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: 2026-06-27 05:55:50 Tags: Private: No Body:

It has been 36 years since a hapless minority was forced to leave the Kashmir valley

through selective, targeted killing, an open display of weapons, and terrifying sloganeering

from mosques! Such was the bone chilling impact of events that were orchestrated on the

night of Jan 19, 1990 that thousands of Kashmiri Hindus simply left their homes and

hearths, took whatever transportation was available and sought refuge in the safer areas

of Udhampur, Jammu, Delhi and various other locations across India. The Relief and

Rehabilitation Deptt of J&K Govt has registered appx 48000 families of Kashmiri Pandits,

who fled Kashmir in 1990-91, terming them as ‘Migrants”. Thousands of Kashmiri Pandit

families are registered in Delhi as refugees; there are even families who chose not to get

themselves registered following the trauma of Exodus from Kashmir. It is estimated that

over 5L KPs were compelled to leave their homes and hearths in the 1989-95 period.

Thousands were forced to live in the refugee camps of Muthi, Purkhoo, Mishriwala, Jhiri,

Udhampur etc in Jammu Division. Thirty-six years down the line, the Jagti refugee camp

(officially known as the Jagti Township) in Jammu houses a population of approximately

4,000 to 5,250 migrant families who reside in two-room flats.

Every single Kashmiri Pandit family, living in India or even abroad yearns for a return to

the valley – Kashmir, after all is the land of our forefathers! History of Kashmir does not

start with the advent of Islamic rule in the 14th century as some of the Islamised ‘historians’

would want the world to believe! The Saptrishi Samvat(calendar) that Kashmiri Pandit

community follows is currently running the year 5102! Kalhan, India’s first known

historian, has recorded the history of Kashmir since Mahabharata era!

Several attempts were made by KP individuals/ families to return to Kashmir after the

initial shock but periodic massacre of Hindus {Sangrampora (1997), Wandhama (1998),

Chittisinghpura (2000), Nandimarg (2003)} kept the pot boiling! Plus, regular targeting of

prominent Hindus, people like Ajay Pandita Bharti (Sarpanch of Lukbhawan village, June

2020), ML Bindroo (renown chemist), Supinder Kaur(teacher) both in October 2021, kept

sending negative signals to Hindus at large. Delhi based KP organizations have compiled

a list of almost 1000 KPs who were killed during the tumultuous years of 1986-96 by

radicalized Muslims in Kashmir. That, plus the posturing by political activists, so called

intellectuals and Muslim religious leaders ensured that the atmosphere remained toxic and

generally unwelcome for KPs. Not a single Muslim forum or organization or valley based

political party has till date acknowledged the negative role played by the ‘ordinary man on

the street’ in ensuring KP exodus in 1990. After all, people who came out in droves,

demanding Ralliv – Chalyiv ya Galliv (convert, run away or be ready to die) of KPs did not

come from Gaza - they were local Kashmiri Muslim youth, baying for the blood of Kafirs!

Has anyone acknowledged that, leave aside apologise, for traumatising lives of over 5L

KPs, who have an unbroken history of over 5100 years of existence in Kashmir?

Return to our homeland is a most justified demand of the KP community. Two, even 3

generations of KPs have passed since our forced Exodus, yearning for a return to their

homes and hearths. Post abrogation of Art 370 in 2019, a hope was born in our hearts –

of return to the valley and proper rehabilitation. Several ‘enthusiasts’ started expecting

the Modi Govt to para drop KPs into the beautiful valley at the earliest. Well, that did not

happen, primarily because the atmosphere in the valley remains toxic. Several KP

organizations and leaders see this as an ‘act of betrayal by the Modi Govt. The delay in

facilitating a return to the valley has resulted in turning many KP community ‘leaders’ into

bitter critics of the Govt.

Recently (June 6-14, 2026), ‘The Global Kashmiri Pandit Heritage Tour and Conclave 2026’

was organized by some KP organizations, particularly, by the US based Global Kashmiri

Pandit Diaspora(GKPD). It involved a pilgrimage to some important temples (Titwal, Martand, Mattan, Khir Bhawani etc) and a two day (June 13-14) ‘International Conference’

in Srinagar. Media gave extensive coverage to the Heritage Tour as well as the

‘Conference’, suggesting patronage from the LG’s administration! The aftermath of the

‘conference’ has led to an enlivened debate within the Kashmiri community. A very large

segment of KP community is hurt and up in arms against the organizers for their ‘callous’

neglect of the refugees living in various Camps even today. People are resenting that in

the conference, speakers supposed to be representing the hurt KP community chose to

exonerate the ‘common Muslims’, and even separatists like Syed Ali Shah Geelani, the

fountainhead of terrorist movement and his cohorts in the Hurriat Conference of all their

‘sins’ against the KP community. A press release on June 17, by the US based Kashmir

Hindu Foundation Inc has in very clear terms condemned such attempts as a

subversion.

The KUF press release

clarified that any

‘forgiving and

reconciling with Jihadi

Islamists is a betrayal of

KP cause! Our

community needs justice

with dignity. We need an

unambiguous

recognition of genocide

of the Kashmiri Hindu

community; We need a

definitive

acknowledgement by

the Indian State and

accountability for all the

sins of previous govts in

marginalizing this

miniscule community!

By building a narrative of

‘near normalcy’ in

Kashmir, this

‘sponsored’ visit and

Conclave have only

rubbed salt into the

wounds of Kashmiri

Hindus! Our community

has a rich history of

producing ‘quislings’!

Suha Bhatt, during

Shahmir’s time was

followed by Som Chandra Raina (during Shams-u-din Arraki’s time in Kashmir) – between

the two, they wreaked havoc on Kashmiri Pandits! Post-Independence, we saw how the

nascent Parmeshwari Agitation (1967) was sabotaged by some KP politicians – the real

cause was never allowed to come forth, misleading an obtuse Home Minister of India. I

once had a chance to visit No1 Akbar Road Delhi where Mrs Indira Gandhi would hold a

Janata Darbar. Her Man Friday (ML Fotedar) would ensure that no application from a KP

would be forwarded to the right department. An IAS officer working in the petitions office ( of PMO)told me this first hand, in 1981! So, to expect some of our own would be going

against the community interests is only to be expected! Tragedy is that even the Seventh

Exodus has failed to create a community out of the highly selfish and individualistic, highly

divided KPs. Reminds me of the character of Dathan in the 1956 epic Ten Commandments.

Dathan is a treacherous Hebrew overseer who spies on his own people, betrays the true

identity of Moses to become the ruthless Governor of Goshen in exchange for his freedom,

wealth, and the water-girl Lilia. Post departure from Egypt, Dathan constantly sows doubt

and dissention amongst a vulnerable group of people escaping slavery! He even proclaims

a rebellion against Moses while he has gone up the Mount Sinai to get the 10 Laws from

God! Most of the KP political animal show these characteristics.

Our KP ‘leadership’ has, as always, let the community down, constantly bickering for

prominence. There are almost 100 KP organizations around, all with pious sounding

names, mostly working at cross purposes. The failure of KP organizations to work in

cohesion is probably the biggest curse we KPs carry. Two of the oldest Delhi based

‘organizations’ function like private clubs, without any voice of the community at large!

The last ‘election’ of the self-proclaimed ‘All India’ organization involved less than 300

voters; the other one has not had an election for over 6 yrs! Individual egos come in the

way of extending cooperation to each other even as the cause is common!

One question many of us fail to ask ourselves is,” Is the Muslim Community of Kashmir

willing to have KPs back? If yes, then at what cost? They want us back as tourists who

come to spend their hard earned money out of emotion and nostalgia to enrich them?

They wish to allow us back as second class citizens in an Islamized Society? In a recent

family function at Bangalore I got a chance to interact with a relative who belongs to Vill

Tahab in Pulwama Distt. He has been doing some business in Kashmir though his family

still lives in Muthi, Jammu. I questioned him about ‘normalcy’ in Kashmir – his reply was

quite candid,” I cannot, at this stage, think of carrying my family to my village. No matter

what the politicians say, common man on the street is not ready to share benefits of

‘liberalization’ and massive infrastructure development courtesy Govt of India!” Kashmiri

Muslims never had it this good since 1947! Their children are studying at virtually every

college/ facility across India. Look at the number of KM ‘students’ studying medical

sciences in Bangladesh (even Pakistan) and Iran. Where from does this massive money to

finance such education come from? As on date, there are eight institutions in Kashmir

valley (Jammu has only five) teaching medical sciences and the students mostly are

Muslim (95%?). Compare this with the situation till The atmosphere in all educational

institutions is Islamic – from the dress code for women to offering namaz ‘on campus’! So

is the atmosphere in offices and other institutions! Let us not forget that every political

rally in Kashmir starts with the Islamic rallying cry,” Nara-e-Takbeer..”!

Therefore, return to the valley that has been Islamised and radicalized needs caution;

socio-political atmosphere in 2026 is vastly different from the atmosphere of 1960s. The

era of peaceful co-existence in mixed community lanes and clusters is dead and gone; the

area where I was born in downtown Srinagar(Alikadal-Kawdor) had approximately 95%

Muslim population with a sprinkling of Hindu homes, yet we lived in relative peace with

our neighbours. Living in such mixed population areas is no longer a possibility, given the

extensive radicalization of Kashmiri Muslim society. Several KP organizations have been

demanding creation of a ‘safe zone’ in South Kashmir where KPs can be resettled – the

local Muslim populace, obviously is ‘suspicious’ of any such move!

World geopolitics is seeing a major churn currently and the global reset is likely over next

5 years! Pakistan, the fountainhead of Islamist Jihad in the subcontinent could face a real

threat of dismemberment in the 2027-2032 period – portents are ominous, given the

uprising in Baluchistan and the restive Khyber Pakhtunkhwa regions. The Pakistan

controlled POJK and Gilgit Baltistan too appear to be brimming with discontent. Pakistan is likely to face balkanization and dismemberment. Indian establishment is currently more

interested in reclaiming Gilgit Baltistan which has immense strategic value and has low

population, mostly Shia. Muzaffarabad – Rawlakot – and other parts of Poonch, Mirpur

areas of POJK have a 100% Sunni population who, unfortunately, are radicalized and

armed. Adding another 45L radicalized people to our J&K appears to be a daunting

prospect.

Kashmir, I feel is likely to face a serious meltdown once Pakistan disintegrates. Those of

us old enough to remember post 1971 Kashmir, shall recall that even the tallest KM leader,

Sheikh Abdullah, was forced to moderate his demand for plebiscite and start negotiations

with Govt of India, finally accepting the post of Chief Minister against his previous

designation of Prime Minister! Pakistan has been the fountainhead of mischief in Kashmir,

an ideological inspiration, a sanctuary, a source of arms and financial help for Kashmiri

Muslim organizations. Once the root starts rotting, the branches shall wither away.

Financial help from the Gulf, Iran and KSA too is being monitored and controlled. That

shall be the time for KPs to make their return to the blessed valley! KPs should therefore

not be in a hurry. God willing, we shall go back but only after the snake has been defanged.

With the dismemberment of Pakistan, our radicalized KM population shall find itself

orphaned.

Over the last 36 years, the number of KP organizations has multiplied, each one claiming

to be the ‘real representative’ of this unfortunate, leaderless community. Certain

organizations have suffered multiple splits like political parties of India, each faction

claiming to be the ‘real’ one! The latest divisions in our ranks include the Jammu vs Delhi/

abroad based KPs, Rural vs city based KPs, Jagti vs elsewhere based KPs. The day might

not be far away when KPs from different tehsils and districts of Kashmir shall demand their

own separate identity! I recall the immortal words attributed to Lal Dyed: सअरिय वोथ हयन्,

अक्सयय िाय़ि लम्हन , आध्क्याय़ि िाव्हें दहन् गाव ! Loosely translated: “How desirable it would be if

all concerned would get together, pull the rope in one direction! Had that happened, the

cow would not have gone missing despite ten persons claiming to guard it”!

Be that as it may, KP community has survived 7 exoduses since the 14 th century, mostly

without decisive leaders like Pt Birbal Dhar and more recently, Pt AN Vaishnavi. The way

we marginalized and ignored Pt Tara Chand (Kashyap Bandhu, March 1899 – December

1985), the only revolutionary Hindu social reformer Kashmir produced in last 150 years,

speaks volumes about our penchant for dissent, inability to tame our individual egos and

ambitions and failure to accept a person as our leader! So, it appears it is only the ‘Hand

of God’, (as claimed by Moses before the Red Sea crossing, not Diego Maradona’s infamous

comment) that is guiding our KP community! That Hand of God alone shall see us return

to our homeland – the Jews waited for 440 years before God led them into their Land of

Milk and Honey –Palestine! We too can wait a little longer!

Sanjeev Munshi 9099188501

sanjeevmunshi@hotmail.com Bangalore, June 2

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.