Ram Joo’s Lament for Sheep

Puj Waan
Kani Kadal
Srinagar
2008

As told by a grandaunt.

Ram Joo made his living in an odd way. He worked for municipality. He job was to visit slaughterhouses and stamp the dead animals with seals of approval in ink, declaring them fit or unfit for human consumption. A sensitive man, it is said the violence of his job eventually drove him mad. While stamping the dead sheep he took to singing to them, asking them:

Kata Kha’sh Kya’zi Kor’voy
Hai K’yah Gh’oom
Kata Mash Kosho’ya
Hai K’yah Gh’oomKata Kalas chuya doon
Hai K’yah Gh’oom

Sheep, why did they slay you?
Oh, what it did to me!
Sheep, have they sheared you?
Oh, what it did to me!
Sheep, is your head aching?
Oh, what it did to me!

The neighbourhood kids took to teasing him with the same lines. A sensitive man, it is said the experience eventually made him a saint. Around Habba Kadal area, he came to be known as Ram Joo Tabardar – Ram Joo the Woodcutter.

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A note on an interesting word and a phenomena. Picked from an Uncle.

Slaughterhouses and the areas around them tend to have a peculiar smell that may offend most people visiting. But the people living in the area never notice it. In Srinagar, slaughter houses were around Chotta Bazaar area. The people living in that area never noticed the smell. They had developed a gaenz’nas – meaning their nose had got numb to the stink.

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Aside: Earlier this year caught one of the most famous documentaries on the subject of animal slaughter, considered a milestone in the history of realistic documentary film making, ‘Le Sang des BĂȘtes’ by Georges Franju (Blood of the Beasts, French, 1949). [link, avoid if you are too sensitive]. A film that isn’t completely repulsive because it wasn’t made in color. It is not known if any saints were born in France after the film came out.

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Complete song added by Narinder Safaya, Ram Joo’s grandson. He adds [via FB]:

He [Ram Joo] had joined Srinagar Municipality around 1920. He was happily married, sired 4 children , three sons and one daughter. He worked as sanitary inspector for fifteen years. He was a spiritual person. He abandoned the job for reason stated by you. For this he was also teased as Ram Joo Maskas. He abandoned his family. His wife probably died of tuberculosis the same year when Kamla Nehru succumbed to T B in Switzerland [1936]. It said in our family she died of “HeH”. His children were taken care of his younger brother.Pt Shyam Lal Safaya (Taberdar) . We are from Chinkral Mohalla are known as Taberdars. My great great great grandfather Pt. Ganesh Dass Safaya got the nickname Taberdar as he had a partner who was Taberdar and he had been taken by him as partner in supply of fire wood business to the city dwellers through river by boats known as Bahech [Cargo boats]. In 1960 or 61 when I was 8/9 years old I remember Ram Joo came one day,  took tea and left. For five years we could not trace him. Ultimately my father traced him living in Rock Temple Tiruchirapalli.

1.Four days before Nirwana 2.During his eight years stay at Rock Temple, Tricinapali, T.N.

After return from Tricy.TN.

The house at Chinkral Mohalla

Story of the house by Narinder Safaya:

Taberdar house at Chinkral Mohalla. It is about 200 years old. One Pandit Sukh Ram Safaya was a minister with one of the Afghan Rulers. He had a sister who was married to son of a big landlord in Marraz (now district Anant nag). The woman was very beautifully. From this marriage she had a son. The local Afghan governor of the area had an eye on her.  For protection, she was sent in the dark of night by her husband to her brother’s house. Her husband was killed by the said local governor. As Sukh Ram Safaya was very influential revenue collector, nothing bad happened to him. The woman stayed with the brother after being widowed. The child, Nank Chand, grew up under the protection of his maternal uncle and as such came to be known as Nank Chand Safaya. His uncle gave this house to him. Nank chand’s son was Pandit.Ganesh Dass Safaya Taberdar, grand father of Swami Ram Joo Taberdar. In the last decade of nineteenth century, the upper storey got gutted and was rebuild by Pandit.Ganesh Dass. We added a floor to it in 1970 and changed the roof to tin from birch and soil. From our kani we could see ring of mountains which cover the entire valley.

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Rituals in Death

I picked lot of things from my grandfather, including a love for books. In death, he offered me some bits about the death rituals of Kashmiri Pandits. He also gave me a fear. Although he read a lot, he remembered little. And in the end he forgot everything. Because I too forget, I write…

Daddy and Badi Mummy clearing snow. Winter 1988. Srinagar.
With his youngest daughter-in-law and youngest grandchild.
21,  July 2013. Jammu
Mourning: the house is essential divided into two parts. One section for women and one for men. Frequent wailing sounds can be heard for women’s side. In the men side there is mostly talk of bitter sweet past, sorry present and doomed future. 

5th August. 2013. Shakti Nagar Cremation Ground, Jammu. 

5th day
We go to the cremation ground to collect his bones and ashes. Among the bones is a bone known among Pandits as Porush (Man). It is part of upper vertebral column. The bone holds a special meaning as in its shape it is said to resemble a sleeping man, a symbol of departed body. While placing the body on pyre special care is taken by putting in in right posture to ensure that the Porush remains intact after burning.

Cleaning of the spot by sons
The spot as it is left by locals of Jammu – the Hindu Dogras
The spot as it is left by Pandits. Honey, sweets and candy is left
(possibly so that ants can do rest of the cleaning)
White radish or Mooli is an absolute essential part of the 5th day ceremony
 and is a must offering for the departed on this day. 
Mahakal Bhairava and his dog (s) at Cremation Ground

Still Day 5.
Ghat on Chenab river. Akhnoor.
Site for immersing the ashes.

In older times, in Kashmir, ashes were sometimes kept buried in a wall of the house till they could be immensed at Gangbal Lake in September.  Or, at Shadipur.
Pandit ji is a lot miffed when he finds out one of the daughter-in-laws is also present for the ceremony. It is pointed out to him that she took care of him like a daughter.  He says Kashmiri women come from the clan of Nagas, the snakes. Hence that headdress. Hence the separation.
Father and uncles remember Pandit ji as a haughty little kid growing up in lanes around Habba Kadal. Of course, his indignations are ignored. He believes in rules of Manu. He believes Kashmiris may be Jews, may be even Russian. He believes.  
Prasadh at the end of the ceremony. Walnut.

Day 10.
The departed is a Preta till it becomes a Pitr on completion of all the rites and joins the realm of previous Pitrs. A process that takes a year. The main rituals last for 13 days. There are talks among Kashmiri Pandits that 13 is becoming too difficult to manage. Working people can’t be home for 13 days, that it should be reduced to 4. But the old guards and priests don’t agree. 

Garuda Purana is remembered and recited.

Hindu afterlife Punishments given in Garuda Purana.
A poster found at a little shop in Jammu.  Febuary 2012.
Mother tells me punishment for those who waste salt is that they pick you up by your eyelashes.
An interesting custom on this day has the sons walking in between rows of relatives lined up on two sides. The relatives are supposed to put money in their pockets discreetly as they walk past. In a way they help them bear the cost of feast for relatives that follows the next day. 

Meat being prepared. 
In Kashmiri tradition if the meat is not prepared on this day then no meat can be prepared for next 5-6 months. So meat is prepared.

The cook was earlier worried because a relative of his was badly injured in a recent earthquake in his hometown Kistwar. By the end of the day, he is worried because there is news of communal disturbances in his town. By evening the disturbance spreads to Jammu. Mahaul goes Kharaab. In evening I go out to city to get some more Mooli from Mandi but return back half way because there are gangs on bikes roaming around with knives.

Evening feast. The Pandit ji also eats meat. 
Day 11. Army is out on the streets. The cook doesn’t come. Aunts take charge of cooking.

The news in local paper is confusing. All it talks about is ‘majority community’ and ‘minority community’. If you don’t know the demographics of the area, you are forced to imagine who killed whom.

When the last ceremony is over and the Pandit ji leaves, a token pebble is thrown at him as he crossed the main gate…probably so that he does not return soon.

In none of these ceremonies is my grandmother involved. She was married to the man for about 64 years.

Day 12.

The entire city is shut. Early morning, I start out on a long walk to airport with father to catch my flight out of a trishanku’ian town.

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January 17, 2014

It’s been six months. Today, we cook fish in dinner,  offer it to the dead and feast. Pandits call it the day of ‘till‘. 

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