NEEL-GATHA ( SAGA OF KASHMIR THROUGH
MILLENNIA )
Author …Agnishekhar
Translator …Avtar Mota
Price Rs380/=( Rupees Three Hundred Eighty Only )
AVAILABLE AT
India
(1). https://www.amazon.in/dp/B0GLHB59Q2
(2) https://direct.notionpress.com/.../neel-gatha-saga-of.../
Overseas
Available in the USA
https://www.amazon.com/dp/B0GL7J697F
Available in Canada
https://www.amazon.ca/dp/B0GL7J697F
Available in the UK
https://www.amazon.co.uk/dp/B0GL7J697F
Available in France
https://www.amazon.fr/dp/B0GL7J697F
The Blurb of the Book Says This :
"Poet Agnishekhar’s Neel-gatha is a
poetic epic in Hindi that spans centuries, with Neel-naaga as the interactive
protagonist and witness to Kashmir’s tumultuous history and pathos. From the
legendary draining of the Satisara Lake to the present day, this poetic
masterpiece covers it all—the rise and fall of empires, cultural shifts, and
the resilience of hope. Neel-gatha, a magnum opus, is a must-read and a
must-discuss work for anyone passionate about Kashmir’s rich and complex
history."
The
Reviewer Says This :
“Neel-gatha
transcends the specifics of Kashmiri history to address universal themes of exile,
resilience, and hope. While deeply rooted in the cultural and spiritual ethos
of Kashmir, the poem speaks to displaced peoples everywhere, affirming the
capacity of the human spirit to endure, remember, and aspire toward justice. It
is not merely a chronicle of suffering, but a testament to cultural survival
and moral courage. A central and recurring theme of Neel-gatha is the
continuity of suffering caused by conquest, iconoclasm, and forced
displacement. The epic confronts painful historical realities without evasion.
Understanding
Neel-gatha requires immersion in Kashmir’s layered historical and cultural
landscape—a terrain shaped by ancient myth, religious pluralism, political
upheaval, and repeated cycles of displacement. Avtar Mota’s scholarly
introduction performs an indispensable role in guiding the reader through this
terrain. Far more than a prefatory note, the introduction operates as an
interpretive compass, situating the epic within Kashmir’s history, Indic
cosmology, and the tradition of Sanskritic and Hindi epic poetry. With clarity
and erudition, Mota outlines the major historical epochs, mythological
genealogies, sacred geographies, and philosophical ideas that inform
Agnishekhar’s vision. This contextual grounding is crucial, particularly for
readers unfamiliar with Kashmir’s civilisational depth, allowing them to engage
the poem not as an opaque mythic narrative but as a layered historical and
cultural testimony. Complementing the introduction are Mota’s illuminating
footnotes, which constitute one of the translation’s most impressive scholarly
features. Rather than burdening the text with excessive academic apparatus, the
footnotes function as discreet guides, clarifying references, historical
figures, religious practices, and geographical markers without interrupting the
poem’s lyrical momentum. Drawing upon Sanskritic sources, Kashmiri tradition,
and historical scholarship, Mota’s notes transform the translation into a
multidimensional text—simultaneously an epic narrative and a work of cultural historiography. Neel-gatha is a work of exceptional literary,
historical, and ethical significance. Spanning centuries of myth and memory, it
bears witness to cycles of destruction and renewal while affirming the enduring
hope for justice, restoration, and peace. Through Neel-naaga’s timeless gaze,
the epic preserves the voices of generations, demonstrating that poetry remains
one of humanity’s most powerful instruments for remembering, understanding, and
enduring."
The Author
Says this :
“This
translation endeavour was sparked by the enthusiasm of two esteemed scholars,
hailing from the US and France, who were captivated by the subject's allure and
Kashmir's intricate history, woven around the enigmatic Neel-naaga, a symbol of
wise and compassionate consciousness. As I embarked on this journey in the
summer of 2025, traversing Paris, New York, and finally Jammu, the project
unfolded. This majestic poem, crafted in the Sanskritic tradition of a
Mahakavya, unfolds across 8 Parvas, revealing Kashmir's triumphant yet
heart-wrenching narrative, from the ancient draining of Satisara Lake to the
1990 tragedy. Consulting around 70 texts, including the erudite works of the
renowned Buddhist scholar and polyglot Dr Lokesh Chandra, I hope this
translation resonates across borders and cultures.” .
Some Excerpts from the 26-page Introduction of the Translator Say This :
(1)
“While translating the epic poem, Neel-gatha, this translator came across
the mention of Bhikshuni Lakshmi by Agnishekhar. Neel-gatha mentions her
as a great Tantric master of Vajrayana Buddhism who is held in high esteem in
Tibet. The poem informs that she crossed the Himalayas to spread the light of
Dharma. Upon my research, I found that Bhikshuni Lakshmi was a Kashmiri
princess who became a fully ordained nun. Like many Kashmiri savants and sages,
she also crossed the Himalayas to spread the message of Buddhism. Tibetan texts
hold her in the highest esteem. In Tibetan texts, she is fondly known as Gelong-Ma
-Palmo or Dge Slong-Ma Dpal- Mo. She is credited with establishing the Nyungne
tradition, a fasting practice of purification based on Avalokiteshvara. After
becoming a successful scholar and abbess, she was afflicted with leprosy and
driven out by her community. Through her practice with Avalokiteshvara, she
healed herself, attained enlightenment, and passed the practice to others.”
(2)
“Neel-naaga is amazed to see Kripa Singh
(Kripa Ram before he embraced Khalsa Panth) and his brother Sanmukh Singh (Sanmukh Ram before he
embraced Khalsa Panth) attaining martyrdom in the battle of Chamkaur Sahib,
fighting the Mughal forces. Both brothers became part of the group of 40 Muktas
who attained martyrdom at Chamkaur Sahib.
It is quite pertinent to note that Pandit Kirpa Ram Datt’s ancestors had strong ties to the Sikh Gurus. Pandit Brahm Dass
Datt became a follower of Guru Nanak
Dev when he visited Mattan. Pandit Narain Dass, son of Pandit Brahm Dass, became a follower of Guru Hargobind when he visited Kashmir. Pandit Aru Ram Dat, the son of Pandit Narain Dass, became a follower of
Guru Har Rai. And Pandit Sanmukh Ram
Datt and Pandit Kirpa Ram Datt were sons of Pandit Aru Ram Datt of Mattan, Kashmir.”
(3)
“Three prominent Muslims helped Birbal Dhar in
his escape from the valley; they were Abdul
Qudus Gojwari, Malik Zulfiqar and Malik
Kamran. Entrusting his wife and daughter-in-law to his friend Qudus Gojwari and helped by the Malik family (Muslim) to cross the Pir
Panjal pass, Birbal Dhar reaches Lahore and impresses Maharaja Ranjit Singh to
send the Sikh forces and liberate Kashmir from the cruel rule of the Afghans.”
(4)
“This book is
like a Maha-Shraadha performed by poet Agnishekhar for the Sadgati (happy state) and Moksha (liberation) of the wandering souls of
many innocents who were mercilessly killed by the terrorists in the valley, as
also for those who died due to heat stroke, snake bites, depression, accidents,
and innumerable fatal diseases while living in the heat and dust of the alien
lands. This epic poem is essentially a powerful petition to the powers that be. A
petition that seeks their attention, saying loudly: “Look this way to ameliorate our pain and suffering. We had it enough.”
(5)
“And Panchali
is none other than Draupadi. Panchali was the daughter of King Drupad of the hilly Kingdom of
Panchal or Panchala. And Panchal or Panchala is what we call the Pir Panjal Mountain range in Jammu and Kashmir.
According to historian Srivara, the Pir
Panjal Pass was originally known as Panchaladeva,
meaning "deity of Panchala”. "Panchala" is a country mentioned
in the Mahabharata. During the Mahabharata epic, the area was known as Panchal
Desa. I quote from the Mahabharata that
mentions Kashmir (Kashmira) and its people:
“ शूराः कश्मीरकाश चैव गांधाराः शकुनिस्तथा।
दरदाः शिबयो योना हूणाश्चैव महाबलाः॥“
Śūrāḥ Kaśmīrakāś caiva Gāndhārāḥ Śakunis tathā |
Daradāḥ Śibayo Yonā Hūṇāś caiva mahābalāḥ ||
Some Footnotes of the
Translator to the Parvas Record This:-
Nishadas in Kashmir
“The Nishadas are an ancient community mentioned in Indian texts
and traditionally associated with fishing, boating, hunting, and river-based
livelihoods. The Haanjis (boatmen), who traditionally navigate the waterways of
Kashmir, are believed to trace their roots back to the ancient Nishada caste. The
Nishadas are mentioned in the Vedas, the Mahabharata, the Manusmriti, and in
the historical poetic work Rajtarangini of the Kashmiri historian Kalhana.
According to these sources, the Nishadas were a distinct community with a
unique identity, maintaining their cultural heritage within the Kashmiri
society until the arrival of Islam in the 14th century.”
(3)
Malechhas, Yavanas and Turushkas
“
In ancient Indian
texts, Malechhas are referred to as uncivilised
outsiders or those who did not follow the Vedic customs or spoke Sanskrit. It
was more cultural than racial, incorporating groups like Huns, Scythians,
Greeks, and later, Arabs and Turks. Yavanas
was originally used for the Greeks and later expanded to include various
Western and Central Asian peoples, especially those who interacted with or
invaded Indian territories. The Kashmir valley experienced a period referred to
as the Mlechha Era, marked by foreign invasions and cultural disruption. One
notable event to put the term Malechha to popular use in Kashmir was the
invasion by Dulucha, a Mongol general, whose army devastated Kashmir in the
early 14th century. His forces, considered Malechhas, brought chaos and marked
almost the end of a long Hindu rule. Later, the term “Malechha” in Kashmir
became synonymous with non-Hindu, non-Vedic invaders, often Central Asian or
Turkic in origin. While Kashmir was not a primary centre of Indo-Greek rule,
the broader northwest Indian region (including Gandhara) saw a significant Yavana
presence. Turushka generally refers to people of Turkic origin or tribes or groups from Central Asia who
migrated into South Asia at different periods. The term appears in Sanskrit texts, inscriptions, and historical
chronicles. They were originally
Central Asian and Turkic-speaking peoples. Over time, some became part of
invading armies, traders, or settlers in regions like Kashmir, northern India,
and the northwest frontiers. They were known for their martial skills and thus
employed as mercenaries by various rulers. In Kashmir, for example, references
in inscriptions and terracotta tiles indicate the presence and integration in medieval society. In later usage, in some historical
sources, the term becomes broader, sometimes used for the Muslim Central Asians in general. Turushkas
often left their cultural, artistic, and military imprints on the
regions they touched.”
(4)
Lotra-danda and
Chanda-danda
"Apart from Jaziya, a special tax imposed
on non-Muslims, Lotra-danda and Chanda-danda were also levied upon non-Muslim
subjects by the Sultans in Kashmir. These cruel penalties/ taxes find mention in
the Sanskrit chronicles of the period, including Rajatarangini of Jonaraja."
(5)
Mata Rupa Bhawani’s Links With Sikh Gurus
Based on a work at http:\\autarmota.blogspot.com\.
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