Raja Narindernath Koul,the then Governor of Kashmir is the central character of the story,Salam Shah is at the best a side actor but an important element of the proverb ”Slam Shahun sochh”.Still in practice in Kashmir,this proverb finds its usage as a satire depicting one’s anger or frustration at the imposition of an undesirable situation.From the memorable past till date,Kashmir has been waxing and waning,the treatment therefore of resultant situation would invariably invite the ire of the people most of the times by hurling satires or making comedy out of the act.History though mute and tongue tied but keeps on recording such episodes for posterity.
The present story too is an offshoot of a crisis leading to food shortage during Maharaja Hari Singh’s rule and its shrewd management by the able,innovative and visionary administrator Raja Narinder Nath Koul.To understand fully the genesis of food shortage,one needs to comprehend the plight of the ruler at the time,when State had contributed 31000 recruits to the British Army,largest number of recruits supplied by any Indian state during the war and a contribution of Rs.1.11 crore towards war fund.The war had a devastating affect world over and Kashmir was no exception.
RAJA NARINDERNATH KOUL AUTHOR OF THE INSTITUTION OF SHALI STORE
With starvation deaths staring at the face and hunger stalking the civilian population because of sufferance of food distribution from strains of war,containment of public unrest became a priority.To tackle therefore the situation,Maharaja convened an urgent meeting of its entire administrative machinery and impressed upon them to deal with the situation arising out of food shortage effectively.Consequently,Governor Raja Narindernath was entrusted with the tough job of retrieving the situation from brink.
Before preparing the blue print to wriggle out of an unpleasant situation,his first major task was to examine the specific local factors and their relationship with the scarcity of food.To meet the challenge,it was important to wake up and prepare the lethargic administrative machinery for the tough job that too at a faster pace.It was needed to ensure that the mentally unprepared administration measures up to the tough task ahead.Its significance lay in providing succour to the people and restore their faith and confidence in the Government.In this regard,he made some crucial changes by creating a safety net for the consumption of essentials.
INTRODUCTION OF NIRAK LAW(Nirak-prices)
Galldars are the people dealing with the wholesale selling of grain,fuel contractors, butchers and bakers in Kashmir.Backed by some high officials of the State,Galladars prevented food and fuel from entering the city,resulting in raising the prices of essential commodities.As a first step,Governor with the help of some thirty odd Mission School students ensured the entry of many boats loaded with rice,grain,shali and firewood into the city.Upon realising that the city has received enough food,all the food shops stood closed.The arrogance of shopkeepers greatly upset him leaving him with no option but to order distribution of the necessities through State shops.
To nip the evil in the bud,Governor summoned all the city fathers,Galldars,Butchers,bakers and fuel contractors to his court and fixed a”nirek” with a stern warning that should anybody break the “nirak” law will be apprehended.Shali was fixed at Rs Five per khirwar hatab (firewood) at eight anas per maund Bread five tolas one piece,milk two annas a seer,meat eight anas a seer so on and so forth. This measure was resented loudly by the affected persons but people heaved a sigh of relief and hailed the decision.Soon thereafter,on the intervention of Viceroy Lord Reading,his Legal advisor Sir Grimwood woodmears was asked by him to draft a law to make profiteering an offence, punishable by a heavy fine and imprisonment with hard labour.
INTRODUCTION OF BUFFER STOCK
Despite all that,the trouble was far from over and to find a permanent solution to address the issue,it needed an out of box thinking.Astitute administrator as he was,laid the foundations of buffer stock food grains held by the Government.It led to the creation of a system of buying grains by the State Government and stabilising the prices even in normal times and ensuring its supply through fair price shops.This pro-people policy worked well especially at the time of calamities like flood, drought and natural disasters.
He introduced the system at a time when hardly anybody in India had an idea about public distribution system.He pioneered the system so well that the entire world has benefitted out of it.This scheme therefore came to be known as shali store cooperative society,which exists as famous shali store now as food control department.Every consumer was made a share holder on the payment of Rupees 11/- as share money.After few months share money was returned as the cooperative society was taken over by the Government.
With its introduction,new lexicons were added to the language like Ration Ghaat,Ghaat Munsh,Head hamal,chendi,Khatavun.Not only that but people had to get up early in the morning when it was dark to pile Chendi one over another in order to secure the early turn.To ensure a fair play therefore somebody had to write the que number on the chendi and remain stationed till the chendi’s were handed over to Ghaat Munsh.
ROLE OF SALAM SHAH
To execute the Nirak Law,Governor needed some trusted person to enforce strictly the adherence to Government fixed prices of essentials.Salam Shah a Tehsildar (Magistrate) in Kashmir Valley was brought in the picture to implement the policy.Governor therefore worked closely with him for its success.He turned out to be a tough administrator,who seized the culprits and called for barbers and donkeys,these law breakers had their faces and hair shaved on one side only and with their faces towards the tails of donkeys would be marched through the city accompanied by a procession with a professional leading town crier shouting”these are the men who are cheating the people”. In addition out of Court novel punishments were handed out to Galladars by rounding them up and seizing their stocks.
His tough approach made it happen and subsequently the waiting fatigue of people at Ration Ghaat’s invariably invited their sarcasm by yelling that”ye gaav Salam Shahun Sochh”.It became a household term still in use in Kashmir.With his performance,Governor had him recommended for a promotion.
The economic revolution brought about by him catered to the consumers in a big way.Happy at the turn of events,Maharaja promoted him as Revenue Minister but fate had otherwise in store for him as he died only two months thereafter.His popularity was sky high so much so that even stones and bricks of Srinagar wept.Never in the history of Kashmir was an administrator given such a funeral as he.
Past is more than a memory but needs to be told and retold for posterity,lest forgotten.The past is more than a memory but needs to be told and retold for posterity,lest forgotten.The past that is being told has a great bearing on present and uninterrupted existance of Shall Store since then is a testimony of that not so pleasant past.

In order to establish religious supermacy,religious wars both ideological and combatant are as old as the human civilisation itself.The objective is to establish the religious supremacy by increasing its foot print.In this entire saga unsuspecting faithfuls and followers but with mission play their role to the perfection.All said and done,whatever be the motif and circumstances,the motivation invariably does not come through conviction because the personnel religious preferance is a matter of chance and not a choice.It is the parental religion that decides one’s faith to which one remains wedded all his life.Conversion,therefore becomes inevitable,not out of free will but with coercion.Some use sword and some philanthropy as an instrument of conversion.
The incident quoted below serves as a grim reminder of how generosity was used to convert Koshur Bhatta’s to Christianity in Kashmir.The discussion between the various family members about one of their grand uncle’s Govind joo Razdan’ known to his family and friends as Goondh Joo’ conversion to christianity.Khaber’e chaey Ne,one of the brothers insisting that he did not convert but other brother equally insisting with authority khabar chaey,he became christian till an aunt of theirs married to the family in late 1970’s brought the curtain down on the debate,that it might be true.At the time of my marriage proposal from Razdan’s of Chatabal,one of my relatives did enquire whether it was the same Karr’e family,she quipped.Karr’e is the pejorative term in Kashmiri for converts to Christianity.
This is how Tyndale Biscoe describes the conversion of Govind Razdan and others in August 1939.While holidaying at Nil Nag,two of his teachers Govind Razdan,a widower,Sham Lal his wife and an old boy Kashi Nath and his wife urged him to baptise them.A matter of victory indeed took them to lake, on Sunday and baptised them.
The resentment and anger in Bhatta’s was quite expected,as they had been subjected to worst form of persecution spanning more than 500 years.The word conversion would send chill down their spine.The post baptism angry reaction therefore was palpable.Baptised Govind Razdan was attacked and assaulted while crossing a city bridge.Lucky for him a Policeman rescued him from the ire of the people.Similarly Sham Lal too was attacked on his way to home, when it was dark by a Kashmiri Pandit Policeman.The injuries that he suffered were of serious nature which landed him in the Hospital.Kashi Nath too had the same fate waiting in store for him.He was an employee of Motor Omnibus Company,who was carrying Bus full of Kashmiri Pandits to Tulla-Mulla.Upon reaching there, the worshippers thrashed him but the Muslims present on the scene did come to his rescue.The story of Baptism did not end here but in 1940 ten more Bhatta’s were converted.
The role of Christian missionaries in Kashmir has always been shrouded in mystery.In this regard,one more incident of baptism of a Bhatta as early as 1915 comes to the fore,when a forlorn Kashmiri Pandit Gulab Ram Gigu petitioned Maharaja Partap Singh about the conversion of his son Madho Bhan to christianity allegedly by two Englishmen.In his petition,Gigu alleged that his son,a student of Christian Mission School,Srinagar was lured by Biscoe on the pretext of teaching him medicine and subsequently would pay him Rupees Ten per month but he deceived me instead got him converted.
He further claimed that Dr Arthur Neve engaged Madho in Mission Hospital Srinagar and indoctrinated the young mind .Resultantly on March 15,Madho left his home with the instructions that he would not be returning home that night.Panicked father next morning started searching his son from all those places where he could go.Finding him nowhere,he was alarmed when informed that Dr Neve had taken Madho to plains and had him converted to Christianity.The petition was forwarded to relevant quarters for verifying the truth of the matter.When pressed for the response,Dr Neve wrote”Like the German War reports Gulab Ram Gigu’s petition is a skilful mixture of falsehood and truth”.While going through the reply of Dr Neve,Maharaja Partap Singh is said to have disposed off the file by writing”Seen”
To cut the story short,the missionary activism proved to be a force though silent and subtle but played an important role in evenglical awarenesses of innocent people of Kashmir.History testifies the method of preaching gospel to reach people in the name of service and that is the moral of the story.

World is replete with heroes who go down unsung and unwept.Their deeds howsoever small yet contribute towards the human cause in a big way but get buried under the weight of mighty.History records everything for posterity and does not allow noble acts to pass Into oblivion.
The story of Hasina Begum from Baramulla is one such story,that has not been brought to public domain as many people are unaware about the role played by her during Tribal invasion of Pakistan in 1947.Her heroics came to the fore from the tribesmen captured by Indian Army,who narrated her valour and the role played by her in delaying the march of tribals from Baramulla to Srinagar.Pakistan had to pay a heavy price for the delay as by then Indian troops had arrived in Srinagar on October 27,1947 and averted take over of Kashmir.
To Bring Pakistan into celebratory mood,Major-General Akbar Khan is reported to have preemptively communicated to the Pakistani political class that the capture of Srinagar was inevitable and that Kashmir would in all probabilities fall into their lap by evening of October 26 itself.His Military instinct felt that there existed no obstacle between Baramulla and Srinagar and that the tribal army in all probabilities would have a clear march towards Srinagar.But alas that was not to happen,fate had wished otherwise and unanticipated obstacle in the form of Hasina Begum emerged on the scene to dash all their hopes to ground,
EMERGENCE OF HASINA BEGUM ON THE SCENE
Mad with their looting,raping burning and killing spree,frenzied tribals entered Baramulla on October 26,1947.During the mayhem and naked dance of destruction all around,they came across a bewitching Kashmiri beauty in the form of a girl in all her finery dancing in the courtyard of her house.The site became too irresistible for them.Soon thereafter they all assembled there along with the passersby and started enjoying the dance ecstatically.In the state of ecstasy they intoxicated themselves by consuming all the liquor they had got with them.In addition,were served with a sumptuous Kashmiri food prepared by the women folk.She kept them in this state of trans past the midnight when after a mischievous smile,she went back to her home but to keep them engaged another girl was summoned to sing for them which continued till early hours of the morning.The die was cast by the time they woke to the realities.
As they indulged in merrymaking at Baramulla,events had moved at a faster pace in Delhi and the brisk preparations were afoot to airlift the Indian Army to Srinagar.Consequently Lt.Col.Diwan Ranjit Rai led Indian troops landed at Srinagar Airport at 9.30 am on 27 October 1947.Rest is history.Hasina’s dance proved to be the last nail in the coffin,golden opportunity lost to take over Srinagar and with it Kashmir.
NO TRACE OF HASINA
The moping up operations by Indian Army in Baramulla in the aftermath of invasion found Hasina untraceable.Her whereabouts till date remain a mystery.Her disappearance gave rise to various versions.Some believe that she committed suicide after her highly satesfying and rewarding dance performance.Some believe that she along with her mother was gang raped and then done to death.Another version floated was that Hasina Begum with her mother had quietly slipped out of Baramulla to safety without letting anybody know the place of hiding.with her determination, presence of mind and courage,she prevented Kashmir from catastrophe and emerged tall in this entire event

There are some stories which act as a source of amusement but in actuality it is the expression of sorrow and helplessness.One only needs to come out of one’s cozy comforts to give a serious mind and an ear to the underlying painful message that it carries with it.While going through archives,i came across an incident,though hilarious yet satirical in situation and content.
On the eve of 16th birthday of Crown Prince Yuvraj Karan Singh in 1946,the day had been declared a holiday except public utility services like Public Transport,Essential services Communications,Posts and Telegraph services were allowed to operate.In keeping with the tradition, Maharaja would hold a Durbar where prominent people including elite class,high Palace nobles,Burearocrates and other connected with Maharaja Hari Singh would come to offer their blessings to Yuvraj.In addition people would give Nazrana to his highness.
Though Kashmiri Pandits were in know of the auspicious occasion but their access to the Palace was limited.It was open only for a handful of people to visit and offer Nazrana to his highness.Amongst the people with no access to Palace was one Sudarshan Koul,in his thirties at the time and quite a contented man, known for his philanthropy.
On the same day,his son Natha too turned Sixteen,instead of celebrating the day Sudarshan became thoughtful and signs of desperation writ large on his face which caught the attention of his son Nattha who wanted to know the reason behind his sadness.Sudarshan gave some weird answers making Natha Suspicious.But Sudarshan dressed himself quickly to go out and started walking towards Amira Kadal and entered the lane connecting Bund.Puzzled Natha followed his father without getting noticed.
Natha soon saw Sudarshan entering Head Post office at Bund.He found his father filling up the form for Tar Money Order(TMO) a usual practice of sending money those days.Once the job of sending TMO was done,curious Natha was inquisitive to know the beneficiary and the contents of TMO.He therefore urged the Clerk to show him the form and the message.The Clerk was gracious in obliging him and upon reading the contents utterly surprised him,which read as;
TO
HIS HIGHNESS
MAHARAJA HARI SINGH OF JAMMU AND KASHMIR,
THE PALACE,
GUPKAR,
SRINAGAR,
KASHMIR.
WHAT HARI SINGH FATHER, WHAT SUDARSHAN FATHER
WHAT NATHA SON, WHAT KARAN SINGH SON.HERE WITH RUPEES FIVE FOR MILK ON HIS BIRTHDAY
SENDER’S NAME SUDARSHAN

It is a moment of pride for us Indians to see the statue of ancient Indian Physician and Surgeon Sushruta,considered as father of Plastic surgery installed in the Royal College of Surgery Melbourne’Australia.Similarly another name that makes every Kashmiriri proud is Kashmir born Acharya Charakh who says” A physician who fails to enter the body of a patient with the lamp of knowledge and understanding can never treat diseases.He should first study all the factors including environment, which influences patient’s disease and then prescribe treatment.It is more important to prevent the occurance of disease than to a seek cure.”It makes us proud when one comes across the accomplishments of a fellow Kashmiri touching sky and receiving International acclaim.
Another illustrious son of the soil,Dr Gwashlal Koul who emerged on the scene at a time when there was a lack of modern health infrastructure.Though there were some private clinics in the city but rural areas lacked even the basics.Missionary Hospitals at Rainawari, Drugjan, Baramulla and Anantnag served the people passionately.Well known missionary doctors included Dr Neve, Dr Wasper, Dr Macpherson etc.
BRIEF INTRODUCTION
Born in 1900,at Narparistan,Fateh Kadal Srinagar was second sibling out of six brothers.He graduated from King Edward Medical College and Hospital Lahore in 1920’s.Incidently,he became the first Kashmiri to qualify as a Member of the Royal College of Physicians in England(MRCP) and had a distinction to be one of the few in the Country at the time.After getting the coveted degree from England,he returned to Kashmir in 1920’s to serve the natives.
JOINED STATE HEALTH SERVICES
Upon his return from Medical study in England to Kashmir,he was appointed as Medical officer Civil Hospital Hazuribagh.His way of clinical practice was largely influenced by English education and culture.His unconventional approach to the overall health and patient care hitherto not witnessed earlier made him popular and his fame reached far and wide in a short span of time.The peculiarity of his recommendations to the patients invariably used to be to consume kanz,bitter in taste but pleasant in smell because of its rich Vitamin B content.It was the stored water,made from washing rice,in a big earthen pot and then add Ajwain,muth and pepper-mint. After forty days this fermented water was collected and named ‘kanz’(drink).Consequently,he became one of the costliest Doctors of the time by charging Rs.5 as consultation Fees at home.
He is remembered by the patients for his miraculous cures.Supporting the view,Arif Baig a well known Urdu writer devoted one full chapter ’Nyari Yaadein’ to the strange ways of his treatment.In a pre-antibiotic era,that it was and he quotes his management of a perforated Appendix invariably a fatal condition those days,he advised the patient to be put in a Tub filled with ice to the freezing point for a while.The patient is reported to have cured few days after the procedure.
He is credited to have established the speciality of General Medicine in Kashmir and the title of physician Specialist.As an acclaimed physician of the early era of past century,he is considered as father of the modern medical lineage of Kashmir.He eventually became an authority and the last word on the subject. Because of his affable nature and professional competence as an eminent physician,he was appointed as a Royal Physician by Maharaja Hari Singh in 1931.
There are some lighter moments also to be shared as his personnel attendant Nathram whose job was to record his appointments of the day with strict instructions from Doctor sahib to not to pick up the phone.Despite the instructions,it is said that Maharaja once wanted to speak to Dr.Gwashlal to seek his medical advice and the phone was picked by Nathram: His Highness”Dr.Gwashlal hain” Nathram”Tum Kaun Bolti Hai”His Highness”Mein Hari Singh Bol haha hoon”Nathram”Kaun Hari Singh”
ADMIRER OF MUSIC AND COMPANY OF SUFI SAINTS
He was a multifaceted man who had adapted an English style to his personality a three piece suit,hanging watch and a hat was part of his attire yet his soul was that of a distinct soft Kashmiri.It can be gauged from his love for hermits,poetry and Music.He happened to be the pesonnel physician of legendary singer KL Saigal,who once in Forty’s agreed at his request to sing for a private gathering of family and friends at the residence of Chief warden Jammu Central Jail as it fell under the administrative control of Dr.Gwashlal.This was done to avoid public thronging,should it have been done at his residence.He would often listen singers like Begum Akhtar,Mallika Pukhraj,Gangubai Hangal at Maharaja’s Court.
Similarly,he would find solace in the company of saints and sages of the time,that brought him closer to ’Sona Bub’ and eventually became his disciple.Mr.Shahdeen 103 years older retired Deputy Commissioner recounts his response to a question as to why a gentleman of his status was following a man in rags”I have obtained highest qualifications in my profession but still wish to have the ability to diagnose a sick person’s ailment as he enters my door which my elite qualifications not provide,it is for that divine quest that I follow these ascetics”,he quipped.

At a time when the trauma of partition and Pakistan Tribal invasion was fresh in public memory,emergence of contemporary theatre and local Radio provided a fresh lease of life to the people.With the appearance of new talented entertainers,It laid the foundations of a platform of entertainment in Kashmir which served its people for a long time.Radio being the only daily forum available,it therefore became easy for the common man to relate with the medium.Soon the aired programmes and its performers caught the popular imagination who over a period of time became house hold names.
Som Nath Sadhu s/o veteran playwright Prem Nath Pardesi a programme assistant at Radio Kashmir,is one such name who after the sad demise of his father joined Radio Kashmir in 1955 and emerged on the scene in a big way.He was an Indian theatre personality known for his contribution to Kashmir theatre both as an actor,director and short story writer.His appearance on the scene comes at a time when the Voice medium was gradually finding its feet and theatre was re-inventing itself.It is during the decade between 60’s and 70’s,he got noticed as a playwright and a serious theatre activist.He played a pivotal role in voice media and his contribution eventually made him one of the pillars of broadcasting industry.
Soon after joining local Radio,he came in contact with Pushkar Bhan another legend of his time and the duo took the voice medium to new heights.The duo developed a good chemistry and became immensely popular to the benefit of Radio Kashmir resulting in its popularity and expansion of its listener base.He also co-authored several notable Radio plays with Pushkar Bhan viz;Janaki,Lawkutbouy,Zi rang,Shama Dan and Shararat.Besides being a part of Radio Kashmir,he remained actively associated with Ranmanch theatre and his acting in a play directed by Makhanlal Saraf won him an award for best play in 1967.He also scripted some famous dramas during the intervening period of Seventy’s and eighty’s namely chapath,Thekedar and Nav noesh receiving acclaim from all around.To satiate his creativity,he even tried his hand at afsana writing.His afsana“yeli mei tie laej” (when I wore the tie)became too popular.Along with other luminaries of the time,his leadership and thorough professionalism put Radio Kashmir among the top stations of All India Radio.
Recently a famous play of 80’s ”Grand Rehearsal” written by him was staged by Sangam Theatre on September 18 at the ongoing drama festival at SKICC auditorium Srinagar,Kashmir.It was organised by the Jammu Kashmir Film makers and Artists co-operatives Ltd.in collaboration with J&K Academy of Art,Culture and Languages.Radio Kashmir too organised a stage drama written by him on February 26,2013 in the auditorium of Radio Kashmir.
ZOON DAB
The iconic Zoon Dab was conceived in the year 1966 and its first episode was broadcast on October 3,1966.It was a daily morning time Radio feature,co-written with Pushkar Bhan which remained integral to the socio-family lives of the people for full 19 years.This feature reflected common man’s pain and societal afflictions.It therefore came to be recognised as voice of the people.Acknowledging its impact on the social life of the society,GM Sadiq the then Chief Minister of J&K instructed civil administration to take note of the civil issues raised in the feature and take remedial steps accordingly.
Though”Watalbuj”aired prior to Zoon Dab too was his production but it was his association with Zoon Dab as its producer,co-writer and actor that brought him to prominence and gave birth to the character of Aga Saab,a role that he immortalised.Another character Mam Pipji essayed by Pushkar Bhan became life of the feature.Both these characters created a magic on the voice medium.Such was its impact that the redressal of public interest issues raised in the feature was almost assured.To make it more people friendly,he would invariably be seen amongst the people at pavements,Ration ghats to record the public impressions for next episode of Zoon Dab.
Consequently it became an important people’s platform to voice their woes.Though it continued to be aired even after his death in 1982 for few more years but without him it was a pale shadow of its past.In its long journey,it left behind happy memories to be retold as a feature which was far ahead of its times.Not only that,but it created a media history as being the only feature in the broadcasting history of India that was run for such a long time and that too without any fatigue as it continued to generate interest till the last episode.
In a bid to recreate the magic,Radio Kashmir resumed the broadcast of“Zoon Dab” on October 14,1997 with new characters but it failed to connect with the masses.
AS PART OF RADIO DRAMA SERIES MACHAMA
With the broadcasting of Radio drama series Machama at regular intervals,conceived by Pushkar Bhan,it is widely believed that it introduced humour in Kashmir.It became an immensely popular Radio drama that was started in 1960 and aired 54 plays.It was essentially a Pushkar Bhan’s child but the role of Rehman dadha essayed by som Nath Sadhu added a touch of raw humour to the play.His performance in the drama series was unforgettable.He in fact was the second central to the construct of drama series which remained on the broadcasting scene that kept entertaining the people for a long time.
The trio of Pushkar Bhan,Som Nath Sadhu and Mohd.Sultan Pandit played lead roles in the play.The immense popularity of one of its plays“Sindbad Machama” can be gauged from the fact that a Mobile Magistrate had to be deployed outside Women”s College MA Road as its girl students would get teased by the adjoining students from SP College by calling them as “Sangari and Zangari”the names of two characters of lover Jinn girls played in the drama.As many a times it led to law and order problems.
FORAY IN FILMS
He was a gifted artist and a multifaceted personality,besides the acting skills he had hond adequate knowledge of camera.He had the privilege of acting in two Kashmiri Films namely“Shayar-e-Kashmir Mahjoor” and“Mainz Raat” with previous released at Regal cinema and later at Shiraz cinema in 1968.It received President’s Silver Medal.He also acted in a movie“Doctor Zero”produced by Doordarshan Srinagar in mid 70’s.He had the distinction of having a stint in CEDO institute London in playwriting and production.
ZI RANG BOOK RELEASED
The anthology of his plays”Zi Rang” was released in a book,written in Nastaliq Kashmiri at a simple function organised by FUNKAR Organisation in 2003.Late Sadhu sahab was enthusiastic about the proposed book format for his plays but could not do so in his life time because of his premature death.He even had paid advance to one Mohd.yousuf Miskeen of Radio Kashmir for its publication.It was however because of the strenuous efforts of his wife and son the book could be released.
He also wrote a travelogue after his visit from Indonesia and Malaysia in early seventies that appeared in“Soan Adab”,a journal edited by Amin Kamil.
AS STATION DIRECTOR LEH
He contributed immensely towards indigenising the Radio Station Leh by encouraging broadcast on meningful topics translated in Ladakhi language.Before his joining the station would rely on Hindi film stuff.In this regard local talent of the place was introduced to Voice media.He was serving as Director AIR External services at the time of his death.
ACCOMPLISHMENTS
His pioneering wok in“Zoon Dab”was acclaimed by Govt.Of India when he was honoured with Padamshree in 1974 along with Pushkar Bhan and Maryam Begum.In addition the team”Zoon Dab” received Sadiq memorial award on December 12,1981.
Som Nath Sadhu though snatched by almighty at a relatively young age of 47(1935-1982)but left behind rich memories that stand recorded for posterity.Within the short span of life,he left his indelible foot print on the cultural scene of Kashmir especially in an era that was transforming at a fast pace.

As one digs the archival history of recent past of Kashmir,new things hitherto unknown come to the fore.New skeletons tumble out which uncover some socially unpleasant practices yet flourishing openly and avowedly.Prostitution,a socially evil practice that was a galore in 19th and early 20th century in Kashmir,thrived both as a trade and business.
ITS ROOTS
In colonial India Jammu and Kashmir was the only State where the prostitution was legal and not a punishable offence.To legalise the institution of prostitution ,Government enacted “The Public Prostitutes Rules 1921” whereby,a prostitute desirous of engaging in prostitution could do so by registering herself with District Magistrate as a ‘public prostitute’ which required her to follow the guidelines as laid in the rules,besides other clauses she was supposed to enter her name in the register of the place and obtain a certificate of registration.It was supervised by the Minister in-Charge Municipalities.Robert Thorpe and Walter Lawrence writes that the State levied flesh trade tax known as “Kanjur Tax”(Kanjur is a low caste community engaged in hereditary profession of recruitment and sale of girls for flesh trade) Maisuma Bazar and Tashwan emerged as the big red light areas with small supportive pockets from Drogjan and Barbar Shah in Srinagar City.
The class of people engaged in the prostitution were known as Gaan.The tender age girls were sold to brothel keepers by their poor parents for Rs.100 -200 against duly recognised legal documents later on to be sold to the pimps@ 400 chilki rupees.The State had divided the prostitutes in three classes for the purposes of Tax.The first class was levied Rs.40 per annum, second class Rs.20 and third class Rs.10 per annum.At one time the number of registered prostitutes in Kashmir stood at 18,715,a staggering number indeed.
However,its roots lay in the past,when Mughal rulers fascinated by the beauty of Kashmir named it as Baag-i-Khaas,using Kashmir as a garden of pleasure to entertain their guests in the Mughal gardens and offering beautiful Kashmiri girls in marriage for their nobles and other high palace officials.This practice reached a new high during Afghan rule when both beautiful Kashmiri girls and handsome Kashmiri boys were exported to Kabul as sex slaves.
MOHMMAD SUBHAN HAJAM EMERGES ON THE SCENE
In 1930’s Mohd Subhan Hajam,a barber from Maisuma locality emerged on the scene who spearheaded a campaign against the prostitution.He owned a saloon near present day Lal Chowk and became an instrument in awakening the public opinion against it.In his bid to get rid the State of the scourge, he sought help from many influential people of the time that included Tyndale Biscoe who also lent his helping hand to him.To establish a contact for the purpose with Kathleen Youghan(Head of Kashmir women Association),he used the good offices of Cannon Biscoe and apprised her about the prevalence of rampant prostitution in Kashmir,who in turn contacted and nerrated the members of League of Nations about the woeful life of Kashmiri girls.He kept on exerting pressure by meeting religious leaders,influential members of the civil society and who’s who of the time.Though unusual those days he succeeded in mustering the support of a Police officer because his son was caught by him visiting the brothel.
To enlist the public support,he along with a team of youngsters used to position themselves and his team at the entrance to prevent the people from entering the brothels.With his dholak would sing self composed poems at these entrances and recite them aloud.He termed his poetic renditions as Subhan’s hidyatnamas,which were full of sarcasms,satires against pimps,customers and flesh traders.His poems also exhorted the common people to refrain from visiting brothels.As a step to arouse the public opinion against it,would invariably campaign for prostitutes to return to normal life through street shows,road side and corner gatherings.Due to his relentless campaign he upped the ante against it resulting in 700 people including Hindus and Sikhs petitioning Maharaja for taking steps to end the menace.
Consequently,he made many enemies especially the ones dependant on the earnings made out of the trade and whose business prospects were directly hit.He therefore faced the ire of pimps and goons who often would threaten and terrorise him with dire consequences,should he continue with his initiative.Khazir Gaan,a rich and influential chief of red light area is a name worth mentioning,as all the insanuations against Subhan were made at his behest.He used everything at his command including bribing the corrupt officials and intimidatory tactics to silence Subhan but given the anti prostitution and pro Subhan sentiment could not succeed in silencing him.
Because of intense public awareness and public pressure,Moulvi Mohmmad Abdullah Vakil raised the issue in the Praja Sabha in 1934 and proposed enacting a law to ban the prostitution and flesh trade in the State.Resultantly,the State Assembly passed the Suppression of Immoral Traffic Act in 1934 .It proposed penal action against the persons who promoted or allowed the use of any place for brothel and procuring women for prostitution.As happens with every good act,It too had its share of problems with negative effect on the lives of the ladies engaged in the trade,some of them became paupers over night,some came on the roads because of destitution.Not only that but societal attitudes posed a big challenge for leading a dignified life and rehabilitating themselves honourably.It was Subhan yet again who advised them to take to charkha for a living,It is said some prostitutes even started earning by working in Silk factory of Kashmir and to avoid public ostracisation some left the place permanently.
Mohmmad Subhan Hajam by his noble act is recorded in the annals of history as a pious,courageous and visionary social reformer who has earned a respectable place in the history of Kashmir.

For a Kashmiri Pandit 14th September is a response to a fact of history dictated by the force of events of the day in 1989. This day is basically a dialectic of history, which contains the tools of analysis for interpreting the societal developments in the aftermath. Its significance lies in providing the foundation of post-exodus history of Kashmiri Pandits.
It draws its sustenance from the idiom of violence unleashed against us, triggering in the process a social evolution, a product of painful memories spread over three decades, keeping alive the fault lines of traumatic exile. The fact remains that turbulent events of 90’s separated KPs from the land of their ancestors and changed the face of Kashmiri Pandits forever.
But it also meets the central challenge of our time, as it remains the vanguard idea of our movement and struggle. This day is a part of larger commitment to re-invent our social identity and our cumulative desire to survive. Illustrative of this factor is the evolution of our society, particularly the fundamental alterations that have occurred in the post-exodus period providing the context in which the community’s forward march is formulated and without which a meaningful appraisal cannot be made.
For us 14th September is not a mere narrative of events but it exemplifies the collective response and resolve of the community. It symbolizes the regeneration and renaissance of our civilizational identity for it brings to the fore the ultimate quest for a dignified community life. Though the purpose also is to expose the ugly face of terrorism and its ill effects on the society, thus revealing the true survival instinct and inherent strength of the community in the process.
Our focus is on the inheritors of this legacy, that is the second generation Kashmiri Pandits born here after migration. 1990 stands out as a year of profound significance for this generation. We observe this day for the reason that it was during this year that a mass exodus was forced on Kashmiri Pandits. There is no doubt that the real significance of these historic events lies in the fact that it should live in our race memory. It reminds me of the presence of wailing wall in Israel where Israelis wail every year to let their successive generations know that the Jewish homeland was got at a great cost and that its history should live in their race memory.Thus what is conveyed in substance through 14th September is social injustice in its extreme form.
In fact survival imperatives emerge out of this day which is historically linked to the exodus. Indeed the major part of the history of exodus reflects our national concern and community concern. The swiftly changing political structure prompts Kashmiri Pandits whose spirits have been crushed and pride subjugated to determine the agenda. It assumes significance now than ever before for us to mobilize the public opinion in order to retain the impressions of turbulence and capture the imagination of the people. The agenda for the day for all these years has focused so far on demonstrations, protests and dharnas but it has outlived its span. The Kashmiri Pandit world’s current debate on what is the appropriate method of its observation is the core issue. What this means in practice is to choose the route of democratic dissent for its wider impact and that means community’s social agenda needs some modification without turning the clock back.
Each year 14th September knocks at our collective memories to remind us that it is the day when Kashmiri Pandits were driven towards unknown destinations and the Valley was denuded of its original inhabitants. It gave a new meaning and direction to the entire social life of the State. Our responses so far have helped us in keeping the sentiment alive. Our efforts also have been to keep the Himalayan identity of KPs intact and without any erosion. This time an organized effort at every conceivable area of the society, if properly galvanized, could reshape the whole argument and take us a step nearer to our lost land.
It has become a highly determining factor in our social calculus, a manifestation of deeper commitment. There are many aspects to it which serve as a wakeup call towards the greater objective of achieving social regeneration and for that to achieve we need to start from where we left it last year. ¦

The evolution of post independent politics of Kashmir is a byproduct of the history of accords with Indian Union at regular intervals.”Delhi accord of 1952” between the two tall leaders of the time Sheikh Abdullah and Pandit Nehru,in this regard is significant.It defined the broad contours of relationship between Kashmir and rest of the Country with autonomy for the State as its mainstay.It also prohibited purchase of land and properties in the State other than the State Subjects as defined in Articles 370 and 35-A,a step to forestall any attempt to change the population profile of the place.Despite the agreement,there still was a simmering discontent and a growing difference in Sheikh Abdullah with Indian Union about his reluctance on Kashmir’s status.Even with the accord in place,the restive State could still not be calmed.Resultantly,Union of India entered into another accord in 1975 known as”Beg-Parthasarthy accord” with Sheikh Abdullah who surprisingly was not wielding any power at the time.Not to be content with it,Dr Farooq entered into yet another accord with Indian Union headed by Rajiv Gandhi known as”Rajiv-Farooq accord”.Incidently,he too was not the controlling authority of the State at that time.This set in motion a chain of events thereafter.
MAJOR PROVOCATIONS
“I am satisfied that you have lost confidence of the majority of MLA’s in the Legislative Assembly.I,therefore regret to inform you that I have dismissed you from the chief Ministership of the State and dissolved the Council of Ministers headed by you”.Jammu and Kashmir Governor Jagmohan to Farooq Abdullah on July 2 1984.To apprise Dr Farooq Abdullah about the decision,Governor wanted to see him immediately at the Raj Bhavan.Taken unawares,dumbfounded Dr Farooq Abdullah received the news of dismissal with angst but more than that presence of GM Shah,his brother in Law along with 12 MLA’s irked him more.Difficult to contain himself,according to Raj Bhavan sources thumped the table and yelled at Governor “Do what you like but don’t let that man become Chief Minister”.It indeed was a family coup but several other factors went into the making of such a situation like an alliance with Mirwaiz Moulvi Farooq Chief Awami Action Committee,whose politics was always suspect in the eyes of Indian Union,This accord of 1980 came to be known to the people as double Farooq accord.Its footprints were on display during 1983 assembly elections when most of the anti-National and secessionist organizations of the time like “Markaz-e-Azadi,People’s League,Jamait-ul-Tulba” and Kashmir Liberation front reportedly came to the fore in support of Dr.Farooq Abdullah as the election was seen as a fight between Kashmir and India in order to challenge the status quo.The next important thing that happened was the naked display by the NC supporters at Iqbal Park in an election rally addressed by Mrs.Indira Gandhi in 1983.It is pertinent to recall a three day opposition conclave involving 59 State leaders from 17 different regional parties in this regard held in Srinagar in October 1983 and adoption of a blatantly Anti-Centre stand.In yet another brutal display of fundamentalism,a cricket match in October 1983 between India and west Indies at Srinagar had to be abandoned when rubbish was hurled on the pitch and a section of crowd representing popular Muslim sentiment chanted anti-India slogans.
With the installation of GM Shah as the Chief Minister of the State,the seeds of confrontation were sown.To keep therefore the emotional fervor of the people at a high pitch increased pro-Pakistan and anti-India sentiment became more pronounced.Its negative consequences included generation of ill will against the Centre which resulted in vitiating the atmosphere and a further slide in the situation.Thus began a new and a more volatile phase of politics in Kashmir.It touched off a wave of protests to rouse the people and to maintain the law and order situation,administration invariably resorted to the imposition of indefinite curfew.Because of which the Chief Minister earned the epithet of Gul curfew.This period also witnessed polarizing the polity on communal lines which came to the fore at the construction of a mosque in Jammu Secretariat.It manifested later in the eruption of communal violence in 1986 when scores of homes and shops belonging to Kashmiri Pandits were burnt and looted.In the wake of severe communal riots,withdrawal of Congress support to the Government turned out to be an inevitable outcome followed by dismissal of GM Shah regime on March 7th 1986.
RAJIV-FAROOQ ACCORD
With the removal of GM Shah from the scene,there was a new and a dramatic turn in Kashmir politics when J&K State assembly was placed under suspended animation alongside imposition of Governor’s rule.with Jagmohan as head of the administration moved on to provide a clean administration to the people of the State which hitherto was denied to them.He took number of steps to streamline the administration.In the meanwhile the intervening period of 1984 and 86 saw the emergence of Rajiv Gandhi as the new Prime Minister of India.To redeem the immediate past,change of guard at the Centre started looking at Kashmir differently therefore made a u turn regarding the earlier decision of unseating Dr.Farooq Abdullah.
U turn for Central Government meant to rehabilitate Dr.Farooq Abdullah.Consequently,quiet political machinations behind the scene on the subject were taking place.Centre in this matter started putting full weight behind Dr.Farooq Abdullah but Mufti Mohd Sayeed’s ambition to become the CM of the State was coming in the way.To pave the way for his smooth takeover,Mufti Mohd Sayeed had to be shifted out of State by offering him a Rajya Sabha MP and a post of Tourism Minister.In the meantime an understanding between Rajiv Gandhi and Dr Farooq Abdullah was reached on an alliance between NC and Congress with immediate reappointment of Dr Farooq Abdullah as the CM of the State.The tables turned again in 1986,with the accord writing one more chapter to the Kashmir story.
The alliance was viewed with suspicion by the people who did not take the accord kindly.It was seen as a surrender before the Indian Union which forced all types of discontent only to seek secessionists outlets.Defending the accord Dr Farooq Abdullah stated that”The Congress commands the Centre.In a State like Kashmir,if I want to implement programmes to fight poverty and disease and run a Government,I have to stay on the right side of the Centre.That is a hard political reality that I have come to accept”.Despite the accord constitutional relationship between Kashmir and rest of the Country continued to be stressful.As per the agreement fresh elections to the J&K Assembly were announced in 1987 with Dr Farooq Abdullah as leader of the alliance.
With Congress-NC alliance seen as an act of betrayal,it therefore saw a change of heart in the people alongside an increase in its pace.seeing it as a threat to the Muslim identity of Kashmir,movement for the protection of Kashmir identity came to the fore with organizations like,Ummat-e-Islami in Anantnag,Majlis-e-Tehfuz-Ul-Islam in Baramulla and Pulwama,Muslim Students Federation,Muslim Students Union,Muslim Zone Employees Front,Shia Rabitta committee,and Unjman-e-Itehad-Ul-Muslimeen Tral even Muslim employees Front(MEF) set up for the purpose.Using faith over politics,Prof.Abdul Gani Bhat,Ghulam Mohd Bhat,the Jamaat-e-
Islami head,Moulvi Abbas Ansari and Ghulam Qadir Wani announced the formation of Muslim United Front(MUF) a Polyglot coalition of Kashmiri Islamic political parties,in a Hotel at Srinagar on September 2,1986.It was a crafty move to occupy the vacant opposition space.
MUF took off with a huge rally of almost a Lac of people on November 17,1986 at Iqbal Park in Srinagar,chanting “yehan kya challeyga,Nizam-e- Mustafa”.It was a rally that unfolded the political agenda of this new Political coalition.With the birth of this plateform,it was MUF all around riding high in support and popularity.Resultantly panic was writ large on the face of alliance partners(Congress and NC).Despite the popularity of MUF,Congress NC coalition returned with 63 Assembly seats(NC-39,Congress-24) and formed the Government.With only 4 seats for it ,MUF received 39.6% of popular vote.The electoral verdict was largely perceived as rigged,Geelani in his
book Wullar Kinaray,termed it as the “rape of ballot box”.The immediate post election response came from Moulana Abbas Ansari that “Anti-India sentiment in Kashmir is going to explode”.With the resignation of three of its MLA’s on August 30,1989 and assassination of its 4th MLA,the Journey of MUF in its now old avatar came to an abrupt end.Thus emerged All Parties Hurriyat Conference(APHC) from the ruins of MUF.
The underlying crisis in Kashmir also needs to be read against the slow growth of hardcore fundamentalist organizations like emergence of “Jamiat-i- Tulba”,a youth movement inspired by” Jamait-i-Islami”in 1980.Kashmir was headed towards a new phase challenged by the growing influence and religious legitimacy of “Jamait-e-Islami”.It believed in bringing an Iranian style revolution to the problem of Indian dominion over Kashmir.The inspiration was surely powerful.This was the making of a battle field.Elections of 1987 are regarded as a precursor of the current turmoil that might be considered to have fuelled separatism and also reinforced such tendancies.Its avowed objective was to bring Kashmir back to the contestation with India but only succeeded in transfiguring Kashmir

Forced exodus of Kashmiri Pandits is a blot on the face of Kashmir.The uninterrupted history of persecution is so strong in the mental memory of the displaced community that it refuses to fade away.Each anti-KP event ends up with the addition of yet another unpleasant layer to the already bruised mind of the displaced Community.As a continuum, this presentation is about the brutal Killing of Pandit Keshav Nath Ji,chief
priest of Vicharnag Temple on 10thDecember1988.He is recorded as the first Kashmiri pandit victim of armed militancy that largely remained unnoticed and confined to the files of archives,despite he being Killed by a Policeman
himself.
SOCIAL GEOGRAPHY OF VICHARNAG
Vicharnag is a monumental pride of ancient Kashmir,legendary Shreebhat hailed from this place.There still exists a Shreebhat mohalla in downtown and a shop with a vermillion on its board is known to the local people as “ Shree Bhattun Vaan”.Nine KM from Lal chowk,it is situated on Srinagar-Leh highway in the heart of Naushehra locality.It is adjacent to famous Anchar Lake and has a historical place Ananta Bhawan on its east.It takes its origin to King Megwahana which finds its mention in Kalhan Pandit’s Rajtarangini built by Megwahan’s wife Queen Amrit Prabha.
BRIEF INTRODUCTION
Keshavnath ji originally belonged to Gairoo(Noor Pora) Tral and was popularly known as Pandit ji to his devotees and the people living in and around Vicharnag.His devotees included both hindus and Muslims alike.As he was a strong devotee of Goddess Rajnya,would therefore often visit Tulamula on all the auspicious days on foot because of poor transport facilities those days.While on his way to Tulamula he would invariably prefer a night stay at Vicharnag.Given the calm and serene atmosphere of the place,Vicharnag Asthapan helped him to attain his spiritual pursuits.He thus started spending more time at the Asthapan.Thereafter at the insistence of Asthapan Trust Vicharnag,he made it his permanent abode.His permanent stay there encouraged the local hindu population of the area to benefit from his religious and spiritual knowledge by constructing a Pathshala to listen to his religious discourses.His softness and cool temperament made him the most affable and respected person of the area.
PRECISE ACCOUNT OF THE INCIDENT
The outcome of 1986,anti-temple drive in Kashmir was a large scale destruction and vandalisation of temples belonging to Kashmiri Pandit Community.Resultantly,the insecurity had become writ large upon the face Kashmiri Pandits.Sensing the palpable mischief potential of miscreants,Government provided security to the vulnerable places of hindu worship,Vicharnag Asthapan too came under the vigil.Consequently two/three police personnel were stationed at the temple and housed in one of the rooms of Asthapan.One of the policemen namely Mohd Yousuf bearing short beard was a fresh recruit and visibly a short tempered and an arrogant man.His leanings lay probably towards Jamait-e-islami.It is said he would even rebuke Pandit Ji’s muslim devotees quietly by discouraging them to visit the hermit and his behavior even was brought to the notice of hermit who ignored it by advising his devotees that “the fellow is a young boy and a fresh recruit.It will take him
sometime to be worthy of his uniform”.
Because of his illness and frail health,pandit Ji’s son had come to stay with him.On the intervening night of 9/10 December 1988,Police personnel returned late in the night after routine patrol.Hermit bade them good night,after serving them with Kahwa.As was usual with Pandit Ji to get up early morning at 3.30 am(10th December 1988),before leaving his bed he heard somebody repeatedly knocking his door.While opening the door somebody forcibly pulled him out of the room and thrashed him violently with stones of the stairs leading to the ground floor. Pandit Ji was heard shouting and crying with pain Wahi Ma jai by his son,who saw young policeman Mohd.Yousuf striking the head of the hermit with the butt of his Rifle and repeatedly yelling at the hermit Islam Kabool Karo,Oh Bhatta Islam Kabool Karo.His son got frightened at the ferocity of Mohd Yousuf,who closed the door and hid himself there.He noticed that policeman was shouting even at the Chowkidar staying with his family on the ground floor,asking him to put off the lights and close the windows and stay indoors.The hermit by then had fallen motionless on the ground and lay dead as he could not tolerate repeated Rifle butt assaults on his head.

POST INCIDENT SCENE

Post incident his son and Chowkidar raised alarm and on hearing the cries people assembled the Asthapan area.In the meanwhile Police too was intimated resulting in the arrival of Police contingent under the command of a Sikh SHO from Soura.The eerie Policeman Mohd Yousuf found himself surrounded by the people and Police in large numbers leaving no escape route for him.Sensing his nervousness,SHO engaged him in a long conversation till the time Police held him from behind and disarmed him.

To avoid any Law and order problem arising out of the incident,Police wanted the dead body to be sent for postmortem as early as possible but the people were reluctant to remove the body till an FIR was registered against the policeman .Leaders of both the communities along with the administration entered into long negotiations to solve the issue.But because of the strenuous efforts of Sh.Tika Lal Taploo and Sh AN Vashnavi,FIR was registered against the culprit.With the news spreading like wild fire,the Government machinery came into motion to diffuse the situation arising out of ghastly murder.

This incident put a chain of events into motion.Changing gears rapidly,people soon after morning prayers congregation at the adjacent local mosque came out in large numbers to block the road,shout anti-Govt slogans,damage public property and disrupted the traffic by terming the arrest of policeman as illegal.

POST INCIDENT SCENE

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This incident explains that the spiritual,cultural and religious motivators belonging to minority community were an anathema and seen as anti-Islamic.In this regard the brutal massacre of the hermit at the hands of a Law enforcement officer has a much larger massage than meets the eye.The first premise is that the public institutions of faith,trust and justice have been infiltrated by rabid radicals and fundamentalists jeopardizing the whole delivery of justice in the process.How can one explain the assassination of a harmless person who otherwise was revered by both the communities alike.