Present day generation of Kashmir may not be remembering Dina Nath Nadim but the history and his contribution to its literary world keeps him alive. In fact  without his name the literature of Kashmir is incomplete. He emerged on the scene at a time when Kashmir was passing through a stage of transition dictated by the force of circumstances brought about by the Qabali raid. At the same time people were called to defend the valley from the raiders from Pakistan. Poets and writers played a significant role through their works in retrieving the valley from the clutches of the enemies. It is in this context that Nadim’s contribution is permanently etched in the mental memory of the people and the place.

Background – Nadim was born in Srinagar Kashmir in 1916 to Pt. Shankar Kaul, who died when Nadim was only eight year’s old and was brought up in poverty. Nadim’s mother, therefore, played a significant role in his growing up and evolution as a poet. She originally belonged to the village Muran a village where the oral poetry constituted the part of the culture. Her singing the vaakhs of Lalded and poems of other poets, influenced the growing boy and ignited the flame of poetic genius in Nadim.Nadim completed his academic qualifications by doing B.A in 1943 and B.Ed in 1947. Thereafter he started teaching for many years in Hindu High School Srinagar. After independence, he was appointed as the Assistant Director of Social Education. Because of his cultural background, he also became a member of the Sahitya Academy. Throughout his literary journey, he was greatly influenced by communism and progressive writers. This led him to become one of the founding fathers of the Left movement in Kashmir and also gave him an opportunity to travel to USSR and China. Due to his Leftist leaning, he became a regular contributor to Kwang Posh – a monthly journal run by the communists of Kashmir. Recognising his propensity for communism, he was awarded Nehru Award in 1971. He was also honoured with Sahitya Academy Award for Shihul Kul – a collection of his poems.

Emergence on the poetic scene Kashmiri poetic scene was passing through difficult times as Master Zinda Kaul and Mahjoor’s demise had left a vacuum in the poetry. Around this time Nadim was struggling to make his mark as a poet and he initially began dabbling with poetry in urdu but with little impact. This made him shift to Kashmiri. On being asked about his changed preference to write in Kashmiri, his response was “my mother tongue has grater claim on me”. His first Kashmiri poem appeared in 1942 “Maej Kashir” .The political events especially the 1947 raid on Kashmir saw the great mobilization of Kashmiri poets, writers and artists contributing in a big way to boost the morale of the people and also to instill the fighting spirit in them. It is here that Nadim made his mark when he read his poems Sonth and Graav in a mushaira organized by Arif, a fellow poet.  This was followed by Me Ccham aash pagahich. It turned out to be a powerful anti-war and pro-peace poem. It spread a message of revolution and Nadim as its strong proponent. Thereafter his poems essentially portrayed poverty and intense nationalism. To institutionalize the contribution of poets, writers and artists, the J&K Cultural Front was born. The artists involved used to play in remote rural areas of Kashmir in their mother tongue Kashmiri. The establishment of Radio Kashmir on 31^stJuly 1948, encouraged these artists by providing them a platform which gradually increased its reach and appeal.  Radio Kashmir in due course of time became an important medium of communication and connectivity with the people at large thus making it a powerful tool of resistance against the political crisis of those times. It also turned out to be an instrument to thwart the evil designs of the enemies. New slogans were coined and reputed poets and literary figures were invited to spread the message of nationalism, and mobilization of the people against the invaders.As the events unfolded, his poetic persona became so powerful that this period earned the name of beginning of Nadim era. He was credited with the epitaph of being the people’s poet, while making a distinction between him and Master Zinda Kaul who was described as the Amarnath cave of Kashmir because Masterji’s poetry was spiritually elevating. And Nadim was described as Deodar because of his strength. During his poetic sessions, he was often referred to as a storm in Deodar (because Deodar withstands even the storm).There is a collection of about 150 poems written by Nadim which includes English, Hindi, Urdu and Kashmiri. His notable poems include: a)    Bombur Te Yambarzal (Opera)b)   Trivanzah (Monologue)c)    Bi G’evi Ni Az (Blank verse)d)   Gris’ Kur (Peasant Girl)e)    Dal Hanzni Hund Vatsun (The song of the Dal lake boatwoman)f)     Lachhi Chu Lakhcun (Experimentation)g)    Zun Khats Tsot Hish (Sonnets)h)   Zit’nl (Fireflies)i)     Zalir’Zal (The Cobwebs)j)     Nabad Ti Tethvani (Rock Candy and Worm-seed)There is a long list of his poems but the above-mentioned poems left a significant impact not only on the minds of the people but on the literary map of Kashmir. He is credited with intellectualization and Kashmirization of Kashmiri language. Of significance is his usage of words which he chooses to give them new meaning and wider understanding, for example: ayigrayi and many likewise. Nadim’s strength lies in innovation, experimentation and intuition which he used successfully to capture the imagination of a common Kashmiri. He came across many phases during his period and he responded as per the demands of the time. He presented his ideas in distinct style and mostly in an experimental frame.

Contribution To The Cultural Regeneration The upheaval of 1947 had inflicted an extreme psychological injury on the people which affected the poets, artists and writers in equal measures. The intensity of resultant depression in the environment lent an additional demand for literature that the masses could understand easily and communication through Kashmiri language became an effective weapon. Deeply influenced by agony and burning desire of the people, Nadim chose patriotic poetry and real issues of the people as his theme. The poetry thus composed talked about the miseries of a common man and he contributed notably in expressing the inner urge of the masses. It injected a new energy in the Kashmiri poetry which brought the unjust social and exploitative political conditions to the lime light.He laid a firm foundation on which the Kashmiri literary transition got reared in subsequent years. Its essence lay in awakening the Kashmiri mined which meant the regeneration of Kashmiri culture, its basis and traditions. It infused a new energy in the environment which was quite visible in his poetry and presentation of real Kashmir through Kashmiri poetry is his significant example of keeping the sole of Kashmir alive. It also instilled a revolutionary zeal in the people of the valley by using high voltage slogans like Nara-e-inquilab during the period of political deterioration in Kashmir. This slogan proved to be a great force in motivating the people defend their motherland.His contribution will always remain a source of inspiration for all the generations because essentially he gave a human touch to the poetry. This is visible when he says Me Chhu Hyond ti Musalman beyi Insan Banavun (urge to turn Hindus and Muslims into human beings again,) Sherwani Sund Khab (The Dream of Sherwani).

Didda Rani emerges on the Political scene at a time when Kashmir was passing through a turbulent phase of its History. It was a period of grave disorder and disturbing atmosphere. Hindu Polity of the state was manifesting signs of decline. Instability, moral decay and social degeneration had entered in all the conceivable areas of the society which deeply affected the course of social, cultural and Political life in Kashmir. The History therefore is a sordid record of conspiracies, plots, rebellions and murders. It is not very difficult to imagine as to what might have been the plight of the people who had been subjected to such atrocities.
Didda Rani’s stay at the helm of affairs under such circumstances for such a long period of time testifies her administrative acumen and a thorough understanding of the Politics of her times. She is considered as a lady of powerful frame, beautiful, courageous and capable of taking on her adversaries. Her reign is recorded by the History as the most significant period of those times. This is because she was destined to play a significant and a game changer role.
DIDDA RANI-WHO
She was the daughter of Simharaja, Ruler of Lohara(Poonch)belonging to Gupta dynasty and not Kashmiri by birth. She was also the granddaughter of Bhimdeva Shahi Ruler of Kabul and married to Ksemgupta who ruled Kashmir from 950-958 AD. King Ksemgupta was a debauch who loved wine, women and hunting. Because of his habits he gradually lost the control of the affairs of the state and this paved the way for the queen to step in and to run the affairs of the State. This helped her to increase her area of influence and also pick up the threads of administration. This way she created a space for herself which ultimately turned out to be a process of learning the art of State craft for her. As a consequence, she dominated her weak husband.
Didda Rani and Chanderlekha were prominent among his wives. Chanderlekha was the daughter of the Prime Minister Phalgun but the King loved Didda Rani the most because of her beauty despite she being lame. She had a limp in her one foot. Because of his love for Didda , he was nick named as DiddaKshema. His rule was short lived as he got afflicted with plague which took his toll and died in Vamhmulla(Baramulla). As was the custom, all his co-wives offered themselves to the funeral pyre; Chanderlekha too was among them who after seeking permission from her father and Prime Minister Phalgun set herself on fire . Didda Rani also sought permission from Phalgun to to do so thinking that he would not grant her the necessary permission but she was proved wrong. It was only at the intervention of Narvahana war and peace Minister who saved her life by preventing her from committing sati in the broad interests of the State as he had by then witnessed her running the state quite competently.
Kshemgupta was succeeded by his infant son Ahimanyu. He was crowned under the guardianship of queen mother Didda Rani. She ruled as the regent of an infant King during 11th century and held sway over Kashmir for half a century. Her ascendance to the power and continuity initially demanded the support of Ministers, influential people and large sections of the society. She succeeded by enlisting the support from important quarters necessary for her survival and the welfare of the State.
DIVIDE AND RULE AS AN ACT OF DIPLOMACY
a) Initial years were a testing time for her. As the events unfolded, she rose to the occasion and scripted her own diplomatic skills to meet the challenges of administration. Though her Political journey is marked by deep palace intrigues and efforts to dethrone her but her matching response makes her a tall figure. She is recorded as a celebrated queen, more of a strong than benevolent monarch. She began her rule under the most trying circumstances by facing tense situations. Her first major challenge was to confront Phalgun as she nursed a deep grudge against him on two counts;
1 For having married his daughter Chanderlekha to the King Kshemgupta
2 For allowing her to commit suicide.
Her mind against Phalgun was further polluted by a backbiter Rakkaka. Phalgun was a far sighted astitute diplomat who sniffed the mischief and opted for voluntary self exile by leaving Srinagar and settling at Parnotsa(Poonch) along with his large number of troops. Didda was adamant to seek avenge by sending ushers to murder Phalgun. On hearing this he was soon joined by soldiers loyal to him, who prepared for a clash with queen. She and her counsillors on learning of impending fight faltered and offered no resistance. Two things saved the situation one diplomatic negotiations with Phalgun and his sense of loyalty and service to the throne. He ultimately laid down his arms in the temple of Varaha. This was her first major diplomatic victory which put her firmly in the saddle.
b) SCUTTLES THE PLOT TO OVERTHROW HER
Hardly had she recovered from Phalgun episode, large part of the capital was engulfed by the devastating fire. While managing the post fire situation, she was confronted with yet another conspiracy hatched by the two princes Mahiman and Pattala, sons of her husband’s sister to overthrow her. They were soon joined by the warrior Himmaka, yasodhara and the Brahmin residents of Lalitadityapura. As a next step the rebels advanced towards Srinagar. Realizing the danger that lay ahead, security of the boy King Abimanyu assumed significance as such he was send to sanctuary of Sumantha.
The situation was tense and the apprehensive Queen while seeking the services of her advisors and Ministers found to her disbelief that they had shifted their loyalties except war and peace Minister Narvahana who stood by her side. Without waiting for the consequences, she herself took the charge of the battle field to fight the rebels. She could realize the war cannot be won merely on the physical strength. She therefore used diplomacy of divide and rule to the perfection. She was ably supported by Narvahana as he was well versed with the strategy of war, he offered bribes( Heaps of Gold and much wealth)to the Brahmins of Lalitadityapura. It was a crucial diplomatic step to win over the Brahmins as they constituted the main stay of support of the rebels. This victory gave her an immense confidence and made her position unassailable. To strengthen her position further, she won over yashodhara by making him the Supreme commander of the Army. Kalhana describes this victory as
‘’ she whom none believed had the strength to step over a cattle track-the lame lady traversed in the manner of the son of the wind “
Queen witnessed yet another defiance by Shahi chief Thakkana of Udabhandpura who showed disobedience towards her. Yashodhara was ordered to proceed to handle the Shahi militarily. He defeated the Shahi and brought him to his knees. Didda was happy at the outcome but because of the pursuance of generous policies towards her enemies, she therefore pardoned Shahi and re-instated him. This set in motion a chain of events. Didda was again poisoned by Rakkaka and other courtiers against Yashodhara who did not like his rise. They fabricated the charges of bribery against Yashodhara by alleging that he had accepted money from Shahi to re-instate him. Without ascertaining the truth, Queen decided to banish him as a punishment.
Yashodhara seething with anger, as he was expecting a royal reception, instead impending exile made him to raise the banner of revolt against the Queen. He sought the help of Ermantaka and Himmaka. This fresh rebellion proved more threatening than the earlier ones. She had again to shift the King Abimanyu to safety as a priority. Seeing the disarray in the Royal Army, Queen was besieged in the Palace as the possibility of situation getting out of control was looming large. Narvahana again rose to the occasion along with other supporters and saved the day for the Queen. He re-inforced the Royal Army. As a consequence Rajkulla Bhatta a General in the Army fought bravely and won the war for the Queen. This hard fought encounter hardened her resolve to punish the culprits. Didda avenged her affront by capturing Ermantka and yashodhara and executing them, exterminating their families. This incident increased the profile of Narvahana before the Queen who conferred on him the title of Rajanaka(present day Razdan) as a debt of gratitude.
ADMINISTRATIVE OVERHAUL
Growing in confidence she made sweeping changes in the administration
Appointed Narvahana as Prime Minister
Appointed Rakkaka as Commander in Chief of Armed Forces.
Purged the court of old corrupt Ministers and courtiers.
Appointed Sindhu(son of Palanquin bearer Kuyya) as Ganja, a newly created special post in the Department Treasury. He turned out to be the most corrupt and to escape the punishment, he succeeded in poisoning the ears of Queen against Narvahana by describing him as the impediment and centralizing all the powers.
Narvahana felt desperate as Queen started avoiding him and refusing to meet him under one pretext or the other. Feeling frustrated, he committed suicide.
After the absence of Narvahana, she earned the wrath of powerful and influential Damara Chief threatening her downfall and he was beyond inducements. In the absence of seasoned Narvahana, things looked to go out of control.The services of Phalgun were again sought, even though the normalcy was restored but he proved ineffective to control the situation.
PERSONAL LIFE
Her personal life is dominated by ambitions and hunger for power. Her reluctance to hand over the reigns of the state to King Abhimanyu who was her only son is demonstrative of her cruelty. However her subsequent actions speak loudly about her life.
Abhimanu succumbs to the disease of consumption in 972. This momentarily upsets and shocks her.Places her grandson Nandigupta on the Throne who is son of Abhimanyu and gets rid of him by killing him through witchcraft. Another grandson also meets the similar fate.To control the situation places yet another grandson Bhimgupta on the throne.
Around this time Phalgun dies and Tunga a herdsman from the hills of Poonch gains access to the Queen and subsequently becomes her paramour. He is also rewarded with the post of Prime Minister. With his rise Bhimgupta too is tortured to death in 981.
Tunga’s military achievement is measured by defeating Prithvipala, the chief of Rajapuri(Rajauri). He led the Army and entered through a different route surrounding Prithvipala unopposed which resulted in his defeat.
PUBLIC UTILITY SERVICES
She was momentarily shaken by the death of her only son Abhimanyu and it lasted almost a year. Her steel frame and hard exterior showed signs of melting. As a consequence, took to religion for solace. During the period she built number of Vishnu temples and founded cities. She repaired almost all the temples damaged by fire. Her notable contribution includes;
One temple in memory of her deceased son named as Abhimanyuswamin
Two other temples in her name known as Diddasvamin
Installed number of Vishnu images at Shadipur
Built a temple in the name of her father called Simhaswamin
Built one sacred structurecalled Diddarnatha. Presently remembered as Diddamar situated between Nawakadal and Safakadal.
TRANSITION
Realizing fully well that she was ageing and nobody from her own dynasty was living to succeed her. She soon started looking for her successor and her choice narrowed down to Samgramaraja the son of her brother Udyaraja. Samgramaraja was appointed yuvraj by Queen Didda. She leaves her mortal frame in 1003 AD and Samgramaraja becomes the King.

While concluding, we are driven to construe that despite her colorful personal life, she brought much needed stability to the state. Most of her energies were utilized to repel the attacks of invaders, quash the public revolts and crush the rebellion of Damars. It needs an iron fist and courage to do so. She therefore mixed brutality and ruthlessness as an act of diplomacy to the advantage of the State. Her reign is not matched by any of the contemporary rulers of her times. It is not an exaggeration to say that she has secured a place for herself in the History.

Because of recurrent foreign invasions and their efforts to change the demography, Kashmir most of the times has remained in the news for wrong reasons. The attraction for these invaders was its scenic beauty. During the long course of Kashmir History they played havoc with its social fabric by creating large scale destruction and mayhem, traumatizing the valley brutally in the process. The process of brutality reached its extreme during later years, especially in Afghan rule. At the beginning of the 14th century after the death of Avantivarman, complete purification set in the Valley which rapidly spread to the farthest corners of the kingdom, though Dida Rani who has carved out a special place in the history of Kashmir because of her skilful, courageous and successful rule, did try to stem the rot. Even though she was an outstanding ruler of her times, Hindu rule was touching its Nadir. Chronic internal dissentions were gradually raising their ugly head with central authority too weak to assert itself. Kota Rani’s appearance on the scene is widely seen as a savior at this stage. 

History, it appears, has remained unkind to her, as her contribution has largely gone unnoticed, especially to second generation Kashmiris having little contact with their ancestry. The focus of this paper is about her frequent marriages which have been a subject of intense speculation. In fact such big compromises in her personal life seem to have been dictated by the force of circumstances prevailing at that time and the decisions of remarriage must have been guided by the larger interests of the state. However, it needs a proper understanding and careful analysis but in my own humble way I shall try to present her on the basis of little knowledge acquired through various sources.

Kota Rani – who?

She has been described as the last Hindu ruler of Kashmir who had to face deceit and intrigue most of the times during her rule. There has reportedly been a consistent effort by her opponents to capture and seize the state but she and her loyal ministers acted as an obstruction and prevented Muslim takeover to a large extent during her tenure. She did partly succeed in her mission of not allowing the kingdom to slip away. It assumes significance to know the circumstances under which she came into prominence and played her role almost to perfection.

A foreign invader from Tartar, better known to the history as Dalcha, is reported to have brought large scale death and destruction to the people of Kashmir in 1319. He indulged in large scale loot, arson, massacres sending shivers down the spine of the people as barbarism unleashed by him was never seen by people before. It surprised and baffled the people greatly. Sahadeva, king of Kashmir at the time, got too frightened and left the Valley out of fear leaving behind the people at the whims and fancies of ferocious Dalcha. Terror stricken people, on hearing about the disappearance of their king, fled to safe havens reducing the Valley to a ghost city. 

King Sahadeva’s disappearance created a power vacuum in the kingdom which made it as hunting ground for other people to stake their claim for the throne. At this stage, three claimants appear on the scene. One a scheming and clever Shahmeer who was appointed as some official in the palace by king Sahadeva himself, by dint of his hard work and intellect both within and outside palace. But for tactical reasons he is reported to have withdrawn from the race thinking probably his time was yet to come and leaving the field open for another man. 

Second, Rinchan Shah, a prince from Ladakh who had been granted political asylum along with his followers by king Sahadeva. He too had proved his credentials by helping the king to retrieve the situation from external aggression which had earned him considerable respect. This made him fairly popular there. Third, Ramchandra the Prime Minister and commander in chief of the armed forces, who too was in hiding at the time of aggression by Dalcha. The power struggle hastened when the news of Dalcha’s death along with his army in a snow storm spread, Rinchan Shah clearly emerges as a man with mission. He alongwith his faithful followers outsmarts Ramchandra by getting him killed and capturing rest of his followers which include Kota Rani also.

There are various schools of thought about her lineage as to who she was. Some authorities believe that she was the queen of King Sahadeva who had taken refuge in the fort to avoid Dalcha’s fury and some strongly believe that she was Ramchandra’s daughter. It has a wider acceptability. But one thing on which everybody is almost in agreement is that she must have been very young and beautiful. 

Marriage as an act of diplomacy

Weakened by continuous misrule and torn by internal crisis, Kashmir lay at the crossroads. To begin with, it is important to make a mention of King Harsha who ruled Kashmir in early 1100 A.D. Some of his controversial decisions played havoc and probably shaped the destiny of Kashmir. He is reported to have re-organized his army on the basis of caste reservations and the impact of this short sighted policy proved very costly in later years. As per Kalhana, the army was divided in groups of 100 soldiers, each group kept under the command of a Muslim officer. This was done to prevent revolt and ensure its loyalty to the King. Muslims gradually started organizing themselves as a force only to emerge as an important distinct group. After Harsha they used their war fighting capabilities and defense qualities as an instrument to increase their influence in army. It is their very strength which helped many rulers to retain power on tottering thrones. Because of one wrong step an atmosphere of conflict and confrontation developed between professional and Muslim soldiers. New policy of liberalization came into existence to stop it but it resulted in the cracks in co-existence, traditional unity started crumbling and poison of religious conversion started spreading.

The roots of Hinduism were getting severed from its civilization with the inflow of foreign religious preachers, with large scale politico-social upheavals threatening the basic civilizational structure of the Valley. The need to keep the soul of Hinduism alive assumed significance; Kota Rani’s subsequent decisions reflect her burning desire and intentions clearly. She begins with Hinduising the minds of foreign rulers by using marriage as an act of diplomacy and this is very clearly revealed in her follow up actions like:

1. Her marriage with Rinchan Shah, killer of her father Ram Chander.

2. She continues to be known in the history as Kota Rani till end though her husband Rinchan Shah converts to Islam and is known as Sadar-uddin.

3. She does not allow her son Haider, born out of marriage from Rinchan Shah, to become king after the death of Rinchan Shah.

4. Instead, she marries again to Udyandeva, brother of Sahadeva only to retain the kingdom of Hindus.

5. Her preference of Bhikhshan Bhatta as Prime Minister over Shahmeer.

From all these accounts one deduces the prevention of basic society of Kashmir from erosion and prevalence of Hindu character of the society as the driving force behind her compromises in her personal life. Marrying the murderer of Ram Chandra for example is something extraordinary and denial of throne to her son Haider is equally very bold, courageous and a diplomatic step. All the important steps taken by her convey that she wanted to control the total administrative structure of the state with the sole objective of maintaining the indigenous Hindu faith of the state and prevent Muslim ruling class from emergence by diluting the patronage to it and denying it the important support structures for sustenance. Even scheming Shahmeer’s ascendance to power by eliminating Bhikhshan Bhat the PM by deceit is seen as his desperate act to seize the power. To ensure the success of this programme, he even enlisted the support of Lavanya, a powerful minister who prevented Kota Rani from reprisal, necessary for weakening the political control of Kota Rani from within.

Even while convinced about her being trapped by Shahmeer’s troops inside the fort and knowing that her end was near, yet she was preparing battle strategies to thwart the conspiracy and decided to play a diplomatic card by offering herself in marriage to Shahmeer. Her subsequent suicide after releasing that inevitable can’t be stopped, was aimed to prevent Shahmeer a diplomatic victory of catching her alive.

With her death, history witnessed the end of an era. In her lived a very courageous and a diplomat par excellence of her times. She weathered every storm with poise and emerged stronger after every event. But misfortune never allowed her a peaceful life, it haunted her at every step. She had to fight anarchic conditions prevailing in the state at that time when foreign invasions and intrigues were a common feature. At every stage she succeeded in reassuring the people about her capabilities as a ruler. She has secured a place of prominence for herself in the history of Kashmir. I conclude with Jona Raja’s saying about her “As the canal nourishes cultivated fields with water, so did the queen nourish the people by bestowing much wealth on them. She was to the kingdom what the moon is to the blue lotus and to the enemy she was what that luminary is to the white lotus”.

The year 2019 was a year of profound significance for the State of J&K,more so forKashmir the hot bed of terrorism led separatism.In order to make a real difference to Kashmir and Kashmiris India wrote a new chapter in Kashmir.The driving force of such a step was the depth of dissatisfaction with the state of India regarding perpetual rebellion there that defied all the patterns of reason and logic.With the removal of article 370 from the scene and the separate constitution gives India a strong psychological footing in Kashmir and therefore a game changer decision.
Propelled by the changes and new realities brought about in Kashmir,the year 2020 gets with it the daunting challenges for displaced Kashmiri Pandit community to refashion its linkages with Kashmir.The debate is located in reframing the prevailing understandings to seek and recognise lien on Kashmir.The issue is fundamental to the displaced Community as Kashmiri Pandits sit at a complex cross roads where the impacts of displacement, running conflict and socio-cultural fragmentation collide.It is easy therefore to think in terms of their future in optimistic terms,while uninterrupted continued exile provide a myriad of challenges but it also contains lessons to be learned.Consequently the dramatic but peaceful end of article 370 and re-organisation of J&K state has increased the pace of expectations in displaced community.

With the evolution of new realities,though yet to take roots,it is now possible to hypothesise a situation of re-construction of displaced Kashmiri Pandit community’s connect with Kashmir.It thus is central to the quest for communion.Healing for Kashmiri Pandits though is still a journey as they continue to grapple with post exodus issues.Not only that but safeguarding the socio-political security too remains the most critical thing to be addressed convincingly.Here lay the root of the problem that could affect the political fortunes of this beleaguered community in a big way.An enthusiastic situation thus could potentially become a weakened resolve.

PROLIFERATION OF LOCAL INTERNAL DEBATES

The atmosphere of post 370 sentiment ignited the spark of hope about a home in Kashmir.Politically the conditions cultivated by its erasure have accelerated the expectations in the exiled community.Owing to the reinvigorated situation,2020 therefore will see the expectations gaining some momentum.As such Kashmir’s body politic cannot obscure the changed reality of mainstream political thought and public opinion in relation to J&K.To take a critical view it refers to the re-assertion and restoration of its legitimate place in the society of Kashmir.Accordingly in pursuance to a new course of Kashmir policy time has become a vehicle to further the injured interests of displaced community.

Consequently flurry of local debates about the community prospectus in the aftermath entered the picture.It is about livelihood and longterm objectives of KP’s should a real opportunity of re-connect come its way.It will take a harder discussion though multiple heterogenous factors are at play necessarily not complementing each other but past memories steeped in the reluctance to acknowledge the atrocities and a consistent denial of KP’s wiped clean of Kashmir refuses to die down and that stays preserved for posterity.

These debates are expressive of a relentless civil struggle of which retrieving the lost territory is an important issue.It is by no means the sole motivating force but the story of a community in which its civilisation and social life has been destroyed.While setting out on a path full of thorns it is clear that the currents of thought are divergent inconsistent and directionless.For reasons of politics if not principle the so called decision makers have reached a point beyond which they cannot go.As a distant observer therefore,upon deeper analysis sharp schisms shrouded with internal divisions so characteristic of the exiles often come to the fore.

However surge of the future in Kashmir continues to be a dominant idea.Accordingly through a long series of internal meetings and academic debates though split by division into two social poles that overrun the objective of forging a new path in Kashmir.It only sharpened the existing divisions and intensified the dissatisfaction of the community with its social institutions.The homeland pole refuses to see the rapidly changing political realities and willingly allows itself to remain in a frozen state.It remains stuck in the throat neither can be swallowed nor can be thrown out.The habituated naysayers another pole gaining an upper hand in their anti Kashmir connect initiative have compulsively become dissatisfiers.As a disturbing phenomenon which indeed it is,it tantamounts to encouraging social malcontents to the centre stage who promote discord and bolster a culture of rebellion.It has seeped deep into the civic activism and this is not lost on the political class of the country. The brazen and open display of divisive multi-organisational community politics is another pole and illustrative of mounting set of challenges witnessed over a period of time,this tumult highlights a significant gap between the community and its organisations.Reflective of discontent, it is driven by variety of factors notably continued neglect towards the displaced and lack of commitment.All of them play a crucial role in shaping the current moment of community unease.Its wider implications can be understood by the deep divisions in the community fabric,culture and also its approach towards the politics of the place.It is a manifestation of pervasive factionalism resulting in total disillusionment and consequently a fertile ground for the disconnect with Kashmir.

The inability to manage the destabilising internal forces has deprived the exiled people both with a voice and a plateform.How wide spread is this phenomenon can be gauged from the fact that displaced people have been left floating and out of the political firmament.Its effects became manifest gradually by disrupting and unsettling the struggling community the momentum in a slow motion.It has acquired a hard edge difficult to fathom as our disagreements,though not known so far have come to the fore now.It is an asymmetry which is diagnosed as one of the factors responsible for avoidable obstructions in realising the larger objectives.It is now intrinsic to the post exodus politics and culture of the commentariat. Accompanied by an uncomfortable reality of driving away from the central issue of reversal of displacement in near future,it is impeding their political and civilisational imagination.Resultantly have stood together for a common cause but failed to create and share a common plateform.In all probabilities this battle of perceptions is going to be a protracted campaign.

To stay true to the facts there is a mounting evidence suggestive of silent but slow reverssal of exodus at the individual level gathering momentum.Rooted as it is in a long running displacement there is a growing interest in the aftermath of changing nature of the State.Notwithstanding the desire of various organisations to retain their socio-political control over the displaced community.It is manifested in the considerable anxiety about the organisational struggle for its rights loosing energy and direction.Guided accordingly by the impulse of being lone hunters re- construction of sharing a communitarian destiny and a social position in the society though not well directed is gradually beginning to emerge in the psycho-emotional world of exiled people.

Presuming the differences are overcome,the next is what constitutes connect with Kashmir for these uprooted people and how to re-define their social inclusion.It stems from the impact of exodus to re-conquer and re-integrate the uprooted community with the land of origin.The idea is situated in the complex process of political and democratic transformation underway in Kashmir.To overcome the stiff challenges in the face of range of struggles specifically related to the fragmented responses to the disturbances let loose by radical social changes is crucial.

CONCLUSION

Embedded in the socio-political existence of the uprooted community,cultivating a future that surely is common to their identity and homes assumes significance.To set in motion therefore the process for its permanent settlement is fundamental to community discussions.On closer inspection it seeks to affirm the centrality of their Kashmir connect.What really therefore is the issue at the moment is to adopt a firm position on the question of restoration of a legitimate minority space for conflict torn Kashmiri Pandits.In actuality it touches upon to contest the minority vacuum by permeating into new spaces institutional, economic, conceptual and ideological.Consequently during the process some features of minority edifice erection an element of fundamental importance to the beleaguered people do come into play.

To remain relevant and useful to the Kashmir’s transformative politics,taping its evolving language to stand to be counted in the fight against geographic detachment is important.The force that drives it is not a person,it is an idea.The approach to the issue is based on to rebuild the remaining pieces of community life on the premise that present greater visibility to the forced displacement has become a major element in the National discourse missing hitherto.As the long term survival constitutes an important pillar of post exodus struggle as such Is intricately linked to the formation of a new format for political action.Such a depiction is entirely based on whether the chances of survival for this uprooted community are better in its land of origin or by staying on as is where is basis.
This narrative gets its sustenance from the most symbolic if not effective by the Political statements made by Sh Inder Kumar Gujral the Former Prime Minister of India sometime back that “Agar Hamey Bharat Ka Pura Khazana Bi Khali Karna Padega Kashmiri Migrants Ko Wapas Kashmir Bejney Ke liye Hum Peachy Nahi Hatengey” and Modi Ji’s recent notable comment to a visiting Kashmiri Pandit delegation in USA that “Aap Logon ne Bahut Saha Hai”.

I therefore conclude on a positive note that every end has a new beginning.

Kashmir of the yore has evolved after a long process of confluence and assimilation.It begins with the creation of a social polity shaped by currents and cross currents of the civilisational History.It formed the broad base on which the idea of Nationhood was formed.However in coarse of time the democratic values suffered immensely.This erosion in the value system rendered Kashmir vulnerable to the growing tide of religisisation.The rise of forces who advocate blatant secessionism therefore should not be seen as an abrupt development.It is a product of interplay between religion and politics which has a long history.As a matter of fact religion has been made susceptible to politicisation.From late1920’s the winds of change were palpable in Kashmir.It started with breeding negative trends and movements which expressed itself when Durga Devi a Kashmiri Pandit lady in1928 was murdered in Kashmir and her body recovered from a drain in Karan Nagar Srinagar.Not only that but some cases of cow slaughter too have come to the light.It was natural for Kashmiri Pandits to get frightened as it reminded them of the dark days of inhuman Pathan rule.Such acts remain unexamined.It resulted in sowing psychological roots of discontent.1931 in this regard stands out as a year of profound significance as it laid the foundations of fault lines which eventually became bitter battle lines.
Consequently the year 1931 became the landmark in the process of change foisted on the otherwise serene and calm Kashmir that time which gradually started entering in the empty spaces of the society.An uninterrupted continuous process of change though faint in the beginning but became bolder, aggressive and agitational with the passage of time, was put in motion and the first crack in the edifice of the pleural social structure and political framework of Kashmiri society came to the fore in February 1931 when nine members of Zana kak’s family were axed to death by the people from neighbouring village watakul.Kanikoot is a village situated in Nagam Tehsil Chadoora District Budgam and it had a sizeable KP population in 1990, though watakul essentially was inhabited by Muslims with no Kashmiri Pandit families.Notable is that Zana Bhat was instrumental in providing his huge land for tenancy cultivation to the Muslim peasants.He therefore commanded a lot of respect from the people not only from his village but from adjacent areas as well.Liquidating him and nine members of his family as such cannot be without a reason though unknown to us till date.After the killings the perpetrators of the gory crime set his house on flames ostensibly to leave no evidence behind.Relevant to mention here is the concocted report prepared by the local Patwari in this regard by blaming incident to “Atish Naghani”(Accidental Fire).With this report serving as a crucial evidence in the case,it was but-natural that the assassins would be let free but it was for the crucial evidence of their faithful Gujjar servant who had also saved the lone survivor of the carnage by jumping from the window along with the sleeping boy, proved to be decisive in sending nine out of thirteen accused to gallows.The incident sent shock waves through the fragile hindu minority.This incident is enough to merit the attention as it brought itself with new emergent realities making the insecurities in Kashmiri Pandits more palpable.It gets a whole new life on 13 July 1931.
INFLUENCING FACTORS
The underlying crisis in Kashmir needs to be read against the slow growth of Neo-Fundamentalist movements from 1920’s.Key amongst them was the arrival of Jammat Ahle-Hadith,a religious order.Its political reach for decades was marginal but went on to accumulate the strength and greater momentum in later years.Its progression gradually framed the conflict entirely in terms of the religious identity.It originated from the unease of Muslims with the erection of power structure by Maharaja perceived as Anti-Muslim by them and it continued to dominate the political narrative thereafter.In its wake Kashmir underwent an accelerated process of battle of public opinion against the Maharaja and his rule.Rooted in the particular identity, this ideology fostered more exclusive and polarising relations.It played a crucial role in transforming the entire social order as such is seen as a turning point in the History of Kashmir.In order to make a proper assessment about the psychological situation of the Muslim Kashmiris it assumes significance to understand some significant features of Islamic polity that existed prior to Sikh and Dogra rule. 
Muslim rule in Kashmir lasted for about five centuries precisely from 1320-1819.During the period there were three distinct type of rulers namely Independent Sultans 1320-1586,Mughals 1586-1753 and Pathans 1753-1819 who emerged on the scene and ruled Kashmir.Under the domination of Muslim rulers their personal propensities left its imprint and it opened the doors to foreign influences from Persia to Turkistan.It was because of compelling circumstances and the conditions prevailing that time which forced the people of Kashmir to assimilate the alien culture foisted on them.Religion during the period formed the base of governance in the State and subsequent developments were clearly based on religious lines.People gradually had become accustomed to Islamic ideals by imbibing and internalising the new culture.it was none other than the local bureaucracy which was pressurised to achieve its desired religious objectives.Consequently religion became a common thread between the ruler and ruled.Accordingly there was a simmering discontent in its Political journey when the Sikhs ascended the throne followed by Dogra rule and the bitterness started becoming manifest because Muslim Kashmiris found it hard to accept the Hindu leadership.An acute sense of loss of power and influence gradually came to the fore in the guise of political opposition to Maharaja Hari Singh and it was gaining momentum with each passing day.His rule in Kashmir was seen as a Hindu rule and the state as Dogra State whose intention apparently was to broaden the Hindu nature of the State.This perception was further strengthened by the feeling that the Hindus had got an upper hand and predominant voice in the administration.
PRE JULY UPHEAVAL 
in the strategic calculus of British,Kashmir had emerged as a key region.Accordingly the Colonial powers are widely believed to have engineered a revolt against the Maharaja.Many commentators have suspected signs of conspiracy against Mr.Wakefield the Prime Minister and a British Resident who was more than a spectator in precipitating the crisis and that he was used as an instrument to promote the British interests.The immediate provocation for hatching the conspiracy by British Political department was provided to them by Maharaja when he took a highly patriotic stand at the Round Table Conference in London and to coerce him into submitting to the long British promoted demand for lease of strategic Gilgit. Gilgit for them was a meeting ground of Afghanistan, Russia, China and India and its importance was described by Lord Curzon, the Viceroy of India : 
“It is one of the northern gates of India through which a would be invader must advance, if he advances at all. Gilgit occupier a strategic place and the Indian Government harassed by Russia’s growing restlessness in Central Asia, knew it for the key of great northern gateway into India, a key worth holding even at some cost in toil, money and valuable though less-human lives”.From these words,it is understandable that the fear of Russia remained upper most in the British Government of India and it shaped its policies accordingly.It became vital for them to take Gilgit under their control had and the upheaval in Kashmir provided them with a good opportunity to obtain Gilgit and adjoining areas from the Maharaja It therefore became highly expedient to pin him down in the communal tension brought about by inciting Muslim majority against him as he belonged to a faith that was not Islamic. The perceived objective of July 13 incident therefore was to destabilise his Government by provoking the Muslims and terrorising Kashmiri Hindus through a communal violence unleashed against the Hindus of Kashmir.Being its main offshoot,the floating of anti-muslim feeling greatly altered the scene by setting the stage for the agitational path which slowly but steadily became quite fervent and violent.Consequently it set off a chain of events prior to the great upheaval of July 1931 viz.Alleged disrespect to Holy Quran in Jammu,Interference in the Khutba of a Maulvi on Eid day and Refusal of permission to offer prayers to Muslims in a Village Digore in Jammu.The essential point common to these stories is that Maharaja’s Government allegedly had disrupted Muslim Worship in Jammu province.The news travelled throughout the State with a telling effect on mass mind of Kashmir.These events were effectively used to plant the seeds of discord which germinated into a bigger uprising in1931.It thereafter entered into the core of the collective Muslim psyche thus providing a focus for public demonstration and agitation.

FLASHPOINT 
In order to further the cause of Muslim Kashmiris, a well attended public meeting was convened by young Muslim Association(YMA) at Khankahi Moula on June 21,1931to forge unity in the Muslim Leadership of the time.it resulted in the constitution of a seven member Committee to take up the issue with Maharaja.Suddenly an unknown man erupted like a volcano during the dying moments of the meeting and started shouting Anti-Hindu slogans.He delivered a highly electrifying and inflammatory speech against Maharaja by saying that“The honour ,respect and reverence of the Holy Quran are dearer to the Muslims than earthly kingdoms.They can never tolerate any interference in their religion or defilement of their Holy Book.The Government of the Maharaja does not care for his subjects.It has no touch with the people or any sympathy for the downtrodden.Oh Muslims arise! Time has come when you should retaliate bricks with stones.I warn you that your representatives and memorials won’t rescue you nor will these papers remove injustice and misery. You must stand on your own legs and fight against the autocratic force.Even if you have no arms fight with sticks and stones. He exhorted them to “Demolish this edifice of injustice,cruelty and subjugation”.His unexpected emergence on the scene sparked a fundamental debate about the identity of this hitherto unknown person.It later came to be known that his name was Abdul Qadir Khan who was accompanying Major Bott,British Army Officer and former British Resident as his cook.He belonged to a Pathan family of Rampur associated with the pan Islamic movement of Maulana Jamal-ud-Din Astaribadi.They were staying in a Houseboat’Kashmir Sunflower’ in Dal Lake owned by Aziz Wangnoo.While dropping him at the meeting venue,Major Bott is believed to have told him “tell your God to free Kashmiris from this oppressive rule.”To evade imminent arrest after the event Qadir went to Muhammad Amin Farooqi’s house and changed his clothes there (Kashmir ka Siyasi Inqilaab, Vol I, p55.).Consequently he was booked under the sedition charges and arrested under section 124-A and 153 of Ranbir Penal code on June25,1931.The Sessions Court started hearing the case from 4th July, and held three hearings subsequently on 6th,7th and 9th.It drew a large number of people to the Court to keenly watch the proceedings of the case.Sensing the trouble because of public interest in the case, the venue of the trial for July13,was shifted to the Central Jail Srinagar Kashmir.Some four to five thousand people had assembled to witness the trial.Upon the arrival of Sessions Judge at around 1.00 pm,when public was preparing for offering noon prayers,it insisted to enter the compound of the Jail.The denial infuriated the crowd who besides shouting slogans against Dogra rule demanded the release of Qadir Khan,emotions ran too high and the mob resorted to violence by pelting stones on the Police,confrontation became inevitable resulting in the cane charging of the people.This news was received with more anger and fury resulting in the pitched battle between Royal Dogra Army and the incensed crowd.On seeing the situation getting out of control, the Governor Turlok Chand ordered to open fire to quell the protesters.It ensued in the death of 21 Muslim agitators.
The news spread like a wild fire and the dead bodies thereafter were carried in a procession on the cots to the city.Seeing the blood and the bodies being carried on the Charpoys,the atmosphere became surcharged and resulted in the mobilisation of the mob in greater numbers.Public wanted their burial at one place which would act as a monument of sacrifice.Subsequently it was decided to bury the bodies in the compound of Khanqah-i-Maula which later was named as Mazar-i-Shuhada.
POST JULY13
It created a great resentment in the mob mind against the Hindus as all the officials almost were Hindus so was Maharaja.This was enough to arouse Muslim public opinion against the Government which turned a dislike for Maharaja’s rule into an organised opposition movement.It resulted in inflaming the Anti-Hindu passions leading to the spewing of their venom against the Hindus.It ignited the communal fires and Kashmiri Pandits became victims of the mad frenzy.Its progression led to the crowd moving quickly towards Maharganj an important trading centre,owing to the panic Hindus had already closed the shops and fled.But this didn’t deter the people who broke open the shops owned by Hindu Khatri’s and Kashmiri Pandits and looted them.This was followed by a serious rioting at other parts of the city like Vicharnag,Naushehra,Khan-Kahi-Moula,Bohri Kadal especially the residential pockets inhabited by Kashmiri Pandits where hundreds of houses and shops were ransacked and plundered and Hindus violently beaten.The rioters left three dead and163 Hindus wounded.This communal rampage held the city in its full sway for almost two weeks.As per the Government records the losses suffered by them was estimated to be around a crore of rupees.The failure on the part of administration in providing protection to these victims of loot and arson had an add on effect.In this entire episode the role of Police Minister Mr.Wakefield was found highly doubtful as its escalation was attributed to him for his failure to act and take timely action.It proved a turning point in the muslim movement of Kashmir and the ideology became emphatically communal. To prevent the situation from any further deterioration the city was handed over to the Army.
After igniting the communal fires,Kashmiri muslim movement remained under the direction and virtual control of the Punjab muslim leaders who were quick to form an organisation called Kashmir committee and nominated Mirza Bashir Ahmad (Head of Ahmedis) as its President and Dr Sir Iqbal as its member.The committee quickly gathered momentum and decided to observe August 14 1931as Kashmir Day and the meetings were held all over India in Delhi,Mumbai,Calcutta Shimla and elsewhere.Despite prohibition the day held demonstration in the State including a rally of an estimated 50,000 people outside the Jama Masjid.It was also influenced by the initiation of fierce propaganda campaign against Dogra rule from Lahore by the muslim press.Leaflets and pamphlets spoke of deliberate suppression of the muslims and instigated the people to rise against the so called Hindu rule by alleging that Islam was in danger.
It resulted in the birth of an intensified ideological movement with definite political goals against them.With roots in 13 July,it raised the guard of passive muslims against the Hindus and increased its footprint with deeper pockets.It resulted in paving way for the domination of spaces by the people who had religious advantage and this imposition continued with a speed.It is only reasonable to assume that the trajectory of this upheaval was to impose the muslim agenda which has predominantly remained impregnated with Islamic ideals.It therefore became consequential during critical junctures.
Kashmir from1931, onwards entered into a new phase by laying the foundation on which transition of Kashmir to Islamic one got reared in subsequent years.The history thereafter is strewn with the debris of sectarian conflict and political intrigues.Its essence lay in awakening the Kashmiri muslim mind by cyclic mobilisations which has given way to the creation of a certain mental framework resulting in the creation of religious platforms that are exclusive in nature and breed hatred.This phenomenon of cyclic agitations created an invisible wall between Hindus and Muslims. It represented an urge to change the existing socio-religious frame preparatory to pre-scripted changes in the public mind. consequently impacting the inter-community relations slowly with an uninterrupted continuity.
CONSTITUTION OF BARJOR DALAL COMMITTEE
Consequent to the July 13 developments and its aftermath,Maharaja’s regime constituted a five member committee under the Chief Justice of High Court Borjor Dalal with two non official Muslim members who under intense public pressure refused to be its members.The Dalal Committee report concluded that “There is not one act of bravery to the credit of Police during the disturbance.Every witness official and non official were conspicuous by their absence until the Military arrived”.As a follow up of Dalal Committee report Mr.Wakefield was asked to resign.He was replaced by Raja Hari Kishen Koul.Despite the steps taken by the regime to look into the matter disquiet among the Muslims continued.Thereupon to bring peace to Kashmir Sir Sayed Meher Shah a non Kashmiri Muslim and founder of a religious sect Hizibi-ullah was hurried to the Valley to mollify the Muslims.To pacify the Muslim Kashmiris an agreement was reached between them and the Government which came to be known as Temporary Truce.According to the agreement Muslims were to stop the agitation,no provocative speeches against the regime and to remain loyal to Maharaja.Government in turn agreed to suspend all the measures undertaken to suppress the agitation.
The concessions and favours contemplated by Durbar after truce agreement towards the Muslims did not find favour with the KP’s,feeling that it tantamount to policy of appeasement.They felt aggrieved and started opposing Muslim demands and also wrote to the Prime Minister in this regard that ‘they did not like that the Government should have parleyed with the Muslim leaders who were mainly responsible for the riot and loot in which they had terribly suffered.‘After the initial refusal by the Prime Minister to accept them as true representatives of the KP community, Government conceded to grant them some minor demands.Resultantly the agitation came to an end.
To further the Imperial interests,British forced the Dogra regime to constitute Grievance Commission for a probe into the complaints of people.The same was appointed by the Maharaja on November 12,1931 under BJ Glancy an officer of the Foreign and Political Department of Government of India.Glancy Commission Submitted its report to the Maharaja on March 22.1932.It advocated greater civil liberties for Muslims and more Muslim appointments in the Government.After the recommendations of the Commission became public,Kashmiri Pandits rose in revolt in the form of ‘Roti Agitation’against the report.There was a feeling in the Hindu community that the provisions of the report were unfavourable to them and disowned Sh Prem Nath Bazaz who represented the Pandit community as a member of Glancy Commission.He was also removed from the Presidentship of Santan Dharam Yuvak Sabha and replaced by Sh.Jia Lal Kelum.it urged the Maharaja not to implement the report.It led to the arrest of many Kashmiri Pandits including Kashyap Bandhu.It struck a serious blow and further polarised the two communities.
CONCLUSION
Constructing post 1931Kashmir,manifestation of anger against the Durbar yielded a good harvest and opened up new possibilities.The incidents of July left serious repercussions that were to echo in the state during the coming years.with the great emotional surge on its side,it became easy to start dismantling the old order in the run upto the construction of a new socio-political process.It prevented the leaders of the time from fully incorporating all the religious and ethnicities into the political identity of Kashmir.The determinants of the new construct emerged in the form of assertion of Muslim edge of Kashmir identity.It also set in motion the gradual process of sharpening its edges which was constantly nourished in the subsequent years.It began to develop in a certain direction that led to the closure of alternate political spaces.The same process was influencing erosion of plurality.
The new phase of politics begins with the continued assertion of keeping Kashmir as a distinct political community.Accordingly politics of discontent rose to the dominance which expressed itself in the formation of J&K Muslim Conference,offering a common political platform to all the Muslims of the State.The political and ideological components of Muslim Conference need to be located within the configuration of its agenda which states to Work for the unity and cooperation of the Muslim masses and to safeguard the political rights of the Muslim community of Jammu and Kashmir.Since the Valley was under the grip of full blown political movement against Dogra regime,it succeeded in keeping the religious particularity alive which in any case proved to be politically divisive.It thereafter entered into all the conceivable areas of the Muslim society by evoking the political psyche of the people to the extremes.Subsequently it formed the core of political power in Kashmir.

LIVING SYMBOLS OF PE RSECUTION

Muslim rule in Kashmir lasted for about five centuries precisely from1320-1819.During the period there were three distinct type of rulers namely Independent Sultans1320-1586,Mughals1586-1753 and Pathans 1753-1819 who emerged on the scene and ruled Kashmir.Under the domination of Muslim rulers their personal propensities left its imprint and opened the doors to foreign influences from Persia to Turkistan.The history of Kashmir recognises the Muslim rule as Sultant period and most of this period is all about intrigues,sabotage,bloodshed,religious persecution and forced conversion.

This period begins with laying the foundations of Islam rooted in the interplay between religion and politics.With religion playing a dominant role,the invention of Anti-Hindu policy of its authors found its operational spaces for the brisk expansion.It unfolded the wider agenda of conversions forced on the natives which almost became an unwritten state policy.It was put to use as an instrument in establishing Islam in Kashmir.This policy was executed in the subsequent periods of Muslim rule barring a few with the ferocity and aggression as its main determinants.This was modified from time to time and tailor-made to serve the desired interests.As a fall out,it resulted in confusion and fear in a society were violence and bloodshed was an alien phenomenon.
Because of compelling circumstances and the conditions prevailing that time which forced the people of Kashmir to assimilate the alien culture foisted on them.Religion during the period formed the base of governance in the State and subsequent developments were clearly based on religious lines.People gradually had become accustomed to Islamic ideals by imbibing and internalising the new culture.it was none other than the local bureaucracy which was pressurised to achieve its desired religious objectives.
The great event of Mongol invasion shook and moulded Kashmir permanently.Thereupon the onward political and social journey is full of unhappy and unpleasant trail of events.History bears witness to the torture,miseries,cruelties and pain inflicted on the hapless populace.It has preserved the symbols of persecution with the treatment that it deserves,till date and these have become a part of vocabulary and common lexicons in use.The subject matter of this write up is to revisit some of these symbols for the posterity.
BHATTA-SAGAN
Jonaraja was a well known chronicler of his time who produced a chronicle “Jonaraja’s Rajatarangni”but died before the completion of his work.He gives us an account of Kings of Kashmir from Jayasimha to Zain-ul-Abdin in 976 verses.He was the court chronicler of Zain-ul-Abdin,a lineal descendant of Shahmir.Sh S K koul has made an english translation of his work.He has recorded Dulaca’s barbarity in its entirety which became the turning point in the history of Kashmir and opened the country to foreign infiltration.
Kashmir was ruled by Suhadev at the time who ascended the throne after the death of his brother Simhadeva in the year 1301.At this stage three main actors appear on the scene,who were granted political asylum by the King Suhadev namely
LANKAR CHAK-Because of family feud,he migrated from Dardu to village Trehgam and the same became the seat of Chaks in subsequent years.
RINCHAN-A fugitive refugee from Tibet was granted asylum by Rama Chand,the Army Chief in the Suahadeva’s Army.
DULACA-of Mongol origin was a General of Emperor Karamsena.Jonaraja says that it is not his original name but the designation of his office in Mongol Administration.However

Mirza Haider confirms the name of Zulchu as Zulaji.for further references we will refer him as Zulchu.
Zulchu invaded Kashmir from Baramula.He was accompanied by seventy thousand Mongol and Turk soldiers.It wrought havoc all around by slaughtering people.Resultantly there was a large scale death and destruction.They burnt the buildings and looted food- grains for their use and destroyed the rest. People ran halter skelter towards mountains to save their lives and escape the fury.Panic and agony was writ large on the faces of people.The whole Kashmir was subjected to destruction by his unholy acts.

There were two simultaneous invasions but not the joint invasion.Zulchu in the Valley and Rinchan in mountains who took the people away and sold them as slaves to BHAUTTAS(Sk Koul’s Jonaraja page 68 verse 96)
The people had become terrified of both Mongols and Bhauttas.Consequently,Kashmir suffered immensely and never came out of the shock of sudden attack on them and their country.King Suhadeva didn’t measure upto this invasion and fled to Kathwar along with few of his followers.The Mongol occupation lasted for about eight months and its post withdrawal was even more painful.

Not prepared to face the harsh winter of the Valley,Zulchu decided to leave the place.He took about 50,000 people including men,women and children along with him as slaves to be sold in Turkistan.But before venturing for his onward journey,he made sure to follow the shortest Military route and on the suggestion of would be slaves followed the Devsar pass.This pargana is walled with that portion of Pir Pantsal range which begins from Konsarnag peak and ends with Banhal pass.Tarabal was the name of the pass in the mountainous area (Srivara’s Ref i.7.206;207) to Tarabala conclusively proves that the route over it led to Visalata which is identified by Stein(Rajat;i 317n viii 177n) with the Valley of the Bilhari- river south of the Pargana of Devsar.(Jonaraja)

But the nature had something different in store for Zulchu and his men.He perished in snow storm along with his troops and unfortunate 50,000 hindus at a place in Devsar pass.The place were they perished is Known as BHATTA SAGAN-BHATTA’S DEATH OVEN.

it is said that thousands died of poverty and starvation as if doom “Pralya” had overwhelmed the Country.The carnage turned rivers and brook scarlet and gory with human blood.(Kl Bhan-Paradise Lost)
BHATTA MAZAR

Sultan Sikandhar popularly known as bhutshikan(iconoclast) ascended the throne in1389 and ruled till1413 exactly for 24 years.His ascendance turned out to be a landmark for the establishment and spread of Islam in Kashmir.To pursue therefore his religious objective,he followed,an anti-Hindu religious policy whose essential elements included persecution,forced conversion,cruelity,demolition and destruction of temples.These were used as instruments of tyranny to deepen the roots of Islam.In this venture he was whole heartedly supported by his Sipahsalar Suha Bhat,a Brahman neo-convert later named Saif-ud-din.Upon coming under the influence of Mir sayed Mohd,renounced Hinduism to become Muslaman.As a reward for his act,Saif-ud-din married his daughter to Mir sayed Mohd.However Suha Bhat proved to be an ideal convert.

Arrival of Mir Mohmmad Hamdani along with his seven hundred followers proved to be a turning point in altering the whole socio-religious structure of Kashmir.He came to exercise a hypnotic influence and control over Sultan.It was as such under his overall guidance and supervision orthodox Islamic policy was introduced.To institutionalise his role,Sultan created a new post of Sheikh-ul-Islam for him.In addition to it an administrative post of Sadri-Sidar too was created.Thereupon the Valley saw construction of Mosques, establishment of Madras’s,appointment of Qazi and Hafiz to educate the populace about Islam.

Sayyids headed by Mir Ali Hamdani were determined to destroy Hinduism in Kashmir root and branch and not leave even a weed of it untouched.These two along with the rabid neo-convert Saif-ud-din unleashed a reign of terror to pressurise the Hindus to convert to Islam.Everything that was Hindu(Temples etc.) came under their sway and fury.Not content with that a royal decree was issued, abolishing sati forbidding the use of Tika on the forehead and imposition of Jaziya.The decree offered them the choice of Islam, death or exile.

The execution of forceful conversion of Kashmiri Pandits thereupon was initiated in a big way by bulk burning of the sacred thread(it is said that almost seven mounds of sacred thread were burnt)Hindus were killed and all their sacred texts were thrown in Dal Lake and many were drowned in the Lake at a particular spot in Jogilankar Rainawari known as Bhatta Mazar(grave yard of KashmiriPandits).Sadi-i-Ishbari was built on this material. BATOTE-BHATA WATHA

In the wake of Sultan’s aggressive policy of persecution and cruelty,it took a heavy toll on Kashmiri Hindus.Most of them were killed,some committed suicide and many fled their homes and hearths through by roads as the main roads remained closed for them.To protect their faith, mass migration first of its kind saw people fleeing to Kishtwar and Badarwah.through Smithan pass and to other neighbouring parts of the country via Batote-Bhat wath(the route undertaken by Bhata’s during the exodus).

POT MAHARAZA

For constructing the history of Afghan rule,it assumes significance to analyse and evaluate its governing culture.Sixty six years of their rule is characterised by an exemplary official brutality.The pathan rule as such is remembered for its tyranny and savagery especially towards Kashmiri Pandits.Their rule is a story of vanity and barbarism because they practised terror as the corner stone of their policy.Their inhumanity earned them with a proverb that cutting of head is like plucking a flower.They left Kashmir haunted and cursed.
The hindus were swooped and caught,subjected to atrocities hitherto unknown like riding the back of Kashmiri pandits with an authoritative declaration that Bhata chuk ta Khosa dita,you are a Brahaman i will mount on you.Writhing with pain they would yell“Na Bhatto Aham”(i am not a Bhatta)
During Atta Mohd Khan’s rule between 1807 to 1813 hindus were targeted by getting the nose of their daughters cut and head shaved by an old woman named Koshib who was his agent and a symbol of terror for Brahman parents.
There was a certain method in their madness and torture.With an uninterrupted continuity in the gloomy reign,the Hindu bridegrooms invariably became the targets of their rage by attacking and killing them before solemnising the marriage.This drove Kashmiri pandits to desperation and the force of circumstances led them to have a shadow groom dressed like original groom to accompany him.This shadow groom was called Pot Maharaza who would replace the original in the eventuality of some untoward incident towards the actual.The practice of Pot Maharaz continues till date.
Because of long history of persecution Kashmiri Pandit community developed a persecution complex.It penetrated deep in the psyche and found its way in their day today lives.Its cumulative impact was to inflict the society by inducing insecurity in them.Resultantly it is living in our race memory till date like when the child seeks mom’s blessings in the morning while leaving for his office,she invariably responds gaas kormakh Bagwaans hawal(Let God protect you).During Pathan rule there was no guarantee that the person would return back as such mother would invoke God’s blessings for his safe return to home.This practice is still prevalent in our homes.Similarly while exchanging pleasantries with our nears and dears quite often,it is enquired kya mahra waray chiv-(Are

you alright).This too traces its origin to the Afghan rule when people would meet their loved ones.The oft repeated question used to be waray chiv(enquire if any member of your family has been killed or harmed).In the light of history the evil eyes continued to hover over Kashmir for most of the time.Consequently the creeping fear of brutality has come to stay with us at least our generation.The generation born and brought up outside Kashmir post ninety have no emotional connectivity with their land of ancestors.This Persecution history needs to be told and retold to them because they are the children of sacrifices and sufferings.

Coming out of the complexities,post 370 Kashmir,though historic in its

consequences,India seeks to enter a new phase.It is expected to bring about major transformations and initiate a process of change.In fact it remained central to Kashmir’s ideological and Political structure and consequently the main determinant of its political practices.Seen as Kashmiri muslim empowerment,it swept the entire state because of its use as a psychological and emotional symbol of separateness.Given its deep rootedness,Kashmiri Psyche demonstrated its hard side which only ended up in obstructing its integration.The move therefore was propelled by several factors both outside and inside like the demands for self rule, greater autonomy or achievable Nationhood a stand taken by mainstream regional political parties fostering aggressive sub nationalism and to douse the rising flames in Kashmir,it necessitated a political burial.

ARTICLE 370 PASSES INTO HISTORY
Driven by the removal of iron curtain of article 370,Kashmir’s political journey hereafter has opened up an alarmist narrative by triggering fears in the minds of Kashmiris about impending demographic changes in the state in the aftermath.This impulse has led to a sustained campaign to disallow the history to take its coarse in the light of religiosity becoming more pronounced.It is rooted in denying the Kashmir and its people from entering the mainstream political life of India and to control the trajectory of Kashmir politics in days to come. Because of its surprise element,It has impacted the local politics in a big way.
While India’s approach to Kashmir issue all along has been on conventional lines but of late it has become intertwined in communal conflict, militarised terrorism so on and so forth leaving its footprints on the society,not only that but its political reach started affecting the country as a whole.It is embedded in the unaccommodating political class and the nearly unbreakable political logjams that swept Kashmir all through.This impulse has encouraged a deeply disturbing history of discord to come to the fore and inspire the challenges posed by military-jehadi complex.The legitimate Indian concerns therefore that both ideological and religious radicalism occupies a significant space in Kashmir and its potential of export to other parts of the Country is too apparent.Consequently it sets in place a political strategy to contest the hard polarising combatant mind which set the stage for ultimate political surgery.India’s Kashmir policy therefore is to ensure that Kashmir fits well in the secular democratic politics of the Country and prevent it from undermining its plural character at the behest of Pakistan sponsored proxies.This is consistent with its National narrative as a secular, multiethnic,multireligious state.
To properly envision post 370 Kashmir,India has signalled the intention of maintaining considerable control in Kashmir by dismantling terror networks and opening it up for greater possibilities.This is anchored around the creation of a peaceful environment and consolidating political power to contest the hitherto compromised polity.It seeks to accomplish the central policy objective of maximising the Indian visibility at the grass roots level and ensure that the political goal of government enjoying an upper hand in the political affairs of Kashmir is achieved.India’s policy in this regard flows from the assumption that the fresh initiative will lead to greater normalcy and stabilisation in the long run.The imperative therefore is to generate a more locally rooted understanding of the threats and challenges that calls for a speedy local political administration to step in.
The uninterrupted continuity in pursuing a radical agenda by Pakistan to wrest

kashmir and change its status quo forcibly with no signs of decline also factored in the recent Indian decision of diluting the Autonomy and doing away with Article 370.Deeply embedded somewhere there is a palpable sense of national fatigue also regarding the unending separatist narrative being kept alive by vested interests and anti-India proxies.Accordingly the strands of political thinking India signified a strategic shift in its approach from counter terrorism operations inside its own territory to counter proxy war inside Pakistan.

PLURALITY OF VIEWS
In order to connect dots,there is a need to introspect the whole about recent changes initiated by the Government in its Kashmir policy which is deeply political in character.It sets in place a political strategy to conduct the public support activities and present its point of view to the masses which includes political communication,media,think tanks,NGO’s and other academic fora.
Speaking from Kashmiri Muslim society point of view which indeed is deeply divided and fragmented.Having greater access to the political institutions of State and mainland India,the political class expressed its reservations on expected lines.As it is the class of society which benefitted most by using article 370,special status and autonomy as an instrument to stay in power.Its dominance entered all the empty spaces of the society a reason enough to stay in a combatant mode.For Pakistan proxies in Kashmir it is a bolt from blue and ever ready to contest it at any given opportunity.To separatist politicians it is an opportunity to militarise politics on the pretext that it tantamount to the brutal suppression of Muslim demands for self determinations,a majoritatrian ambition.This sentiment often characterises them as people who foster militants and perpetual India haters.This could turn out as an additional factor for fanatic obsession of keeping Kashmir on boil.
As it is poised to play an increasingly active role in the politics of Kashmir in days to come.Accordingly how does displaced Kashmiri Pandit community view all this.Deep inside them they realise that never ever leave lien on Kashmir and the dogged resistance offered by them all these years is rooted in this very premise.To look ahead and adjudge the looming eventualities accompanying the decision displaced Kashmiri Pandits largely welcomed the decision.The reason being that the special status and article 370 in operation for almost 70 years were increasingly seen as anti-minority.The politics in practice that flowed from it was largely seen as an instrument to satiate the majoritarian thirst and a strong reason for their forced exodus.
ROAD AHEAD
This version of the narrative is steering the discourse among Kashmiri Pandits who seek to achieve the basic objective of creating a minority space hitherto missing for their sustainable continuance as the aborigines of the place.In the light of greater salafization of Kashmiri Islam which sees Kashmir as a religious monolith therefore a powerful symbol of secular negation.Its footprints are allover.Accordingly it uses every weapon in its armoury to resist the return of religious plurality of the Valley.This is in contrast to the original Hanafi Islam in practice there which is recognised as Etkadi and its practitioners as asthan parsth Muslims.This version created a mili-juli tehzeeb by offering religious freedom and elbowroom to every section of the society.This intricate web can best be characterised by its unadmitted goal to prevent from ceding the religious ground in order to accommodate the displaced people. Consequently the big picture that emerges is how the displaced people are likely to navigate the uncertain terrain ahead in the light of combatant religious hardliners emerging as a new political force.In order to prevent erasure of Kashmiri Pandits

from the socio-psychological memory of Kashmir these reflections form the backdrop of follow up campaign.Accordingly evolution of KP’s enjoying a factorial importance in social and political life of Kashmir in the event of re-construction of political edifice constitutes the central pillar of its societal movement.The stated aim is to make it an inseparable part of the socio-political structure of the place.

To sum up,this paper has sought to highlight the changing political dynamics of Kashmir post 370 as also the obstacles in the way of Kashmiri Pandit rehabilitation policy.Redresal of fear psychosis and trust deficit constitute the key factors in building a rehabilitation narrative of displaced Kashmiri Pandit community.In this regard the indulgence of double speak by pro muslim separatist politicians exemplifies the missing sincerity.The fundamental step on setting out the path is to encourage this section of the society to get and remain connected with Kashmir at the first instance followed by the creation of truly living spaces with resultant freedom that this section has enjoyed while being away for thirty years now.Bearing in mind that this is consistent with the mainstream identity of plural Kashmir should it succeed or not but no less no more.

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