Kashmir Freedom Quotes

Everyone wants Kashmir but no one wants Kashmiris. Aren't I a miracle? A seed that survived the slaughter & slaughters to come. I think I believe in freedom I just don't know where it is. I think I believe in home, I just don't know where to look.

Our freedom walk is adorned by the schools that we have burned, embellished by the eyes that no longer see and haunted by the wails of half widows that we left to be damned! Let go. Be free.

With each passing day, it became more and more convinced that the greatest threat to Kashmair's Freedom struggle is Hurriyatization

Occupation has no place in a civilized society. It is time Palestine redeemed freedom from Israeli occupation, Scotland from British occupation, and Jammu and Kashmir from Indian occupation.

India all too easily forgets its own history under British rule, and the declaration of its freedom fighters that the oppressor does not have the privilege of judging when a people are 'deserving' of freedom.

By sheer faith the walls of Jericho had fallen , after they were encompassed for about seven days, while,we weren't able to achieve the " so called " attainable freedom of mind ,within 7 prolonged months ! The question is , do we have the faith alive in us or alike everything tangible ,we lost it somewhere while creating a momentary deception amongst us ?

India asks us, ‘Why do you throw stones?’ No one asks, ‘Who burned your house down?

Kashmir is India’s greatest moral and political failure. It is here that even the most civilised amongst us begin to make excuses for repression, brutality and violence. It is here that we subsume all that we otherwise celebrate under the demands of freedom, progress, liberalism, liberty and secular ideals. Since 1947, the Indian state has responded to the political aspirations and the social and the legal demands in Kashmir through militarisation, repression, and indiscriminate violence, including, at various times, the denial of democratic rights, the manipulation of elections, and the murder and imprisonment of its political leaders.

In normal terms, the opposite of a yogi is a bhogi, a pleasure seeker. It is Shaivism’s claim that it offers both yoga and bhoga, both spiritual freedom and enjoyment of the world. No wonder then, that the great Shaivite master Abhinavagupta is also the principle articulator of the rasa theory of art. It is a truly Shaivite approach to accept all emotions, both negative and positive, as part of the fabric of life and to enjoy their interplay, not seeking to eliminate any of them, while remaining anchored in higher Consciousness. If the yogi is Shiva seeking purity and control, the artist is Shakti, tolerant as a mother, cherishing even the apparently negative aspects of life.

The kanchukas explain what happened to Shiva so that He became us. Since Shiva has five shaktis or powers—chit, ananda, iccha, jnana, kriya—it is reasonable to assume that the five kanchukas are limitations of each of the divine shaktis. It is easy to see that jnana shakti is limited by vidya kanchuka (divine knowledge/limited knowledge); iccha shakti is limited by raga kanchuka (completeness/desire); and kriya shakti is limited by kalā kanchuka (omnipotence/limited action). It is less obvious that Chit Shakti has to do with kāla or time, and ananda shakti has to do with space. However, Chit is pure, expanded Consciousness without thought-forms and time begins with thought-forms. And ananda, bliss, is the same as svatantrya, or freedom, and this is diminished by being closeted in a particular space.

The glorious reign of Sheikh Noor-ud-Din, Sheikh-Ul-Alam and by the title Alamdar-e-Kashmir ("Flag Bearer of Kashmir"), served as a beacon light to the Kashmiris of later generations, particularly during the many depressing days of political subjugation.

Let's pray with me for the freedom of the Muslims of Kashmir and Palestine and peace, security, and brotherhood of Pakistan and the Muslim world. We Muslims should show the world that we are Peace, not Violence.

The pro-independent Kashmir organisations , on the other hand, would love to see the constitutional arrangement be scrapped because Kashmir in their view would then “become a clear Indian military occupation” without a “legal instrument” guiding its relationship with the Indian Union.

The power of the people is the greatest power in the world.. The occupiers and facilitators are shocked. This fear is their defeat and the victory of the people. Salutations to the conscious struggle of the people.

In 2021, the New York State Assembly passed a resolution calling on the Governor of New York to recognize the day as Kashmir American Day. According to the resolution, the day is meant to recognize New York's Kashmiri community and to "champion human rights including the freedom of religion".

The idea of India is plural and inclusive. The Constitution of India is flexible and accomodative. As it stands, India incorporates a greater variety of religions (whether born in its soil or imported) than any other nation in human history. It has, among things, a Sikh majority state (the Punjab), three Christian majority states (Mizoram, Nagaland and Meghalaya), a Muslim majority state (Jammu and Kashmir), Muslim majority districts in Kerala and West Bengal, and districts dominated by Buddhists in Kashmir and Arunachal. India also has a greater variety of languages and literatures than any other nation, and a federal form of government. If flexibility is promoted more sincerely and accomodation implemented more faithfully, one can yet arrive at a resolution which allows for real autonomy, such that Manipuris and Nagas and Kashmiris have the freedom both to determine the pattern of their lives in their own state, and to seek, if they so wish, opportunities to work and live in the other states of the Union.

In Shiva, knowledge is perfect, will is perfect, ability is perfect, feeling is perfect. In Shiva there is no time but only eternity. In Shiva too, there is no space as we know it, but only omnipresence. There is total freedom, svatantrya. There is no sequence of events, no steps, nothing outside of Shiva Himself. There is no cause and effect. Everything is known at once in its totality. In Shiva, past and future do not exist separately from the present. In Shiva, other places do not exist separately from this place. In Shiva there is no ‘there and then’, only ‘here and now’. The early Shaivite masters measured time with thought. They held that the smallest unit of time is the ‘moment’, which is the time it takes to have one thought. A meditator soon discovers that past and future are products of his mind alone. He sees that meditation is a struggle to become present. When the mind moves towards future possibilities or broods over past events there occurs a subtle but real diminution of energy. But when the mind stays present, energy is enhanced and uplifted. In every activity in life our enjoyment and our efficiency are increased the more present we are. Whether the activity is watching a movie, playing a sport or making love—the more present we are, the more vivid, full and enjoyable it is. Being present clearly has something to do with our interest in whatever we are doing, and that can affect our emotional engagement with it. Although the Self is ultimately the source of all love and interest, it takes a while to truly focus on it because we are beguiled by false possibilities and superficial goals.

When it comes to reporting crimes committed by states considered friendly to the West, atrocity fatigue rapidly kicks in.

In the administration of brutality, India, the former colony, has proven itself equal to its former colonial masters.

What incensed me most was that, at more or less the same time, 'ethnic revolt' in Azerbaijan and the 'Rumanian Liberation' were being telecast as a special programme. Large crowds were shown shouting: "We want freedom; we do not mind spilling our blood; death to the oppressors who have kept us in chains." If any proof of Government unimaginativeness or its disoriented functioning was needed, there it was. There could be no comparison between the case of Kashmir and that of Azerbaijan or Rumania. But it should have been understood that in the circumstances prevailing at that time, the Kashmiri youth would misread the message. Virtual incitement was provided by our own television. The timing of the telecast confirmed my impression that the political and bureaucratic mandarins of New Delhi had very little knowledge of the currents and undercurrents of the situation in Kashmir and its ground-level realities.

Kashmir is far from hunky dory as painted by the centre for Indian's.

As Kashmir remains occupied by India, Palestine by Israel, Arab states by their dictators, and Pakistan by its armed institutions, similarly, superpowers continue to control others' trade, democracy, and foreign policy around the world. Independence and the freedom of the states and people are still a dream and a question in the presence of the United Nations Charter.

Kashmir flag is not a mere piece of fabric that flutters about in the breeze. It represents the feelings & ideals of the people for that for which it has been created & thus stands for.

Heaven vs Hell The US is criminal, perverse, war mad, uncivilised, crime ridden and full of mentally unstable people.

New Delhi has historically swung from promising Kashmiris a referendum that allows them to exercise the right to self-determination, to the idea of integrating Kashmir fully into the Indian Union by any means necessary. Today, conditions in the state suggest that any attempt to abrogate Article 370 may actually worsen the conflict in Kashmir and prove counter-productive to any attempt at “full integration”.

It was the passage of the 21-year-old rebel who shunned masks and made technology his warhead. By the time the joint team of soldiers and special forces of JK Police men announced their “kill” in the dusky Kokernag hamlet, it was already a shot in their arm. Closer to Burhan’s Tral home, a Indian army garrison burst crackers in celebration. By then, mourners from across Kashmir had started swelling in Tral for the “new age icon’s” final send off.

Jammu and Kashmir's suddenly silence should not be taken as peace

For decades, the United Nations has passed resolutions calling for the right to self-determination for the people of Jammu and Kashmir. In 1947, the UN passed a resolution calling for a plebiscite in the region to determine its future status. However, despite repeated calls and resolutions, the UN has failed to implement this decision.....???????????????

Repeatedly calling Jammu and Kashmir an integral part of India only raises doubts.

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By March 1948 Sheikh Abdullah was the most important man in the Valley. Hari Singh was still the state’s ceremonial head – now called ‘sadr-i-riyasat’ – but he had no real powers. The government of India completely shut him out of the UN deliberations. Their man, as they saw it, was Abdullah. Only he, it was felt, could ‘save’ Kashmir for the Union. At this stage Abdullah himself was inclined to stress the ties between Kashmir and India. In May 1948 he organized a week-long ‘freedom’ celebration in Srinagar, to which he invited the leading lights of the Indian government. The events on the calendar included folk songs and poetry readings, the remembrance of martyrs and visits to refugee camps. The Kashmiri leader commended the ‘patriotic morale of our own people and the gallant fighting forces of the Indian Union’. ‘Our struggle’, said Abdullah, ‘is not merely the affair of the Kashmir people, it is the war of every son and daughter of India.’59 On the first anniversary of Indian independence Abdullah sent a message to the leading Madras weekly, Swatantra. The message sought to unite north and south, mountain and coast, and, above all, Kashmir and India. It deserves to be printed in full: Through the pages of SWATANTRA I wish to send my message of fraternity to the people of the south. Far back in the annals of India the south and north met in the land of Kashmir. The great Shankaracharya came to Kashmir to spread his dynamic philosophy but here he was defeated in argument by a Panditani. This gave rise to the peculiar philosophy of Kashmir – Shaivism. A memorial to the great Shankaracharya in Kashmir stands prominent on the top of the Shankaracharya Hill in Srinagar. It is a temple containing the Murti of Shiva. More recently it was given to a southerner to take the case of Kashmir to the United Nations and, as the whole of India knows, with the doggedness and tenacity that is so usual to the southerner, he defended Kashmir. We in Kashmir expect that we shall continue to receive support and sympathy from the people of the south and that some day when we describe the extent of our country we shall use the phrase ‘from Kashmir to Cape Comorin’.60

Until all of us are free, none of us is free.

Bondage and liberation is another important issue that Kashmir Shaivism has clarified in a unique manner. Most of the other schools of Indian philosophy assert that all beings are responsible for their own misery and can only attain liberation through their own efforts. But Kashmir Shaivism, while advocating personal effort for the attainment of freedom from limitation, finds the basic source of both bondage and liberation in the divine creative expression of God. In this philosophy, the world and our lives are often described as a divine drama or play in which Paramasiva is the sole producer, director, and cast of characters. He is everything wrapped up in one. It is He who, in the initial parts of His divine play, obscures His divinity and purity, appears as an ordinary person with limitations, and becomes progressively denser and more ignorant as a result. But in the final part of this play, He bestows His divine grace on the person He appears to be. This person then turns away from misery, becomes interested in spiritual philosophy, comes into contact with a teacher, receives initiation into spiritual practices (sadhana), attains correct knowledge of the theoretical principles of absolute non-dualism, practices yoga, and develops an intense devotion for the Lord. Finally this person recognizes that he is none other than the Lord Himself. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxii