Date: 2025-06-04 11:10:24 Last Modified: 2025-06-04 11:18:04 by MithBooks Tags: Jammu and Kashmir, J&K Private: No Body: Jammu and Kashmir (J&K) is a Union Territory in India, and a part of it is forcibly occupied by Pakistan, known as Pakistan-Occupied Kashmir (POK). Srinagar and Jammu jointly serve as the capital of this Union Territory, which is divided into two divisions and 20 districts. The area holds substantial mineral deposits, including sapphire, borax, and graphite. Agriculture and services drive the economy, with major contributors being horticulture, handicrafts, and tourism. Apple cultivation is one of the largest industries, employing 3.5 million people and producing 10% of the gross state domestic product.

Date: 2025-06-10 10:39:39 Tags: Kashmir, Matrimony, Marriage, Knot, Jammu and Kashmir Private: No Body: Marriage is one of the most auspicious days in one's life, and our life partner brings both happiness and adventure to our lives. However, as our community is increasingly moving around the world, setting examples, it has become increasingly difficult to find Kashmiri Brides and Grooms. Additionally, methods for finding your better half have evolved. Everything is online these days. Gone are the days when we used to send our "Bio-Data" to our relatives or to a marriage bureau to find our partner. WHY SHOULD WE REGISTER FOR YEKJAH MATRIMONY FOR FINDING A KASHMIRI BRIDE OR GROOM? Marriage in the community brings culture and values to our children, and is a blessing in disguise as well. Yekjah Matrimony believes in bringing our community closer, by providing a safe and access-controlled way to view profiles or contact details. As a registered user, your profile will not be visible to anyone who is just part of the community. They will have to be searching for a bride or groom for themselves. For this, they will have to ensure that they have a verified profile online, which requires them to fill in their details. Once they have registered, people can only see your; 1. Gender 2. Educational Qualification 3. Profession 4. Location, and 5. Bio They won't be able to see your name or contact details. To safeguard your privacy, they will have to send a connection request to you, and once you approve the same, they will be able to see your full name and contact details. Even after connecting, you can message them on the Yekjah platform to ensure your safety and privacy. Once you have trust in the person that you are engaging with, you can then contact them via email or phone. These are one of the basic things that not many matrimony sites keep in mind to safeguard the privacy of their registered users, but Yekjah is a community-first platform, and we have decided to keep safety and privacy as a priority, no matter what. To register on Yekjah Matrimony/Kashmiri Matrimony, please register using link below and click on "Yekjah Matrimony" below your profile section; https://yekjah.org To share your insights or feedback, feel free to comment below. Thanks

Date: 2025-06-10 10:51:44 Tags: Jammu and Kashmir Private: No Body: Kashmir, a land steeped in spiritual heritage, has been the birthplace of numerous saints and mystics who have enriched its cultural and philosophical landscape. Among the most revered of these figures is Mata Roop Bhawani, a 17th-century Hindu saint and profound mystic-poetess whose life and teachings continue to inspire devotion and spiritual inquiry. Born as Alakheshwari in 1621 AD in Safa Kadal, Srinagar, to Pandit Madhav Joo Dhar, Roop Bhawani's life was destined for extraordinary spiritual heights. Her father, a fervent devotee of Mata Sharika (the presiding deity of Hari Parbat), is said to have been granted a boon by the Goddess herself for a daughter embodying divine qualities. From an early age, Alakheshwari displayed a deeply spiritual inclination, with her father becoming her first Guru, initiating her into the intricate practices of Yoga and Kashmir Shaivism. Despite her profound spiritual bent, societal norms led to her early marriage to Pandit Hiranand Sapru. However, her married life proved challenging due to a lack of understanding from her husband and mistreatment from her mother-in-law. Her spiritual practices, often involving midnight visits to Hari Parbat for sadhana, were met with suspicion and disapproval. This period of worldly suffering, however, only deepened her resolve to pursue the divine path, eventually leading her to renounce her marital home in pursuit of the ultimate truth. Roop Bhawani embarked on a rigorous spiritual journey, performing intense sadhana in solitude at various sacred locations across Kashmir, including Chashme Sahibi, Manigam, Lar, and Vaskura. These places, now revered as "Ropa Bhawani Asthapanas," bear witness to her deep meditative absorption and spiritual austerities. It was during these solitary periods that she attained profound spiritual realizations, earning her the epithet "Mata" (Mother) from her growing number of devotees. Mata Roop Bhawani's contributions to Kashmiri spirituality are immense, particularly through her rich mystic poetry, known as Vaakhs. These sacred utterances, penned in a language that blends old Sanskritized Kashmiri with sprinklings of Persian, Arabic, and Hindi, delve into the depths of Yogic philosophy, the awakening of Kundalini, and the various stages of spiritual realization. Her Vaakhs are not merely intellectual treatises; they are direct expressions of her profound experiential truth, making them accessible and impactful for common people and learned scholars alike. Numerous miracles are attributed to Mata Roop Bhawani, further cementing her status as a divine being. Stories recount her healing the sick, bestowing blessings upon the childless, and demonstrating remarkable spiritual powers. One widely known incident speaks of her miraculously enabling an illiterate boy to write fluently and restoring the sight of a blind devotee. Another popular legend describes a cow spontaneously pouring her milk into her bowl during her solitary meditations, revealing her presence to a bewildered cowherd. Beyond her miracles and poetic genius, Mata Roop Bhawani's philosophy championed the essence of universal love and harmony. Her teachings transcended religious boundaries, embracing both Kashmir Shaivism and Islamic Sufism. She propagated the message of tolerance, selflessness, and the dissolution of ego as essential for spiritual realization. Her influence was so profound that she was revered by both Hindus and Muslims, with local Muslim saints like Shah Qalander acknowledging her spiritual eminence. This unique syncretism in her philosophy contributed significantly to Kashmir's rich spiritual pluralism. Mata Roop Bhawani attained mahanirvana on the Saptami Tithi in the month of Magha (Magh Gha'at Pa'ch Satam) in 1721 AD. This day is commemorated as "Sahibi Saptami" by Hindus in Kashmir, a day of remembrance and devotion. Even her departure was marked by an ethereal mystery; legend states that her body was never found, with her devotees discovering only some alak (locks of hair) and flowers in her coffin, which are revered to this day. Mata Roop Bhawani remains an enduring symbol of spiritual liberation, a divine mother whose life journey, profound wisdom, and luminous poetry continue to guide seekers on the path of self-realization in the serene valleys of Kashmir and beyond.

Date: 2025-10-07 14:24:33 Tags: Road Trip, Travel, Car, Bolero Private: No Body:

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.

Date: 2026-01-13 22:29:54 Last Modified: 2026-01-14 09:24:28 by MithBooks Tags: Private: No Body:

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.

Pan-India Celebrations:

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 Astronomical Core:

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.

Shishir Sankrant in Kashmir:

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.

Conclusion:

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.

Date: 2025-07-06 03:31:20 Tags: Private: No Body:

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.

Date: 2025-10-10 05:30:54 Tags: Private: No Body:

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

Date: 2025-06-20 10:45:56 Tags: Kashmiri Pandits, Kashmiri Culture Private: No Body: It has been observed for some years that Kashmiri Pandit Youth are not keen to interact with each other. There have been many instances where KP Youth would not initiate conversation or try to help each other, and many of us are wondering why this is happening across Kashmiri Families. One will have to understand that this is not limited to KP Youth, but also to KP Families in general. Most of the KP Families were from the working class, although some of them were from higher strata of society, so they would have associations as well, but most of them were from similar backgrounds, and everyone had this feeling of connectedness. Life in Kashmir was different from what it is today across the world. KP families used to interact with each other and help whenever required. They used to visit each other's residences whenever they wanted, even without informing their families and friends, and that was acceptable. This was a common norm in Kashmir. During the exodus, something happened to KP families, and that something is "trauma", which spread through generations, and children born during that time were expected to work hard and make a career, and most of the time, societal activities and cultural traditions suffered because of the same. As time passed, people became more competitive as everyone started going out of Jammu and leaving their refugee tents. The only ones left behind were parents, some of whom are still living there. Parents ensured that their children worked hard towards settling down and making a fortune by working in the private sector and focusing on their work and studies, and nothing else. This all resulted in KP Youth becoming more money-making machines than sympathetic individuals. They focused on building careers and providing for their families until their relationships and friends disappeared, and today, we witness the last of them. Now, because Kashmiri parents still remembered old ways of living, they continued some time their traditions and cultures and interacted with families and friends, but their children just became cut off from everyone else. They started their own families across the world, but didn't focus on connecting with people from their community.