Official Newsletter of Kashmiri Overseas Association, Inc. January, Shailputri, Baramulla

Transcription

1 The Kashmiri Pandit International Official Newsletter of Kashmiri Overseas Association, Inc. January, 2014 Website: Shailputri, Baramulla Vande Vanchhitalabhay Chandrardhakritshekharam! Vrisharudham Schooldharam Shailputreem Yashasvineem!! 1

2 2014 Kashmiri Overseas Association, Inc. ALL RIGHTS RESERVED. Contents of the Newsletter should not be copied or reproduced in any form or context without the written permission of KOA Management Team. Cover Page: Shailaputri is one of many names of goddess Parvati. She is called Shail-Bala or Shail-Putri because she was born as Himalaya s Daughter. Himalaya, being a mountain (Parvat or Shail), She is called Parvati or Shail-Putri. Navratra s first day is devoted to Mata Shailputri. She rides on Vrash (Bull), she has Shool (Trident) in one of her hands, there is half-moon on her crown, and she is beneficial for whatever one wishes.] - Copyrights by Sh. Chander M. Bhat - 2

3 Table of Contents 1.0 PRESIDENT S MESSAGE RAHUL PANDITA S US VISIT - FALL, MINUTES OF BOARD MEETINGS OCTOBER 20, NOVEMBER 17, KOA ANNUAL GENERAL BODY DECEMBER 15, 2013 MINUTES OF THE MEETING BOARD RESOLUTIONS NOVEMBER 17, DECEMBER 8, KOA ACCOUNTS SUMMARY SEPTEMBER-DECEMBER CULTURE & HERITAGE GAURI TRITYA SHISHAR SANKRAT CONCEPT OF MOTHER-GODDESS IN INDIA MAGIC PLACES MEMORIES OF FIRST SNOW, NAUSHEEN IN KASHMIR KOA ZONAL ACTIVITIES COMMUNITY NEWS ROUND-UP RATTAN L. KHOSA SCHOLARSHIP COMMUNITY MEMBERS IN THE NEWS BOOK REVIEWS KOA CAMP ANNOUNCEMENT NEW ARRIVALS OBITUARY

4 14.0 KOA EXECUTIVE COMMITTEE AND BOARD (YEAR 2014) KOA EXECUTIVE COMMITTEE: BOARD OF DIRECTORS: NEC: BLRC: KOA MEMBERSHIP FORM BENEFITS OF KOA MEMBERSHIP

5 1.0 President s Message Dear Community Members, Namaskar! On behalf of my Executive Team and Board of Directors, it gives me immense pleasure to release the second edition of Kashmiri Pandit International News Letter which contains summary of organizational activities, community news and some interesting articles. KOA initiated multiple activities past quarter which included a very successful Ashwamedha Book tour by Mr. Rahul Pandita. The tour was well coordinated and received not only by the US community but was also appreciated by our global community. This educational tour met all its objectives including creating awareness in US academia and International organizations about the plight of our community. I on behalf of my Board of Directors and Executive team thank all the Chapter Presidents, KOA volunteers for coordinating events in their respective zones and demonstrating a strong determination and discipline to organize such events. KOA was able to kick start a very high quality Shardapeeth Virtual University and had two stellar events one by Mr. Neel Kashkari and the other one by Prof Subhash Kak. Both the events were broadcasted live by Radio Sharda. Recordings of Global Telecon with Prof Subhash Kak on 'The Ascent of Kashmiri Pandits' which was broadcasted live by Radio Sharda Again, the US community along with our Global community appreciated these high profile events. KOA had a very successful AGM in December, 2013 which was organized for the first time through Tele Conferencing. KOA also had a very successful fundraising event during the AGM. I on behalf of the Board of Directors and Executive Team thank all the donors for donating for various KOA Programs. NEC conducted flawless zonal elections in Zone 2, Zone 5, Zone 9 and Zone 10. All the vacancies were filled as per the laid policy and procedures in our Bylaws and SOP. Again, on behalf of the Board of Directors and Executive team I convey profound thanks to them. KOA is in the process of procuring KOA Panchang in English from India. Mr. Bansi Pandit has sponsored the panchang and KOA has agreed for the cost of shipment from India along with the postage for its distribution to its membership in USA. BLRC has submitted its final summary draft to the Board and Board will be meeting to discuss this summary draft shortly. The Board is in the final stages to approve the summary draft and once approved will be shared with the membership for their comments before putting it to vote. 5

6 KOA Camp committee has announced the dates for KOA Camps. The East Coast camp will be held around July 4th and West Coast camp will be held around Labor Day weekend. The camp committee volunteers have started meeting and I am confident that they will organize excellent camp. I on behalf of the Board and Executive team urge that you register for these events in large numbers. All the Zonal activities are in full swing. All the Zones celebrated Diwali functions and are making preparations for upcoming Shivratri events. Your volunteerism for such events will be appreciated by Zonal Directors and Chapter Presidents. As always I thank you for your overwhelming support and volunteerism which provides us strength to make a stronger community and stronger KOA by each passing day. Please renew your membership and participate in KOA events and programs. Have a very Happy, prosperous, healthy New Year Respectful regards, Surinder Kaul president@koausa.org Katy, USA Reminder Please renew your KOA membership: Annual Dues: $30/family, $15/single, $15/senior couple, Life member: $500 Web Site: Appeal Please donate generously to KOA (Donations are tax deductible): Web Site: KOA Address: Rajeev Kaul Treasurer, Kashmiri Overseas Association (KOA), Inc. Rajeev Kaul CPA PC 303-Fifth Ave, # 1007 New York, NY rajeev@kaulgroup.com 6

7 2.0 Rahul Pandita s US Visit - Fall, 2013 Rahul Pandita, a best-selling author and award-winning journalist, is the recipient of the 2010 International Red Cross award for conflict reporting. He has reported from the front lines of conflict from Iraq, where he was captured by Saddam Hussain s dreaded Republican Guard in 2003, to Sri Lanka where he chronicled the tragic saga of child soldiers and suicide bombers. Rahul has brought alive to his readers many theatres of severe human conflict. In Central and Eastern India, Rahul has emerged as an authority on the downward spiral between state apathy and the deadly manifestation of Maoist ideology. British historian Patrick French writes about Rahul s work in the Maoist areas in his 2011 biography of the Indian sub-continent, India: A Portrait: Rahul Pandita had done something unusual he had studied the Maoist movement at ground level for more than a decade, growing ever more interested in the way it functioned, travelling through the remoter jungles of Central India for weeks on end and spending time with the tribal people. In Kashmir, arguably one of the most dangerous nuclear flashpoints on earth, he has laid bare, with rare objectivity, the violent Islamist insurgency as well as the heavyhanded response by the Indian security apparatus. His most recent book and personal memoir, Our Moon has Blood Clots (Random House 2013), brings to light for the first time a story about the ethnic and religious minority Kashmiri Pandits that has remained unrecorded and buried for almost a quarter of a century. Renowned Indian historian Ramachandra Guha writes about Rahul s book: This powerful and moving book throws a sharp light onto one of the most tragic conflicts in the modern world. (Rahul) returns to the prelude and aftermath of his exile, narrating his family s tortuous journeys with great sensitivity and skill. Our Moon Has Blood Clots has become a lightning rod on all sides of the Kashmir conflict. It is his memoir of growing up as a religious minority in a Muslim-majority Kashmir, living through the Kristallnacht of Kashmir on January 19, 1990, and the subsequent exodus of nearly half a million aboriginals into permanent exile. This book is not just the memoir of an individual. It is the collective narrative of a peaceful minority hounded out by fundamentalist militants, in many ways the predecessors to Al-Qaeda as the West knows it. It is as much an act of catharsis as the first honest account of the violent sectarian cleansing that took place in Kashmir in Rahul s book has stirred a hornet s nest, and has compelled stakeholders and observers alike to revisit the enormous human cost of the Kashmir conflict. From October 21st to November 6th, 2013, Rahul Pandita travelled in the United States on a lecture tour at various prominent educational institutions: the State University of New York at Stonybrook; Northwestern University, Evanston, IL; Michigan State University, East Lansing, MI; Stanford University, Palo Alto, CA; and 7

8 The University of Texas at Austin. He also spoke at the Carnegie Endowment for International Peace in Washington, DC, and at the World Affairs Council of Houston. Summary reports, photographs and videos from these various presentations are provided for your viewing pleasure. TRIP REPORTS, VIDEOS AND PICTURES Tri-State Area - Michigan - Chicago - Washington DC - Bay Area, CA - Texas Minutes of Board Meetings 3.1 October 20, 2013 The Board meeting, which was conducted as a telephonic conference call, was held on October 20, 2013 at 5PM (EST). All Board members and Executive team members were invited to this meeting. This meeting was also made available for the KOA members so that they could listen to the Board discussions. This scheduled Board meeting was invited to discuss the following agenda items: Welcome to the new Board Member from Zone-5, Mrs. Madhu Moza and vote of thanks to outgoing Director, Mr. Upendra Bhatt. Discussion on the accounts operation under Special Committee. Discussion on the collaboration with KMECT for the medical program. Board approval for the KOA Annual General Body Meeting. Discussion on Back to Zone funds. Final thoughts on online payment charges for KOA website. Discussion on existing KOA Programs. The following table indicates which Board members and the Executive team members were present in the meeting: Name Dr. Surinder Kaul, President Dr. Nirmala Mitra, Director Zone 1 Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 (Incoming) Mr. Upendra Bhatt, Director Zone 5 (Outgoing) Mr. Suresh Sus, Director Zone 6 Mr. Naveen Dhar, Director Zone 7 Present No 8

9 Mrs. Veena Kaul, Director Zone 8 Mr. Sanjay Dhar, Vice-president and Director Zone 9 Dr. Amrit Nehru, Director Zone 10 Mr. Rajeev Kaul, Treasurer Ajay Tikoo, Secretary No No Welcome to the new Board Member from Zone-5, Mrs. Madhu Moza and vote of thanks to outgoing Director, Mr. Upendra Bhatt: The Board of Directors and Executive team welcomed Mrs. Madhu Moza to the Board. Mrs. Madhu Moza is the new incoming Director for Zone 5 replacing Mr. Upendra Bhatt. Dr. Surinder Kaul, on behalf of the Board and Executive team, also thanked the outgoing Director of Zone 5, Mr. Upendra Bhatt, for his services to the organization in the capacity as Director and also as a member of the Special Committee during earlier part of this year. Mrs. Madhu Moza thanked the Board and mentioned that she was looking forward to work with everyone and contribute for the betterment of the organization. Mr. Upendra Bhatt thanked the Board of Directors, and mentioned that it was a privilege for him to contribute for the organization of his own community. Upendra ji also thanked other members of the Special Committee Mrs. Arti Kaul (Zone 2), Mr. Sanjay Dhar (Zone 9), and Mr. Amrit Nehru (Zone 10) for their contribution during the tough times for the organization. Discussion on the accounts operation under Special Committee: Dr. Surinder Kaul provided the background information on this agenda item. He mentioned that as per the court order, the fees for the defendants attorney charges for the court case were paid from the KOA accounts. He wanted the Board to discuss the issue and try to come up with ideas on how these funds could be replenished to the KOA accounts. There was a very active discussion and debate on this among the Board members, and finally it was decided that: We should try to reclaim this amount from the insurance company that covers the officers liability for KOA. Seek legal opinion from the KOA s legal advisor on this subject. Take necessary steps to ensure things like this do not repeat in future. All the Board members were in agreement in regards with the above mentioned items. Discussion on the collaboration with KMECT for the medical program. There was some confusion among the Board members about the collaboration of KOA with KMECT for the Medical Program. A previous communication about this subject had given the impression that KOA Medical Program had merged with that of KMECT. It was clarified and confirmed that such was not the case, and it was just a collaboration between two organization with the purpose of eliminating duplication of efforts and have better access to the people who have need. It was mentioned that KOA had also worked in collaboration with KMECT before the current administration took over. It was confirmed that this collaboration was within the IRS guidelines for non-profit organizations. It was also mentioned that the funds would be routed 9

10 through KMECT for specific medical cases and not for any general fund raising. KOA will have the complete details of the utilization of the funds. Board approval for the KOA Annual General Body Meeting: Dr. Surinder Kaul mentioned that as per bylaws, KOA was required to conduct an Annual General Body Meeting (AGM). Because the administration was not in place for the first part of the year, this meeting had not been conducted this year. Given the time constraint, Surinder Ji proposed to conduct the AGM through telephonic conference call. He also mentioned that a part of this conference call could be dedicated for raising funds for KOA programs. All the Board members, in principle, agreed to have the AGM as a telephonic conference call, but in the interest of time, it was decided to take a formal vote by . Discussion on Back to Zone funds: Since various Board members had expressed that they did not have clarity about the Back to Zone Funds program, this agenda became necessary. The Board members were made aware about the following highlights of the Back to Zone Funds program: Period of consideration was previous calendar year. Each zone is eligible for 20% of the funds collected as membership dues from that zone. It is a reimbursement program, so Directors need to file a claim to get the funds. Reimbursement can be claimed for the expenses incurred for any event/function in the zone as long as it is in line with the KOA mission. All the Board members were satisfied with the information provided to them. Discussion on what decision taken by board members qualifies for a "vote" (an vote) by all board members and what doesn't: It was clarified that both methods of voting - a voice vote taken during a Board meeting and an vote had an equal weightage. vote is preferred in the following situations: There is not enough time during a Board meeting to have a voice vote. Board members request more time to think before they can vote. Vote needs to be taken during a period between two Board meetings. Final thoughts on online payment charges for KOA website: Discussion about this item was requested by Suresh Sus ji. Since Suresh ji was not available during this meeting, the Directors who were present were asked if they had any concerns about adding fees online transaction charges to the payment made online by the member/donor. It was decided that it will be made clear on the website that payments can be made by check to avoid transaction fees. 10

11 Discussion on existing KOA Programs: Mr. Rahul Tikoo mentioned that his team had some scheduling conflicts and therefore no work has been done so far on this. Additional Items Discussed: In addition to the agenda items mentioned above the following were also discussed: The Board formally approved the election process for the zones that are due for election (Zones 2, 5, 9, and 10). The Board had already approved the membership cut-off dates for this election as November 15. Dr. Surinder Kaul proposed a telephonic conference call in which Mr. Neel Kashkari would speak to the community members. Surinder Ji confirmed that this talk will be of educational nature and not political, and that this talk would be in line with KOA mission. The Board requested time to think about this, and it was decided that a vote for approval will be taken by . Subsequently, this motion was sent for Board approval by and was approved with the following voting pattern: Name Vote Dr. Surinder Kaul, President (Initiated) Dr. Nirmala Mitra, Director Zone 1 (Seconded) Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 (Incoming) * Mr. Suresh Sus, Director Zone 6 Abstain (did not vote) Mr. Naveen Dhar, Director Zone 7 Mrs. Veena Kaul, Director Zone 8 Mr. Sanjay Dhar, Vice-president and Director Zone * 9 Dr. Amrit Nehru, Director Zone 10 Abstain (did not vote) * Vote received after the voting deadline, and thus not considered for the decision of the motion. 3.2 November 17, 2013 The Board meeting, which was conducted as a telephonic conference call, was held on November 17, 2013 at 5PM (EST). All Board members and Executive team members were invited to this meeting. This meeting was also made available for the KOA members so that they could listen to the Board discussions. This scheduled Board meeting was invited to discuss the following agenda items: 1. Follow-ups or updates from last Board meeting. 2. Brainstorming on how to synergize efforts from various KP organizations, associations and individuals, and bring people and organizations together. 3. Discussion on Rishi Memorial School. 4. Heritage tour for members. 5. Extension of deadline for the report from BLRC. 11

12 The following table indicates which Board members and the Executive team members were present in the meeting: Name Dr. Surinder Kaul, President Dr. Nirmala Mitra, Director Zone 1 Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 Mr. Suresh Sus, Director Zone 6 Mr. Naveen Dhar, Director Zone 7 Mrs. Veena Kaul, Director Zone 8 Mr. Sanjay Dhar, Vice-president and Director Zone 9 Dr. Amrit Nehru, Director Zone 10 Mr. Rajeev Kaul, Treasurer Ajay Tikoo, Secretary Present No No Follow-ups or updates from last Board meeting: Dr. Surinder Kaul mentioned to the Board that he had prepared a draft for the letter that will be sent to the insurance company that serves the KOA liability insurance policy. The letter is to initiate the process of seeking reimbursement of the legal expenses made towards defendants lawyer in the recent lawsuit. Surinder ji mentioned that he will be sharing this letter with the KOA legal advisor for his approval before he shares it with the Board, prior to sending it to the insurance company. Heritage tour for members: Dr. Surinder Kaul expressed the need for our community members to be able to connect to their cultural roots. He proposed exploring the possibility of creating a program under which KOA members will be able to go on a heritage tour, which will include places of cultural interest in India and Kashmir. The Board had a healthy discussion on this, and it was agreed to do some preliminary work in this direction. The preliminary work will include getting in touch with central and state governments in India and seek their support for this program in terms of funding, logistics and security. Brainstorming on how to synergize efforts from various KP organizations, associations and individuals, and bring people and organizations together: There was a very detailed discussion about this among the Board members. The board members agreed that there is a need to collaborate with likeminded organizations that will help us in executing the KOA mission. The Board also invited Sh. Rakesh Kaul ji (Chair, India Outreach Program) to speak about the progress that his team has made so far. Rakesh ji spoke in detail about the work that they have done so far. Discussion on Rishi Memorial School: The Board discussed about the status and future for the Rishi Memorial School in Jammu given the fact that there are no more students from our community in this school. The Board was told that this program will continue to stay inactive for now, and no funds have been paid to this project for last few years. The Board decided to explore whether this program can be utilized to provide educational help for the 12

13 community kids residing at Jagatti, Jammu. Extension of deadline for the report from BLRC: BLRC team had requested that the deadline for them to submit their initial recommendations for the Bylaws review be extended to December 20, The Board discussed about this and asked for some time to decide on this. It was decide that the voting for this will be done by , which will allow Board to think about it before voting. The Board eventually approved the following motion: Motion: The BLRC has requested to extend the deadline to December 20, 2013 for them to submit the first draft of revised bylaws for the Board s review. Votes: Name Vote Dr. Surinder Kaul, President (Initiated) Dr. Nirmala Mitra, Director Zone 1 Abstain (did not vote) Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 Mr. Suresh Sus, Director Zone 6 (seconded) Mr. Naveen Dhar, Director Zone 7 Mrs. Veena Kaul, Director Zone 8 Abstain (did not vote) Mr. Sanjay Dhar, Vice-president and Director Zone 9 Dr. Amrit Nehru, Director Zone KOA Annual General Body December 15, 2013 Minutes of the Meeting The Annual General Body Meeting, which was conducted as a telephonic conference call, was held on December 15, 2013 at 5PM (EST). All KOA members and donors were invited to this meeting as per the requirements prescribed by the Bylaws. The following were the main agenda items for this Annual General Body meeting: President s statement and oath of Allegiance with other KOA Officers and Members Update on Membership. KOA Financial Status. Recognition of volunteers. Program Directors presentation on their programs. Fundraising for KOA programs Questions and Answers The following table indicates which Board members, Executive team members, and Program Directors were present in the meeting: 13

14 Name Dr. Surinder Kaul, President Dr. Nirmala Mitra, Director Zone 1 Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 Mr. Suresh Sus, Director Zone 6 Mr. Naveen Dhar, Director Zone 7 Mrs. Veena Kaul, Director Zone 8 Mr. Sanjay Dhar, Vice-president and Director Zone 9 Dr. Amrit Nehru, Director Zone 10 Mr. Rajeev Kaul, Treasurer Ajay Tikoo, Secretary Dr. Chand Bhan, Director Medical Program Mr. Pran Kaul, Director Sponsor a Child Program Dr. Tej Kaul, Director Education Assistance Program Prof. Hira Koul, Director Scholarship Program Present No No No President s statement and oath of Allegiance with other KOA Officers and Members: Dr. Surinder Kaul, President, welcomed all the Board members, Executive Team, Officers and the General Membership to the Annual General Body Meeting that was being held for the first time as a telephonic conference call. He mentioned that it had been about five months since the current administration had taken charge of the KOA affairs, and the transition from the previous management (Special Committee appointed by the court) was smooth. Surinder ji informed the members that the new KOA structure that was announced earlier was already in place and each committee was progressing well towards their specified goals. The members were informed that the BLRC team had submitted the first draft of the proposed changes to the Bylaws to the Board, which was based on the feedback to their outreach to the KOA members and donors. The BLRC is working on the second draft which will incorporate the feedback based on the discussions with Board members. Surinder ji urged the members to exercise their voting right when the final proposal for the Bylaws revision is put to membership vote. Dr. Surinder Kaul mentioned that the NEC team had already worked on the election process in various zones and successfully elected zonal directors from various zones. The KOA website has been given a facelift by the KOA webmaster and all the content on the website has been updated to reflect the present state of the organization. Dr. Surinder Kaul mentioned that all the existing KOA programs were active. He also announced that the Board had approved a new US College Bound Scholarship Endowment Program for which Mr. Rattan Khosa has pledged $50,000 provided this amount is matched equally. Dr. Surinder Kaul mentioned that the Ashwamedha Book Tour with Mr. Rahul Pandita was completed successfully, and this tour generated a massive interest and awareness about out plight not only in United States, but also in many other countries including India. Surinder ji also stated that an educational event with Mr. Neel Kashkari was conducted successfully. This event was broadcasted live on Radio Sharada, and was very much appreciated by the community. 14

15 Dr. Surinder Kaul mentioned that the Camp Coordination committee had announced the dates for the next year s camps. The east coast camp will be held around July 4th and west coast camp will be held around Labor Day. He requested members to attend these camps and support these initiatives as these camps have turned out to be the lifeline of our organization. Surinder ji also informed the membership that a Kashmiri Heritage Tour is proposed in July He mentioned that the details of this initiative would be shared in next few days to assess the interest of membership in such an initiative. Dr. Surinder Kaul thanked the outgoing Directors Mrs. Arti Kaul (Zone 2), Mr. Upendra Bhatt (Zone 5), Mr. Sanjay Dhar (Zone 9), and Mr. Amrit Nehru (Zone 10), for their services during their terms. These Directors had also served as the members of the Special Committee that was appointed by the court. Surinder ji also welcomed the newly appointed Directors Mr. Raj Koul (Zone 2), Mrs. Madhu Moza (Zone 5), Ms. Maneesha Munshi (Zone 9), and Dr. Sanjay Dhar (Zone 10). Dr. Surinder Kaul concluded his statement by making the following pledge, for which he also requested other Board members and KOA officers to participate with him: Board Members, Executive and Officers Commitment Pledge for KOA. I will exercise the duties and responsibilities of Kashmiri Overseas Association with, collegiality and care. I pledge: 1. To establish as a high priority my attendance at all meetings of the board, committees and task forces on which I serve. 2. To come prepared to discuss the issues and business to be addressed at scheduled meetings, having read the agenda and relevant background material. 3. To work with and respect the opinions of my peers who serve this board, and to leave my personal prejudices out of all board discussions. 4. To always act for the good of the Kashmiri Overseas Association. 5. To represent Kashmiri Overseas Association in a positive and supportive manner at all times and in all places. 6. To observe the parliamentary procedures, and display courteous conduct in all board, committee and task force meetings. 7. To avoid conflicts of interest between my position as a board member and my personal life. If such a conflict does arise, I will declare that conflict before the board and refrain from voting on matters in which I have conflict. 8. To support in a positive manner all actions taken by the Board of Directors even when I am in a minority position on such actions. Update on Membership: Ajay Tikoo, Secretary, provided the update on membership status. He informed that KOA had a total of 254 paid members as on date, out of which 138 are life members and 116 are annual members. Out of the 166 annual paid members, 81% of them had paid their membership during the second half of the current year, which is after the current management team was put in place. He also informed that seven out of eleven Board members, and two out of four Executive Team members are life members of KOA. Thirteen members have become Life Members during the current year. There was a membership drive in Zone 5, the presented numbers would eventually increase since those checks have not been mailed and accounted yet. Ajay Ji mentioned that it was evident from the increased membership numbers that there is a renewed interest of the members in the organization. Ajay ji thanked the National 15

16 Coordinators for Membership Drive, Mrs. Neerja Sadhu and Mrs. Pushpa Dhar, for their efforts for increasing the membership. KOA Financial Status: The financial status of KOA was presented by Mr. Rajeev Kaul, Treasurer. He started with thanking Dr. Surinder Kaul and KOA community for giving him this opportunity to serve. He stated that all compliance obligations, which include IRS and state filings for the year 2012, had been fulfilled in timely manner. He further added that when the current administration took over in July 2013, KOA bank account had a balance of $139,430. The latest bank balance, as on December 13 th, was $189,975. For the period of July-November this year, KOA had the total revenue of $87,327 and total expenses of $33,008. Rajeev Ji also stated he has started sending the tax receipts for membership dues or donations received as soon as these payments were received. Recognition of volunteers: On behalf of the Executive Team, Mr. Sanjay Dhar, Vice President, recognized the volunteers for their contributions to KOA and community. At the national level, the contributions from the following were recognized: 1. Special Committee members namely, Dr. Amrit Nehru, Mrs. Arti Kaul, Mr. Upendra Bhatt and Mr. Sanjay Dhar for conducting a flawless KOA National Elections at very challenging times. 2. Mr. Raman Kaul one of our very senior volunteers who was maintaining KOA website during most difficult times and was continuously working on the matrimonial section and providing uninterrupted services to the community. 3. Mr. Sanjay and Mrs. Bela Kaul, for organizing a very successful 2013 KOA camp. 4. Mr. Pradumon Tickoo, for his exemplary tenure as President during Program Directors Dr. Tej Kaul, Mr. Pran Kaul, Dr, Chand Bhan, and Prof. Hira Koul -- for their continued exemplary supervision of their respective programs. Volunteers who were recognized for their services at zonal level were nominated by the Zonal Directors from the respective zones. The following people were recognized for their services at the zonal level: - Zone 1: Recommended by Nirmala Mitra Director Zone 1 Kalpna and Akhilesh Fotedar who have been involved with volunteer work immensely. The KOA Camp of 2009 and 2010 both of them helped in every way. They both have been on conference call with us on every meeting. They are the Zone 1 members who have worked with me and other volunteers on every KOA event. There is so much to write about them. - Zone 3: Recommended by Rajni Koul Director Zone 3 Anil Kachroo for fulfilling his duties as Zone 3 Director in difficult times. He made sure all community functions were performed on time in which community members participated in great numbers with enthusiasm. Anilji also kept local community fully informed through regarding what was happening at national level. Anilji took lead in 16

17 finding solution along with his fellow KOA directors. He took community suggestion very seriously. Anil Ji was and is dedicated community volunteer, Anilji is respected and loved by all community members. We would like him to be recognized for his dedication to justice Following Folks are the backbone of Zone 3 - Umesh Kaul & anju Kaul Ashish Goja & Jayotsinha Goja Pramod Kachroo & Rekha Kachroo Vinod Raina & Deepika Raina Rakesh Kaul Jr & Netu Kaul Ajay Tikoo & Vaneeta Tikoo Archana Kokroo & Taj Kokroo This team lends its hand in each and every cultural event of Zone 3. This team also filled the gap, and were working behind scene in many past KOA camps, especially past two or three KOA camps. - Zone 4: Recommended by Rahul Tikoo, Director Zone 4 Ex-Vice-president Ashish Kak, and Present Chapter President Shakuntala Malik. Both of them have performed their duties above and beyond expectations. - Zone 5: Recommended by Madhu Moza, Director Zone 5 Ravi Raina Houston Chapter President (Zone 5). Ravi Ji has been organizing and bringing KPs together from Texas and adjoining states for the annual Shivratri function for number of years with great success. He has also been actively involved in organizing social and cultural activities for the local chapter (Houston) with great success. He is well thought of by the Zone 5 community. - Zone 6: Recommended by Suresh Sus Director Zone 6 Renuka Kalra, President, Georgia Chapter of KOA Zone 6, for her exemplary service to the KP community in the Greater Atlanta Area. She has demonstrated leadership within her Chapter and has, with her team, conducted annual camps and other social and cultural functions with remarkable success. Renuka has other demands on her time but she has demonstrated the spirit of cooperation by agreeing to work with the other Chapter Presidents within Zone 6 to develop and promote zonal social/cultural activities and strengthen the KP community ties. She is well thought of by the past Zone 6 KOA Leadership and membership at large. - Zone 7: Recommended by Naveen Dhar, Director Zone 7 Vishal Ganju - outgoing Chicago chapter president. Vishal is young kp who welcomed his first born this year and ye he led the KP events for 17

18 Chicago. The events were all well organized and a lot of fun. We have had special emphasis for youth attendance and slowly but surely we are making a difference. Program Directors presentation on their programs: - Medical Fund: Dr. Chand Bhan, Program Director for the Medical Fund stated that KOA Medical Fund was approved in 2002 and the first team was established in Chand ji was the founding member of the Medical Team and took over as Program director in This program was initiated based on many requests to provide financial assistance to community members living in refugee camps in Jammu, for treating their medical problems. Fundraising for the years between the years 2003 and 2007 was a total of $37,600, while a total of $136,394 was raised between the years 2007 and Since 2007, when Chand ji took over as the Program Director, medical assistance has been provided to 210 patients, while this number is close to 400 patients for the life of the program. Chand ji mentioned that major fundraising for this program has been done in the KOA camps. Requests for help have predominantly been from patients suffering with conditions like cancer and kidney failure. We have not been able to provide full compensation due to the lack of available funds. While we had a point of contact in India to coordinate this program, we have been collaborating with Kashmiri Medical and Emergency Trust (KMECT) for last few years. Chand ji mentioned few cases in which people in India and a student had made significant contributions to the medical funds of KMECT. This highlights that the contributions for medical assistance are coming from India too. Chand ji mentioned that our goal was to raise enough funds so that we could meet the requirements of the less fortunate members who need our help. He urged everyone to donate generously for this fund. - Sponsor a Child Program: Mr. Pran Kaul, Program Director, presented the overview of the Sponsor a Child Program. He stated that there are 340 students under this program, who are sponsored by about 135 sponsors/donors. Average cost of sponsoring a child is $250 annually. On average we collect about $85,000 every year for this program, which is utilized to sponsor the children enrolled under this program. Mr. Pran Kaul mentioned that having only 135 sponsors out of all the community members was too little, and we needed more awareness about this program so that more people could move forward to support the children under this program. - Education Assistance Program: Dr. Tej Kaul, Program Director, presented the overview of the Educational Assistance Program. He stated that this program was started in 1994 when a group of community members including himself felt a need to help students who were in professional colleges and had no or little financial resources available to them due to our exodus from Kashmir. The purpose of this program was to help these students so that they can stand on their own feet. The first batch of 18

19 students who got help from this program was in We have raised $50,000-60,000 annually under this program. While number of students enrolled in this program stays close to 200 every year, we had 158 students last year, who were sponsored by about 60 donors from United States and Canada who contributed generously. A total of about 1,400 students have graduated from this program thus far. Dr. Tej Kaul stated that the need to help students under this program still existed, and in fact there is a need to increase the annual amount given to each student under this program, due to rise in tuition costs and inflation in India. Tej ji requested the members to donate generously for this program so that need of the students could be met. Fundraising for KOA programs: Zonal Directors reached out to the members and coordinated the fundraising from their respective zones. Summary of the funds pledged is as follows: Program Amount Pledged Education Assistance Program $500 General Donation $1,200 Medical Program $33,500 Sponsor a Child Program $1,250 College Bound Scholarship Endowment Program $62,150 The amount pledged for College Bound Scholarship Endowment Program includes $50,000 from Mr. Rattan Khosa and $7,500 from Dr. Inder Kaul, both of which need to be matched equally. Questions and Answers: Dr. Surinder Kaul conducted the Q&A Session, and following is the summary of this session: - Mr. Pran Kaul asked whether KOA could accept donation in Indian Rupees for the Medical Fund since KOA was collaborating with KMECT for this fund. Dr. Chand Bhan responded that any donation in Indian Rupees should be paid directly to KMECT and not to KOA. Mr. Rajeev Kaul, Treasurer, confirmed that KOA could not accept donations in other currencies. - Ashwani Kaul asked why KOA was charging handling fees of 4% for online donations when PayPal only charges 2.9%. Dr. Surinder explained that KOA was already using PayPal for online transactions. Ajay Tikoo added that PayPal changes were not 2.9%, but 2.9% plus 30 cents per transaction, which was rounded to 4% per Board approval to keep it simple. - Dr. Pran Kaul wanted clarification on the increase in the bank balance of KOA account. Rajeev Kaul explained that most of the increase in the bank balance would be attributed to Education Assistance Program, for which KOA has received donations, and the payments to the beneficiaries were not yet made as the Program Director, Dr. Tej Kaul was finalizing the list of the students. - Mrs. Rajni Kaul, Director Zone 3, commented on the question earlier asked by Mr. Ashwani Kaul, and mentioned that donors could choose to pay their donation by check and avoid the online handling fees. Dr. Surinder Kaul added that the website also made it clear that there was an option of paying by check to avoid handling fees. 19

20 - Dr. Sushma Kaul asked for simplification of the online membership signup. She mentioned that people could pay membership dues online, but they are still required to print the membership form and send it by mail. Dr. Surinder Kaul responded that we were working on updating the online processes to make them more membership friendly. For now, he mentioned, new members would need to send us the membership form by mail. - Mr. Ramesh asked if online handling fees also applied to paying dues for Life Membership. Dr. Surinder Kaul confirmed that handling fees would apply to any online payment including membership dues. - Dr, Chand Bhan thanked all the zonal directors for reaching out to members and seek pledges of support from them for the KOA program. He hoped that the Directors would continue to work on reaching out to members and generate more enthusiasm for KOA programs. - Mr. Pamposh Zutshi commented that it was a brilliant idea for KOA to explore possibility of conducting a heritage tour. He volunteered to help for this initiative. - Mrs. Sushma Bhan had sent her question by . She had asked whether Sponsor a Child Program was still viable given that people from refugee camps had been moved to Jagati. Dr. Pran Kaul responded that the need to help these students still exists as they need to be educated irrespective of where they are living. - Mrs. Arti Kaul suggested that KOA should have updated information available on fundraising for the College Bound Scholarship Endowment Program given that we need matching funds for this program. - Mrs. Madhu Moza asked which bank account was used to deposit the membership dues. Dr. Surinder Kaul stated that KOA used a common bank account for all donations and membership dues, though the balances for each Program were maintained separately by the Treasurer. 5.0 Board Resolutions 5.1 November 17, 2013 Extension of deadline for the report from BLRC: BLRC team had requested that the deadline for them to submit their initial recommendations for the Bylaws review be extended to December 20, The Board discussed about this and asked for some time to decide on this. It was decide that the voting for this will be done by , which will allow Board to think about it before voting. The Board eventually approved the following motion: Motion: The BLRC has requested to extend the deadline to December 20, 2013 for them to submit the first draft of revised bylaws for the Board s review. 20

21 Votes: Name Dr. Surinder Kaul, President Dr. Nirmala Mitra, Director Zone 1 Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 Mr. Suresh Sus, Director Zone 6 Mr. Naveen Dhar, Director Zone 7 Mrs. Veena Kaul, Director Zone 8 Mr. Sanjay Dhar, Vice-president and Director Zone 9 Dr. Amrit Nehru, Director Zone 10 Vote (Initiated) Abstain (did not vote) (seconded) Abstain (did not vote) 5.2 December 8, 2013 Motion: Pay $1,200 from KOA fund(s) to Ms. Vassundra Tullu as assistance for her educational expenses. Motion Sent: Dec 8, 2013, at 7:35 PM EST Deadline for sending votes: December 10, :59 PM EST Votes: Name Dr. Surinder Kaul, President Dr. Nirmala Mitra, Director Zone 1 Mrs. Arti Kaul, Director Zone 2 Mrs. Rajni Koul, Director Zone 3 Mr. Rahul Tikoo, Director Zone 4 Mrs. Madhu Moza, Director Zone 5 Mr. Suresh Sus, Director Zone 6 Mr. Naveen Dhar, Director Zone 7 Mrs. Veena Kaul, Director Zone 8 Mr. Sanjay Dhar, Vice-president and Director Zone 9 Dr. Amrit Nehru, Director Zone 10 Vote (Initiated) (Seconded) 21

22 6.0 KOA Accounts Summary 6.1 September-December 2013 REVENUES Individual Contributions 1. Sponsor-A-Child Wedding Expenses Lecture Series Milk Supply Project Regular Membership Medical Fund General Donation Educational Fund TOTAL INCOME EXPENSES 1. Sponsor-a-Child Wedding Expenses Lecture Series Milk Supply Project Bank Charges Foreign Item Adjustment Software Renewal Charges Medical Relief Educational Expense 1200 TOTAL EXPENSES SURPLUS (Net Income)

23 7.0 Culture & Heritage 7.1 Gauri Tritya GorI Tray The Day Consecrated to the Goddess Saraswati It is celebrated on the third day of the bright half of 'Ma:gh' and is dedicated to goddess Shakti in the form of Saraswati. It is also known as 'Gauri Tritiya'. All the members of the family rise up early in the morning and after cleaning the house and besmearing it, the children wait eagerly for their Kula Guru who visits the houses of his devotees with a sheet of paper containing the images of various gods and goddesses with a couplet written in praise of goddess Saraswati at its center. Images of gods painted on it are generally those of Saraswati, Lakshmi and Ganesha. In the middle of the sheet of paper it contains a couplet in praise of goddess Saraswati. The Puranas have given much importance to this day and it is said that people used to introduce their children to the alphabet/education on this day. Hence a day dedicated to the goddess Saraswati. The other story connected with this day is from the Shiva Purana. It is said that Dakhshi Prajapati, the father of Sati[1] was not willing to marry his daughter with Shiva. But he had to bow before the wishes of his daughter and he had to marry his daughter with Shiva out of compulsion. Soon after he had to leave on an expedition to curb the Asuras. On his successful return, he performed a big Hawan to which he invited all the gods and goddesses except Shiva. This action of her father was unbearable for Sati who went to her parental house against the wishes of her husband to see the things for herself. Not bearing the insults of her husband from her father, she jumped into the ceremonial fire and immolated herself. On hearing the fate of Sati at her parental house, Shiva was furious and in his Ta:nDava dancing posture, he ordered his Bairavas [2] to punish the wicked Dakhsha and he himself went into seclusion. In due course of time Sati was reborn in the house of Himalaya in the form of Parwati who did a long penance so as to please Lord Shiva who was much annoyed due to the fact that Sati has not taken his advice and had attended the Yajnya of Dakhsha against his wishes. It was due to the efforts of gods and the long penance of Parwati that Shiva was pleased and graced Parwati with his presence on the thirteenth day of the dark half of the month of Ma:gha, commonly known as Shiva Chaturdashi. Himalaya was very much pleased to accept Shiva as his son-inlaw. Na:rada [3] shuttled as a mediator between the gods, Shiva and Himalaya. Finally he was deputed by Himalaya to go to Kailasha [4] along with LagnI Chandrika: [5]. The day for the marriage was fixed on the thirteenth day of the dark half of the month of Phalgun, commonly known as He'rath. This episode, as contained in the Shiva Purana and Shiva Parinay is repeated on the Gauri tritiya, commonly known as GorI Tray because on this day the Kula Guru visits the house of his hosts and presents to them a paper sheet containing the portraits of goddesses Saraswati, Lakshmi nd Lord Ganesha. Children wait for the arrival of the priest very impatiently as it is a day of joy for them. They compare the pictures on their papers with those given to the other children. Besides, the word GorI Tray contains one more literal meaning of a picture; a portrait, printed cloth, an image or writing on paper containing more bright/dark colors and in abundance is given this name. A faulty white washing or besmearing 23

24 profusely or defectively with different bright colors on the walls/paper with clay and water or colors too is named GorI Tray. The ritual of presenting the said portrait on the scheduled date of the year has since ceased with the advent of printing press and the change in our social status. Footnotes: 1. It is one of the names given to Parwati, the spouse of Lord Shiva. 2. These are terrible and awful companions at the service of Lord Shiva. 3. He is considered as a messenger of gods and other heavenly bodies and has been bestowed with eternal life by the gods. 4. It is the abode of Lord Shiva in the Himalayas also known as Kailash Parbat or Kailasha, one of the peaks of the Himalayas. 5. It is commonly known as LagnI Chi:ri. It comprises a portrait of a god and his spouse in the Jai mala posture and the details regarding the position of the heavenly bodies at the auspicious time 'Mahu:rta of marriage and also the names and the Gotras of the bride and the groom, if available. It also includes the timings for hlding different marriage rituals and the number of guests, etc. to accompany the marriage party. The practice of presenting the LagnI Chi:ri is an important function of a marriage among the Kashmiri Pandits and the priest from the bride's side visits the groom's house a few days before the actual date of wedding, along with the portrait. Source: Kashmir Hindu Sanskars by Sh. SN Pandit ( Gora-Trai: Gora-Trai or Gauri Tritya is celebrated on the third day of the bright fortnight of Magha. Gauri is the name of the Goddess Saraswati, the goddess of learning. On this day the family priest brings a portrait of the goddess, below which are printed some shlokas in praise of the goddess. Whenever a child is born or there has been an addition of a bride, the occasion is special and the family priest of the bride's parents also brings a specially decorated portrait and in return gets a handsome honorarium. This must have been the day of teaching the child the first alphabets after offering pooja to the goddess of learning. This is borne out by the fact that the following day is called Shruka tsoram or the Shloka Chaturthi. Obviously, on this day the child was taught the basic Sanskrit shlokas like 'Twameva Mata cha Pita twameva - O Lord, you are my mother as also my father.' This chaturthi is also known as 'Tripura Chaturthi' as the goddess is worshipped on this day in her Tripura Sundari form. The goddess is regarded as the energy aspect of the Supreme Divine. It is this aspect of energy that activates the Divine undertake the five functions of creation, sustenance, destruction, providing cover and granting grace. Source: The Festivals of the Kashmiri Pandits by T. N. Dhar, Kundan Excerpts from: Kashmiri Pandits: Looking to the Future Kashmir Education, Culture and Science Society (Regd.), New Delhi

25 Kindly find enclosed the blissful Ashirvad in form of Guru/Govri Trutiya Card. Being the followers of Saraswati (Sharda) traditions, this day along with the Chaturthi are the days for receiving the blessings and initiations. This year the card depicts the evolution in form of sound (vibrations). Usually our concept regarding the universe and sound is only up to Big Bang theory. If the universe comes into being from the great spandh (vibration), i.e. sound, then what happened to that primordial sound? As per the Kashmir Tantra, the primordial sound started a Chain reaction thereby giving birth to the world of Vowels and Consonants. It is because of permutation and combination among these sounds that the five great elements come into being and these sounds (Vibrations/Waves) act as mothers for further expansion of the cosmos. For example, it is because of the permutation and combination of Vowels and Consonants that a new word and then a complete sentence emerges. Hence this world of Vibrations/Waves/Sounds is known as The Matrika (The mother). The card bears the descriptive form of these Matrikas as Matrika Chakra. Kamlesh Tufchi, 25

26 7.2 Shishar Sankrat by Piyaray Lal Raina Piyaray Lal Raina Piyaray Lal Raina was born in Srinagar Kashmir in After receiving his early education n Kashmir he did his masters in Geology from Lucknow University. He served as geologist in the Geology and Mining Dept J&K Govt. In his childhood he received his spiritual guidance from his maternal uncle which mushroomed during his long stay, in Kashmir through the guidance of various saints / learned scholars. After migration he came in contact with Karunamai Maa, a greheta saint of Kashmiri origin in Delhi / Gurgaon in India and made progress in spirituality under her guidance. He has been writing extensively on religious matters in various KP journals and internet. He has written a masterly book Socio-Cultural and Religious Traditions of Kashmiri Pandits (Published in USA ) which has been described as encyclopedia of Kashmiri traditions by learned scholars and readers. Mr. Raina is life time president of Samarpan Public Charitable Trust (Regd.) which among other things is engaged in spreading awareness of KP Traditions among KP youth. Currently he lives in Gurgaon (India) and Atlanta (USA). Attached herewith are some of the writings of Mr. Raina which have appeared in various journals. His write-ups are at: The month of Paush (Poh for KPs) as per lunar calendar of Hindus, falling between December and January is an important time in Hindu calendar. While this month is considered as in- auspicious month for undertaking any new work, yet it marks an important event, by not only Hindus but people in many Asian Countries, as well. Sankrati marks the date when Sun leaves a Zodiac(rashi) and enters a new one( there are 12 rashis) and hence 12 months to a year. Shishar Sankrati marks the date when Sun enters the Maker rashi (capricorn)and hence it is called Maker Sankrati outside Kashmir.It usually falls on 14 or 15 January every year. It marks the time when Sun after its southern journey towards tropic of Capricorn ends its journey and starts moves towards tropic of cancer in the northern hemisphere( see figure). In the local parlance it marks end of winter and beginning of spring time in the northern hemisphere.in the Vedic literature the movement of Sun into northern hemisphere has been called Uttrayana while its movement into the southern hemisphere is known as Dakshayana. The importance of this event in Vedic philosophy can be guessed from the Bhagwad gita :. One who dies during Uttrayana attains moksha but one who dies during Dakshayana is born again BG 8/24,25 26

27 This event is celebrated throughout India as arrival of spring in the northern stats while in the south it a celebrated as harvesting season like Diwali in the northern India. Since it is cold in the northern parts of India people celebrate by eating warmth giving edible foods such as gud( raw sugar) and til( sesame) preparations adding the fervor with kite flying The mood of the people is summarized in the following couplet: Meethe gud Me Milayee Til Udi Patang Aur Khil Gaya Dil ( Become happy by eating preparations of gud and til and flying kites) Since Poh is the coldest month in Kashmir falling in mid winter, there is not much of celebration. The day is observed as a day of remembrance of ancestors. The family priest used to visit their yajmans who generously would give gifts of money, cereals and a kangdi -the ubiquitous weapon of a Kashmir to keep himself warm in winter. The devout would keep a fast. In Jummu,Punjab and Himachal it is celebrated as Lohri. Despite cold the devout take a bath at holy rivers. During the day children move out in groups, from home to home, holding a shields, made from bird feathers especially peacock feathers, signaling return of spring birds after winter, singing lohri songs and collecting dry wood,rewdi( candies made from gur and sesame). In the evening a camp fire is held at street corners at various places where all community members gather and sing traditional songs and dance. Some rewdis and chewdis are thrown in the fire as a ritual. Some families dine together. Ksher ( rice pudding) is a special dish on this occasion. Children enjoy kite flying. In Rajasthan the event is celebrated by prayers by the elders enjoying sweets made from gud and til such as gud patties and ladoos. Feasts are held.married girls are specially invited along with their husband for the first Sankrati Bhog.In Maharashtra and Gujarat besides the usual gud and til preparations special multi coloured halwa along with gulachi poli( gud-til bread ) is distributed as gift. Gujrat holds Kite flying competition at state level. Haldi- Kunti is a tradition among married women in 27

28 Maharashtra to assemble together to have fun and exchange utensils and clothes as gifts. Women prefer black sarees /dress to keep warm. In Bihar and UP it is celebrated for two days. 14 January is as a day of bathing in Ganges and worship by offering til in the fire. The next day all enjoy eating rice khichdi as a special preparation for the event and hence the festival is known as Khichdi also. Other traditions include kite flying, and eating sweets made from gud and til. In Odisha it is a day for Sun worship at major temples and start of New Year. Begalis celebrate the day by bathing in Ganges river, worshipping goddess Lakshimi and enjoying Pithey( a preparation made rice flour from freshly harvested paddy, coconut, milk and gud) For Assames it is Magh Bihu, a culmination of week long harvest festival of dancing, eating, buffalo and cock fights etc. People gather around meji burning wood into which pithas( rice cakes) and betel nuts are offered to Sun god. In south India Andhra people celebrate the event as a harvest festival for 2 to 4 days. It starts with a day prior to Sankrati called Bhogi,which is observed as Rudra Gita Gyan Yagya by making bonfire in the morning with wooden logs and discarded furniture, clothes bedding etc. as an act of sacrifice and detachment. It is a time for family union. Brothers give gifts to married sisters. On the day of Sankrati( 14 January) compounds in front of homes are decorated with rangoli, new clothes are worn by all, special dishes are made and served to Lord Shiva( Rudra). On the next day cattle, fish and birds are fed.kite flying is part of the festival. A special feature of the festival in the coastal areas is a tradition known as Haridasa- a devotee of lord Vishnu goes round all houses with a colourfullyl decorated cow singing bhajans. He does not talk to anybody. Tamils like their cousins in Andhra also celebrate the event for 4 days starting with 13 January. On the first day- Bhogi is observed like the Andra people do it. The second day is the main festival day called Thai Pongal or simply Pongal. The highlight of the day is preparation of a dish called Pongal( made by boiling rice with fresh milk and jiggery) which is offered to deity and then eaten as prashad by all. Third day known as Maattu Pongal is dedicated to pay thanks to cattle for the help they render in growing of crops by ploughing the fields. The cattle are decorated by painting horns and putting flower garlands in their necks. They are allowed to roam freely and are given sweet rice and sugar cane to eat. In some villages bull contests are held. The last day is dedicated to meeting friends and relatives. Gifts of sweets are exchanged. The tradition in Karnataka are also similar to other neighbours where it is celebrated as Suggi.Since Karnataka is a major sugar cane producing state, the tradition of distributing sweets made from it are common. Ellu Bella is a preparation made by mixing ellu( white sesame seeds) with ground nuts, coconut and jiggery is distributed as gifts. Children wear new clothes, fly kites and cattle are decorated and fed sweet rice and sugar cane. 28

29 7.3 Concept of Mother-Goddess in India Nothing in this world purifies like spiritual wisdom. Bhagwat Gita by Chaman Lal Gadoo Chaman Lal Gadoo Chaman Lal Gadoo is the chairman of Smt. Vidya Gouri Gadoo Memorial Trust. He has authored several books on Kashmir that can be found at: The research and investigation into Hindu religious culture is still confined to British historians of the colonial India and their European contemporaries, who followed the methodological apparatus they had evolved to investigate into Semitic civilization and its religious theologies, with the help of the still growing sciences of Anthropology and Sociology. For decades the British historians confined the conceptualization of the Mother Goddess to the deities of fertility and perhaps the deities about which they had known from the study of Semitic cultures. The Hindu concept of the Mother Goddess, the Bhavani, with her other names can be best understood by the explanation of the father-mother duo, father being the cause of creation and the mother being the origin of creation. The Hindu religious culture, believes that the Mother-Goddess is the mother of the whole universal existence of whom it is born and who sustains it. Bhavani in the Hindu religious culture is not a deity who is entrusted by God Almighty the task that she is created for--such as the deity of fertility. The Mother Goddess herself is the sole creator of the universe, along with its deities. She gives birth to the creation that is manifested by the Parmatman, because the Bhavani is inherent in the Parmatman. The conceptualization of Mother-Goddess, in the Hindu culture begins with the Vedic conceptualization of the creation, which recognizes the unity of the Parmatman and his manifestation of the universal existence. Archeological studies have now gone far beyond the Indus Valley civilization and the proto-history of the north of India, which is now regarded as a continuum of Harappan-Saraswat-Indus Valley-Burzahom cultures of the north India, is stretched by fresh archeological research to Seventh Millennium. How did the concept of Mother Goddess grew across such a long time is open, and over such a wide geographical expanse, is yet being investigated. Therefore, it has been decided to trace the evolution of the Mother Goddess from its beginnings in the Vedic civilization, which is formed the centre of the cultural growth of the whole of the north of India unto Vindyas in the south. The beginning of India s history has been pushed back by more than 2000 years, making it oldest history, older than Egypt and Mesopotamia. The finding was announced at the international conference on Harappan Archaeology, organized by the Archaeological Survey of India at Chandigarh in November Hindustan Times dated 4rth Nov. 12, reports; The preliminary results of the data from early 29

30 sites of the Indo-Pak subcontinent suggest that Indian civilization emerged in the 8 th millennium BC in Ghaggar-Hakra and Baluchistan area. On the basis of radiometric dates from Bhirrana (Haryana), the cultural remains of the pre-early Harappan horizon go back to 7380 BC TO 6201 BC. In other words archaeological studies have proved beyond doubt that Indian Civilization, the Sanskrit Civilization, has grown during Vedic period. In the Indus Valley finds include hundreds of female figurines, which the archeological sources identify with deities. Some are inefficiently made of terracotta, while others are ingeniously made of bronze, as for example the famous dancing girl. The male statues in comparison are rather few in number, and some scholars have expressed the view that there was perhaps a female statue existent in every house. Had Mother worship not found a significant place in religions of ancient civilizations traced to Harappa, the purest, most sublime, natural and attractive relationship of Jiva and Ishvara could hardly have come in the grasp of man. This universal fact of mother-child relationship clearly owes its origin to the early Vedic and Tantric times Terracotta figurine and Bronze statue of a dancing girls excavated Mohenjo- Daro The truth is that pre-vedic and post-vedic delineation of the Hindu civilization of India is no longer accepted as a valid fact. The Aryan migration was a myth perpetrated by the British historians of the Indian empire and their European contemporaries. Dr.M.K.Teng writes in the introduction of my book, Kashmir--Hindu Shrines, During the last several decades evidence has come to surface, which does not corroborate with the methodologies that underline the identification of the early history of Hindu India with the race movements. Serious doubts have been cast on the validity of the whole methodological framework of the Aryan migration into India and the evolution of the Hindu India into a constellation of racial cultures, in perpetual conflict with each other. Questions have been raised about the racial conflict between the Aryans and the Dasyus, which is believed to have determined the course of the evolution of the Sanskrit civilization of India. Historical fact and data have been unraveled, which necessitate a fresh mapping of the race movements in India on a more scientific basis. 30

31 The archeological explorations carried on by the Archeological Survey of India and survey studies conducted by their expert bodies in Kashmir, Punjab and Haryana have led the discovery new facts about the ethnic composition of the cultures that flourished in north India in ancient times and their historical continuity. The excavations carried on by the Archeological Survey of India over a number of Neolithic sites in Kashmir, have unraveled facts which establish the ethnic affinity of the Neolithic---later stone-age people, whose skeletons were found at Burzahom in Kashmir, the people of the Harappan culture and the people who lived along the banks of the legendry river Saraswati, before the emergence of the Vedic age. Rig Vedic Hindus, living in the space-time continuum of the Saraswati-Harappan-Sind Valley cultures, of which Kashmir, Ghandara in the north-west, the whole expanse of central India in the south and the Hill country of India, had conceptualized universal existence as the expression of a single reality---the Parmatman, of whom forceenergy was a part and an attribute. Parmatman and in him the force or energy, were the sole source of creation, its sustenance, and was governed by the dissolution it suffered. The force or the energy, which formed a part of the Parmatman or was inherent formation, an attribute of the Parmatman, which they described as Shakti in early Vedic age, symbolized the creation, which without the Parmatman exercising it, could not have led to the creation of this universal existence. The Rig Vedic people worshipped the Parmatman and the Shakti---the God and the Mother Goddess with the same reverence. In fact, the worship of the Parmatman, the personification of God is the worship of Shakti, the personification of Mother Goddess. Dr. Teng notes; that the Rig Vedic people were perhaps, the first of people among various civilizations, who were able to conceptualize force as Parmatman---which are same but act differently. Mother Goddesses from Mohenjo-Daro The basic feature of the Mother Goddess is universality in the Hindu religious culture, in spite of the variety of forms, she is described in. Cyril Veliath of Institute of Asian Cultures (Sophia University) writes; All these various deities are looked upon as different manifestations of the One Great Mother Goddess, that mysterious entity who brought this world into being, who is seen in different forms in the various paintings and temple sculptures of India, and who loves and protects all living beings, as a mother would love and protect her own children. She is Annapurna the earth mother, bounteous and rich in food, which ceaselessly nourishes her children. 31

32 She is Camunda the controller of old age, disease, and death, and she is Shakti, or pure energy. Why is this mother goddess so popular in India? As stated earlier, scholars have offered different explanations. Some are of the opinion, that the reason why all goddesses and chiefly the Mother Goddess is so popular in India, is because of the great reverence that people have for the land, and for the nation of India as a whole. Since Indians by and large are an agricultural community, from ancient times the land was considered very important by the people of its approximately 700,000 villages. The diverse symbols, that appear on ancient seals and Indian coins were not without religious connotations. Mother Goddess was essentially connected with good luck and prosperity. For this reason sacred symbols were stamped on coins etc, which were worn at times, round the neck by people, for protective purposes from ancient times till today. Since scientific investigation into conceptualization of the Mother Goddess, an embodiment of the Vedic reality behind the creation of universe or an essential part of it has not been attempted so far. We are not on firm ground about the way and course the concept of the mother goddess took during the incredible span of time of the Upanishads, the Brahmanas, unto the Puranic India. It can only be said that, the concept of Mother Goddess assumed the aura as well as the meaning of the essence of the Parmatman. That is in fact a character feature of the continuity of the religious thought of the Hindus and a part of the continuity of the Hindu civilization. The Indrakshi Stotram, establish the conceptual continuum of the Mother Goddess as a conceptualization which has a Vedic basis, besides being enriched by the Upanishads and Brahmanas and Puranic content. The continuity is endured. The Indrakshi recognizes this Puranic conceptualization of the Avtaras. It places the Mother Goddess into a position of a reality, the concept of Mother Goddess as the basis of the Hindu religion. What is needed to be emphasized here is that, the research in the antiquity of Mother Goddess in India must be made within an Indian frame of reference with a Methodological design which is evolved in the light of the Indian civilization. The Mother Goddess conceptualization in India has the basis of the mother who gives birth and who sustains and protects. It is not the deity of fertility, however, past we go in the study of Anthropology. It is not separated from such historical generalizations which of course are inspired by the English historians of the British Empire. There are number of myths, legends and ancient traditions available in world, which indicate, female in various forms as the object of worship. The research in conceptualization of the Mother Goddess will not be able to reach a more fundamental truth. In no country worship of Divine Mother is so deep rooted and universal as in India where Shiva-Shakti cult developed into what is called the Shakti cult and spread through the length and breadth of India. The truth is that, in course of time, this formed the basis of later Shaktism. For the Hindus the word shakti always bears many meanings shakti means power and in the highest causal sense is God as Mother; in another aspect, it implies the limitless universes that emanate ceaselessly from Eternal Being. The idea of Shakti, although generally implying the Deity of the Shakta or God as Mother, also equally means the power of God as such. "Obeisance to Her, who as Pure Being, 32

33 Consciousness, Bliss, Power, exists in the form of Time and Space and all that is therein, and who is the radiant Illuminatrix in all beings," says the Yoginihradaya Tantra. In India everywhere the concept of Shakti cult has influenced the religious-minded people and nurtured since time immemorial by the great saints and sages. Mother Goddess has been taken as Para Shakti---the supreme energy, Cit Shakti--- consciousness and Adya Shakti--- Primordial Shakti. Great saints and sages have cultivated her unique manifestation. The ultimate reality is taken as the female Goddess. She creates this world from within herself, protects it and finally destroys to start again. The philosophy behind all this myth is the truth that the energy of consciousness is the ultimate reality behind the universe. Shakti is taken as pleasing than all the pleasant things supreme, beyond the high and the great knowledge and is superior to heaven, which lies at the feet of divine mother. She centers on the ultimate reality Shakti cult in the form of compassion, love, protection, which is associated with the idea of mother. She is older than Bhrama, Rudra, and Vishnu and is Goddess of wisdom. The three Vedas, three fires, three energies, three worlds and whatever in this world is three-fold belong to her. She is triple natured because she has the nature of Shiva, Shakti and Atman. She has three forms, the physical, the subtle and the supreme formless and infinite. It is Shiva or Shakti or Shiva-Shakti and is the nature of pure consciousness. Shakti is the power of Shiva conceived as his spouse and as the Mother of the universe. In fact God is regarded under the twin aspect one called Shiva, the static aspect of consciousness and the other the divine spouse called Shakti, the kinetic aspect of the same. Shakti cannot exist without Shiva and without Shakti, Shiva has no existence. Shakti is inseparable from Shiva. They are two in one or one in two. Sir John Woodroffe notes (Shakta and Shakti,); "Today Western Science speaks of Energy as the physical ultimate of all forms of Matter. So has it been for ages to the Shaktas, as the worshippers of Shakti are called. But they add that such Energy is only a limited manifestation (as Mind and Matter) of the Infinite Supreme Power (Maha-Shakti), of Becoming in "That" (Tat) which is unitary Being (Sat) Itself." It further notes; "What is there in the great Devi Sukta of the Rig Veda (Mandala X, Sukta 125) which the Shakta Tantra does not teach? The Rishi of this revelation was a woman, the daughter of Rishi Ambhrina. It was most befitting that a woman should proclaim the Divine Motherhood. Her hymn says, "I am Sovereign over the Treasury of all treasures; the chief of all objects of worship whose all-pervading self all Devatas manifest; whose birthplace is in the midst of the causal waters the breathing forth gives form to all created worlds and yet extends beyond them, so vast am I in greatness." The Mother Goddess is also identified with Prakriti the primordial matter or nature, a concept which appears in Samkhyan philosophy. Samkhya is a school of Indian Philosophy which accepts the dualism of Purusha and Prakriti, or spirit and primordial nature. The most ancient religious scripture of India is the Rig Veda, and this contains several hymns to Prithvi, the earth goddess. Here the earth is praised for its abundant fruitfulness, and also for its majestic stability. The earth is perceived as a great and powerful goddess, and the entire cosmos is perceived as a great living being. This reverence for the goddess continued also in later ages. In the post-vedic period, the Vedic god Brahman, the sole reality behind the universal existence, came to be recognized as the Parm-Brahman, the transcended 33

34 being and the Apara-Brahman, or the Ishvara, the apparent being. Creation takes place due to his immanent aspect. This led to the recognition of Trinity of Gods; Brahma, Vishnu and Shiva, representing the three aspects of this manifestation of this world. Brahma was recognized as the creator of the world; Vishnu who sustains it and Shiva who withdrew it at the end of Kalpa. Shakti, the goddess who was the indivisible half the Vedic reality, the Brahman formed an indivisible part of the Brahma as his consorts in the form of Saraswati, the learning and Gayatri, the knowledge; the indivisible part of Vishnu as Lakshmi and the indivisible part of Shiva as Parvati. Physicists and scientists have proved now that everything is pure imperishable energy. This energy is only a form of Divine Shakti which exists on every form of existence. Sri Krishna says in the Gita, This is only my lower nature Shakti, beyond this is my higher nature, the Original Shakti, the life principle which sustains this entire universe. The Upanishad says, The Para Shakti, the Supreme Power of this God is heard of in various ways, this power is the nature of God manifesting as knowledge, strength and activity. Devi Mahatmaya gives a more comprehensive explanation of the conceptualization of the mother goddess in the Indian religious culture. Devi Mahatmaya, which scholars have declared to be roughly 1500 years old is also referred to by various other names, such as Durga Mahatmaya, Chandipatha, Chandi Saptasati, and so on. It is a poem of 700 verses written in 13 chapters, a long hymn in praise of the Mother Goddess who is referred to as Shakti, and who descends upon the earth from time to time to rid the world of demons and evil-doers. This Devi Mahatmaya is itself a part of another famous text, namely the Markandaya Purana. According to the Devi Mahatmaya, the earth is filled with the goddess Shakti.She constitutes every created object. According to the Devi Bhagavata Purana, she is said to be present everywhere, right up from the creator god Brahma, down to a blade of grass. She proclaims to Vishnu that she is everything that is seen. At the time of the dissolution of the earth she is said to withdraw the earth into her womb, and she exists as the seed of the earth until the next creation, when she will grow and blossom forth again. Just as a spider weaves its web out of its own body, the Mother Goddess Devi or Shakti, creates the entire universe, out of her own body. The Devi Bhagavata Purana, further states that the Mother Goddess symbolizes all reality. The earth is her loins, the ocean her bowels, the mountains her bones, the rivers her veins, the trees her body hair, the sun and moon her eyes, and the nether world her hips, legs, and feet. In another scripture Lalita Sahasranama, the symbolic names the Sahasranama mention staggers sociological implication about the concept of Mother-Goddess. The symbolic names are virtually identical with the original Vedic concepts. In this scripture, she is referred to by various symbolic names, such as Sarvamayi, or she whose form is all Kshetrasvarupa, or she whose body is matter, Jadatmika, or she who is the world, Vishvagarbha, or she whose womb contains the universe, Bhumarupa, or she whose form is in all existing things. She is also called Mahi and Dhara, which are two common names for the earth. In Kashmir too earth is called the Mother Earth, of which we are born. Not only that the geographical identity of Kashmir is also called Mother Kashmir or Moej Kasheer in Kashmiri dialect. India in all the indigenous languages is called "Bharat-Mata." The 34

35 sacred Bharat-Mata is identified with a goddess. There are two famous temples of Bharat-Mata, one at Varanasi and other at Hardwar. Durga, Tara, Yaggadhatri, Kali, Maheshamardini, Saraswati, Parvati, Lakshmi, Chandi, Annapurna, and many other images of the Goddess in various aspects of her multitudes of manifestations have been worshipped all over India since the dawn of time. Practically every village has its protecting deity. The Great Goddess, known in India as Devi (literally "goddess"), has many guises. She is "Ma" the gentle and approachable mother. As Jaganmata, or Mother of the universe, she assumes cosmic proportions, destroying evil and addressing herself to the creation and dissolution of the worlds. She is worshiped by thousands of names that often reflect local customs and legends. She is one and she is many. She is celebrated in songs and folklores. All Hindu goddesses may be viewed as different manifestations of Devi. In some forms she is benign and gentle, while in other forms she is dynamic and ferocious, but in all forms she is helpful to her devotees. Vasudhara is the Buddhist goddess of wealth, good fortune and abundance and is one of the most popular household deities of Nepal. The other most popular goddess among Buddhists is Tara who is adored for protection from evil and to overcome obstacles. Her name is derived from the verb Tara, meaning "to cross," for she enables the devotee to cross the ocean of existence. Supplicants chiefly approach Tara for protection, but also make requests for material benefits. Goddesses were first introduced into the Jain faith as attendant deities of the twenty-four liberators known as Jinas. Of these Ambika (Mother Dear), is associated with the mango tree and its fruit and is always portrayed with one or both of her sons. She is worshiped on behalf of mothers and infants. Seven Devis known as seven sisters Seven female figures representing the seven sisters (sat-bahini) here stand in a row, their arms wrapped around one another's backs in folk-dance formation. Since prehistoric times the number seven has had mystical significance in India. In North India Vaishno Devi in Jammu has been designated as the "Elder Sister" among the seven Devi shrines in a fairly narrow belt of the Siwailiks between the Yumuna and Chenab rivers., In Western and Southern India, the sapta kannagis (seven maidens) are considered the tutelary deities. 35

36 In the Goddess traditions of India, there are also several different forms of mysticism. In West Bengal, we see three major types of goddess mysticism. In the tradition of Folk Shaktism, the goddess is associated with nature and supernatural power (siddhi), and the worshipper is aware of her through dreams and in possession trance. Mysticism is found in the prophetic call and in the dream command, and union with the mother goddess in nature and in trance states. In Tantric or Yogic Shaktism, the goddess may act independently or be a part of a divine couple, and the worshipper reaches her through the practices of Kundalini Yoga, meditation, asceticism, and possession within the ritual cakra. Mysticism is the ritual identification with Shiva and Shakti, or identification with the goddess as creator of the universe. In Shakta Bhakti, the goddess oversees the universe, and controls both creation and destruction. She may exist in nirguna form, as an ocean of consciousness, or in saguna form, as a particular goddess (usually in the form of Kali, occasionally Tara, Durga and Lakshmi). Mysticism is passionate love of the goddess, especially as Mother, and union with her through love. Sculptures relating to the Mother Goddess are to found all over India, but some notable examples are in Tamil Nadu. The ancient sculptures of Tanjavur, Mamallapuram, Tiruchirapalli, Kanchipuram, Cholapuram, Chidambaram, and Tirutanni in the state of Tamil Nadu, are all noteworthy for the sculptures of the Mother Goddess found in their many beautiful temples. In Tiruchirapalli, the Upper Cave Temple which belongs to the early 7 th century was built during the reign of king Mahendravarman of the Pallava dynasty, who belongs to the period ( ) AD. There is a unique statue of Shiva the lord of destruction, receiving the goddess Ganga who symbolizes the Ganges River, in his hair locks. Ganga is one of the many manifestations of the Mother Goddess. At Mamallapuram which served as the port city of the Pallava rulers, at the Trimurti Cave temple which belongs to the 8 th century is found a statue of the Goddess Durga standing on a buffalo s head, and framed by a foliated arch which springs from Makaras, or sea monsters. In the same city, within the Varaha Cave temple which belongs to the late 7 th century, there is a statue of Varaha, which is the wild boar, incarnation of Vishnu, carrying the Earth Goddess, who is referred to as Bhudevi. Also seen in this temple are the Goddesses Durga and Lakshmi. In Mahishasuramardini Cave Temple, wherein is shown the Goddess Durga destroying the demon Mahishasura. In the city of Tanjavur which rose to prominence between the 9 th and 12 th century under the Chola dynasty, lies the famous Brihadeshvara temple, with several carvings of legends of Shiva, such as, his marriage to the Goddess Parvati etc. Kanchipuram which is one of holiest cities of Hinduism was the capital of the Pallava rulers between the 7 th and 9 th century, and even later it continued to maintain its importance during other dynasties such as the Chola, Vijayanagar, and Nayaka. Here the Kailasanatha temple of the early 8 th century is famous for its statue of the Shiva linga, and also for its statues of Durga and Bhairavi. Here in the Ekambareshvara temple which belongs to the period between the 16 th and 17 th century, is seen a large linga. This linga is shown worshipped by a Goddess called Kamakshi, one of the many manifestations of the Mother Goddess. The city of Chidambaram has been an important Hindu center since 9 th century. Here, according to a legend, the famous Nattraja temple or temple of Shiva the king of the dance was founded as a result of a dance competition between Shiva and the Goddess Kali, in which Shiva was the victor. Also there are statues of Goddesses such as Durga and Sarasvati. In the city of Tirutanni, in the 36

37 Virattaneshvara temple which belongs to the 9 th century, are seen statues of Durga, and also statues of the matrakas. Worship of the Mother-Goddess existed during the days of Indus Valley Civilization, the proof of which is ascertained from the discovery of seals and sculptures from the excavations. However, the Shakti-cult in its developed form appeared for the first time in the Epics and Puranas. The Mahabharat for example outlines various constituent elements underlying the principal cult-picture of the developed Shaktacult i.e. the Durgastrotras in Virat and Bhisma Parva in Mahabharat. Harivamsa (4th century A.D.) mentions that the Goddess Durga is very popular since early centuries of Christian era and She is identified with all the chief deities and had the characteristic epithets. Durga Puja is described as great autumnal worship till today. In the Gupta Period Durga was worshipped as Ambika, Simhavahini, Uma etc. The composition of Devi Mahatmya or Saptasati Chandi is an important land mark in the history of the Devi-worship in ancient India. This work was probably composed in the 6 th century A.D, and was later on incorporated in the Markandeya Puran (81-93) its oldest extant manuscript being dated 998 A.D. (Winternitz-History of Indian Literature). Many of the Hindu religious festivals celebrate the Shakti divinities with great pomp. The grand festival of Dassera, as it is called in the south of India, or Durga-Puja in the north, commemorates the victory of the Goddess over Evil, symbolized by the demon In the Kashmiri religious tradition, God is personified in the form of Mother, as he is considered to be the progenitor of the universe as well as the power that is inherent in him. The God is omnipotent, so is the Shakti which forms a part of him. The issue is the conceptualization of the Parmatman in the form of the Mother. That is evolved in Kashmir to the extent of identifying mother as an inseparable part the Shakti of the Parmatman, is probably the most mystifying part of the Hindu cultural heritage of the Hindus of Kashmir, and the process has been moving in one direction from the Vedic part of the Kashmir history, across its Puranic history as well as its Shaivite theology. M.A. Stein remarks in Kalhan s Rajatarangni; worship of Mothers in the Tantra ritual played great part in Kashmir from ancient times. In history of Kashmir, religious concepts grew into a uniform religious lore. The period through which history of Kashmir has grown, the unbound boundaries of its religious culture has come into contact with varied religious conceptualizations, which flourished in the geographical environment spreading in all the four directions, north, south, east and west, along with the other tribal, parallel and plural religions, traditions of more organized religious communities, or less organized religious communities, such as tribal groups of all descriptions, the Nilmat Purana refers to. Considerable interaction occurred between the Vedic mainstream and the tribal groups and such cultural identities. Nilmat Purana is a faithful reflection of these interactions, both friendly and hostile. In Kashmir, the worship of the Mother Goddess, assumes manifestations according to the expression of her nature. She is worshipped as Uma, the part of Shiva. She is worshipped as Shakti in the form of Sharika. She is worshipped as the sustainer of the universe, the Raginya. She is worshipped as the consciousness of knowledge as Sarada and Saraswati. She is worshipped as the expression of manifest energy as Jwala. She is worshipped as expression of Kala---the absolute time, as Mahakali. She is worshipped in the form of Tripursundri as Bala Devi. She is worshipped in the form of Zyestha Devi, the form Shiva gave to Shakti, to destroy the Asuras, who kept 37

38 Lakshmi in captivity after churning of the Khir Sagar for the holy Amirt. In her different manifestations, she acquires the position of the Kul Devi. Rama had thus thanked her after his victory over Ravana. In her study Natalia Isayeva, Russian scholar, who makes an apt comment which is not an expression of an Indian concept in a frame of reference which is Indian, she writes in From Early Vedanta to Kashmir Shaivism ; Yet one cannot totally escape the feeling that in every synthesis, in every harmony, however perfect it might be, something is missing. Every time philosophers try to bring together or connect diverse trends of thought, something is sacrificed, often the more colourful and intricate details, more exquisite embellishments. And it is often the case that those very details, presumed to be purely ornamental and superfluous, could have given birth to new ideas and theoretical notions. In an Indian frame of reference, no one could think of anything missing in the Vedantic harmony, where the premises is fundamentally singular, the expressions if they differ, qualify the same singularity, the universality of the gravitational force of physics. Therefore, Uma of Shiva, referred to in Nilmat Purana, Parvati, Durga, Sarasvati, Ragyna, Lakshmi, Mahakali, Jwala, the thousand names and attributes recounted in Bhavani Nama Sahasra or Durga Stutihi of Shankaracharya, describe one fundamental reality---as an indivisible part of Parmatman, the sole reality which this universe is--- in whichever way in words they are described. According to Swami Sivananda of the Divine Life Society, Since the dawn of civilization, when the primitive man lived in a matriarchal society, the worship of the Divine Mother came into practice. Later on, as civilization progressed, the matriarchal pattern gradually faded out, and the father became the head of the family unit, where he was treated as the man in authority and to whom everyone looked for guidance and approval, consequently, there was a change in the concept of God as such; the fatherhood of God was established. But Mother Worship persisted simultaneously, since this concept was psychologically more appealing to the devotee, the mother being nearest in filial affection to the child. Subsequently, a synthetic harmony between the Motherhood and Fatherhood of God was developed by the Hindu religion; the people worshipped Sita and Rama, or Radha and Krishna together. The French explorer, writer and mystic, Alexandra David-Neel, had remarked that the role that Gods play in India is remarkable, because the images or statues are like a battery which is charged over the ages by the adoration of the devotees, who in turn can draw energy, inspiration, or grace from these statues.as a battery, the energy in the statue will not get discharged, as long as the faithful continue to worship it by their cult and adoration.gods are thus created by the energy given out by the faith in their existence. The concept of the human mind is based on relative experience. Subjective idealism, therefore, in its initial stages, takes the aid of objective and relative analogies. God is neither limited to abstract or concrete concepts. But it is easier to establish a conscious relationship with the providence in terms of benevolent fatherhood or affectionate, kindly motherhood than by the concept of an unfathomable void. God is devoid of qualities, in reality, but a relative superimposition of the positive ideals of goodness and virtue is essential for selfculture and spiritual progress of the aspirant. 38

39 The great Vedantist, Shankaracharya composed many moving hymns to the Goddess. So many other mystics and sages of India have composed beautiful songs and hymns in her honour. Like the Mother Ganges, the Goddess rushes from her source in the pure abode of the Himalayas, and every second her waters rush towards her children. Similarly, there is not an hour when one of those hymns dedicated to Shakti the Goddess is not sung, the words of which, with the perfumed smoke of incense rise towards heaven from the soil of India carrying with them the noble aspirations of countless devotees. "Do thy worship to her with all thy heart. She will grant thee thy boons. She is the Supreme Force. She shines like ten million suns. She is like ten million lightning s. She saves all beings from dangers. She is cool like ten million moons. She is the spouse of Kala, Kalakamini. She is the beginning. She helps in crossing the ocean of life, samsara. She is Buddheshwari (Mistress of Intelligence). She is in the Atharva Veda." (Rudramala) Worship the Mother in all her manifestations. She is the creative aspect of the Absolute. She is symbolized as Cosmic Energy. Energy is the physical ultimate of all forms of matter and the sustaining force of the Spirit. Energy and Spirit are inseparable. They are essentially one. The five elements and their combinations are the external manifestations of the Mother. Intelligence, discrimination, psychic power and will are her internal manifestations. Humanity is her visible form. Service of humanity is, therefore, the worship of the Divine Mother. Mother Goddess s grace is boundless. Her mercy is illimitable. She is pleased with sincerity and purity of heart. Prey to Her. She will transform your entire life, and bless you with the divine wisdom, spiritual insight, peace and prosperity! Official Records - KOA Bylaws - Board Resolutions - KOA Meeting Minutes KOA Programs - Application Forms - Medical Fund Application - Medical Fund Receipt Verification - KOA Educational Assistance Program (EAP) Application KOA Programs - Brochures - Educational Assistance Program - Sponsor-A-Child (SAC) - Kashmiri Welfare Initiative (KWI) - Medical Fund KOA Organization Downloads KOA Publications - Transition Made Easy Document - Destruction and Injustice - The Tribulations Of Kashmiri Pandits - Recordings of our US based KP community from Devastuti Bhajans - Bhajan Mala - Devotional Songs by Krishnajoo Razdan - Poozai Poshe - Prayers and Hymns Miscellaneous Documents - Standard Operating Procedures - Excellence in Community Service - Dr. Hira L. Fotedar 39

40 7.4 Magic Places by Subhash Kak Subhash Kak Subhash Kak, born in Srinagar, Kashmir, is an Indian American computer scientist. He is Regents Professor and Head of Computer Science Department at Oklahoma State University in Stillwater who has made contributions to cryptography, neural networks, and quantum information. He is also notable for his Indological publications on history, the philosophy of science, ancient astronomy, and the history of mathematics. Some of his write-ups can be found at: I call a place magical if its geography creates vibrations that resonate in one s deepest self. The magic flows not just from natural beauty and pleasantness but something ineffable that recalls imagined places of childhood. One such place is Kashmir, the place of my birth, which is like a diamond surrounded by high mountains (see the chart by Man Mohan Munshi below). Near the dead center of the valley rises the thousand-foot high Gopadri Hill on which now sits the Shankaracharya Temple. Ancient geographers saw Kashmir as the stamen at the center of Asia as flower, from the corners of which emanated the four petals of Iran, Turan, Tibet, and the Punjab. Kashmir s geography has the added charm that one can read the unique history of literally each place in the pages of Kalhaṇa s Rājataraṅginī that was written in As in Herodotus s Histories about Greece, it makes ancient towns and villages come to life; let us follow the paths of military campaigns; and makes us imagine how armies perished in snowstorms in the mountain passes. The footsteps of time have become heavy those who were ours have turned into strangers. Geography of Kashmir, Man Mohan Munshi Look at this creation-- the more you try to forget the more you remember! Sarojini Kak in The City and Renunciation 40

41 My last visit to Kashmir was over 27 years ago and during these years I have sought other similar places with unique sacredness. There is great beauty in all corners of the world in the national parks, in tropical islands, in deserts and mountains as is attested by accounts of travelers and photographs in magazines but not all have the elements of history, geography, and myth woven together as well as in Kashmir. For audaciousness of geography, there is no place like Machu Picchu of Peru. In the high desert on the roof of the world on the Andes, imagine the abstract geometrical structure of a bowl within a larger bowl together with an axle in the middle. The axle is the mountain called Putucusi that juts up next to the river Urubamba surrounded by four mountains in a circle on the crest of one of which is the medieval astronomical observatory of Machu Picchu. Around these mountains there is another ring of mountains. From air to air, like an empty net I went between the streets and atmosphere arriving and departing... Neruda in The Heights of Machu Picchu The sanctuary of Machu Picchu itself has temples, an upper town and a lower town. It also has a tower that was used as the observatory and a ritual stone that is illuminated directly on the winter solstice. For those who find mathematical abstractions pointless, the charming village of Aguas Calientes (Hot Springs) at the base of the Central Mountain and wonderful hikes on the Inca Trail and the many archaeological sites such as Pisac and Ollantaytambo in the Sacred Valley are sufficient diversions. A bit further off is the Inca Imperial Capital of Cusco which the Incans considered the center of the earth. The two sacred circles of Machu Picchu (sketch by Oscar Charra based on data by Maria Rostorowsk via Carlos Zeballos) Naumi and I flew into Lima, savored its sights and antiquities, and then took another flight to Cusco which has an elevation of nearly 12,000 feet. The elevation didn t seem to bother me perhaps because I had spent two years of my childhood in Leh, which has nearly the same elevation. Cusco airport has oxygen booths for those experiencing breathing problems. The Andean people themselves have chewed on coca leaves to alleviate altitude sickness, fatigue, and even hunger. We were served coca tea in the plane and it was freely served in the hotels but I did not like its taste. 41

42 There are striking parallels between the cosmologies of the Inca and the Indians. Like Viṣṇu or Śiva in India, the Great God Viracocha of the Inca pantheon was seen as the creator of all things by the Peruvians. In one legend he had one son, Inti (Sun), and two daughters, Mama Killa (Moon) and Pachamama (Earth). The Vedas divide the universe recursively into the three regions of the heavens (symbolized variously by Sūrya, Śiva, Viṣṇu together with their mounts horse, eagle, and bull, respectively) the atmosphere (ruled by Vāyu or Indra with their mounts of gazelle and elephant, respectively), and the earth (ruled by Agni who rides the ram). The Inca cosmos has three levels of Hanan Pachathe sky (for the gods and symbolized by the condor), Kay Pacha the earth (for the humans, symbolized by the puma), and Uku Pacha the underground (for the dead and the new stirrings of life, symbolized by the snake). The symbols of condor, puma, and the snake and the Inca cross are pervasive in Inca art and architecture. Cusco as Puma (1853 map); the Inca cross (chakana) symbolizes Pachamama There is a deeper parallel between the Inca and the Vedic beliefs in the mapping of the outer and the inner. The Indian temple or the city symbolically represents the universe; the city of Cusco is in the shape of a puma. The cathedral where the imperial palace stood was the heart, Qurikancha the temple of the sun was the genitalia of the puma, and Saksaywaman was the head. According to ancient chronicles Qurikancha featured a large solid golden disc studded with precious stones that represented Inti. Saksaywaman was a walled complex in the north made of immense boulders where the annual Inca festival of the winter solstice and New Year is celebrated. Table: The three regions of India and the Inca Vedic Inca Upper Svaḥ, Sky, Sūrya Horse, Hanan Pacha, eagle Sky Condor Middle Lower Bhuvaḥ, Atmosphere, Vāyu Bhūḥ, Earth, Agni Gazelle Kay Pacha, Earth Ram Uku Pacha, Underground Puma Snake 42

43 In his trance, the shaman journeyed through the central axis of the chakana (Inca cross) to the three layers. Cusco, the center of the Inca Empire, and the Southern Cross constellation also map into the hole of the cross. Another special magical place that reminds us of Kashmir complements it in unusual ways. This place is the complex of the Yellowstone National Park and south of it the Grand Teton National Park in Jackson Hole. Yellowstone, at the heart of the Rockies, is a volcano with an active magma chamber although it last erupted several hundred thousand years ago. Its huge caldera is now covered with trees; it also has grassy valleys, rivers and lakes including the huge Yellowstone Lake. It has its own Grand Canyon, hot springs, waterfalls, geysers, colored pools, pine-clad mountains, rivers and streams. O snail Climb Mount Fuji, But slowly, slowly! -- Issa My wife and I recently travelled to Yellowstone in long day s drive from the Black Hills of South Dakota where we had spent a few days in the city of Deadwood exploring the several national parks in the area of which Devils Tower (Bear s Lodge) and the eroded granite Needles stand out, and the Mount Rushmore and Crazy Horse Memorials. We entered Yellowstone through the east entrance but also explored the other entrances in the Northeast, the North, and the West and each one of them has its own beauty. The West Entrance parallels the winding Madison River. The parks are very well served by the Park Service Lodges with their stunning views and inexpensive dining. Yellowstone and Grand Teton areas (National Geographic) Coming down from the volcanic wonders of Yellowstone, the three peaks of the Tetons suddenly appear at right across the expanse of Jackson Lake. The area (Jackson Hole) is a valley with three lakes: one of them is large and the other two are small and the Snake River flows through the valley. It is just a bit higher than Kashmir but whereas Kashmir is densely populated it has very few people even though its airport is the busiest one in the State of Wyoming. 43

44 Now then, let's go out to enjoy the snow... until I slip and fall! -- Bashō The smaller Jenny Lake has scenic boat rides and approach to the major climbing routes into the tallest peaks of the Teton Range. We took the ferry across the lake to the staging area and hiked to the Hidden Falls and beyond to a vantage point for a wonderful view of the water. If Jackson Lake is Wular, Jenny Lake is like the Dal of Srinagar. Kashmir must have looked like Yellowstone and Grand Teton before our forefathers settled there. Subhash Kak Stillwater, Oklahoma, December 19, 2013 KOA History The KOA organization has its origins in the early meetings of several Kashmiri Pandit families in the Washington D.C. and Maryland areas. These families soon came to realize the importance of building a community structure which could include other families too in a bond for mutual preservation and growth. As more families and members joined the founding group, the organization evolved to become a national outfit with regional chapters, documented bye-laws, systems and procedures as well as a non-profit status to better seek donations and pursue community actions. This is the beginning of the process to document and detail the history and origins of KOA. At the present time, this document is a simple chronological representation from materials available in various KOA publications. The eventual document will trace the past 30 years and list important milestones that have brought the organization to the present point. For details, please visit: 44

45 7.5 Memories of First Snow, Nausheen in Kashmir by Sunayana Kachroo Sunayana Kachroo Sunayana Kachroo was born and brought up in Kashmir. She has a Masters degree in Computer Science from Pune University. While she was very good academically in school, she always participated in extracurricular activities and did well in that too. She moved to the U.S. in 2000 for a job and worked for Fortune 500 companies. She currently lives in the Boston area with her husband and her son. Her first poem was published at the age of 15. She continued writing and exploring different forms of poetic expressions like Kavita, English Poems, Nazms and Dohe. She is the author of Waqt Se Pare - Beyond Time, which is a collection of her poems and pictures taken by her over the years. Source: dirmod.asp?sid=&nm=&type=publishing&mod= Publications::Article&mid=8F3A F18BE8 95F87F791&tier=4&id=2718D86D4D9B4CB C1480CF29 No matter how many winters one has endured, there is something magical about the first snow of the season. While driving home today and watching the snow flakes drift carelessly I was gripped over by the nostalgia: "Nausheen," the Kashmiri word for the first snow of the season. Nausheen brings back the memory of the smell of fresh snow, smoke escaping through the chimney, small "pheran" (Kashmiri winter dress) clad children stomping their winter rubber boots through the slush, adults lumbering along with kangri hidden inside their pherans walking towards the local baker (Kandurr) to get their share of Tel-Vor (Kashmiri bread) to be enjoyed with a special Kashmiri salt tea called Sheer Chai, boatmen scuffing through the still waters of Dal Lake, naked trees waiting anxiously to wrap the sheer white drape, sudden calm in the atmosphere just before the snow fall as if Mother Nature is giving proper welcome to this phenomenon. Preserve and Promote Age-Old Values of Kashmiri Hindu Cultural Tradition I would often find myself getting tangled in the art behind the science of snow-fall. 45

46 Growing up in the suburbs of Srinagar city, I had a childhood that money cannot buy today: a very few concerns and unlimited fun. Climbing apple trees was an afternoon ritual. Each one of us had a branch designated. Trespassers were treated fairly. While we were generous to share the fruits occasionally, we were dignified enough to respect the boundaries and territories. The umpteen times that we used to slide on the haystack in "dragur," the common area of play, and going to fields feels like if it was just yesterday. The lack of organized and structured play ensured that running around aimlessly was the best way to spend time. At the crack of the dawn, sounds of Azaan followed by the Arti at the temples would echo across. I remember waking up to the sounds of Kashmiri songs being played on Radio Kashmir. The songs of the movie Habba Khatoon were my favorite. I don't think I even understood the depth of the words but I hummed along. The walk from the school bus stop on the way home was long but fun-filled. I used to come up with very creative excuses for being late home though the Orange Ice Cream would often leave evidence on my face. We were a very close knit community. My father's best friend Ali Uncle lived near by and his son Sahaba and another second cousin Bablu were my friends and classmates. Mamaji, who owned the only grocery shop in our area, was my grandfather's maternal uncle and was actually related to many other Pandit families around. His granddaughter Renu was my playmate. We were the first ones to get the television set. It seems it came much before my birth, probably in the 70's. So Sunday movie meant visitors and lots of kids too. I was exposed to movies, songs, and literature at a very early age. One word for my childhood was "Perfect." When our family decided to move to Jammu in 1985, it was very hard to leave my friends behind and move to an unknown area. We continued visiting Srinagar multiple times a year during vacations and it was also considered that I will move to 46

47 Srinagar for my 10th grade. However, it all changed one winter night on Jan. 19, 1990 when six families of our relatives fled Srinagar in the middle of the night to come and live with us and three more with my uncle next door. Kashi Nath Uncle (Bablu's father) was shot by militants and bled to death. My Mama (maternal uncle) was on the hit list of local militants. My Maami who was living with us lost her uncle to militancy. My Bua's brother-in-law was shot in the leg. My cousin who had dared to stay back witnessed a killing at the historic Habba Kadal. My cousin Richa (named by me) died due to medical complications in our home in I remember having to share my room for the first time with so many people. While studying for my 10th grade board exams during the night was tough because I shared my bed with my grandmother and there were 4-5 people sleeping on the floor. Sometimes during the night I used to look at them and wonder how just some time back these were rich people with big houses. Tough times don't last but tough people do. All Kashmiri Pandits are doing exceptionally well and settled in different parts of the world. We all have houses, cars, citizenships...yet deep in our heart we are homeless. Looking at my relatives, I realized that all the riches, wealth, arrogance, ego and it can all go in one night, sometimes on a wintery one, and at that moment only the touch of a human hand matters. I miss my home, my Kashmir..now we meet only in dreams. It must have been that winter night that something in me died and the poet in me cried through the lungs, the cry of birth. 47

48 8.0 KOA Zonal Activities Zone 4 Activities KPDC Diwali get together - Videos Intro - Zones 1 and 3 Activities KOA Zone Picnic: KOA Zone 1 and Zone 3 Dewali event (Nov 9th 2013): Learn Koshur It is our mother-tongue 48

49 9.0 Community News Round-Up Editor's Note: Information in this section published is what was available to us at the time of this publication. If we missed any particular news item that you would like to share with the rest of the biradhari, please send it to us and we will be glad to publish it in the next issue of KPI. Thank you. 9.1 Rattan L. Khosa Scholarship Recently Sh. Rattan Khosa endowed a "Rattan L. Khosa Scholarship" at the University of Maryland which will award, in perpetuity, around $ 5,000 every year (for ever) to one student towards MS in Structural Engineering. First preference is to graduates from Jammu University. This is in addition to two endowments (established by Sh. Khosa few years back) which support two scholarships at the Booth School of Business, University of Chicago. These are also set in perpetuity. One scholarship in the field of MBA gives first preference to a KP student. The second supports a summer internship in the field of Entrepreneurship. Sh. Khosa does not get involved in the selection of students to the Universities mentioned above or the selection for the scholarships. Should you need additional information, please contact Sh. Khosa. Regards, Rattan L. Khosa Oak Brook, IL (M) Community Members in the News Rare surgery saves Bergenfield girl's foot after horrific escalator accident Dr. Sanjeev Kaul heard about her case while he was visiting patients at Hackensack University Medical Center on Aug. 16, hours after Juliana Valdez s foot was crushed in an unusual escalator accident at the Macy s store in the Westfield Garden State Plaza in Paramus. He said he felt compelled to examine her foot, which orthopedic specialists were considering amputating. The top of Juliana s foot, he said, was stripped bare of skin, muscle, tendons and nerves. This was like a tank had rolled over her foot, said Kaul, the medical center s associate chief of trauma surgery. It was felt that this was not a salvageable foot. My gut told me there was a chance. Details at: _foot_after_horrific_escalator_accident.html 49

50 Dr. Rahul Pandit - Minimally Invasive Glaucoma Treatment Improves Vision in Some Patients For the more than 2.7 million Americans living with glaucoma, traditional treatment options have been limited. Houstonians diagnosed with glaucoma now have access to a promising, minimally invasive treatment, which in Houston is only available at Houston Methodist Hospital. Glaucoma is increased fluid pressure in the eye that can damage the optic nerve and lead to permanent blindness. Some glaucoma patients are treated with eye drops, while others undergo surgery to relieve the pressure. Traditional glaucoma surgery includes cutting a small hole in the eye to allow the fluid to drain to an external chamber. The current glaucoma procedure permanently changes the anatomy of the eye, said Rahul Pandit, M.D., ophthalmologist at Houston Methodist Hospital. The Trabectome tool provides a minimally invasive option for treating glaucoma that works with the eye s anatomy. Details at: CID_1140e9c11794d3e03a05e8d71ba04383&utm_source=Campaign+ Monitor&utm_term=Minimally+Invasive+Glaucoma+Treatment+Improves+ Vision Bishembarnath Mattoo and Sheela Mattoo center for India Studies The Center for India Studies at Stony Brook University is celebrating the establishment of a permanent endowment for Center for India Studies. In recognition of Dr. Nirmal Mattoo's leadership role in developing this center, it gives me immense pleasure to inform that the center will be renamed as Bishembarnath Mattoo and Sheela Mattoo center for India Studies, in memory of his parents. I must say that it is not only a recognition for Dr. Nirmal Mattoo and Mrs.Tina Mattoo and his parents but also a recognition for the highest values of the community as well. I earnestly appeal and request community members residing in the adjoining areas to mark your presence in this event. (Surinder Kaul) 50

51 10.0 Book Reviews ishing&mod=publications::article&mid=8f3a f18be895f87 F791&tier=4&id=2718D86D4D9B4CB C1480CF29 Name of the Book: "Faith and Frenzy: Short Stories from Kashmir" Review by: By Dr. K B Razdan Author: K L Chowdhury Publisher: Times Group Books, New Delhi Price: Rs 250/- Source: Faith and Frenzy is K L Chowdhary's maiden attempt at writing prose, adopting the genre of short story. The seventeen stories contained in the volume, including the one bearing the title of the collection present to the reader a variegated spectrum of human life, the universal drama of mankind show-casing, vis-a-vis impeccable narratology, the composite socio-cultural essence of the people of Kashmir, the heaven upon earth. Chowdhary excels in the interpretation of life through autobiographical-cumheterodiegetic display of semantic excellence. Cumulatively, the seventeen stories in the single volume, thanks to Chowdhury's arresting and captivating prose, unfold the theme of human life in its countless forms and manifestations. The mind of the author as the artist is free and unrestricted, taking flight in every conceivable direction. Chowdhury's humanistic stance in every story reveals him as a committed literary man, relevant for all seasons and climes. The diasporic nostalgia for the homeland rings loud and reverberates in every story, especially in such stories as "The Poplar of Discord", "Price of a Lamb", "Gulla of Prang", "The Fish of Mattan", "Truce", "Return of the Natives" and "All About Chichi". Other stories like "A Place to Die", "Truce", "The Social Activist", and "Addul Hameed's Unease", bring the characters alive in flesh and blood only to appear to the reader that he or she, too, is one of them walking and talking in their midst! Chowdhury assumes the role of an omniscient narrator, simply to render the immortal truth that a committed writer renders his text as an autonomous product of an independent mind. The personal experience of the author in "Price of a Lamb" is narrated in anecdotal form, the creative virtuosity churns up a quantum of suspense and curiosity in the reader's mind. In fact, this holds true for every story. A particular story titled "Saligram's Secret" reverberates with deep pathos, agony, and the trauma of displacement. Saligram, the central protagonist, epitomizes and embodies within his self the apostatic travails of homelessness, loss of Identity and unnerving angst. When Saligram settles in Mishriwalla Migrant Camp in the summer of 1990, the author's words become deeply symbolic of ironic self-reflexive doxa: "It is amazing how humans adjust to change, how they bear pain and suffer deprivation, how the body acclimatizes and the mind reconciles." The portraiture of Saligram and his personal acquaintance with the author heightens the autobiographical-cum-anecdotal matrix, as the narrative undercurrent in this particular story. 51

52 "A place to Die", the seventh story in the collection, again reflects Chowdhury's acumen as a keen and committed observer of sociological and socio-cultural diaspora. A family of displaced individuals from the trouble-torn vale of Kashmir, in the year 1990, have the head of the family dying of cancer. The landlord of the house in which the family is living as tenants, serves notice asking the denizens to quit the rented accommodation as the occurrence of death could not be tolerated in the absurdist sanctum-sanctorum. What could be more monstrous, inhuman and horrendous, than forgetting that everyone born in this world has one day to go back to his/her Creator! Ultimately, after being turned away by every house owner, a humane, down-to-earth and kind-hearted Sikh, throws open his house for he family to move in: "Who is bothered about the rent young man? Pay whatever you think is right and when you have the money. I demand no advance and no security deposit. This is a mater of death; monetary considerations are unbecoming in such a situation." Sardar Gurbax Singh endears himself to the reader as well as the author as the large-hearted noble human being, who, knowingly or unknowingly, had practiced the existential dharma of coming to the rescue of a fellow human being in utter distress. Gulla of Prang", "Abdul Hamid's Unease" "Return of the Natives", and "All About Chichi" qualify as stories that anatomize human lives besides qualifying as stories of universal human consciousness and circumstance. It seems that in Faith and Frenzy, Chowdhury, wittingly or unwittingly, has weaved a literary text as the product of a historical period, infused with historicity and politics of location. Pre-diasporic, as well as post-diasporic occurrences and experiences emanating from the mind and imagination of the author, remind this writer of Mikhail Bakhtin's assertion that literary discourse is not monologic but dialogic. This is precisely what Chowdhury does by narrating these stories crowded with pulsating and living humans who seem to hold a poignant discourse with the reader, the author playing the role of a behindthe-seene "producer, director and editor". Faith and Frenzy, with its narrative cosmos spread across the canvas of seventeen stories, finally presents before us a hermeneutic Kaleidoscope of gripping, suspensefilled human drama against the backdrop of the rich ambience of the valley of Kashmir. Yet, the stories and the host of characters therein, seem to be still around us, even ready to encounter us anytime, anywhere. Well done Chowdhury! After establishing himself as a highly readable poet with number of verse collections in his kitty from Gods, Men and Militants to Homeland After Eighteen Years, the author's racy, penetrative, at times hypnotic style of rendition, leaves the reader, as well as the critic, with virtually no option but to participate in the drama of life and be eager to mix around with the characters living in these seventeen stories. Geoffrey Chaucer's "Prologue To Canterbury Tales", Comes to the mind in this context. What Chaucer did in verse, Chowdhury does it in prose! (Dr. K B Razdan is the former Professor and Head, Department of English and Dean, Faculty of Arts, University of Jammu.) 52

53 11.0 KOA Camp Announcement Namaskar The KOA camp organizing team is excited to announce the following dates for the upcoming KOA camps. - KOA East Coast camp will be held on July 4th weekend. The camp will start on Thursday July 3rd and will end on Sunday July 6th. - KOA West Coast camp will be held on Labor day weekend. The camp will start on Friday Aug 29th and end on Monday Sep 1. In addition to above camps there will also be a camp during Shivratri in the Texas area. The dates for this will be announced soon. We are exploring venues for these camps and will keep you posted as soon as we finalize on one. If you know of an appropriate venue or can help us find one please let us know. If you want to volunteer or have ideas on how to make these community events more exciting please us. Thanks and Regards KOA Camp Co-ordination Team Dr. Nirmala Mitra Dr. Mohan Bhan, CA Ravi Raina, Houston, TX Rajneesh Raina, CA. Umesh Kaul, NJ 12.0 New Arrivals On Jan.19th, Neel Khosa and Amee Patel Khosa were blessed with twin sons Eeshan and Tavish. Our heartiest congratulations to all the proud parents Neel and Amee, and grandparents Rattan and Bharti Khosa!!! 53

54 13.0 Obituary Dr. (Prof) Puran Kachroo He came, he touched lives and he moved on Dr. (Prof) Puran Kachroo, born in a humble family in Rainawari, Kashmir on Aug 08, 1944, took on the responsibilities of his entire family since he was fifteen. And there, began a journey where he taught from his heart and contributed to build good humane community. Dr. Kachroo went on to complete his PhD in Chemistry and his papers got published in various international journals, setting an example of what a selftaught man can achieve. He started his career in Vishwabharti, Srinagar, Government College Sopore and Government Degree College, Anantnag and later settled in Islamia College. Known for his no-nonsense teaching and his kind heart, he grew to become one of the most beloved professors of the valley. He used to teach at his home in Rainawari and one could easily see number of needy kids learning, from all geographies within Kashmir. Migration happened and like everyone else, he started again and this time, the main goal being the education of his own children. His older son is an engineer with MBA and is currently in Virginia, USA and his younger daughter is a PhD with specialization on Forced Migration. Overall, whatever responsibilities he had, he executed them beyond imagination while continuing his larger purpose of teaching the needy at Jammu. Not many people in this world go beyond their call of duty and he set examples at every step of his life. A devout son, a caring brother, a loving husband & father, a fun grandfather and a spiritually elevated soul he left deep impressions of his positivity on everyone. On July 21st, 2013, he just left with no warnings or pains to himself or to anyone, proving that he was sent for a purpose and was called back just like an Angel-on- Duty. Being his son, I feel obliged for all the love and respect this community has given him. Just by being there for us at this time has given us strength but this void is deep enough to last a lifetime. Rajesh Kachroo rkachroo@yahoo.com 54

55 Smt. Gowri Shori Sadhu With profound grief Sadhu family informs the community the sad demise of their mother Smt. Gowri Shori Sadhu W/O Late Sh. Kashi Nath Sadhu, formerly of Banamohalla Srinagar Kashmir on Friday January 24, In Grief: Phoola Sadhu Pandit; Nancy Kaul; Ranjana Gadoo; Annie Kaul; Dhar's; Wali's ; Raina's Vineeta Dhar (syracuse,ny) Sunita Raina (Toronto, Canada) Seema Wattal ( ) NJ Ashim Sadhu ( ) India Ashim & Neerja Sadhu ( ) NJ Dr. MN Razdan Dr. MN Razdan, son of Sh. Prem Nath Razdan and Dhanwanti Razdan/Dhanna (maiden name Gauri Durani/Bengashi) was born in Baikunthpur (Madhya Pradesh) and spent most of his childhood in Tankipora, Srinagar where he studiedat the National High School. Dr.Razdan was a Physiologist, an alumnus of Calcutta University and spent most ofhis time in academia, where he made his name as an outstanding researcher, administrator and educator. He spent his time at IVRI, Izatnagar; NDRI,Karnal and finally retired at HAU, Hissar, where he held the positionsof Dean and Director. Dr.Razdan was known as a visionary leader and an admired administrator. He lived in Bangalore, Karnatakain his post retirement years and remained active in his academic pursuits. Dr. Razdan is survived by his wife, Mrs. Swarn Lata Razdan; children, Maneesha Kashyap, Kiran Kuchroo, Promila Ayyangar and Anshuman Razdan; and eight grandchildren. Mrs. Roopa Dhar With deep sorrow I want to inform you about the sad demise of Mrs. Roopa Dhar, wife of late Shree B.N. Dhar, originally from Magarbal Bagh, Kashmir. She passed away peacefully in her sleep at 4.10 am this morning in New York. We share the grief of family in this time of bereavement with deepest sympathy and condolences. May God grant peace to her soul. May God give family strength and courage to bear the loss bravely. She is survived by her daughter Nirja Khashu & son in law Inder Khashu of New York, grand children and great grandchildren. (Courtesy: Nirmal Mitra) Sh. P.N. Kaul Sahib ( ) Sh. P.N. Kaul Sahib of Chanapora, Srinagar (previously residing at Habba Kadal) left for his heavenly abode on December 26, 2013 in Stockton, California. Sh. Kaul was born to Pt. Madhu Sudan Kaul Sahib and Shrimati Kamla Kaul. He received his B.A. degree from Punjab University and his Bachelor's and Master s degree in Electrical Engineering from Wisconsin University in the USA in After returning from USA he joined Electric Dept J&K. He then joined as Head of Dept. Electrical Engineering Polytechnical College Srinagar before rejoining the Electric Dept J&K from where he retired. He moved to the US in

56 Sh. Kaul is survived by his wife, Shrimati Raj Mohini Kaul, daughters, Nirja Walia, wife of Col. P.K. Walia, Girja Raina, wife of Dr. Surrender Raina, Anjana Kaul, wife of Ashtosh Kaul, and Illa Ganjoo, wife of Ravi Ganjoo. Sh. Kaul was blessed with grandchildren and great grandchildren. Sh. Kaul was a devoted husband and a loving father. He was loved and respected by his friends, relatives and students. He was intelligent, caring, of good nature, with a great sense of duty and always willing to help. He will be remembered fondly and missed by all who knew him. On a personal note, we grew under his shadow and always enjoyed his intellectual discussions. He was kind hearted and full of wisdom, a man with an action. May the departed soul rest in peace. (Courtesy: Surinder Kaul) 56

57 14.0 KOA Executive Committee And Board (Year 2014) 14.1 KOA Executive Committee: CHAIRMAN, CEO and PRESIDENT Dr. Surinder Kaul Website: VICE PRESIDENT Rajni Koul SECRETARY Ajay Tikoo TREASURER Rajeev Kaul Board of Directors: Nirmala Mitra Director, Zone 1 nirmal250@hotmail.com Raj Kaul Director, Zone 2 thekaulfamily@gmail.com Rajni Koul Director, Zone 3 koulrajni@yahoo.com Rahul Tikoo Director, Zone 4 tikoorahul@yahoo.com Madhu Moza Director, Zone 5 moza@att.net Suresh Sus Director, Zone 6 sureshk.sus@gmail.com Naveen Dhar Director, Zone 7 naveendhar@hotmail.com Veena Kaul Director, Zone 8 vvkaul@yahoo.com Maneesha Munshi Director, Zone 9 maneesha.munshi@gmail.com Sanjay Dhar Director, Zone 10 dhars98@yahoo.com 14.3 NEC: Bansi Pandit Chairman, NEC hindumind@yahoo.com bansilpandit@gmail.com Raj Koul Member, NEC rajkoul@yahoo.com Ashish Ganju Member, NEC aganju70@yahoo.com Praveen Raina Member, NEC praveen_raina@yahoo.com praveen_raina@hotmail.com Pawan Raina Member, NEC rainapawan@yahoo.com 14.4 BLRC: Anjali Kaul Zutshi Chairman, BLRC anjalihkaul@gmail.com Raj Khoshoo Member, BLRC raj.khoshoo@siemens.com Dijjotam Raina Member, BLRC dg_raina@yahoo.com Amit Khardori Legal Advisor, BLRC amit.khardori@gmail.com 57

58 15.0 KOA Membership Form Membership dues are: $15/yr for a single person $30/yr for a family $15/yr for a senior couple $500 for life membership Payable to: Kashmiri Overseas Association (KOA), Inc. Mail membership form and dues to: Rajeev Kaul, CPA PC Treasurer Kashmiri Overseas Association (KOA), Inc. 303-Fifth Ave, # 1007 New York, NY rajeev@kaulgroup.com Membership can also be paid online at: MEMBERSHIP FORM Please provide following information for the KOA directory and mailing list. New Member: No Last Name: First Name: Spouse Name: Spouse Maiden Name: Current Address: Old Address: City: State: Zip: City: State: Zip: Date Moved: Home Phone #: Home Fax #: Web Page: Profession: Spouse Profession: Office Phone: Spouse Office Phone: Children Names: Member Place of Birth: Spouse Place of Birth: Member Parents: Spouse Parents: 58

59 16.0 Benefits of KOA Membership Kashmiri Member Directory Kashmiri Calendar Kashmir Pandit International (KPI) Newsletters Magazine KASHEER Part of the membership money comes back to the zone for local chapter activities. Culture/Language classes for children (Age group 5 to 15 years) Provide Youth Camp/Language Course under Kashmir Institute for our Youth (Age group 16+) Provide Merit Scholarships for college bound children of paid members Organize National Camp and Regional Camps Organize lectures, symposiums, and debates Promote exchange of Artistes and cultural Activists Produce and release music cassette/cd to preserve poetry and music Produce books, journals and periodicals to preserve culture Maintain two e-groups to promote information exchange, one at Zone level and the other that connects every member in the US Maintain two web sites: koausa.org is a repository of information on history, culture, music, and, Kashmirinformation.com provides Political Education Meet with officials to promote the cause of our community with focus on social and cultural issues Support fund-raising for our brethren in India. Some of KOA s special programs structured for KP refugees in India include: o Sponsor-A-Child program designed for school going children (Age group 5 to 17 years) o Educational Assistance Program for college going children (Age 17+) o Support a primary School in Udhampur o Financial assistance to community members for medical and social conditions, o Improve living conditions at o the refugee camps Provide financial help for National calamities in India. Directory & Calendar Websites & e-forums Promote Exchange of Artistes & Cultural Activists Youth Scholarships & Language Classes Benefits of KOA Membership National & Regional Camps Publications (KPI, Kasheer) Organize Lectures, Debates & Symposiums Programs to support KP refugees in India 59