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

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.

Where future of Kashmiri’s lies?

Mumtaz Khan
Vice Chairman
International Kashmir Alliance
55 Nugget Ave Suite 230 Toronto
M1p 3L1 Canada credence unison

Don’t be apologetic about Kashmir

February 12th, 2009 By Nitish Sengupta

 It is strange that a section of the Indian public, small though it is, has nowadays become apologetic about India’s role in Jammu and Kashmir. True, there have been cases of human rights violations in recent years on the part of the security forces, but that has to be viewed in the context of the overall growth of militancy and fundamentalism in the Valley, with direct support from across the border. In any case, the issue to ponder is: should these recent cases of human rights violations alter the role played by India in the last 60 years in J&K — in upholding secularism and the right of the people to choose their future? In 1948, when Pakistani raiders attacked J&K, the Maharaja acceded to India by a valid instrument of accession. Under the Indian Independence Act, passed by the British Parliament, it was the ruler’s right to decide accession either to India or Pakistan, and he exercised his bonafide right. Let us also remember that in keeping with the Indian freedom movement’s tradition of democratic self-assertion, Prime Minister Jawaharlal Nehru insisted on the Maharaja releasing Sheikh Abdullah, the undisputed leader of the Kashmiris, from prison and making him the prime minister. He also announced that when troubled times were over, the people of J&K would be given a formal right to decide their own future. Nehru’s mistake was to go to the United Nations which resulted in the Security Council passing a resolution that, after troops withdrew from J&K, there would be a plebiscite. The Pakistani raiders never withdrew from the places occupied by them and thus the question of a plebiscite remained an empty promise. In any case, the resolutions passed by the Security Council in 1948-49 lapsed and lost their validity, as declared by the former UN Secretary General, Kofi Annan, two-three years ago. Since 1948, there has been a sea change in the political configuration of the subcontinent. Pakistan is no longer the self-proclaimed homeland of Muslims in the subcontinent. Bangladesh, which emerged in 1971, has a much larger Muslim population and, to that extent, Pakistan’s claim over Kashmir is no longer valid. As a matter of fact, India’s Muslim population is twice the size of Pakistan’s population. And, Pakistan has a poor record of democracy. Indian Muslims should, therefore, be more articulate in proclaiming that Kashmir is a part of India. Kashmir is the only state in India where they have a majority and where they wield power. It may be advisable to send select Indian Muslim leaders and Bollywood stars, such as Shah Rukh Khan and Shabana Azmi, to international forums to proclaim that the majority of Indian Muslims support J&K’s accession to India, which should have been final long ago. On what ground can Pakistan claim to be a party in the J&K dispute? Since 1947, several elections have been held in J&K and the people of the state have participated in electoral process to choose their own government. The recent elections registered record polling. It should be emphasised that India’s elections, on the basis of universal adult suffrage, are as good as the so-called plebiscite. Incidentally, the people of Pakistan did not enjoy this right for long years when they were under military rule. Thus Pakistan has no moral claim to be a party in J&K. It is unfortunate that in about one-third of the state, still under Pakistan’s illegal occupation, people have neither got a taste of democracy nor development. India too has not done anything significant for the people of so-called Azad Kashmir, under Pakistan’s occupation, except providing substantial relief to the victims of a deadly earthquake. From time to time, there have been talks for rationalising the present division of the state. Indeed, we lost a golden opportunity at Shimla to solve the J&K problem once and for all when Indira Gandhi returned occupied territory and 93,000 prisoners of war without extracting any concession from Pakistan, such as the recognition of the ceasefire line and the boundary between the two countries. There is no other example of such generosity in all history. Zulfiqar Ali Bhutto went back on whatever formal assurances he might have given and the Kashmir problem returned to its old form. India has made enormous sacrifices in J&K. Four wars have been fought with Pakistan, including the Kargil conflict of 1998. Pakistan has been fighting a proxy war through jihadi groups which have now become a problem for Pakistan itself. In this context, it becomes amply clear that India has no reason to be apologetic about J&K, but should dismiss Pakistan’s claim to be a party in this dispute with the contempt that it deserves. Kashmir’s accession to India was and is as valid as the accession of more than 600 other princely states to India. Some Western countries, perhaps to pursue their “enlightened self-interest”, have been giving tacit moral support to Pakistan and kept stoking the fire. Liberal military and economic aid has been provided to Pakistan to “fight terrorists”, some of which has been diverted to fund separatists in Kashmir. Our external affairs minister has often stated, in clear terms, that Kashmir is a bilateral issue to be solved through mutual negotiations by India and Pakistan, and that other countries need not meddle in this. We should also dismiss glib utterances by other players, such as the recent statement on Kashmir by British foreign secretary David Miliband, with the contempt they deserve But it is necessary to sit with the elected leaders of Kashmir to devise how best and to what extent we can return to the political set-up envisaged in the 1975 accord between Indira Gandhi and Sheikh Abdullah. There should also be discussions on the J&K Chief Minister, Mr Omar Abdullah’s proposal to facilitate return of the displaced Kashmiri Pandit community to the Valley and to replace the CRPF with the state police and, finally, to resume the developmental process, and through that to enlist people’s active support against cross-border terrorism. More importantly, Kashmiris have to be convinced that their long-term interests lie in remaining with the galloping economic power that India is, rather than the failed state and economic liability that Pakistan has become. Nitish Sengupta, an academic and author, is a former Member of Parliament and a former secretary to the Government of India source:Deccan chronicle

Indian media new target for Radio Pakistan

While Indian television channels are protesting against the proposed restrictions that the Government of India intends to impose on them following the live coverage of the Mumbai terror attacks on Taj, Oberoi and the Nariman house last November, the Punjabi Durbar programme of Pakistan radio still finds the Indian channels puppets of the Government. Abohar, Feb.4 : While Indian television channels are protesting against the proposed restrictions that the Government of India intends to impose on them following the live coverage of the Mumbai terror attacks on Taj, Oberoi and the Nariman house last November, the Punjabi Durbar programme of Pakistan radio still finds the Indian channels ‘puppets’ of the Government. The fact is that the Indian channels have been telecasting the truth and this has hurt the Pakistan establishment. People in Pakistan were able to view the coverage by Indian channels, which exposed the role played by persons based in Pakistan in the terror attacks. Radio Pakistan has been trying to hurt the credibility of Indian television channels. But journalists in Punjab are not impressed. Kanti Bhardwaj, a senior journalist in Abohar, says: “Electronic and print media of India don’t show or publish false news but the Pakistan authority hides the activities that are being carried out by the terrorists based in their own country,” “Pakistani media works under pressure of Pakistan’s government. They only publish news given by the government; any other news item is not publishedthere. Indian media is the fourth pillar of India. People believe on it. India’s media is appreciated all across the world,” Kanti Bhardwaj added. Pakistan Radio should remember that the Indian print media organizations are about 150 years old. Today, many of the media organizations of the country have associations with international media groups. News coverages by Indian media organizations have found acceptance across the world because of its unbiased, responsible and measured news coverage. There have been several instances where news items mentioned in newspapers or television have been quoted in the Parliament of India. It is rather Pakistani media, which is found struggling to establish its fairness in the world. ANI

Kashmir dispute’s a fact

Aditya Sinha

Imaginary homes turn real for Kashmiri Pandits Born to wander and suffer (as some would say) for the last six centuries at least, and yet retain that healthy appetite for life, the Kashmiri Pandits are that rare breed that has effortlessly converted survival into an art form. To celebrate amidst deprivation and to sink roots and flower forth in alien environs seems to their special talent that has made them simultaneously the object of admiration as well as envy.And so it goes with the 500-strong community of Kashmiri Pandits in the city, who have settled here since the early Nineties.What sets them apart is this very special bond of togetherness that glues them in good times and bad. Although they like to describe themselves proudly as ‘‘the purest Aryan race’’, their past history of displacement, migrancy and homelessness, made all the more poignant by more than a decade of militancy in the Valley, suggests history’s f a v o u r e d metaphor of the ‘‘Wandering Jew.’’A look at the history reveals that Kashmiri Pandits were the original inhabitants of Kashmir. It was only when Buddhist king Rinchen took over the throne in the 7th century, some of them were displaced.Later in the 14 century, Sultan Sikander initiated the exodus of Pandits from Kashmir. But despite the unfriendly conditions, the pandits still continued to retain conspicuous hold on Kashmir for long. These long years of exile have clearly sharpened their survival skills and made them stubbornly hold on to their unique culture.Learning-proud, aristocratic in their feeling for life and culture, the community takes justified pride in their knowledge of rituals and ancient scriptures.The community folklore has it that many scriptures in Sanskrit were authored by the Pandits. And the first individual to produce Vedas in writing was also a Kashmiri Brahmin, Pandit Vasukura.Their literary talents can be judged by the contributions of Pandits like Kalhana, who wrote Rajtarangi, on the history of Kashmir and Lal Ded, the mystical poetess. ( If you dont know Lal Ded, check out the serial on Doordarshan).Deeply spiritual and valuing inner life, Pandits are ardent devotees of Lord Shivas. Shivratri, to most of them, calls for celebration and grand festivities.And if all of you are out on December 31 to celebrate the New Year Eve, for the pandits, the party begins on Navreh, which, as per the desi calander, begins in April with the onset of spring. holding the promise of renewal and rebirth.Other festivals which find a prominent place on the pandits’ calendar are ‘ Ganesh Chetturdashi, Janashmatmi, Durga Ashtmi and Ananta Chodah.Well if it is Kashmir, than the talk of the cuisine ccannot be sidelined. The exquisite Wazwan with more than 24 varied dishes is a veritable delight for non-vegetarians. Special tea ‘Kewa and Namkeen Chai’’ are the favourites. Even if their latest modelled houses may have centralised heating system, ‘kangri’, (fire pot) finds a place on the shelf. ‘‘Effort is to preserve the culture of Kashmir, even in this city life,’ says Nancy Ganjoo, president, Kashmiri Sahayak Sabha.Weekly classes on Kashmiri languages are being organised at Kashmir Bhawan for the youth, along with classes on ‘Sharadalipi’ (original script of Kashmir). The community in Chandigarh also brings forth a monthly magazine Sundervani, as a medium to reach out to each other.But at the end, it’s migrancy and a consistent pining for a lost home that accounts for their moments of highs and lows. Jia Lal Hundoo, a writer, says that dispersion has been the biggest causality for the community. The joint family system, where generations lived together, is losing ground with all the attendant economical and social distractions, he says, conjuring up a community that has mastered the art of living with crises. The Times of India PAWAN BALI

The Lashkar-e-Taiyba and the Jamaat-ud-Dawa might have disowned him, but the father of the lone Pakistani gunman arrested for the Mumbai terror attacks has admitted that the young man whose photograph was beamed by media across the world, is his son.

Amir Kasab , the father of Ajmal Amir Iman alias Ajmal Kasab, broke down as he made the admission to the influential Dawn newspaper in the courtyard of his house in Faridkot, a village of about 2,500 people in Okara district of Punjab province.

“I was in denial for the first couple of days, saying to myself it could not have been my son… Now I have accepted it. This is the truth. I have seen the picture in the newspaper. This is my son,” Amir said in his first interview to the media since his son’s arrest.

Britain’s Observer newspaper and the BBC had earlier reported that Kasab belonged to Faridkot and had joined the Lashker-e-Tayiba some time ago.

The Observer’s correspondent had located Kasab’s home and gotten hold of the voters’ roll which had the names of his parents Amir Kasab and Noor as well as the numbers on their national identity cards.

External Link: Crackdown hints at Faridkot-Mumbai link

Reports had said that Kasab left home as a frustrated teenager about four years ago and went to Lahore in search of a job. After a brush with crime in that city, he reportedly joined the LeT.

Amir Kasab, a father of three sons and two daughters, said his son disappeared from home four years ago. “He had asked me for new clothes on Eid that I couldn’t provide him. He got angry and left,” he said.

As Amir talked to the Dawn’s correspondents, Kasab’s two sisters and a younger brother stood nearby. Their mother, wrapped in a chador, lay on a nearby charpoy.

“Her trance was broken as the small picture of Kasab lying in a Mumbai hospital was shown around. They appeared to have identified their son. The mother shrunk back in her chador but the father said he had no problem in talking about the subject,” the newspaper reported.

Amir said he had settled in Faridkot after arriving from the nearby Haveli Lakha many years ago. He owned the house the family lived in and made a living by selling pakoras in the streets of the village.

He pointed to a hand-cart in one corner of the courtyard and said, “This is all I have. I shifted back to the village after doing the same job in Lahore. My eldest son, Afzal, is also back after a stint in Lahore. He is out working in the fields.”

Faridkot is located off a busy road and bears all the characteristics of a lower-middle class locality in a big city, the newspaper reported.

Amir said he has had little say in Kasab’s life since the day his son walked out on him. He calls the people who snatched his son from him his enemies, but has no clue who these enemies are, the paper reported.

Asked why he did not look for his son all this while, he said, “What could I do with the few resources that I had?”

Media reports had said that Kasab’s handlers had promised him that his family would be compensated with Rs 1,50,000 after the completion of the Mumbai mission.

Though mild-mannered, Amir became agitated at the mention of the link between his son’s actions and money. “I don’t sell my sons,” Amir said.

source:rediff.com

Pakistan, under pressure to stop Islamist militant groups from using its territory for attacks, has moved against an Islamist militant camp, witnesses said.

Publication date: 08 December 2008