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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
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
For a long time, I was thinking of going to Shirdi for Sai Baba Temple Darshan, and after 4 years of yes and no, we were ready to head towards this most-awaited journey in our Bolero B6 Optional model.
Our journey started from Kokapet, Hyderabad, and we headed towards the ORR road in Hyderabad, which was taking us towards the Mumbai Highway. Although not sure which exit I took, it was way before the Nagpur exit, so around 25 km we traveled on the ORR road.
The road was good, but when we exited Telangana, we observed some bad patches in between. Although this route has a good number of dhabas and restaurants, unlike the Hyderabad to Nagpur route, which seems to have somewhat limited options.
Having said that, we took our breakfast stop at Gurdeep Dhaba, which was just amazing in terms of food. We had Aloo-Pyaz Paranthas and Tea. Food was tasty, and this dhaba also had some area where children could spend some time exploring nature. Not any play areas, but a small ground which one can use to engage small kids, as I was traveling with my 1.7-year-old daughter.
While traveling on this route, we got to know that Tuljapur is also nearby and Tulja Bhawani Temple is just 4 km from the highway, so we thought of visiting there. Although we were able to do darshan, I would not recommend anyone to do this because it takes time at Tulja Bhawani Temple, and you need one full day for darshan.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
Shishir Sankrant (Makar Sankranti )is one of the rare festivals of India that transcends region, language, and sect. Rooted in astronomy and the solar calendar, it marks a cosmic turning point—the moment when the Sun (Surya) leaves the southern celestial hemisphere (Dakshinayan) and begins its northward journey (Uttarayan).
This transition symbolizes light over darkness, warmth over cold, and hope over inertia. Unlike most Hindu festivals, it is not governed by the lunar calendar and therefore retains a fixed solar significance across centuries.
Many Names, One Spirit Across India, Makar Sankranti is celebrated under diverse names, reflecting local cultures while sharing a common spiritual core:
North India (Jammu, Punjab, Himachal Pradesh, Haryana): Lohri
Uttar Pradesh, Bihar, parts of Jharkhand: Khichdi Parv or Sankrant (marked by holy dips and charity)
West Bengal: Poush Sankranti
Assam: Magh Bihu Odisha: Makara Sankranti (with special Makara Chaula)
Gujarat: Uttarayan (world-famous kite festival)
Maharashtra: Makar Sankrant (til-gul and social harmony)
Andhra Pradesh & Telangana: Pedda Panduga
Tamil Nadu: Thai Pongal
Karnataka: Suggi or Makara Sankranti
Kerala: Makara Vilakku (associated with Sabarimala)
Each region interprets the Sun’s transition through its own ecological, agrarian, and cultural lens.
The Journey of the Sun At the heart of Makar Sankranti lies the Sun’s ingress into the zodiac sign of Makara (Capricorn).
Symbolically, Surya Dev begins his ascent toward the northern hemisphere—Uttarayan—considered auspicious in Hindu philosophy. This shift is associated with longer days, agricultural renewal, and spiritual awakening. Scriptures regard this period as especially meritorious for daan (charity), snan (holy bathing), and remembrance of ancestors.
A Distinct Sacred Identity In the Kashmir Valley, this sacred solar transition is known as Shishir Sankrant—a name that beautifully reflects the deep winter (Shishir Ritu) of the Himalayan land. While the outer climate is harsh and frozen, the inner spiritual life of Kashmiri Hindus becomes profoundly reflective and ancestral.
Holy Dip in Vitasta (Jhelum) Just as the Ganga holds sanctity in the plains, Vitasta (Jhelum) is the lifeline and sacred river of Kashmir. On Shishir Sankrant, Kashmiri Pandits traditionally performed ritual ablutions, often at riverbanks, tirthas, and sangams, seeking purification and spiritual merit—echoing the practices of Uttar Pradesh and Bihar, yet deeply localized in Kashmiri geography. Ancestor Remembrance and Sacred Pilgrimage
A defining feature of Shishir Sankrant in Kashmiri Hindu culture is its strong Pitru-centric (ancestor-oriented) dimension. Kashmiri Pandits remembered their mortal ancestors, offering tarpan and prayers for the peace of departed souls.
Sacred sites such as Martand (Mattan)—the ancient Sun Temple complex—and other river confluences (sangams) were traditionally visited for these rites. This observance reinforced the unbroken bond between the living and the ancestral lineage, a cornerstone of Kashmiri Pandit spiritual ethos.
On this day, a new Kangri (the traditional earthen fire pot) was respectfully offered to one's Brahmin along with essential provisions.
The offering was also imbued with the deeper meaning of honouring “left-out souls, those departed ancestors who may not have received due rites earlier. This custom, found only in Kashmir, reflects the valley’s refined synthesis of ritual, climate, and philosophy—where even survival tools become sacred symbols. Cultural Memory and Collective Identity Shishir Sankrant was not merely a date on the calendar; it was a civilizational pause—a moment of remembrance, humility, and renewal.
Families gathered, elders narrated ancestral histories, and children absorbed traditions that linked them to land, river, temple, and lineage. For the Kashmiri Pandit community, especially in the context of displacement and exile, Shishir Sankrant stands today as a powerful cultural memory—a reminder of rootedness in Vitasta, Martand, Sharda, and the timeless rhythm of the Sun over Kashmir.
Shishir Sankrant—When the Sun Turns North, and Memory Turns Home While Makar Sankranti unites India under the Sun’s northward march, Shishir Sankrant gives this cosmic event a uniquely Kashmiri soul. It blends astronomy with ancestry, winter with warmth, and ritual with remembrance.
In celebrating Shishir Sankrant, Kashmiri Pandits affirm not just a festival, but an identity—resilient, ancient, and luminous, like the Sun itself returning northward over the snow-clad valley. Orzoo te Dorkoth.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
In the tumultuous year of 1990, the Kashmir Valley witnessed a mass exodus of its indigenous Hindu population, known as Kashmiri Pandits. This community, with its rich cultural heritage and historical significance, was forced to flee their ancestral homes due to relentless persecution, violence, and intimidation. Over three decades have passed since then, and the wounds of displacement still linger, with the community yearning for justice and a dignified return to their homeland.
The Exodus Begins
The targeted killings of prominent Kashmiri Pandits, such as Tika Lal Taploo in September 1989, marked the beginning of a reign of terror. The community was subjected to brutal violence, with many losing their lives, and others being forced to flee for their safety. The Valley, once a symbol of communal harmony, became a hotbed of militancy and extremism.
Life in Exile
The displaced community sought refuge in makeshift camps in Jammu and Delhi, living in squalid conditions. Many were forced to disperse across India, taking up rented accommodations or constructing their own dwellings. The label of "migrants" imposed upon them by the government seemed to absolve the state of its responsibility towards the community. This terminology also implied that the community was somehow responsible for their displacement, further exacerbating their suffering.
A Community in Crisis
Thirty-five years on, the Kashmiri Pandits continue to struggle for survival. They lost everything - their homes, their livelihoods, and their sense of belonging. Despite their resilience, the community is on the brink of extinction. The government's apathy towards their plight has only worsened their situation. The few colonies developed for them in Jammu, such as Jagti and Muthi, are insufficient to accommodate the entire community.
Education and Resilience
Despite facing immense hardships, the Kashmiri Pandits have prioritized education, leveraging their traditionally high literacy rates to adapt to new circumstances. Reservation policies in various states have enabled their children to access technical colleges and other educational institutions. Today, Kashmiri Pandits are making a mark in the corporate sector globally. However, this success story is not universal, and many community members struggle to make ends meet.
Employment and Economic Security
The community's economic security remains a pressing concern. The employment package announced by the government in 2008, which included 6,000 posts, was woefully inadequate for a community of over 5 lakh people. Moreover, not all the posts have been filled to date. The lack of private sector presence in Jammu and surrounding areas has limited job opportunities, leaving many community members without a stable income.
A Promise Unfulfilled
The current government's promise to address the Kashmiri Pandit issue has remained unfulfilled. Despite the community's inclusion in the BJP's 2014 election manifesto, no concrete steps have been taken to ensure their safe return or rehabilitation. The demand for a "one-place settlement" - a single location where the community can resettle and rebuild their lives - remains unaddressed.
The Looming Threat of Extinction
As the community marks its 35th year in exile, the threat of extinction looms large. Two generations have already perished in this long-drawn-out crisis, and the third generation is struggling to survive. If the government fails to act, the Kashmiri Pandits may soon disappear from the annals of history.
Conclusion
The Kashmiri Pandit community's plight is a stark reminder of the human cost of terrorism and extremism. It is imperative that the government takes concrete steps to address their demands, including the implementation of a one-place settlement policy. The community's economic, social, and cultural security must be ensured to prevent their extinction. As India celebrates its progress and growth, it is essential to remember the forgotten exodus of the Kashmiri Pandits and work towards their rehabilitation and reintegration into society.
by Author: Yekjah • 5
by Author: Suniel Kumar Dhar • 5
by Author: Mithlesh Dhar • 5
1 ओकदोह् Okadoh 1st day — equivalent to Pratipat / Pratipada
2 दोय् Doy 2nd day — from Dvitiya
3 त्रॅय् Tray 3rd day — soft vowel (tray with short ‘a’, not ‘tri’)
4 चोरम् Choram 4th day — from Chaturthi; often said Sankat Choram vrat
5 पअंच्म् Pancham 5th day — from Panchami
6 शेयम् Sheyam 6th day — from Shashthi; nasal tone ‘m’ at end
7 सॅतम् Sætam 7th day — from Saptami; the vowel ‘æ’ is fronted, Kashmiri phoneme
8 अठ्म् Athm 8th day — from Ashtami; sacred for Raginiya Mata/Durga Mata, Bhairav etc.
9 नवम् Navam 9th day — from Navami
10 दहम् Daham 10th day — from Dashami
11 काह् Kah 11th day — from Ekadashi; local simplification
12 बाह् Bah 12th day — from Dvadashi; rhymes with Kah
13 त्रुवुश् / त्रुवाह् Truvush / Truvah 13th day — from Trayodashi; both used depending on accent
14 चौदाह् Choudah 14th day — from Chaturdashi
15 पुन्यम् / पॅन्यम् Punyam / Pænyam Full Moon day (Purnima)
— मावस् Mavas New Moon day (Amavasya); used in Krishna Paksh
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
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