A FORGOTTEN CLASSIC REBORN: DON QUIXOTE IN KASHMIRI

                                                

                                                                                   

(Photo courtesy ...The Daily Excelsior )

                                          ( Pandit Jagaddhar Zadu 1890-1981..Photo Source...Dr S N Pandita) 

                                       ( Pandit Nityanand Shastri 1874-1942..Photo Source ... Dr S N Pandita )

                                               

                                                                        

A FORGOTTEN CLASSIC REBORN: DON QUIXOTE IN KASHMIRI  

Few literary works have travelled across cultures and centuries with the same enduring vitality as Don Quixote, the 17th-century masterpiece that has been translated into more than 700 languages worldwide. Among these many incarnations, the Kashmiri edition occupies a uniquely compelling place, both as an early scholarly endeavour and as a remarkable act of literary recovery.

Originally translated in the mid-1930s by the eminent Sanskrit scholars Prof. Nityanand Shastri and Prof. Jagaddhar Zadoo, this work remained hidden from public view for nearly a century, as though awaiting its rightful moment of return. Its re-emergence today is not merely the publication of a text, but the revival of an intellectual legacy long suspended in time. The painstaking task of textual restoration and preparation was later undertaken by Dr Surindar Nath Pandita ( grandson of Pandit Nityanand Shastri ), alongside Uma Kant Kachru, whose editorial stewardship has shaped the work into its present form. The volume is further enriched by the scholarly engagement of Prof. (Dr.) Dragomir Dimitrov, whose contribution lends it an added dimension of academic depth and global relevance.

What now reaches the reader is more than a translation; it is a layered cultural artefact, carrying within it the echoes of multiple generations of scholarship. Its publication stands as a moment of cultural restoration, reclaiming a forgotten chapter and restoring it to its rightful place within both Kashmiri literary heritage and the wider world of letters. This translated volume, based on selected chapters (I.45, I.46, I.50, II.6 and II.12) from Miguel de Cervantes Saavedra’s Don Quixote, traces a fascinating journey across languages, geographies, and generations. The Kashmiri text is mediated through Charles Jarvis’s eighteenth-century English translation. Undertaken in the 1930s, at the initiative of Harvard book collector Carl Tilden Keller and facilitated by the renowned scholar-explorer Sir Aurel Stein, it reflects an era when Kashmiri scholars actively engaged with world literature.

Despite its significance, this translation remained unpublished for decades, preserved only as a manuscript. Its eventual rediscovery in 2011 at Houghton Library, Harvard University, and subsequent scholarly attention led to the preparation of a facsimile edition by Prof. (Dr.) Dragomir Dimitrov, published in 2024 under the Pune Indological Series (Issue III). The present publication derives from that effort and marks the first printed edition of five selected chapters from this Kashmiri translation.

The transformation from manuscript to printed book, finally realised in March 2026, represents not just the revival of a text but the recovery of a lost chapter in Kashmiri literary history. The book runs to approximately 250 pages, of which about 215 pages are devoted to the translation itself, presented in bold and reader-friendly type. The remaining sections include a lucid introduction to the work by Surindar Nath Pandita, a foreword by Prof. Sudhir K. Sopory, editorial notes by Uma Kant Kachru, and additional introductory material that collectively provide depth and context.

The volume is also visually and historically enriched. It opens with a recreated artwork by Veer Munshi depicting Don Quixote and Sancho Panza, offering an evocative entry into the narrative world. Archival materials further enhance its value, including a photograph of a page of the original Kashmiri manuscript preserved at Harvard, images of Pandit Nityanand Shastri and Pandit Jagaddhar Zadoo, and a reproduced letter written by Pandit Nityanand Shastri to Aurel Stein. These inclusions transform the book into not only a literary text but also a document of intellectual history.

At the heart of the narrative lies Cervantes’s immortal creation. Don Quixote follows Alonso Quixano, an ageing man so deeply influenced by tales of chivalry that he reinvents himself as the knight-errant Don Quixote. Driven by an idealistic desire to revive lost values, he ventures into the world in search of justice and glory. Accompanied by his loyal yet pragmatic squire, Sancho Panza, his journey unfolds as a blend of humour and poignancy. His vivid imagination famously transforms windmills into giants and inns into castles, creating scenes that are at once comic and deeply symbolic. Through these misadventures, Cervantes explores enduring themes: idealism and realism, illusion and truth, and the resilience of human aspiration, making the novel both a satire of chivalric romance and a profound reflection on the human condition.

What distinguishes this edition is not only its historical significance but also its thoughtful presentation. The translation is arranged in a parallel, page-by-page format, with the English text on the left and its Kashmiri rendering on the right. This layout allows readers to engage closely with both versions, facilitating comparison while enhancing comprehension and appreciation.

The editorial contribution of Uma Kant Kachru is central to the success of this publication. The son of painter-scholar Prithvi Nath Kachru, he is a noted Kashmiri writer with a deep command of the language’s phonetic tradition. Currently serving as co-editor of the journals Neelamatam and Sharda Tarangini, and formerly Editor-in-Chief of Naad, Kachru brings both scholarly rigour and linguistic sensitivity to the project. His work in editing the Kashmiri text reflects a careful balance between fidelity to the original translation and accessibility for contemporary readers. Uma Kant Kachru’s Kashmiri translation emerges as a graceful bridge between literary worlds, carrying a timeless classic into the vibrant idiom of the Kashmiri language. It captures not merely the sense of the original, but also its rhythm, subtlety, and emotional texture with remarkable finesse. His command over phonetics and expression lends the work a natural fluency and quiet elegance.

In his note, Uma Kant Kachru describes how access to multilingual keyboards on mobile devices, especially Google’s Gboard, made it possible to digitise the Kashmiri translation of Don Quixote. His earlier work editing community magazines exposed the limitations of graphics-based software, which failed across different systems. Switching to mobile typing, he digitised Hindi and Kashmiri texts despite discomfort. Encouraged by Dr Surindar Nath Pandita, he began transcription, completed Chapter 45 quickly, and finished the remaining chapters by January 2025 through careful review and collaboration. The editor observes that the manuscript is as fascinating to read as its script, noting that the translation adopts a highly scholarly style influenced by the translators’ expertise in Sanskrit and Hindi. Despite being about 88 years old, the translation differs significantly from the colloquial Kashmiri of its time, particularly in its deliberate avoidance of Persian and Urdu vocabulary, favouring Sanskrit/Hindi equivalents instead. Numerous examples highlight this conscious linguistic choice, though a few Persian-Arabic terms still appear.

Importantly, the language has not been burdened with unnecessary verbosity. Instead, it retains the simplicity and warmth of everyday Kashmiri speech, the language spoken in homes, making it accessible and engaging for Kashmiri-knowing readers across all age groups. In doing so, the translation not only preserves meaning but breathes life into it, reaffirming both the vitality of the language and the enduring relevance of the text.

The publication is also the result of sustained scholarly collaboration. Uma Kant Kachru played a crucial role in recovering, editing, and preparing the manuscript for modern publication, ensuring that its spirit remained intact while its presentation met contemporary standards. He was joined by Surindar Nath Pandita, whose academic guidance contributed to maintaining fidelity to Cervantes’s vision while refining the text for today’s audience. Together, they bridged a gap of nearly ninety years.

The role of Prof. Dragomir Dimitrov deserves equal recognition. His preparation of the facsimile edition based on the Harvard manuscript not only preserved the original textual form but also provided scholars with direct access to an important historical document. His involvement in developing the Schlegel typeface adapted for the Devanagari script further underscores the technical and scholarly depth behind this project. Such contributions, though often less visible, are essential to the preservation and dissemination of literary heritage.

The broader collaboration, including institutional support from international literary organisations such as the Instituto Cervantes, highlights the global significance of this endeavour. It represents a meaningful convergence of local scholarship and international academic networks, demonstrating how literary traditions can be shared, preserved, and revitalised across cultural boundaries.

Ultimately, this Kashmiri edition of Don Quixote is far more than a delayed publication. It is a rediscovery of intellectual history and a testament to the enduring spirit of scholarship. It reveals a time when Kashmiri intellectuals were actively engaging with global literary currents and shows how a universal classic can be reimagined within a regional linguistic and cultural framework. At its core, the book stands as a tribute to those who made this journey possible, from the original translators to the modern editors and scholars who brought their work into the light. Together, their efforts have transformed a forgotten manuscript into a living text, ensuring that it reaches new generations of readers.

In an age when smaller languages often struggle for visibility, this publication affirms the richness and resilience of Kashmiri. By bringing Cervantes into its fold, it not only expands the reach of a world classic but also strengthens the literary identity of the language itself. This is not just a book; it is a landmark in the intellectual and cultural history of Kashmir.

In conclusion, this book is a landmark publication that not only brings international recognition to the Kashmiri language but also showcases the resilience of the two-century-old Schlegel font for writing  Kashmiri in the Devanagari script. A true celebration of linguistic heritage.

(Avtar Mota )

 

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\.

DOGS : THE QUIET TEACHERS OF OUR STREETS

                                              

                                               

                                              

                                            

                                                

Dogs: The Quiet Teachers of Our Streets

 

They live among us, yet never quite with us: silent inhabitants of our streets, moving through the same mornings and nights that shape our own lives. We pass them without pause, our footsteps steady, our minds occupied, while they linger at the edges of our awareness, present yet overlooked. I often find myself watching them, drawn not by curiosity alone but by a quiet sense of unease: wondering what they eat, how they survive, and what unseen instinct guides their search for sustenance in a world that offers so little.

When I place before them pieces of bread, cooked vegetables, or rice, they approach with hesitant curiosity. There is no immediate trust, no eager acceptance. Instead, they sniff cautiously, their noses close to the ground, their tails moving gently, not in joy, but in uncertainty, as if weighing experience against possibility. For a moment, it seems they might accept what is offered. And then, just as quietly, they turn away. It leaves behind a lingering question: what sustains them, if not this? What silent knowledge do they carry that teaches them where to look, what to accept, and what to refuse?

Perhaps they survive on what we discard, finding nourishment in forgotten corners, in scraps we fail to notice, in leftovers abandoned without thought. Perhaps their lives are shaped by an intimate knowledge of the unnoticed world, a map of survival invisible to us. As the sun rises, I see them asleep, curled into themselves on cold pavements, their bodies folded tightly as if to preserve warmth, or stretched out in rare patches of sunlight, absorbing what little comfort the day allows. Yet even in rest, they are never fully at peace. Their ears twitch at the slightest sound, their bodies remain half-alert, as though life has taught them that sleep must always be cautious, that safety is never complete.

                                                  

At times, without warning, they leap into motion, chasing a passing scooter or bike, barking into the air with an urgency that seems to come from somewhere deep within, something instinctive and unspoken. It is not always aggression; often, it feels like a reflex, a response shaped by countless encounters, remembered and unremembered. And just as suddenly, they stop. The chase ends as abruptly as it began, and they return to their place, as though nothing has happened, as though that brief eruption of energy has been absorbed back into the quiet rhythm of their existence.

The canine bark, a sonic manifestation of the unknown. In the realm of familiar faces, the self is secure, and the bark falls silent, for there is no need to demarcate territory or assert vigilance when the Other is, in fact, the Self's own .They bark at rag pickers, at strangers, at unfamiliar movements, guarding spaces that give them a fragile sense of belonging. In a world where ownership is denied to them, they claim small territories through presence and persistence. A street corner, a pile of debris, the shade beneath a tree; these become, in some quiet way, theirs. And when they bark at us, there is often more fear than anger in their voices. A simple gesture, like bending to pick up a stone, is enough to make them retreat instantly. In that moment, something deeper is revealed, a history of harsh encounters written into their memory, lessons learned through pain, carried forward into every interaction.

They move in groups, bound not by choice but by survival. There is a silent understanding among them, an unspoken agreement to remain together, to share the risks and uncertainties of their lives. At night, their voices rise together, howls and barks echoing through empty streets. To us, it may sound unsettling, even frightening. But beneath that sound lies something profoundly human, a shared existence, a collective expression of presence, perhaps even of loneliness.

In the canine collective, solidarity is an instinctual imperative. When one is in peril, others rally, not out of obligation, but because the pack's integrity is at stake. This phenomenon reveals a profound truth: interconnectedness is the fundamental fabric of being. The individual dog's distress is the pack's distress, for in the other's vulnerability lies the self's own existential precariousness. In joining to save, they affirm that to be is to co-be, and in this shared existence, they find a deeper, unspoken truth – that salvation lies not in isolation, but in the willingness to be-with-the-other .

And still, despite hunger, heat, cold, and uncertainty, they wag their tails at small kindnesses. A piece of food, a gentle voice, a moment of recognition, these are enough. In that simple movement lives a quiet hope, a fragile yet persistent belief that not all hands will harm, that not all humans will turn away.

It is perhaps this very quality, this silent endurance, this unwavering attachment, that the great Sufi poet Bulleh Shah saw as a profound spiritual lesson. In his verses, he turns to the humble dog not merely as an animal, but as a mirror held up to human nature, revealing, with striking simplicity, how far we often fall short of the devotion we claim to possess. He writes: 

 

 “Raati jaagien, karein ibadat...

Raat nu jaagan kutte, taithon utte...

Dar maalik da mool na chhad de...

Bhaanve sau sau pavaunde jutte, taithon utte...

Rukhi sukhi roti khaande...

Atte ja rodi te sutte, taithon utte...

Kutteyan de kol wafa hai...

Insaanan vich kithon labhdi ae, taithon utte...

Chal ve miyaan Bulleya, chal yaar mana le...

Nahi te baazi lae gaye kutte, taithon utte.”…. Punjabi (Original Verse):

 (You stay awake at night, offering prayers...

But dogs remain awake all night too — they are better than you...

They never leave the doorstep of their master...

Even if they are beaten a hundred times — still, they are better than you...

They eat dry, simple food without complaint...

And sleep on bare ground or stones — still, they are better than you...

Dogs possess true loyalty...

Where can such faithfulness be found in humans? They are better than you...

Come, O Bulleya, reconcile with your beloved...

Otherwise, even dogs will surpass you.)…. English Translation:

                                                

 In these lines, the dog is no longer a creature of the street; it becomes a teacher of truth. Its loyalty is not dependent on comfort, reward, or recognition. It does not calculate, does not waver, and does not turn away. In contrast, human devotion often appears fragile, easily shaken, conditional, tied to expectation. We speak of faith, of love, of commitment, yet our hearts are frequently distracted, our intentions divided, our constancy uncertain. Through this simple yet sharp comparison, Bulleh Shah awakens us to a deeper understanding: that true devotion lies not in outward rituals, but in constancy; not in words, but in presence; not in pride, but in humility and surrender.

Perhaps that is why, when we truly look at the street dogs around us, not with fear, but with attention, we begin to see them differently. They are no longer just wanderers of the road or voices in the night. They become quiet embodiments of resilience and loyalty, living reflections of truths we often overlook. Their lives are harsh, uncertain, and frequently invisible. Yet they continue without bitterness. They accept what comes, endure what must be endured, and remain where they find even the smallest sense of belonging. They do not demand fairness from the world; they simply persist within it. And when kindness appears, however briefly, they respond with trust, as though holding onto the possibility that the world is not entirely unkind.

In the raw, unmediated expression of pain, dogs expose the essence of suffering: it's an existential rupture, a moment where the self is forcibly confronted with its own fragility. Their cry isn't just a response to physical hurt; it's a primal declaration of their being, a visceral "I am hurt, and in that hurt, I exist." This primal honesty cuts through the layers of conditioned response, revealing pain as an intrinsic part of the lived experience, unfiltered and undeniable. And, they weep, too – a raw, authentic whimper, stripping away pretence, leaving only the raw essence of being. Unapologetic in their vulnerability, they limp on, a paradox of fragility and resilience, standing erect despite bruises, walking on despite bleeding, embodying the profound truth that existence persists, even in the face of injury, for they have no remedy, only the instinct to endure .

In their silent presence lies a lesson we rarely pause to learn: that love does not demand perfection, that faith does not seek recognition, and that loyalty, in its purest form, asks for nothing in return. These are not ideas they express, but truths they live, moment by moment, without awareness of their own example. And perhaps, as Bulleh Shah gently reminds us, if we fail to recognise these truths, if we remain absorbed in our own claims of virtue while overlooking such simple, living expressions of it, we may one day find that those we ignore so easily, the humble, the voiceless, the forgotten, have already surpassed us in the very qualities we hold so dear.

The bond between human and dog embodies a profound existential truth: faithfulness is not merely an emotion, but an ontological commitment. In a world where relationships are fluid, the dog's unwavering dedication reflects a deeper longing for connection, underscoring the essence of being , to belong .

Perhaps the next time we pass them, resting in the shade, watching from a distance, or quietly moving along the edge of our world, we might pause, if only for a moment. Not out of pity, but out of recognition. For in their watchful eyes and cautious trust, there is something that reflects us, not as we are, but as we could be.

( Avtar Mota )

 

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\.

WHAT TO SEE WHILE BUYING A LAPTOP (WITH CATEGORY-WISE GUIDANCE UNDER ₹50,000)

                                                                                

WHAT TO SEE WHILE BUYING A LAPTOP (WITH CATEGORY-WISE GUIDANCE UNDER ₹50,000)

A laptop has become an essential tool for people in almost every aspect of modern life because it combines convenience, connectivity, and capability in one compact device. In education, laptops enable students to access a vast range of online resources, attend virtual classes, and complete assignments efficiently. They support interactive learning through videos, simulations, and collaborative platforms, making education more engaging and accessible. In professional settings, laptops are equally important as they enhance productivity, remote working, and communication. Students, journalists, writers, bloggers, authors, and retired people all rely on laptops for communication, whether for writing emails, sharing ideas, conducting research, or staying informed. The portability of laptops ensures that work and communication are no longer restricted to a single place, allowing individuals to remain connected and productive wherever they go. Moreover, laptops provide powerful tools for creative work such as writing, editing, designing, and publishing content.

Beyond education and work, laptops play a vital role in everyday personal life. They serve as a major source of entertainment, allowing users to watch films, listen to music, and explore online platforms. Laptops also help people stay connected with family and friends through video calls, emails, and messaging services, especially when distance separates them. In addition, they offer access to essential services such as online banking, shopping, and information, making daily tasks more convenient and efficient. For retired persons in particular, laptops provide a means to remain socially active, informed, and engaged with the world. During times of crisis or global disruption, laptops become even more important by ensuring continuity in learning, working, and communication. Overall, the laptop is not merely a device but a powerful and versatile tool that supports education, productivity, creativity, and connection, making it essential for people of all ages in today’s digital society.

Buying a laptop today can feel confusing because of the wide variety of options available in the market. However, the right approach is not to search for the “best laptop,” but to identify the best laptop for your specific needs. Whether you are a writer, student, office worker, or casual user, each category has slightly different requirements. This article provides a complete guide on what to look for when buying a laptop, along with categorised options under ₹50,000—without recommending any single model.

UNDERSTANDING YOUR NEED FIRST

Before looking at specifications, you must clearly define your purpose. Laptops are designed differently depending on usage:

• Writers need comfort and portability
• Students need balanced performance
• Office users need reliability and multitasking
• Programmers need processing power
• Casual users need affordability

Once your purpose is clear, choosing becomes much easier.

KEY FACTORS TO CHECK BEFORE BUYING

1. PROCESSOR (Performance Core)

The processor determines how fast your laptop performs tasks.

• Intel Core i3 / Ryzen 3 → Basic usage
• Intel Core i5 / Ryzen 5 → Balanced performance
• Intel Core i7 / Ryzen 7 → Heavy tasks

Under ₹50,000, most laptops come with i3 (latest generation) or Ryzen 5, which are suitable for everyday tasks and moderate multitasking.

2. RAM (Multitasking Ability)

RAM affects how smoothly multiple applications run.

• 4GB → Not sufficient today
• 8GB → Minimum recommended
• 16GB → Ideal for heavy users
• Most laptops in this budget offer 8GB RAM, which is enough for students and office work.

3. STORAGE (Speed + Capacity)

Modern laptops use SSD storage, which is much faster than HDD.

• 256GB SSD → Minimum
• 512GB SSD → Preferred

SSD ensures faster boot time, quicker file access, and overall smooth performance.

4. DISPLAY AND BUILD QUALITY

A good display reduces eye strain and improves the experience.

• Full HD resolution (1920×1080) is ideal
• IPS panels offer better colours
• Lightweight design improves portability

5. BATTERY LIFE

Battery life matters for portability:

• 4–6 hours → Average
• 6–8 hours → Good

Writers and students should prioritise better battery backup.

6. UPGRADE OPTIONS

Always check if:

• RAM can be upgraded
• SSD can be expanded

This helps extend the laptop’s lifespan.

CATEGORY-WISE REQUIREMENTS AND LAPTOPS

Now let’s combine all user types into one structured overview.

WRITERS / CONTENT CREATORS

Writers mainly need a comfortable keyboard, a lightweight design, and long battery life. High-end performance is not necessary. These laptops are slim, easy to carry, and provide smooth performance for writing, blogging, and document work. Suitable laptops:

• Asus Vivobook 15 (i3 variants)
• ASUS Vivobook Go 14
• HP 14 (i3 13th Gen)
• ASUS Vivobook 15 (latest i3 models)

STUDENTS

Students need a balance between performance, price, and versatility. Their usage includes study, online classes, browsing, and entertainment. They provide strong multitasking, smooth performance, and good value for everyday academic needs. Suitable laptops:

• Lenovo IdeaPad Slim 3 (Ryzen 5)
• Acer Aspire Lite (Ryzen 5)
• Lenovo IdeaPad 1 (Ryzen 5)
• HP 14 (Ryzen 5 models)

.GENERAL USE (HOME / OFFICE)

This category includes office workers and home users who need reliability for daily tasks like emails, browsing, and MS Office. They offer stable performance, good build quality, and are suitable for long working hours. Suitable laptops:

• Dell Inspiron / Dell Ryzen 5 Thin & Light
• Acer Aspire Lite (i5 variants)
• Lenovo IdeaPad Slim 3 (i3/i5)
• Dell 15 series with upgraded RAM

CODING / PROGRAMMING

Programming requires strong processing power, SSD storage, and decent RAM. These machines handle coding tools, IDEs, and multitasking efficiently. Suitable laptops:

• Lenovo IdeaPad Slim 3 (Ryzen 5)
• Acer Aspire Lite (i5)
• ASUS Ryzen 5 notebooks
• Dell Ryzen 5 laptops

LIGHT GAMING / HEAVY TASKS

Gaming laptops are limited under ₹50,000 category, but some entry-level options exist. They can handle light gaming and slightly heavier workloads compared to basic laptops. Suitable laptops:

• Lenovo IdeaPad Gaming 3
• HP Victus (entry-level variants)
• Dell 15 FHD high refresh models
• Acer Aspire Lite (i5 variants)

ULTRA-BUDGET USERS

For users who only need very basic functionality. They are affordable and sufficient for browsing, typing, and online classes, but not suitable for heavy tasks. Suitable laptops:

• HP Chromebook series
• Lenovo Chromebook models
• JioBook 11
• Thomson Neo laptops

WHAT YOU GET UNDER ₹50,000

Most laptops in this price range offer:

• 8GB RAM
• 256GB or 512GB SSD
• Intel i3 or Ryzen 5 processor
• Full HD display
• Integrated graphics

This makes them suitable for the majority of everyday tasks.

FINAL CONCLUSION

Choosing the right laptop is not about picking the most expensive or most popular model—it is about matching the laptop to your needs.

• Writers should focus on comfort and portability
• Students should look for balanced performance
• Office users should prioritise reliability
• Programmers should choose better processors
• Budget users should focus on affordability

By understanding these categories and matching them with the right specifications, you can make a smart and practical decision without confusion.

 

(Avtar Mota )

 

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\.

ZANGTREI FESTIVAL OF KASHMIRI PANDITS

                                           

Zangtrei: A Celebration of Spring, Memory, and Belonging

 

“Yi chhe khoshvun khoshvun natsvun doh,
Yi chhu gindvun doh yi chhu drokvun doh,
Bub maleuen  baiyi maleun pooshin,
Sath malein ch kori mujood roozin,
Kori sakhrith maleun draai lo lo,
Shoobi shabaash ath paramparaai lo lo…”

(This is a joyous, happy day,
a day of playfulness and freedom.
May every parental home live long,
May a daughter’s heart always hold the hope
of a parental home behind her.

Look! Today, daughters are dressed to visit
their parental homes.
How grand this custom,
How elegant it remains !)

So sang Deepali Wattal in the sprawling lawns of Gopinath Ji Ashram Udhaywala today. The air resonated with song and celebration as women gathered beneath an open Shamiyana. The occasion was Zangtrei, marked with joy, music, and a deep sense of cultural belonging.

Once, these songs rose effortlessly in the courtyards of home, carried by laughter, by shared rhythms, by the quiet certainty that a daughter could always return. Zangtrei was never just a festival. It was a feeling of belonging that needed no explanation.

As winter loosened its hold on the valley, Sonth (spring) would arrive like a gentle reassurance. Snow-laden branches would awaken into blossom, almond trees would bloom in soft abundance, and the air would carry the fragrance of renewal. The season began with Thaal Barun in every Kashmiri Pandit household, followed by Navreh, the New Year, days filled with visits to the sacred Sharika Temple, Devi Aangan and Badaamvaari.  With Children in new clothes, their hope quietly stitched into every moment. And then came the third day—Zangtrei.

On this day, a married daughter returned to her parental home. Not as a guest, but as someone who still belonged. She was welcomed with Zang or Shagun with simple offerings like: a packet of salt, a few currency notes(Atagath),bread or Kulcha , and Attahur. These were indeed small gestures carrying immeasurable love. The threshold she crossed was not merely of a house, but of memory, identity, and an unbroken bond. If her mother stood waiting, her heart filled with pride. If her father opened the door, a quiet joy settled within her. If a brother now held the home together, even then, she knew she still had a place. Zangtrei renewed what life often stretches, the invisible thread between a daughter and her home.

After Exile: What Remains

Today, that home is often no longer where it once stood. For many Kashmiri Pandit women, exile has reshaped the meaning of return. Homes remain, if at all, in memory: some abandoned, some altered beyond recognition, some lost to time itself. Families are scattered across distant cities, across geographies that cannot recreate what once felt so close. And yet, Zangtrei still arrives. But now, it arrives differently. A daughter may visit another house in another city. The Shamiyana may rise far from the valley, in places where communities gather to rebuild fragments of what was left behind. The rituals continue, the songs are sung, but within them lives a quiet absence. The doorway is remembered more than it is crossed. The embrace is felt more in memory than in presence. What was once effortless has now become deeply precious.

The well-known Kashmiri poet Dina Nath Nadim captured the spirit of that time when Zangtrei was alive with fairs and the simplicity of belonging. A mother and son visit the Zangtrei festivity and return home via Kathi Darwaza.

“Khrakvin phulaya,
Luka arsaata,
Taarav pyeith pyaeith katiji jamaata,
Zanga trei hiinz grakh,
Taafa pholavun,
Kara muth halma,
Zalvun zalvun,
Tikka vaavij kul,
Rang vol samya,
Mausam haavas,
Poora chhivemit,
‘To’t kyaah ba chukh?’
Paa’nsas peepin,
Wuff dith gayi kot,
Me ti gaetchh peepin,
‘To’t kyaah ba chukh?’ ”

 

(Spring’s vibrant bloom,
and thronging crowds,
Swallows on the wires,
Zangtrei in joyous celebration.

Sunshine dances,
Street snacks  enough to savour and share,
A colourful tree of toys,
What a bright spectacle!

Dreams and the season,
Ebullient, alive.

“Son, have you a fever, perhaps?”
A mother distracts her child,
As his cry rises,
“Buy me a whistle for a penny!”

“Where has it gone?” asks the child,
“I want one too!” he says,
his voice in the happy clamour.

“Son, have you a fever, perhaps?”
The mother distracts.

Today, Zangtrei is no longer just a celebration; it is memory, longing, and the fragile act of holding on. It lives quietly within our rituals, in traditions guarded with care, in the silent waiting of mothers, and in the unspoken yearning of daughters to visit their parental home.

For even when homes scatter, fade, or vanish, the feeling of Zangtrei refuses to disappear. It lingers: in songs half-remembered, in stories told again and again, in that tender, persistent hope that somewhere, in some form, the door still remains open.

 ( Avtar Mota )

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\.