Pandit Quotes

Exactly!’ The pandit beamed again. ‘So think about the colour of that leaf from the perspective of the leaf itself, the colours it absorbs and the one it rejects. Is its colour green? Or is it every single colour in the world except green?

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.

God is universal," spluttered the priest. The imam nodded strong approval. "There is only one God." "And with their one god Muslims are always causing troubles and provoking riots. The proof of how bad Islam is, is how uncivilized Muslims are,: pronounced the pandit. "Says the slave-driver of the cast system," huffed the imam. "Hindus enslave people and worship dressed-up dolls." "They are golden calf lovers. They kneel before the cows," the priest chimed in. "While Christians kneel before a white man! They are flunkies of a foreign god. They are nightmare of all nonwhite people.

The great scriptures of yoga ― The Bhagavad Gita, The Yoga Sutras, and The Upanishads ― clearly describe how the subtle causes of external war emanate from the internal world. The real causes of war lie rooted in the individual's unwillingness to listen to the voice of the heart, the inner conscience.

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

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.

the most wretched person is one who does not have self-control

Bheega hua aadmi baarish se nahi darta (A man who is drenched is not afraid of the rain)

During the rule of another governor, Atta Muhammad Khan, Lawrence writes: Any Musalman who met a Pandit would jump on his back, and take a ride.

It was extraordinary, Ahmed thought, how men distinguished in one field – and he assumed that Pandit Baba Sahib was distinguished – seemed to claim for themselves wisdom in all spheres of human activity; wisdom and the right to make pronouncements which they expected you to listen to and learn from.

Don't judge people on their Religion, Family Or Country they live ... Judge People On Their Nature..!!

The best gift to give : is to build another persons self confidence through encouragement.

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.

Most people can afford healthcare and education in the age group when both these things are not relevant.

If you cannot stretch out a helping hand for the needy, bless them by folding your hands.

Time is life and time can never be saved. It can only be spent in the right way.

The sun comes out every day and teaches us that no matter what the shade is, it does not last forever.

shishthata - humility - etiquette is the basis of culture, combination of disrespect for elders and false-ego leads to rudeness of behaviour.

Responsibility leads to development of character.

Married life will become a hell if it is not based on love, trust & mutual respect.

In history there are no permanent Heroes. Roles keep reversing with time.

Pandit, you've got it wrong. There's no creator or creation there, no gross or fine, no wind or fire, no sun, moon, earth or water, no radiant form, no time there, no word, no flesh, no faith, no cause and effect, nor any thought of the Veda. No Hari or Brahma, no Shiva or Shakti, no pilgrimage and no rituals. No mother, father or guru there. Is it two or one? Kabir says, if you understand now, you're guru, I'm disciple.

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.

All the lives are playing a role in a play directed by God, wherein you can't make your prolong your character but you can surely make it big and memorable and bring liveliness to this character with your hard work...

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.

Put stress always on the aspiration within; let that get depth and steadiness in the heart; the outer obstacles of mind and the vital will recede of themselves with the growth of the heart's love and aspiration. Breath of Grace, editor: M.P. Pandit, p.205

There are many realities. There are many versions of what may appear obvious,’ continued the Pandit. ‘Whatever appears as the unshakeable truth, its exact opposite may also be true in another context. After all, one’s reality is but perception, viewed through various prisms of context.’ Shiva

You don’t need to apologise, my friend,’ smiled the Pandit. There is no “your god” or “;my god”. All godliness comes from the same source. Just the manifestations are different. But I have a feeling that one day you will find a temple worth walking into just for prayer, not to admire its beauty.

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.

Reality is stranger than fiction.

The fool may even look distinguished If dressed well, in Council Hall; And this impression's not extinguished As long as he does not speak at all.

This is mine, and this is not - Thus do the small-minded see. The large-hearted have always thought The world itself a family.

Time has only one actuality, that it will pass either as it wishes or you wish it to.

Both lies and hunger are enemies for humanity.

Life is a school of learning, the more learning you make the better living will be.

Preserving the difference between “rule of law” and “law for rule” is essential for democracy.

Life is the ultimate demonstration of God’s existence.

Never expose your spouse

It is my fervent hope <...> that you would make vidyá, Knowledge, a justification of your blessed existence as man in his civilized condition.

Attachment to the notion of a god outside you is a curse. You must overcome it. Rediscover your luminous Self and embrace it wholeheartedly.

Do not praise those who have earned their wealth and success by unfair means.

सबके दिल में है जगह तेरी जो तू राज़ी हुआ मुझ पे गोया इक ज़माना मेहरबाँ हो जाएगा बाग़

Be the original, not the copy.

Life is always available in the present, it cannot be searched in either past or future

Life is not about a goal to be achieved, but a goal to be reached.

Lived so long just to die one day. Maybe this regret of mine is useful to you, for doing something same day

Don’t fight with darkness, just come out of it.

Love has the biggest strength and everyone needs strength to get success.

You can't achieve success by avoiding struggle

There is no such thing as last hope.

I accept that I get jealous seeing your success. I wish I could change myself, thinking of your goodness.

Try to be the role model of good conduct for your child rather than teaching and imposing.

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

Shama is quietude of mind, tranquility, equanimity, and composure. First, learn to compose yourself. Rather than expecting the external world to conform to your expectations, learn to expect the unexpected. Regard turmoil as normal and take worldly blows in stride. Expecting things to be perfect leads to disappointment. Disappointment and tranquility cannot coexist.

How can you say that?' he barked. 'It is they who have forced you out of your homes, turning you into refugees.' I looked him in the eye and said: 'General, I've lost my home, not my humanity.

It is tragic what people do just to be accepted. I once met an angel who cut off her wings and chose to walk whit all the petty humans. My heart laments for the world, because what a sight it would be to behold, watching her hazy silhouette gently flying into the crimson sunset skies.

The Absolute is Consciousness. It is always Self-conscious, meaning it is always aware of itself and its divine nature. The Self-awareness of the Absolute is a subtle form of activity which has two essential qualities. First, Consciousness is Self-luminous; the light of Consciousness (prakasa) requires no other source of illumination. This is Its aspect of jnana or knowing. Second, the process of becoming aware of Itself (vimarsa) is the Absolute’s aspect of action (kriya). The action is a kind of subtle stir that gives rise to joy and the creative impulse. This subtle movement is not a physical motion or any form of mental restlessness. Rather, it can be described as a spiritual stirring that corresponds to the sensation everyone has at moments of direct self-awareness during peak experiences. This stirring of Self-awareness is spanda. It makes Absolute Consciousness vibrant and expansive, and it is this activity that is the basic source of all creative manifestation. Everything that exists, sentient and insentient, is a result of this stirring of spanda. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xx-xxi

The Bengali poet Ganga Ram in his Maharashta Purana gave a fuller picture of the terror they inspired. ‘The people on earth were filled with sin,’ he wrote, ‘and there was no worship of Rama and Krishna. Day and night people took their pleasure with the wives of others.’ Finally, he wrote, Shiva ordered Nandi to enter the body of the Maratha king Shahu. ‘Let him send his agents, that sinners and evil doers be punished.’29 Soon after: The Bargis [Marathas] began to plunder the villages and all the people fled in terror. Brahmin pandits fled, taking with them loads of manuscripts; goldsmiths fled with the scales and weights; and fishermen with their nets and lines – all fled. The people fled in all directions; who could count their numbers? All who lived in villages fled when they heard the name of the Bargis. Ladies of good family, who had never before set a foot on a road fled from the Bargis with baskets on their heads. And land owning Rajputs, who had gained their wealth with the sword, threw down their swords and fled. And sadhus and monks fled, riding on litters, their bearers carrying their baggage on their shoulders; and many farmers fled, their seed for next year’s crops on the backs of their bullocks, and ploughs on their shoulders. And pregnant women, all but unable to walk, began their labour on the road and were delivered there. There were some people who stood in the road and asked of all who passed where the Bargis were. Everyone replied – I have not seen them with my own eyes. But seeing everyone flees, I flee also. Then suddenly the Bargis swept down with a great shout and surrounded the people in their fields. They snatched away gold and silver, rejecting everything else. Of some people they cut off the hand, of some the nose and ears; some they killed outright. They dragged away the most beautiful women, who tried to flee, and tied ropes to their fingers and necks. When one had finished with a woman, another took her, while the raped women screamed for help. The Bargis after committing all foul, sinful and bestial acts, let these women go.

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Pandit Lekh Ram’s Risâla-i-Jihâd was the object of a lawsuit, in which Muslims demanded that the book be banned. After several rounds in court, they lost definitively in 1896. But the matter did not end there, for Lekh Ram was murdered in March 1897. Some Muslims, including Mirza Ghulam Ahmad (1838-1908, pretender to prophethood and founder of the Ahmadiya sect of Islam),16 openly applauded the murder: “Mirza Ghulam Ahmad published a tract in which he thanked God for the fulfillment of his prophecy that Lekh Ram would die a violent death. … Individuals reported receiving threatening letters, and mysterious notices appeared on the wall throughout the province. ‘All Hindus are warned to remember the Islamic prophets and believe in them; otherwise they will be murdered like Lekh Ram.

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.

The people in a position to resolve the financial crisis were, of course, the very same people who had failed to foresee it: Treasury Secretary Henry Paulson, future Treasury Secretary Timothy Geithner, Fed Chairman Ben Bernanke, Goldman Sachs CEO Lloyd Blankfein, Morgan Stanley CEO John Mack, Citigroup CEO Vikram Pandit, and so on. A few Wall Street CEOs had been fired for their roles in the subprime mortgage catastrophe, but most remained in their jobs, and they, of all people, became important characters operating behind the closed doors, trying to figure out what to do next. With them were a handful of government officials—the same government officials who should have known a lot more about what Wall Street firms were doing, back when they were doing it. All shared a distinction: They had proven far less capable of grasping basic truths in the heart of the U.S. financial system than a one-eyed money manager with Asperger’s syndrome.

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.

All of the blissful and beautiful aspects of the Absolute are present in each and every person and living thing, but they remain dormant because they are hidden behind the mask of maya. In other words, we are all blinded to this inner bliss and beauty by our limited sense of who we are, and by the habit of directing so much of our attention out into the world. Everyone can have momentary glimpses of inner bliss when they experience something that is extremely pleasing to the senses and the mind. But usually these situations are fleeting and simply leave a person unfulfilled and longing for more. They then pursue the outer object in an attempt to rediscover the blissful state, not realizing that the source of bliss is within and need not be attached to an outer stimulus at all. This inner beauty can be discovered and contacted at will through simply turning our attention within, and through the various practices outlined in this yoga. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 123.

In his discussion of Trika Yoga Abhinavagupta begins with the most advanced approach, and then presents successively easier methods one by one in descending order. This is another example of his particular approach to yoga. His intention is to make the best and the quickest method of yoga immediately available to all aspirants. If they succeed at the highest level, they need not go through the long chain of lower stages. However, if certain aspirants feel that they cannot handle the most advanced path successfully, then they are free to move along a more structured path and to choose any of the methods that accommodate their psychophysical capacity. The important point is that spiritual students should not assume that they are not fit for the most advanced method. Why should people resort to riding on a bullock cart when an airplane is at their disposal? If, however, they are unable to handle the superior vehicle successfully, they can choose some other more appropriate form of transportation. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 94–95.

According to the Trika system, yoga is that theological practice which helps in attaining the realization of absolute unity between the practitioner and Absolute Reality, that is, between the yogin and God. As it says in the Malinitantra: The unity of one (a finite being) with another (Almighty God) is called yoga by Shiva yogins (Malinivijayatantra, IV.4). Practitioners of yoga are advised to realize their forgotten true nature and to recognize themselves as none other than the Absolute, Paramasiva. This realization is said to be readily attainable through Trika yoga, when aided by both an intense devotion for the Lord and by the correct theoretical knowledge of the pantheistic absolutism of Shaiva monism. Theoretical knowledge removes the yogins’ mental confusion and misconceptions about Reality, and devotion refines their hearts so that they become capable of actually feeling and experiencing the truth of Shaiva monism. The yoga of Abhinavagupta is thus an integral process of developing both the head and the heart. People with no mental clarity cannot understand the truth, while those without heart cannot digest. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 95–96.

Navin Sapru’s friend, the poet and writer Maharaj Krishan Santoshi, wrote a poem on his death. In ‘Naveen my friend’, Santoshi writes: Naveen was my friend Killed he was, in Habba Kadal while on the tailor’s hanger remained hung his warm coat. Passing as it did through scissors and thread–needle in the tailor’s hand, till the previous day it was merely a person’s coat that suddenly was turned into a Hindu’s coat In the last stanza the poet writes: I used to ask him every time why doesn’t he possess the cunningness of Srinagar I still await his response My friend! Yes, I changed my address since after your murder it ceased to exist the bridge of friendship, this Habba Kadal

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.

Theistic absolutism and realism are the basic ontological principles of Kashmir Shaivism. In this philosophy everything that exists is real, and yet is spiritual as well, because everything is the manifestation of an absolute reality, described as pure, eternal, and infinite Consciousness. According to the ancient authors of this philosophy, the essential features of Consciousness are Its infinite, divine, and joyful vitality, and the inclination to manifest Its powers of creation, preservation, dissolution, obscuration, and revelation. The vibrant, creative quality is the divine essence of God. Consciousness is also described as luminous. It illuminates Itself and is always aware of Itself and everything within It. The ancient masters refer in various ways to this One creative force out of which everything emerges. It is known most commonly as the Ultimate, Absolute Reality, Consciousness, Paramasiva, and God. Yet, according to Kashmir Shaivism, Paramasiva cannot be fully described or clearly thought over because, being infinite in nature, He cannot be confined to any thinking or speaking ability. No words can fully describe Him, no mind can correctly think about Him, and no understanding can perfectly understand Him. This is His absoluteness, and Kashmir Shaivism considers this absoluteness to be one of His key attributes. Because the Absolute cannot be fathomed with the intellect or through ordinary logical reasoning and philosophical speculation, the ancient masters relied on revelation (darsana) in deep yogic states to arrive at their understanding and truths of Reality. Working from the foundation of absolute non-dualism, they discovered Paramasiva within their own consciousness; looking within they found the Whole. They were able to transcend the ordinary limited vision of the individual self, and to discover the universal Self. Since this Self of each individual is claimed to be none other than the Absolute, and because God and the Self are understood as one, this philosophy is truly theistic. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 15–16.

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv

We are what we know.

On his return, Pandit Nehru stopped in Calcutta. The first letter he wrote on his China experience was to Edwina Mountbatten, and shared with her the content of his discussions with the Chinese leaders. Strictly speaking, this was against the oath of secrecy he had taken. At the time, of course, no one knew of this letter, and only came to light later when his selected works, edited by S. Gopal, were published.

On his return, Pandit Nehru stopped in Calcutta. The first letter he wrote on his China experience was to Edwina Mountbatten, and shared with her the content of his discussions with the Chinese leaders. Strictly speaking, this was against the oath of secrecy he had taken.

Speak what is in your mind,’ Pandit Baba commanded. What insolence, Ahmed thought. There are two categories of things in my mind, he should say, the stuff people like you have fed into it and my own reactions to that stuff. The result is cancellation, so I have nothing in my mind.

Man is not of man a slave - He's money's slave.

You are separated from me but love is not less. Whenever my body gets up, your face will not be far away from my eyes. Whenever I remember you, you are not far from my grave. I am yours

Life is a ripple in the ocean of nothingness.

Chou En-lai successfully conned Pandit Nehru regarding his real intentions. Nehru died a broken man, his credibility badly exposed and his non-alignment in shambles.

As your life to you is dear, So is his to every creature. The good, for all, compassion bear By analogy with their own nature.

Personal responsibility is completely foreign to the highest echelons of the Street. Citigroup’s stock fell 44 percent in 2011, but its CEO, Vikram Pandit, got at least $5.45 million on top of a retention bonus of $16.7 million. The stock of JPMorgan Chase fell 20 percent, but its CEO, Jamie Dimon, was awarded a package worth $22.9 million.

Patel took on the responsibility of bringing into the Indian Union 565 princely states, steering efforts by his "iron fist in a velvet glove" policies, exemplified by the use of military force to integrate Junagadh and Hyderabad State into India (Operation Polo). On the other hand, Pandit Jawahar Lal Nehru kept the issue of Kashmir in his hands.

Because we balance each other. The Vishnu’s role is to transmit positive energy,’ said the Pandit. The white lines pouring feverishly out of the Pandit seemed to flutter a bit whenever he spoke. ‘And the Mahadev’s role is to absorb the negative. Search for it.

The birds fly away to the southern sky searching a home Well does life get any better More yesterday than today How I thought the sun would shine tomorrow But it rained . . .

Savarkar took on Nehru’s repeated attacks on the Hindu Sangathanist leadership. Reacting to one of Nehru’s assertion that any attempt by Hindu Sangathanist leaders to establish a Hindu Rashtra in India would meet the same fate that Hitler and Mussolini met in Europe, Savarkar denounced his threats through a statement on 22 October 1947. As if the mere demand for a Hindu Raj constitutes a danger to his Government so much more imminent, impending, incalculably disastrous as to call for his immediate attention than the already established Moslem Raj in Pakistan where fanatical atrocities, arson, bloodshed and butchery have been the order of the day . . . Pusillanimous enough to tolerate these diabolical actions and threats on the part of the Moslems against his ‘Indian Union’ Pandit Nehru and his pseudo-nationalistic section in the Congress are delivering mock heroics against the Hindus and swearing that they will fight tooth and nail against those who demand a Hindu Raj.

Nehru is good with words, he studied at Harrow and Trinity College. Let us see how the pandit uses the colonizer’s language against them, Somnath says.

We all know Jews have a well connected network around the world cuz they are hated everywhere. So what's stopping Hindus from doing the same given they too get similar hatred?

Now

Cierto sabio que buscaba la inmortalidad miró dentro de sí, girando el globo de los ojos

asleep,

Shiva’s eyes cleared up a bit. His burden didn’t feel any lighter, but he felt strong enough to carry it. He had to keep walking to the very end. Shiva looked up at the Pandit and smiled weakly. ‘Who are you?’ The Pandit smiled. ‘I know the answer had been promised to you. And a promise made by any of us is binding on all of us. I will not break it.’ Shiva gazed at the Pandit, waiting for the answer. ‘We are the Vasudevs.’ ‘The Vasudevs?’ ‘Yes. Each Vishnu leaves behind a tribe which is entrusted with two missions.’ Shiva continued to watch the Pandit intently. ‘The first mission is to help the next Mahadev, if and when he appears.’ ‘And the second?’ ‘The second is that one of us will become the next Vishnu, whenever we are required to do so. The seventh Vishnu, Lord Ram, entrusted this task to his trusted lieutenant, Lord Vasudev. We are his followers. We are the tribe of Vasudev.

Dâra Shiko the eldest son of the Emperor Shah Jahan heard of the Upani@sads during his stay in Kashmir in 1640. He invited several Pandits from Benares to Delhi, who undertook the work of translating them into Persian.

A family filled with love and cooperation for each other is a manifestation of heaven on earth.

Taawdo The Film New Upcoming Rajsthani Film | Starring Preeti Jhangiani (Mohabbatain fame) | Music Lalit Pandit ( DDLJ ) Watch first trailer.

Before either men could commence a deliberation over who knew more of the hotel’s history, Coraline injected, “India was writing the last chapters of its saga of independence when The Imperial opened its doors in the 1930s.” She paused before proceeding, “Pandit Nehru, Mahatama Gandhi, Muhammad Ali Jinnah and Lord Mountbatten met under congenial conditions to discuss the partition of India and the creation of Pakistan on the very ground we stand on. Adding to that, the Nehru family also had

Before either men could commence a deliberation over who knew more of the hotel’s history, Coraline injected, “India was writing the last chapters of its saga of independence when The Imperial opened its doors in the 1930s.” She paused before proceeding, “Pandit Nehru, Mahatama Gandhi, Muhammad Ali Jinnah and Lord Mountbatten met under congenial conditions to discuss the partition of India and the creation of Pakistan on the very ground we stand on. Adding to that, the Nehru family also had a permanent suite within the walls of this ‘Maiden of the East.’” She let out a discreet chuckle that I think only I caught. Both men stared at the female, not knowing how to respond. Before either one of them could opine, she continued, “If only walls could speak. Here indeed is a repository of fascinating anecdotal material for authors of romantic and detective fiction. It was here, at this very site, that one could clink glasses for the Royals to their war efforts, urge Gandhi to quit the India movement, or dance to the strains of Blue Danube, belly dance like a belle from Beirut or be serenaded by an orchestra from London.” The group of us stared at the big sister, wondering how in the world she knew so much about The Imperial. My teacher and Jabril pressed for affirmation. Instead, she vociferated, “Notably, The Imperial has the largest collection on display of land war gallantry awards in India and among its neighbouring countries such as Afghanistan, Burma, Bhutan and China. It also holds a sizeable record of orders and decorations bestowed by the British Royalties to the Emperor of India as an honour to the local Maharajas, Sultans and ruling Princes from the various Indian states.” While Narnia’s chaperone continued her historical spiel, the recruit pulled me aside and whispered amusingly, “Although everything my big sister said is true, she’s having fun with you guys. Her information is from the hotel’s brochure in the guest rooms.” I quipped. “Why didn’t you tell the rest of our group? I thought she was an expert in India’s history!” She gave me a wet kiss and said saucily, “I’m telling you because I like you.” Stunned by her raciness, I was speechless. I couldn’t decide whether to tell her there and then that I was gay – but at that very moment, Andy appeared from around the corner. “Where did you two disappear to?” he inquired. When Narnia was out of earshot, I muttered knowingly to my BB, “I’ll tell you later.”, as we continued the art tour browsing portraitures of India’s Princely Rulers of yore.

Only the most wavy pools know how to beautifully paint the walls with light. Embrace the chaos.

I wished to write but there were no words only embers of a million thoughts diving into nothingness. I wished to write of an angel who grew wings of faith and light out of her heart but flew too close to the ground caged by the hands of the obvious. I had finally lost her the most beautiful girl I'd ever seen.

We are often afraid of the future because we think that tomorrow will be like yesterday. You cannot live in your world of fear and expect greatness. You must decide. To be scared, or to be great

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