Tuesday, March 19, 2024

MARATHAS IN JAMMU



                                 

                ( Photo Bahu Fort ,Jammu ) 


MARATHAS IN  JAMMU

In a book on Maratha wars,  I read  a paragraph that goes like this,:-

"Ahmed Shah Abdali invaded India for eight times between 1748 and 1767, following the collapse of Mughal Empire. To maintain his huge army  created by Nadir Shah for invasions, Ahmed Shah Abdali also  plundered  wealth   from many temples in India including Vrindavan, Mathura, Varanasi and Golden Temple . Apart from Marathas, the Sikhs also  gave toughest fight and resistance to Afghans  in many battles and plunder campaigns. The valour of Baba Deep Singh, Jassa Singh Ahluwalia ,Hari Singh Nalwa and many more   is well recorded .In 1757, Jat prince Jawahar Singh with 5000 men had also offered tough resistance against Ahmad Shah Abdali's forces near Mathura .

Balaji Bajirao alias Nanasaheb was the Peshwa of Maratha Empire  when Abdali attacked India in 1761. Bajirao was very capable leader who rather than depending on old leadership of Marathas promoted young and aggressive military commanders like Holkar, Shinde, Dabhade, Gaikwad under his rule.Bajiro was heavenly born cavalry leader and perhaps the best ever cavalry general in the history of Indian subcontinent followed by Rajput legend Bappa Rawal, his cavalry was as effective as that of Mongols. Every 2 riders would have 3 horses and would change their horse after respective horse is exhausted.Marathas were a cavalry heavy force under Bajirao.
In the  battle fought by Maratha army against the invader Ahmed Shah Abdali in 1761 at Panipat, Marathas were defeated due to superiority of Afghan armoury. However, the Marathas gave the toughest fight in which about 40,000 Marathas lost their life. The Afghans lost about 30000 soldiers . There was an explicit instruction from Maratha ruler to his forces to return with victory news only. Consequently , after the defeat of 1761, many Maratha soldiers moved to hilly principalities of Punjab and Jammu and lived there for the remaining part of their lives .Many a Brahmin soldiers became Sanyasin or priests for livelihood . One can trace many such people with Maratha ancestry in these places ." 

Probing further, I found the above statement absolutely correct. In Jammu and Himachal Pradesh, some people with surnames ; Sathe ,Ranade , Agnihotri, Padhye( Padha) ,Pant  could  possibly  be  from this linkage . The background of Dogri short story writer Bhagwati Prasad Sathe confirms  my belief.

 Bhaskar Rao Sathe, the ancestor of Bhagwati Prasad  Sathe fought  Abdali's forces  at Panipat as member of Maratha army. After the defeat of Maratha troops , he moved to   Ramnagar( Jammu ) and  settled there. The Dogra Rajput  Raja appointed him as priest and Kathavachak.  One day ,  during a religious congregation  at Purmandal  ,Bhaskar Rao Sathe met his son  whom alongwith other members of his family, Bhasker had kept at Varanasi. It was in Varanasi that the son had learnt about his father's presence in Jammu hills. A Sadhu had advised him to go to Purmandal  and try his luck to trace his father as  Sadhus from the length and breadth of the country would be present over there on a particular  auspicious day. And there the son met his father. A male member from this Sathe clan married a Brahmin girl from Bijbihara and the family were entrusted the priesthood  duties of the Shiva temple built on main highway by Dogra rulers in Bijbihara  . Bhagwati Prasad Sathe , the doyen of Dogri prose is from this Sathe clan of Marathas. Similar could be the story of some upadhye or Pant or Ranade families of Jammu. I happened to know one Ranade family in Basholi during the period I headed the Basholi branch of Punjab National Bank. I am also informed that Baru Brahmins  of Jammu are from Assam .
Like true Kshatriyas, the Dogra Rajput rulers of Jammu welcomed all  essentially, traders, priests, artists, artisans and people who could contribute towards prosperity and development .There is a Dogri folk song that gives a hint about the desire of every young man to serve Dogra Rajput  Rajas of Jammu  for their benevolent conduct  :-

" Kuthaan di karni adiya chakri
Kuthaan di hai muhim( wife to husband )
Jammu dhi karni adiye chakri..( husband to wife) "

(Where do you want to serve ,my love 
where do you plan to go?
I want to serve  Jammu Kingdom ,my love)

So long  so much , Next time more ..

.( Avtar Mota)

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Sunday, March 17, 2024

MARRIAGE INVITATION CARD OF THE GRANDSON OF SAINT POET MASTER ZINDA KAUL OF KASHMIR

                                             



MARRIAGE  INVITATION  CARD OF  THE GRANDSON OF SAINT POET MASTER  ZINDA KAUL  OF KASHMIR.

" Bhagwaan soan boozin
Assi aash tchaen roozin 
Hyaath  vaansie maeji maalis
Las  myaani joogie raayo…………….( Master Zinda Kaul )
 
(Let God listen to my prayers 
Let you always be in my hopes.
Carrying your father and mother with you 
 May  you live for a full age, my  Yogiraj ……)

 Who does not love this simplicity and sincerity in marriages that had  no pomp and show? No lavish dinners or receptions. No loud  DJ music and no body-shaking  dance.  In the recent past ,marriages in Kashmir were mostly a close family and relation affair with complete involvement of neighbours. Outside guests would be entertained with a cup of tea and snacks. The snacks would be Mathi, Daal-moongra , Samosa , a piece of Barfi or  Gulab Jamun. Kebabs / Paneer Pakodas came late and were considered a luxury. This practice continued till early 1970s. 

This  invitation from Master Ji's family  reads this:- 

 “ Om -Bhagwan … Assi  chhu  Balkrishnas  Vaarkaar  nether… Tohi kariv na soan  dwaar pavitar …Chaaya khosa Cheyiv 5 november 1960  shaman 4 baje …Divgon ta maenzraat chhe 6 November… ta baraat neri 7 november subhan 8 baje .”

(With the grace of  God, a marriage is being solemnised in our family. Would not you come to sanctify our entrance? Do come to have a Khasu (cup ) of tea on 5th November 1960 at 4 PM.  Devgon and Mehndiraat are being solemnised on 6th November. The Baraat shall leave at 8 AM on 7th November.

( Avtar Mota )


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Friday, March 15, 2024

WAS KALIDASA BORN IN KASHMIR ?



                                   




WAS  KALIDASA  BORN  IN  KASHMIR ?

Kalidasa is considered the Indian Shakespeare and the Prince of Indian Poets.. He is well known as the greatest poet of all time. For something like fifteen hundred years, Kalidasa has been more widely read in India than any other author who wrote in Sanskrit. There have also been many attempts to express in words the secret of his abiding power: such attempts can never be wholly successful, yet they are not without considerable interest. Kalidasa’s knowledge of nature is not only sympathetic, it is also minutely accurate. Not only are the snows or the windy music of the Himalayas and the mighty current of the sacred Ganges, his possessions are also smaller streams and trees and every littlest flower.  Kalidasa’s birth and death are notably not recorded in any of the books, but some hypothetical years of estimation are made. The birthplace of the great poet is also a mystery.

Lakshmi Dhar Kalla (1891-1953 ) a Sanskrit Scholar from Kashmir has written a book wherein he tries to trace the birthplace of  Kavi Kalidasa based on the critical study of his writings. He concludes that Kalidasa was born in Kashmir and moved to the South in his youth where he sought the patronage of local rulers. This is exactly what happened with the family of Sharangdeva (1210-1247 AD) , the author of the famous Sangeet Ratnakara who was a Kashmiri and moved to the South. The evidence cited by Kalla to conclude Kalidasa’s  Kashmiri ancestry includes:-

(a) Description of flora and fauna in the works of the great poet belongs to Kashmir and not Ujjain, Mithila or Odisha as is generally believed to be associated with the birth of the great poet.
(b) The mention of Saffron and saffron plants at some places in the works of the great poet links him to Kashmir.
(c) The mention of the Deodar tree in some places links his birthplace to the Himalayan region only.
(d) The mention of musk deer ( Kastoori in Kashmir ) at some places in the works of the great poet.
(e) His works reveal descriptions of geographical features like tarns and glades that are common to Kashmir.
(f) Reference to certain legends of Kashmiri origin, such as that of the Nikumbha (mentioned in the Kashmiri text Nilamata Purana) and mention (in Shakuntala) of the legend about Kashmir being created from a lake. 
(g) Shakuntala is an allegorical dramatization of Pratyabhijna philosophy (a branch of Kashmir Shaivism). Kalla further argues that this branch was not known outside of Kashmir at that time.

From my knowledge and study of some translations of the great poet, I am inclined to add this:-

(a) The major epic written by Kalidas is – Kumarasambhava . .Kumarasambhava contains many poems on the birth history of goddess Parvati implying Kalidasa’s  belief in Shaivism.
(b) He is praised by some great Kashmiri poets, scholars and writers including Mammata, Anandhvardhana and Abhinavgupta. His poetic style impacted subsequent  Sanskrit poets of Kashmir.
(c) He wrote a Khandakavya on Ritusamhara which describes six seasons.   Kashmir also has six seasons, each two months in duration. These can be summed up as:-
1. Spring - From March 15 to May 15.  Known as  Soant in Kashmiri 
2. Summer - From May 15 to July 15. Known as   Greeshim in Kashmiri 
3. Rainy Season - From July 15 to Sept. 15. Known as  Vaharaat in Kashmiri 
4. Autumn - From Sept. 15 to Nov. 15.  Known as  Harud in Kashmiri  
5. Winter - From Nov. 15 to Jan 15. Known as  Vandha  in Kashmiri 
6. Ice cold - From Jan. 15 to March 15. Known as  Shishur in Kashmiri 

There could be more reasons to link Kalidasa to Kashmir but the subject needs deeper research before arriving at any authentic conclusion.

( Avtar Mota )

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Thursday, March 14, 2024

MY NEW BOOK "ELEVEN UNFORGETTABLE TRAVELLERS TO KASHMIR "


                          

                                      

                                         




"ELEVEN  UNFORGETTABLE  TRAVELLERS  TO KASHMIR " by Avtar Mota
Published in March 2024
Price Rs360/=

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(Avtar Mota )


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Sunday, March 10, 2024

CHARAN-SPARSH OR TOUCHING FEET OF ELDERS / SAINTS/ TEACHERS IN INDIAN CULTURE


                                        
      ( Infosys Chairman touching feet of Ratan Tata)
  ( PM Modi touching feet of his mother )


( Sukhbir Badal touching feet of Balbir Singh )

( Actor Rajnikant touching  feet of Yogi Adityanath ) 

CHARAN-SPARSH OR TOUCHING FEET OF ELDERS / SAINTS/ TEACHERS   IN  INDIAN CULTURE .

As children , we were taught Charan Sparash or touching feet of   our elders or saints or teachers or  people with rich worldly experience  . I remember as and when I went to some saint or some temple with mother  , she would repeatedly remind me about it  in Kashmiri saying , " paran pezi ta aahi mangizeus " or " " you must bow and  seek blessings " . 

In India, touching  feet of elders is a common gesture.  It is done to give  respect to elders and seek their blessings. Known as Charan-Sparsh, it is practised  in Hindu, Buddhist, Jain and Sikh cultural  traditions. Falling in Pranam ( pra means forward anam means bending in Sanskrit ) , it is a form of greeting our   elders. Like Namaste ,  it is another popular form of greeting elders  , saints,  and worldly experienced people .

Charan -Sparsh finds clear mention in the dialogue between Yaksha and Yudhishthira in Mahabharata . Yaksha went on asking him questions on various concepts of Dharma and Yudhishthira answered it successfully and revived his brothers too. The Yaksha then revealed that he was none other than Lord Yama .At this Yudhishthira bowed and touched the feet of Dharam-Raja or  Lord Yama.

The Atharva Veda says that when you touch the feet of the elders you are acknowledging that you are respecting their knowledge and you will be carrying forward their teachings to the next generation . It  also says that the process of learning is incomplete until you start it with touching the feet of the teacher and also  end it by touching the feet of the teacher or Guru

Even in Ramayana one sees Sri Rama touching the feet of his mother and father and sages he meets. We also see  Sita touching the feet of sage Valmiki.During  Navratras , as Hindus perform Kanya  Pujan, they  touch the feet of little girls worshipping them as goddess durga full of positive energy .According to the Bhagavad Gita, one needs to pay obeisance or touch the feet of superiors like father ,mother, spiritual teachers, saintly people, divine bodies  and or all  the above.(BG 17.14)
In cultural terms, it means "respectful salutation" or "reverential bowing" , usually elders or teachers or someone  highly  respected for his knowledge ,wisdom or wordly experience. In Hindu scriptures, there are stories of many Rishis having performed   Shiva's Charan Sparsh at Mount Kailasha . Accordingly,  Charansparsh in Kailash Mansarovar Yatra means touching the feet of the lord Shiva. To do that, countless individuals have made every effort to reach the summit of this peak, and they have yet to succeed.

While Manusmriti vehemently and strongly   recommends touching feet of elders, Guru, parents, grand parents, Shloka 2 . 214 suggests that  male  Shishyas should not touch the feet of their Guru's young  wife .

In Sikh scriptures the feet of the Guru are considered sacred. Like Hindu scriptures,  they are comparable to a lotus flower and often referred to as 'Guru Ke  Charan Kamal '. In all forms of Buddhist belief, prostration is an accepted norm to show respect and regard to an enlightened   teachers and Avalokiteshvara , the earthly manifestation of the self-born eternal Buddha Amitabha.

Charan-Sparsha is also  practised by Shishyas ( students ) in Guru -Shishya parampara of learning  . I have seen many musicians performing it.  Sitar maestro , Pandit Ravi Shankar  has been often seen touching the feet of  Baba Allaudin Khan , his Guru .I have also seen videos of  Infosys Chairman Sri Narayan Murti   bowing and touching feet of Ratan Tata, PM Narendra Modi touching the feet of his mother or L K Advani  and almost every disciple touching the feet of Shehnai player Ustad Bismillah Khan. I have also seen photographs of actor Rajnikant touching feet of Yogi  Adityanath   or Sukhbir Badal touching feet of elderly  Balbir Singh , eminent hockey player of the country. 
 
In Indian culture, children from a small age are taught to touch the feet of their elders that includes  parents ,grandparents and elderly relations or acquaintances . A spirit of humility, surrender and respect for elders is taught to them right from teenage.  I have also  noticed that before commencing any job or leaving for work, people touch the feet of elders to seek their good wishes and blessings .It is believed that when a person bows down to touch the feet of elders, his ego vanishes . This vanishing ego has twin effects. It brings smile on the face of the elder and also  gives a unique pleasure and humility  to the person who is  bending to touch the feet . The smile on the face of the elder is nothing but a bouquet of blessings  coming from the depths of his heart . Consequently , a transfer of positive energy and positive vibrations takes place that does good to the both : the receiver and the giver. One certainly receives positive  energy from a person who is on higher vibration  like a saint or an elder who is more evolved .

This is certainly an amazing practice, specially to show our gratitude to our parents. They feel  immensely respected . This humble gesture demonstrates a sincere    gratitude to them . In Indian culture , the elders also respond  lovingly  and place  their palm on the head of the young ones. By placing their palm, they intend to bless them with positive vibes as well as wish them  joy and long life.Usually, elderly people can be heard saying, ' Jeete Raho  ' to males and' Jeeti  Raho ' to females. The phrase means “have a long and satisfying life.”

( Avtar Mota)







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Thursday, March 7, 2024

THE BEDTIME SHLOKA OF OUR MOTHERS

                                      

    (Prabhawati Tikoo ,my maternal  grandmother who taught the Shloka to my mother )


BED TIME SHLOKA THAT OUR MOTHERS RECITED..

Before sleeping , mother would recite ,

"Ahalya ,Dropdi, Tara, Sita ,Mandodhari
Hey Devi dusht swapanam na darshiti. "

One day I asked her  why and what was she reciting daily at sleep time ,she said  this:-

"I have learnt it from my mother,  Prabhawati Tikoo.  I can only tell you what my mother has told  me. The Shloka was told to my mother by our  Kul Purohita when I was barely 9 or 10 years old. And my mother asked me to remember and recite it every night at sleep time. I have never slept without reciting it.  Ahalya, Dropdi, Tara, Sita  and Mandodari were our great women . I am requesting  Jwala Ji, our Kuldevi to grant me  a sin free life like them . I am also requesting our Kuldevi not to bring any bad dream in my  sleep tonight . That is what I understand  from  this Sanskrit  Shloka . " 

Later as I grew ,I learnt that these five women were known as Panchkanyas. They were characters from Ramayana  and Mahabharata. They were icons of purity, selflessness, compassion, devotion,  chastity  and   sacrifice     . I also learnt that like my mother, many Kashmiri Pandit  women would recite this Shloka at bed time after a day full of  hardwork and family chores.  I also saw some elderly women from Dogra families of Jammu reciting it. At many places in the country, I found women reciting a little different Shloka and also replacing Sita with Kunti .I also found that there is a story on Panchkanyas in  Somadeva's  Kathasaritsagara written in Kashmir.

( Avtar Mota )
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SHIVRATRI AND SEA SHELLS

                                           






Shivratri And Sea Shells..

There is a Kashmiri saying, "haari hoss ta karav kyah" meaning," someone sells the elephant for one sea shell. What can we do? We don't have even  that little with us ". 

In Africa sea  shell money was widely used as legal tender up until the mid 19th century. The shells of Olivella nana, the sparkling dwarf olive sea snail were harvested on Luanda Island for use as currency in the Kingdom of Kongo. They were even traded north as far as the Kingdom of Benin,Nigeria.

Sea shells have been used for at least four millennia as a bargaining chip in China and Europe, and when metal coins became popular, they were often re-produced on them. The profile of a cowry, a shell always linked to the concept of money, appeared on the first coins of the Western world around the 5th -4th centu-ry BC.

In  India also, sea shells were used  in trade on account of use-value as body ornamentation. Ancient Kashmir also put them to use in commodity trade . That is why Kashmiris call these sea shells as Haara a term still used for currency .

There is some evidence to suggest that shell money was introduced across India during the intense, millennia long cultural and population exchange between North Indians, who speak Indo-Aryan languages and descend in part from the Aryan peoples mentioned in the Rig Veda, and various peoples they had assimilated with time, represented today by Dravidian speakers and various tribal peoples .The word "cowrie" in English actually is a loan word from Hindustani kauṛī (कौड़ी, کوڑی) which is derives from Sanskrit kapardikā (कपर्दिका).

On Shivratri day , we got these shells from the shopkeeper.They were sold by weight . In Rainawari , Prem Nath Khosa, Kiryana trader  at Kraalyar sold them. We played with these shells a strange game .I remember    Chhot, Botul, Kooen and some more terms of that game. For that game, these shells( known as Haara in Kashmiri)  were like coin  currency .One could win or lose them.  

And as per ancient texts,  Lord Shiva is fond of Cowry shells, as it is believed that the Cowrie shell looks like His braided hair.Cowrie shells are also worn as jewellery or otherwise used as ornaments or charms. In some  cultures, cowrie shells are viewed as symbols of womanhood, fertility, birth and wealth.

Ek tha bachapan...

( Avtar Mota)





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