Title: The Yekjah Manifesto: Why We are Here
Date: 2026-01-23 09:35:44
Tags: Yekjah, Kashmir, J&K
Private: No
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My name is Mithlesh Dhar, and I am a father living 2,200 kilometers away f...
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My name is Mithlesh Dhar, and I am a father living 2,200 kilometers away from my heart.
By day, I work in the glass towers of Hyderabad. By evening, I look at my two-year-old daughter and wonder: “How will she know the scent of the Chinar? How will she feel the weight of our stories if she only hears them in a city so far from the mountains?”
I built Yekjah (meaning Togetherness) because I realized that as we move for our careers, our culture shouldn't be left behind in a packed suitcase.
In a world of AI and "big" social media, our specific stories are getting lost. We are more connected than ever, yet a Kashmiri in Hyderabad or anywhere around the world feels alone. We worry about our children losing their mother tongue. We miss the grit of the road, the taste of home, and the simple joy of being among our own.
This website is not just a social network. It is a Digital Homeland. I built this as a legacy for my daughter, and a sanctuary for you.
To Preserve: A place to archive our family trees, our recipes, and our language so they never fade.
To Connect: A bridge for those of us driving our cars across the plains of India to find one another.
To Belong: A platform where being "local" isn't about where you work, but where your heart resides.
Yekjah is my love letter to Jammu & Kashmir, and my gift to the next generation.
Whether you are here to share a story, find a piece of home in a distant city, or simply plan your next drive back to the mountains—welcome home.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
For more than thirty-six years, the displaced Kashmiri Pandit community has lived with a painful uncertainty — the uncertainty of return, rehabilitation, and justice.
Since our forced displacement in 1990, successive governments have repeatedly assured us of rehabilitation in the Valley. Yet, after decades of promises, committees, announcements, and assurances, there remains no concrete roadmap for our dignified and permanent resettlement in Kashmir.
What has remained constant through these years is a familiar administrative exercise: form after form.
From the very beginning of our displacement, the community has been repeatedly asked to fill out various forms, submit documents, update records, and comply with one bureaucratic procedure after another. Every new exercise is projected as a step toward relief, inclusion, or rehabilitation. Yet each eventually fades into silence, yielding little tangible benefit for the community.
The latest example is the NAFSA form, introduced in 2025 for integrating migrant ration cards into the national food security framework so that displaced families could avail themselves of welfare benefits under the scheme.
However, this move has generated deep divisions and serious concerns within the displaced community.
A large section of Kashmiri Pandits strongly opposed the scheme from the outset. Their argument is straightforward: Kashmiri Pandits are not an ordinary beneficiary category. We are a displaced community with a distinct legal, historical, and humanitarian status.
Without permanent settlement, without restoration of our homeland, and without clarity regarding our future, many fear that integration into such schemes could gradually dilute our unique migrant identity and weaken our long-standing claim for rehabilitation as a displaced people.
This concern is particularly strong among those under the relief category, many of whom survive on a modest monthly relief amount capped at ₹13,000 even for larger families. Their apprehension is that administrative integration under generalized welfare schemes may eventually erode the special protections associated with their migrant status.
At the same time, many community members, particularly from the non-relief category, complied and filled out the forms in good faith, hoping for clarity and benefits. Yet, months later, many still await updates regarding e-KYC, verification, or issuance of revised ration cards.
Instead of clarity, the process has produced further confusion.
Recent concerns over income-based categorization and refixation of ration quotas have intensified resentment. Protests, dharnas, and strikes outside departmental offices reflect a growing frustration among community members who increasingly see this exercise as another bureaucratic distraction rather than meaningful policy intervention.
The deeper pain lies elsewhere.
For thirty-six years, the core issue has remained unresolved: permanent rehabilitation and collective resettlement in the Valley.
The harsh reality is that while forms have multiplied, solutions have not.
Our first generation — those who witnessed exile most directly — spent their final years waiting to return home. Many passed away carrying the unfulfilled dream of once again stepping into their ancestral homes and reconnecting with their homeland.
The second generation continued the same cycle of waiting, documenting, registering, and complying.
Today, the third generation finds itself trapped in the same bureaucratic loop, with diminishing faith in institutional promises.
Even more worrying is the silence within our own community structures.
Many social and religious organizations, which ought to lead from the front on such critical issues, often remain selectively vocal. Too often, energy is invested in ceremonial events, heritage tours, seminars, and symbolic discourses, while the existential questions of rehabilitation, collective survival, and long-term settlement receive inadequate attention.
Cultural preservation is important. Religious continuity matters.
But no heritage tour can substitute for a homeland.
No seminar can replace a permanent settlement policy.
No symbolic event can answer the fundamental question:
Where do Kashmiri Pandits belong in the future political and social landscape of Kashmir?
A dangerous drift is visible.
Our younger generation, understandably occupied with careers and survival, is gradually moving away from collective political engagement with the issue of rehabilitation. If this disconnect deepens, our displacement may eventually become normalized — not as a temporary injustice to be corrected, but as a permanent condition to be accepted.
That would mark the slow erosion of a civilization rooted in Kashmir for millennia.
The time has come for serious introspection.
The displaced Kashmiri Pandit community must rise above fragmented narratives, sectional interests, and symbolic distractions. We need a united, coherent, and sustained voice demanding a transparent roadmap for permanent settlement, constitutional safeguards, and cultural security.
If we fail to act collectively now, history may record not merely our displacement, but our gradual disappearance as a distinct civilizational presence in Kashmir.
Thirty-six years is not just a passage of time.
It is a test of memory, resilience, and resolve.
The question before us is simple yet profound:
Will we continue filling forms endlessly, or will we finally demand the future our generations have waited for?
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
The temple of Mata Jwala Ji also called Jwala Bhagwati, is located in Khrew, a town about 20 km southeast of Srinagar in Kashmir. It is situated on a small hillock, offering beautiful views of the surrounding Zabarwan mountain range. The presiding deity is Mata Jwala Ji, a manifestation of Shakti, the primordial cosmic energy. The word “Jwala” means flame, indicating the goddess’s fiery power. In local tradition, she is also called “Jawala Bhagwati”, and is revered as a protector and fulfiller of wishes.
The origins of the shrine is very ancient. It is believed to be several thousand years old. According to legends and Kashmiri folklore, the temple’s location was sanctified by the goddess herself who manifested here in a blazing form.
The temple finds mention in the Rajatarangini, the famous chronicle by Kalhana (12th century CE), which records many Shakti Peethas in Kashmir.
Despite the political upheavals and invasions in Kashmir’s history, the worship of Jwala Ji at Khrew continued. The Mughal emperor Akbar, as per local lore, is said to have offered respect to such shrines due to their vibrant following.
Near the temple, there is a natural spring (nag) considered very sacred. Earlier, local traditions spoke of mysterious natural flames (or emissions of gases catching fire) from nearby rocks, giving it the name Jwala Mukhi, though such phenomena are mostly subdued now.
🌺 Aashad Sukhlapaksha Chaturdashi Festival
The annual festival (mela) dedicated to Mata Jawala Ji is observed on Aashad Shukla Paksha Chaturdashi (the 14th lunar day of the bright half of Ashadha month.
Mata Jwala Ji Temple at Khrew is an ancient Shakti shrine of Kashmir and it stands as a testament to the rich spiritual and syncretic traditions of Kashmir, dedicated to the ever-blazing divine Mother who protects her devotees.
Thousands of devotees (historically both Kashmiri Pandits and local Muslims) used to visit the shrine, taking a holy bath in the spring and offering pooja to the goddess.
Among the seven principal Shakti temples (Sapta Shakti Peethas) of ancient Kashmir, including Kheer Bhawani at Tulmul, Sharika Bhagwati at Hari Parbat, Jwala Ji of Khrew also holds a unique place in Kashmir historical pilgrim places.
Kashmiri Pandits traditionally pay homage here to seek blessings for health, protection from calamities, and fulfillment of desires.
The temple continues to be revered, and efforts have been made by the community to maintain the annual festival and preserve the sanctity of the site, even after the turmoil that led to large-scale migration of Pandits from the valley in the 1990s.
जय ज्वाला माता
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
Triloke Kaul, a prominent and esteemed Kashmiri artist and former Director of the School of Designs, passed away on June 15, 2025, in Jammu.
Born in the early 1930s in Habakadal, Srinagar, Kashmir, into a Kashmiri Pandit family, Kaul grew up amidst the vibrant cultural milieu of the old city — wooden havelis, stone temples, narrow lanes, and the ghats of the Vitasta (Jhelum) river — all of which would later infuse his art.
After completing his schooling in Kashmir, he pursued formal studies in fine arts at the prestigious Faculty of Fine Arts, Maharaja Sayajirao University of Baroda (now Vadodara), Gujarat. There, he trained under stalwarts of modern Indian art, absorbing influences from the Baroda School, known for blending traditional Indian idioms with global modernism.
Triloke Kaul was a pioneer of modernism in Kashmir — known for his cubist landscapes, mentorship of younger artists, and stewardship of the region’s cultural heritage. His paintings are marked by a cubist, analytical approach, breaking down landscapes, cityscapes, temples, and bridges into geometric forms. He often used vivid yet earthy palettes — ochres, saffron, and deep greens — reminiscent of Kashmir’s seasonal moods. His work is deeply rooted in Kashmiri architecture and terrain, giving his modernist expression a distinct regional identity.
Upon returning to Srinagar in the 1950s, Kaul became a founding member of the Progressive Artists’ Association of Kashmir, alongside artists like P.N. Kachru, S.N. Bhat, G.R. Santosh, and Bansi Parimu.
In the late 1950s, he was appointed Director of the School of Designs, under the Department of Industries and Commerce, Government of Jammu & Kashmir. The school was established to revive and modernize Kashmiri handicrafts. Under his leadership, the institution produced hundreds of new designs for shawls, carpets, papier-mâché, and wooden crafts — blending tradition with modern aesthetics. He was part of a movement that helped transform Kashmiri art from purely decorative crafts into a broader visual modernism. Kaul Sahab played a crucial role in preserving Kashmir’s design vocabulary while introducing modern lines and forms.
Though less known in mainstream Indian art history compared to contemporaries like G.R. Santosh, partly because he focused more on design work and local mentorship than on self-promotion, Triloke Kaul is revered among Kashmiri artists and craft historians as a foundational figure in the evolution of modern Kashmiri visual culture.
He was among the first recipients of the Sharda Samman in 1993.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
Today is Shravan Krishan Paksh Sheshti, and this day is also called Vahārat in Kashmiri tradtions. Vahārat is indeed a significant day in Kashmiri Hindu culture. It marks the beginning of the rainy season (usually around early Shravan) in the Kashmir Valley. The name "Vahārat" is thought to be derived from an old Kashmiri term meaning "rainy period". Vahārat marks the transition from summer to the rainy season and Kashmiri Pandits celebrate this change with tradtional rituals and prepration of special foods. Vahārat is an important cultural event highlighting the communities connection with nature and their tradtions.
It is a time to thank nature for the coming rains which are vital for paddy and saffron cultivation in the valley. Small rituals are sometimes done, involving water pots and local deities, to seek blessings for good rains and healthy crops.
Families usually visit relatives and friends, exchanging greetings, and wishes for good rains and prosperity. Often, women gather together to prepare special foods.
On this day Kashmiri Pandits usually prepare a special and unique snack called Yaje (याज़ि). Yaje (याज़ि) is a unique Kashmiri Pandit delicacy made primarily from rice flour (चावल का आटा) and walnut kernels (डूंनय गूज़). The dough of rice atta kneaded with water and walnut kernels mixed into it, along with cumin seeds and ajwain, is then shaped into small round or oval patties and these patties are steamed in a traditional earthen pot called lej in Kashmiri (लेज in Kashmiri), on tradtional Kashmiri chullas (दान), giving them a rustic flavour. The Kashmiri's enjoy these hot Yaje (याज़ि) with Sheer-Chai (salted Kashmiri tea) or sometimes with sweet Kehwa.
Vahārat is not a religious festival, more of a seasonal folk obersvance deeply rooted in the agrarian life of Kashmiri Hindus. It reflects how closely life is tied to the rhythms of nature, where rain mean hope for rice paddies, saffron fields and apple orchards. The small festival also serve as a social bonding day, ensuring that ties of kinship and neighbourhood are strengthened, by sharing Yaje (याज़ि) with family, relatives, neighbours and friends.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
For several years now, I have been out of my hometown.
It was after completing my 12th class that I went for my graduation in Chandigarh. Left Jammu and Kashmir.
Little did I know that I would not be coming again.
This is not only me, but many Kashmiri Pandit Youth these days leave their hometowns, especially from the Jammu and Kashmir region, for their higher studies, and then settle in other states of India for their jobs.
Later, they get married and have kids, and then it becomes nearly impossible to visit their hometowns anymore.
Sometimes it is because of the workload, leave accumulation, and sometimes it is because of the kids' studies.
Why should we go home for Kashmiri Festivals?
As a society, we are already spread across the globe, and our distances are increasing daily. Today, we are in India in some other state, and the next moment, we see ourselves moving abroad.
If today it is difficult to take out time to visit our home town, then in near future it might become nearly impossible to do so.
I remember when I graduated and got my first job in a hotel, I didn't visit my home for almost 3 to 5 years. It was a long time to stay away from home and all that for the sake of settling down.
I missed marriages, functions, and celebrations that mattered to me. Missed festivals like Shivratri, Pann, Diwali, et, just to build a career. But today, when I see to the past, that wasn't really necessary. I just missed some precious time that I will never get again.
While I was running, everyone around me was taking breaks and going to their families. My roommate just took off for Dusshera, and now, on Diwali, was again going home. Before that, on Ganesh Chaturthi.
I was the only one at my work location not going home to celebrate anything.
It was at that time that I realised what I was missing. What we as a society are missing these days.
I determined in my mind that I will go to Jammu on every Shivratri, and till today I am doing that, and I cannot be happier doing that.
It is the time of year when I am excited. I must go home on Shivratri in any way possible. This year I went to Jammu in my car with my wife and 1-year-old daughter.
It was an incredible experience to travel 5000 km to and fro.
This reason that I have made it mandatory for me to take leave and go to my home during Shivratri has allowed me to be connected to my roots.
There is nothing that can keep you grounded and connected to your community more than going to your home during Kashmiri Festivals. These festivals are so vibrant and happening when we go there. Without us, there is no meaning to these festivals. More than that, there is nothing in us without these festivals.
Our net worth, the money we have or the money we might make, is not worth the connection that we as humans feel when we are in our native place. Especially when we have kids.
Kids love to explore. They want to learn where they come from and what is their legacy.
I believe if we are not able to introduce our kids to Kashmir and its legacy, then we have failed as parents.
Everyone has the right to know their history, and by visiting our hometown during Kashmiri Festivals, we become more connected to our culture and traditions.
Let us know in the comments section below when you last visited your home.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
A few years back, when I was jobless after Karvy Stock Broking Limited got into some trouble with SEBI, I started hunting for jobs. This was 2019 as well, and most of us were working from home. That was a tough time. Although I spend my whole day sending invitations to people from the Industry, especially the HRs, I was also working on a few of my projects.
These projects included;
And somewhere, I was also integrating them in one way or another.
I was even taking some classes for ISTD (Indian Society for Training and Development) with regards to HR Analytics, and trying to get clients for providing my expertise as a service.
I got lucky, and one fine day, I got a call from a Manufacturing Firm to help them with HR automation. At first, they were a bit skeptical to hire me, this is when I told them to try my skills for automation for free of cost for a few days, and if they liked, they could hire me or I could walk away after completion of the two-week work.
At that time, I didn't think about any salary, but to prove my worth.
This was because my skills were worth more than what I was earning at Karvy, and I knew that a small setback wouldn't be able to demotivate me while working towards my goal.
I used to work day and night on my projects, which helped hone my skills, which helped me get my first job after placements, and that too with a good salary hike.
What do I want to convey with this?
By this incident, I want to indicate that when we work towards enriching ourselves with knowledge, we get opportunities that can help us earn good, but if we are only searching for opportunities that may result in wasting our precious time that we could have used to become more knowledgeable than we were before.
Having said that, many people feel as if their companies pay them for the work that they do, which is wrong, and it ties their hard work to a number. Instead, people should understand that they are business owners, even if they work as full-time employees.
Companies are not of a single person; they are made up of people working towards a certain goal. You are an integral part of that company's journey, and you are also a part of your journey to learn and develop.
Someone can have more executive power than you, but no one can take your skills and capabilities from you. You can work anywhere in the world if you are skilled in your work and can be happy because you know what you do.
If you know how to use your skill sets, you can earn millions. The only catch is to keep updating yourself and also be open to opportunities.
Thinking about a job as an owner and servant is not correct.
Jobs are a mutual agreement on how we provide our services to our clients, and it is perfectly fine if you do a job for the rest of your life. I have seen people making a fortune with their jobs, and it is one of the best ways to make a living, as it also gives you time to explore your passion when you are free.
But that is true when you are free after your work day, and for that you have to set your boundaries.
I will tell more about how to set boundaries before and after joining a job in the coming blogs. So, stay tuned and have an awesome day ahead.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
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