Kashmir Quotes

K H A D I J A S A Y S . . . In Kashmir when we wake up and say ‘Good Morning’ what we really mean is ‘Good Mourning’.

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.

How carelessly imperial power vivisected ancient civilizations. Palestine and Kashmir are imperial Britain's festering, blood-drenched gifts to the modem world. Both are fault lines in the raging international conicts of today.

I’d put myself in Hell for eternity if it let you be in Paradise for a day.

We are the sum of our deeds, and that is the end of it.

In the shadows of the village, in the dark spots where nobody sees us, we steal each other away from the world.

An Indian lies in the eyes of the beholder…what you choose to see. You can travel the length and breadth of India, from Kashmir to Kanyakumari and from Mumbai to Kolkota, and not see a single Indian. You will see Hindus, Muslims, Sikhs, Christians, Jains, Buddhists, etc. You will see Maharashtrians, Gujaratis, UPites, Biharis, Bengalis, Tamils, Telugus, Malayalis, etc. Or you will see Indians.

Sometimes, it’s not our choices that turn us into who we are. Sometimes, it’s fate. Circumstance. Sometimes, we are pricked by so many thorns that we forget the fact that everyone else is traveling down the same thorn-ridden path.

A death is like a ripple on the lake, lasting much longer than the impact that created it.

People say that Kashmir was crafted by God’s own hand. He molded the high mountains and hills that stretch as far as the eye can see, purified the crystal blue rivers and lakes, and painted the grass with His brush. He’s kept its beauty fresh ever since, a slice of heaven on earth. I don’t believe that. I think God forgot about us a long time ago. The aesthetic countryside is nothing but a facade, an illusion. Underneath the land’s mirage of beauty lies the truth, and this truth is the one thing the people of Kashmir understand above all else: suffering.

We truly are ripples on the lake. However, unlike the water’s ripples, the ripples of life don’t end in death. They carry on in everyone we touch, even if we can’t see it. They echo for eternity, and, in that way, we truly are immortal.

Once the caravan reached the Kashmir Valley between the Great Himalayas and the Pir Panjal Range, in the northernmost region of the Indian subcontinent, Jesus continued the journey with a small group of locals until he completed the last leg on his own, guided from one place to another by the local people. Some weeks later, he made it to the Indian Himalayan region where Jesus was greeted by some Buddhist monks and with whom he sojourned for some time. From that location, he then went to live in the city of Rishikesh, in India's northern state of Uttarakhand, spending most of his time meditating in a cave known as Vashishta Gufa, on the banks of the River Ganga. Jesus lived in those lands for many months before he continued traveling to the northeast, until he arrived in the Kingdom of Magadha, in what is presently West-central Bihar. It so happened that it was here, in Magadha, that Jesus met Mari for the first time, the woman better known today as Mary Magdalene...

For most of us, Kashmir means a calendar hanging in our parents’ bedroom, or a mutton dish cooked in the traditional way on Shivratri, or a cousin’s marriage that the elders insist must be solemnized in Jammu. A

This medicinal potion was additionally consumed as part of a sacred ritual known as Sōmayajña where the Yogis that Jesus himself had taught were helped to reach an enlightened trance. In effect, Jesus had developed the Nirvanalaksanayoga Tantra specifically for women, to heal them from the psychological damage and abuse they had to endure at the hands of men. He wanted to enable them to rise above patriarchal dominance, realise their highest potential, and then he would guide them towards an enlightened state. The first person to benefit from this privilege was Mari [Mary Magdalene] herself. Jesus began teaching this discipline in every place that he visited: from Kashmir in the northernmost region of the Indian subcontinent, to Uttar Pradesh, and Mari would accompany him on every journey he embarked on, from east of the Indus to Nepal.

Incompatible religious doctrines have balkanized our world into separate moral communities, and these divisions have become a continuous source of bloodshed. Indeed, religion is as much a living spring of violence today as it has been at any time in the past. The recent conflicts in Palestine (Jews vs. Muslims), the Balkans (Orthodox Serbians vs. Catholic Croatians; Orthodox Serbians vs. Bosnian and Albanian Muslims), Northern Ireland (Protestants vs. Catholics), Kashmir (Muslims vs. Hindus), Sudan (Muslims vs. Christians and animists), Nigeria (Muslims vs. Christians), Ethiopia and Eritrea (Muslims vs. Christians), Sri Lanka (Sinhalese Buddhists vs. Tamil Hindus), Indonesia (Muslims vs. Timorese Christians), Iran and Iraq (Shiite vs. Sunni Muslims), and the Caucasus (Orthodox Russians vs. Chechen Muslims; Muslim Azerbaijanis vs. Catholic and Orthodox Armenians) are merely a few cases in point. These are places where religion has been the explicit cause of literally millions of deaths in recent decades. Why is religion such a potent source of violence? There is no other sphere of discourse in which human beings so fully articulate their differences from one another, or cast these differences in terms of everlasting rewards and punishments. Religion is the one endeavor in which us–them thinking achieves a transcendent significance. If you really believe that calling God by the right name can spell the difference between eternal happiness and eternal suffering, then it becomes quite reasonable to treat heretics and unbelievers rather badly. The stakes of our religious differences are immeasurably higher than those born of mere tribalism, racism, or politics.

This is the most beautiful place on earth. There are many such places. Every man, every woman, carries in heart and mind the image of the ideal place, the right place, the one true home, known or unknown, actual or visionary. A houseboat in Kashmir, a view down Atlantic Avenue in Brooklyn, a gray gothic farmhouse two stories high at the end of a red dog road in the Allegheny Mountains, a cabin on the shore of a blue lake in spruce and fir country, a greasy alley near the Hoboken waterfront, or even, possibly, for those of a less demanding sensibility, the world to be seen from a comfortable apartment high in the tender, velvety smog of Manhattan, Chicago, Paris, Tokyo, Rio, or Rome — there's no limit to the human capacity for the homing sentiment.

Now is as good a time as ever to revisit the history of the Crusades, or the sorry history of partition in Kashmir, or the woes of the Chechens and Kosovars. But the bombers of Manhattan represent fascism with an Islamic face, and there's no point in any euphemism about it. What they abominate about 'the West,' to put it in a phrase, is not what Western liberals don't like and can't defend about their own system, but what they do like about it and must defend: its emancipated women, its scientific inquiry, its separation of religion from the state. Loose talk about chickens coming home to roost is the moral equivalent of the hateful garbage emitted by Falwell and Robertson, and exhibits about the same intellectual content.

I’m on bridge, bridge is on water, bridge-bridge cancel, I’m on water.

This land is Kashmir! This, here, where you sit right now is Jannat. Paradise. Which you can seek while you are alive.

There has to be a line, Kashmir,” I said angrily. “A person can’t do just anything for love.” He shrugged one shoulder. “I would.” “Yeah, well, you’re a thief. Your relative morality is already suspect.” “Ah,” he said then, standing. “Well. I’ll leave the morality for those that like the taste of it. I always preferred bread.

One day Kashmir will make India self-destruct in the same way. You may have blinded all of us, every one of us, with your pellet guns by then. But you will still have eyes to see what you have done to us. You're not destroying us. You are constructing us. It's yourselves that you are destroying. Khuda Hafiz.

It’s a little-known fact that most terrorist groups fail, and that all of them die. Lest this seem hard to believe, just reflect on the world around you. Israel continues to exist, Northern Ireland is still a part of the United Kingdom, and Kashmir is a part of India. There are no sovereign states in Kurdistan, Palestine, Quebec, Puerto Rico, Chechnya, Corsica, Tamil Eelam, or Basque Country. The Philippines, Algeria, Egypt, and Uzbekistan are not Islamist theocracies; nor have Japan, the United States, Europe, and Latin America become religious, Marxist, anarchist, or new-age utopias. The numbers confirm the impressions.

N O T H I N G I would like to write one of those sophisticated stories in which even though nothing much happens there’s lots to write about. That can’t be done in Kashmir. It’s not sophisticated, what happens here. There’s too much blood for good literature. Q 1: Why is it not sophisticated? Q 2: What is the acceptable amount of blood for good literature? y

Imagine a king without a crown. Imagine India without Kashmir.

What doesn’t belong to us, we have no right to call our own. One can’t win anything by force, ever. That is not what we, Kashmiris do. That is not what we, Indians do.

The dusk here does not arrive on the shoulders of golden sunsets any more, but on the heels of long, encroaching shadows of untraceable trees in the distance, gloomy parallel patterns that cascade over the undulating landscape of unevenly dispersed corpses and other things.

Kashmir issue was created out of fear, mistrust and animosity and it should be solved through courage, trust, and friendliness. It should be solved from the ground of development of brotherhood, education and prosperity and not from the ground of religion, terrorism or military actions. It just needs more character, more courage and more compassion.

Another problem is the apathy of the media and a majority of India’s intellectual class who refuse to even acknowledge the suffering of the Pandits. No campaigns were ever run for us; no fellowships or grants given for research on our exodus. For the media, the Kashmir issue has remained largely black and white—here are a people who were victims of brutalization at the hands of the Indian state. But the media has failed to see, and has largely ignored the fact that the same people also victimized another

There were people dying everywhere getting massacred in every town and village, there were people being picked up and thrown into dark jails in unknown parts, there were dungeons in the city where hundreds of young men were kept in heavy chains and from where many never emerged alive, there were thousands who had disappeared leaving behind women with photographs and perennial waiting, there were multitudes of dead bodies on the roads, in hospital beds, in fresh martyrs' graveyards and scattered casually on the snow of mindless borders.

I am a Dalit in Khairlanji. A Pandit in the Kashmir valley. A Sikh in 1984. I am from the North East of India when I am in Munirka. I am a Muslim in Gujarat; a Christian in Kandhamal. A Bihari in Maharashtra. A Delhi-wallah in Chennai. A woman in North India. A Hindi-speaker in Assam. A Tamilian in MP. A villager in a big city. A confused man in an indifferent world. We're all minorities. We all suffer; we all face discrimination. It is only us resisting this parochialism when in the position of majoritarian power that makes us human. I hope that one day, I can just be an Indian in India - only then can I be me.

During Aurangzeb’s rule, which lasted for forty-nine years from 1658 onwards, there were many phases during which Pandits were persecuted. One of his fourteen governors, Iftikhar Khan, who ruled for four years from 1671, was particularly brutal towards the community. It was during his rule that a group of Pandits approached the ninth Sikh Guru, Tegh Bahadur, in Punjab and begged him to save their faith. He told them to return to Kashmir and tell the Mughal rulers that if they could convert him (Tegh Bahadur), all Kashmiri Pandits would accept Islam. This later led to the Guru’s martyrdom, but the Pandits were saved.

My mother used to say, Preeto, there is never a right or a wrong side to a problem, but there can be to people. Not everyone here is on the right side, not everyone there is. You need to ask yourself, which side do you want to be on?

Love isn’t much of a legacy, Mr. Firas.” “I think there’s none better.” “It doesn’t last.” “It doesn’t have to.

Vidyam deehe Saraswati.

The collective heartbeat of the oppressed will always be louder than any missile strike, gunshot or bomb.

The house I would go back to would be bereft of her presence but filled with her memories. Our home, the little monument of memory.

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

These days in Kashmir, you can be killed for surviving.

Killing children in kashmir is LEGAL while Fighting for basic human rights is ILLEGAL. I think it's time , all of us collectively did an introspection at what is RIGHT as Opposed to what is LEGAL.

From the comfort of distance, [Non resident Indians and Kashmiris] financially and emotionally support ideologies whose consequence they don’t have to face. They are not just a nuisance. As a collective they are dangerous. When men capable of murder receive the affection of engineers and MBAs, it makes them potentially far more lethal.

For us Deewan Bhai, whatever it takes

All they want is to point a finger.

Who said it was thieves who know the price of everything and the value of nothing?” “Oscar Wilde,” I said. “And it’s cynics, not thieves.” “Ah! That explains it, then.

She is not philosophy, I am not an ethical question. I will not risk my existence to satisfy your curiosity.

Another problem is the apathy of the media and a majority of India’s intellectual class who refuse to even acknowledge the suffering of the Pandits.

The marching seeped into our silences, punctuated our conversations with pauses, which in turn, jumbled our thoughts and our language.

The breeze rustled the leaves, creating a soothing and understated symphony that made it more conducive to napping than studying.

God has blessed the vale of Kashmir with grace and grandeur. It is a land of lush green meadows, crystal clear springs and lakes, the majestic rivers and streams, the snow white and roaring cataracts, sweet waters, high snow-covered peaks make it a perfect archetype of the promised land of God.

Paradise is a promise no god bothers to keep. There’s only now, and tomorrow nothing will be the same, whether we like it or not.” I bit my lip and tasted oranges; the juice was very sweet. “Is that really true?” His smile was bright in the moonlight. “I promise.” “Then I suppose . . . just tonight—” This time I did not turn away, and so I discovered that his lips were even sweeter than the orange.

Indeed, religion is as much a living spring of violence today as it was at any time in the past. The recent conflicts in Palestine (Jews v Muslims), the Balkans (Orthodox Serbians v Catholic Croatians; Orthodox Serbians v Bosnian and Albanian Muslims), Northern Ireland (Protestants v Catholics), Kashmir (Muslims v Hindus), Sudan (Muslims v Christians and animists), Nigeria (Muslims v Christians) and Iran and Iraq (Shia v Sunni) are merely a few cases in point. These are places where religion has been the explicit cause of millions of deaths in the past decade.

...the constant shifting of power had done its damage. I didn't know then, but it was the beginning of an apathy for my own self that would last for a long time. Our lives were controlled from elsewhere and the dreams that we dreamt were always at the mercy of someone else, someone occupying us, ruling us.

Sometimes it is best to leave things ambiguous, suspended, so that some hope remains.

I should have guessed Kashmir would become a nuisance. And a bad influence. But most importantly, a friend.

Trust the poet to make a prophecy: I will die, in autumn, in Kashmir, and the shadowed routine of each vein will almost be news, the blood censored,

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.

Don’t get caught. The last thing we need is for you to go to jail.” “For treason?” he said, running a comb through his tousled hair. “We wouldn’t go to jail.” “Really?” “We’d be shot.” “You always know just what to say.” “I try to look on the bright side.

What becomes of homes that have their doors bolted, windows tightly shut, and curtains drawn during the daytime with the families they house inside them desolate? Should we not call them prisons? We should!

And Mister . . . ?” “Firas,” Kashmir said, folding his handkerchief neatly and making a crisp bow. Blake’s brow furrowed as he took in the fine clothes. “A sailor?” “Her tutor,” Kashmir said smoothly. Blake cocked his head. “You’re much younger than any of my tutors.” “Baleh, I am wise beyond my years,” Kashmir said. “And of course I have a natural inclination to it. My people did, after all, invent algebra. Including the zero.

Aye, Captain!” With little effort, he swept me up and hoisted me over his shoulder, knocking the air out of me. “Shore leave!” he shouted as he trotted down the gangplank. “Kashmir!” “Ah!” he said as I pounded him on the back. “That was my kidney!” “Put me down,” I said breathlessly, “or I’ll take out the other one!” “You should know, amira,” he said, emphasizing the Persian accent he often kept hidden. “We don’t negotiate with terrorists!

Srinagar hunches like a wild cat: lonely sentries, wretched in bunkers at the city’s bridges, far from their homes in the plains, licensed to kill . . . while the Jhelum flows under them, sometimes with a dismembered body. On Zero Bridge the jeeps rush by. The candles go out as travelers, unable to light up the velvet Void. What is the blesséd word? Mandelstam gives no clue. One day the Kashmiris will pronounce that word truly for the first time.

Kashmir was ignorant and, therefore, unaffected of the happenings taking place behind its lofty mountains. No social or political upheaval was permitted to cross the sky-high and colossal walls of Kashmir. It was mainly because Dogra regime was loyal to the British Government and proved its loyalty in the difficult and testing time of revolt 1857.

Srinagar is a medieval city dying in a modern war. It is empty streets, locked shops, angry soldiers and boys with stones. It is several thousand military bunkers, four golf courses, and three book-shops. It is wily politicians repeating their lies about war and peace to television cameras and small crowds gathered by the promise of an elusive job or a daily fee of a few hundred rupees. It is stopping at sidewalks and traffic lights when the convoys of rulers and their patrons in armored cars, secured by machine guns, rumble on broken roads. It is staring back or looking away, resigned. Srinagar is never winning and never being defeated.

...cynical and hardened as I believed myself to be at twenty-four, I had never that pity might, in fact, be just another facet of love.

The struggle of man against power is the struggle of memory against forgetting.

And so the 5 months of hyper nationalism bites the chilly winter frost! The 5 point plan got so shady that even the murkiest water of dal couldn't wash the blot on our conscience, proving yet again the resilience of a common Kashmiri to withstand economic doom and social ambiguity from past 140 days and still have Herculean courage to start all over . .... from the grounds up !

There was no tour guide on hand to tell her that in Kashmir nightmares were promiscuous. They were unfaithful to their owners, they cartwheeled wantonly into other people’s dreams, they acknowledged no precincts, they were the greatest ambush artists of all. No fortification, no fence-building could keep them in check. In Kashmir the only thing to do with nightmares was to embrace them like old friends and manage them like old enemies.

The medieval mind, which saw only continuity, seemed so unassailable. It existed in a world which, with all its ups and downs, remained harmoniously ordered and could be taken for granted. It had not developed a sense of history, which is a sense of loss; it had developed no true sense of beauty, which is a gift of assessment. While it was enclosed, this made it secure. Exposed, its world became a fairyland, exceedingly fragile. It was one step from the Kashmiri devotional songs to the commercial jingles of Radio Ceylon; it was one step from the roses of Kashmir to a potful of plasticdaisies.

In one of the verses of Lal Ded, or Lalla, a fourteenth-century mystic from Kashmir, Lalla says: “At the end of a crazy-moon night the love of God rose. I said “It’s me, Lalla.” “It’s me, Lalla,” becomes “It’s me…whoever you are,” proclaiming that we no longer stand on the sidelines but are leaping directly into the center of our lives, our truth, our full potential. No one can take that leap for us; and no one has to. This is our journey of faith.

The old prophets filled our imaginations with gods and commandments and holy scriptures , with glowing descriptions of life in Heaven and among the stars. Because of them, we are on our way there. Perhaps that has been their intention all along.

sometimes I wish I would just disappear into thin air, leave the pain and the misery of this cold hearted world,I wonder who would miss me if anyone would even show a little sympathy to my family, probably no one I was just a little no one anyways.

When those who had been evicted went back to where they came from, they found their villages had disappeared under great dams and dusty quarries. Their homes were occupied by hunger-and policemen. The forests were filling up with armed guerrillas. They found that the wars from the edge of India, in Kashmir, Nagaland, Manipur, had migrated to its heart. People returned to live on city streets and pavements, in hovels on dusty construction sites, wondering which corner of this huge country was meant for them.

I’ve always tried to resemble a brave man. It didn’t used to be so hard—and I’ve had so much practice pretending. After all, when you’re a thief, you’re always pretending not to be. The same is true when you’re poor. And sometimes also when you’re in love.

We must not be deluded into making concessions, whether on Kashmir or any other issue, in the naive expectation that these would end the hostility of the ISI and its cohorts. We must understand that Pakistan’s fragile sense of self-worth rests on its claim to be superior to India, stronger and more valiant than India, richer and more capable than India. This is why the killers of 26/11 struck the places they did, because their objective was not only to kill and destroy, but also to pull down India’s growth, tarnish its success story and darken its lustre in the world. The more we grow and flourish in the world, the more difficult we make it for the Pakistani military to sustain its myth of superiority or even parity. There are malignant forces in Islamabad who see their future resting upon India’s failure. These are not motives we can easily overcome.

60 days of hyper delirium. 60 days of insatiable pain and we are, where we were! . The cruel fact is that the truth exposes the ugly side of us so deeply, that we find solace in the last defence hiding behind the carefree facade of this never-ending insanity.

A woman in ancient China might bring one or more of her sisters to her husband’s home as backup wives. Eskimo couples often had cospousal arrangements, in which each partner had sexual relations with the other’s spouse. In Tibet and parts of India, Kashmir, and Nepal, a woman may be married to two or more brothers, all of whom share sexual access to her.20

Starting from the source of vibrant Consciousness, the first two tattvas of Shaivism are (1) Shiva tattva and (2) Shakti tattva. It is important to understand at the beginning that these two tattvas are only linguistic conventions and are not actually part of creation. According to the deep yogic experience of the sages of this philosophy, there is no difference between Shiva tattva and Shakti tattva. They are both actually one with Paramasiva. They are considered to be two tattvas only for the convenience of philosophical thinking and as a way of clarifying the two aspects of the one absolute reality, Paramasiva. These two aspects are Shiva, the transcendental unity, and Shakti, the universal diversity. The changeless, absolute and pure consciousness is Shiva, while the natural tendency of Shiva towards the outward manifestation of the five divine activities is Shakti. So, even though Shiva is Shakti, and Shakti is Shiva, and even though both are merely aspects of the same reality called Paramasiva, still, these concepts of Shiva-hood and Shakti-hood are counted as the first two tattvas. These two tattvas are at the plane of absolute purity and perfect unity. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 73.

I glared at him. “I wish you’d stay out of my room.” “That’s a funny joke, princess, when you’re talking to a thief.

Why? Don’t you know why you love me?” “I know that I’m happiest at your side,” I said fervently. “I know that when we’re apart, my heart is with you, when we disagree I still want you near. It’s like I was made for you, amira, but I don’t know why.” “Kashmir . . .” She laughed a little in disbelief. “That’s . . . that’s what love looks like.” “But is it only a trick of Navigation?” I asked, nearly pleading. “And if so, what is truly mine?” “I am.” Her words took me by surprise. She said it so simply—so quiet, so true. Only two words, three letters, one breath, but never had a promise held more meaning. She turned to me then, and in her eyes, I saw not oblivion, but infinity, and the stars were not as bright as her smile.

Losing the plot again to the rhetoric called "Azadi". Trapped in a "Status quo"of fragmented reality , we eroded the seeds to our future.(yet again). Somehow (I) forgot that - Actions have consequences. Non actions have "deadly " consequences too & turning blind eye to something so obvious will eventually produce the generation of "vision less society". (Literally and figuratively).

You wonder why, after all this, Hashim stays in India. ‘There’s no country freer than India and people don’t realise it,’ Hashim said. ‘You can pee anywhere you like and nothing will happen to you.

According to Abhinavagupta, a yogin who is established in the understanding and experience of supreme non-dualism, sees only one reality shining in all mutually opposite entities like pleasure and pain, bondage and liberation, sentience and insentience, and so on, just as an ordinary person sees both a ghata and a kumbha as only one thing (a pot) expressed through different words (Tantraloka, 11.19).

The essential nature of samvit is the subtle stir of spanda. The introverted and extroverted movements of spanda cause samvit to manifest itself in both the noumenal and phenomenal aspects of creation. These two aspects of samvit are known in Shaivism as Shiva (transcendent) and Shakti (universal). Shiva and Shakti are the two names given to the monistic Absolute (Paramasiva) when it is being considered in its dual aspects of eternal and transcendent changelessness (Shiva), and the ever-changing and immanent manifestation of universal appearances (Shakti). — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 17–18.

I never knew you had such a fine eye for fabrics,” I said as we continued up the street. “You should have been a tailor instead of a thief.” “I have a fine eye for all things, amira, which is why I’m a thief and not a tailor.

Incompatible religious doctrines have Balkanised our world and these divisions have become a continuous source of bloodshed. Indeed, religion is as much a living spring of violence today as it was at any time in the past. The recent conflicts in Palestine (Jews v Muslims), the Balkans (Orthodox Serbians v Catholic Croatians; Orthodox Serbians v Bosnian and Albanian Muslims), Northern Ireland (Protestants v Catholics), Kashmir (Muslims v Hindus), Sudan (Muslims v Christians and animists), Nigeria (Muslims v Christians) and Iran and Iraq (Shia v Sunni) are merely a few cases in point. These are places where religion has been the explicit cause of millions of deaths in the past decade.

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 ?

A representative from India at the UN Assembly began his address thus: ‘Before beginning my talk I want to tell you something about Rishi Kashyap of Kashmir, after whom Kashmir is named. When Rishi Kashyap struck a rock and it brought forth water, he thought, “What a good opportunity to have a bath.” He took off his clothes, put them aside on the rock and entered the water. When he got out and wanted to dress, his clothes had vanished. A Pakistani had stolen them.’ The Pakistani representative jumped up furiously and shouted, ‘What are you talking about? The Pakistanis weren’t there then.’ The Indian smiled and said, ‘And now that we have made that clear, I will begin my speech saying that Kashmir has been an integral part of India all along.

We live and enjoy the vitality (virya) of consciousness to the degree in which we are sensitive to the beauty of things around us. Each aesthetic experience, had with mindfulness and a disciplined intention directed towards heightening our general level of aesthetic sensitivity, brings us a little closer to the sustained wonder of the pulsation (spanda) of consciousness which permeates all experience.

Even in the palmiest days of the Khalsa it is astonishing how small a proportion of the Punjab population was of the Sikh profession. The fierce fanaticism of the earlier years of the century was succeeded by the unequalled military organisation of the Maharaja, and these together enabled a people who were never numerically more than a sect of Hinduism to overrun the whole Punjab and Kashmir, to beat back the Afghans to the mountains, and to found a powerful kingdom in which they were outnumbered by Hindus and Muhammadans by ten to one.

The country was passing through turbulent times. British Raj was on its last legs. The World War had sucked the juice out of the British economy. Britain neither had the resources nor the will to hold on to a country the size of India. Sensing the British weakness and lack of resources to rule, different leagues of Indians sniffed different destinies in the air following the imminent exit of the British: a long stretch of Nehru Raj, Hindu Raj extending from Kashmir to Kerala not seen since Emperor Ashoka in third-century BCE before the emperor himself renounced Hinduism and turned a non-violent Buddhist, a Muslim-majority state carved out of two shoulders of India with a necklace-like corridor running through her bosom along Grand Trunk Road, balkanisation of the country with princes ruling the roost, and total chaos. From August 1946 onwards, chaos appeared to be the most likely destiny as it spurted in Bengal, Bihar, and United Provinces, ending in the carnage of minority communities at every place. The predicament of British government was how to cut their losses and run without many British casualties before the inevitable chaos spread to the whole country. The predicament of Muhammad Ali Jinnah, the leader of the Muslim League, was how to achieve his dream of Muslim-majority Pakistan carved out of India before his imminent demise from tuberculosis he suffered from, about which—apart from his doctor—only a handful of his closest relations and friends knew about. The predicament of Jawaharlal Nehru, the heir apparent of the Congress Party anointed by Gandhiji, was how to attain independence of the country followed by Nehru Raj while Gandhiji, a frail 77-year-old at the time, was still alive, for God only knew who would be the leader of the party once Gandhiji’s soul and his moral authority were dispatched to heaven, and Nehru couldn’t possibly leave the crucial decision in the hands of a God he didn’t particularly believe in. Time was of the essence to all the three.

Why are people okay with not walking? Does Father not miss his daily walks to the shrine and his shop? What about Mother and her long walk to her parents' home? Does Bobeh not get bored now that she can't kill time watching people walk on the streets? What happened to my sister who lived her life outside; going to college with her friends, walking long distances to make umpteen visits to her tailor? I miss playing hopscotch on the streets. I miss walking in the courtyards and the run to buy kyencza. Why can't I play hide-and-seek in with Mogli's daughter in our courtyard again? Who walks in the by-lanes, on the bridges, outside the school? Who can walk to the bakeries? These are not built for walking.

In the randomness of thoughts I couldn't help but think that at times of adversity most of us compromise our greatest talents and run after what we perceive to be more achievable success and in this paradox we end up with a discontented settlement. Safely cocooned in our comfort zone . Stable .... Without any progression ! Am I the only disbeliever to believe that two hands working can do more than a thousand clasped in prayer...oxymoron !

It is important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into thirty six tattvas is not an absolute truth. It has been worked out by the authors of the philosophy as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation. Through further analysis, the number of tattvas can be increased to any level. Similarly, through synthesis, they can be decreased down to one tattva alone. In fact this has been done in the Tantraloka, where one can find doctrines of contemplation on fifteen, thirteen, eleven, nine, seven, five, and as few as three tattvas as well. The practitioners of the Trika system use only three tattvas in the process of a quick sadhana: Shiva representing the absolute unity, Shakti representing the link between duality and unity, and Nara representing the extreme duality. [Shakti is the path through which Shiva descends to the position of Nara and the latter ascends to the position of Shiva.] Finally, a highly advanced Shiva yogin sees only the Shiva tattva in the whole of creation. However, since the contemplative practice of tattvadhvadharana used in anava upaya includes meditation on all thirty sex tattvas, that is the number commonly accepted by the Shaivas of both northern and southern India. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 79.

The thread of shattered hopes covered us with the masquerade of betrayal. As always we will start picking up the pieces of our worthless life, scattered over the last 150 days in the hope of deliverance. With so many of us blinded for life ,some of us taken away for life all together, (you broke your promise once again), And I shall close the eyes of my conscience so that I don’t introspect about the distrust, long term suffering we will have to endure ,for we will always remain the nation of the suppressed! Promises and lies!!

It must be said here that ‘Bharat Mata ki Jai’ is not an attribute of patriotism, but of deep patriarchy. Extreme mother-love is a camouflage for extreme misogyny. Over the past few years in India, the nature of the violence inflicted on women during rapes, riots and caste retributions is of an order seldom witnessed before in any part of the world, except perhaps, in Bosnia during the civil war, or in the Congo, or in Sri Lanka during the final moments of the pogrom against the civilian Tamil population there. From the barbarity of the jawans of the Assam Rifles on Manorama Devi, to incessant mass rapes by soldiers in Kashmir, to the graphic and horrific brutalities (that were videotaped) on even pregnant women in Gujarat in 2002, to the Nirbhaya case in Delhi, there is no evidence to prove that devotion towards an abstract ‘Bharat Mata’ translates into even a semblance of affection or respect for real flesh-and-blood women. Indeed, here it is only literally the flesh and blood that seems to matter. Add

A century gone by and still the wounds remain fresh , the problem unresolved and a zillion questions unanswered. The subliminal hyper nationalist state with so maligned dynamics that a simple wrong step is enough to wake the beast from its simmering slumber and throw the entire nation into whirl pool of unaccounted casualties.... A millions lives lost , businesses uprooted and educations at stake ...this is a jinxed paradise where the wails of the half widows reach the heavens and bring nothing but sorrow. Legend has it that this place will be swallowed in one great leap of water as we will self annihilate everything and thus life will complete its full circle. "Cursed be the ground for our sake. Both thorns and thistles it shall bring forth for us. For out of the ground we were taken, for the dust we are... and to the dust we shall return

The Valley Weeps Weep softly o mother, the walls have ears you know... The streets are awash o mother! I cannot go searching for him any more. The streets are awash o mother with blood and tears, pellets and screams. that silently remain locked in the air, while they lock us souless inside. The guns are out o mother, while our boys go armed with stones, I cannot go looking for him o mother, I have no courage to face what i will find. They fill the air o mother, The fragrance of plastic flowers I will place them beside your grave if i ever do survive, flowers that have no soul. and would never fade with time, The sun shines glorious o mother The water sparkles so fine The buds are closed in terror and birds have gone silent with fear There is poison in our heaven o mother I dread for what more is in store. They came for him o mother, yesterday as you slept inside, He went marching o mother with all the others beside. I never told you o mother, I do not know if he would ever return. The streets are awash o mother! I cannot go searching for him any more. Weep softly o mother, the walls have ears you know... If your old blind eyes can see, You will want to see again no more. Our men have lost their spirit Our women have lost their smile, Our children have lost their laughter, The valley has lost its shine, Weep softly O mother For, we still have our pride. 17/07/2016

Abhinavagupta does not prescribe a hermit’s life for that Shiva yogin, who is free to live without restrictions, to remain in the household, and to participate in pleasures of the senses and the mind within the limits of the currently acceptable social standards. In other words, one is free to live a normal life and at the same time to pursue some method of Trika yoga. As soon as the seeker’s practice in yoga yields the experience of Self-bliss, worldly enjoyments automatically lose their power and fascination, and one’s senses develop a spontaneous indifference, known as anadaravirakti, to former pleasures. Once seekers have become expert practitioners in the experience of Self-bliss, they are able to move freely through worldly enjoyments without any fear of spiritual pollution. Such enjoyments can actually serve to further illumine the extraordinary experience of Self-bliss. As Abhinavagupta explains: The mind (of a Shiva yogin) does not become wet (or stained) from within, just like the rind of a dried gourd which has no opening, even if it dives deep into the water of sensual pleasures.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

Poet's Note: Kindly do not use my poem without giving me due credit. Do not use bits and pieces to suit your agenda of Kashmir whatever it may be. I, Srividya Srinivasan as the creator of this poem own the right to what I have chosen to feel about the issue and have represented all sides to a complex problem that involves people. I do not believe in war or violence of any kind and this is my compassionate side speaking from all angles to human beings thinking they own only their side to the story. THIS POEM IS THE ORIGINAL WORK OF SRIVIDYA SRINIVASAN and any misuse by you shall be considered as a violation of my copyrights and legally actionable. This poem is dedicated to all those who have suffered in Kashmir and through Kashmir and to not be sliced and interpreted to each one's convenience. ---------------------------- Weep softly O mother, the walls have ears you know... The streets are awash o mother! I cannot go searching for him anymore. The streets are awash o mother with blood and tears, pellets and screams. that silently remain locked in the air, while they seal our soulless dreams. The guns are out, O mother, while our boys go armed with stones, I cannot go looking for him O mother, I have no courage to face what I will find. For, I need to tend to this little one beside, with bound eyes that see no more. ----- Weep for the home we lost O mother, Weep for the valley we left behind, the hills that once bore our names, where shoulder to shoulder, we walked the vales, proud of our heritage. Hunted out of our very homes, flying like thieves in the night, abandoning it all, fearful for the lives of our men, fearful of our being raped, our children killed, Kafirs they called us O mother, they marked our homes to kill. We now haunt the streets of other cities, refugees in a country we call our own, belonging nowhere, feeling homeless without the land we once called home. ------------- Weep loudly O mother, for the nation hears our pain. As the fresh flag moulds his cold body, I know his sacrifice was not in vain. We need to put our chins up, O mother and face this moment with pride. For blood is blood, and pain is pain, and death is final, The false story we must tell ourselves is that we are always the right side, and forget the pain we inflict on the other side. Until it all stops, it must go on, the dry tears on either side, Every war and battle is within and without, and must claim its wounds and leave its scars, And, if we need to go on O mother, it matters we feel we are on the right side. We need to tell ourselves we are always the right sight... We need to repeat it a million times, We are always the right side... For god forbid, what if we were not? --- Request you to read the full poem on my website.

There were six hundred thousand Indian troops in Kashmir but the pogrom of the pandits was not prevented, why was that. Three and a half lakhs of human beings arrived in Jammu as displaced persons and for many months the government did not provide shelters or relief or even register their names, why was that. When the government finally built camps it only allowed for six thousand families to remain in the state, dispersing the others around the country where they would be invisible and impotent, why was that. The camps at Purkhoo, Muthi, Mishriwallah, Nagrota were built on the banks and beds of nullahas, dry seasonal waterways, and when the water came the camps were flooded, why was that. The ministers of the government made speeches about ethnic cleansing but the civil servants wrote one another memos saying that the pandits were simply internal migrants whose displacement had been self-imposed, why was that. The tents provided for the refugees to live in were often uninspected and leaking and the monsoon rains came through, why was that. When the one-room tenements called ORTs were built to replace the tents they too leaked profusely, why was that. There was one bathroom per three hundred persons in many camps why was that and the medical dispensaries lacked basic first-aid materials why was that and thousands of the displaced died because of inadequate food and shelter why was that maybe five thousand deaths because of intense heat and humidity because of snake bites and gastroenteritis and dengue fever and stress diabetes and kidney ailments and tuberculosis and psychoneurosis and there was not a single health survey conducted by the government why was that and the pandits of Kashmir were left to rot in their slum camps, to rot while the army and the insurgency fought over the bloodied and broken valley, to dream of return, to die while dreaming of return, to die after the dream of return died so that they could not even die dreaming of it, why was that why was that why was that why was that why was that.