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The gradual erosion of Kashmiri Pandit festivals and rituals is a pressing concern. This article explores the Lost festivals and rituals of Kashmiri Pandits after being forced out of Kashmir in 1990.

There was a time when the snow-covered evenings of Kashmir were filled with anticipation. We, as children, would eagerly wait for our Guru Ji, who moved from one house to another, guiding us through the sacred Mahashivratri Puja.

Sometimes, as the night passed, we would drift into sleep, only to be gently awakened by our elders with the words, “Utho… Guru Ji aa gaye,” signalling the beginning of the night-long worship.

The following morning was a time of excitement—Herath Kharach, the new notes, the delicious offerings made to the gods, and the joy of Salam, visiting homes to exchange greetings and indulging in the festive feasts. This was the essence of our community, woven into the fabric of our lives.

However, in the wake of the exodus, those vibrant cultural celebrations are now missing. The terror that drove us from our homeland has not just scattered our people but has also faded the rituals that once defined us.

No longer do we wait for the Guru Ji on Mahashivratri; the streets are silent; the homes empty of the communal joy that once resonated through them. The cold, impersonal sound of recorded voices has replaced the holy songs and hymns that once filled the night air.

Even the simple joy of decorating a Krishna Jhoola for Janmashtami, and carrying it to neighbouring villages for celebration, has been lost, substituted by the sterile glow of screens and the convenience of YouTube.

In this digital age, where technology has replaced tradition, the essence of our festivals is slipping away. What was once a living, breathing expression of our culture has become a shadow of its former self, reduced to formalities that lack the communal warmth and spiritual depth they once held.

This erosion of tradition signifies more than just a loss of cultural practices; it marks a more profound loss of identity and a severing of the ties that once bound us together as a community. As we drift further from our roots, it becomes imperative to ask: What have we lost? And what are we still losing?

Other festivals were celebrated well. Families often visit temples dedicated to various gods and goddesses, such as the revered Kheer Bhawani temple, to offer their prayers and seek blessings. The vibrant atmosphere of these meals, coupled with the collective participation in rituals and worship, strengthens community bonds and celebrates the rich culture of Kashmiri religious traditions

The Kashmiri Pandits’ forced departure from our homeland has deeply changed how we celebrate our festivals and traditions. The once lively and colourful celebrations are now quieter and less frequent. With the community spread across different places, it’s harder to keep the old ways alive.

Many of our festivals and rituals that were a big part of everyday life in Kashmir are now forgotten. The rich culture that flourished in the cold, beautiful Kashmir is slowly disappearing. What used to be joyful events that brought everyone together are now just memories for a small group of people. The strong connection to their past, which was once a big part of their lives, is now fading away.

Let’s discuss these Fading Kashmiri Pandit Festivals.

Kashmiri Pandit Festivals and rituals were more than just celebrations; they were the very soul of our community, binding generations together with shared experiences and beliefs. Herath, for instance, was a sacred festival, a profound spiritual journey connecting us to our divine.

For centuries, we Kashmiri Pandits celebrated Herath with unwavering devotion, particularly during the snowy month of Phalgun. The pristine white blanket covering the valley was a silent witness to our deep-rooted faith in Lord Shiva. It was a time of communal harmony, where families and neighbours came together, sharing laughter, food, and stories.

The forced exodus shattered this peaceful existence. The snow-clad valley, once a sanctuary of peace and spirituality, became a distant memory. With our community dispersed across different lands, the shared experiences that defined our identity began to fade. The younger generation, unfamiliar with the customs and traditions, found it challenging to connect with their roots.

Navreh, another significant festival marking the Kashmiri New Year, was a celebration of new beginnings. The Navreh Thali, prepared with meticulous care, symbolised hope and renewal. Each item placed on the Thali—rice representing prosperity, a pen and inkpot symbolising knowledge, salt, flowers, and the traditional Panchang—held deep cultural and spiritual significance.

The ritual of waking up to see the Navreh Thali first thing in the morning was a tradition passed down through generations, instilling a sense of continuity and connection with the past.

The ritual of Zang Trai, where Kashmiri Pandit women visited their parental homes and returned with Noon, Tchutt, and Atagat—salt, roti, and some cash—was a gesture filled with warmth and love. These simple acts were more than just customs; they were a way of strengthening familial bonds and preserving the community’s unity.

Khetchi Mavas, a ritual performed to ward off evil spirits, reflected the community’s deep belief in the interplay between the natural and supernatural worlds. The elaborate pujas during Herath were not merely acts of devotion; they were a celebration of family unity, a reaffirmation of the bonds that held the community together. Festivals like Gadda Batta, Monjhar Taher, Kaw Punim, and Shishur were more than dates on a calendar. They were living traditions that brought meaning and purpose to the lives of Kashmiri Pandits.

Monjhar Taher, with its offering of yellow rice, was a prayer for prosperity. The festival of Kaw Punim, where offerings were made to crows as a mark of love for birds, connected the community with the natural world. Shishur, a special day for newborns and newlywed brides, involved rituals to ward off the evil eye. Each of these festivals, each ritual, was a thread in the intricate tapestry of Kashmiri Pandit culture, binding the community together and reinforcing their shared identity.

Gadda Batta: Gadda Batta translates to “fish and rice.” This traditional offering takes place on any Tuesday or Saturday during the dark fortnight of the lunar month of Pausha. On these specific days, fish is specially prepared as an offering to the Ghar Devta, or the household deity.

The ritual begins with preparing a sacred space in a room on the top floor of the house, where a plateful of rice and fish is placed as an offering. Some families choose to serve raw fish, adhering to traditional practices.

This act of devotion is followed by a communal feast with family and friends, where they celebrate together and share a meal that honours the Ghar Devta. The event is not only a spiritual observance but also a time for strengthening familial bonds and cherishing moments with loved ones.

Jyeshtha Ashtami, also known as Zyeath-Atham, is a prominent Kashmiri festival dedicated to the goddess Ragnya Mata of the Kheer Bhawani temple in Tulmul, Ganderbal, Kashmir. This temple holds a significant place in the hearts of Kashmiri Hindus. The festival, celebrated by Kashmiri Pandits and other local communities, features the Kheer Bhawani Mela.

This event has evolved into a symbol of communal harmony and brotherhood in Kashmir, bringing together people of various backgrounds to honour the deity and celebrate their shared cultural heritage.

Pann, which translates to “Thread,” is a festival linked to the spinning of freshly produced cotton and the worship of the twin agricultural goddesses, Vibha and Garbha. Celebrated on Ganesh Chaturthi, also known as Vinayak Tchoram in Kashmir, this festival involves offering Roth, or sweet bread cakes, to the goddess.

The Pan Puja includes narrating a story similar to the Satyanarayana Katha, highlighting a blend of ritual practices. The preparation and distribution of the Rothas have become a significant aspect of Kashmiri Pandit religious customs, symbolising the quest for prosperity and auspiciousness.

Vyatha Truvah: Vyatha Truvah is a significant festival dedicated to the worship of the river Vitasta, an important river in Kashmiri Hindu tradition. Celebrated with devotion and reverence, this day involves performing Puja (ritual worship) at the sacred ghats of the Vitasta River. The rituals include offering a variety of sacred items such as water, milk, vermilion, raw rice, and flowers to the river. These offerings are believed to honour the river’s divine essence and seek its blessings for prosperity and well-being.

The Gradual Erosion of Tradition

Our old ways of doing things are slowly disappearing. It’s a significant problem because these traditions are a vital part of our identity. They used to be a strong and beautiful part of our lives, but now they are getting weaker. It’s not just about missing out on fun parties and celebrations. It’s about losing a deep connection to our past and who we are as a people.

Our festivals and traditions are like the threads that hold our community together. They are filled with stories, beliefs, and ways of life that have been passed down from our grandparents to us. When these traditions disappear, it’s as if we’re losing a piece of ourselves. We not only lose the fun parts of our culture but also the things that make us feel like we belong to something bigger than ourselves.

This erosion is not an isolated phenomenon but a reflection of broader challenges facing the Kashmiri Pandit community. Displacement, migration, and the pressures of modern life have played significant roles in this decline.

For many, particularly the younger generation growing up far from their ancestral homeland, the connection to these traditions has weakened. In environments detached from the cultural context of their forebears, there is often a lack of awareness or understanding of the significance of these rituals.

This growing disconnect threatens to sever the link between our past and present, diminishing our collective memory and cultural richness.

The Broader Impact on Community and Identity

The fading of these Kashmiri Pandit Festivals has profound implications for our community. Festivals and rituals are far more than mere cultural expressions; they are vital for fostering social cohesion and maintaining a strong sense of community. These observances offer shared experiences that unite people, strengthening interpersonal bonds and promoting a collective identity.

As traditions wane, there is a tangible risk of fragmentation within the community. The absence of these unifying practices can lead to weakened ties among individuals, reducing the sense of shared identity and purpose. Over time, this fragmentation can erode community cohesion and diminish our collective cultural identity.

Moreover, the loss of these traditions represents a significant disconnection from our historical roots. Our rituals and festivals are not only celebrations but also living links to our ancestors. They honour our forebears and preserve their legacy, embedding their memories in our cultural practices.

When these traditions are allowed to fade, we lose that essential connection to our past, along with a crucial part of our historical narrative. This disconnection is not just a loss of practices but a severance from the broader historical and cultural context that has defined us for generations.

Reclaiming Our Heritage: A Call to Action

The solution to this cultural crisis lies within our own hands. We must take active steps to revive and preserve our traditions. The challenge is to reignite the flame of our heritage, infuse new life into our festivals and rituals, and ensure their continued relevance and vitality.

Reclaiming our heritage begins with a deep and meaningful understanding of the traditions we seek to preserve. It is not sufficient to merely observe these practices; we must delve into their historical and cultural significance.

This requires a concerted effort to educate ourselves and future generations about the importance of these rituals. By understanding their roots and meanings, we can foster a renewed sense of pride and commitment to our cultural practices.

Engaging actively in the preservation of these traditions, through participation and education, will help ensure that they are not only maintained but also thrive. This collective effort will safeguard our cultural legacy and reinforce our sense of identity.

Between 1988 and 1990, Kashmir faced a dark era of terrorism that claimed many innocent lives. Notable figures such as Tika Lal Taploo, Justice Neel Kanth Ganjoo, Satish Tikoo, Sarvanand Kaul Premi and his son, Girija Tikoo, Sarla Bhat, Prana Ganjoo, K.L. Ganjoo, and others were tragically murdered. Lassa Kaul was also a victim of this radicalism, his life cut short, adding to the many shattered dreams caused by terror.

Lassa Kaul’s Tragic Death

In the troubled history of Kashmir, Lassa Kaul stands out as a figure of strength and dedication. He was a key figure who opposed the insurgency, using his position and beliefs to make a difference. Kaul worked for both Doordarshan Srinagar and All India Radio during a time when Kashmir was on the brink of chaos. His life was tragically ended by those who feared his influence.

On February 13, 1990, Srinagar suffered a major loss when Lassa Kaul, the Director of Doordarshan Srinagar, was killed by JKLF terrorists. Loved and respected in the community, his murder shocked the city. His daughter, Sanjla Kaul, recalled that on that night, Lassa’s parents were anxiously waiting for him when they heard gunshots. His mother, overwhelmed with grief, collapsed and was deeply affected by her son’s death. Lassa was shot dead outside their home in Bemina, Srinagar, by terrorists from the Jammu and Kashmir Liberation Front (JKLF).

A Life of Professional Dedication

Lassa Kaul’s career in broadcasting was driven by a commitment to serving his community. As the Director of Doordarshan Srinagar and having worked for All India Radio, Kaul’s efforts coincided with one of Kashmir’s most challenging periods. Despite the violence and unrest, Kaul remained a beacon of integrity and professionalism. Known for his steadfast adherence to broadcasting ethics and refusal to bow to political pressures, Kaul’s leadership was marked by innovation and dedication to transparency.

Lassa Kaul launched public grievance programs that exposed corruption, showcasing his belief in the media’s power to hold the powerful accountable. These programs, which were crucial in a time of political and social upheaval, made him both respected and targeted. His work demonstrated a commitment to using media for positive change, despite the personal risks involved.

A Community Pillar and Controversy Surrounding His Death

Lassa Kaul was not just a professional but a beloved community member. His daughter described him as warm, charming, and genuinely interested in others. His bravery was evident during a bomb scare at All India Radio, where he prioritised the safety of others by personally inspecting the threat. This act of courage highlighted his dedication to both his personal and professional responsibilities.

The details of Kaul’s assassination are surrounded by controversy. There is a popular belief that some of his colleagues may have been involved, potentially by sharing information about Kaul’s movements with terrorists. Although this theory remains unconfirmed, it adds a layer of complexity to the tragedy and emphasises the need for a thorough investigation. Who else could have provided the exact information Of Lassa Kaul’s movements to the terrorists? As we know the modus operandi of terrorists using sleeper cells to target their selected people.

The Lassa Kaul Award and Its Discontinuation

The government honoured Lassa Kaul by establishing the “Lassa Kaul Award for National Integration,” an annual award given for the best program on All India Radio that promotes national unity. This special award was part of the Akashvani Annual Awards ceremony, which was last held in 2019 under the leadership of Shri Prakash Javadekar, the Union Minister of Information & Broadcasting.

Efforts to discontinue the Lassa Kaul Award began even before 2020. However, during Fayyaz Sheheryar’s tenure as Director General of All India Radio, he firmly opposed any moves to abolish the award. His strong stance ensured that the award continued throughout his time in office. Unfortunately, after Sheheryar retired in December 2019, the Akashvani Annual Award Ceremony was abruptly stopped for reasons that remain unclear.

The abandonment of the Lassa Kaul Award raises troubling questions about the priorities of India’s public broadcasting system. At a time when the nation is grappling with issues of national integration and combating extremism, the decision to discontinue an award that celebrated these very values seems counterproductive and shortsighted.

This decision reflects a broader trend of historical amnesia, where the sacrifices of individuals like Lassa Kaul are conveniently forgotten in the rush to move forward. This forgetting not only dishonours the memory of those who gave their lives for the nation but also deprives younger generations of role models and inspiration.

As we reflect on Lassa Kaul’s legacy thirty-four years after his martyrdom, it is clear that his story remains relevant and inspiring. His commitment to truth, his courage in the face of danger, and his unwavering belief in the power of media to effect positive change are qualities that are sorely needed in today’s world.

In the dark days of 1990, as terrorism gripped the Kashmir Valley, a sinister pattern emerged. Those working in telecommunications, radio, and television found themselves in the crosshairs of radical militants. The twisted logic of these extremists painted innocent civilians as spies, leading to a reign of terror that would forever scar the region. Among the victims of this senseless violence was  Bal Krishen Ganjoo (B K Ganjoo), a telecom engineer, whose tragic fate serves as a stark reminder of the brutality inflicted upon Kashmiri Pandits.

Early Life and Education:

B.K. Ganjoo was born and raised in Kanikadal, Chota Bazar, Srinagar. This area, known for its tight-knit community and rich cultural heritage and later for terrorist activities, played a significant role in shaping Ganjoo’s early years. Growing up in the heart of Srinagar, he was immersed in the unique blend of Kashmiri culture that characterized the region before the onset of militancy.

Ganjoo’s academic journey led him to the prestigious Regional Engineering College (REC) in Srinagar, now known as the National Institute of Technology (NIT), Srinagar. This institution, renowned for producing some of the finest engineers in the region, provided Ganjoo with the educational foundation that would shape his professional life.

Professional Life of B K Ganjoo

After completing his education, B.K. Ganjoo secured a position in the Telecommunication Department. This achievement was a source of pride not only for Ganjoo but also for his family and community. Working in telecommunications during this era was considered a significant contribution to the region’s development and connectivity.

Ganjoo’s role in the Telecommunication Department placed him at the forefront of technological advancement in Kashmir. However, it was this very position that would later make him a target in the eyes of extremists who viewed such government employees with unwarranted suspicion.

The Fatal Day: March 22, 1990: An Unsuspecting Return Home

On that fateful day, Ganjoo was returning home during a brief relaxation of the curfew imposed in Srinagar. As a telecom engineer, he had no reason to suspect that he was being targeted. The normalcy of his routine belied the danger that lurked in the shadows, a tragic illustration of how terrorism can shatter even the most ordinary moments of daily life.

A Wife’s Desperate Attempt of Vijay Ji to save her husband

As Ganjoo approached his house, his wife Vijay noticed suspicious men following him. In a moment of quick thinking and desperation, she rushed to bolt the door as soon as he entered. This act of love and protection, however, would prove futile against the determination of the terrorists.

Realizing the imminent danger, Ganjoo ran to the third floor of his house in a frantic attempt to hide. In a last-ditch effort to save himself, he concealed himself inside a large rice bin. The terrorists, meanwhile, ransacked the house, searching every corner for their target.

After an extensive search, the terrorists were unable to find Ganjoo. For a brief moment, it seemed that he might survive this ordeal. This glimmer of hope, however, was quickly extinguished by an act of betrayal that would seal Ganjoo’s fate.

In a shocking turn of events, a Muslim neighbour who had witnessed Ganjoo hiding in the rice drum signalled to the terrorists as they were leaving. This act of betrayal, callous given that Ganjoo had reportedly helped this very neighbour with food supplies just days before, highlights the breakdown of community bonds in the face of extremism.

Armed with this information, the terrorists returned to the third floor. Without hesitation, they fired multiple rounds into the rice bin where Ganjoo was hiding. The telecom engineer, who had dedicated his life to serving his community, died a painful death, bleeding out among the grains of rice that had briefly been his refuge.

It’s important to note that there are conflicting accounts regarding the role of the neighbour in Ganjoo’s murder. Some media reports have suggested that the neighbour did not communicate Ganjoo’s location to the terrorists, as they were also victims of the terrorist violence. At this point, I cannot definitively confirm or deny the neighbours’ involvement in the tragedy. Only Vijay Ganjoo Ji would be in a position to provide a firsthand account of the events that transpired on that fateful day.

However, regardless of the disputed details surrounding the neighbour’s actions, the undeniable and tragic fact remains that B.K. Ganjoo was brutally murdered by radical terrorists. This act of violence, committed against an innocent civilian, stands as a stark reminder of the horrors inflicted upon the Kashmiri Pandit community during this tumultuous period.

The Aftermath: Cruelty Beyond Death

According to certain reports, Ganjoo’s wife, Vijay, was forced to witness the brutal murder of her husband. When she begged the terrorists to kill her too, they cruelly responded that they were sparing her so she could mourn over her husband’s corpse. This psychological torture compounded the trauma of losing her loved one.

Some accounts allege that the terrorists forced Ganjoo’s wife to eat the blood-soaked rice, taunting her that her family should also partake in this “tasty meal.” While the exact details of this act remain disputed, the very allegation speaks to the depths of inhumanity that terrorism can reach, which is indisputable.

Pattern of Violence

Ganjoo’s murder was part of a larger pattern of violence against Kashmiri Pandits and professionals working in media and telecommunications. Terrorists, in their paranoid worldview, often labelled these individuals as “informers” or spies for the Indian government, making them targets for execution.

The murder of B.K. Ganjoo and similar incidents contributed to the mass exodus of Kashmiri Pandits from the valley. Thousands of families were uprooted, leaving behind their homes, livelihoods, and centuries-old cultural heritage. This displacement has had long-lasting consequences on the demographic and cultural landscape of Kashmir.

Remembering B.K. Ganjoo:  The B.K. Ganjoo Memorial Park

To honour his memory, a  memorial park in Central Delhi was named after B.K. Ganjoo. This memorial serves as a physical reminder of his sacrifice and the larger tragedy that befell the Kashmiri Pandit community. It stands as a place of reflection and remembrance for all victims of terrorism.

In the years since Ganjoo’s murder, there have been ongoing efforts to document these atrocities and seek justice for the victims. However, the path to accountability has been long and fraught with challenges. The importance of keeping these stories alive cannot be overstated, as they serve as a crucial reminder of the need for justice and reconciliation.

Lessons and Reflections

B.K. Ganjoo’s story is a powerful reminder of the individual tragedies that lie behind the statistics of terrorism. Each life lost represents a family shattered, dreams unfulfilled, and communities torn apart. Understanding these personal stories is crucial to comprehending the true impact of extremism.

The labelling of professionals as “informers” based solely on their occupation reveals the dangerous power of misinformation and stereotyping. Combating these narratives is essential to preventing future tragedies and building a more tolerant society.

Jo shakhs ho zinda to phir kya khaak marta hai
Hunar ke saath insaan amar ho jaata hai

These words by Josh Malihabadi resonate profoundly with the life and legacy of Sarvanand Kaul Premi, a luminary whose diverse talents and unwavering spirit continue to inspire long after his untimely demise alongside his younger son, Virender Kaul, at the hands of radical jihadis.

Table of Content

• Introduction: The Legacy of Sarvanand Kaul Premi
• Birth and Early Life
• Family Background and Spiritual Influences
• The Freedom Struggle: Premi’s Involvement in India’s Independence Movement
• Literary Journey
• Encounter with Mahjoor and the Birth of a Poet
• Social Activism and Communal Harmony
• The 1986 Kashmir Riots and Premi’s Role
• The Tragic End: The Brutal Killing of Sarvanand Kaul Premi and His Son
• Premi’s Multifaceted Personality and Literary Contributions
• Awards and Recognition
• Notable Works and Translations
• Controversy: Inclusion of Premi’s Works in Educational Curriculum
• The Fight for Justice: Rajinder Kaul’s Ongoing Struggle
• Engagement with National and State Human Rights Commissions
• Challenges in Preserving Premi’s Literary Legacy
• Conclusion: The Enduring Impact of Sarvanand Kaul Premi

Birth and Early life

Sarvanand Kaul Premi was born on November 2, 1924, during the holy month of Kartik, on Krishna Paksha Navami in Soaf Shali near Kokernag in Anantnag District. He was the second of five siblings born to Gopinath Kaul. His forefathers had lived in Rainawari, Srinagar, before migrating to Butagund, a village near Bijbehara, and finally settling in Soaf Shali, Kokernag. Sarvanand Kaul’s mother passed away when he was only four years old, after which he was cared for by his aunt Gunwati.

Family Background and Spiritual Influences

Sarvanand Kaul Premi’s father, Gopi Nath, was a deeply religious man who dedicated much of his time to devotional practices, including worshipping and studying sacred Hindu scriptures. The family home was frequently visited by sadhus (holy men), creating an atmosphere steeped in spirituality and learning. This environment had a profound impact on young Sarvanand.

As the saying goes, “Jaisa Sang, Waisa Rang” (one is influenced by the company one keeps), and Sarvanand was no exception. He was deeply influenced by the spiritual and intellectual atmosphere of his childhood home. Sarvanand came to regard his father, Gopi Nath, not only as a parent but also as a mentor and spiritual guide. From his father, he inherited a deep appreciation for religious texts and spiritual knowledge, which would shape his own path as a scholar and writer.

This early exposure to religious studies and spiritual seekers laid the foundation for Sarvanand’s future as a multifaceted individual, combining spirituality with scholarship and social engagement.

The Freedom Struggle: Premi’s Involvement in India’s Independence Movement

After completing his graduation, Sarvanand Kaul Premi joined Khader Bhandar( Gandhi Ashram) for a job. Khadi was adopted in 1920 as a political weapon in the Swadeshi movement by Mahatma Gandhi. It was here that he encountered other freedom fighters and had the privilege of meeting Mahatma Gandhi himself, who was deeply impressed by the young man’s dedication and commitment to the cause of independence. Inspired by Gandhi’s principles of non-violence and civil disobedience, Sarvanand Kaul Premi became actively involved in organizing local protests.

His involvement with Khader Bhandar not only strengthened his resolve but also expanded his network within the freedom struggle movement. Sarvanand Kaul Premi’s efforts were instrumental in mobilizing support from various sections of society, including students and workers, towards the goal of Indian independence. As his reputation grew, Sarvanand Kaul Premi became a target of British repression. Undeterred, he continued to lead protests and faced arrest on multiple occasions

Encounter with Mahjoor and the Birth of a Poet

Sarvanand Kaul Premi wrote a lot during this time, but he was unsure about his poetry and kept it hidden. Someone close to him convinced him to share his work with the well-known poet Mahjoor. Mahjoor, whose full name was Ghulam Ahmad Mahjoor, was a renowned Kashmiri poet known for his contributions to Kashmiri literature. The meeting between Premi and Mahjoor proved to be pivotal in  Sarvanand Kau’s Premi’s career.

This meeting initiated what is known as the Guru Shishya Parampara, a traditional Indian concept of mentorship where knowledge, skills, and wisdom are passed from a guru (teacher) to a shishya (disciple). Mahjoor’s experience and insight allowed him to recognize Premi’s talent immediately. He encouraged Premi to continue writing. This encouragement led to Premi’s famous poem, “Roodha Jehri.” (Rain spell).

Social Activism and Communal Harmony

Sarvanand Kaul Premi’s commitment to social reform manifested in various ways, including his efforts to support the marriage of orphaned Muslim girls, demonstrating his cross-community engagement. His work unfolded against a backdrop of escalating political instability in Jammu and Kashmir.

In 1986, a significant political transition occurred when Ghulam Mohammad Shah supplanted Farooq Abdullah in what was essentially a coup. This shift led to increased volatility in the region’s governance. In an attempt to solidify his position, Shah’s administration sought legitimacy through alignment with Islamist factions, inadvertently amplifying their political influence.

A pivotal moment arose when Shah proposed the construction of a mosque within the confines of an ancient Hindu temple in Jammu’s New Civil Secretariat area, ostensibly to provide Muslim employees a space for prayer. This decision catalyzed widespread protests among Jammu’s Hindu population, ultimately resulting in inter-communal clashes.

Upon returning to the Kashmir Valley, Shah employed inflammatory rhetoric, suggesting that Islam was under threat. This narrative exacerbated tensions, culminating in the 1986 Kashmir riots. During this period, Kashmiri Hindus became targets of violence, with numerous temples desecrated or destroyed, particularly in Ananatnag.The unrest led to the looting of Kashmiri Hindu properties, instigating a wave of panic among the minority community and precipitating their exodus from the region.

The interreligious tensions between the Hindu and Muslim communities manifested in mutual economic boycotts during significant religious observances such as Maha Shivratri. While Hindus abstained from purchasing meat, Muslims reciprocated by withholding essential commodities from Hindu consumers. In this context of communal discord, Sarvanand Kaul Ji emerged as a mediator, attempting to bridge the divide between the antagonistic groups and promote interfaith harmony.

He appealed to members of both communities to cease hostilities, emphasizing the historical fraternal bonds between local Muslims and Hindus. Initially, his efforts towards fostering communal amity yielded some positive outcomes. However, the tragic irony of his endeavors became evident in 1990 when he fell victim to the very sectarian violence he had strived to mitigate. This unfortunate event underscored the intricate and volatile nature of the region’s communal dynamics, highlighting the challenges inherent in maintaining peaceful coexistence in areas of deep-rooted religious tensions.

The Tragic End: The Brutal Killing of Sarvanand Kaul Premi and His Son

On April 28, 1990, a group of armed extremists perpetrated a heinous act against the family of Sarvanand Kaul Premi in Kashmir. The assailants strategically disabled the local power supply before infiltrating Premi’s residence, timing their intrusion to coincide with the family’s post-dinner retirement.

Under the pretense of seeking someone Ghulam Rasool address, the intruders gained entry. They systematically held the family members into a single room, proceeding to seize valuables including gold, jewellery, Pashmina Shawls, and their clothes, which they have purchased for the wedding of his close Family relatives.Their pillage extended to forcibly removing personal adornments from family members too. Nothing was left behind.

The adjacent library, Sarvanand Ji’s adjacent house for reading and writing, was not spared. The assailants vandalized this space, absconding with significant literary works and manuscripts that Premi had been developing.

Following the comprehensive looting, the perpetrators employed deception, claiming a need to escort Sarvanand Kaul Premi to meet their Commander with assurances of his safe return. Virender Kaul, Premi’s son, insisted on accompanying his father, sensing potential danger. The assailants’ agreed to this request was an ominous portent.

In the aftermath, after days of their kidnapping, local law police officials approached the family with the ostensible intent of preparing them for the grim reality. The police first suggested that the family should eat something. This was their way of gently preparing the family for the terrible news they were about to hear. Then, the police told the family that they had found Sarvanand and Virender. Sadly, both had been killed. Their bodies were found hanging from a tree. They had been badly hurt – their arms and legs were broken, and their eyes had been damaged. This showed that the kidnappers had been extremely cruel before killing them.

The tragedy was further compounded by the domestic circumstances of Virender Kaul. His untimely demise left in its wake a young widow and an infant child, merely eighteen months of age. This familial fracture exemplifies the far-reaching consequences of such acts of violence, extending beyond the immediate victims to impact subsequent generations.

Compounding the tragedy, Sarvanand Kaul’s youngest son, Ravinder Kaul, was unable to attend his father’s cremation due to the risks associated with his position at All India Radio’s news section in New Delhi. During this period, employment with state-run media outlets like All India Radio or Doordarshan was viewed with extreme hostility by radical extremists. Such employees were often branded as agents of the Indian state, making them prime targets for violence. The gravity of this threat is exemplified by the fate of Lassa Kaul, who was murdered solely for his association with Doordarshan. This grim reality underscores the perilous circumstances faced by media professionals in the region, caught in the crosshairs of political and ideological strife.
This was not the only case where bodies were mutliated before being Killed. Samething same happened with Girija Tikoo , Sarla Bhat and many others.

Premi’s Multifaceted Personality and Literary Contributions . Notable Works and Translations

Sarvanand Kaul Premi, revered as Shaheed (martyr) in Kashmiri Pandit community, stands as a paragon of intellectual versatility and cultural synthesis in 20th century Kashmir. His multifaceted persona encompassed roles as diverse as they were profound: poet, author, thinker, scholar, translator, socio-political activist, and journalist. Premi’s scholarly acumen was particularly evident in his linguistic prowess. His command over multiple languages allowed him to bridge cultural divides and bring literary masterpieces to new audiences. Perhaps his most remarkable achievement in this realm was his translation of Rabindranath Tagore’s “Gitanjali” into Kashmiri. This work not only demonstrated Premi’s technical skill as a translator but also his deep understanding of both Bengali and Kashmiri cultural nuances, enabling him to convey both the literal meaning and the spiritual essence of Tagore’s seminal work.

His other great works was the translation of Bhagvad Gita and Ramayana into Kashmiri and Urdu. The breadth of Sarvanand Kaul Premi’s contributions to Kashmiri culture and literature is difficult to overstate. His life’s work serves as a bridge between languages, cultures, and belief systems, exemplifying the rich, syncretic tradition of Kashmir. In his roles as writer, translator, and public intellectual, Premi not only preserved but also dynamically interpreted and expanded the cultural heritage of his homeland.

His notable works are Kalami Premi, Bhakti Kusum, Biography of Mirza Kak, works on Mathura Devi, Rupa Bhawani , Paanchader, and many dozen books

Awards and Recognition

The Delhi Metro has commemorated the legacy of a celebrated Kashmiri poet and martyr by installing a plaque at Barakhamba Metro Station. This tribute acknowledges his significant contributions to social harmony, cultural preservation, and communal unity.

Throughout his life and posthumously, the poet received numerous accolades for his work:

1. 1997: Posthumously honored with a gold medal by the Jammu & Kashmir Government
2. 1997: Awarded a medal and memento by Delhi Pradesh BJP during India’s 50th independence anniversary celebrations
3. 2000: Bestowed the Shree Bhatt Puruskar by J&K Vichar Manch, New Delhi
4. 2001 (September 5): Presented with the Sarvanand Kaul Premi Gold Medal by the Jammu & Kashmir Government at Raj Bhawan, Srinagar
5. 2006: Received the Sharda Puruskar Saman from Sanjeevani Sharda Kendra, Jammu
6. 2017: Honoured with the inaugural Alakh Saman by Shri Alakh Sahiba Trust, Jammu

These awards recognize the lasting influence the poet has had on Kashmiri culture. His work also aimed to bring different communities together. In his hometown of Soaf Shali, a higher Secondary school was even named after him in his honour.

Hue and Cry in Jammu Kashmir Controversy: Inclusion of Premi’s Works in Educational Libraries

In 2018, a significant initiative was proposed in Jammu and Kashmir to incorporate religious texts, including translations of the Bhagavad Gita and the Kashmiri Ramayana by Sarvanand Kaul Premi, into various educational and cultural departments. This decision was initially approved in a meeting chaired by BB Vyas, an advisor to Governor Satpal Malik, on October 4, 2018 was taken back on 18^th October, 2018 meeting the same fate as allocating Land to Amarnath Shrine board

The Fight for Justice: Rajinder Kaul’s Ongoing Struggle

Faced with immense personal adversity, Rajinder Kaul , the elder son of Sarvanand Kaul has embarked on a mission to preserve and promote his father Sarvanand Kaul Premi’s invaluable literary contributions. Surrounded by his father’s manuscripts and personal belongings in Delhi, Rajinder tirelessly works to republish Premi’s works. This includes translations of Russian folktales and the poetry collection ‘Bhakti-Pushp’ into other languages. However, he faces significant challenges like a diminishing readership for Kashmiri literature and a lack of recognition as well as support from governmental bodies and institutions.

National and State Human Rights Commissions

In 1994, shortly after the establishment of the National Human Rights Commission (NHRC) by the Government of India, Kaul took a significant step. He penned a four-page handwritten letter to the NHRC, detailing the atrocities, genocide, human rights violations, and ethnic cleansing experienced by the Kashmiri Pandit community. This simple act of reaching out to the newly formed commission would set in motion a series of events that continue to resonate today.

The NHRC’s response was swift and unprecedented. Taking suo moto cognizance of Kaul’s petition, the commission granted him an audience with its full panel, including Justice Ranga Nath Mishra, Justice S.S. Kang, and Justice B.B. Fatima. This hearing, held in June 1994, focused on the denial, deprivation, and discrimination suffered by the exiled community. Kaul’s appeal was not just for recognition of their suffering but also for preventive, punitive, and restorative measures.

As other organizations like All India Kashmiri Samaj and Panun Kashmir Movement joined the cause with their petitions, Kaul’s efforts became part of a larger movement. The NHRC began hearing these petitions collectively, culminating in a verdict in 1999 that specifically appreciated Kaul’s arguments on genocide.

The struggle for justice, however, was far from over. In 2008, the NHRC transferred Kaul’s family case to the State Human Rights Commission (SHRC) of Jammu and Kashmir, urging a speedy disposal of the case. This transfer came in light of the state government’s failure to address the grievances of Kaul’s family, described as “patriotic and front-line terrorism victims.”

After four years of prolonged hearings, the SHRC delivered a landmark double bench verdict in 2012 – the first of its kind in a Kashmiri Pandit case. The judgment directed the state government to address the grievances “Sooner The Better.” This verdict seemed to promise a turning point in the long-standing issue.

Despite this clear directive, the implementation of the SHRC’s recommendations has been frustratingly slow. Multiple high-level meetings have been held, chaired by various senior officials including the Principal Secretary to the Chief Minister, the Financial Commissioner, the Chief Secretary, and even the Governor’s advisor. Yet, as of Kaul’s account, these meetings have not translated into concrete action.

This continued inaction, in Kaul’s view, represents not just a disregard for the SHRC’s authority but also an insult to the sacrifices made by families like his who have suffered immensely at the hands of Terrorists. The lack of progress stands in stark contrast to the urgency of the situation and the clear directives issued by various bodies over the years.

Rajinder Kaul’s journey from writing a heartfelt letter to navigating the complex corridors of bureaucracy and human rights commissions illustrates the challenges faced by those seeking justice for displaced communities. His persistent advocacy, spanning nearly three decades, serves as a poignant reminder of the ongoing struggles of the Kashmiri Pandit community and the often-arduous path to justice in cases of forced exile and human rights violations.

As this situation continues to evolve, Kaul’s efforts remain a crucial part of the larger narrative of the Kashmiri Pandit exodus, highlighting the need for continued attention and action on this critical issue of human rights and social justice.

Conclusion: The Enduring Impact of Sarvanand Kaul Premi

As we reflect on Sarvanand Kaul Premi’s life and contributions, we are reminded of the vital role that intellectuals, artists, and activists play in shaping society and fostering understanding across divides. His story serves as an inspiration for future generations to pursue knowledge, embrace diversity, and work tirelessly for the betterment of their communities. In an era where cultural tensions and social divisions continue to challenge our societies, the life and work of Sarvanand Kaul Premi offer valuable lessons in resilience, creativity, and the pursuit of harmony. His legacy lives on not only in his written works but in the ongoing efforts to build a more inclusive and understanding world – a fitting tribute to a man who dedicated his life to bridging cultures and fostering peace. To sum up

Chman mein jis ne khushboo ka dia tha nazarana,

 Taasub ki aag ne us gul ko kar diya fana

The violence in Kashmir is merely a glimpse into the larger tragedy. Intolerance has fuelled horrific attacks by extremists, tearing apart the social fabric of the valley and claiming lives from both Hindu and Muslim communities. If you have a firsthand account of these events, I’m ready to share your story uncensored. Please reach out to me at author@rohittikoo.com and let me amplify your voice.

For detailed information on the genocide of Kashmiri Pandits Read the book Kashmiri Pandits: A tale of solitude and Survival

The Brutal Killing of Sarvanand Kaul Premi

On the fateful night of April 30th, 1990, armed men with extreme views barged into Sarvanand Kaul Premi’s home in Kashmir. They forcefully gathered the family into one room and looted all their valuables like gold, jewellery, cash, and fine clothes. The men even yanked off any gold jewellery the family members were wearing. After taking everything, they lied that they would take Sarvanand to meet their boss and promised to return him safely. Fearing danger, Sarvanand’s son Virender Koul insisted on accompanying them. Shockingly, the men agreed, and both father and son left together, unaware of their terrible fate ahead. Their brutalized bodies were later discovered hanging from a tree, limbs broken, and eyes gouged out – a horrific display of the perpetrators’ inhuman brutality.

Planned Persecution of Kashmiri Pandits

The assassinations of prominent Kashmiri Pandit figures, such as Sarvanand Kaul Premi, were not isolated incidents of violence. Rather, they constituted a deliberate strategy implemented by extremist elements with the express purpose of expelling the entire Kashmiri Pandit community from Kashmir. The brutal killings of well-known individuals like Tika Lal Taploo and Justice Neelkanth Ganjoo in 1989 served as stark admonitions to other prominent Kashmiri Pandits, leaving them acutely aware of the imminent danger they faced. Notably, these targeted killings were specifically aimed at Kashmiri Pandit leaders due to their representative status within the minority community.

For a more comprehensive account of these killings and the underlying motives, please refer to my book, “Kashmiri Pandits: A Tale of Solitude and Survival.”

 Sarvanand Kaul Premi: A Life Dedicated to Harmony

Born in 1924 in Anantnag, Sarvanand Kaul Premi was deeply influenced by the Gandhian principles of non-violence, communal harmony and secularism. A prolific writer, he authored 24 books, including translations of literary classics like the Bhagavad Gita and Rabindranath Tagore’s Gitanjali into the Kashmiri language. Through his writings, Premi celebrated the richness of diverse cultures and sought to foster understanding, empathy and mutual respect among different communities.

Premi’s warm personality, sociability and lifelong commitment to uplifting marginalized groups endeared him to people across religious lines. In 1986, during a period of heightened tensions in Kashmir, he played a pivotal role in rebuilding confidence among the minority Hindu community. Sarvanand Kaul Premi embodied an unwavering dedication to communal harmony and social justice till his last breath.

Unanswered Questions and Lingering Grief

The brutal killings of Sarvanand Kaul Premi and his son Virender Kaul left behind a trail of unanswered questions and unrelenting grief for their family members. Rajinder Kaul, the eldest son, continues to grapple with the haunting memories of that tragic night, plagued by the absence of justice and closure even years later. The family’s forced departure from their homeland in Kashmir further compounded their sorrow, as they mourned not only the loss of their loved ones but also the erasure of their deep-rooted Kashmiri identity.

Preserving a Literary Legacy Against All Odds 

Faced with immense personal adversity, Rajinder Kaul has embarked on a mission to preserve and promote his father Sarvanand Kaul Premi’s invaluable literary contributions. Surrounded by his father’s manuscripts and personal belongings in Delhi, Rajinder tirelessly works to republish Premi’s works. This includes translations of Russian folktales and the poetry collection ‘Bhakti-Pushp’ into other languages. However, he faces significant challenges like a diminishing readership for Kashmiri literature and a lack of recognition as well as support from governmental bodies and institutions.

Undeterred, Rajinder Kaul appeals for national and international recognition of his father’s works. He hopes that illuminating the legacy of Kashmiri writers like Sarvanand Kaul Premi will keep alive the spirit of peace, harmony and composite culture that his father stood for throughout his life and work.

Remembering Sarvanand Kaul Premi’s Immortal Spirit

As the Kashmiri Pandit community observes May 1st as ‘Shaheedi Diwas’ (Martyrs’ Day) every year, the story of Sarvanand Kaul Premi serves as a poignant reminder of the supreme sacrifices made by those who dared to champion the cause of peace, non-violence and secularism in the face of hatred and extremism. Though silenced brutally, Premi’s voice echoes through the ages as a tragic testament to the enduring and universal need for communal harmony, compassion and the fundamental human values he upheld till his last breath. In a symbolic gesture, the Delhi Metro has installed a plaque at the Bharakhamba station to perpetuate the cherished memory of this beloved martyr and literary luminary from Kashmir.

FAQs about Sarvanand Kaul Premi

Who was Sarvanand Kaul Premi?

Sarvanand Kaul Premi was a celebrated Kashmiri Pandit writer, scholar, and advocate for peace. (Who was Sarvanand Kaul Premi?)

How did he die?

Sarvanad Kaul Premi was brutally killed along with his son Virender Kaul by extremists in Kashmir in 1990. He was killed after Majority of Kashmiri Pandits had left on 19 January, 1990

Why was he targeted?

Premi’s assassination was part of a larger plan to drive Kashmiri Pandits out of Kashmir. He was a prominent figure and symbol of the community. (Planned Persecution of Kashmiri Pandits)

What were his contributions?

Premi was a prolific writer who authored 24 books, including translations of classics like the Bhagavad Gita and Gitanjali into Kashmiri. He promoted cultural understanding and religious tolerance through his work. (Sarvanand Kaul Premi: A Life Dedicated to Harmony)

What is his legacy?

Premi is remembered as a martyr for peace and a symbol of Kashmiri Pandit culture. His son Rajinder Kaul continues to work on preserving his literary legacy.

Main Kashmir Pandit Hoon, Apne Hi Desh Mein Dandit Hoon (I am a Kashmiri Pandit, Tortured in My Own Country). 

For over three decades, this has been my reality. The exodus, meant to be temporary, stole my home, my land, and my very identity. We, the Kashmiri Pandits, were driven from our ancestral lands by violence and terror.

Now, we huddle in cramped tenements, a constant reminder of what we’ve lost. Assurance of rehabilitation- a hollow Promise as the government throws us a pittance while offering others a full plate, as we are not a vote book for any government.

Lies from the media touting increased aid- a blatant and brazen lie.

The question burns: When will we return home? When will we be more than displaced ghosts in our land? The silence from those who promised a haven is deafening. This is the unending ordeal of the Kashmiri Pandits.

Here is the untold story of Kashmiri Pandits not told to you by the media.

The Unending Ordeal: The Kashmiri Pandit Exodus

Over three decades ago, a mass exodus of the minority Kashmiri Pandit community took place from the Kashmir Valley amidst rising terrorism and targeted killings by militants. What was hoped to be a temporary fleeing due to the volatile situation turned into a permanent displacement, uprooting an entire community from their ancestral homeland and way of life. The impact of this forced migration has been devastating, not just in terms of physical displacement but also in terms of the irretrievable loss of identity, culture, and a deep-rooted connection to the land that had defined the Pandit community for generations.

Life in Migrant Camps: A Struggle for Dignity

In the initial years following the exodus in the early 1990s, thousands of Kashmiri Pandit families were housed in makeshift migrant camps across Jammu, Delhi, and other cities. These camps, like Mishriwala, Purkhoo, Muthi, Jhiri, Nagrota, and Battal Ballian in Udhampur, were meant to be temporary shelters but became permanent residences for many. The living conditions in these camps were deplorable, with multiple generations forced to coexist in cramped quarters, often without separate cooking or bathing facilities.

Migrant Colonies Of Kashmiri Pandits: A Semblance of Permanence

In an attempt to provide a more permanent solution, the government developed colonies for Kashmiri Pandits like Jagti, Pampore, Mattan, and Vessu to house the displaced Pandits. However, these colonies failed to offer a dignified living environment, as the flats developed for Pandit migrants were plagued by infrastructural issues such as seeping roofs, damp walls, and ill-designed drainage systems.

Education and Healthcare: Neglected Priorities

The migrant camps and colonies have limited education facilities beyond primary schooling, trapping scores of Pandit children in a generational cycle of joblessness and economic despair. Healthcare services are restricted to periodic medical camps and under-equipped community centres within the colonies, forcing residents to throng overcrowded government hospitals in cities.

Loss of Land, Identity, and Unfulfilled Promises

Most tragically, the displaced Pandits have lost all connection to their generational properties, homes, agricultural lands, Festivals,and cultural moorings in Kashmir – an irreplaceable loss that has fragmented their community identity. The once-thriving Pandit neighbourhoods, temples, and cultural hubs in the Valley now stand deserted, a haunting reminder of the life they were forced to leave behind. Despite numerous promises of rehabilitation, the community’s sense of belonging and continuity has been shattered.

Socio-Economic Hardships and Stagnant Relief

The loss of livelihoods, properties, and agricultural lands in Kashmir dealt a severe blow to the economic stability of the displaced Pandit families. Many who had once lived affluent lives as successful businessmen, farmers, or professionals found themselves struggling to make ends meet in the migrant camps and colonies.

With limited employment opportunities, many were forced to take up low-paying private jobs or run small businesses from the camps to sustain their families. The government’s cash relief of Rs 13,000 (Maximum per family and Rs 3,250 for unmarried children – The relief amount is 3250, 6500 (Family of Two), 9750 (Family of 3), 13000 (A family of 4 and more), This the only monetary assistance for these migrants not having a government job– has remained stagnant since 2018, despite the rising cost of living and inflation.  I want to reiterate here, that this relief is not applicable for a family, who had a government job.

Shockingly, this stagnation comes even as the government provided a 5kg ration guarantee to poor people across the rest of the country, highlighting the blatant disparity in treatment towards the Kashmiri Pandits and the rest of the population. I am not against Modi Ji’s guarantee to continue to offer a 5 Kg ration to the poor, but what about the guarantee of this government that guaranteed Kashmiri Pandits safe return and rehabilitation of Kashmiri Pandits in both the 2014 and 2019 manifestos, not sure what would be their manifesto in 2024 for Kashmiri Pandits. Is the relief amount sufficient enough for all those who have lost their homes, gardens, properties and sources of livelihood due to no fault of their own? The cost of essentials has more than doubled, but our pittance remains the same. Is this how the government expects us to survive after taking away everything we had?”

Amit Shah’s Lies in the Parliament

In a shocking display of misinformation, Union Home Minister Amit Shah made inaccurate statements about the number of Kashmiri Pandits receiving relief during a Parliament session. He falsely claimed that 44,000 families were receiving relief, while the reality was that only 22,000 families were beneficiaries.

Furthermore, Shah provided misleading information about the government providing a fixed amount of Rs 13,000 per month to each family when the actual relief amount varies depending on the number of family members and their circumstances as I mentioned above. Such blatant disregard for facts and figures related to the Pandit community’s plight has only deepened the sense of betrayal and distrust.

The BJP government’s actions towards the Kashmiri Pandits have been characterized by hollow assurances and blatant political exploitation. While claiming to provide 6,000 residential houses to employees through a program initiated by the previous Congress government, Amit Shah tried to portray it as a significant accomplishment of the BJP.

Propaganda and Media Lies

This was stated in the media “Delhi Lieutenant-Governor Vinai Kumar Saxena has approved a hike in the ad hoc monthly relief to Kashmiri migrant families from ₹10,000 to ₹27,000 per month, The L-G also allowed children of migrant families to make their cards and become eligible for the ad hoc monthly relief (AMR) as separate units.

However, this is Just a Propaganda and gimmick by the government using Media

The media report stating that the Delhi Lieutenant-Governor had approved an increase in the monthly relief amount for Kashmiri migrant families from ₹10,000 to ₹27,000 per month is a blatant lie, Far from the truth.

Instead, the change was related to the income criteria for eligibility to receive the relief. Previously, families with an income of up to ₹10,000 per month were eligible for the relief. The new announcement has raised this income threshold to ₹27,000 per month, meaning that families with a higher income level can now also qualify for the same relief amount.

Essentially, the relief amount itself, which was ₹13,000 per month for families in Delhi and Jammu, has not changed. The change is in the income eligibility criteria, which has been relaxed to include families with a higher income level.

While the move widens the pool of eligible families, it does not constitute an increase in the financial assistance itself, contrary to initial reports suggesting a hike in the monthly relief from ₹10,000 to ₹27,000.

Neglect of Kashmiri Pandits by the Judiciary

Adding to the community’s woes, even the country’s highest judicial institution, the Supreme Court of India, has neglected the plight of the Kashmiri Pandits. In a shocking display of apathy, the apex court dismissed a Public Interest Litigation (PIL) filed by a Pandit organization in 2017 “Roots in Kashmir” seeking an investigation into the killings of Kashmiri Pandits during the insurgency. The apex court dismissed a Public Interest Litigation (PIL citing 27 years citing that ” 27 years” had elapsed since the exodus.

The judiciary’s indifference has only deepened the sense of betrayal and alienation felt by the displaced Pandits, who have been denied justice and recognition at every turn.

The Million-Dollar Question: When Will Kashmiri Pandits Return Home?

As the Kashmiri Pandits continue to face the harsh realities of displacement, the million-dollar question remains unanswered: When will they be able to return to their homeland in Kashmir, the land they once called paradise on earth? Despite numerous promises and assurances from successive governments, the road to their rehabilitation and resettlement remains shrouded in uncertainty and riddled with obstacles.

The ongoing struggle of the Kashmiri Pandits is a stark reminder of the government’s failure to address one of the most pressing human rights issues in the nation’s recent history.

For more read following books

Kashmiri Pandits: A tale of solitude and survival

Uprooted and Forlorn: The tale of Kashmiri Pandits in exile

Sarla Bhat, a young woman from Anantnag in Kashmir, embodied the spirit of service. Born into a Kashmiri Pandit family, she chose nursing as her path, driven by a deep empathy and a desire to heal. Her dedication was evident in her daily routine at the prestigious Sher-e-Kashmir Institute of Medical Sciences in Srinagar. Her patients found comfort in her gentle touch and calming presence. Sarla wasn’t just performing a job; she was God’s noblest profession of healing souls.

In a tragic twist of fate, Sarla Bhat, a young woman brimming with compassion and dedication, found herself serving a community grappling with a far deeper illness than the physical ailments she so diligently treated. The very society she sought to heal, a place once known for its warmth and tolerance, had become consumed by a dark tide of violence, intolerance and religious fanaticism. This descent into extremism stripped away the humanity of its people, leaving behind a community capable of turning on one of its own, a protector and healer, with such shocking brutality.

The Abduction of Sarla Bhat

On April 14^th, 1990 Sarla Bhat’s life took an unimaginable turn. She was dragged out of her hostel room by radical Jihadis from the Jammu and Kashmir Liberation Front (JKLF). For four endless days, the 25-year-old was held captive and subjected to horrific gang-rapes by her captors.

The Killing of Salra Bhat

Sarla Bhat’s battered body was found dumped in downtown Srinagar on April 19th. It bore bullet wounds,
signs of brutal torture, and a chilling handwritten note labelling her a”police informant”. The innocent nurse had paid the ultimate price, branded a traitor based on unsubstantiated allegations that she had informed authorities about militants being treated at the hospital.

The Societal Betrayal

Even in death, Sarla was denied dignity. When her grieving father Shambu Nath Bhat attempted her cremation in Anantnag, he was threatened by terrorists who ordered locals to stay away. “As we rushed through the rites, two youths instructed us to stop and go back,” recounts the family’s neighbour Indu Bushan Zutshi in his memoir. “They said Sarla was an informer and militants didn’t want anyone to cremate her.”

A Horrific Pattern repeated- Girija Tickoo

Sarla’s killing laid bare the depravity of terrorists. But it was not an isolated incident of violence against Kashmiri Pandits. Just a couple of months later , Girija Tickoo, was brutally raped and murdered. She was cut into pieces in a mechanical saw, while she was alive.

These heinous crimes were meant to drive Hindus out of the Valley through fear and intimidation. The government remained worryingly silent, doing little to reassure the minority community or rein in the militants. Thousands of Kashmiri Pandits like the Bhats were left with no choice but to abandon their ancestral homes and flee to refugee camps in Jammu and Delhi.

A bleak Search for Justice

Over three decades later, the perpetrators of the horrific crimes against Sarla Bhat and Girija Tickoo remain at large and unpunished. Their families’ desperate pleas for justice have fallen on deaf ears in successive regimes. The sacrifices of these innocent daughters of Kashmir have been forgotten by all but those closest to them.

Yet, their stories must be retold and remembered, for they are grim reminders of how hate and intolerance can take root, poisoning entire societies. Sarla Bhat lived to give life, but was brutally murdered for her identity and false accusations. Her tragedy, and that of countless other victims, should shake the collective conscience and strengthen our resolve to uphold human dignity above all else.

As the world watches Kashmir’s turmoil even today with confusion and concern, the callous killing of this selfless nurse serves as a powerful lesson – that until humanity overrides hatred, peace will remain elusive. Sarla’s life may have been snuffed out cruelly, but her memory must burn bright as a beacon against injustice everywhere.

Let’s pray for the noble souls of Sarla Bhat and Girija Tickoo