Kashmir Travel Quotes

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.

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...

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.

This for me was home, and for the visitors, Kashmir".

The truth is that she traveled back to Kashmir to still her troubled heart, and to atone for a crime she hadn’t committed.

Curious Oriental imagery was employed in these documents. In one of his earlier letters the thum asked why the British strayed thus into his country 'like camels without nose rings'. In another letter he declared that he cared nothing for the womanly English, as he hung upon the skirts of the manly Russians, and he warned Colonel Durand that he had given orders to his followers to bring him the Gilgit Agent's head on a platter. The thum was, indeed an excellent correspondent about this time. He used to dictate his letters to the Court Munshi, the only literary man, I believe, in the whole of his dominions, who wrote forcible, if unclassical, Persian. In one letter the thum somewhat shifted his ground, and spoke of other friends. 'I have been tributary to China for hundreds of years. Trespass into China if you dare,' he wrote to Colonel Durand. 'I will withstand you, if I have to use bullets of gold. If you venture here, be prepared to fight three nations - Hunza, China, and Russia. We will cut your head off, Colonel Durand, and then report you to the Indian Government.

I had become something of a bird man – a passion that has remained with me – and could tell a Himalayan griffon from a bearded vulture and could identify the streaked laughing thrush, the orange bullfinch, Tytler’s leaf warbler and the Kashmir flycatcher, which was threatened then, and must surely by now be extinct. The trouble with being in Dachigam was that it had the effect of unsettling one’s resolve. It underlined the futility of it all. It made one feel that Kashmir really belonged to those creatures. That none of us who were fighting over it – Kashmiris, Indians, Pakistanis, Chinese (they have a piece of it too – Aksai Chin, which used to be part of the old Kingdom of Jammu and Kashmir), or for that matter Pahadis, Gujjars, Dogras, Pashtuns, Shins, Ladakhis, Baltis, Gilgitis, Purikis, Wakhis, Yashkuns, Tibetans, Mongols, Tatars, Mon, Khowars – none of us, neither saint nor soldier, had the right to claim the truly heavenly beauty of that place for ourselves. I was once moved to say so, quite casually, to Imran, a young Kashmiri police officer who had done some exemplary undercover work for us. His response was, ‘It’s a very great thought, Sir. I have the same love for animals as yourself. Even in my travels in India I feel the exact same feeling – that India belongs not to Punjabis, Biharis, Gujaratis, Madrasis, Muslims, Sikhs, Hindus, Christians, but to those beautiful creatures – peacocks, elephants, tigers, bears . . .’ He was polite to the point of being obsequious, but I knew what he was getting at. It was extraordinary; you couldn’t – and still cannot – trust even the ones you assumed were on your side. Not even the damn police.

The whole Happy Valley, indeed, lay beneath me, and I could trace my former journeys, and those yet to come, march after march. There lay the broad expanse of the Wular Lake, with its little island in the middle, where is the ruined temple of the Serpent God, its winding bays and far-stretching promontories; and I could follow for league and leagues the sinuous reaches of the Jhelum, and the other rivers that bring fertility to this fat land from the surrounding mountain snows. No wonder the old conquerors from over the desert northern highlands waxed enthusiastic when they looked down first upon the fair, well-watered vale, and hailed it as the earthly paradise.

as a Hindu I belong to a faith that expresses the ancient genius of my own people. I am proud of the history of my faith in my own land: of the travels of Adi Shankara, who journeyed from the southernmost tip of the country to Kashmir in the north, Gujarat in the west and Odisha in the east, debating spiritual scholars everywhere, preaching his beliefs, establishing his mutths.

ASANA Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana. On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana. (Netra Tantra) Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling. This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana. When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra) After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama. Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound. ― Swami Lakshmanjoo

Of the some 400 surveyed, nearly 300 had become Saudi citizens or permanent residents. The immigration to Saudi Arabia was largely accomplished through the assistance of Ma Bufang, a Qinghai Muslim who served as the Republic of China’s ambassador to Saudi Arabia from 1957 until 1961 and who would himself ultimately obtain Saudi citizenship.76 The welcome they received and the commercial success they achieved there remained well known because many of those who fled had traveled through India (often specifically Kashmir).