Our Moon Has Blood Clots PDF Download by Rahul Pandita 

Our Moon Has Blood Clots PDF Download

Our Moon Has Blood Clots Full Book PDF Download Latest Edition for Free

NameOur Moon Has Blood Clots: A Memoir of a Lost Home in Kashmir
Author Rahul Pandita 
Publication Penguin Random House India 

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 About Rahul Pandita

Rahul Pandita was born in Kashmir’s valley. At the age of 14, he along with his family was forced to leave Kashmir. They came to Delhi and worked there as the editor of “The Hindu”. Our website makes downloading “Our Moon Has Blood Clots: A Memoir of a Lost Home in Kashmir” very simple.

Summary of Our Moon Has Blood Clots

This is a bleak story that begins with a childhood memory. It is not a history of Kashmir, despite the fact that it deals with historical events. When the majority of the Kashmir valley’s original Hindus were forced to relocate, Pandita was there. The book begins with a brief overview of Pandit culture and mythology, that Pandit life and history are inextricably linked to Kashmir’s. In a succession of cameo sketches, the reader is taken through recollections of a family house, the books in its almirahs, childhood friendships, schoolboy days, fruit orchards, excursions to movie halls, and temples, and youthful flirtations. The story focuses on religious tensions surrounding Indo-Pakistan cricket matches, such as the 1983 India-West Indies match in Srinagar, during which Jamaat-i-Islami flags were hung in the stadium and Indian players were jeered.

There were explosions and physical routines performed by young men who were ultimately identified as returning from armed training camps over the border in 1988. Mufti Mohammad Sayeed was appointed Union Home Minister by the V.P. Singh government in December 1989.


The Treaty of Versailles, signed in 1919 to redraw Europe’s territory after the breakup of four multi-national empires, institutionalized nation-states. They were doomed from the start, both because uniformity was a mirage and because the international system was incapable of protecting people deemed to be a threat. Modern nationalism is spiritual communion with a “chosen race,” a form of prayer. Liberal nationalists target minorities for protection, whereas fascist nationalists are designed for lifelong intimidation. It’s an ideology that’s prone to making certain concerns obsolete.

If azaadi hadn’t been added to the list of choices, the demand for it would have been considerably higher. The Kashmir conflict may be seen as a result of competing nation-state projects. Two opposing nationalist ideologies have been at work in this area. All three have failed, mutilating Kashmiris while raising similar issues.

Several truths

The years 1989-90 were a watershed moment in Kashmiri history. It was the start of a liberation movement for some, and the beginning of exile for others. Even a self-proclaimed Pandit assassin could not be prosecuted owing to the public prosecution’s “total apathy,” as Pandita reminds us.

Pandita’s narrative of his uncle’s recollection of the tribal invasion on Baramulla in 1947 is vivid, bringing the disaster to life for his family for the first time. We get an understanding of the theological tensions that a diverse society faces. There was a level of acceptance of these disparities that did not need complete separation and migration.

Strangers living among us

The riots in Delhi in 1984 were not just orchestrated by political thugs, but they were also seen by ordinary people. Civil turmoil has into our intestines, according to Krishnan. If an autobiography professes to mirror current events, it may be accused of a number of flaws. It wasn’t only the ‘usage’ of religious symbols; there was a strong sense that Pandits represented a despotic society. Any history of Jammu and Kashmir would have to include Bhindrawale’s actions and the Khalistani movement.

Pandita’s story adds to our understanding of the human cost in Kashmir, and it will be used in future historical studies. Pandita’s story of her family’s forced exile is very personal. It generates a sense of genuine experience, much like the testimony of Kashmiri Muslims. In any real history of Kashmir, the Pandit experience cannot be ignored or glossed over. I’m reminded of Pandita’s story of a Sikh who refused to condone the Muslim massacre in Ahmedabad.

The narrative of an elderly man who lost his wife in Godhra by Jyoti Punwani also comes to mind. As Pandita demonstrates, we may lose our houses, but we do not have to lose our humanity.

A member of the family has passed away.

Pandita’s approach is basic and direct. The author, his uncle, his other sources, or Vinod Dhar, a fourteen-year-old kid from the hamlet of Wandhama in Gandarbal, who saw the slaughter of twenty-three members of his joint family in one night (in 1998), all have a child-like quality to them. The author describes how difficult it was to meet Dhar and get a response from him. There is a sense of shock at the tragedy, of incredulity at the tragedy’s complete undeservedness, of innocence being raped throughout it all. The worst thing adults can do to children is ruin their childhood, particularly because children did not want to be born and do not deserve to have their brains and bodies weighed down by the consequences of previous tragedies. This book should serve as a reminder of the hundreds of young lives that have been ruined or damaged as a result of the bloodshed in Kashmir, among other things.

Ravi, Pandita’s cousin whom he regards as his brother and idol, was assassinated by terrorists in 1997. Ravi was Pandita’s mother’s favourite botanist at Srinagar University. He refused to go, claiming that he was safe. One of Ravi’s two best friends, Latif Lone, joined the insurgents and was killed by government forces in 1990. Since rescuing Mrs Pandita from a firefight and bringing her to safety (on another time), I haven’t done anything like that (on another occasion). When she found out about his death, all she could say was that Latifa was in her prime. Ravi was kidnapped and shot when he was leaving Jammu in the summer of 1997. His young wife and little boy were his only survivors. Ravi’s anguish is compounded when another of his close pals, a fellow botanist at the university, denies the author’s ongoing reconciliation attempts.

Pandita’s language is excellent because of the dreadful emotional experience it produces, not because of its logical brilliance. That doesn’t make his ability to explain things any less impressive. At one point, he describes Kashmir as “an overdose of nostalgia,” while at another, he recalls a happy time in Chandigarh as “those years went like a Mobius strip.” Above all, he speaks plainly and without exaggeration about his own and his informants’ experiences. Even though it is sometimes difficult, expressing the truth can only have positive repercussions. In this case, I’m hoping that it will encourage people to use their mental vision without ideological filters. Regardless of caste or religion, Indians should speak out against communal intolerance and defend everyone’s democratic rights. Among these rights is the right of Pandits to call Kashmir their home in reality, rather than only in memory.

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