two nation theory nor could it claim that it was the true homeland of all Muslims of the sub continent, therefore Pakistan claim on Kashmir became invalid. Also post 1971the Pakistan which remained was not even party to the dispute since it had less than half the population of original Pakistan.
- Pakistan signed the Simla Agreement in 1972 and Lahore Accord in 1998 with India, stating resolving of all disputes between two countries bilaterally and through peaceful negotiations.
- Since 1988, Pakistan has sponsored cross border terrorism in J&K with an aim to change the territorial status of J&K unilaterally which is again violation of the UN Resolutions.

Other Aspects.
- China is illegally occupying Aksai Chin area which is 19 percent of the territory. It will be next to impossible for the UN to make China vacate the area.
- In addition to the people of J&K, the Pakistan paid stooges in Kashmir demanding the implementation of the UN Resolutions, have participated in elections conducted in J&K, sworn by the Indian Constitution and also been members of the State Legislative Assembly for number of years. So, what other plebiscite they are asking for now?

THE WORLD MUST REMEMBER THAT ERSTWHILE JAMMU AND KASHMIR CONSISTED OF JAMMU REGION, KASHMIR REGION, LADAKH REGION, PAKISTAN OCCUPIED KASHMIR, BALTISTAN, GILGIT, HUNZA, SHAKSGAM VALLEY AND AKSAI CHIN (BOTH OCCUPIED BY CHINA)

AND NOT

KASHMIR ALONE

DO YOU STILL THINK UN RESOLUTIONS ARE
RELEVANT AND CAN BE IMPLEMENTED?

Text of Memorandum submitted by 14 Muslim leaders of India

to Dr. Frank P. Graham, United Nations Representative

14 August, 1951

Reproduced from:
Converted Kashmir – Memorial of Mistakes
A Bitter Saga of Religious Conversion
Author: Narender Sehgal
Utpal Publications, 1994

It is a remarkable fact that, while the Security Council and its various agencies have devoted so much time to the study of the Kashmir dispute and made various suggestions for its resolution, none of them has tried to ascertain the views of the Indian Muslims nor the possible effect of any hasty step in Kashmir, however well-intentioned, on the interests and well- being of the Indian Muslims. We are convinced that no lasting solution for the problem can be found unless the position of Muslims in Indian society is clearly understood.

Supporters of the idea of Pakistan, before this subcontinent was partitioned, discouraged any attempt to define Pakistan clearly and did little to anticipate the conflicting problems which were bound to arise as a result of the advocacy of the two-nation theory. The concept of Pakistan, therefore, became an emotional slogan with little rationale content. It never occurred to the Muslim League or its leaders that if a minority was not prepared to live with a majority on the sub- continent, how could the majority be expected to tolerate the minority.

It is, therefore, small wonder that the result of partition has been disastrous to Muslims. In undivided India, their strength lay about 100 million. Partition split up the Muslim people, confining them to the three isolated regions. Thus, Muslims number 25 million in Western Pakistan, 35 million to 40 million in India, and the rest in Eastern Pakistan. A single undivided community has been broken into three fragments, each faced with its own problems.

Pakistan was not created on a religious basis. If it had been, our fate as well as the fate of other minorities would have been settled at that time. Nor would the division of the sub- continent for reasons of religion have left large minorities in India or Pakistan.

This merely illustrates what we have said above, that the concept of Pakistan was vague, obscure, and never clearly defined, nor its likely consequences foreseen by the Muslim League, even when some of these should have been obvious.

When the partition took place, Muslims in India were left in the lurch by the Muslim League and its leaders. Most of them departed to Pakistan and a few who stayed behind stayed long enough to wind up their affairs and dispose of their property. Those who went over to Pakistan left a large number of relations and friends behind.

Having brought about a division of the country, Pakistan leaders proclaimed that they would convert Pakistan into a land where people would live a life according to the tenets of Islam. This created nervousness and alarm among the minorities living in Pakistan. Not satisfied with this, Pakistan went further and announced again and again their determination to protect and safeguard the interests of Muslims in India. This naturally aroused suspicion amongst the Hindus against us and our loyalty to India was questioned.

Pakistan had made our position weaker by driving out Hindus from Western Pakistan in utter disregard of the consequences of such a policy to us and our welfare. A similar process is in question in Eastern Pakistan from which Hindus are coming over to India in a large and large number.

If the Hindus are not welcome in Pakistan, how can we, in all fairness, expect Muslims to be welcomed in India ? Such a policy must inevitably, as the past has already shown, result in the uprooting of Muslims in this country and their migration to Pakistan where, as it became clear last year, they are no longer welcome, lest their influx should destroy Pakistan’s economy.

Neither some of the Muslims who did migrate to Pakistan after partition, and following the widespread bloodshed and conflict on both sides of the Indo-Pakistan border in the north- west, have been able to find a happy asylum in what they had been told would be their homeland. Consequently some of them have had to return to India, e.g Meos who are now being rehabilitated in their former areas.

If we are living honorably in India today, it is certainly not due to Pakistan which, if anything, has by her policy and action weakened our pooition.

The credit goes to the broadminded leadership of India, to Mahatma Gandhi and Pandit Jawaharlal Nehru, to the traditions of tolerance in this country and to the Constitution which ensures equal rights to all citizens of India, irrespective of their religion caste, creed, colour or sex.

We, therefore, feel that, tragically as Muslims were misled by the Muslim League and subsquently by Pakistan and the unnecessary suffering which we and our Hindu brethren have to go through in Pakistan and in India since partition, we must be given an opportunity to settle down to a life of tolerance and understanding to the mutual benefit of Hindus and Muslims in our country – if only Pakistan would let us do it. To us it is a matter of no smaller onsequence.

Despite continuous provocations, first from the Muslim League and since then from Pakistan, the Hindu majority in India has not thrown us or members of other minorities out of Civil Services, Armed Forces, the judiciary, trade, commerce, business and industry. There are Muslim Ministers in the Union and State cabinets, Muslim Governors, Muslim Ambassadors, representing India in foreign countries, fully enjoying the confidence of the Indian nation, Muslim members in Parliament and state legislatures, Muslim judges serving on the Supreme Court and High Courts, high-ranking officers in the Armed Foroes and the Civil services, including the police. Muslims have large landed estates, run big business and commercial houses in various parts of the country, notably in Bombay and Calcutta, have their shares in industrial production and enterprise in export and import trade. Our famous sacred shrines and places of cultural interest are mostly in India.

Not that our lot is certainly happy. We wish some of the state Governments showed a little greater sympathy to us in the field of education and employment. Nevertheless, we feel we have an honourable place in India. Under the law of the land, our religious and cultural life is protected and we shall share in the opportunities open to all citizens to ensure progress for the people of this country.

It is, therefore, clear that our interest and welfare do not coincide with Pakistan’s conception of the welfare and interests of Muslims in Pakistan.

This is clear from Pakistan’s attitude towards Kashmir. Pakistan claims Kashmir, first, on the ground of the majority of the State’s people being Muslims and, secondly, on the ground, of the state being essential to its economy and defence. To achieve its objective it has been threatening to launch “Jehad” against Kashmir in India.

It is a strange commentary on political beliefs that the same Muslims of Pakistan who like the Muslims of Kashmir to join them invaded the state, in October 1947, killing and plundering Muslims in the state and dishonouring Muslim women, all in the interest of what they described as the liberation of Muslims of the State. In its oft-proclaimed anxiety to rescue the 3 million Muslims from what it describes as the tyranny of a handful of Hindus in the State, Pakistan evidently is prepared to sacrifice the interests of 40 million Muslims in India – a strange exhibition of concern for the welfare of fellow- Muslims. Our misguided brothers in Pakistan do not realise that if Muslims in Pakistan can wage a war against Hindus in Kashmir why should not Hindus, sooner or later, retaliate against Muslims in India.

Does Pakistan seriously think that it could give us any help if such an emergency arose or that we would deserve any help thanks to its own follies ? It is incapable of providing room and livelihood to the 40 million Muslims of India, should they migrate to Pakistan. Yet its policy and action, if not changed soon, may well produce the result which it dreads.

We are convinced that India will never attack our interests. First of all, it would be contrary to the spirit animating the political movement in this country. Secondly, it would be opposed to the Constitution and to the sincere leadership of the Prime Minister. Thirdly, India by committing such a folly would be playing straight into the hands of Pakistan.

We wish we were equally convinced of the soundness of Pakistan’s policy. So completely oblivious is it of our present problems and of our future that it is willing to sell us into slavery – if only it can secure Kashmir.

It ignores the fact that Muslims in Kashmir may also have a point of view of their own, that there is a democratic movement with a democratic leadership in the State, both inspired by the progress of a broad minded, secular, democratic movement in India and both naturally being in sympathy with India. Otherwise, the Muslim raiders should have been welcomed with open arms by the Muslims of the State when the invasion took place in 1947.

Persistent propaganda about “Jehad” is intended, among other things, to inflame religious passions in this country. For it would, of course, be in Pakistan’s interests to promote communal rioting in India to show to Kashmiri Muslims how they can find security only in Pakistan. Such a policy, however, can only bring untold misery and suffering to India and Pakistan generally and to Indian Muslims particularly.

Pakistan never tires of asserting that it is determined to protect the interests of Muslims in Kashmir and India. Why does not Pakistan express the same concern for Pathans who are fighting for Pakhtoonistan, an independent homeland of their own ? The freedom-loving Pathans under the leadership of Khan Abdul Gaffar Khan and Dr. Khan Sahib, both nurtured in the traditions of democratic tolerance of the Indian National Congress, are being subjected to political repression of the worst possible kind by their Muslim brethren in power in Pakistan and in the NWFP. Contradictory as Pakistan’s policy generally is, it is no surprise to us that while it insists on a fair and impartial plebiscite in Kashmir, it denies a fair and impartial plebiscite to Pathans.

Pakistan’s policy in general and her attitude towards Kashmir is particular thus tend to create conditions in this cauntry which in the long run can only bring to us Muslims widespread suffering and destruction. Its policy prevents us from settling down, from being honourable citizens of a State, free from suspicion of our fellow-countrymen and adapting ourselves to changing conditions to promote the interests and welfare of India. Its sabre-rattling interferes with its own economy and ours. It expects us to be layal to it despite its importance to give us any protection, believing at the same time that we can still claim all the rights of citizenship in a secular democracy.

In the event of a war, it is extremely doubtful whether it will be able to protect the Muslims of East Bengal who are completely cut off from Western Pakistan. Are the Muslims of India and Eastern Pakistan who sacrifice themselves completely to enable the 25 million Muslims in Western Pakistan to embark upon mad, self-destructive and adventures?

We should, therefore, like to impress upon you with all the emphasis at our command that Pakistan’s policy towards Kashmir is fraught with the gravest peril to the 40 million Muslims of India. If the Security Council is really interested in peace human brotherhood, and international understanding, it should heed this warning while there is still time.

Dr. Zakir Hussain
(Vice Chancellor Aligarh University)

Sir Sultan Ahmed
(Former Member of Governor General’s Executive Council)

Sir Mohd. Ahmed Syed Khan
(Nawab of Chhatari, former acting
Governor of United Provinces and
Prime Minister of Hyderabad)

Sir Mohd. Usman
(Former member of Governor
General’s Executive council and
acting Governor of Madras)

Sir Iqbal Ahmed
(Former Chief Justice of Allahabad High Court)

Sir Fazal Rahimtoola
(Former Sheriff of Bombay)

Maulana Hafz-ur-Rehman M.P.
Col. B.H. Zaidi M.P.

Nawab Zain Yar Jung
(Minister Gcvernment of Hyderabad)

A.K. Kawaja
(Former President of Muslim Majlis)

T.M. Zarif
(General Secretary West Bengal Bohra Community)

Shariat Law may soon implemented in POK

Shariat Law may soon implemented in POK

Arif Shahid who belongs to Koyain Khaigla, a far flung area of Pakistan occupied Kashmir says that Pakistan has captured PoK and Gilgit-Baltistan and condemn the role and policy of Pakistan. He has been struggling for these two regions under the banner of Jammu Kashmir National Liberation Front (JKNLF) as its secretary general.
In an exclusive interview to R C GANJOO he expressed his views on the current situation in Pakistan and its impact in these regions.

Q:Since Pakistan is once again facing political crisis, what impact will it have on Pakistan occupied (PoK) and Gilgit-baltistan regions which have been remained under the thumb of Pakistani rulers. And if Pakistan is again ruled by its army what would be fate of these two regions.

ARIF SHAHID – Pakistan may be at any square, it will continue to treat Pakistan-Occupied Kashmir (PoK) and Gilgit-Baltistan (GB) as its colonies as has been handling before. However, as the result of present crisis, it may also change the fate of PoK and GB, but chances seem to be bleak.
In case of army rule once again in Pakistan definitely PoK shall also be placed under some military commander as chief executive and GB zone shall be under martial law as was done by dictator the then army president Zia-ul-Haq. But I think this time army rule shall also take toll of Pakistan itself, because the people of Sindh, Baluchistan and NWFP shall prefer to announce their own sovereignty instead of being ruled by Punjabi military again and again. Let us hope something good emerges for these unfortunate people of small provinces in Pakistan this time.

Q:Do you think Swat after getting Islamic rule ( Shariat Law) implemented has further strengthen the morale of fundamentalist forces. Will these forces extend their agenda in your regions also?

ARIF SHAHID: Yes, since the ego of Islamic fundamentalists and extremists is pampered and inflated due to their victory over Pakistan military in Swat, they shall certainly try to expand their infrastructure and activities in other areas of Pakistan as well, although their presence is everywhere in Pakistan, but in unstable organisational structure. As far as PoK is concerned, these forces are already in much organized manner under the patronage of Pakistan military and its agencies. They consider PoK as the future battle ground where Pakistan military establishment shall continue to support them till the issue of PoK is settled in favour of Pakistan. Moreover, the brand of ‘shariat’ they have introduced in Swat already exists in PoK as the ‘Qazis’ sit beside the judges in courts. This sort of judicial structure is helpful to them, and they shall get benefit out of it in future.
Q: What future course Talibans are going to take

ARIF SHAHID: It is evident that some circle in the establishment is having strong links with Taliban. They formed Taliban and trained them but now they become not only dangerous for them but for whole civilized world. Since Pakistan has provided a safe heaven to Talibans and they will turn the world into hell for whole mankind. If they succeeded to implement their own branded shape of Islam in Malakand ultimately they will demand same for Panjab , Sindh and Balouchistan. Sofi Muhammad has already announced that democracy is un-Islamic and Islamic System has having no boundaries. That’s why India has said that extremism is not the only issue of Pakistan but it is a Global Issue.
During the cold war these Islamic extremists were claiming that communism is against Islam. They forbade Pakistani youths for studying in former Soviet Union and China. Surprisingly the prominent leader of this school of thoughts Qazi Hussain Ahmed recently visited China and signed an agreement of friendship with communist party of China. This is a unique development in the politics of the region. And this sign of new change is for what, is to be watched .

Q:What lesson separatists in Jammu and Kashmir should learn from the unpleasant emerging situation in Pakistan and its impact in PoK and G.B regions?
ARIF SHAHID – All the people of Jammu Kashmir who have been romantically attached to Pakistan and have been engaged in proxy war on behalf of Pakistan instead of fighting for their own independence should be realistic enough now at least. They should think that a country which has already been dismembered due to malfunctioning and maladministration, especially due to dictatorship and injustice, and remaining part is again at the verge of disintegration due to the same reasons, deserves to be considered as a comfortable refuge for any people? I think people of all the parts of Jammu Kashmir must have learnt lesson by now.
The expression of solidarity has still been continuing in the Valley of Kashmir since 1988 in one way or the other as a result of that they have lost some 80 thousand precious lives. How much more price they shall have to pay, God knows! In addition to that there are so many historical facts which can expose Pakistan for her expression of solidarity with Kashmiris. Let us see what is the state of her solidarity with both the regions the so called ‘Azad Kashmir’ ( POK) and GB, which are under her direct control. Jammu and Laddakh regions are fortunate enough that they are out of limits of Pakistan’s solidarity’s for being non-Muslim majority

Q: As you said that people in PoK and G.B regions have been suffering since 1947 under the illegal occupation of Pakistan. Are the people prepared to join neighbouring country to get rid of slavery?

ARIF SHAHID –The sane and conscious people of Jammu Kashmir have always been struggling for their freedom to become a secular and democratic entity in a reunified Jammu and Kashmir. But if it is not possible at any cost. They shall have to think about feasible and viable alternatives. Certainly, they shall never think to join a country which is habitual of military rule, dictatorship, feudalism, fundamentalism and religious oppression.
I think that the Muslim majority of PoK shall have to reconsider its priorities as against the past.
Courtsy: bharat khabar