Monday, November 4, 2024

MY BOOK: KASHMIR : MEN, MATTERS AND MEMORIES

                                      



KASHMIR : MEN, MATTERS  AND MEMORIES...
By Avtar Mota

Not politics ,not controversies but certainly a Kashmir that lives deep in the heart  of an  exile like me . As child , I grew up with my mother   humming below lines while performing her daily chores:-

"Dodh kya zaane yas no banney
Gham ke jaamai valith tanney
Pheeris ghar ghar  peyam kanney
Deuthum kaanh no paninne kanney

( Dressed  in the attire of  sorrow,
For help, I moved from door to door,
Alas!  Only stones were hurled at me ,
Alas ! I found none by my side .
He who has not experienced suffering,
How does he know what pain is ? )

It is only an  exiled person  who knows  what  exile means. The haunting memories of  men and life lived in recent-past keeps visiting one's mind. The mind is overwhelmed and writing gives momentary relief. Hence this compilation. These are  stories of sweet memories of some ordinary looking men who were  for inclusiveness and shared living . For them, culture and heritage were the rallying issues. These men find mention  with heart warming anecdotes in Part I of this book. I mean men like Ghulam Hassan Sofi, Hriday Kaul Bharati, Umesh Kaul, Bansi Kaul, Avtar Kaul, Vijay Malla, Chaman Lal Chaman,  Pushkar Nath BA, Ali Mohammad Lone, Sadiq Ali, Shantiveer Kaul, Arvind Gigoo, Muhammad Ashraf , Mohan Nirash, Bansi Nirdosh, Moti Lal Saqi and many more. Read to know some  interesting anecdotes  about these men and their art.

In Part II , you find nostalgic stories about social life in Kashmir through some essays like , Winter without Rain or Snow, Mir Paan House, Srinagar Coffee House, Cricket In Kashmir , Bangladeshi clothes in Kashmir, Tobacco And Kashmiris, Kawa Yenivol( Evening Time Assembly of Crows) , Gross Neglect at Burzahom , Haanjis of Kashmir, Journey of A Kashmiri ( From Complacent Onlooker to a Global Competitor ) and many more .
I am sure the book is going to amuse , enthuse and engage the reader constructively.  The review published by The Greater Kashmir newspaper on 31st October is  also uploaded in JPG format .
Presently the book is available worldwide on Amazon and Flipkart apart from Notion Press Chennai on below links:-

https://notionpress.com/read/kashmir-men-matters-and-memories

https://www.flipkart.com/kashmir/p/itm5d171938b80d4?pid=9798895888681&affid=editornoti

https://www.amazon.in/dp/B0DL5FBPLV


Very soon it shall be available with Rohit Pandita( 9596976373) pan India distributor .

( Avtar 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\.

Friday, November 1, 2024

DEEPAWALI IN RAMCHARITMANAS AND NILAMATA PURANA








DEEPAWALI  IN RAMCHARITMANAS  AND  NILAMATA PURANA 

Many ancient scriptures of India define the concept of Nagar-Shobha ,Grih -Shobha and Dwaar Shobha ,a practice that is in vogue to this day . We do it on Deepawali. The city is decorated, the homes are decorated so are entrances to the homes decorated.  The city bears a festive look. The homes are cleaned, painted and illuminated .  When Sri Rama  returned after completing his exile of  14 years ,  the residents of Ayodhya celebrated it as Deep- Utsav performing Nagar Shobha, Grih Shobha and Dwaar Shobha . 

Three days back, I read a write-up that Ramcharitmanas doesn't make mention of Deepawali festivity. I am surprised at the breed of  such copy-paste writers who do no study before using their pen. Here is what Goswami Tulsidas wrote about Deepawali in Ayodhya when the city performed complete Nagar-Shobha, Grih-Shobha and Dwar-Shobha to  welcome Sri Rama after his  exile of 14 years.  Goswami Tulsidas writes it was Kartik Amavasya  when Sri Rama returned after his  exile. The residents of Ayodhya cleaned their houses, decorated their doors,  decorated streets ,burnt earthen lamps, distributed sweets, put on new clothes and performed Pooja and Pushp- Varsha upon Sri Rama and his companions . For the ignorant writer , who possibly has not read Ramcharitmanas, I quote some Chopais :-

(1)
Suman brashti nabh sankul,
Bhavan chale sukh-kandh..
Chadi ataarin dekhaheen
Nagar nari Nar brindh

( When Sri Rama returned to his Palace,
A rain of flowers fell down from the sky,
Groups of men, women children came to their balconies,
To have his glimpse.)

(2)
Kanchan kalash vichitra sanvaare,
Sabheen dhare saj  nij nij dwaare..
Bandhanwaar pataaka ketu
Sabheen banaaye Mangal hetu ...

( Amazingly, they decorated their kalashas of gold ,
And brought them to their respective doors.
They brought buntings, flags welcome banners and put them on their doors.)

(3)
Beetheen sakal sugandh sinchaayi,
Gajmani rachi bahu chowk puraayi.
Nana bhaanti sumangal saaje
Harshi nagar nisaan bahu baaje.

( Every street had been sprayed with fragrant liquids,
Many chowks were decorated with precious stones like gajmani.
Many types of festivity banners decorated the city,
And in the city, many drums were played   in happiness .) 

I can quote many . 

DEEPAWALI IN KASHMIR

One thing more I need to tell that Dwaar-Shobha, Bhoomi Shobha, Grih Shobha and Sukh Suptika  are mentioned in Nilamata Purana of Kashmir. Sukh-Suptika is nothing but auspicious Deepawali .Deepawali was celebrated in Kashmir as Sukh-Suptika . As mentioned in the Nilamata Puraṇa.—The component parts of the Sukha Suptikā festival are: fasting at day time on Kartik  Amavasya by all excepting the sick and the children; worship of Karisini (Lakṣmī) in the evening; placing lamp-trees in temples, crossings of roads, burning grounds, rivers, hills, houses, shops, pastures etc .; and  decoration of shops with clothes; dining with friends, relatives, the Brāhmaṇas and the subordinates after wearing new clothes and  playing at dice on the secand day. And Kashmiri Pandits  have carried the tradition of Nagar Shobha ( Jhaankis)  Dwaar Shobha ( Krool ) Bhoomi Shobha ( Vyoog ) ,Grih Shobha ( Ghar Naavai ) of Nilamata  to this day . Deepawali finds mention in Padma Purana, Skanda Purana  and many more ancient texts.  Kavyamimasa, a  9th century Sanskrit work by Rajashekhra refers to  Deepawali as Deepamalika. And many scholars believe that Rajashekhra was a Kashmiri who flourished during the rule of Avantivarman .

 As per Mahabharata the Pandavas returned to Hastinapur on Kartik Amavasya.In Jainism,   Mahavira attained Moksha (liberation) on Chaturdashi of Kartik month.The Sikhs celebrate Deepawali as "Bandhi Chorr Diwas"  , the day when the sixth  Guru Hargobindh Ji and 52 Hindu princes were released from Gwalior prison by Mughal King  Jahangir .

Although not a primary festival of Buddhism, Diwali is celebrated by some Buddhists as a commemoration of the day when Emperor Ashoka converted to Buddhism in the 3rd century bce.Deep Daan Utsav is  also celebrated by Neo-Buddhists in India  on the day of Kartik Amavasya . The festival is in accord with Buddha’s last words— “Atta Deepo Bhava“, which means “Be  your own light.” The lighting of deep is, therefore, ingrained within the Buddhist philosophical tradition.

And I was moved by the Deepawali message of Sunita Williams, the NASA astronaut  who is held up in space and faces  some  uncertainty about her return to earth   at the  moment . May she and her colleagues return safe. May peace  arrive early to  stay permanently on  this planet. 

HAPPY DEEPAWALI  TO  MY FRIENDS, FOLLOWERS  AND  READERS..

( Avtar Mota )


Saturday, October 26, 2024

SHANTIVEER KAUL: TUM NA JAANE KIS JAHAAN MEIN KHO GAYE




TUM NA JAANE KIS JAHAAN MEIN KHO GAYE...SHANTIVEER KAUL

 

                                                                                  (The author with Shantiveer Kaul)

                                             

‘Main Kisi aur hi jazeeray mein

Tu koi bahr-e-bekaraan jaise

Meri nazron ki dolti kashti

Teri nazron ki mauj se milkar

Jaane kyon sochti

Kinara hai? ’.... (Shantiveer Kaul)

 

(I have arrived on some unfamiliar island

You appear like a limitless ocean,

The tumultuous boat of my eyes

Meets the waves of your eyes,

And thinks it to be the safety of the bank)

 

It was sudden, unexpected and a rude shock when I read Ashok Ogra’s message on social media about Shantiveer Kaul’s passing away. We had spoken some days back. He never told me he had some renal problem. That day also, he spoke with the usual affection and care. That day, he told me this:-

 

“I am happy for you to be nominated for the SaMaPa Award 2023. I am equally happy for your new book, “The Shikaras in the Frozen Lake “. I think every Kashmiri needs to read it. Keep going. I shall be in Bengaluru for some more months. Then I shall come to Delhi. We meet. Take care."

                                                  


Son of Dina Nath Nadim, the eminent Kashmiri poet, Shantiveer was a polyglot, translator, poet, art critic, columnist, a great friend, genuine guide and above all a great human being. Never ever have I seen him being judgemental on men and matters? He had his eyes on world literature and a capacity to see both sides of the coin on any issue. On my request, he did the beautiful translation of Ali Sardar Jafri’s Nazm (tu ne samjhi hi nahin kya hai shikaayat meri) used in the 'Aasmaan Mahal ' movie. There can be no better translation.

 

                              


  (Book Review published in the Daily Excelsior)

 

 I reviewed his recent book, "Hukam e Safar Diya Tha Kyon” for some newspapers and magazines. The book is a great compilation of his modern Urdu Nazams. About Shantiveer’s poems, Saifi Sironji writes this:-
” When I read Shantiveer’s poems, I kept reading them again and again. Something impossible to say in the Gazal format, Shantiveer has said all that freely through his Nazms. Some of his poems are so beautiful that one feels duty-bound to appreciate Shantiveer’s creativity and thought process. I wonder why we have remained deprived of this beautiful poetry till now. Thank God this collection stands published.”

 

                                          


  (Shantiveer with his book ‘Hukam e Safar Diya Tha Kyon’)

 

And Muneebur Rehman writes this:-


” The poems included in this collection are in simple language yet full of creative energy and liveliness. Like a wrapped-up carpet, these poems open line after line to reveal the beauty of composition and poetic imagery. I am of the opinion that Shantiveer’s poetry fits aptly into Robert Frost’s definition of good poetry. I am optimistic that in the Nazm genre of what is emerging in Urdu poetry in the entire Indo-Pak subcontinent, this collection shall find many well-wishers apart from enhancing creative inertia.”

This poetic collection derives its title from Allama Iqbal’s famous couplet:-


“Bagh e bahisht se mujhe hukam e safar diya tha kyon
Kaar e jahaan daraaz hai ab mera intezaar kar”


(Why did you command me to leave paradise?

my work here is unfinished so you will have to wait)

 

Although the collection in its entirety has been dedicated to some unnamed entity, the book bears individual poems dedicated to the memory of poet Kumar Paashi and Short story writer Hriday Kaul Bharati. The poem dedicated to the memory of Kumar Paashi begins like this:-

“Tu hai ameer e karwaan
Ye baat to durusat hai
Ye baat bhi durusat hai
Ye mera Karwaan nahin.”

                                                     

 I also reviewed his coffee table book on the art of G R Santosh. In this book, Shantiveer Kaul writes this about the Neo-Tantric art of Santosh:-

                                                               
“Viewed from a certain perspective most of Santosh’s Neo-Tantric paintings look like stylised portraits of the female form, seated in Padmasana (the lotus position). This is no mere coincidence. There is a definite suggestion of the female torso in the placement of geometric elements within the composition. This stylisation is symptomatic of the devotion of Santosh to Shakti, the Divine Mother. Santosh wrote Shakti Vichara in 1980, a long poem in the hallowed tradition of the epic Bhavani Sahasranama, dwelling exclusively on Shakti in her various manifestations.”

                                                                                   

                                  

    (Shantiveer’s pocket-size book on G R Santosh)

 

Apart from poetry, Shantiveer’s interests were theatre, art, journalism, translation, scripting plays and documentaries and writing on any subject under the sun. He joined Doordarshan as a producer and got noticed by the highest echelons in the organization for his exceptional creative qualities. His documentary on Indian Painters is remembered to this day. He left Doordarshan and started working independently in various creative fields. He wrote the script/ screenplay of Angela, a telefilm that was nominated for Asian Television Awards. Never ever have I seen him indulging in self-publicity? A man of sharp intellect, Shantiveer spoke less, thought too much and never failed to demonstrate empathy, affection and care for those who came close to him. A little lethargy on his part made him suffer on many fronts. He didn’t publish what he wrote and he didn’t compromise on what he believed to be correct in a world bereft of human values. He earned many friends; some tall like Juan Elia, Kumar Pashi, artist G R Santosh, Ameer Qazalbash, Makhmoor Saidee, Raj Narain Raaz, Saifi Sironji and many more.

Shantiveer was unique on all fronts. Much ahead of his time. He will always be missed. I don't know which number I should dial now to seek guidance and encyclopedic clarity on issues.

I am sure he shall be happy in the company of celestial entities up above. May he be pleased amidst the ‘Lights and Flowers’ of Swargdhaam. My heartfelt condolences to Flora Bose, Ahinsa Kaul, Panchsheel and his other relations. May Almighty grant courage to his nears, dears, friends and relations to bear this irreparable loss.

 

‘Chhup gaye woh saaz e hasti chhed kar

Ab to bus awaaz hi awaaz hai.’

                                

                                                        

 

 

(Avtar Mota)




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LASSA KAUL: THE HONEST, COMPASSIONATE AND FEARLESS BROADCASTER


 LASSA KAUL: THE HONEST, COMPASSIONATE AND FEARLESS BROADCASTER 

 

                                  

   (Lassa Kaul)

 

In 1989 when Kashmir started witnessing stray bomb blasts or cross-firing incidents, many people felt puzzled. Kashmiri society had never seen such things. Initially, it was very difficult for Kashmiris to believe that such incidents could be the result of a well-planned armed insurgency aided and abetted by the enemy across the border. The general comments that cropped up at such incidents were:-

 

“It is a ploy used by the central government. Possibly they want to topple the elected government.”

 

“To gain political mileage, some people are doing these blasts and firing. It is just a temporary phenomenon.”

 

“What can happen over here with the all-around army’s presence?  We are all safe here.”

 

“These blasts are not directed towards the Pandit minority. No need to panic.”

                                      

National Conference activist, Mohammad Yusuf Halwai was gunned down in August 1989 for he dared to leave his lights on during Independence Day in August 1989 when JKLF had called for a total blackout. And by September 1989, indications pointed towards the presence of Pakistan-trained and highly motivated young boys with automatic guns and other deadly ammunition in their hands. These highly motivated boys had instructions from their handlers to wipe away all sympathisers of India or Indian presence in the valley.

After Neel Kanth Ganju (retired judge killed on November 4, 1989), Tika Lal Taplu (B.J.P. leader killed on September 13, 1989), Prem Nath Bhat (senior advocate killed on December 27, 1989) and some more killings in the second half of the year 1989, panic, fear and gloom had set into the minds of the minuscule Kashmiri  Pandit community. Noted Persian scholar and historian, Kashi Nath Pandita says this:-

 

“In September 1989, when Tika Lal Taplu was killed, there was fear and fright on all faces. Through a widely circulated English newspaper, I addressed a letter to Azadi movement leaders to clear their stand towards Kashmir Pandits and other minorities. The reply received by me closed all options. We were told to join the Azadi movement or leave Kashmir. No other option was put forth. The situation at that time was a clear signal to the Hindus and other minorities living in the valley.”

 

From December 1989, things started worsening in the Kashmir valley.  Abductions, killing of the innocents, bomb blasts, fear, suspicion and the complete breakdown of law and order created panic in all minds. Many armed militant groups trained and supported by Pakistan started arriving on the scene. On January 4, 1990, Kashmiri Pandits shrank in fright when the militant organization, Hizbul Mujahideen issued a public notice in the widely circulated Urdu Newspaper, Aftab threatening all Hindus to leave Kashmir immediately or face consequences. On January 14, 1990, another Srinagar-based Urdu newspaper, Al-Safa republished the same warning. Panic gripped the entire Kashmiri Pandit community on the intervening night of 18th and 19th January 1990 when loudspeakers from the mosques in the entire Kashmir valley blared pro-Azadi slogans asking people to come out on the roads. That night, the intimidating slogans in the streets asked people to make Kashmir free from all the enemies of the Azadi movement. Hit lists were pasted on the outer walls of the mosques. These lists had names of many Kashmiri Pandits alleged to be working as informants. This created panic in the minds of the listed persons who had either to leave Kashmir to save their lives or stay and get killed.In this hostile and charged environment, the minuscule Kashmiri Pandit community felt threatened and unsafe. Anybody could be killed and labelled as Mukhbir (Informant) and nobody dared to react. Kashmir with its age-old traditions of tolerance and brotherhood became a dangerous place to live. Fear defined the behavioural response of people to any and every incident. Out of fear, Muslim neighbours kept silent when an innocent Pandit was killed by the armed terrorists. Many Kashmiri Pandit families were advised by their Muslim neighbours to leave Kashmir. They admitted that they had no control over the events and the way things were shaping up. The gun culture changed the social discourse in Kashmir. From tolerance and pluralism, it shifted to exclusiveness and fundamentalism. With none to fall back upon, the Kashmiri Pandits felt helpless, insecure and alienated. After a spate of killings was unleashed upon this hapless community, they left Kashmir carrying their bare bodies with them. The plight of Pandits at that time can be felt from a couplet by the Urdu poet, Ali Sardar Jafri who has written:-

 

“Kaam ab koyi  na  aayega bas ek dil ke siwa

Raaste bandh  hain sab  koocha-e-qaatil ke  siwa.”

 

(No one shall now come to our rescue except our own heart,

For us, other than the assassin’s street, every path lies blocked.)

 

A split between Pandits and Muslims had been tactfully engineered by the armed militants. These militant groups succeeded in creating a situation where no person looked beyond hate and prejudice towards the Pandits. 

Capt S. K.Tikoo remembers those dark days and said this:-

 

“What hurt minorities terribly was when he heard the horrifying slogans in the street: ‘Aessi chhu banavun Pakistan. Batav ross ta batiniev saan’   meaning ‘we want our Pakistan, without Pandit men but with Pandit women’, ‘Aey kaafiron aey zaalimon Kashmir hamaara chhorr do’ meaning ‘O unbeliever! O cruel! Get lost from our Kashmir’  and ‘Jisko Kashmir mein rehna hai, Allah-ho-Akbar kehna hai’  meaning  ‘anyone who wants to live in Kashmir will have to convert to Islam’. One would also see groups of young boys holding Kalashnikov rifles in their hands singing:-

 

‘Jago! Jago! subah huyee,

Roos ne baazi haari hai ,

Hind pe larza taari hai ,

Ab Kashmir ki baari hai ,

Jago ! Jago ! subah huyee.’

 

(Wake up! wake up! It is already dawn,

Russia has already been defeated.

Now  India is under attack

and it is the turn of Kashmir.

Wake up! Wake up!  It is already dawn.’)

 

This environment and the slogans had thrust a dagger into the backbone of the centuries-old composite culture and shared living in the Kashmir valley. And then the gun-wielding and Pakistan-trained militants spared none who was deemed to be Indian in any manner or who they felt was acting against the objectives of the Azadi movement. They killed Mushir ul Haq (V.C., The University of Kashmir), B K Ganju (engineer employed in B.S.N.L.), Sarvanand Koul Premi (poet), Lassa Koul (the then director Doordarshan, Srinagar), Molvi Mohammad Farooq (religious leader), H.L. Khera (General Manager, H.M.T., Srinagar), Prem Nath Bhat (advocate), Maulana Masoodi (religious scholar and aged politician), Mustafa Mir (politician) and many government officials and pro-India leaders. These compulsive killers killed people coming out from the mosques after offering prayers. They killed innocent and helpless women and children. They killed innocent people eating food with their family members.  Calling them Indian agents, hapless Pandits were used as ducks to test their newly acquired guns. Innocent men, women, and children were killed. Many women and girls were raped and tortured. I shiver when I recollect those painful memories.”

 

 Lassa Kaul was martyred at a time when Kashmir had become a dangerous place to live especially for Hindus and pro-India groups or individuals. He was the director of the Srinagar Doordarshan Kendra during the peak days of Pakistan-supported armed insurgency in the Kashmir valley. To begin the story of Lassa Kaul and his life, one can’t resist the preponderant issue of the tragic assassination of this brilliant officer in 1990. Unfortunately, this brilliant officer, who had qualified for IBS (UPSC), became a martyr for not toeing the terrorist line at the peak of Pakistan-supported armed insurgency in the Kashmir valley.

 

Lassa Kaul was not going out of the station for many days. On the fateful day, he had planned a visit to his ailing parents and decided to move out after sunset in his car driven by his trusted driver. He was fired upon the moment he reached his house at Bemina colony and came out from his car. Informed about his movement, the killers were already waiting for his arrival. Many sources say that he did not die on the spot. Much time was wasted in the hospital and he was kept unattended. Possibly during those days, the hospital employees in the Kashmir valley were also swayed by the terrorist dictates who had warned them not to attend to what they called Mukhbirs and Indian agents. This happened with many victims of terrorist killings during those days. About his death, the media wrote this:-

 

 “February 13, 1990: Director Doordarshan Kendra Srinagar, Lassa Kaul is shot dead by terrorists who considered him a stumbling block in meeting their nefarious designs. Rumours were then agog that some of his colleagues/insiders were involved in facilitating his murder by passing on the information to terrorists about his whereabouts and movements. Lassa Kaul was thus fighting a battle on many fronts. Added to his vows was the fact that the writ of the state was not running during those crucial times. He had sensed the danger of it as all his fears were based on facts. Finding no one to listen to his distressed calls he for a while avoided being seen on the familiar routes and mostly imprisoned himself within the walls of his office which by now had become a fortification of sorts. The filial bond however gave way. He desperately wanted to attend to his very sick father and having already sent his family to Delhi, decided to visit the ailing father like the dutiful son he was on that fateful evening of thirteenth February 1990…… The ambush of the evil terrorists had worked. Bullets pierced his head and abdomen. An illustrious son of the soil, a distinguished civilian, a loving innocent father to his children and an illustrious son to his parents who laid his life for the country. Giving his life in the line of duty, Lassa Kaul had worked both in Radio Kashmir Srinagar and Doordarshan Srinagar at a time when the situation in Kashmir seemed to have attained the point of “No Return”..”……( Source ..Lassa Kaul – Kashmir-rechords.com)

 

 

“Moslem militants shot and killed the director of Srinagar's government-run television station Tuesday just hours after radicals lynched a suspected government informant and nailed the victim's body to a tree. Police said militants shot Lassa Kaul, 45, director of the government-run television station, at about 7:15 p.m. as he stepped from a vehicle in front of his home. Members of Kaul's family heard the gunfire and found Kaul next to his vehicle. He was pronounced dead on arrival at a nearby hospital, police said. Kaul is the most senior government official killed by radicals since wide-scale pro-secession violence erupted in the Kashmir Valley on Jan. 20. Militants, critical of the television station's news reports on pro-secession violence, had threatened Kaul with death, police said. Virtually all of the region's 3 million Moslems back the pro-secession movement. Kashmiris want to secede from India because they believe their collective interests have been neglected by the Hindu-dominated central government in New Delhi.”………(Source…https://www.upi.com/Archives/1990/02/13/Militants-kill-television-director-and-suspected-informer...Ghulam Nabi Khayal)

 

In his book,’ My Frozen Turbulence in Kashmir ‘, Jagmohan writes (page 533) this:-

“The terrorists were unhappy with him for not fully complying with their instructions about the contents of news releases. They had already intimidated the subordinate staff, some of them were, in any case, their sympathisers and collaborators. That is why the news telecasts from the Srinagar Doordarshan were heavily loaded in favour of the subversionists. Some of the news items were virtually based on the handouts of the terrorists organisations. Even publicity was given to their programmes. For instance, sometimes it was announced that the’ namaz e janaza ‘of ‘martyrs’ would be held on a certain date at a certain time. Shots of such ‘janaza’ were also shown on the television. Lassa Kual wanted to correct this imbalance. This was not to the liking of the subversive organisations. They believed,’ if you are not willing to serve as our tool, you are our enemy, and have to be eliminated ’. The arrest of Shauqat Bakshi brought to light the manner in which the crime was planned and committed. Kaul stayed in his office on the night of February 11 and 12. Having come to know that he is likely to return to his home on the evening of February 13, to meet his handicapped father who was living there all alone, his family having gone to Delhi earlier, Shauqat Bakshi and Hanif hid themselves near his house in Bemina.When Kaul alighted from his car, Shauqat Bakshi fired at him from a pistol which Ashfaq Majid Wani had given to him, killing him almost instantaneously.”

Lassa Kaul was born at Sathu Barbarshah in Srinagar. Later, he built his own house in Bemina and had been living there with his family and aged parents. He was tall, handsome and the only child of his parents. The name Lassa (blessed) or a person with a long life was given to him after he survived amongst his seven siblings. A brilliant student all along his school and college days, he joined AIR and served in various capacities at various places within the state and outside. Sanjila Kaul writes this about her father:-

“My father was a handsome and charming gentleman. When he entered a gathering, all eyes used to be on him. He had a flair for poetry and used to recite the same to us. He had a fire in his belly and wanted to upgrade himself as also his parents. To achieve these ends, he had to work hard in trying financial and personal situations. His mother used to be bedridden most of the time. He loved to live for the moment. One big fault with him was that he used to trust people blindly. His love for everyone was all-pervading and he never distinguished between his own and others. This was the trait that led him to believe that he would be never harmed. He had two soft spots; the organization he worked for and love for Kashmir. The last surpassed everything. He was a caring friend, empathetic boss, loving son of his parents, the world of his wife and the Hero of his children. Nature had made him for bigger things which he would have achieved as he had dreams in his eyes when his life was cut short so soon.”

                            

                                             (Young Lassa Kaul)

Lassa Kaul’s career in broadcasting was driven by a commitment to serve people. As the Director of Doordarshan’s Srinagar Kendra and having worked for All India Radio, Kaul served Kashmir during the most trying circumstances. Despite pressures and pulls from all sides, Kaul remained a guiding light of uprightness and professionalism. He didn’t bow to the dictates of the terrorists or any political pressure while discharging his duty. His behaviour was such that he hardly made any enemies ever. His cultured demeanour had won him maximum friends and well-wishers among the Muslims as well. But the rising voices of radicalism and fundamentalism in the valley projected him as the man responsible for launching a cultural aggression on the Muslims through his programmes from Doordarshan Kendra in Srinagar which he headed as a director. He was warned to stop airing Chitrahaar and other programmes which according to the radicals were unIslamic. As reported by his friends and colleagues, he was also asked to move out from the valley by a terrorist organization. Threatenings were also conveyed over the phone to him and his family members. He knew everything but stayed put serving the nation during those critical days. He left his wife and daughter at a relative’s place in Ghaziabad. His son was at BITS, Pilani.

Lassa Kaul was the only top official in the government-controlled media to launch public grievance programmes that exposed corruption. This made them respected, loved and also targeted. Targeted by the corrupt and shady who got exposed for his style of work. Wherever he served, he earned the love and affection of people and his colleagues. Noted writer and theatre critic Ravinder Kaul has this to say:-

“I knew Lassa Kaul since the late seventies of the last century. At that time he was the Station Director of Radio Kashmir, Jammu. He was fair and transparent in his work. Merit was the only criterion for him to approve any person in Radio or allotting work. He approved me as a casual announcer for Yuva-Vani after listening to some recordings. I never knew him nor did I ever approach him.  I was allotted regular work by AIR during his tenure. Those who visited Radio Kashmir Jammu during his tenure were happy and satisfied with his conduct and fair dealings. Met him in Srinagar later. He was always very helpful, very decent and very polite and above all very professional.”

                                  

                                       (Lassa Kaul)

 

Fayaz Shaharyar, former DG Akashwani had this to say about Lassa Kaul:-

“Lassa Kaul's tragic and brutal murder at a stage of his career that offered him an opportune time to take off and rise even higher was not only an irreparable loss but a slur on the reputation of equanimity of his dear motherland which he loved beyond possible degrees. He started with the passion of Public Service Broadcasting and died working for it. He knew his audience, he kept feeling their pulse and urge, designed the programme structure for them and won their hearts. In this task of altruistic electronic media functioning, he had the sacred footprint of his senior guide late Som Nath Sadhu who breathed, dreamt, lived and worshipped the broadcast profession. Both were selfless and ruled the Kingdom of the listening public, particularly of Kashmir. Providence didn't give much time to Lassa Kaul to be on television but Radio remained his 'Karmakshetra' until he was forced to forsake his life. He paid a price for his virtues and qualities.”

                          




 (Lassa Kaul with his colleague Sharif Uddin)

Inder Krishen Kilam, former DGM of Punjab National Bank has this to say about his association with Lassa Kaul:-

“Lassa Kaul and I visited village Kilam together in 1970 /1971 on account of the marriage function of our radio colleague HK Munshi with one of my maternal cousins Nancy Kaul. Lassa Kaul wrote a small poem on my first-ever visit to Kilam village wherein he put forth all my feelings/perceptions at that stage. Unfortunately, I don’t have that piece of poetry. Later, when I joined PNB as a Technical Field Officer (SSI), one of my tasks was to visit the village Khanpyath in Kulgam under PM's 20-Point Programme. I recall Lassa Kaul interviewed me in the English language for a radio programme. And again, in one of our outstation duties, Lassa Kaul and I were in village Tangamarg for a day where we enjoyed the full day together and trekked to Gulmarg up and down. There was no hill road then. He came specially to see me at Ranbir Bhawan Srinagar when Brig. Madan and  I were part of the Kashmiri Pandit Meet sometime in 1987. He was the Director of Radio Kashmir those days. He and I remained in touch even after I left AIR in 1973, and he progressed ahead in AIR in Srinagar, Leh, Jalandhar, Jammu and then in Doordarshan. He was a good friend for many years. Sadly, terrorists gunned him down and we lost him too early.”

After the death of Kaka Bhaiya (a name given to Lassa Kaul affectionately by many elder relatives), the family had to shift to Jammu and finally to Delhi. The new breed of brokers of Kashmiri Pandit property in the Valley took no time in forcing the family to go for a distress sale of the house. His wife Kanta Kaul (Tathi) put in a brave struggle to bring up her children and give them a much-needed education. His son Neerad Kaul (Nigu) completed his engineering degree and lives in the UK at present while his daughter Sanjila (Witty) lives in Vasant Kunj, New Delhi.

Lassa Kaul was a bright star that fell so early. A star that had just appeared and had to shine till dawn. He was a fragrant flower, mercilessly plucked from the garden by cruel hands. In Kashmir, he remains unknown. However, for his friends and family, he continues to smile and ever smile from his celestial abode up above.I end this write-up with a mini poem of Faiz Ahmed Faiz:-

(Phooi Murjha Gaye Saare)

 

“Phool murjha gaye saare

Thamtey nahin aasmaan ke aansoo

Shamein be-noor ho gayi hain

Aaine choor ho gaye hain

Payalein bujh ke so gayi hain

Aur in baadalon ke peechhe

Duur se raat ka dulaara

Dard ka sitara

Jhunjhuna raha hai

Muskara raha hai “…(.Faiz Ahmed Faiz )

 

(All The Flowers have withered Away)

 

(All the flowers have withered away.

No let up in the flow of sky’s tears.

The lamps have gone lusterless,

The mirrors lie shattered,

And all the orchestras have played themselves out.

The ankle –-bells have done their jingling

And behind the clouds,

far away, this night’s beloved,

the star of pain

is twinkling,

tinkling,

and smiling.)


 ( Avtar Mota )

PS

( This essay is a registered copyright material published in Avtar Mota's  book, 'Kashmir: Men Matters And Memories'.   )



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