Window Gazing in Kashmir

A Window Gazer. Kralkhod. 2008.

Guest post by Arun Jalali. 



Dear friends, let me remind you of a very cheesy past-time activity that we all indulged in with great passion growing up at downtown Srinagar; Window Gazing.

Before I begin, I want to admit, to the hard fact that the second inference of “window gazing” dawned on me only after migration to Delhi. I realized that these parts staring at someones window amounted to  an “uncultured act”  and something that ought to be corrected immediately .

But back home in Srinagar our window gazing was entirely of the reverse nature; Whenever we needed  a break, we would just sit and gaze out  from inside the window and appreciate the passing life of the day.  It was an art form. For older folks, it must have been akin to meditation.

Before I  attempt to dwell further into the subject, allow me to recreate the scene, that made Gazing-out a passionate act filled with the experience that left us with a feeling of connection and appreciation, of love rooted in the neighborhood.

Need for Gazing out:

It is said that Finnish people, the people who gave us Nokia, were prompted to mobile communications simply for the reason that harsh winters would otherwise prevent physical interaction. We in Kashmir perhaps as a society must have been in similar frame of mind when as a solution we indulged in “Window Gazing” as  the medium of communication.

The Act:

Memories of a typical “Window Gazing” for us would today read something like following:

  1. Observing the pedestrians.
  2. If your house be on a river bank, watching the river flow and the boats.
  3. Listening to Radio Commentary for better reception would always be better near the window.
  4. Watching the snow fall.
  5. Watching a neighborhood fight.
  6. If you be ill and parents not letting you to go out; a consolation would be  a view through the window of friends playing in the angun, yard.
  7. Watching old men and women passing their days.
  8. Making important announcements and listening to important announcements.
  9. During lunch time – Vidya Bhavan class mates would “window gaze” across the river to see the activities of girls college; back benchers had the premium view.
  10. List is endless …..

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To this list I would like to add a memory shared by my father. Sometimes, he used to sit on the window to watch Katij (Barn Swallow) chase and evade passing cars and people.

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Update: Additional Input and a beautiful old photograph from D.N. Kaul Ji shared via email by Arun Jalali Ji. ‘Buethuk dari- dakas’ is a term that I too have heard from my elders but only now I understand its meaning.

There used to be various types of windows in a Kashmiri pandit’s house.

1. Front Facade Windows – These windows would open to the common or slightly bifurcated compounds of cluster of neighbour’s houses. The window ledges were designed to maintain the height of window size to suite a normal adult to rest his/her arms on window frame while sitting over there. While as, a child guard (Dum-dier) was also fixed. The window ledge were well furnished to make the sitting comfortable for the long sittings. The window gazing from front facade windows were not apprehended as peeping or probing, Because all neighbours around had already recognized it at the back of their mind. Knowingly or unknowingly these windows were used for many purposes:

a. Security purpose (a vigil) – as was required.

b. Keeping eye on visitors or tresspasser and any day to day activities, in any of the neighbours’ house – for good intentions or in some cases for inquisitiveness.

c. For spitting, coughing out or creating hullabaloo, to dilute the quietness of winter hours (which used to be very depressing at times).

d. Window gazing was very beneficial to older persons to keep their blood pressure under control.

2. Back Facade Windows – These windows at the back of the houses were generally opening to either a street (Kocha) or far neighbours’ house. Gazing from these windows of course would not be etiquette. Generally gentlemen would not gaze from these windows. It was done very rarely and only when actually need be. Yes if young boys or girls would be caught gazing, they would be scolded by elders ( buethuk dari- dakas).

3. Windows at the upper story’s Cantilever (Dubb Deir ) – Gazing from these windows was for panorama. One would gaze at far away house, street, like in Srinagar-Jehlem or Kutt Koal River. One would gaze at stars or moon -faraway snow Cladded Mountains, roofs of other houses.

4. Wogha (Roshan dan)- These used to be very small window on a height, not easily reachable

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Kashmiri Folktale: Junky and the Dead Crow

In response to my previous post about short diminutive old Kashmiri women, Man Mohan Munshi Ji recalled an old Kashmiri folktale/song told to him as a kid by his grandmother and mother.


The story goes like this: A crow and a Shod [marijuana addict] were friends and they planned a picnic, got some mutton and cooked it in a lej [Kashmiri pot] on the bank of a stream. Shoda asked the crow to keep watch till he returned after having a wash.The crow out of curiosity lifted the lid [anuit] of the lej but unfortunately fell inside the cooking pot with the lid closed on him. When the Shoda returned he thought that the crow has consumed the mutton and run away. But, when he lifted the lid he saw the dead crow floating along with mutton pieces in the gravy. He was grief-stricken at the loss of his friend and as a sign of mourning shaved off his beard. The stream learning the reason for Shoda’s missing beard dried its water. A deer who came to take water dropped one of its antlers in sympathy. A tree under which the deer used to feed also dropped its branch. A calf also used to come to feed under the tree and after hearing the tragic death of the crow, dropped its tail. The cow after hearing the story from the calf, dried her udder. The milkman in sympathy for the crow cut his finger. His wife after hearing the tragic story, started crying and cut her arm. Then, a camel passed by and after hearing the complete story said, “Both Shoda as well as the crow got what they deserved. Rest of you are fools. What did you gain by doing silly things?”


Here are the Kashmiri lyrics and a translation.



Shoda legeji kaw gow


Crow fell in Shoda’s lej


Shodan dar kas


Shoda shaved his beard


Pokri poin chumrov


Stream dried its water


Hanglan haing trov


Deer dropped its horn


Bran Kuil lang trow


Tree dropped its branch


Vatsth harith lot trov


Calf dropped its tail


Gav maji bab gai kain


Cow dried its udder


Gure chat kis


Milkman cut his little finger


Gure Baie chat nar


Milkmaid cut her arm


Wontan dupnak toi chew fatir


Camel said you are all fools


Toi kiaze karew baif kufi


What did you do silly things?


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Pages and a translation from Persianised Kashmiri Ramayan, 1940s

Man Mohan Munshi Ji shares some pages from a rare Kashmiri Ramayan in his possession written with Persian influence (author unknown, publisher, Ali Mohamad Tajir Kutab, Habbakadal). He writes:


The Chapter deals with meeting of Ramchanderji and Lakshmanji with Hanuman and Sugrev and death of Vali and coronation of Sugrev at the hands of Ramchandar Ji. Here are some verses of the chapter in Roman Kashmiri with English translation.

Karet gai Chak daman khak bar sar

With torn aprons and dust covered heads

Vuchik koh’s akis peth ases wandar

They saw wandars sitting on a mountain

Temov yeli vuch tuluk ye nala fariad

After seeing they started discussing

Dopuk yem deov cha kina adam zad

Are they some demons or human beings ?

Kamanah hiath nakhas peth hait che laran?

They are rushing with bows on their shoulders

Yemen khah rowmut yem kiah che tsadaan?

What have they lost and what are they searching

Yemen khah rowmut yem kiah che tsadaan?

What have they lost and what are they searching

Che Sahaib Zada jora lokh masoom

They are two well bread youths in distress

Ba Chus zanan che yem baran bala vir

I know they are very valiant brave hearts

Zaminas seeth suvan Akash as tir

They can stich the earth with sky by an arrow,

Zaminas seeth suvan Akash as tir

They can stich the earth with sky by an arrow,

Even bronth yus dushman tas che galan

Any enemy coming in their way gets destroyed

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Previously:

Harihar Kalyan – Shiv Lagun by Krishna Razdan,1938

Man Mohan Munshi Ji shares these pages from ‘Harihar Kalyan – Shiv Lagun’ by Krishna Razdan (c 1850-1925, village Vanpoh) published in 1995 Bikarmi (1938). At the end I am adding the interesting entry for this book given in Encyclopaedia of Indian Literature (1988).

Title cover of the book 
Ganesh Leela ‘Omkara roop chuk Sarva’
Shiv Leela‘Sat Chat annanda amrit chavtum’
Krishan Leela
Patmeeshwar Purno 
Vishnu Leela
‘Madha Kant marvaney  Vesh Darvaney’
Ashta Dasbazi Devi leela‘Sumran Chaney sari Paaph hari Hari Parbatch Hari Yay’

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Harihar Kalyan (Kashmiri) (grace of Shiva) is the only collection of the poems of the prominent Bhakti poet of Kashmir Krishna Razdan in Persio-Arabic script. The book was published posthumously in 1930. Since then it has been published several times. Its last edition appeared in 1955 from Srinagar. All the earlier editions were published from the same place.
The publication is in fact an abridged edition of Shiva parinayah an anthology of poems of Krishna Razdan, published by the Royal Asiatic Society of bengal in six volumes from 1914 to 1924 with Sanskrit Chaya by Mukundram Shastri. The book appeared in the life-time of the poet under the editorship of George Abraham Grierson in Devanagri script. [available here]Harihar kalyan is the main title of the book and its subtitle is Shiva lagun (The wedding of shiva) as there are several sweet songs pertaining to the marriage of Shiva with Parvati inculded in the book. Both the titles appear on the front page of the book in bold letters. This excellent book is prized by all those who have some taste for good and genuine poetry that is why this book can be seen almost in every Hindu household. But the genuine and creative poetry of Razdan has attracted the attention of the learned and cultured Muslims also. A keen observer will not fail to see the copies of Harihar kalyan in sophisticated Muslim households. Though this book is small in size and volume as compared to Shiva parinayah, the fame of Razdan as a poet of repute rests on this book alone.. Shiv patinayah is no doubt comprehensive, well arranged and neatly printed verse anthology of Krishna Razdan but it is till now known only to a few researchers and readers of Kashmiri because it is not available in the market and its Devanagri script has not been popular enough so far. The book contains some of the most popular compositions of the poet, which form an invaluable part of our verse literature. The compoosition inculded in Harihar kalyan are generally termed as ‘lila’ (the play or the sport). In fact all the religious songs in Kashmiri have been classed or termed as lila literature, but speaking in the language of literature, ‘lila’ in itself is not separate form of poetry. 

~ entry for the book in Encyclopaedia of Indian Literature (1988).

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“In spite of being a philosophical and religious poet,” says [ Abdul Ahad ] Azad, “he never chose esoteric themes and notions, but made his language of the earth, earthy. His bhajans and leelas could naturally not be in the highly Persianized Kashmiri.”

~ entry for the poet in A History of Kashmiri Literature by Trilokinath Raina.

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Gyan Prakash, Kashmiri Leelas, 1949

Man Mohan Munshi Ji shares some more from his treasures. These are pages from a collection of Kashmiri Leelas published under the title  ‘Gyan Prakash’. This was the third edition of the book published in 2006 Bikarmi (1949).

Title Cover

First Leela

A Hindi Leela

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100 fun things they did in downtown



Shared and compiled by Arun Jalali. Watch out for Vadder Gun!


  1. Akus Bakus
  2. Sazza – (Hop Scot)
  3. Tule Langun
  4. Play “Ring”- (flying much like Frisbee)
  5. Garam Bal ( sat Katter- 7 Nos of round Terracota plates stacked and hit by a ball)
  6. Ball Badminton (Plywood rackets and ingeniously made shuttle corks.)
  7. Kho kho, 
  8. Badminton with PVC ball,
  9. Football, (with ingenious materials)
  10. Cricket – with Bera-baal,
  11. Hikkat, (kukkudi)
  12. Rope skipping
  13. Ear (kan)radio non power device
  14. Matchbox Car that powered by rubber band
  15. Paper rocket propelled by rubber band/ airplane made from paper
  16. Gulel, games, (slingshot) with rodi faul ya kani faul
  17. Chore Police (in Razdan Angun)
  18. Single tire cycles- Sliced from truck tires /others got from scrap steel bearing rings guided with specially steel rods having U -shape at one end and a small hold on another.
  19. Gulli Danda (lauth & lathkij)
  20. Khira putt  a Winter snow game  skiing on frosted snow
  21. Sheena jung a game with no rules
  22. Hara with Ali Baba’s 3 tullus.- Kodiya  tekh &, quin/  hesh-0/0 or up up
  23. Lakkad Lakkad (jut jut)
  24. Kaw – Kaw bata kavo
  25. Cricket with Class note book (Randomly open your text book -if pg 264 opens you made 4 runs or if page 260 opens you are out)
  26. Bow Arrow (Teer Kamman–less played)
  27. Banta (Marbles)
  28. Blind & Catch (catch your friends blind folded)
  29. Chidya – ud
  30. Slingshot with Elastic Rubber  &  folded paper.
  31. Paper boat / paper jet
  32. Crosses & dots ( 9 squares)
  33. Paper Pin Wheels
  34. Origami ( folding paper into a ball  or a conical shape
  35. Make Fans with folded paper.
  36. Lottery ( paper pieces folded  on a sheet )
  37. Origami Parachute
  38. Activity , cut  glass bottle to make a tumbler or lamp shade.
  39. Activity Make kerosene Chimney ( for lighting purposes)
  40. Play Tencha {tinkay } (seven or nine or eleven pebbles, tossed in air)
  41. Play “ Vish Amrit
  42. Make shuttle cock with bird feather’s
  43. Origami – whistle
  44. Rubber Band Guns
  45. Vadder Gun (made out of steel packing strips)
  46. Listening Share–Bakra conflict stories
  47. Water Ball and elastic rope
  48. Helium balloons
  49. Blow balloons from soap solution
  50. Yo Yo with Small Rubber ball (1”) and elastic rope
  51. Card Games 2.3.5 / sweep/ 10 Warki/ bank etc.
  52. Aais Pais (Hide and seek)
  53. Watani –ghur for toddlers (by A.Bambroo)
  54. Hagur(d) (by A.Bambroo)
  55. Thread winding ( threads & hands)
  56. kurkatch muhul 2 friends on hinged balance (by A.Bambroo)
  57. Thar Nanuk (Heads  & Tails) ( by  D Labroo)
  58. Guttyi ( by D.Labroo)
  59. Make weighing scales using shoe polish box cups
  60. Make Toy hut from mud and  wooden pieces.
  61. Play Kash – throw terra cotta glazings in air over roof tops
  62. Make origami rose with hanky
  63. Collect kaw shup from sand/ river bed.
  64. Tow –ve ( clapped hands girl game)
  65. Play juph & tak with hara’s
  66. Play tischan with hara’s ( like carom)
  67. Samandar ( is like hop-skot).
  68. Play “taar” throw porcelain pieces in river so as to  skid on water.
  69. Winding Button & string for a cute whistle
  70. Making the snow man ( sheen mohinuv)
  71. Khari patt on snow.
  72. Consuming the chilling cold shisr ganth and its competition.
  73. Bursting fish bladders
  74. Bursting paper bags
  75. Playing chak-mak the white marble game
  76. Childhood Game -Conceal your Friends slippers and see the fun
  77. Play cycle cycle ( 2 persons lie  down on floor on opposite sides to simulate cycling by touching each other’s feet)
  78. Atya patya (ref: http://blogs.timesofindia.indiatimes.com/just-this-n-that/entry/games-we-played)
  79. Reading hindi novels from raj pocket books (murtiyo ka hangama)
  80. Blowing  thin cotton flake in air and watching how it gets airborne
  81. Fauka doine-From a burst balloon make small (marble size) balloons by and burst them on floor. 
  82. Desi Yo-Yo made from thread bobbins (wooden bobbins)
  83. Visiting Ramkoul temple in Maharaj Gunj
  84. Camping  for Rishi peer’s salvation day celebrations
  85. Swimming in Jhelum Early morning bath.
  86. Aiming for Walnuts (Razdan Angun) 
  87. Make Geometric Art using compass  box. (ref: http://en.wikipedia.org/wiki/Flower_of_Life#Seed_of_Life))
  88. Chotain Potain (gyur maich lala.. ho lala, aaya raja choitain potain)
  89. Making earthen wares using guruyt maich
  90. Balancing peacock feather streak on eye lashes
  91. Collecting peacock feathers (more-schaal) as good omen  for better grades in class
  92. Twisting eye lids to scare  someone ( tyare kadain)
  93. Finger juggling (using thumb and first finger of both hands )
  94. Cracking bones and holding a competition for the loudest and most consistent ones.
  95. Kabbadi in razdan angun
  96. Make origami cap with paper (gandhi cap)
  97. Helping parents for mud plastering ( livuyn)
  98. Playing music chairs using vidya-bhavan school tools.
  99. Flying kites with long tails sometime with tik vavij attached.
  100. Collecting match box packaging
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vyoog

Shared by Man Mohan Munshi Ji from his collection. 

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A pair of moths circling the lamp
Bride and bridegroom on a ceremonial vyoog
Having mud-washed her kitchen clean, Tekabatini
Out of the window into tree-shade leaned

~  a few lines of  Dina Nath Nadim translated as ‘Sugar Candy and Wormwood’ by GL Labru.

Tamasha comes to Kashmir

In this extract from ‘Vignettes of Kashmir’ by E. G. Hull (1903), one can read about how Kashmir was introduced to Magic Lantern, one of the first image projectors invented, named Tamasha or spectacle by locals, and we can see how this magic of images was used in missionary work. On set of magic beliefs trying to replace another set of magic beliefs.

A village in the Valley

‘THERE are men and women feeling after God in Kashmir, as in every land, and it is worth

more than a day’s journey to light on one of these.

The lady doctor with her medicine chest, and I
with a magic lantern, had started for a tour in
the villages one bright spring day.

After pitching our tents and taking a hurried
meal, my companion spread her medicines on a
little table, and was soon surrounded by a modern
Pool of Bethesda crowd, whom the news of the
arrival of a lady doctor had brought together,
while I set out to visit in the neighbouring town. 
The first house I went to was that of the
Chowdry, a state official. I was shown into the
sitting-room, where he sat upon a kind of dais,
with another man, whom I afterwards found
to be the family priest. Both men sat facing a
recess in the wall, the interior of which I could
not then see, but which I afterwards discovered
contained the hideous household god. 
The Chowdry received me kindly, and a rug
was spread for me on a low table, disconnected
with the dais, on which of course, as a Christian,
I could not be allowed to sit. I was soon joined by the two women of the household, the Chowdry’s mother and wife.
Finding, from my conversation, that I was
a Christian teacher, the Chowdry expressed great
pleasure at my coming. He seemed an earnest
man, with but little belief in his own religion, yet
not content, like so many Indians, with being
without any religion at all ; and he said eagerly :
” God has shown you English people the way ;
come and show me the way, for I can nowhere
find it.” I was amazed at his frankness, especi-
ally before his priest, but perhaps the priest
himself, like others I have mentioned, was seeking “the way.” My heart yearns over the
priests, for I have a strong idea that many
would gladly relinquish their idol worship, were
it not that ” by this craft ” they get their living. 
I spent some time in endeavouring to set forth
” the Way, the Truth and the Life ” to this little
household, all, including the priest, giving me
an attentive hearing. It was but one of many
conversations I had  with the Chowdry, who made
a slight deafness in one of his ears the excuse for
a daily visit to our tent. 
Having brought with us our magic lantern, we
were afterwards able to exhibit to a large audience
in his house, including more than one Hindu
priest, a fairly complete representation of the
principal events of our Lord’s life. It seemed
like a revelation to them. The women especially, sitting in front, gazed long, with folded hands
and heads bowed in reverence, at a beautiful
picture of the Babe of Bethlehem, saying afterwards to me with much emotion : ” Truly it
seemed as though God had Himself descended
into our house to-day ! ” 
The Tamasha
 The Tamasha, or spectacle, as people called our  lantern, gained for us an audience everywhere,
besides that of the sick and suffering women, who
gathered round the lady doctor for treatment.
In one village, the chowkidar, or policeman,
was very helpful in many ways, and of his own
accord he sounded a gong for the women to leave
their various avocations to come and see. 
A large upper room, used in winter for storing
provisions, but so far empty, with no aperture
through which the light could come but the door
and a window with a wooden shutter, enabled us
to show our lantern in the daytime, and so secure
a much better audience than we should in the
evening, as Kashmiris do not like going out at
night ; they have a strong belief that not only the
pestilence, but other mysterious things too,
“walk in darkness.” The long, low room was
densely packed from end to end, and as there was
no possible means of ventilation without letting
in the light, it was well we had no time to think
of the atmosphere ! 
The audience was entirely composed of Muhammadans, and the darkness gave some of them
courage to ask very intelligent questions.

It was a solemn moment, and an awed silence
fell on all as a picture of the Crucifixion was
thrown on the sheet. It was the one known as
” The Marble Cross,” in which the dying Saviour
is alone represented. We did not break the silence
by any explanations, but allowed them for a
moment to sit still in the presence of the Crucified
One.

But awe grew into something like enthusiasm
as we passed from Death to Resurrection and
Ascension. One could hardly have believed it to
be a Muhammadan audience.

” There will be one more picture,” I said, ” but
we cannot show it as yet.” I was referring to the
Coming in Glory, but, ere I could explain my
meaning, I was interrupted by a young man, who
from the first manifested very great interest. He
now sprang to his feet, exclaiming: ” We must see
it now, we must see all.” When he allowed me
to resume what I was saying, I told them that we
could not show them that picture, but that God
would, because it was written: ” Behold, He
Cometh with clouds, and every eye shall see Him.”
Yet even this promise scarcely satisfied them
that we had not the picture of that awful Advent
somewhere concealed.

Our lantern has told its story to many a strange
audience. We have shown it to the sister of the Amir of Kabul and her household, to a Dogra
official of high standing and his household, and to
the family and servants of one of the Kashmiri
rais or nobility, as well as to the poor sick ones in
the dispensary, so that eye as well as ear may
drink in the message of salvation. 

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 I am using the above given extract as a postscript to a story shared by my Uncle Roshan Lal Das. On the surface it tells of the comic coming of Lantern to Kashmir. The story could have been a skit performed by Bhands of Kashmir. It could be the remnant of the above given story.

LALTEN SAHAB

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Long ago, a news spread in our ancestral village Harmain that one Lalten Sahib had arrived in Kashmir. Lalten Sahib was described as a beast with a fiery belly burning with hell fire. The affects of this news would be felt all over the valley. The news were spreading fast. The people in Harmain heard that Lalten Sahib had reached Srinagar and was now moving towards Shopian. They heard that he would soon their village too and bring the the fires of hell upon them.

So one dark evening all the villagers assembled under a walnut tree. The village’s head ‘Moulvi’ started addressing them, encouraging and consoling them alternatively. He said “My dear village brothers, we know, Lalten, the scourge of God has reached shopian and any time he can descend in Harmian.’ 
Silencing a flutter of exclamation sighs from a listless and restless crowd, in a pitch higher he added, ‘However we should have faith in Allah, who will help us destroy Lalten. He will help us overcomie this hour of museebat. However, we should prepare ourselves for a fight.  Everyone should arm. Carry an axe,shovel, spade or even a sickle.’

Dusk turned to night and the Moulvi carried on his sermons. When it seemed he would carry on well into the morning, suddenly he stopped in the middle of a sentence about how men had brought on this curse upon themselves by their violations against God’s word, he became tongue tied, he face froze in fear, it seemed like the meaning of his own words had dawned upon him, like he was contemplating on his life of misdemeanors, like he was about to tells the truth now, but when he finally spoke, the only words that came out just before he passed off, were: ‘Run for your life, Lalten is here’. The peasants scrammed here and there and finally nestled inside the mosque whose doors were now tightly bolted. One of the faithfuls had carried the Moulvi on his shoulders and into the mosque. The shivering peasants sat praying loudly, their backs swaying back and forth. Some of them wailed and occasionally asked Allah aloud as to why they were being punished for no fault of theirs. The moulvi regained consciousness. All of them asked him in one voice, ‘Moulvi Sahib, Moulvi Sahib,What did you see Moulvi Sahib?’
Having regained his senses, his fear of hell fire partly dowsed by a tumbler of water that was splashed on his face, the survivor replied:

‘Don’t’ ask my beloved brothers and sisters. Don’t ask. I can still see its fire. It was the devil himself. One of the darkest figures I have ever seen. Just behind you, it was moving in from the bushes. A fire of hellish hue was emanating from its belly. Only a miracle can now save us from Lalten. Pray my dear brothers. Pray. It may well be our Judgement day.’ With this everyone around him began crying.
Hours ago, the news of a potentially dangerous gathering in Harmain had reached the local Naib-Tehsildar stationed in a nearby village. Armed with his the newly acquired official Lalten, the Lantern, or Hurricane lamp or Angrez log, he had rushed with his assistants towards Harmian. Arriving in the village from a clearing in the fields, they were greeted by commotions and pandemonium bought on  something that they failed to fathom. 
When they finally convinced the villagers to unbolt the door of the mosque and to let them in, the officer and his men were flabbergasted to see the wailing peasants. Something terrible must have happened, they thought. But when they were bombarded with queries about Lalten Sahib, the visiting party had a hearty laugh. In the darkness, the Moulvi had mistaken the lantern in Tehsildar’s hand for the fire emanating from devil’s belly. The proud owners of the Lalten Sahib went on to show a practical demonstration of how to control the fire in the devil’s belly. The peasants finally understood the working of Laten Sahib and laughed sheepishly over their own stupidity.
The valley of Kashmir was not electrified till 1930s. Until then People used torches (mashaal).The wooden staff with cloth was laced with natural volatile oils. The city folks used earthen lamps. Kerosene lamps were used by richer families and foreign tourists.

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