The mainstream politics in Kashmir has not been revived yet.No political statements,no rallies, no anti-India rants, no interviews, how does one read this situation,is it a lull before the storm or nonchalant attitude of people who by now have become insensitive to the happenings around.Can it be termed as surrender as the war of attrition for more than three decades has brought largescale death and destruction in Kashmir without any tangible gains.This whole thing is not lost on the people as the utopian dreams sold to them both by mainstream politicians and separatist politicians who strongly pitched for Azadi,turned out to be a chimera.Seeing from the prism of realism,it is a catch 22 situation for the people.
Post abrogation of Article 370, the political inactivity can be partly explained as most of the politicians remained under house arrest.The resultant situation led to the lack of drive which otherwise would have kept people engaged.There is other side of the story as well and that is the lack of trust,faith and confidence in the present crop of politicians especially after NIA(National Intelligence Agency)revelations of corruption against some separatist and mainstream politicians.The credibility issues of late have become central to the current debates a precursor to the political changes that lay ahead.
GEELANI’S EXIT FROM THE SCENE
Syed Ali Shah Geelani patriarch of pro-Pakistan separatist movement in Kashmir dominated the scene of separatism in the Valley for a long time.This is an acclaimed fact that if not sole but he provided an important leadership to separatism which earned him the title of Amir-e- Karvan(Leader of the movement).Two things go to his credit, one with the formation of APHC(All Party Hurriyat Conference),he succeeded in creating a political platform for Separatism.It would not be wrong to say that Hurriyat became an overground face of underground.The other is that he succeeded in creating an alternate separatist politics parallel to the mainstream politics.His stellar role in 2008 Amarnath Land agitation brought him to more prominence that helped him wield considerable influence .Consequently all the other separatist leaders were pushed to the background by ceding more space to him.This was possible only because of his increased public profile.
Now with his exit from the scene,it has affected a significant change in the separatist discourse in Kashmir.During the period,he remained a big stumbling block by continuously refusing engagement and overtures with the Government of India to the extent that he even refused to meet an all party delegation in 2016 in the presence of full media glare.It earned him a bad publicity and didn’t go down well with the powers that be.His sudden departure has created a confusion within rank and file of separatist Tanzeems and its politicians.With the weakened Hurriyat,this is the opportunity which Government of the day might use to open the fresh channels of communication with the moderate faction of Hurriyat like Mirwaiz Omar Farooq and Professor Abdul Gani Bhat.
With Separatist politics loosing traction and Hurriyat’s loss of ground,it raises an important question about the fate of the entire separatist movement.The internal power dynamics of APHC is well known to everyone,can it therefore be presumed that the organisation will head for yet another split or will fade but what happens to it doesn’t mean end of the Separatist movement and the connect that it has established with the people.
MARRIAGE BETWEEN SEPARATIST AND MAINSTREAM POLITICS
Six mainstream political parties NC,PDP,PC,CONG,CPI(M),ANC buried their differences and joined hands to fight for restoration of Article 370,35-A and statehood.Politics makes strange bedfellows,the leaders who otherwise had a great aversion for each other became friends overnight.Rightly said that the politics of Kashmir is like its weather which changes its.mood at the drop of the hat.Terming the abrogation of Article 370 and 35-A as short sighted and unconstitutional move, six mainstream political parties said in a joint declaration that an attempt to challenge the basic identity and coerce people into submission.With an assurance by the signatories of the above statement that “our political activities will be subservient to the sacred goal of reverting status of J&K as it existed on 4th August 2019 “
With the above declaration before all of us,it can be presumed that it is the starting point for the revival of the politics in Kashmir.It is a multi layered statement with a focus on the revival of special status(Article370,35-A).While peeling of the layers,coming together of two mainstream national political parties(Congress,CPI(M) and four local mainstream political parties in the form of NC,PDP,PC and ANC, is suggestive of a grand anti-BJP alliance in the making.To understand the phenomenon one needs to rewind a little and recall the famous J&K assembly electoral slogan of BJP “Mission 44” which resulted in vertical division of the State in terms of voting,BJP getting Hindu votes from Jammu and a total rejection from Kashmir,PDP,NC getting Muslim votes from Kashmir and total rejection from Jammu.As a follow up,formation of a coalition Govt.with PDP was a natural corollary of the split mandate.The new CM soon after taking oath thanked Hurriyat,militant outfits and “people from across the border “a direct reference to Pakistan for the smooth conduct of J&K elections which created a political storm.To the consternation of the local major political players,BJP build an organisational structure and made organizational presence on the ground visible,people if not accepting did not even reject it either.After tying loose ends,it is a multi party alliance v/s BJP.
Unwelcome consequences of all this include an interplay between separatist and mainstream politics with later ceding space to the former and blurring the dividing line between the two.This leaves the local parties with unavailable political space.The major reason for their lack of space is the psychological burden of 370,credibility issues and therefore loss of its connect with the people.It was indeed the driving force of the politics of Kashmir.With the emergence of new political realities,PDP adopted self rule with economic integration between Kashmir on both sides of the border as its agenda,which earned it the epithet of a soft separatist party.PC another political party released yet another document “Achievable Nationhood”and turn both sides of Kashmir as a common economic entity,with other parties not behind the race.
This new emerging paradigm is borne out of a wedlock between the two parallel streams of Politics which incidentally is occupying the dominant space and now a new normal mainstream of Kashmir.The first stage of starting point therefore is to create the new alliance platform which in any case has to operate in a separatist friendly environment.The agenda of this alliance is clear to follow the Gupkar declaration which is reproduced above in a gist.The story that develops hereafter is the jinn of Article 370 and 35-A will haunt back to find a respectable place yet again in the local political lexicon.A bad politics indeed.

Hurriyat leadership stands badly exposed.Terror funding squeezed.Stones have replaced gun as an instrument of terror.Baptism of local youth into terrorism at an all time low.Pakistan facing stiff resistance in Kashmir.With the liquidation of leaders of major Separatist Tanzeems,selling of Azadi dreams or Pakistan or Islamic Kashmir seems to be a far cry.No public response to hartals,shut downs and Agitation.In addition the grip of mainstream Politics in Kashmir is slipping and politicians are losing ground because of credibility issues.This is the present day reality,even though there is an upward trend in terror related incidents .These are the hard realities not lost on the people.With no credible separatist leadership at the helm,no trust worthy politician to speak on behalf of the people,is a text book case of disillusionment.
To increase the pace of expectations,a coalition of militant and terrorist Tanzeems was formed in early Ninety’s named All Party Hurriat conference(APHC).Acting as a proxy for Pakistan,It was a watershed moment in the history of violent struggle for Azadi Apart from lending leadership,it became overground face of underground who used grievances as a weapon to increase its area of influence and support.Their initial connect with the people and increasing graph encouraged them to come out with a calendar of Hartals and shut downs.It saw a growing intimidation in the people who hesitated to cooperate with the Security forces.The story that developed thereafter is that euphoria with which it came evaporated soon and earned the epithet of All Party Hartal Conference.With the revelation of NIA(National Investigating Agency)that the separatist Hurriyat,Pro-Pakistan miltants and some opportunistic leaders living a luxurious life off the crumbs doled out by the intelligence Agencies of India and Pakistan(AS Dulat The Spy chronicles),people woke up to the realities resulting in total mistrust in them.A great let down indeed.
In an illusionary pursuit of Jihad,Kashmir has lurched like a rudderless ship from azadi to Pakistan to holy crusade forcing it thus to be at war with itself.knowingly or unknowillingly became pawns in the hands of Pakistan’s anaemic agenda destined to spill the blood of innocent Kashmiris.It is a different matter that in the quest of this illusive utopia,the blood of innocent has gone waste.The fact of the matter is that this leaderless and fractured Azadi movement proved to be a big bubble only to get burst midway.The headless movement soon lost the direction hence earned public distrust.To place the predicament of residual Azadi warriors in the proper perspective,it is natural to believe that the whole crusade is passing through a crisis of credibility and legitimacy.This disarray in their left over rank and file has only exposed them to public mockery.A bad politics indeed. A brief look at the worst combination reveals that the dreams of freedom lay shattered and now a burden of the history.This leads one to ponder about what have Kashmiris gained.
There is other side to the story no different from the above one and that is the musical chairs played by Kashmiri Pandits.It Is easy to explain the phenomenon in the light of them sharing the same gene pool.It reminds one of an incident,when a delegation of Kashmiri Pandits was given an audience with the President of India in early Ninety’s.The team was composed,the presentation was ready but before meeting the question of who hands over the memorandum to the President arose and it remained unresolved till the intimation from Rashtrapati Bhawam that the time of appointment had elapsed.A corollary of this incident is about the boycott of Shivratri Milan invitation extended to displaced KP’s by the Govt.of J&K in early 2000.The boycott didn’t have a valid reason except the perennial bickering of leaders of two major Delhi based KP organizations.With this boycott,Kashmir House the venue of Milan bore a deserted look.It resulted in the loss of face for the whole Community which even didn’t go well with the powers that be.Based on such incidents,there is a long chain to describe the evolution of KP politics which is not only fractured but disjointed.This reminds one of yet another distasteful episode of boycott at the behest of same people to the invitation at India International Centre probably on November 15,2006 extended to KP’s by Ministry of Minority affairs than headed by Late.AR Antulay.The big meeting convened as it was to ameliorate the sufferings of contractual migrant teachers and the community as a whole.The meeting was attended by almost all the central Govt.department officials and also representatives of State Govt.It is a different matter that the boycott call was withdrawn by the personal intervention of the Minister himself.Such incidents have irked them,a reason that even after spending 30 years in exile,KP’s have yet to find the direction.
Set against this backdrop multiple faultlines came to the fore.These faultlines have come to shape political fabric of the community that got woven during exile.Suffering from.its consequences, one upmanship games and personality clashes among various organizations became a regular feature.Taking advantage of the vacuum neo activists emerged on the scene who adopted gimmickry and mockery as its forte.Conscious of prevailing disorder in the Pandit society,chose to pursue muslim appeasement politics as the core of its activism.It is a different matter that It came to be recognized as hindu arm of Separtist Tanzeem,people denounced this class as anti-Pandit because it started itching the society badly .
Disappointed with the progressive infusion of dysfunctional culture in activism,decline in societal interest became more pronounced.The resultant damage inflicted a severe blow to the hopes and expectations of the people.It led to the erosion in the spirit of collective community life.The silent majority though watched the happenings in disbelief yet responded by cracking jokes and making fun of them.The social networking sites in this regard too are preyed to legitimize their wrongs.
However a sea change has occurred in Kashmir’s public perceptions,both hindus and muslims see their warriors with contempt unlike hero worshipping of the yore.They have been pushed to the wall with empty rants and no body to listen or follow.In conclusion it reminds me of a famous dialogue of actor Asrani in Film Sholay to the six cops standing behind him “Adhe dayen Adhe bayen baki mere saath“ without realizing he was left alone.

A LESSER KNOWN FACT ABOUT SHREEBHATT’S ENCOUNTER WITH A SADHU
Kashmir has been a rich repository of folktales,folklore,myths and legends.The source of the such stories is human society itself.The basic moorings that are at the root of human society are sought to be illustrated in the tales.Most often we find these stories woven around wandering mystics,spiritual people and sadhus,impacting the social life of the place in a big way.It therefore constitutes a vital element of a living culture.The day today life of the common man finds its full depiction in the folktales.There are two types of stories that are often handed out by historians,here too we come across a similar situation in which the Political history of Kings which tells the story of Palace intrigues,wars,debauchery and royal habbits is presented to us by the internationally acclaimed testament Rajtarangani and the other part is about the social history of society,its culture,food habbits and religious practices .In this regard Shreebhatt’s incident of curing the dying King of his ailment has occupied a critical space of the history.It has drawn a wide public attention and has been avidly read. Randition of Kashmiri folktales captures the colloquial textures of the Kashmiri heritage and brings to the fore its embedded social history.The objective of this narration is to bring the lesser known fact behind the treatment of Sultan Zain-Ul-Abdein by Vaidacharya Shreebhatt.
At the time of ascending the throne,it was quite impossible to believe that Sultan Zain-Ul-Abdein son of an iconoclast Sikander Butshiken would turn out to be a genuinely benevolent and a truly secular ruler.This could only be explained as a divine intervention of some supernatural power affecting the King.This mystified story has come to us as a folktale which is embedded deep in the public memory and it provides an illuminating explanation of the story that proceeded thereafter.
The momentous events such as recovery of dying Sultan from a critical illness has a story attached to it. The common public perception is that Sultan’s deadly sicknees,was treated successfully and brought to life by Vaidacharya shreebhatt.but my story goes beyond that incident.Saying is that Sultan suffered yet another ailment after recovering from his initial sickness.This prolonged fever was sapping his life as royal Physicians including Shreebhatt were baffled and unable to cure him.His inability to treat Sultan this time was putting his reputation at stake.There was yet another dimension to his anxiety as the decrees issued by him regarding rehabilitation of Kashmiri Pandits were yet to be executed.In that eventuality his premature death would have dealt a body blow to his plans.
After spending a night by his bedside in the Palace,left at predawn with a heavy heart about the deteriorating condition of Sultan,Shreebhatt went straight for his routine morning prayers at Vitasta.While on his way back after performing prayers,he saw a tall figure approaching him,it was a Sadhu not seen in Kashmir for a long time.Receiving him respectfully with folded hands,his physical appearance with long flowing beard and bloodshot eyes gave him goosebumps.The Sadhu muttered “you are the first Brahman I have seen since yesterday.I have been roaming all day and night to find a temple for day’s rest but have not seen any.Have my eyes deceived me”?.Shreebhatt in response offered and urged holy man to accept his hospitality by accompanying him to his home.The holy man was treated respectfully at his home and during the entire food session,Shreebhatt narrated him about the tragedy that would befall the State,Should Sultan die of this sickness which was quite a possibility and the emergent consequential situation would undo all his efforts about the rehabilitation of Kashmiri pandits and welfare of the Kingdom stands jeopardized in that eventuality.With his eyes closed,Holy man gave him a patient hearing .”your King has finished with this world and there is nothing one can do now”,he quipped.It was earth shattering for him to hear the prophecy.
After Shreebhatt was finished,Holy man went into a deep thinking mode and opened his eyes not before a prolonged pause seemed,as if some idea had stuck him which indeed was the case but strange and unbelievable.While opening up slowly,he kept scratching his beard “,Listen carefully.I can animate your King by my own Atman for hundred days immediately after he breathes his last.I hope that much time should be enough to get your plans in action.During that time I shall be leaving my mortal shell here and you must promise to preserve it safely for me”.It was becoming increasingly difficult for Shreebhatt to digest the whole idea outlined by the holy man to rescue the Sultan from the condition he was in.The confident and reassuring voice of Sadhu had pushed him to a tight spot,not knowing exactly how to react .However,he mustered the courage to ask Sadhu “Am I not putting you to a great risk?What if something unusual happens? No no it is asking too much”.
Without waiting for him to respond,Sadhu went into a deep trans,breathing stopped gradually and soon he was lifeless.Shreebhatt bolted the door of the room from outside and without wasting anytime swiftly went to the King’s room in the Palace to witness the other part of the prophecy to unfold which indeed did take place.He saw life gradually being sniffed out of Sultan and he lay motionless.It was the time now for the soul of Sadhu to enter the mortal frame of King to complete rest of his prophecy.The situation unfolded accordingly,his soul had entered King’s body which became visible when he in a feeble voice asked for water,the face was coming to life.
With a weak King getting life back,the clinical instinct in Vaidacharya woke up to tell him that hundred days were too less for him to regain strength to execute his decrees for the rehabilitation of Kashmiri Pandits.It was a time to ensure that the soul of holy man permanently stayed in the body of Sultan and that meant to cremate the body of Sadhu which indeed was against his conscious.But the force of circumstances and broad interests of the State overtook his conscious and the body was cremated in his presence with attendant religious ceremonies and it earned him a great deal of respect from the people.
As the funeral pyre was put to flames,he was heard saying to himself “Ater all in the end, it is nothing but the ashes for every one of us,tomorrow if not today.Why not today”?.
PS;
At the insistence of the readers to write about the full narration of Sadhu’s interface with Shreebhatt in the light of my brief mention of the incident in my previous article “ Hindu Dimension of Kashmir”,I have come out with the full details of the incident.

MAHADEV BISHTA: A LEGEND AROUND A THIEF IN KASHMIR
DR RAMESH RAINA
Kashmir has a rich tradition of folktales and proverbs.In this regard a collection of stories in the form of book under the name Kathasaritsagara(ocean of stories) was produced in Kashmir about 900 years back.Somadeva,its author is believed to have included the stories rooted in the rich folk literature through the tradition of oral history.Tales,myths and sagas constitute its important element and the myths,as a part of any race living on the land.
The story often handed down from generation to generation is about a legendary thief Mahadev Bisht who is also known by the sobriquet Robinhood of Kashmir.As an intelligent thief,he had a record of outwitting Law enforcement agencies and evading comprehension either by Police or by the people during theft and burglary.This had perplexed both the administration and the Police in equal measure.Consequently,he had earned a respect among his fellow thieves who elevated his stature and recognized him as their leader.His unique style of stealing without making any sound made him a well known thief of his times.It was this noiseless way of stealing that earned him the nick name Bhishta,(means to shoo away the cat in Kashmir).He even would mimic the sound of cat mew,mew to confuse the people and decamp with the booty without being caught.In addition he had many more positives to his personality,despite him being a burglar.People’s love and support for him constituted his biggest asset for his generosity and philanthrophism,as he would rob wealthy to help poor and needy.
Mahadev Bhishta had to undergo a grueling test to prove that he was worthy to lead the pack,a condition set by fellow comrades..In this regard,one of the thieves addressed Mahadev “Hey Mahdevju;we all consider you to be our leader.we are all in awe of you.But in order to prove your superiority,we would like to take your test.If you agree it will enhance your reputation and our trust in you will increase”.The meeting proposed that he should make Maharaja to take off his trousers and place the same before the members of the meeting.Maharaja must not know about it,a condition put forword before Mahadev.He readily accepted the challenge and promised he would return only after fulfilling the promise.
After accepting the challenge,he went on a thinking mode to work out a plan.During the period he made a recce of the Palace at shergadi area many a times to learn about the location of Maharaja’s bed room,positioning of Palace guards and also to find its safe entry and exit points.He filled a piece of reed with vicious red ants.Put on shranpath(loin cloth) after thoroughly massaging his body with oil.He left his home and swam across kitikol to reach Shergadi in the midnight when it was pitch dark.He is said to have climbed a pipe to enter the bed room of Maharaja like a cat through his Bath room.
Finding Maharaja fast asleep,took out the reed and dropped the ants at his feet.The ants slowly spread all over the his body including the legs.Soon ants started biting him and he in response started scratching his legs badly.He became so uncomfortable that out of desperation he took off his trousers and threw them aside.This was the moment Mahadev was waiting for and his joy knew no bounds.He quietly picked up his trousers and left in the same manner in which he had come.
He presented the same to his robber friends next day,.

HAS KASHMIR CHANGED POST 370 ABROGATION

While offering explanations about abrogation of Article 370,one of the reasons given by Home Minister Sh Amit Shah was that Abrogation of Article 370,that granted Jammu and Kashmir special status was that the youth in the State had been radicalized due to the lack of opportunities and development. This he stated could be reversed with a definite plan and a developmental goal.As a follow up,Sh Satyapal mallick the former Governor of J&K had announced an employment package for the youth of the State.It is the decision which changed the course of Kashmir history hitherto hostage to the machinations of post independence divisive politics in practice there.The expectation is that anti-India forces will have a lesser role to play in the days to come.
KEY POLITICAL DECISION
In a book titled “Dr BR Ambedkar Framing Of Indian Constitution”where he told Sheikh sahab “To give consent to this proposal(Article 370)would be a treacherous thing against the interests of India and I, as the Law Minister of India will never do.I cannot betray the interests of my Country”. Ever since the battle for narrative against 370 took different shapes and forms.Rest is history.Abrogation of Article 370 therefore is an important change in the Kashmir Policy of India resulting in the removal of erstwhile State’s autonomous status and its reorganization into two union territories.Seen in the backdrop of this decision it can be construed that the step is to stabilize the region through a genuine political process.To dismantle the ecosystem comprising of increasingly negative agenda through which pakistan’s proxy efforts were supported,mapping a path therefore to cement the hitherto loose political relationship with Kashmir is significant
While the obvious national imperatives behind the decision are quite clear,but it is for the first time since 30 years the separatist narrative of Indian atrocities has been pushed to the marigines.This decision has also encouraged the silent majority to question albeit hushingly the leaders of violent separatism about the futility of their misadventure all these years.Even there is a disenchantment witnessed in the separatist camp also.Given therefore the palpable anger of the people,the resignation of Geelani from his faction of Hurriyat Conference finds the justification of his act.It is the manifestation of civil society to regain its space by openly challenging the radicals and to contest the idea of jehad.Pursuant to the decision,cleansing the system of dysfunctional culture and malcontents became a necessity.Ban on Jamate Islami and J&K Liberation Front in this regard is manifestation of a firm resolve to catch bull by its horns.Not only that fixing accountability and seeking answers from the separatist leaders and the Pakistan cronies for keeping Kashmir on edge and investigating the uninterrupted flow of funds and creation of assets disproportionate to their known sources of income was initiated.NIA(National Investing Agency)revealed the separatist Hurriat,militants,pro-Pakistani media groups and mainstream as corrupt and opportunistic leaders living a luxurious life off the crumbs dolled out by the intelligence agencies of India and Pakistan(AS Dulat, The spy Chronicles).with the regular media reportage,people woke up to the realities of their so called warriors.It has led to the further erosion in the public support to such disruptive forces and their activities.
At the international level,India witnessed first time the restrained role of USA and unenthusiastic response of other members of international community barring a few countries in this regard. More specifically the failure of Pakistan”s diplomatic offensive to garner support for the adoption of a resolution against India in Security Council is a significant setback to its Islamist Agenda.Despite calling itself Riyaste Madina,failure to muster even the support of Muslim Ummah is yet another disappointment for Pakistan. This move dealt a massive blow to Pakistan’s sabotage machinery and its key long term plans.China factor another important dimension.China’s preoccupation with Hong Kong protests but for its commitment to Pakistan as an all weather friend ended with China inspired two indoor unproductive meetings of United Nations Security Council(UNSC).It made more or less the task of revoking special status of Kashmir easy.
ALTERING FACE OF KASHMIR
For a detailed assessment,Kashmir and its politics is poised to lay the foundations for an altered socio-political set up.In order to realize a larger political objective of dislodging the terror groups from public perception,impacting the local mainstream politics is a useful weapon in India’s armoury.It becomes pertinent therefore to understand India’s Kashmir agenda which is to make people feel the benefits of abrogation of Article 370 and its full integration with India.Building thus the new narrative of development as a part of economic progress of India,its main contours are as;
INVESTMENT, DEVELOPMENT AND EMPLOYMENT
Removal of restrictions will encourage industry and private investment.Industrialization of the State will multiply job opportunities for local youth.Handicraft industry will now be able to directly export and collaborate both nationally and internationally.
BIG BOOST FOR TOURISM
Investment in Tourist infrastructure,Job opportunities,PPP model,Religious and Rural tourism will grow.
EDUCATION AND HEALTH
This sector will see PPP Model,large scale private investment in Health and Education,can become a hub for medical tourism for Middle East and East Asia.
OPPORTUNITIES FOR YOUTH
Equal opportunities for all,upgradation in education facilities especially for poor
RIGHTS FOR WOMEN AND CHILDREN
All central acts and laws protecting the rights of women and children to be made fully applicable to the State.All women will now retain full and legal rights on land and other rights.Commission for child rights Act 2005 will now be applicable to UT
BENEFITS FOR SCHEDULED TRIBES
ST’s will now get political representation through Regional Parliament seats like in rest of the Country.Recognition of Forest Rights Act 2006,now made available to the place.Rights of Tribal/ST communities residing in forests will now be protected.
BENEFITS TO SCHEDULED CASTES AND OTHER BACKWARD CASTES
Full citizenship and rights to all sanitation workers,Manual scavenging to stop,Application of National commission for Sanitation workers Act 1993,other Backward casts in UT to get full benefits in reservation in employment and education like in rest of the country.
BENEFITS TO LAND OWNERS
Any land owner wishing to sell his land would benefit from increased prices,Post 370,there will be no change in the ownership.
JUSTICE FOR WEST PAKISTAN REFUGEES
West Pakistan will now enjoy all democratic rights as citizens of the Country,They will be provided citizenship and property rights.
LOCAL SELF GOVERNING INSTITUTIONS
73 and 74 constitutional amendment have now become applicable,constitution status accorded to Local self Governments in Rural and Urban areas,All provisions relating to Panchayats and Laocal self Governments to be fully applicable,Panchayats to get direct funding,so that people decide about their development priorities.
TRANSPARENCY AND ACCOUNTABILITY
All Anti corruption central laws including Whistle Blowers Act will be made applicable.Transparency and Accountability to increase.Funds earmarked for people will reach to the beneficiaries,
LAWS AND AMENDMENTS
106 people friendly laws and 9 constitutional amendments of Indian constitution now to be made applicable Progressive laws like Right to education,Maintenance and welfare of parents &Senior citizens Act 2001,National commission for Minority Act and acts for benefit of women,children,Disabled now to be made applicable.
This step represents a window of gradual change which was long prevented by the vested interests and active Pakistani lobby with extra territorial connections.Politically it serves as a major blow to the virulent anti-India,anti-peace and pro-Pakistan forces who dominated the political life of the place for many decades now.Consequently,its impact is that Kashmir is witness to the emergence of new local social leaders representing civic bodies are expected to play a meaningful role in post 370 mainstream politics of the place.
There is however much harmful weed still occupying the critical spaces of its political,socio-cultural and religious life.It adds a chill to the profound political changes underway.Being a key player,Pakistan’s pervasive involvement in fomenting trouble in Kashmir is not expected to give up so easilyTo keep the place on boil.it would try to inject venom to remain relevant.Under the circumstances demilitarization of Kashmir is not going to come so soon.India will thus continue to demonstrate its firm resolve to normalize the situation by contesting the residual militancy.But the fight with Religio-political terror outfits is far from over.

HINDU DIMENSION OF KASHMIR

 History records pre-Islamic period of Kashmir as Sanskrit history or Hindu history of Kashmir and divides rest of Islamic period thereafter into three stages as post sultant (Muslim period),Shahan-I-Muglai (Mugal period) and shahan-I-Durrani (Afghan Period).Despite Kashmir becoming Islamic,the Hindu roots of Kashmir remain deeply embedded in its soil cultivated richly by visionaries,thought leaders,saints and sages who ensured that it remains in the race memory of the people and society.It implies  that the basic elements continue to remain unchanged even till date.It is a fact that Islam conquered Kashmir politically but could not conquer it culturally, spiritually and ideologically.Despite persistent efforts to erase the pre-Islamic past of Kashmir,the hindu history continues to dominate the social edifice of the place and internationally acclaimed Historical testament“Rajtarangni by Kalhana” stands tall to prevent the closure of its Hindu dimension.

In the first half of the first millennium Kashmir became an important centre of Hinduism.Hindu history of Kashmir commences with the statement that the beautiful Valley forming the Kingdom was originally a vast lake called Satisars and the assertion has not only been copied by the Mohmmadan writers but it agrees with the local traditions of the place.The land of Kashmir is a sacred land to which the scholars of the world pay homage.Even to the present day the sacred city of Banaras,the Hindu Rome of India acknowledges the intellectual superiority of Kashmir.Alberuni (1017-1030 AD) says that Banaras and Kashmir are the high schools of Hindu science.Kashmir therefore is too deeply rooted in its hindu religious tradition.It is an acclaimed fact that the Kingdom of Kashmir had grown and developed more in terms of its religio-civilizational culture.Both Hinduism and Buddhism had attained great spiritual heights during Hindu period.The Valley turned into the hub of scholars who wrote several Mahakavyas.The famous tales of of Panchtantra were written in the 14^th century.The Sanskrit language reached peak of its development.People became learned and highly qualified.Scholars and different schools of thought rightly describe it as the golden era of Kashmir

The Sanskrit history of Kashmir came to be recognized as the Sanskrit civilization which constitutes an important chapter in the Religious history of Kashmir.The religious architecture of the place grew and evolved as a Hindu cultural continuum which assumed an uninterrupted continuity over the years.It formed the broad base on which the subsequent socio-religious structure continued to be erected.The socio-religious life thus emerged within the framework of Hindu culture.This developed form of Hinduism that incorporated distinctive local features in all the spheres reflected the local religious culture which shaped the framework of Kashmir. 

DEMOLITION OF HINDU STATE

Social domination constitutes the driving force of hindu history which laid the foundations of strong customs,rituals and beliefs.A view from later history holds it as anti-Islam thus paving the way for battle for Islam.It became a major element in foisting Muslim identity of Kashmir.It is characterized by imposing a new religious stream hitherto alien to Kashmir which started engulfing the Valley in a big way.It dug deep enough to gradually impact the societal sensibilities.The initial impulses changed the leanings to exert disproportionate influence on the indigenous religious community.

Hinduism being the ancient religion in practice there had evolved over the ages.With its  widespread destruction, it was brought face to face with Islam.The protracted onslaught against Hinduism resulted in civilisational assault with far reaching consequences on the psyche and history of future.The history of Kashmir hereafter is the story of Muslim rule under which Islamic zeal attained fanatical proportions.Its first casualty was the demolition of Hindu State.Almost 500 years of Sultant period saw an unfettered intensification of assault on Hinduism barring few periods when Hinduism saw revival and Zain-ul-Abdein stands tall in creating a legitimate religious space for Kashmiri Pandits.Shreya Bhat an eminent hindu vedacharya turned out to be a big factor in motivating and transforming Zain-ul-Abdein to be a truly liberal and secular ruler who treated all the subjects as equals.Subsequently the policy of religious humanism as the mainstay of his political philosophy yielded results and proved to be a golden period for the hindus of Kashmir.Hitherto under great stress,the policies adopted by Sultan proved to be a new and fresh chapter for the revival of hindu civilisation.

While the professional role of Vaidacharaya Shreya Bhat in bringing dying Sultan back to life is well recognized and documented but the folklore behind the incident is lesser known. It is said that Shreya Bhat came across a Hindu jogi during his routine early morning sandhya prayers who enquired the reason about the absence of Hindus in the Valley.On coming to know about the prevailing situation,he is believed to have suggested Vaidacharya to seriously take up the responsibility of rehabilitating Kashmiri Pandits.Consequently in this regard he is believed to have offered his soul to dying monarch on the condition that his body be preserved for three months and during the period the process for the return and rehabilitation of Kashmiri Pandits be expedited but saying is that the jogi’s body was cremated soon thereafter.Thenceforward it was the hindu ascetic’s soul ruling in the body of Zain-ul-Abedein.One thing merits attention here is that he was totally a transformed man post sickness. 

Central to 500 years of various periods of Muslim rule is the complete demolition of Hindu State and symbols of Hinduism but failure to kill hinduness of the place.Though  the entry of Islam completed process of conversion but retained its original content.This is evident from the fact that Kashmiri Muslims world over are known as Asthanparst because its shrines derive its name from Asthapan which means centres of pilgrimage.Another important thing to note is the  mode of religious worship which has adopted distinct features uncommon to Islamic practices elsewhere.Viewed against this backdrop,vegetarianism on the anniversaries of Muslim Reshis popularly known as urs constitutes an important element of the religious life of its people.Not only that Darudkhwani and Naatkhwani is a religious peculiraty at urs venues but uncommon in the religious assemblies of Muslims elsewhere.Holding of Fateha ceremony in the memory of deceased,veneration of sufi saints,Tombs and graves is yet another manifestation of its continuance with past religious traditions and heritage.Though the core beliefs of Hindu religion were constantly challenged yet the neo-converts defied to retain their hindu surnames.Muslim Mosques though constitute fundamental places of worship but came to be known as Khanqah in Kashmir because these places were not used for offering prayers only but served as basic Muslim institutions for imparting the Muslim sufi education and practices.Survival of residual Hinduism despite constant onslaughts therefore doesn’t allow the full closure of  hindu chapter of Kashmir.

UPAPLAVAPRIYA DESA

Upaplavapriya Desa means a country which is delighted in insurrection,this is how Kalhana describes Kashmir.This phrase is illustrative of the uninterrupted social and civil stress foisted on the place as a consequence of deep religious split in the broader sense.The religious dimension therefore is central to the onward cycle and long journey of history as a new force.Its impact is so strongly associated with Islamic influence as it tells the story of religious culture of Islam thenceforwards.

In the utter darkness which tries to envelope the history of Kashmir before Islam,is bitter towards hinduism.It became widespread and the fuel was provided by overenthusiastic religious zeal in an attempt to wipe out the land of idolators.Because of overwhelming hindu culture of local population,it therefore became difficult for Islam to conquer Kashmir emotionally and psychologically.However known as an entity to enforce radical monotheism and eschewal of images of worship,Islam exerted influence to shape the favourable religious situation according to its beliefs and traditions.Pressurising the minds of the people,the community grew up around its identity and practices but the victory of Islam in Kashmir failed to shake the moral foundations of Hinduism.

The objective of this long narration is to highlight the fact that Hinduism has deep civilisational roots in Kashmir and people are intensely aware of this legacy.Though the subsequent flow of history is dominated by the changing religious landscape of the place.It tells the story of its people,place and changing dynamics especially religious leaders who used religious politics to capture the religious psyche of the people.It brought with it sweeping changes to political social,and cultural perspectives of the place.The aim was to impact pre-Islamic religious environment and communities by engineering obliteration of its past.In its ideological and political spectrum the sense of hindu identity constitutes an important pole of its structure and edifice.The idea of Kashmir therefore cannot be so easily delinked from its Hindu civilisation as it lives in its socio-psychological memory.

PAKISTAN IS A FACTOR IN KASHMIR

Azadi is Azadi one may explain it differently by avoiding its direct reference to secession from India but the sentiment of separation from India has surfaced more openly now than ever before. Nobody should have any illusions about it. Post Burhan wani phase of terrorism has pronounced it more explicitly and with clarity than any time in the history of terrorism. The toxic and hate India campaign therefore has a plan and that is to use spectacle of violence to stir up Religious fervor among all the conceivable areas of the civil society to ensure that it remains in a war mode. This has surely resulted in the firing of arrow of Azadi from the bow of Kashmir. That is the Kashmir of today. Its politics is overshadowed by religion. The thin line that existed between the two has ceased to exist and it is no more a place of compassion, co-existence and understanding among its citizens.As we move deeper into the whirlpool of crisis in Kashmir, we are confronted with the new realities there which finds its righteousness in Islam and builds its legitimacy on the majoritarian religion consistent with Pakistan. This has changed the situation fundamentally by making Azadi a core expression of the movement. At the heart of this expression is the building of religious centric edifice of anti-India sentiment of the movement. This has changed the democratic space for dissent and expression by writing a different story in Kashmir. This is done to give an unceremonious burial to the politics in Kashmir and dominate the valley. Pro-Pakistan sentiment, emotional rants and vision of violence has taken a Centre stage which has further poisoned the climate with recurrent offensives and grave provocations. This generation is heavily influenced by radical Islam which has succeeded only in altering the Islam in practice in the Valley of Kashmir. Islam in Kashmir was closer to Hanafi school of thought which had ample space for other religions to co-exist with it. With the emergence of Jamait-i-Ahlehadis registered as a nonpolitical religious organization, it has grown many folds and increased its influence not only that but is catching the youth when they are young and their minds easily impregnated. One can imagine it from this that they have a full control over 700 mosques in Kashmir with almost 15 lac followers and are running about 125 Schools there. These places are proving to be Islamic seminaries which churn out Religious warriors highly influenced by Wahhabi School of thought better known as desert Islam.. Kashmiri Muslims world over are known as Asthan parsat because its shrines derive their name from asthapan. The connotation is that the Muslim Asthansare more of centers of pilgrimage. It is this mode of religious worship in Kashmir which has fostered nonviolence, vegetarianism on the anniversaries of Muslim Reshis popularly known as urs. Darudkhwani and Naat khwani which is a distinct feature of Kashmiri Islam at the urs venues but uncommon in the religious assemblies of Muslims elsewhere, holding of Fatehaceremony in memory of deceased is a peculiarity of Kashmiri Islam not only that veneration of sufi saints, tombs and graves constitutes its important component. Muslim mosques though constitute fundamental places of worship in Kashmir but came to be known as Khankah’s because these places were not used for offering prayers only but served as basic Muslim institutions for imparting the Muslim Sufi education and practices. Consequently, gutting down of the prominent sufi shrine of saint patron of Kashmir NundReshi at Chrarisharief in 1995 by Haroon Khan R/O Khurram Agency popularly known as Mast Gul is seen as the entry of hardline Islam and the jubilation thereafter by his supporters by chanting in his praise that chrar banie hanie hanie Mast Gul Katie baniewhich means that chrarsharief can be rebuild brick by brick but wherefrom will we get Mast Gul again. To establish its writ in the Valley of Kashmir, it did not stop at that only but gutted many more venerated shrines of Kashmir over a period like Dastgir sahib. In this long war of attrition, we come to a stage when Zakir Musa the most prominent hardline terrorist of the largest Anti-India group declared that his fight is exclusively for Islam, so that Sharia is established here. Both him and Hurriyat conference place Islam central to the Kashmiri Muslim struggle. Putting it into the right frame, Islam has been brought into the picture to achieve the larger goal of Azadi to carry hard liners and almost all the conceivable areas of the society with them.Pakistan accorded centrality to Kashmir by viewing it as an unfinished agenda of partition. This brings into sharp focus Mohd Ali JInah’s statement that “Kashmir is the jugular vein of Pakistan and no Nation or country would tolerate its Jugular vein remains under the sword of enemy”. Zia’s doctrine of thousand cuts to bleed India is an extension of the same ideology and Kashmir banega Pakistan is a manifestation of internalizing the slogan for its domestic consumption as well as to use it as a source of inspiration to its well-oiled constituency in Kashmir. Pakistan sponsored fighters therefore fuelled Anti India jihad in the Valley and ceaselessly waged an asymmetrical war on multiple fronts by embracing radical ideology and combining the same with extremism, terrorism and freedom movement to achieve the political objective of azadi. Burhan wani factor helped Pakistan consolidate in Kashmir. It is he who brought it back into the Political frame. The fact is that the turbulence in Kashmir in which Pakistan has acted as an agent provocateur has certainly played an important role in fomenting trouble there. Pakistan after independence has exploited the situation there to their advantage by sowing the seeds of discord between the Valley and New Delhi. It has spent much of its existence trying to wrest Kashmir from India, using both the cards political as well as religious adroitly and has succeeded in creating a constituency for Pakistan in Kashmir. It gave them a larger space which over the years fostered an ideology where Indian state and the security forces are seen as enemies of the people of Kashmir. Consequently, seventy years should be a long enough period for Kashmir to affect its social and political life.

Stone pelters therefore represent the new age and generation of religious warriors who allowed their land to become a fertile breeding ground for extremism. These Kashmiri youths were transported across the border only to become self-proclaimed freedom fighters with the objective to prolong the combat and keep the Kashmir issue alive. The principle role in this regard has been played by Pakistani jihadi outfits by providing them with appropriate doctrinal and operational support. Since 1989 Pakistan’s ISI has promoted jihad in Kashmir and used the successive generations by indoctrinating, arming and training them for the purpose. This generation is coming under the influence of radicals in questionable madrassas to make them the most radicalized form in its ideological make up which advocates the prominence of Jihad for greater islamization. These people dominate the Valley using erosion of psychological and emotional ties between India and Kashmir as an instrument. A deeper look into the rapid changes brought about by them and their ilk reveals the altered socialbehaviour of Muslims considerably. Dresses like Naqab and hijab alien to Kashmiri Muslims till a few decades ago have become prevalent.

History is witness to the fact that the cycle of chaos is not new to Kashmir. It flows from the Pakistan’s persistent support to the separation of Kashmir from India. The current situation also follows a familiar pattern. The resultant confrontation led to four wars between India and Pakistan over Kashmir. It is a different matter that Pakistan had to lick the dust every time, not only that but lost Bangladesh more than half of its territory in the process. Despite all that Tashkent agreement and Shimla agreement reached between the two countries offered a hope and promise for Pakistan. Lahore declaration was yet another goodwill gesture from India in addition to the numerous track 2 diplomatic attempts but its ceaseless contestation for a pursuit on arbitrary and conflicting claims put forth by it continued. To satiate the thirst of dialogue seekers GOI entered numerous accords with tall and influential political leaders of Kashmir.one such accord known as Delhi accord of 1952 between Shaikh Sahab and Pandit Nehru. Another between Shaikh Sahab and Mrs Indira Gandhi known as Beg Partharsarthy accord of 1975 and another between Rajiv Gandhi and Farooq Abdullah in !986 known as Rajiv Farooq accord. Thereafter round table conference, all party visit to Kashmir, appointment of Interlocutors and all that was possible was done by India but the people in Kashmir were unmoved by such gestures instead continued to be in war mode.

Comprehending the compelling circumstances and new inhospitable ground realities, India is waking up to its destructive potential and intense political polarization as a consequence, whose underlying objective remains not only to liberate Kashmir but be part of international jihad. The realization therefore that terrorism has become a distinctive feature in the evolving situation has become more pronounced. Consequently, India has chosen to pursue a policy of battle against terrorism in Kashmir is winnable. This policy is essentially based on the twin objective of stabilizing the internal situation and controlling the external factors. Major elements of this policy include the tackling substantial core of Kashmiri separatism and de-escalation at the same time intensify its campaign to isolate Pakistan at the regional level first and then at the global level. Post 9/11 made things easy for India to convince and show the world their true face. Not only that Bangladesh and Afghanistan too are victims of the use of terrorism as its state policy. Cancelation of important SAARC Summit in Pakistan last year and surgical strikes against the terrorist bases in POK and the refusal of India to talk to Pakistan on the basis that terror and talks cannot go together, therefore constitute a fundamental shift in the strategic thinking of India. Resultantly the level of threat analysis and magnitude of its consequences has focused on the entire State machinery, employing a full complement of diplomatic, political and counter terrorism measures to achieve short term and long-term objectives. Given the state of hostility between India and Pakistan, it is a tall order for us to contest the explosive insurgency but we must realize that the threat posed by it is real and will not go away by ignoring its damage potential. It is however reassuring that a beginning has been made.

Daily Excelsior |
And the minority question remains
Posted on 7/09/2012 by Dailyexcelsior
Dr Romesh Raina
The wheel of time is never stationery, it moves on and on leaving its footprints on everything that comes its way, especially on the journey of Kashmir in all its dimensions. As a consequence, Kashmir today is a transformed polity bearing little resemblance to its pre-nineties persona when the entire society was bereft of hard edges of religion and politics that it developed later. It has had an impact on Kashmiri society with deep distrust having taken roots in the hearts and minds of the people. This has resulted in the heightened manifestation of political movement where religious and political thought is one of the most contested and explosive subjects.
Minorities in Kashmir have come to realize that the nature of politics has changed since pre-ninety times particularly after KP minority faced sudden and unprovoked exodus from their homes in the valley. It provides an insight of how much the contemporary society has travelled into silent mode about the complex challenges to the minority existence. This, over the years, has become intrinsic to the political culture of the place. For the minorities, of the State this question is looming large on their consciousness. Far from being addressed, it continues to be swept under the carpet only to be neglected. Whether it is their importance in the electoral politics or political irrelevance, it continues to be an area of contention even today.
It raises hard questions about the political rights of minorities. Specific to their rights is the denial of their political claims and accommodation. Options for addressing their concerns means greater civic and political inclusion which seems to have been buckled under the force of the circumstances as a consequence of separatism and fundamentalism. It has generated a dynamics of its own which refuses to stem its flow. It is the harbinger of new public thinking contributory to the evolution of a significant political message which is to keep the minoritiy communities in the time warp with all its brutal consequences. A clear fallout is their existential threat.
Wary of the anxieties of minorities, a modest attempt was made by the National Commission for Minorities (NCM) in recommending a Minority status for Hindu minorities of J&K state. In identical letters (CD/4/98/NCM and CH/4/98/NCM) dated 12th January 1999 addressed to Ministry of Home Affairs Govt. of India and the J&K Govt, Prof Tahir Mahmood, then Chairman of the NCM had said “this commission being a national body overseeing the protection of the minorities, is under an obligation to help all the minorities, both at the national and state levels. Our Hindu brethren are a minority in the state of Jammu and Kashmir and in five other states. We owe them the sacred responsibility of doing all that is necessary to protect their lives, human rights and civil liberties”.
This letter called upon the Govt. of Jammu and Kashmir to accept and implement them through appropriate legislative and executive measures.
It was the first significant response to the horrors of history heaped on the displaced minority community from a statutory body. The Ministry for Minority Affairs picked up the issue from where it was left by NCM. As a first step, it held an interactive session with Kashmiri migrants residing in Delhi NCR at India Inrernational Centre on 15th April 2006. The idea was to have a dialogue with Kashmiri Pandits on the problems confronting them. The author of this piece was one of the key speakers on the occasion. The session was chaired A. R. Antulay, the then Minister for Minority Affaiars who inter alia said: “perhaps grant of minority status to Kashmiri Pandits would go a long way in solving their day to day problems”. As a follow up, Antulay actively pursued the matter with the Prime Minister of India who, acknowledged his communication of 13th May 2006 “regarding granting Minority status to Hindus in Jammu & Kashmir” on 17h May 2006. A somewhat similar response from Smt Sonia Gandhi to his letter of 13th May 2006 said “she had taken note of your views and suggestions in this regard”.
Relevant to the subject, it would be pertinent to draw the attention of readers to the Hon’ble Supreme Court’s decision in CA NO 4730 of 1999 Bal Patil & Anr vs UOI & Ors announced on 8-8-2005, in the case of TMA Pai Foundation (2oo2(8) scc481. This case pertained to the declaration of Jain community as a minority community under section 2(c) of NCM act of 1992. It was also about the question of minorities and their rights.
In this case, among other questions, the Bench was faced with the question “what is the meaning and content of the expression of minority in Article 30 of the Constitution of India? While dealing with the question, the majority in the Bench observed” Linguistic and Religious minorities are covered by the expression ‘minority’ under Article 30 of the Constitution. Since re-organisation of the states in India has been on linguistic lines, therefore, for the purpose of determining the minority the unit will be the State and not the whole of India. Thus religious and linguistic minorities who have been put on par in Article 30 have to be considered State wise” (Emphasis added)
The Court further examined the concept of minorities under the Constitution of India. It felt that “the expression ‘minority’ has been used in Articles 29 and 30 of the Constitution but it has nowhere been defined. The Preamble of the constitution proclaims to guarantee every citizen the liberty of thought, expression, belief, faith and worship. Group of Articles 25 to 30 guarantee protection of religious. cultural, and educational rights to both majority and minority communities. It appears that keeping in view the constitutional guarantees for protection of cultural, educational and religious rights of all citizens, it was not felt necessary to define ‘minority’. ‘Minority’, as understood from constitutional scheme, signifies an identifiable group of people or community who were seen as deserving protection from likely deprivation of their religious, cultural and educational rights by other communities who happen to be in majority and likely to gain power in a democratic form of Government based on election”. “The definition of ‘minority’ given under the Act in section 2(c) is in fact not a definition as such but only provision enabling the Central Government to identify a community as a ‘minority’ which in the considered opinion of the Central Government deserves to be notified for the purpose of protecting and monitoring its progress and development through the commission”
In view of the above, there is an imperative need to create an environment of understanding about the minority concerns, something which our society badly needs. This is rooted in the reluctance to address the displaced minority question consistent with the minority management of the rest of the country. Implicit in this argument is the blood-soaked story of a section of the society who are struggling to remain relevant to Kashmir and its politics and as such seek all the legitimate democratic and secular means for the redressal of their grievances. There is a fundamental need for re-assessment and Articles 29 & 30 of Indian Constitution, if read together, could provide a lead. This provides an ideal framework for minorities sufficient to build momentum on the issue. The whole idea is political protection to minorities through constitutional means.

WEAPONISATION OF RELIGION

The weaponisation of religion has a long history.Partition of India provided a fertile ground and a platform in the form of Pakistan to practice this to the hilt.The story that developed in Pakistan thereafter is all about hardening of religious edges whose natural corollary is the toxic anti-minority sentiment resulting in total social transformation of the society.To practice the supremacy of religion in public life,It turned out to be a manna from heaven for the religious hardliners.The centuries old protracted battle both political,social and legal and the demolition of Babri Masjid in India was used as an instrument for the hardened attitudes of the people of Pakistan to vent their ire on the hapless hindu minority which increased the pace of forced conversion of girls,demolition of temples and a strident minority hatred.
Muslim politics in Pakistan is best understood by its policies towards the religious minorities which is a toxic mix of hate ideology resultantly being treated as second class citizens. It finds expression by instilling recurrent insecurity in them and squeezing their religious space which adversely affects the freedom to practice their religion openly.There is an uninterrupted continuity in such policies best exemplified by the fact that there are only 31 temples functional out of 1288 pre-partition temples registered with Pakistan Evacuee Trust Board.Not only that the 16th century Ram Mandir Islamabad has been reduced to a tourist spot and hindus are not allowed to worship there. The recent destruction of hindu temple site at Islamabad is yet another example of persistent discrimination faced by hindu community in Pakistan.
BRIEF HISTORY OF TEMPLE CONSTRUCTION
Pakistan is home to about 75 lakh Hindus constituting the largest non muslim minority of Pakistan and there are about 3000 hindus living in Islamabad.In the absence of any crematorium in Islamabad people were forced to travel to miles to undertake cremations and perform the last of their dead.Understanding the dire need for a temple complex housing a Temple,community centre and a crematorium,Pakistan Hindu Panchayat spearheaded the campaign for allotment of the land for the said purpose.On the direction of National Human Rights commission,land measuring about 1860/Sq. metre at Sector H-9/2 Islamabad was allotted by Capital Development Authority to Hindu Panchayat in 2017 for the construction of Temple Complex. As a goodwill gesture the present Pakistan Govt.released an amount of Rs.10 lakh for the construction of Krishna Temple.Consequently the Hindu Panchayat started preparations for the construction of the Boundary wall on the allotted land on June 22 2020.Muslim clerics stepped in and things started changing by denying the construction on the plea that Since Pakistan was a Muslim Country as such Hindu Temple should not be built.
Ever since there has been an unrelenting resistance to the construction of Temple therefore under the mounting pressure from hardline religious organizations,Political class and opposition even from the alliance partner of ruling PTI,Speaker MNA Chowdhary Pervaiz Elahi, CDA halted the construction citing non procurement of blue print as a reason.The confrontaition reached a feverish pitch and erupted on Sunday when a group of hardliners vandalized the site terming it as their Islamic duty.
The story that developed thereafter is whether the Temple could be built on Tax payers money.In order to seek clarity on the issue,the matter was referred to Council of Islamic ideology,a constitutional body for its opinion on the subject.Meanwhile Pakistan Court dismissed three identical petitions challenging the construction of Temple.Though there are some saner people also who raised their voices and demonstrated in favour of Temple construction.Even religious organization like Pakistan Ulema Council (PUC) gave its approval for Temple construction.
INHERENTLY INTOLERANT
The construction of Krishna Temple first since 1947 was a new chapter in Pakistan’s long history of pursuing discriminatory policies towards its religious minorities which affected their human rights and religious freedom in a big way. Furthermore using Blasphemy laws as a legal instrument disproportionately affected and posed as an existential threat to them.It is the political ideology which is inherently intolerant towards its minorities and constitutes the basis of social prejudice and harassment to them.
Had the Temple complex been allowed to be constructed,It would have become a game changer for Pakistan by presenting it as a religiously tolerant state in the making.It has only exposed it further for its hypocrisy when it is seen advocating the cause of Kashmir and Kashmiri Muslims.it is to be seen if the civil society musters enough courage to stand up before the religious fanatics and call a spade a spade. There still is a silver lining

VASHNAVI JI TALLEST AMONG HIS CONTEMPORARIES

It is difficult to define the persona of a person who devoted his life to the cause of the community and its people,he is none other than Lala Ji.His powerful presence instilled a sense of confidence in every KP and that is what set him apart from his contemporaries.His sense of helping attitude made him enter not only every house hold but his presence was felt in every conceivable area of the society. My father would often talk proudly about his contribution to Kashmir.He would tell us about the role he played in educating Ladakhi’s about their rights as there was a generalised feeling of neglect in them.The height of the things is that he had been send there on a punishment posting and he utilised the opportunity to the advantage of the deprived people.On learning about his activities,it is said that he was transferred back again. He became instrumental in awakening the people and making them conscious about the political life of the State(as told by my father).

While recollecting my memories about Parmeshwari agitation in 1967,I remember him as a man famous for the slogan Jaikara Har Har Mahadev and panch nara Pandava da chata nara jai Hind.I have grown with these slogans leaving a deep impact on me.Ever since I remained emotionally in touch with this saint.He was the most familiar face of that time and is credited in giving momentum to the agitation.

His post migration innings have also been remarkable as he played an important role in mitigating the problems of the people.That was the time when people had no where to go and nobody was there to listen to their woes.He emerged as the voice of Kashmiri Pandits at a time when it was needed the most.His contribution shall always occupy an important place in the History of Kashmiri Pandits as he was a giver without any expectations from any quarter.

I will quote my personal experience about an important incident were I was directly involved to have his participation.It so happened that we were invited to meet the joint parliamentary committee on the Relief and Rehabilitation of KP,s constituted by Ministry of Home Affairs to discuss its recommendations with them in Rajya Sabha Secretariat.Sh.Venkaiah Naidu was the Chairman of the said Committee,apart from him Sh.LK Advani and all other important leaders both from Government and opposition were its members,fortunately for us all of them were present that day in 2012.The meeting lasted for about two hours.Lala Ji was also required to be part of KP delegation. I frantically searched for him and came to know that he was operated for Prostate by Dr Bl Bhan and was admitted in Jeevan Hospital Delhi and was not possible for him to attend the meeting.Still I took a chance and rang him. After being told about the importance of the meeting he readily accepted and promised me that he would attend the meeting come what may.I was in for a big surprise and never imagined that he would make it against the medical advice.To my utter surprise he came to attend the meeting when he was still carrying the catheter with him and participated along with it.He was greeted warmly by Sh LK Advani there along with all the big leaders.The meeting turned out to be very productive and meaningful. That raised his profile many notches higher up.

Some are born great,greatness is thrust on some and some attain greatness.He was born great.Let his noble soul rest in peace.