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Sabotaged Returns: Why Kashmiri Pandits Still Remain in Exile?

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Sabotaged Returns: Why Kashmiri Pandits Still Remain in Exile?

(Kashmir Rechords Exclusive)

Despite multiple policy pushes, emotional appeals and community-driven initiatives, the return of Kashmiri Pandits to their homeland has remained elusive for over three decades. At the heart of this long delay lies a bitter reality—moves for return have been consistently blocked or derailed not just by security threats or political inertia, but also by resistance from within the community and opposition from the majority in the Valley. This is a story of missed chances, internal divides and quiet sabotage.

1996: The First Major Effort Thwarted by Community Opposition

In early 1996, the Indian government, under Prime Minister P.V. Narasimha Rao and J&K Governor General K.V. Krishna Rao, drew up a concrete plan for the return of Kashmiri Pandits. Key areas in the Valley—Pulwama, Baramulla, Anantnag, Bandipora and Srinagar—were identified for phased rehabilitation.

Yet, just as the initiative was about to roll out, it was fiercely rejected by Kashmiri Pandit organizations. Groups like Panun Kashmir, ASKPC and the Kashmiri Samiti Delhi dismissed the plan as“ vague, unsafe and ill-timed”. Some leaders went as far as issuing directives to avoid contact with the Valley’s Muslim majority.

Despite the Central Government’s commitment, resistance from within the displaced community derailed the plan—a stunning irony for a population longing for return.

Local Hostility: Silent but Persistent Opposition from the Valley

While Kashmiri civil society has occasionally expressed symbolic solidarity, ground realities suggest a deep-seated resistance to the return of Pandits. Incidents of violence whenever return was even discussed—particularly in the early 2000s—sent a chilling message.

During L.K. Advani’s tenure as Deputy Prime Minister and Home Minister (1999–2004), the idea of return of Kashmiri Pandits was revived—but with even more caution. Advani, aware of the emotional and strategic gravity of Pandit rehabilitation, initiated informal consultations. But again, a series of militant attacks on returning Pandits in the Valley derailed any forward movement.

Security threats once more became the convenient justification for indefinite postponement.

In 2003, and again during later attempts, local militant elements made it clear that they would not tolerate reintegration, especially without full-scale political concessions. Many Pandits and observers even to this day believe that the fear of being unaccepted or targeted again continues to be a major deterrent.

2014: Bureaucratic Sabotage in the Name of Transparency

A fresh attempt was again made in 2014 when 112 Kashmiri Pandit families under the banner Kashmiri Migrants Rehabilitation and Welfare Society ( Regd) expressed their willingness to return under Prime Minister’s rehabilitation package. But the J&K administration, in what many saw as a calculated move, published the personal details of these families in local newspapers with ominous consequences.

This public disclosure made the volunteers vulnerable to threats and intimidated others who might have followed the suit. While disguised as a formal “notice,” it was inadvertently or otherwise a bureaucratic sabotage of a fragile and courageous initiative.

2019: Internal Division Replays the 1996 Script

In 2019, the J&K Peace Forum submitted a list of 419 families volunteering to return. Yet again, sections of the Pandit leadership opposed the initiative. A joint statement from several community organizations denounced the plan, echoing the language of 1996. The unfortunate events have shown that Pandit leaders have behaved sometimes in a narcissistic way and at other times they have shown themselves as bereft of the vision and on many occasions, their independence and the thought processes appear to have been hijacked by the dispensations at both State and Centre levels.

Rather than welcoming the voluntary move of some of those who intended to go back to their roots, the old ideological fault lines resurface time and again—those demanding a separate homeland refuse to support reintegration within existing demographics.

2025: The Social Media War Further Splits the Return Discourse

Following the 2025 Pahalgam incident, Kashmir-based Dr. Sandeep Mawa launched ‘Aalav’, a campaign pushing for return and justice. Mawa’s team identified temple land grabbers and pushed for legal reclamation.

But rather than rallying behind the effort, a large section of Pandit activists on social media launched a massive campaign against Dr. Mawa, accusing him of going against the “homeland resolution.” While terming him as a controversial'' figure and the guy not to be trusted'', they argued that return should be on their “terms and conditions”.

Role of the State: Apathetic, Reactive and Non-Committal

Beyond community divisions and local opposition, the role of successive governments has been deeply problematic. Whether under Congress, BJP or regional parties, the return of Pandits, over the past, has never moved beyond symbolic speeches, half-hearted schemes and reactive measures.

No government has ever made the return of Pandits a national priority, and many well-documented moves were either abandoned mid-way or quietly buried. Security fears and political cost calculations have taken precedence over justice and restitution.

The Return That Everyone Talks About—But Few Truly Support

Today, many in the Kashmiri Pandit community still dream of return. Yet, every time a door opens, it is quickly slammed shut—by bureaucrats, by fellow Pandits, by Valley actors, or by political leaders unwilling to take risks.

The result is a tragic paradox: a displaced community that longs for home, but is divided on how to get there; a Valley that once celebrated coexistence, but has become hesitant, and at times hostile; and a nation that invokes their pain, but hesitates to heal it.

Until all stakeholders—within the community, within the Valley, and within the State—align with sincerity, the return of Kashmiri Pandits will remain a story of promises made, and promises abandoned.

Wreckage in the Snow – Remembering the 1966 Kashmir Air Crash!

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Wreckage in the Snow – Remembering the 1966 Kashmir Air Crash!

(Kashmir Rechords Exclusive)

 

The tragic crash of a London-bound passenger flight from Ahmedabad on June 12, 2025, just moments after takeoff, has shaken the world’s conscience. The disaster, which claimed numerous lives in the air and on the ground, has sparked global grief—and revived haunting memories of past aviation tragedies.

One such forgotten disaster occurred nearly six decades ago in the serene mountains of Kashmir, where snow and silence still guard the remnants of a doomed flight.

A Mountain Tragedy Buried in Time

 

High in the Pir Panjal range, in Kulgam district of South Kashmir, lies a rugged, snow-covered peak known as Houen Heng—literally, Dog’s Horn. At an altitude of 4,200 meters, it’s now known not just for its beauty, but for the sorrow it holds.

On February 7, 1966, an Indian Airlines Fokker F-27 aircraft crashed into this very mountain, killing all 37 people on board, including top government officers of Jammu and Kashmir, like  Director Education, Ghulam Ahmad Mukhtar and his wife and  Dr Hafizullah, a noted Chest Specialist.

 

The aircraft (registration PH-SAB) was owned by Schreiner Airways of the Netherlands and operated by Indian Airlines under charter. It had taken off from Srinagar, bound for Delhi with scheduled stops at Jammu and Amritsar.

Shortly after takeoff, the plane veered 12 miles off course and crashed headlong into Houen Heng. The wreckage was spread across the mountainside. There were no survivors.

Cause: A Costly Navigational Error

 

As per the Bureau of Aircraft Accidents Archives, the crash was the result of a navigational error by Captain Duggal, the flight’s commander. Hoping to save time, he attempted a risky shortcut over the mountains—mistaking a deceptive ridge for Banihal Pass.

Flying through dense clouds and without visual confirmation, he sent a radio message stating he was about to cross Banihal. In reality, he was 12 miles off-track.

Moments later, the aircraft hit the mountainside at 12,364 feet above sea level—just 300 feet below the summit—shattering into two major sections and scattering debris across the steep hillside.

The Inquiry and Its Verdict

 

An official probe held Captain Duggal responsible, noting that “a more cautious pilot would have verified direction and position using the available navigational aids at Srinagar Airport,” such as VOR and ADF systems.

By the time he realized his mistake, it was too late. The “false Banihal” ridge he encountered was several thousand feet higher than the actual pass.

Houen Heng: From Peak to Folklore

 

Since the accident, Houen Heng has earned a grim place in Kashmir’s modern folklore. Though not the highest peak in Kulgam or Pir Panjal, its steep, treacherous face has become symbolic of the tragedy.

Following the crash, a heartfelt civil society mission was launched to retrieve the remains of the victims. It was led by a local businessman who had lost his son in the disaster—a story of grief turned into communal resolve.

To this day, remnants of the aircraft remain scattered across the snow, drawing occasional trekkers and curious mountaineers. Many routes from Mohu Valley and Gulab Garh lead to the peak, though only seasoned climbers dare ascend it from the front side.

📰 Did this piece move you? Read Kashmir Rechords for more forgotten stories, history, and insights from Kashmir and beyond.
💬 Have a story or memory related to aviation in Kashmir? Share it with us in the comments or email us at [kashmirrechords@gmail.com]

The Vanishing Spring Shrines of Kashmir

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The Vanishing Spring Shrines of Kashmir
(Kashmir Rechords Exclusive)

Trisandhya, south of Divalgam, flowed thrice daily during Baisakhi—its rhythm so divine that Persian poets composed verses about it.Rudra Sandhya, west of Verinag, flowed only in April–May. Pawansandhya, once said to breathe like a living being, hosted Bhadun Amavas fairs…….

Kashmir has long been revered as a mystical cradle of spirituality and natural wonder. For the Kashmiri Pandits, the valley was more than home—it was a living mosaic of shrines and sacred springs. Each stream, grove and temple once echoed with divinity. These sites weren’t merely spiritual landmarks; they were part of Kashmir’s soul.

But today, a disquieting silence hangs over the land. Springs and shrines that flourished as late as 1961—many mentioned in historical records—have vanished without a trace. Not only have the sites disappeared, but their names too are fading from memory, wiped off the revenue maps and the collective consciousness of the Valley.

Ever Heard of Trisandhya or Sapta Rishi in Kashmir? No? Then Read On……..

How many today remember Trisandhya, Rudra Sandhya, Wasuknag or Pawansandhya? What of the seven sacred springs known as Sapta Rishi near Verinag, Kashmir or the five holy waters of Halamathpura? Most of us must have never heard of them—yet they once attracted pilgrims, poets and chroniclers.

A century ago, these sites were vibrant centers of pilgrimage and peace. Eminent scholar Ghulam Rasool Fauq, in his 1907 travelogue Kashmir Safarnama, documented many of these places. From Sopore to Zaingair, he chronicled the shrines lining the Jhelum—living testaments of a multi-faith sacred heritage.

Fauq described sanctified sites like: Chander Naag, where Pandit brides once sought divine blessings, Kantak Bhairav, a grand temple in Sopore, Chandi Devi Tirath, a mystical spring shrine under Sopore Bridge and Resh Peer Temple, guided into being by Wazir Pannu.

His work was later complemented by Gwasha Lal Kaul, a Pandit historian and journalist, who in 1961 published what may have been the final documentation of many such spring shrines, especially in South Kashmir. After him—silence.

But this silence , to some extent, was broken by Chander M Mohan in his recently published “Kashmir Shrines and Temples’’ where he also makes a detailed mention of many  such lost spring shrines of Kashmir.

Among other existing shrines, the historians of the yore have  also mentioned about Bemai Shree, Gosain Taing and Koti Tirath springs. These were not ordinary springs—they were miracles of nature and devotion, often serving as halting points for pilgrims headed to Sharda Peeth. They pulsed with stories, songs, and community spirit.

Yet post-1961, these springs began to disappear. Political turmoil, mass migration and urbanization all took their toll. By the 1990s, they had not only dried up—they had been forgotten.

The Shrines That Time Buried

While famous springs like Verinag or Achabal still hold a place in memory, their lesser-known cousins have not been as fortunate. Trisandhya, south of Divalgam, flowed thrice daily during Baisakhi—its rhythm so divine that Persian poets composed verses about it. Today, neither the spring nor its legend survives.

Rudra Sandhya, west of Verinag, flowed only in April–May. Pawansandhya, once said to breathe like a living being, hosted Bhadun Amavas fairs. Wasuknag, whose waters nourished entire regions…. All gone. Their names now draw blank stares.

One of the most astonishing tales is that of Sapta Rishi—a constellation of seven sacred springs in Vithavatur, alive in Kaul’s time, seasonal yet divine. They once flowed in summer and dried in winter. Now, even the name has disappeared from local lore.

Similarly, in Halamatpura—part of the erstwhile Uttarmachhipura region—five springs once converged. One held a rolling lingam, a phenomenon so mystic it was whispered with awe. Nothing of it remains today.

Sacred Flames, Healing Waters

Both Fauq and Kaul also documented Tatadan in Dubjan, a warm spring; Sita-Kund near Gagar-Tahunda, linked to Hindu legends; Maktaphikhar near Mansabal, which surged on Nirjala Ekadashi and Healing springs at Wayyan near Wular and the  volcanic flames at Swambhu in Machhipura. …..All vanished—consumed by time, neglect and erasure.

These springs were more than water—they were cultural anchors, spiritual beacons and natural wonders. They inspired poetry, hosted fairs and linked generations through shared rituals.

Their loss is not just ecological—it is the disappearance of sacred memory. As Kashmir modernizes, it risks losing the very soul that made it sacred.

The sacred geography of Kashmir need not be forgotten forever. With intentional research, local oral history, and cultural reclamation, some of these sites may be rediscovered. Their names can be resurrected. Their stories can live again.

Because for every spring that vanishes without a trace, a thread is severed from the soul of Kashmir.

📌 If you know of a forgotten spring or shrine in your region, or if your elders recall the name of one, share it on kashmirrechords@gmail.com. Let us begin the work of sacred restoration—one memory at a time.

Dr. Sandeep Mawa: Disrupting the Silence of Exile

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Dr. Sandeep Mawa: Disrupting the Silence of Exile
By: Kanwal Krishan Lidhoo *

 

As the Kashmiri Pandit exile crosses its 35th year, a community long dispersed and disillusioned continues to grapple with an identity torn between memory and abandonment. Over the years, return-to-homeland movements — often steered by fractured organisations like Panun Kashmir — have risen and collapsed in cycles, like the proverbial  waxing and waning of the Moon, burdened by preconditions, political inertia and internal divisions. But in this fatigue of failed promises and symbolic gestures, one individual has emerged as both a disruptor and a provocateur and that is  Dr. Sandeep Mawa.

His name is now synonymous with an unsettling question — what if one refuses to stay exiled?

A Presence that Challenges Absence

 

At 47, Dr. Sandeep Mawa is not just one among the many Kashmiri Pandits displaced in the early 1990s. He is the anomaly — someone who chose to return to live in the Valley, refusing to be boxed into the narrative of permanent exile. This physical return itself unsettles the status quo — both for those in the community who advocate “return on our terms,” and for vested interests in the Valley who prefer the exile to remain unresolved.

Dr. Mawa’s presence is not passive. Over the years, he has used both ground activism and social media to call out the custodianship of KP religious sites, expose illegal encroachments on temple and cremation lands and challenge what he terms a “collusion of silence” among authorities and trust committees. His assertiveness has earned him both admiration and animosity, sometimes in equal measure.

Citizen Journalist or Political Provocateur?

 

Dr. Mawa’s forays into “citizen journalism” have stirred hornets’ nests. Through videos, documents and field reports, he has unearthed what many allege is a systematic takeover of KP community properties — not just by opportunistic individuals but through institutional neglect and exploitation.

Yet, the impact of his revelations has been deeply polarising. His critics accuse him of harbouring political ambitions and of switching allegiances. At various times, he has been labelled as a front for separatists, now a tool of the Centre, or a self-seeking agitator. In a community battered by betrayal and political manipulation, these suspicions — whether founded or speculative — find easy traction.

But even those who question his motives admit one fact: he has put the issue of land and temple encroachments squarely on the public agenda — something even seasoned KP organisations and politicians have failed to do effectively.

A recent Initiative  to take Kashmiri Pandits Back Home.

Breaking the Comfort of Tokenism

 

For decades, the politics of Kashmiri Pandit rehabilitation has been locked in a comfort zone of token representation and policy inertia. While governments — particularly the BJP — have been vocal in their symbolic support, including nomination of KP members to the erstwhile J&K Legislative Council, substantive action has been absent.

Dr. Mawa’s confrontational style disrupts this inertia. His call for return not into isolated colonies but back into the original neighbourhoods — now partially occupied or sold under duress — hits at the nerve of political convenience. It also challenges both Delhi and Srinagar: Will they endorse reintegration, or will they continue to sell gated relocation as a substitute for justice?

Dividing or Awakening the Community?

 

The Kashmiri Pandit community today finds itself overpopulated with “leaders” and yet bereft of leadership. Amid this vacuum, Dr. Mawa’s solo interventions have ignited conversations — but equally the  confusion also. Many within the community feel that his rhetoric lacks restraint; others feel he is finally speaking uncomfortable truths that others fear to utter.

Some trust him as a genuine reformist shaking a dormant system. Others see him as using controversy to build political capital. Social media, which he uses prolifically, has amplified both perspectives — with posts alternately praising him as a “lone warrior” and branding him as an “opportunist.”

But what cannot be denied is this: Dr. Mawa has made himself impossible to ignore.

 

The Challenge Before Him 

If Dr. Sandeep Mawa genuinely wishes to transition from an outspoken figure to a legitimate community leader, the path ahead is fraught with innumerable challenges especially of trust and faith and thus demands evolution. Leadership, especially in a traumatised and fragmented community, is not just about visibility or fearlessness. It’s about empathy, integrity and the ability to unify.

He must now engage — not antagonise — existing KP institutions, and elevate his activism beyond social media virality. The language of confrontation must give way to the language of healing. His strength lies in raising issues that matter. His next test lies in how he builds consensus around them.

A Catalyst in a Comatose Struggle

 

In a movement long buried under ceremonial events and stale declarations, Dr. Sandeep Mawa has emerged as an unpredictable catalyst. Whether he is a passing provocateur or a transformative force depends on how he channels his momentum — and how the Kashmiri Pandit community chooses to respond.

In exile, silence was once mistaken for dignity. Perhaps now, disruption may be the only way to reclaim what was lost.

*The author, Kanwal Krishan Lidhoo, is Director of Kashmir Rechords. This analytical write-up is based on a study of digital and social media interactions involving Dr. Sandeep Mawa, his supporters and critics. It is intended as a balanced appraisal, with no malice towards any individual or group. Readers are invited to share their perspectives in the Comment Section below; responses will help shape future analyses in this continuing series on Kashmir.

 

A Century-Long Rail Dream Comes True: From Dogra Vision to Vande Bharat

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A Century-Long Rail Dream Comes True: From Dogra Vision to Vande Bharat
(Kashmir Rechords Exclusive)

 

It was a dream that once travelled in whispers through the stone-courtyards of Dogra Palaces and echoed in the steam whistles of British-era trains that never reached the Valley. On June 6, 2025, that dream finally found its tracks—gleaming, electric and resounding with a future long awaited.

Prime Minister Narendra Modi flagged off the Vande Bharat Express from Katra to Srinagar, a journey that now takes just three hours but has taken over 125 years to arrive!

A Dream Born in 1898

 

The first vision of a railway linking Jammu to Kashmir wasn’t conceived in a Ministry or modern think tank—it came from Maharaja Pratap Singh of the Dogra dynasty in 1898. Deeply aware of the need to bind the geographically and culturally distinct regions of his Princely State, the Maharaja urged British engineers to explore the feasibility of a rail line connecting the temperate Valley with the warmer plains of Jammu.

But technical limitations and budgetary constraints derailed the idea before it could move beyond paper. It would remain an unfulfilled royal dream—until June 2025!

When Trains Stopped at Sialkot

 

Back then, the rail tracks ran only as far as Sialkot, with a narrow branch reaching Jammu city from Suchetgarh. The line opened for service in 1890. Passengers heading to Kashmir had to disembark at Jammu and take buses or tonga carriages through the treacherous mountain roads to Srinagar. Passengers would also opt for alternative routes originating from cities that now lie within the borders of Pakistan.

Archival records available with Kashmir Rechords tell us that the Railway Department, even then, saw Kashmir’s tourism potential. Travel packages—detailed in brochures from firms like M/s N.D. Radha Krishan & Sons—offered rail-road connections to the Valley, listing detailed fares in Hindi and Urdu. In a time when first-class fare from Delhi to Jammu was barely Rs. 8, such trips were still considered a luxury reserved for the elite or for pilgrims seeking the serenity of Kashmir’s shrines.

 

Today, the AC Chair Car on Vande Bharat is priced at Rs 660, but the journey—one which once took a lifetime of waiting—is finally real.

Lost Tracks, Forgotten Stations

 

After 1947, partition severed the Sialkot-Jammu rail line, disconnecting the State from the northern-western railway grid with its headquarters at Lahore. It wasn’t until 1972 that Jammu was reconnected—this time through a new line extending from Pathankot. The remnants of the original colonial-era station at Bikram Chowk in Jammu stood for decades before giving way to Kala Kendra. The old station at R.S. Pura still exists—silent, crumbling, a memory in brick and mortar.

Engineering the Impossible

 

If the past was about deferred dreams, the present is a celebration of perseverance and prowess. The 272-kilometer Udhampur–Srinagar–Baramulla Rail Link (USBRL), especially the Katra-Banihal stretch, is a marvel of modern engineering.

Threading through 36 tunnels and crossing 943 bridges—including the world’s tallest railway arch, the Chenab Bridge in Reasi—the train journey reads like an epic penned by engineers. The Anji Khad Bridge, India’s first cable-stayed railway bridge, and the ballastless track technology inside tunnels bear testimony to how the impossible was reimagined.

And now, Vande Bharat Express glides over valleys and through snow tunnels, equipped with heated windshields and seismic dampers—prepared for Himalayan winters and the weight of history.

A New Chapter for Jammu & Kashmir

As of now, the Vande Bharat runs six days a week between Katra and Srinagar, stopping at Banihal. Full connectivity to Jammu is on the horizon, once yard expansions are completed. From there, Delhi and the rest of India feel not just metaphorically—but physically—closer than ever before.


A long-haul Vande Bharat with sleeper coaches is in the works. When it arrives, perhaps it will carry the same spirit of discovery that once stirred tourists in the 1930s, lured by posters of houseboats and pine trees.

This rail line doesn’t just connect regions—it binds memories, restores lost pathways, and fulfills a promise made across centuries. As the Vande Bharat glides past snow-capped peaks and forgotten stations, it carries not just passengers—but the pride of a people who waited more than a hundred years for seeing Jammu region getting connected to Valley by train.

This is not just a story of steel and stone. It’s about generations who waited. Grandparents who once told their grandchildren that a train might one day chug its way into the Valley from Jammu region. It’s about porters, schoolchildren and shopkeepers who peered down the slopes of Banihal hoping to catch a glimpse of progress.

And it’s for the believers—like the Dogra rulers, whose dream lives again, not in sketches or speeches, but in the rhythmic hum of a train.

 

One Man, 40 Bullets, and a Stand That Still Echoes in Bhaderwah!

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One Man, 40 Bullets, and a Stand That Still Echoes in Bhaderwah!
(Kashmir Rechords Exclusive)

He survived displacement, inspired a town, defied terror—and died a hero. Yet outside Bhaderwah, few remember Ruchir Kumar Koul !

In the heart of the picturesque Chenab Valley, where pine trees sway to mountain winds and rivers hum old songs, lies a town with a quiet grief etched into its memory. Bhaderwah—known for its natural beauty and cultural harmony—was once home to a man whose story is as stirring as it is little-known.

Ruchir Kumar Koul, lived and died for his people in a time when fear silenced many. His martyrdom on June 7, 1994, remains a wound that Bhaderwah remembers each year—but rest of the Country and even majority of  his own community, largely forgot!

A Family of Firsts, and Sacrifices

Born on July 4, 1958, in Bhaderwah, Ruchir  Koul inherited the burden of history. His parents had escaped the horrors of the 1947 tribal invasion in Kashmir. In their new hometown, they rebuilt life with dignity—his mother, Smt. Sukhmali Koul, became the first lady teacher in the area, opening doors for girls’ education at a time when few dared. The Koul family came to be regarded with reverence—known simply as “The Koul Family of Bhaderwah.”

 But fate is cruel. The place they adopted as home, hoping to escape violence, became the place where they would lose their son to that very affliction.

Mother, Sukhmali Koul. Pic Source: Internet.

A Life Anchored in Patriotism and Purpose

Raised in an atmosphere of service and sacrifice, Ruchir  Koul was drawn to social activism early. His association with the Rashtriya Swayamsevak Sangh (RSS) shaped his sense of duty and nationalism. In 1989, he married a local girl, Sudershan. Their life was humble, grounded and devoted to community and faith. But the winds of terror were approaching!

By the early 1990s, Pakistan-sponsored terrorism had begun to creep into the tranquil valleys of Jammu, especially targeting Hindus in Doda district. Ruchir, instead of choosing silence or escape, rose like a mountain in defence of his community!

The 41-Day Uprising

In a display of civil resistance rarely seen in such small towns, Ruchir Kumar Koul led a 41-day shutdown in Bhaderwah. Shops, schools, government offices—all remained closed as a symbol of protest against the rising attacks on Hindus. It was a desperate cry for help, to warn the Nation that what began in Kashmir was now engulfing Doda.

He became a marked man!

Ambush in the Fields

On the fateful morning of June 7, 1994, Ruchir Koul went to work in the fields, accompanied by his wife. Unarmed, and as always, unafraid. That’s when they came.

Masked militants ambushed him—30 to 40 bullets pierced his body in a brutal attack. He died there in the soil he tilled, not as a victim, but as a martyr who never backed down. The earth of Bhaderwah cradled one of its bravest sons for the last time.

Sudershan, who witnessed her husband’s murder, tried to take her own life in her grief. She survived—but the scars never faded. Left with two children and memories soaked in blood, she chose to live—not for herself, but for her children, for the memory of a man who had died for all of them.

She became the quiet pillar, carrying forward Ruchir’s legacy with unmatched strength.

Every June 7, Bhaderwah observes Shaheed Diwas in Ruchir’s name. Locals still recall his courage, his oratory and his unwavering faith. The Panun Kashmir Movement once honoured him. A local newspaper in 2016 published a tribute. And yet, for all he gave, there  is no  national recognition, barring some social media posts by those who knew him and his courageous story.

Why His Story Matters?

In an era of fleeting fame and viral outrage, Ruchir Kumar Koul’s sacrifice stands apart—unheralded but pure. He was not a politician, not a celebrity, not someone seeking the limelight. He was simply a man who chose to stand when most would fall.

His life reminds us of the quiet courage that exists in forgotten corners of India. Of the Kashmiri Pandits who suffered not just in Kashmir, but even outside it. Of a family that fled one terror, only to be consumed by another.

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  • Kashmir Rechords is a non-profit initiative dedicated to preserving and promoting the rich cultural heritage of Jammu and Kashmir. Founded in July 2023, it brings together volunteers from diverse backgrounds—including art, academia, journalism and the Kashmiri diaspora—to document the region’s history, literature and traditions through blogs, archival materials and multimedia content. The organization aims to correct misconceptions and highlight the authentic narratives of Jammu Kashmir’s multifaceted identity

Kheer Bhawani Mela: 35 Yrs in Exile, Countless Yrs of Faith

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Kheer Bhawani Mela: 35 Yrs in Exile, Countless Yrs of Faith
(Kashmir Rechords Exclusive)

And as long as even one devotee whispers a prayer under its Chinar canopy, the soul of the Kheer Bhawani Mela remains alive!

As the Wheel of Time turns to June 3, 2025, it marks a solemn milestone—35 years since the Kheer Bhawani Mela was first observed in exile by the displaced Kashmiri Pandit community! What was once a vibrant annual pilgrimage to the sacred Ragnya Devi temple in Tulmulla, Kashmir, has, over the past three and a half decades, become a symbol of faith, loss and cultural endurance.

The Silence of 1990

The year 1990 tore a hole in the cultural and spiritual fabric of Kashmir. The mass exodus of Kashmiri Pandits, driven by a rising tide of militancy, meant that the ancient Chinar-lined courtyard of the Kheer Bhawani Temple stood in haunting silence on June 1 that year. It was for the first time that the Mela, once filled with hymns, prayers and the laughter of children, was observed not in Kashmir but in exile!

Shrines across the Valley echoed only with memories. The Tulmulla Temple complex, once alive with life and devotion, became a quiet sentinel of absence. And yet, despite the trauma and rupture, the community carried the Mela in their hearts. Replicas of the Kheer Bhawani shrine sprang up in exile—from Jammu’s Bhawani Nagar in Janipur to distant corners of India—becoming new spiritual homes for a displaced people.

Years of Fear and Fragmentation

From 1990 to 1996, the idea of returning to the shrine seemed unthinkable. The threat of violence loomed large, and for many, even personal visits to Kashmir were fraught with danger. The Mela, when held, was mostly symbolic—small, hushed prayers under guarded circumstances.

 

Yet amid this atmosphere of hostility, glimmers of humanity remained. Local Muslims of Tulmulla, defying the dominant narrative of the time, quietly protected the temple complex, even as the Valley burned. Their gesture, subtle but profound, stood in contrast to the sweeping violence of the early militancy years.

A Fragile Revival

By the late 1990s, as the Valley witnessed tentative political engagement, small groups of Pandits began returning to Tulmulla under heavy security cover. For those who came—often employees of the Central Government or Darbar Move personnel—the pilgrimage became an act of quiet resistance: reclaiming memory, identity and sacred space.

The 1998 Wandhama massacre cast a long shadow, reinforcing fear. But still, year by year, the spirit refused to be extinguished.

The 2000s: Faith Finds a Footing

Between 2004 and 2010, the festival saw a slow but steady resurgence. Chief Ministers like Mufti Mohammad Sayeed and Ghulam Nabi Azad initiated efforts to restore infrastructure around the shrine, building accommodations and security perimeters. Despite sporadic militant threats, the Mela began to draw hundreds of devotees. The temple no longer stood in isolation—it was gradually enveloped once again by the voices and footsteps of those who remembered.

The festival, once purely spiritual, took on new meanings. It became a cultural and political assertion— The Mela, over the years, began to feature prominently in State politics, with politicians across party lines visiting the site during the festival.

A Political Gimmick!

Between Protest and Prayer

The fragile peace did not last. The Valley erupted in mass protests in 2010 and again in 2016. In both years, the Mela was conducted under an overwhelming presence of security forces. Participation declined. Fear lingered. But the thread was never cut.

Even during these tense years, some Kashmiri Pandit employees—stationed in Kashmir under government packages—continued their solitary visits to the shrine. Their presence, often unnoticed and unreported, helped maintain a sense of spiritual continuity amid political turbulence.

A Festival Amid a Changing Kashmir

In 2019, just weeks before the abrogation of Article 370, the Mela was held in a tense and uncertain atmosphere. The revocation fundamentally altered the political fabric of Jammu and Kashmir, leading to months of lockdown and silence.

The subsequent years were no kinder. The COVID-19 pandemic (2020–21) halted public gatherings, while a spike in targeted killings of minorities and migrant workers in 2022 and 2023 reignited deep fears. Community organizations issued advisories, and attendance again dwindled. But the shrine never stood alone. The faithful continued to come—some in groups, others alone, all in defiance of despair.

2025: A Thin Crowd, A Thick Legacy

This year, the shadow of violence returned. The killing of innocent tourists in Pahalgam in April 2025 sent ripples of fear through the community. Many Pandits, torn between devotion and safety, chose not to attend. The complex once again saw thin crowds—echoes of 1990.

But absence does not mean forgetting.

A Living Symbol of Cultural Survival

The Kheer Bhawani Mela is no longer just a religious gathering. It is a living, breathing chronicle of a community’s exile—a testament to survival against erasure. In these 35 years, it has evolved from a festival into a mirror reflecting the highs and lows of a displaced people’s journey. Kheer Bhawani Shrine is a sanctum where generations of Kashmiri Pandits, through centuries, have come to seek blessings, find solace and renew their spiritual bond with Ragnya Bhagwati. Held under the majestic Chinars and fed by a sacred spring that changes colour, the annual Kheer Bhawani Mela has been the spiritual high point of Kashmiri Hindu tradition for centuries.

 It is a space where memory resists forgetting, where faith defies fear and where return is not merely physical but spiritual. For many, even a single visit to the shrine is an act of pilgrimage, penance and protest.

The temple at Tulmulla stands—sometimes crowded, often solitary—but always sacred.

And as long as even one devotee whispers a prayer under its Chinar canopy, the soul of the Kheer Bhawani Mela remains alive.

For over 35 years—and for centuries before that—faith in Ragnya Devi has endured. Through violence, through silence, and through every whispered prayer under foreign skies.

Because faith, unlike exile, is not temporary.

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Pakistan’s Ceaseless Provocations: Keeping the LoC Alive

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Pakistan’s Ceaseless Provocations: Keeping the LoC Alive
(Kashmir Rechords Report)

The recent escalation, particularly along the Line of Control (LoC) following Operation Sindoor—launched in retaliation to the brutal killing of 26 innocent  Tourists  by Pakistan-trained terrorists in Pahalgam, Kashmir, has once again brought into sharp focus a reality long known to the residents of border areas: The LoC is never truly quiet.

While national attention tends to spike during major incidents, for the civilians and security personnel along the frontier, such violence is, somehow, a part of daily life. Ceasefire or not, Pakistan has consistently kept the LoC “alive” through calibrated military provocations, infiltration attempts and cross-border shelling.

A Pattern of Violations Since the 1990s

The 1990s marked a turning point in the nature of Indo-Pak tensions along the LoC.  As Pakistan escalated its proxy war in Jammu and Kashmir, it adopted a dual strategy—supporting cross-border terrorism while using its regular forces to violate ceasefires and provoke Indian responses.

January 1991—Pak in a habit of keeping LoC Alive!

An archival news report dated January 23, 1991, preserved by Kashmir Rechords, provides evidence of this long-standing pattern. It refers to heavy Pakistani shelling in sensitive areas like Jhanghar, even as early as 1987–1988. Hundreds of bullets, shells and mortars were fired, prompting appropriate retaliation from Indian forces. Jhanghar, surrounded on three sides by Pakistani territory—with Kotli and Mirpur on the other side of the LoC in Pakistan Occupied Kashmir (PoK)—has remained a strategically critical and vulnerable target.

This report underscores that as early as the Zia-ul-Haq era, Pakistan was using cross-border firing as a cover for infiltrating militants. The 1987–1997 period saw routine use of this tactic, which would later become a hallmark of Pakistan’s approach to Jammu and Kashmir.

Why Pakistan Keeps the LoC Alive?

Pakistan’s strategy to keep the LoC active and volatile is not accidental. It is rooted in military utility, political necessity and psychological warfare. Several overlapping motives drive this calculated policy:

1. Cover for Infiltration

Frequent firing creates diversions for Indian security forces, allowing trained terrorists to slip across the LoC. It also masks movement along rugged terrain under the guise of military exchanges.

2. Demoralizing Civilians

Mortar and artillery shelling on villages is designed to spread panic, force displacement and create long-term instability. Yet, the people of these regions have continued to show unparalleled resilience in the face of such adversity.

3. Narrative Management and International Messaging

By keeping the region in a state of tension, Pakistan attempts to portray Kashmir as a disputed and unstable zone, hoping to attract international attention and sympathy.

4. Military Supremacy in Domestic Politics

For the Pakistani establishment—especially the army—a “live” LoC helps sustain its dominant political role. Tensions with India serve as a unifying distraction from domestic instability and economic failures.

5. Sabotaging Peace Initiatives

Historically, whenever backchannel diplomacy or bilateral talks gain traction, a sudden spike in ceasefire violations often follows. This indicates the entrenched opposition to peace within Pakistan’s security apparatus.

Circa 1991

Ceasefire in Name, Conflict in Practice

Despite multiple ceasefire agreements, the structural nature of Pakistan’s provocations over the past has remained consistent. Whether it is cross-border shelling, sniper attacks, or coordinated infiltration attempts, Pakistan continues to treat the LoC as an extension of its anti-India strategy.

The recent post-Operation Sindoor violation is not an aberration. It is a continuation of a long, calculated military doctrine that attempts to destabilize Jammu and Kashmir through persistent provocations. Yet, despite the cost and chaos, the people along the LoC stand firm—their courage matching the commitment of the Indian Army to safeguard national security.

Pakistan’s actions, rooted in insecurity and strategic desperation, must be seen for what they are: a refusal to accept peace as an option, and a willingness to use terror and tension as tools of statecraft. The response must be equally firm, clear-eyed and consistent.

Renu Bhatia’s Kashmiri Roots Echo in Campus Controversy

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Renu Bhatia’s Kashmiri Roots Echo in Campus Controversy
(Kashmir Rechords Report)

From fleeing militancy in Srinagar to triggering a national debate on free speech, the Haryana Women’s Commission chief draws strength—and scrutiny—from her past.— That is Kashmir.

Renu Bhatia, the Chairperson of the Haryana State Commission for Women, is at the centre of a storm following the arrest of Ashoka University Professor Ali Khan Mahmudabad—an action she initiated over his social media remarks related to the recent military operation Operation Sindoor. But behind this flashpoint is considered a deeper, more personal history: one that begins in Kashmir, where Bhatia was born and raised until conflict tore her world apart.

“My house was near Dal Gate in Srinagar,” she recalls. “We were among those families who lost everything in 1947, again in 1948, and finally had to flee in the 1990s.”

Born into a Punjabi-Kashmiri Hindu family, Renu Bhatia was a student at Presentation Convent in Srinagar before her family migrated to Dehradun in 1990 amid the exodus of Kashmiri Pandits. The memories of fear, flight and survival have never left her—and some say they now shape her sense of duty and justice.

Earlier this month, Renu  Bhatia filed a formal complaint against Prof. Mahmudabad, accusing him of “derogatory remarks against women officers” in the Indian Army and of “promoting communal disharmony”. The charges, under which he was arrested on May 19,2025, include sections related to public mischief and endangering national unity. The post in question, related to Operation Sindoor—a cross-border military action—has sparked a polarising national debate about free speech, academic freedom and political overreach.

But Renu Bhatia defends her actions staunchly. “I was doing my job. No one will be allowed to insult women, especially those serving the nation,” she said. When asked by mediapersons whether her own history with Kashmir had any influence on her response, Bhatia replied, “Of course Kashmir touches me. It is where I come from. But I acted purely as Chairperson of the Women’s Commission.”

Yet it is precisely that blend of personal memory and political authority that has made her a lightning rod. Critics accuse her of politicising the issue but her supporters argue that she has always been standing up for national honour and women’s dignity—values deeply rooted in her own past.

I am from Those Families who were killed, murderd during 1947–1948…

From Doordarshan to the BJP

Renu Bhatia’s journey from a displaced Kashmiri girl to a key political figure is not without precedent. In 1992, she began her career as a Doordarshan anchor, and in 2000, entered politics as a BJP councillor in Faridabad, eventually becoming Deputy Mayor. She has served as Women’s Commission chair since 2022 and is known for taking bold positions on gender-related cases, including a major harassment probe in Haryana’s Jind district.

“Bhajpa ki Benazir”

Dubbed “Bhajpa ki Benazir” for her 2008 portrayal of Benazir Bhutto in a short film, Bhatia says her political role model is the late Sushma Swaraj, who affectionately gave her the nickname.

Her actions, both praised and pilloried, cannot be separated from her Kashmiri identity, forged in loss and resilience. “If something happens in Kashmir, it touches me,” she says. And for better or worse, that touch now reverberates across the country.

From `Operation Sindoor’ to PoJK: India’s Next Move Unveiled at Launch of ‘The Kashmir Chronicles’

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From `Operation Sindoor’ to PoJK: India’s Next Move Unveiled at Launch of ‘The Kashmir Chronicles’

(Kashmir Rechords Exclusive)

Union Minister Dr Jitendra Singh signals bold roadmap for Kashmir, hails book by Dr Vijay K. Sazawal as a landmark in unbiased documentation of Valley’s turbulent journey

In a moment charged with symbolism and strategic clarity, Union Minister Dr Jitendra Singh dropped a political bombshell while releasing “The Kashmir Chronicles (1986–2023)”, a seminal work by Kashmir-born U.S.-based nuclear policy expert Dr Vijay K. Sazawal. At a packed auditorium at the Constitutional Club of India, New Delhi, Dr Singh declared that retrieving Pakistan-occupied Jammu and Kashmir (PoJK) could be the next major step in India’s Kashmir policy following the success of Operation Sindoor.

“From the abrogation of Article 370 to the Pulwama response, from decisive counter-terror strikes to the successful execution of Operation Sindoor — the trajectory is clear,” said Dr. Singh. “In Viksit Bharat 2047, reclaiming PoJK is not a dream but a goal.”

Operation Sindoor: A Turning Point

Crediting `Operation Sindoor’ with shifting India’s security discourse, Dr.Singh emphasized the freedom now granted to the Indian Armed Forces. “Our forces now have the autonomy to act on the ground with professional discretion, not political constraints,” he said. The operation, which neutralized several Pakistan-sponsored terrorist hideouts, is seen as a milestone in India’s counterterrorism strategy.

Dr Singh, who represents Jammu and Kashmir’s Udhampur in Parliament and has long been regarded as a key figure in shaping policy on the region, called ``Operation Sindoor’’ a “showcase of India’s modern warfare capabilities.”

A Book that Cuts Through the Fog of Bias

Turning to the book, “The Kashmir Chronicles,” Dr. Singh lauded Dr Sazawal’s impartial lens. “Unlike many self-proclaimed ‘Kashmir experts’ who peddle their agenda, this book stands out because it is written by someone who has lived the tragedy and studied it without prejudice.”

He added that the book’s strength lies in its dual perspective — both that of an insider and of an observer who views Kashmir from a distance. “Dr Sazawal, as a Kashmiri Pandit, writes not to appease, but to illuminate — using facts and figures, not fiction and feelings.”

The Forgotten Exodus, Remembered

In an emotional reflection, Dr Singh compared the 1990 exodus of Kashmiri Pandits to the Partition of 1947 — but said it was even more harrowing. “During Partition, populations moved due to the creation of a new nation. But the Kashmiri Pandits were made homeless within their own country,” he noted. “They left with no warning, no shelter, no destination.”

Sazawal’s Book: A Chronicle of Chaos and Courage

Dr Sazawal, who spoke extensively at the launch, described his book as a decades-long deep dive into the political, social and strategic unraveling of Kashmir. The volume chronicles Kashmir’s modern history from the rise of militancy post-1986, driven by Pakistan’s jihadi proxies, to the period of policy stagnation during India’s unstable 1990s.

“The 1990s were a lost decade,” he said, subtly referring to the lack of cohesive policy due to political instability at the Centre. “There was no long-term strategy for Kashmir during that time — just short-sighted firefighting.”

The book meticulously explores governance failures, ideological confusion and external manipulation that allowed terrorism to fester. Dr Sazawal also underlined how Western disengagement after the Soviet exit from Afghanistan gave Pakistan a free hand to destabilize Kashmir.

Voices from the Security Frontlines

Brig (Retd.) Brijesh Pandey, a seasoned veteran who served in Kashmir, offered a sobering military perspective. “It was not just about guns and bombs — it was about winning hearts and minds in a radicalized landscape,” he recalled. “Kashmir was a battlefield of perception as much as it was of insurgency.”

A War of Narratives, A Chronicle of Truth

Dr Jitendra Singh sharply criticized the ecosystem of writers and activists who, in his words, “pose as intellectuals while parroting anti-India narratives for global validation.” He asserted, “I would rather be a non-intellectual than a pawn of narrative warfare.”

Looking Ahead: A Message to the World

In closing, Dr Singh signaled that India’s Kashmir story is far from over — and the world must take note. “Operation Sindoor was a message to the enemies of peace. PoJK will be the next chapter. We’re not stopping until justice is served — to our people, our territory and our history.”

The Kashmir Chronicles is not just a book. It is a mirror to the past, a map to the future and a memoir of resilience — written by one who saw the Valley burn, lived its exodus and now, dares to tell the tale.

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