P.K. Mattoo shares some interesting images from the exhibition held in Delhi in August titled “Picturing a Century: Mahatta Studio and history of Photography in India, 1915-2015″ [link]
Gandhi at the hospital of Dr. Shamboo Nath Peshin
3rd August, 1947
Nehru in Srinagar with Sheikh Mohd Abdullah (members of NC) and Abdul Ghaffar Khan
Contributed by my Mamaji, Roshan Lal Das. Lots of personal history and great insight on how a house was built in Kashmir. This is part two of A House in Kralkhod, a series in which he remembers all the houses he has lived in and built.
We sold our ancestral home of Kralkhod in 1975. Some of our heirlooms had to be left behind as back then I felt these things to be useless. I still regret it. One of the heirlooms was a large stone mortar (known as kanz in Kashmiri) along-with a large wooden pestle(moohul). Ladies of earlier generation used to pound rice in mortar. We had large wooden container too in which we stored grains. We called it Ganjeen. We also had wooden bookcase with a sliding top. A broken gramophone with a broken trumpet too was left behind. We also left a stone grinder which was used to grind millet right until till 1950s. Although these heirlooms were heavy and large, but these were worth keeping for. I still regret it.
Anyhow, we left Kralkhod and took up a rented accommodation in Chanapora area (henceforth to be called Chhanpore in the write-up, as we used to say in Kashmiri. Chanapora literally means locality of Carpenters). This was a large house with lot of open land around it. The house had recently been built by a deputy superintendent of police and he charged us a hefty sum as rent. I would wonder as to how he could build such a huge mansion unless he had inherited a large sum of money, which was less likely. Later, I came to know that he was under suspension as he had earned lot of ill wealth while he being posted in Srinagar airport security. He would allow free flow of illicit drugs by smugglers. Later, he got himself reinstated due to his close proximity with the then home minister of the state. While living in this house, we started work on the new house.
We had a small plot in Chhanpore which had been allotted to us by the government. From a large plot of about 4000 sq.ft in Kralkhod, we came down to 1800 sq.ft in Chhanpore. The construction in suburbs had meanwhile changed considerably. Gone were the days of mud plaster, wooden beams and lime. I was confused as to what I should do. There was no one to guide me. I finally approached my uncle who had retired as a civil engineer a decade earlier.There was no system of consulting architects.T he mason decided everything. However, my uncle gave him proper instructions.
We dug up nearly four feet for laying the plinth. Meanwhile, I was asked to buy stones from Pandrethan area near Shankracharya hills. Since hundreds of years, a number of quarries existed at the foot of hills of Shankracharya hills in northeast of Srinagar. I was asked to procure rubbad stones from this quarry. I was advised to sit in a truck to see the stones being loaded in front of me. I was taken almost a kilometre up into the artificial path created by hundred years of constant quarrying. It was explained to me that rubbad stones are named because these are soft and easy to break. These stones are mainly used as fillers. The outer walls were built in stronger quartzite stones known in local lingo as fundai stones. These have bluish hue and are mainly available in Zewan area (known in historical times as Jayawana after the king Jayapida). The corners of the plinth were built in deewri stones, the chiseled stones available in Pantachoke area. The stone cutters of Pantachoke have been doing chiseling of stones right from hindu period when they carved idols. These days they mostly carve names in tombstones for Muslim graves. We purchased almost a dozen load-full of trucks. While unloading I surprised to see that a number of fandai stones had deep impressions of marine arthropods known as crustaceans in zoological terms.I enquired from a palaeontologist friend. He confirmed my observations. This fact compounded my belief that Kashmir valley was indeed a deep lake during geological epochs much before man made it his abode.
The labourers then sorted out small stones and filled the bottom most layer of the plinth with these. The upper layers were filled with larger stones. In the meanwhile, I was asked to fetch sand trucks from Sindh (not connected with Sindh river or Indus revier). When I asked my uncle as to why sand from Sindh nallah when I could easily get sand from nearby Doodh Gunga river, my uncle replied that the sand from Sindh nallah was having larger grains with less of clay sticking to it. Moreover, the sand grains of Sindh are a bit lustrous. Also, these grains bind better with cement.
After dispatching the sand trucks, I took a trip to Kondhbal, a village in Ganderbal tehsil famous for its special kind of lime (kondha in Kashmiri means lime). I had been directed by my uncle to purchase lime only from Kondhabal. I was surprised to see whole of the village as if painted in white. The living huts were situated just adjacent to the lime quarries. The people including women moved around with smudges of lime on their faces and clothes. Comparing the lime of of Kondhabal village to the ones available in the market, I was amazed over its far better quality
The plinth was filled with a lime and surkhi (brick powder) mix. Rabad stones were arranged haphazardly over the top layers. When the stone layers reached the ground level the Fandai stones were laid were laid over these and fixed with cement. The chiseled stones of Pantachok were laid at the corners which gave a decent look to the plinth.
After plinth reached a height of 4 feet, I was told that a DPC layer was to be put over the top layer of the plinth. I had heard the name DPC for he first time. I was told that DPC meant ‘Damp Proof Coating’ and it was usually laid along with iron rods.
Upon searching for iron rods in market, one dealer offered me steel rods which he had saved from a much earlier stock from a Tata steel distributor. The stuff was real good but it was a labour intensive exercise to break open these rods. It was not like the TMT rods available these days, but the exercise was worth it as we found it later.
After laying the DPC, we waited about a week so as to allow it to dry.
Later, I was told that that I should build pillars and fill the gaps with a singular layered bricks known in local lingo as Bagal. The walls were laid in mud but the lentils were laid in cement. Meanwhile, the plinth was filled up with the earth which had been dug up earlier during laying of plinth.
I was asked to look for timber which had to be used for building window frames and for supporting the upcoming slab. I had no idea about timber measurements of timber. I learnt that timber in the form of joinery is sold in cubic feet and the planks are sold in square feet. There is a great disadvantage in buying wood in Kashmir as it does not dry in cold climate for months together. I hear that these days it is is heated artificially and treated chemically.The joinery was used as a scaffolding and the planks were laid to spread over these. After spreading a network of steel rods over the wooden planks, I was asked to procure truckloads of small round pebbles from Ganderbal town situated over the Sind Nalla. I asked my Uncle as why I had to buy round pebbles and why not crushed stones (Bajri). I was told that the pebbles make better slab. Next day we collected nearly 20 labourers and work was started. We made a partially dry slurry(unlike the ones made these days which is mostly wet). We were done by 6 p.m. and we had made only 4 inches thick slab unlike others houses which were usuallu 6 inches thick. This must have been one of the few slabs in Kashmir which was 4”thick. We found it later that many 6” slabs developed cracks during winters.
It was turn to build a roof. Tin roofs are the norm in Kashmir since last fifty years. By early seventies, the tin roofs had evolved into various shapes. Our expert carpenter, Luqmaan Shaan suggested me to build either a Rushian Baam (‘Baam’ in Kashmiri means ‘Roof’) or a Star Baam.
In Rushian baam, space was left in the middle to build a small sunshine attic or what we call as cats attic – Brair Kani. In the case of Star Baam, curved eaves were built on the corners so as to give a star like shape to the roof. Since we were running short of money, I asked Luqmaan to build a simple roof. A network of joineries was created by using the scaffoldings used earlier to support the slab. The scaffoldings were not available on rent those days.
After completing the superstructure, we moved onto making the staircase. Earlier,we kashmiris were used to having almost 8 foot wide corridors which led to our rooms. With the shrinking of living space, need for optimum utilisation of space was felt and it was difficult to create space for staircase. So, within 5 ft. of corridor, we had to build a semi-spiral staircase giving a flat base at the turnaround. It is known as chaand in local lingo.
After stairs, we started work on flooring the house .One of my cousins suggested that we should use ‘chips’ for the floor of corridor. I was amazed by it for it was a new thing for us. We did it and for the first time I saw white cement. The labourers got some different kinds and different numbered grinding stones. They rubbed on and on till a smooth finish was obtained, till it emitted a lustre.
After completion of bathrooms, we dug a hole in the near vicinity so as to build a soakage pit. In Jammu and Kashmir very few families dug soakage pits as we were only familiar with open drains which made everyone susceptible to vector infections.
Thus ends the story of my second house which I had to leave in 1985 in very peculiar circumstances.
The present house which I am living in Jammu is my 4th one.
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Mamaji had sent me this write-up back in 2012, but I asked him to send a photograph of the house to go along with the write-up. Seems, there are none. The house was burnt down in October 1990. A photograph of the burnt house was used for making insurance claim. But, there are no photographs remaining now, as it was lost due to memory corruption of a Disk drive.
In an old family album, found a photograph from 1985 of my family’s visit to the Chanapora house, my matamal.
-0- Update January 19, 2019
The place where stood my massi’s house in Chanpora, Srinagar. My matamaal, burnt down in mid 90s, sold a year later. The initial offers for the house was about 9-10 lakh. It was a house built in around 1975 at an upcoming new suburb after selling the ancestral house at Kralkhod in interior old Srinagar. The dealers kept showing up frequently. After the house was burnt down (a pic had appeared in some paper). It went for about 3 lakh. When my massi went to collect the money for the house, the buyer said he was 10000 short. The “Deal” still happened. And they say it was Kashmiri Pandits who were settings their own houses on fire for insurance money. The greedy scheming pandits. I try to imagine my Massi, a single mother, going back to Kashmir, paying some Kashmiri Muslim to set her house on fire. Horror. A few years ago, I saw the image of the new house that stands in its place. I thought it was my Mama’s house, which was in same area but a different location. Last month, after talking to massi I realized it is in fact the place where her house was. My memories have stated to jumble. In 1990, I promised myself I would remember everything. I thought it all meant something. That I might need these memories someday. But, you can’t save it all. Every 7 years human body sheds all its cells and the cells are reborn. Perhaps, even as the cells in brain are reborn, the nature of memories change. The cells in my body have been reborn at least 3 times since 1990. Some memories are lost, some freshly remembered and some memories are assigned new meanings. I remember, back them, in mid-90s, I had a recurring nightmare, probably triggered by the news that the house had been burnt down or was sold. In sleep, being stuck in the brair-kani, cat’s attic of my matamaal, hearing azaans, or sounds that seem like azaans, getting louder, a dark shadow approaching, walls disappearing, the house disintegrating, brick by brick turning into a mosque with a piece of moon at the top of the attic. Some nightmares they do come true. A few years back I saw the image of the house that stands there, it is house painted green. My memory of the house, my matamaal is now painted green, a peaceful pious green.
A few pages from some rare old books in Persian, Sanskrit, Sharda, Urdu and Kashmiri. Shared with SearchKashmir by Anupama Tiku Dhar from personal family collection belonging to her grandfather. Some of them are handwritten. Offers a peek into reading habits of Kashmiris about hundred years ago. Interestingly, a bunch of these books were published in Lahore which was back then an educational hub for Kashmiris. This was a period when Sharda script was well past its prime, Persian was in decline, Urdu was on the rise, Sanskrit was getting revived under State patronage and their were signs English was going to be the language of future.
Anupama writes:
In 2003 when my late maternal grandfather Pandit Jia Lal Khushoo’s ancestral home at Exchange Road, Srinagar was sold, his vast collection of books also had to be appropriately disposed. The books included discourses in English on History, Literature, Indian Philosophy, Religion, bound copies of periodicals as well as some printed books in Persian/Urdu and hand-bound manuscripts in Persian, Urdu and Sharda. The Urdu and Persian manuscripts were rendered in beautiful calligraphy by Pandit Shridhar Khushoo, who was Pandit Jia Lal Khushoo’s grandfather. My grandfather himself was an avid reader proficient in English, Hindi, Kashmiri, Urdu and Sharda. He retired as the Chief Conservator of Forests, J&K.
The books in English were donated to the Jammu University Library as per the family’s decision. Those in Persian, Urdu and Sharda were retained to be gifted to a more suitable recipient. They were kept in storage with my mother in Pune, on behalf of the Khushoo clan. When I learnt about the existence of these rare works recently, I inspected them. I am not literate in Persian, Urdu or Sharda but my grandfather had fortunately annotated each of them in English. This led me to realize that these books were most suited for an institution like the Bhandarkar Oriental Research Institute, Pune. They are now in the process of being formally handed over to the Institute.
Information about the books was provided by various readers of FB: SearchKashmir, particularly Ayaz Rasool Nazki and Ovais Ahmad.
All the info. is compiled below:
Dewan-i-Hafiz published by Munshi Nawal Kishore Press Nawal Kishore was based in Lucknow.
Published books in Persian/Urdu including those by Chakbast/Sarshar etc.
Shivalagan and Valmiki Ramayan in Kashmiri ( in Urdu/Persian) from a copy by calligrapher Pandit Shridhar Khushoo.
Srimad Bhagwat Gita in Urdu , (Ganpat Karit ? ) Doesnt give the name of translator.
A Bhagwat Geeta by a Kashmiri gentleman, Madan, done in early 20th century, was praised by likes of Allama Iqbal and Tej Bahadur Sapru.
Back of the same book
It was published at ‘Gulzar-e-Hind’ Press in Lahore under the supervision of Munshi Gulzar Muhammad, Manager of the press. Published as desired by Haji Chiragudin, Sirajudin, Booksellers , Lahore, Bazar Kashmiri.
Sikandarnama in Persian, handwritten by Pandit Shridhar Khushoo
Top of the front cover has “Om Shri Ganesha Nama” while the lower half glorifies Allah and offers supplication to Prophet Muhammad.
Translation of Mahabharata in Urdu by Malik-u-sho’arā (Poet Laureate) Munshi Dwarka Prashad (Nom de plume – Ufaq Lakhnavi). Published posthumously by M/S Lala Ram Dutta Mal and sons from Kashi Ram Press Lahore. 1926.
A page from ‘Kashmiri (?) Mousiqui’ (Soofiana Kalaam) in Persian.
Handwritten by Pt. Shridhar Khushoo.
[Input by Amir Hosein Pourjavady on FB]:
Left page is about the right time of performing each ragas and raginies.
The right page also contains the famous poem by Zahuri Torshizi [?], written by a Shi’i Muslim since the author is talking about Shi’i ritual of Muharram. The books is probably a 19th century Nawabi musical treatise written in Lucknow.
A page from ‘Dashmas Kandas’ (90 Adhayas) of Bhagwat Gita in Persian handwritten by Pandit Shridhar Khushoo.
Probably one of the 5 from Nizami’s ‘Khamsa of Nizami’, probably the story of Sassanian Prince Bahram Gore titled “Haft Paikar”
‘Bhagwat Gita’ in Sharda script[?]
Vishnu Pooja’ in Sharda script
A page from ‘Shiv Pooja’, tantrik text.
‘Brihat Shiva Pooja’, tantrik text.
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Interesting that while comments on Persian and Urdu texts arrived within hours of posting them to Facebook, Sharda and Sanskrit texts remained without comment and details.
A retired major General of Indian Army presented this group photograph to me recently and it took us about a week to identify most of the persons by consulting a number of common relations and studying old photographs in possession of a number of KP families. The picture was taken sometime between 1916-20 on the occasion of the marriage of Lt.Jagan Nath Koul [Nagari]
Standing Back Row (from left): 1. Mahadev Ram, 2. Unidentified, probably a domestic employee. 3. Sham Lal Koul [Nagari] 1900-1943 acting curator of Shri Pratap Museum Srinagar. 4. Shambu Nath Nagari -landholder and businessman, 5. Probably a domestic employee , the baby in his lap is D.P. Dhar planning minister in Indra Gandhi’s cabinet and latter Indian Ambassador to then Soviet Union. 6 Pritvi Nath Bhan, 7 Kashi Nath Bhan
Sitting on Chairs (from left)
1. Chanda Jigri
2, Jagan Nath Koul[ Nagari] the bridegroom.
3 Praba Bhan
4 B.N.Munshi 1st secretary of J&K Public service commission
Shared by Beth Watson via email. She writes, “A painting by G. Strahan. It was given to my Great Grandfather Rev.William Morrison in 1898. The painting is of Sonear Nag Lake- Kashmir.”
Colonel Geoffrey Strahan (1839-1916 was Deputy Surveyor General, Trigonometrical Branch. Although there is a spring named Sonar Nag in Kashmir (Shall Mohallah at Waripora, Pehlipora, Shopian), this looks like famous Sheshnag Lake.
A page from Hindi edition (by Manoj Publications) of Mirza Mohammad Hadi Ruswa‘s classic urdu novel ‘Umrao Jan Ada‘ (1899), a memoir of a courtesan of mid-19th century Lucknow.
Lines as mentioned in the english translation from 1970 by Khushwant Singh/M.A. Husaini
There is reference to Kashmiri Bhands in that page. In another instance, the bhands are mentioned in the part about ‘Mutineers’ of 1857. Kashmiri Bhands were entertaining the mutineers.
The page also mentions ‘Dilaram’s Baradari’.
For Kashmiri Pandits of Lucknow, the fact that British survived the rising of 1857 proved a blessing for Pandit had shifted the loyalties from Nawabs to British flag. And for this support they were duly awarded.
Dilaram’s Baradari: Rai Dila Ram, was Chakladar [district administrator] of Tandiaon (in Awadh). He son was Shiv Nath Kaul, who was given chakladri of Unao for not supporting the rebels in 1857. He was at the time the only Kashmiri Pandit taluqdar in Awadh. After his death in 1890, his estate was inherited by his widow Jagat Rani, and the British gave a grant of 4,952 rupees. Using the money they purchased land in Unao and Lucknow. Henny Sender writes in ‘The Kashmiri Pandits: a study of cultural choice in North India’ (1988), ‘Shiv Nath’s son, Sham Sunder Nath, became the community’s biggest zamindar, an enormous mansion was constructed in the Chaupation [Chaupatiyan] area of Lucknow known as Dilaram Bara Dari (referring to twelve doors of the residence) with a hall in which mushairas were held.’
From what I could gather there was also something called ‘Dilaram Palace’ in Lucknow.
Shared by Rohit Mattoo from personal collection of his ‘in-laws’.
All India Kashmiri Pandit Mushaira
Held at Ratan Bagh, Lahore, on the occasion of the Golden Jubilee Celebration of the K.P.A. Lahore.
29.12.40
Standing:- Pt. Dina Nath Raina [Grandfather of Rohit Mattoo’s wife]
Sitting:- Pt. Ratan Mohan Nath Zutshi “Khar”, Pt. Rajindra Prashad Atal “Shaiq” Pt. Tribhuwan Nath Zutshi “Zar”, Dewan Pt. Radha Nath Kaul “Gulshan”, Raja Sir Daya Kishen Kaul (President), Raja Narindra Nath Raina, Pt. Amar Nath Madan “Sahir”, Pt. Sarup Narain Raina “Aiman”, Pt. Brijmohan Nath Wanchoo “Razwan”.
J.S. PUN & BROS,
Chowk Market, The Mall, Lahore
[Stories of quite a few of these Pandits of Lahore is given in ‘The Kashmiri Pandits: a study of cultural choice in North India’ (1988), check page 202]
A community photograph of the members of the Biradari assembled at Rattan Bagh, Lahore to celebrate the Nauroz and the Jubilee of Raja and Rani Narendra Nath Sahib’s wedding, 14th April, 1940.
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Notes:
Diwan Narendra Nath Raina, son of Ajodhia Prasad, son of Ganga Ram(1800-70), son of Kishen Das, “who walked down from Srinagar to Banaras following the establishment of Afghan regime in Kashmir”.
Kashmiri Pandit community formed in Lahore primarily because of Ganga Ram who in Ranjit Singh’s court, “As custodian of the official records[…] practically controlled the whole administrative machinery.”
Compared to the other Kashmirs Pandit circles, biradiris, that came up in other parts of India, the Lahoris seemed to be more on the progressive side:
“The rationality of the Lahore Pandits seemed to be further confirmed by the lack of controversy when Prithvi Nath Razdan set out from Lahore to pursue his studies in England. The community did bot oppose it and in fact encouraged it.'”
Guest post by Sakshi Kaul Dhar about visiting her ancestral home and pieces she retrieved.
The house was constructed by my Great Grandfather Tara Chand Thass and was completed in June of year 1924. We called it “Thass Mansion”.
Tara Chand Dhar was married to Posh Kuj who belonged to Kathlishwar area of Srinagar . Together they had nine children – six sons and three daughters – among them my grandfather, Kashi Nath Thass was the eldest.
Tara Chand Thass ‘Dhar’ and Posh Kuj
I am Kashmiri, born and brought up in Delhi, but even then haven’t been able to cut my umbilical cord with a place my father and grandfather were born.
I visited this house for the first time in 2012. Locating a house without a House Number can be hell of a difficult task in Srinagar now. And whose house should you say when they ask you the name of the owner of the House. A proud and naive me, in my insanity and emotional state/euphoria declared, ‘ It’s my House …. I am the Makan Malik.’
Nearly all families had moved out of the house before the breakout of militancy as the house was proving to be small for expanding families of six sons.
One of my Uncle’s still lives in some of the rooms in the house. A couple of rooms are rented.
The furniture and the other fixtures were taken out during the period when no one was in the house at the peak of militancy. There is nothing much left in the house except for papers, photographs, old letters etc which were of no economic value for any one who ransacked the place.
It’s nearly a three floor house. After first floor, all you find is papers lying everywhere and of course bats and the smell of dead rats. It took me almost three hours to sift through the dust and newspapers looking for things that meant something.
There were note books of my cousins, engineering project reports of my cousin who was in REC, Srinagar in the late eighties. Letters of my uncles and aunts filled with love, complaints, their joys and sorrows. Bills. The report cards of my cousin, which he surely did not want me to bring back.
Things I found scattered around and brought back:
Letters from year 1929 about my Grandfather Pt. Kashi Nath’s training at Government School of Engineering, Rasul, Panjab [now in Pakistan] as an Overseer [Avarseer, as we say in Kashmir].
Pt. Kashi Nath Dhar Thass [seated first from right] as part of Football team.
Government School of Engineering, Rasul. 1930
The English Guy in the middle is C.E. Blaker, Principal of the School
My Grandfather Kashi Nath Thass was married to Kamlawati Kaul, daughter of Master Shanker Pandit, the famous Head Master of Biscoe School.
C. E Tyndale Biscoe wrote about Shaker Pandit, “I must express my thanks to my Headmaster Shanker Pandit BA who has allowed me to draw upon his knowledge of ancient history , and of various rites and ceremonies , both of Hindus and Muslims , with respect to birth, death, marriage etc. What my friend Shanker does not know concerning his country is not worth knowing. He remained Head master for 40 years in the school. A very successful teacher in the classroom, but as a leader in all social services for the welfare of his country , he was superb. ”
I found this picture of Shanker Pandit lying on the floor as if it was waiting for me to pick it up.
Picture was taken on November 14, 1946. Biscoe School, Srinagar.
Found on 17th October, 2012
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My father was born in “Thass Mansion”. I lost him very early in my life. This House represent’s his birth to me. Hence the house seems to me like a harbinger of my birth, which was to follow. This house or rather home just reminds me that although he may not be here with me , the home where he was born (even though is miles away from Delhi) is overlooking me .
I may not be able to frequently walk on the roads that they walked or see the places they saw, but I know some where there exists a place…my father’s birth place: Sathoo, Barbarshah, Srinagar , KMR.
Although the house is now old and crumbling , we still have not sold it. Like all Kashmiris, may be some where we still hope and nurture the dream of returning back to the valley some day. We have lost many near and dear ones in the family. We all are now scattered all over the Globe. Unfortunately, we could not hold on to lives but the home is what we have physically held on .
Sometimes Kashmir seems as though slipping from my hands… The fear that I may not be able to go back again….The fear that I may not be able to see it again. Sometimes I think may be ours is the last generation that holds on to Kashmir in our heads as Home…. The place we belong to.
I don’t know what will happen of Kashmir (The Physical Land) amidst political uncertainty and religious fanaticism…but I don’t want to lose the stories and emotions of my people – The Kashmiri Pandits. I don’t want their lives and stories to be buried under the debris like their homes are.