Wednesday, October 30, 2013

HOW KASHMIRIS ADDRESS EACH OTHER ?



Yemberzal or Nargis  or  Narcissus flower declares the arrival of spring in kashmir .
Photo Autar Mota 

TO THIS PHOTO I  AM  ADDING A BRIEF WRITE UP  ON HOW KASHMIRIS  ADDRESS EACH OTHER .

When respect in intended to be shown, kashmiris use words like HUZ or MAHARA . Muslims use HUZ which is believed to be a short cut for HAZARAT  . In Arab world , the word is used  with religious  persons or respected Muslim personalities . It is also  equivalent to the  normal Western honorific addressing high official  as "Your Honour" or  “Your Majesty ”  . 

When HUZ is used in kashmir ,the intention is to convey “ I respect you ”. While the word Mahara used by Pandits  is s shortcut for MAHARAJ . While the literal  meaning of the Sanskrit word Maharaj is “Great King ”, and used  as a title to address men  who hold high ,Noble or religious   office. Kashmiri  Pandits  use it for   elders to demonstrate   respect and regard   . MAHARA also conveys “ I respect you ”. 

When a person was treated as Equal ,kashmiris would  use words SA  . Kyaa SA chhuukhh Karaan or What are you doing  ( For men ) .or Kya Sa Chhakh karaan . Or what are you doing  ( for women ). Sa appears to be a short cut for   of Sahib or Sahiba .Both hindis and Muslim would use the word SA. Some writers believe that  SA and Saaeba (a popular kasmiri name )comes from Sahib. Sahib is also used for Almighty or God in kashmiri. This contention  is also open to Debate .

Again a younger Boy or girl is addressed as Tche while an elder is addressed as Toahii . Say for example, Tche Kyaa chhuukh   Karaan  or  You young man  ,What are you doing ? And Toahii Kyaa Chhuva karaan or sir, What are You doing ?

When a poor person  in social ladder or  some one who irritated or annoyed   was to be addressed , kashmiri would use the word BA.  Hata Ba Kyaa Chhhuukhh Karaan O you ! What are you doing ? ( for men ). Here BI was used for women . Kyaa Bi Chhakh Karaan .O You women ! what are you doing ?
Tala Baa Puukh Hor Kunn or  Hey ! Just Move away . Both Hindus and Muslims would use the word BA or BI  while addressing men and women respectively .

Aa is for male and Aai is for female.  For example the word  Huttaa ( Hutt + aa) and Huttaai ( Hutt + aai )  . Again uoo and and iee are male and female in uasage respectively .Say for example   word  , Tuuloo or pick up  (for male )and Tuilee or pick up (for female ).

Other Titles of address that kashmiris used were as under;

(1 ) Joo …Elders  are shown respect and  addressed with their names suffixed with "joo", like Ram Joo ,  Krishen Joo , Subhan Joo, Nabir Joo. Both Hindus and muslims used Joo.


(2 ) Sahib …  General title for the Boss .( Sahib Chha Aamut … Has the boss come ? )  .It was also used for addressing Europeans in Kashmir like  Biscoe sahib for Tyndale Biscoe . Sahib is also used for Almighty or God in kashmiri.

(3 ) Haaej Saaeb … Used while addressing an elderly person  who has performed Haj.

(4) Pandit ji …Used for  showing  respect to  an elderly kashmiri Pandit while addressing him.

( 5) Khwajaa Saaeb… It means Master or Lord. The title is also closely related to other terms in Sufism  or one can say a spiritual title  but practically in kashmir it is used to address a person who is  well off  or  belongs to family of  higher class .


Aadami ka Aadami hona nahin Aasaan "Firaq"
Ilm o Fun Ikhlaak o Mazahab Jis se Chaao Poochh lo

( Firaq  Gorakhpuri )

So long So much .....................

 ( Autar Mota 30.10.2013)
                                                      
CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
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Tuesday, October 29, 2013

URDU POET RAGHUPATI SAHAI "FIRAQ GORAKHPURI " WAS A LONELY MAN.


                                                                              




FIRAQ WAS A LONELY MAN …

Ye Udaas Udaas Bujhi Bujhi Koyee Zindagi Hai “ Firaq ” Ki ..
Magar Aaj Kisht e Sukhanvari Hai Ussi Ke Dum se chaman chaman
( Firaq )

Firaq was born in 1896 AD and married in 1913 AD to Kishori Devi . As per firaq , it was a marriage by deception. It turned out to be an unsuccessful and unhappy marriage . Two Daughters and a son were born through this marriage . Death of his only son and his elder daughter brought enormous pain in Firaq's life. And Firaq had no one close to him to share this grief .Firaq informs ...
“ Any one in my place would have opted out for a second marriage or succumbed helplessly to the situation. But I did not. As a result , my whole life has been a tale of suffering and loneliness. I have always wished in vain that some one should treat me as his own or that I should have some one to call as my own."

shiv ka vishpaan to suuna hogaa
Mein Bhi Aey dost Pi Gayaa Aanssoo

(You must have heard Shiva's poison drinking feat
I too , O friend, was obliged to gulp down my tears.)

Logon ki samajh Mein Aa Na sakaa Kuchh mujh ko bhi hai Taa’jub sa
Sunn Meri Udaasi Ka Kaaran Aey Humdum Bahut Akela Huun

( People can not understand , I too am amazed
Know then why I am so sad : I am so forlorn ! )

Ek Umar Kat gayee Hai Tere Intezaar mein
Aisay Bhi hain Ki Kat Na saki Jin se eik Raat

( This life I have spent in your waiting
There are some who could not bear even a Night’s waiting )

 Garaz ke kaat Diye Zindagi ke din Aey Dost
Woh teri yeed Mein ho ya tujhe Bhulaane mein

(Somehow , I spent my days dear friend ,
Be it remembering you or trying to forget .)

Firaq iss Gardish e ayyam se kab kaam nikala hai
Sehar honay ko hum bhi raat ka jaana samajhtein hain. .

( When has the wheel of time come to our rescue Firaq
We too think the birth of morning as the end of the night )

Dikhaa To Deitii hai behtar Hayaat ke sapnay
Kharaab ho key bhi yeh zindagi kharaab nahin.

( It can stiil dream the dreams of happier state
This wretched life , after all, is not devoid of hope.)

Dil Jo Maara gayaa Firaq to Kyaa
Zindagi bhar issi ka Maatam ho ?

( If the heart has been mauled in love ,

Should we mourn it all our life ? )

Firaq wrote a long poem “Aadhi Raat ko ” or  “At Mid Night ”. The poem is a wonderful creative work of  the poet. The poem was composed in 1944 . The poem  describes a midnight scene. The silence and a feeling of  some loss all around .Trees standing in silence like a shy Indian  bride.  Flowers drenched in dew.  And the poet’s pain and suffering desiring a change for the better. Poet’s  loneliness   and  the events of world war especially the March of  victorious Russian soldiers towards Berlin is also described in some lines of this poem  . I quote some select lines ..

Siyaah peid hain ab Aap apni Parchhaai
Zameen se ta Mah o Anjum Sukoot ke meenar
Jidhar nigaah karein eik Athhaah Gumshudagi
Falak pe Taaron ko Pehlee Jamaahiyaan Aayeen
Khadaa hai  ous mein Chup-chaap Harsingaar ka peid
Dulhan ho jaisay hayaa ki sugandh se Bojhal
Jagaa Rahaa hai koyee Aadhi Raat ka jaadu
Chhalak Rahi hai Khum o Gaib se Sharaab e Wujood

Yeh Mehv e Khwaab hain Rangeen Machhliyaan Tah e Aab
Ki Hauz e Sehan Mein Ab in ki Chashmakein Bhi Nahin
Yeh sarnigoon hain sar e Shaakh Phool GUDHAL ke
Ke jaisay Be Bujhay Angaaray Thanday Pad Jaayein
Ke jaisay Seena e Shaair mein koyee khwaab palay
Ki Khwaab Jis se puraana Nizam e Gham Badlay
Ke khwaab saanchay mein jis ke nayee hayaat Dalay
Ek aadmi hai ki itnaa Dukhi hai duniyaa mein.

Gulon Ne Chaadar e Shabnam mein Munh Lapeit Liyaa
Labon pe so gayee kaliyon ki muskaraahat bhi
Guzar Rahein hain kayee kaarwaan Dhundhalkay ke
Zameen se Ta Ba Falak Intezaar ka aalam
Hayaat pardaa e Shab mein Badalti Hai Pehloo
Zamaana Kitnaa Ladaayee ka Reh Gaya hogaa
Ab inquilaab mein shaayad Ziyaada deir nahin
Sipaah e Roos hai Ab kitani door *Berlin se………

(*It is pertinent to mention that  in 1944, the Western Allies invaded France, while the Soviet Union regained all of its territorial losses and invaded Germany and its allies.)
                                                         
FIRAQ ( 1896-1982 ) WAS A FREEDOM FIGHTER AND A PATRIOT  TOO .

Aanay Waali Naslein Tum par Naaz kareingi Humasron
Jab Inn Ko Yeh Dhyaan Aayegaa tum ne Firaq ko Dekhaa thaa.

( Coming generations shall feel proud of you , O ,People of My time ,
Whenever they come to think that you had seen FIRAQ )
FIRAQ INFORMS US ...
“ I was selected for prestigious ICS ( Indian civil service ) and offered the post of Deputy collector by the British Government .I left the job and joined independence movement under Gandhi Ji’s leadership. I went to prison many times along with Maulana Hasrat Mohani , Moti Lal Nehru , Jawahar Lal Nehru , Rafi Ahmed kidwai .
My father had died so did my younger brother Tripurari saran die of TB. Pandit Jawahar lal Nehru wanted me to take charge of Undersecretary ship of the congress party on a monthly salary of Rs250/. I accepted the offer . The work I was required to do , perhaps none could do though this work did not keep me much busy . I would spend quite good time in the company of Munshi Prem Chand and Poet Majnoon Gorakhpuri . 
In Agra jail I had met Hazrat Niaz Fatehpuri who was a loveable personality . This company awakened the poetic instinct and a serious drift towards literature within me . I worked with congress party for about five years . From 1922 to 1927  and was frequently imprisoned along with other leaders of the country’s Freedom struggle . 
During this period , I also came to know the mighty personalities of Chitranjan Dass , Gandhi ji and Maulana Azad . Gandhi ji wanted me to join as Professor at Gujrat Vidyapeeth as he had seen my command over written and spoken Urdu , Hindi and English. In 1930 after completing my  MA in English , I joined Allahabad university as a lecturer and wherefrom i retired in 1958. I taught English literature , wrote urdu poetry and read everything that was produced by Hindi writers of my time. ”

Sar Zameen e Hind pe Aqwaame Aalam Ke firaq
Kaafilay Bastay gaye Hindostaan Bantaa gayaa
( Firaq )
( In this land that is India, Groups from many nations of the world kept settling ,
That is how India kept emerging and assembling itself . )

Aagoshe Mulaayam mein Sulaaya Hum ko
Khaamosh awaaz se Jagaaya Hum ko
Kuchh Hum Bhi Banaayein Teray Bigaday Huve kaam
Aey Khaak e wattan Tuunay banaaya hum ko
( Firaq )

You cuddled us to sleep in your soft lap
You broke our deep slumber with soft voice
O Motherland ! let us too lessen your troubles
You just moulded us to the shape we keep ..

Firaq Gorakhpuri  wrote many short stories . Some popular stories that got published  and widely read are
(1)   Safal jeevan
(2)   Sach kahaan hai
(3)    Deep Nirvaan
(4)   Dahi Ka Bartan
(5)   Swarn Hiran
(6)   Santoo
(7)   Rain Basera
 His father  Munshi Gorakh Prasad Ibrat ( Urdu Poet ) was a leading advocate and a scholar of urdu , Arabic ,  Persian and Sanskrit. Firaq also studied all these languages and mastered Persian , Urdu , Sanskrit and  Hindi. A taste for English literature made him to complete his MA in English .During his childhood , Firaq was deeply influenced by Ramayana , Mahabharata , Tulsi , kabir’s Nirguna philosophy and Advaita philosophy . About stories that shaped his childhood , FIRAQ   informs  in his long poem HINDOLA . I quote

“Woh  Nal Daman Ki kathha Sarguzasht e savitri
Shakuntala ki Kahaani Bharat Ki Qurbaani
Woh  Marg e Bheesham Pitamaah Woh Seij Teeron ki
Woh Paanchon Pandavon ke swarg Yatra  ki Kathhaa
Wattan se Rukhsatay Sidhaarthh Ram ka Banwaas
Wafaa ke Baad Bhi Seeta ki Woh Jalaa-wattani
Woh Raaton Raat ko Sri Krishen ko Uthaaye Huve
Balaa Ki Qaid se Vasudev ka Nikal Jaana
Woh Andhakaar Ki Baarish Badi Huyee Yamuna
Gham Aafreen Kahaani Woh Heer Ranjha ki
Shaooray Hind ke bachapan Ki Yaadgaar e Azeem
Innhi Fasaanon Mein Pinhaa Thhay Zindagi Ke Ramooz
Innhii Fasaanon Mein Khultay Thay Raazhaa e Hayaat
Inhi Fasaanon Mein Miltii Thhii Zeest Ki Qadarain”


( Firaq Gorakhpuiri )

                                                      

FIRAQ WROTE DOHAAS( TWO LINERS ) ALSO 

Not many of us know that Raghupati Sahai Firaq Gorakhpuri also wrote short stories and DOHAAS ( Two Liners) . I am  posting  five DOHAAS of Firaq .

(1)
Nirdhan kavi ke Paas Kyaa -Kuchh Peeda Kuchh Preet,
Kuchh Andekhay Sapne hain _ Dard Bharay Kuchh Geet

(2)
Dharti Ko jeeta Magar Zarray se gaye haar
Saagar Eik Chhalaang ka Qatraa Apram-paar

(3)
Piyaa daras Ho jaayega- Suun Meray Do Bol
Sar Ki Aankhein Bandh kar Mun Ki Aankhein Khol

(4)
Bun aseem Vistaar ka Mun Hai Woh Maidaan
Bin Paani Bin Hawaa ke Uthay jahaan Toofaan.

(5)
Aansoo ki woh Boond jo Palak aut Reh Jaaye
Uss-say Kahin Bahumulya hai Jo Aansoo Beh jaaye .

( Autar Mota 29.10.2013 )

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Friday, October 25, 2013

WHO ARE KASHMIRI SIKHS ?

                                                                         
                      
GURUDWARA  CHHATTI  PAADSHAAHI  OF KASHMIR 
Photo Autar Mota 

 WHO ARE KASHMIRI SIKHS ?

Sikhs who had substantial presence in Muzaffarabad ,Mirpur,Baramulla, Poonch, Rawalkote and Kotli were Brahmins who were converted to sikhism either by 6th Guru or during the rule of Raja Sukh Jeevan Mal .These sikhs write Bali, Issar, Dutta, Sasan, Raina , Reen ,Soodan and other Brahmin surnames .These sikhs have fair complexion .
Most of them who were living in POK had to come to Jammu Camps as refugees after the partition of the country . Special camps were set up for them in Jammu’s Gole Gujral , Simbal and Bhour and some more  villages in 1947.  A handful of these POK refugees opted to stay in Kashmir valley . These refugees could be seen living in Dharmshalas of Temple Complex  near Rambagh Bridge or  Chhatti Paadshaahi Gurudwara near Saida Kadal in srinagar city  .  Like many innocent people who used to live in peace and brotherhood for centauries in this  subcontinent , these Sikhs  also suffered a lot during the Tribal Raid  and communal frenzy  of 1947  .
As per Swarn Singh president of Central Committee of All Jammu and Kashmir Refugees (1947)

“ I am a native of Kotli in Muzaffarabad  now  in POK . I headed the delegation that visited POK sometime back.. Our Historic Gurdwara near Muzaffarabad in Pakistan-occupied Kashmir (PoK), has been partly demolished and converted into police lines. At the time of partition, sikh presence in POK was substantial . After the communal  riots  of 1947 .  majority of Sikhs migrated to India , while the remaining were either converted or killed . All the six members of the Sikh jatha that I headed  were guests of a relative who has converted into Islam. The neo-converts in POK are now called Sheikhs.”

Some Sikhs were also settled in Kashmir after Maharaja Ranjit singh’s forces entered the valley . These Sikhs now live in Traal , Palapora , Chithisinghpora , Hutmurrah , Ranbirpora ,Tahab, Khanpur Sarai ,Beerwa , Nowgaam ,Mattan ,and some more villages in South kashmir . These Sikhs are mostly Sodhis / Rissam  who too were Brahmins . These Sikhs were settled in uninhabited Areas and Karewas of Kashmir . They were granted agricultural land by Hari Singh Nalwa ,Bhiman Singh and Sher Singh ( Governors or revenue collectors of kashmir during sikh rule ). Some sikhs who accompanied the Army of Maharaja Ranjit Singh were also settled in Kashmir along with these Brahmin Sikhs . These Sikhs became agriculturists / farmers . As time passed and income earning patterns changed in kashmiri society ,this segment of sikhs turned poor . They were also lesser educated and had  no option but to  take up ordinary Government jobs  of peons and drivers for survival . Lately education is spreading fast within this sect of sikhs and   young boys from this community are proving   good doctors , lawyers and engineers for the society at large .

A few kashmiri Pandit families  in Kashmir  also converted to Sikhism . I vividly remember  One such family that  lived in Naidyar Rainawari near DAV school in their ancestral house .  This was all during the visit of sixth  sikh guru to Kashmir  .  MATA  Bhag Bhari  who presented a cloak to Sixth Sikh Guru in kashmir  was a saintly lady from Rainawari only . Her son Pandit Seva Ram ( who later came to be known as Bhai Seva Ram  ji ) was the first caretaker of Chhati Paadshaahi Gurdwara (  Initially a small wooden structure  but later  a Gurudwara and a Dharmshala was constructed by Hari Singh Nalwa the then Sikh Governor of Kashmir ).

Some Ramgharia and Mazahabi sikh families have  also settled in Kashmir but their number is insignificant .  

 For someime ,  Brahmin Sikhs  of kashmir also carried on with some Brahminical Practices like performing Shradas for the dead. This practice has now been discarded . If you see their land / revenue records  ,Word Brahmin is also mentioned in these papers .

Another group of  Sikhs mostly khatris with surnames like Sethi, Anand , Kandhari, Sahni , Bhasin etc. also came to kashmir from Punjab during Dogra rule for trade and commerce These traders were well off and opened shops selling Gold ornaments , Trading in Tea and cloth . Some families opened Hotels and started Transport business . One family opened a Cinema Hall  while the other started a Printing press .  With them also came the noted Engineer  Sardar Ganda Singh from  Punjab  who planned and built   Hari Sing High street and some other buildings in  Amira Kadal. These Sikhs remained confined to Srinagar city only. They  gave good education to their children who either joined their  parental profession or took up good  jobs  outside the state .  
Generally   Khatri Sikhs from Punjab  living in valley  did not marry   their children with  Kashmiri Sikhs . But  now with the spread of education  and many other factors , things have changed  and  the Sikh society in Kashmir is  socially  better integrated .

 And lastly I need to mention that  Guru Nanak Dev ji , Guru Hargobind sahib ji and Guru Har Rai ji are the three sikh Gurus who visited kashmir .

 “Sach kahoon suun leho sabai jin prem kio tin hee prabh Paayo.”
( Guru Gobind Singh Ji )
I tell the truth; listen everyone. Only those who have Loved, will realize the Lord

( Autar Mota 24.10.2013 )                                                            

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
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QUINCE OR BUMM-TSOONTH AND KASHMIRIS


                                                                                     


QUINCE OR BUMM-TSOONTH ( as it is known on Kashmiri )

First time I enjoyed an extravagant kashmiri Wazwaan feast  was in some family function of  late Sher Ali ( Connected with the then   firms  :Ali Art Palace and M Sadak Ali and Bothers  ) . We were served Wazwaan dishes  in separate plates . Late Sher Ali was exporter of kashmir Handicrafts ( Carpets , Rugs , Papier Mache , Chain stitch and Jewellery )  with business interests in Kashmir and  Mumbai . He dressed well and would move in a chauffer driven car  . Possibly he had no child and lived in a  joint family with his nephews  who gave him lot of respect and regard . Sher Ali  was compassionate , liberal  and helpful.. He  smoked branded imported cigarettes . Peace be to his soul.

It was only during  Sher Ali’s feast that I tasted  a small quantity of the wonderful  QUINCE  dish prepared by a  Muslim Wazwaan  cooks. It was   served last of all. I asked  for more .My mother also prepared BUMM-TSOONTH  ( Quince ) with Brinjals . So do all kashmiris .  And from ancient past   to this day,  Kashmiris never discarded BUMM -TSOONTH as a medicinal fruit or  cooking it as a dish of choice..

A vegetable Wholesale trader in Narwal Vegetable Mandi of Jammu informed me

“ I do not know how kashmiri Pandits prepare it. This Mandi receives around 2 to  3 Tonnes of Quince per day during the season  from various sources and all is bought by city’s retail  vegetable  sellers . There is a acute demand during Pitra Paksha  ( Shradaas ) falling after summer season . Kashmiri Pandits appear to be consuming it altogether  in Jammu. ”

QUINCE OR  BUMM-TSOONTH   ( as it is known on Kashmiri ) is cultivated in Iran, Turkey , Portugal, Argentina, Chile, Mexico, Spain,  USA ,   France , UK   Middle East, Armenia, Georgia and   various countries  other of Central Asia  and Europe . The QUINCE tree grows to a height of 5 to 7 Metres and the fruit when unripe is green like a pear but changes its colour to Golden yellow on ripening. The blossoming tree gives beautiful light  pink flowers . In India the fruit the seeds of the fruit known as Bihee -Daana were used as medicine by Unani and   Ayurveda  doctors .   Iranians call it BEIH and the word BIHEE  is possibly of Iranian origin.

 In Kashmir ,dry quince  seeds were dipped in water overnight  and the gel that formed was  consumed   as a  time tested  laxative .

A high pectin level also makes it useful for making Jams , sauces   and  Jellys . In Europe  it is also used in making puddings after being Roastd , baked or stewed . Some countries in Europe use QUINCE for making BRANDY and  WINE.  In some central Asian countries it is also used for making  PULLAV or PICKLED .


 It has now  been  scientifically established that consumption of this  fruit is beneficial to health on account of the fact that the fruit contains  dietary fiber, minerals, and vitamins and is quite low in Calories . Further the catechin and epicatechin present in this fruit  bind to cancer-causing toxins thereby protecting colon and  its mucous membrane from inflammatory bowel disease (IBD) and   cancers .  Hakeems would prescribe its consumption for all diseases of COLON and skin Allergies . Apart from this , the fruit also contains  iron, potassium, and magnesium as well as B-complex vitamins such as thiamin, riboflavin and pyridoxine .

Was QUINCE  the forbidden fruit that was eaten in the Garden of Eden by Adam and Eve ? Some historians believe in the affirmative. This fruit finds mention in  old  Greek literature  as well. Ancient Greeks considered quinces to be the symbol of fertility and dedicated them to APHRODITE  or   the goddess of love.

I had to tell more about Quince but as per  Firaq Gorakhpuri

Ab Aa Gayein Hain Aap To Aataa Nahin Khayaal
Varnaa hamein kuchh Aap se kehnaa zaroor Thaa..


( Autar Mota 25.10.2013 )
.

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Tuesday, October 22, 2013

EVENING TIME VIEWS OF PARIMAHAL GARDEN OF KASHMIR WITH MAHADEVI VERMA 'S POEM



                                                               
                                                                       
         


EVENING TIME AT PARIMAHAL SRINAGAR 
(Photographs clicked by Autar Mota )

 To these  photographs I add my faourite Hindi  poem  "Jo Tum Aa Jaatay Ek Baar " (  If you could  visit me  once only …..) composed by  Hindi poetess Mahadevi Verma . I have also done  simple English rendering  of this poem for  readers who do not know Hindi.....

( Jo Tum Aa Jaatay Ek Baar )

Kitanee karuna kitnay sandesh
Path mein bichh jaatay ban paraag
Gaata Praanon ka Taar Taar
Anuraag bharaa unmaad Raag
Aansoo leitay ve pag pakhaar

JO TUM AA JAATAY EK BAAR…………

Hans uthatay  Munn ke Aadr nain
Dhuul Jaata Honthon ka vishaad
Chha jaata jeevan mein vasant
Lutt Jata Chir sanchit viraag
Aankhein Deitee sarvasv vaar .
JO TUM AA JAATAY EK BAAR
( Mahadevi Verma )


Plentiful of compassion and abundance of  communications
Would spread  in the pathway as   pollen.
These heartbeats of mine would
Resonate with music   ,
A music of   carefree  passion
 And love filled tunes .
The tears  would clear the corridor for you ,

If you could  visit me  once only …..

These eyes full of tears would blush with  delight
And the lips would wash away  their woefulness,
Spring would visit  my  life with all its spree
And put this long stored up pain to end .
And these  eyes would shower all love that they hold within

If you could  visit me  once only …..

                                                                     
                ( Smt.  Indira Gandhi  presenting an award to Mahadevi ji in 1983 )

( English rendering from original Hindi  by Autar Mota 22.10.2013) 

( Autar Mota )

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CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

Monday, October 21, 2013

HAANJIS OF KASHMIR BELONG TO ANCIENT NISHADA TRIBE OF THE SUBCONTINENT.


                                                                                   


 AUTUMN VIEW OF HOUSEBOATS  PARKED  IN THE WATER  CANAL NEAR  AIR STATION  (RADIO KASHMIR  )   IN SRINAGAR  CITY .
Photo Autar Mota

To this photo I am adding a story on Haanjis ( Boatmen ) of Kashmir .


HAANJIS  OF  KASHMIR BELONG TO ANCIENT NISHADA TRIBE.

 NISHAD is a Sanskrit word meaning  the seventh  and the last note in the   musical scale ( Indian Classical )  . The seven original notes are Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada.

  During my visit to Prayag in  Allahabad  , I found that  the boatmen ferrying people  to SANGAM from Ganga Ghaat  were also known as NISHADAS  . The Boatmen over there had a union    which formed a  component of the Akhil Bharitiya Nishad Sabha (the All India Nishad Association).

In other areas all along  river  GANGA and other navigable rivers in the country  ,  NISHADAS are  also  known as MALLAHS .  In UP one comes across Hindu and Muslim Mallahs. Everywhere in the subcontinent , MALLAH as caste owes its origin to NISHADAS . Be it Bengal ,  Odisha , Sindh ,Khyber Pakhtoonwala  or Punjab .

It shall be interesting to note that Phoolan Devi, the controversial dacoit and politician belonged to the NISHADA  ( Mallah ) Community . Again the well known Samajvadi Party leader  Vishamber Prasad Nishad ( Born 1962 )   belongs to Nishada ( fisherman )  community  .

HAANJIS  of Kashmir  also belong to this  ancient  NISHADA tribe of the country . NISHADAS find mention in Vedas , Manusmriti , Mahabaharta  , Kalhana’s Rajatarangini and scores of Articles and books that I came across . From all records , this tribe   was  distinct from other Tribes of kashmir in terms of  appearance and social customs.  This tribe maintained a separate identity and were not absorbed in to the mainstream Kashmirian society till the entry of Islam . Their origin and entry period to Kashmir is disputed . Many theories have been put forth . Some  anthropologists identify the Nishadas with the "Australoid" (Adivasi) people who inhabited India before the arrival of the proto-Indo-Aryans and the proto-Dravidians . Some Historians  inform us  that this tribe actually lived on the Banks of river Sarswati  and were engaged in ferrying  people across rivers  apart from collecting timber and  fuels from the forest . When the river dried , they too moved to different parts of the country for livelihood. Another group of historians traces their origin to SRI LANKA ( Sangal Dweep  ) where from they moved  and settled  at  various places in India. Some trace them to GYPSIES.  And  the Hanjis claim themselves  to be the descendents of Prophet Noah. 

Whatever be their origin  or  entry period in Kashmir ,  Haanjis of Kashmir  also belong to the ancient  NISHADA tribe.

MENTION OF NISHADAS IN MANUSMRITI .

Chapter X

(34. )A Nishada begets on the same a Margava or Dasa, who subsists by working as a boatman, and whom the inhabitants of Aryavarta call a Kaivarta.



NISHADA IN  MAHABHARATA


 MAHABHARATA informs us  that Nishadas ( an   outcast  tribe ) lived  near river Banks or in hills and forests close by. They were hardworking , Muscular and warrior like . Ekalavya belonged to  Nishada tribe . Ekalavya was the son of Hiranyadhanus, king of the Nishadas . He came to Hastinapura to join the military school  or Gurukula of Dronacharya . He was a young prince of the Nishadha tribe who achieved a skill level parallel to the  Arjuna, despite Guru  Dronacharya ‘s  rejection of him on account of his caste .  He attacked Dwaraka once, and was killed by Vasudeva Krishna in the battle .

 Nishadas were  also fighting  for Kauravas as well as  for Pandavas in the Mahabharata war.

Mahabharata also informs us that Arjuna had come to Nishada kingdom of Ekalavya, after the Kurukshetra War, to collect tribute for Yudhisthira's Ashwamedha sacrifice. Again King NALA and his wife Damayanti belonged to the Nishada tribe.

NISHADAS IN RAMAYANA

Valmiki’s Ramayana also makes mention of Nishadas . Shabri , an elderly woman  who meets lord Rama  in a forest  belonged to Nishada tribe .Shabri offered fruits to Lord Rama after first tasting each fruit herself . She only wanted to offer sweet fruits to  Lord Rama  who gladly ate them . Shabri  later also tells  Lord Rama to take the  help from Sugriva apart from  informing  his whereabouts  .  Ramayana treats Shabri as pious saint. Again it was Nishada king GUHAK who helped Lord Rama to cross over river Ganga during his exile .


MENTION OF NISHADA IN RAJATARANGINI  OF KALHANA

Kalhana makes  mention of Nishadas in kashmira  at many places .  His cantos easily identify them with   Boatmen or Hanjis of Kashmir . I quote

“ To this day are to be seen ancient trees , growing on the edges of old canals of the rivers , with marks of the boat ropes fastened by the Nishadas .”
Canto 101 Taranga V Rajatarangini of kalhana  translated by R S Pandit.

NISHADAS IN OTHER KINGDOMS OF INDIA AND

Nishadas have been mentioned as ancient tribes in the kingdoms of   Dandakas (Aurangabad, Maharashtra ). Manimat  kingdom of Nishadas  was visited by Bhima during his military campaign to the east, to collect tribute for Yudhisthira . This kingdom is possibly the   present day Jaunpur district of Uttar Pradesh. A prince named KETUMET  is mentioned as battling along with the Kalingas  ( present day  Odisha ) against Bhima, in the Kurukshetra War. He was mentioned as the son of the Nishada king.

NISHADAS IN KASHMIR 

Nishadas living in Kashmir converted to Islam in early fourteenth centaury and most of them  started adopting   kashmirian nicknames as their castes   . As class or community , they came to be known as HAANJI or HAAENZ . The Haanjis are mostly found in and around areas of  Dal Lake, Wular Lake  and the Jhelum River right from  KHANNABAL  (Ananatnag District)  to CHATTABAL  in Kashmir   .
Walter Lawrence  in his book The valley of kashmir writes about them as under :-

´It is impossible to obtain any information as to their origin , but the profession is very ancient and history affirms that Raja Parbat Sen introduced Boatmen from *Sangaldeep. ”
*Present day Sri Lanka .

In Kashmir Haanjis  further segregated themselves into various sub sects depending upon the professions these sub sects adopted. These sub sects were primarily called

DEMB HAAENZ
This sect lived in or  close to lakes and canals and engaged itself in growing vegetables. Haak grown by them was called HAAENZ HAAK as  distinguished from Haak grown by other vegetable growers in mainland kashmir.

GAAERI HAAENZ
This sect lived in lakes in boats and was engaged in collection of  water chestnuts from lakes essentially DAL and  WULAR AND ANCHAAR .

GAADA HAAENZ
This is the fishermen sect . The  men  simply  collect the fish from lakes , rivers and canals  while entire marketing is done by women who labour hard in carrying these fish to city markets for ultimate sale .

MATA HAAENZ
This sect  would sell timber and firewood. They would  live near riverbanks  to  sell firewood and timber to people.  Quite often People would  complain about their dishonesty in weighing timber.

Hukkk HAAENZ
This sect would bring wooden scraps from rivers in boats and sell them to people as winter fuel.
DOONGA HAAENZ
They owned Doongas which they rented  out to people for picnics and other social get together . The family of the Haanji also lived in the Doonga which had a sitting space in its middle  for the guests . These doongas would move from place to place with groups of people  enjoying food and Kashmir music .

BAHAAETCH HAAENZ
 This sect would own  flat  bottomed large boat used for carrying heavy loads .These    boats were also used by food and supplies Department to store and carry Grains for public distribution in Srinagar city. Presently this sect is also  engaged in digging sand from river beds in Kashmir .

   SHIKAARI  HAAENZ

This sect owned shikaras or  the comfortable boats with roofs  used for going across the river or making a round of the lake. Presently a shikara is quite popular mode of transport  used by Tourists for  moving inside the DAL lake ,  Nigeen Lake and Manasbal Lake in Kashmir  .Kurr Naavi Haaenz ,who ferried  people across the rivers or canals  also fall in this sub category .

HOUSE BOAT HAAENZ

          This sect is economically better than all other sects  as they own very expensive houseboats that are parked  in the Dal or Nigeen lake .  A house Boat is a tourist attraction. Most of the Houseboats have three to four bed rooms with attached toilets . Inhouse pantry service is also available in these houseboats which are tastefully carved  .The  ‘Khatumband’ roof, walnut  furniture, Papier Mache  goods etc.  make them a royal retreat.

 So long so much. I end this post with a couplet of  Amir Khusro
  
  ”Gori soavay  seijj  pe -  mukh par daaray keish
  Chal khusro Ghar Aapnay -Raein bhayee Chahuun daeis ”

(    Autar Mota 20.10.2013 )


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Friday, October 18, 2013

WHO ARE MAGRAYS OF KASHMIR ?


                                                                                   


REMAINS OF GRAND BUDHIST CHAITYA AT PARIHAASPURA IN KASHMIR . THIS CITY FOUNDED BY KING LALITADITYA (699 AD-736 AD ) OF KASHMIR IS NOW A RUBBLE OF STONES...................
 The steep Plateau of Parihaaspura provided excellent protection from recurring floods in Vitasta / Jhelum river to the king and his subjects.

Photo Autar Mota

To this photograph , I am adding a story on MAGRAYS OF KASHMIR .

MAGRAYS OF KASHMIR

MAGRAYS belong to a hilly Rajput tribe who were known in the social hierarchy as THAKKARS . They lived in almost all hills surrounding various entry and exit passes to kashmir valley. That is the reason you find them all over in Kashmir and also in POK areas as well. This community became active during the period of Medieval sultans and by which time they had already embraced Islam.

Kalhana makes mention of some communities who were assigned the task of Dwarpatis and Margpatis (by kashmirian kings ) of various passes and entry or exit routes to Kashmir valley. Magray word comes from MARGPATIS ( Lords of the Roads ) , a title given to this group by Kashmirian kings . Surely these THAKKAR Rajputs of hills surrounding kashmir continued to use the title Margpati even after their conversion to Islam and later adopting other professions . With the passage of time , Margpati became MAGRAY or MAGRI in Kashmir . .

Jonaraja makes mentions them as THAKKARS. I quote

“ As the breeze carries with it the scent of flowers , even the prince was accompanied by all the THAKKARS who were the lords of the country as he went out of kashmira . Left by the THAKKARS , the army of *MADRA descended into kashmira in peace like a river without alligators.”
(Page 72 The Rajatarangini of Jonaraja .* M,adra corresponds to hilly area of present day Jammu.)
Srivara also calls them Margapatis and Margeshas in his Rajatarangini
.
Apart from protecting the Roads and passes to Kashmir , Magrays also joined Infantry of kashmirian kings more essentially the Sultans. .Some Magrays also rose to become commanders of infantry during the rule of sultans .Muhammad Magray and Malik Masud Thakkar were the commanders in the army of Sultan Zain ul Abdin when the Tibetean operation was launched by him..

History also informs us that Ibrahim Magray was a powerful Person during the administrative rule of Musa Raina sometime around 1501 AD . History also informs that MAGRAYS even went to meet Babur .I quote Baharistan i Shahi ..

“In agreement and collaboration with Ibrahim Magray, Musa raina took control of the domain of Kashmir and undertook its governance . ”

Page 11-61 Baharistaan I Shahi subhead 11.41 MUSA RAINA.

“ Malik Abdal Magray went to Babur Paadshah to seek his help … who issued commands to sheikh Ali beg and Muhammad khan to help him.Forthwith they proceeded to Kashmir. In 1528 AD with a group of Magrays in collaboration with Malik Ali and Regi Chak and Babur’s troops , entered Kashmir via *HAVAL . Malik Kazi Chak learnt about this advancing columns and marched to meet them . ”
* Haval is a village in shopian District of kashmir .

Page 12-74 Baharistaan I Shahi subhead 12.21 MAGRAY’S SEEK BABUR’S HELP.

I also found Magrays presently inhabiting , Banihal , Doda , Ramban, shopian ,Handwara , Anantnag and almost all places in Kashmir valley and adjoining hilly areas . They are now a part of the kashmiri society . They have fair complexion and sharp features. They are educated and most of them are doing well in Government jobs , trade and other professions .Some of them are conscious of their past history . So long so much .

i end this post with lines from a poem of urdu poet Ali sardar Jafri ............

Naksh e Maayusi mein Bhar detaa huun Umeedon ka Rang
Me Ataa Kartaa Huun Shaakh e Aarzoo ko Barg o Baar …
Chunn Liye Hain Baag e Insaani se Armaanon ke phool
Jo mehakatay hi Raheingay Meinay Goonthhay hain woh haar…


( Autar Mota 18.10.2013 )  
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Thursday, October 17, 2013

WHO BUILT RANI TEMPLE IN GULMARG KASHMIR




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EVENING TIME VIEW OF RANI TEMPLE OF GULMARG , KASHMIR
Photo Autar Mota



This temple is  known as Rani temple in Gulmarg. The temple was actually built by   Maharaja Hari Singh’s wife Rani  Mohini Bai  from Dharmpur’s sisodia clan of Rajputs  . Maharaja Hari singh had marrried three times before he finally married Tara Devi from Katoch Rajput family of Kangra who bore him a son .All the three wives  died issue less  ( Rani from Sisodia clan of Dharmpur   died during pregnancy in 1915 AD   )..

( Autar Mota 17.10.2013 )


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HAKEEMS AND UNANI MEDICINES IN KASHMIR


                                                                                 



GOVERNMENT  G  B  PANT HOSPITAL  , BADAAMI BAGH , SRINAGAR KASHMIR
Photo Autar Mota

 To This Photograph , I am adding a brief story on Unani Medicines and  Hikmat in kashmir

 Abdul Hameed was my friend and class fellow in DAV School (Rainawari). He lived near the Ziyarat of Miyan Shah Sahib in Naidyaar Locality. He was not so good at studies but   his friends were mostly Pandit Boys . Some boys  from our  class  had seen him eating fried fish near Sheeraz Cinema ( Khanyar ) on a Friday and accordingly everyone started calling him Juma Gaada  ( Friday fish ).  Boys from DAV school would go to this cinema for watching New movies on Fridays. I think no boy in our class  knew other facets of Hameed’s personality .

Hameed was being trained by his father to be a Hakeem . His father was also a Hakeem  who practiced from a  small   shop in Naidyar  Bazar  of Rainawari . With kashmiris opting for Modern  Allopathic medicines , the customers at this shop were dwindling. Accordingly quite often  Hakeem sahib would operate from his residence only. I knew the family very well   as Hameed’s sister and My sister were friends and class fellows at  Vishwa Bharti  Girl’s school Rainawari. From Hamid  and his family , I came to know many things about Unani System of Medicine .   I still remember Hameed’s Comments when I had typhoid

“ Now that you are fine but I would have suggested you to Take CHOB  I CHIN. It is the final medicine and a wonder drug. It can revive a dying man. ”
 
Later I came to know that CHOB I CHIN was imported by Bohra Traders ( BUHUR in kashmiri ) from Ladakh and its supply  source was possibly somewhere in china .

Unani system of medicine owes its origin to Greece thanks to  Hippocrates  .  From Greece it spread to Arabia and then to Entire Central asia .   When Mongols attacked  Persia and Central Asian countries , scholars and Physicians of Unani Medicine fled and  brought this science to India .In India,  Unani System flourished  due to wide acceptance by Public. Ayurveda or the  Traditional Indian system of medicine also  continued to   flourish alongside .

Most of us know about   Hakeem Ajmal Khan (1868-1927) of Delhi   who championed the cause of this system of Medicine.  A busy Road and an equally busy  Market  in Karol Bagh New Delhi is named after this Great  Unani Hakeem and freedom fighter of the country . He is remembered for  revival of Unani Medicine in early 20th century India.

In Kashmir Hikmat and  Unani medicine was patronized by  Medieval Sultans . We know about Hakeem Shri Bhat who cured a poisonous boil that troubled sultan Zain ul Abdin.. We also know about   Hakeem Ali Mohd  (1906-1987 ) son of Hakeem Abdul Rehman of Zaina kadal srinagar  and  Hakim Sham lal Bhat ( 1900-1984 )  son of Hakeem Sehaj Bhat  of Habba  kadal Srinagar  Kashmir  who were known as  Dast e Shifa ( Healing Hands )  in kashmir .

Many  Youngsters smile and laugh when I tell them names of herbs and  Medicines which Hakeems in Kashmir would prescribe for ailments . Some names that I remember are ..

(1)  Teythavaaen
 (2)Sepistaan
(3) Kaahzabaan
(4)Nuna Posh ( Banafasha )
(5) Babri- Byol
(6) Guelie-Byol
(7)Koath
(8)Krothhaa
(9) Mowal
(10 ) Sosan
(11) Bagar Bhang
(12) Bamtsoonth Byol
(13 ) Nar Maada ( Herb )
(14 ) Wan-Praan
(15 ) Braari Gaasa
(16 ) Sarpang
( 17 ) Sharbats
(18) Allu Bukhara
(19 ) Magz e Tarbooz .
(20 ) Arq e Dalcheen
( 21 ) Shangiir ( Mulhatti )
(22 ) Roghan e Badaam shirin
( 23 ) Maghaz e Chilgoza
24) Qandh e safed
(25 ) Munaqqa
(26) Habb e Bawaseeri Khooni
(27) Zaaphal ( nutmeg)
(28 ) Draaekka ( Leechi )  for sucking impure blood .
(29) Arq e Gulaab
(30) Arq e Pudeena
(31 ) Roghan e Amla
(32 ) Roghan e Zaitoon

And later  my friend Abdul Hameed forgot everything about  Hikmat and the Unani System  of Medicines.    He took up a job  with  J&K state Road transport corporation . But I do not know why I still remember the names of these medicines and herbs.


Beetay Huve Lamhon Ki Khushboo Hai Mere Ghar mein
Book Rack pe Rakhein hain Yaadon ke kayee Album………..

( Autar Mota 17.10.2013 )



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