Perverted Patriotism-A dangerous trend.

There are many people in India who idolize Mahatma Gandhi. He is regarded as the Father of India; and his photo is printed on the Indian currency. Some of the leaders around the Globe have openly attributed their non-violent struggle to the teachings of Mahtma Gandhi like Nelson Mandela and Martin Luther King.

It is a well known fact that many people like to keep the photo of their loved ones, in their Wallets. The loved ones can vary from a girlfriend, a wife, parents, children, an actor or an actress, spiritual guru, God and Goddesses or revolutionary leaders like Bhagat singh or Mahtma Gandhi Etc. One thing is sure; the person whose photo has been kept in the Wallet, has to a large extent, influenced the psyche of that person, who is carrying the picture.

In the Kashmir valley, the Barber’s shop used to be a place where one could hear the wildest ,weirdest yet most interesting tales. And almost all the Barbers were gifted Raconteurs. They could spin the tales whether real or imaginary with eloquence. The customers after getting their hair trimmed by the Barber would open their wallet and give the money in lieu of his service. During such times, I had seen, many a times, these customers carrying the photos of their icons in their wallets ;while folding or unfolding their purses. The glimpses of the photo of Imran Khan , Wasim Akram or Javed Miandad are still fresh in my mind. It did not look odd to me, that many people in the valley were carrying the photos of Pakistani Criket players or Pakistani Politicians in their Wallets.

In 1988, when I was still in my School, our history Teacher-who also happened to be the son of the principal and owner of School-would try to Galvanize the students for a “Jihaad”. Our English teacher, a Sardarni from Punjab would narrate the horrendous tales of atrocities happening in Punjab. I did not say a thing to my History teacher, nor did I protested to my English teacher for fanning anti-India sentiments. No Kashmiri Hindu used to say anything. Hindus had made a tacit compromise. After all they had to live in that land. But destiny had different plans…..

In Pakistan, General Parvez Musharraf is trying hard to make a dent in the Pakistan’s Political Arena. The once lucky and Mighty General and former President is no more lucky or Mighty. He had constantly negated in the past , India’s allegations that, Pakistani soldiers were actively involved in Kargil war. But now ,in the changing times, he is openly claiming that the Pakistani Army was involved in the Kargil War, he is even taking credit for that. He was the one who killed the system of Democracy in Pakistan. But at the same time, He is alive unlike his previous military contemporaries who became the Presidents of Pakistan. It is a sort of an achievement. Having said that, he is still , definitely not the most popular leader of Pakistan.

Back in India, a section of Muslims are being exploited by their religious teachers and Religious Schools who are being funded by Oil-Rich nations like Saudi Arabia. Though these Oil-Rich nations propound their Faith all over the Globe, But in their own country, they invidiously discriminate the people of India, Pakistan as well as Bangladesh irrespective of common Religion. But that does not deter the Religious leaders as well as the Demagogues in India; using Indian Muslims for their own good .

Since 1947, the Muslims of India are feeling alienated, the feeling of alienation has increased manifolds with each decade passing by. The quality of education is easily the worst among the Indian Muslims. Though they have produced scientists like Homi jehangir Baba and A.P.J Abdul Kalam, but by and large they are still ,one of the largest segments of illiterates/semi-literates. Their Religious Leaders and many politicians want them this way-deprived, neglected and helpless. Many of these men often take refuge in their religion and are sometimes manipulated by their leaders as well as their Religious Teachers, in such a way, that they grow up hating India. For example; if there happens to be a Inda-Pakistan cricket Match; Majority of Muslim localities cheer for Pakistan-Though legally they are Indian Citizens. Majority of Muslims have a keen interest in Pakistan’s Politics. In Muslim-majority localities, they conspicuously display their emotions for Pakistan and Islamic Countries. In Places like Muradabad and Rampur in U.P, where there is a considerable population of Muslims, they clash with the Karvariyas(pilgrims who get the waters of Ganga from Haridwar in the month of Sawan[july-Aug]) each year.It has sort of become fashionable. And these trends are increasing alarmingly.

Already, there is a considerable presence of Maoists and Naxalites in places like Andhra Pradesh, Maharashtra, Chattisgarh, Orrisa, Jharkhand, Madhya Pradesh and West Bengal. They are also in war with India. It is a well-known fact that these groups are being supported by China. And terrorism is supported by Pakistan. And Pakistan-China forge a strong bond with each-other, That is why Aksai-Chin was gifted by Pakistan to China.

Some years back, I was in Nainital. I along with my two friends decided to go for a hike to Tiffin top. While we were walking slowly towards the tiffin-top, we were accosted by a group of horsemen. They offered us a ride to the top at a very reasonable price. To make sure, they are not con-men, they also showed us their photo I.d’s. We decided to complete the trek on the Horses. I asked them ,”What are the names of the Horses?”one of them said, ”He is Michael Jackson”, pointing to my friends Horse.”He is Hero”, pointing to my other friend’s horse and “he is Tyson”, pointing to the horse, I was riding. I asked them ”what are your names ?”. One of them said, ”My name is Akhtar , He is Imran and that is Khurshid”. He further said, ”we are from Rampur”.

We spent some time on the top and came back down pretty soon. After alighting from the horses, It was time to give them Money. I gave two five hundred notes to Akhtar, as he looked like an Alpha amongst them. He had to give me four hundred rupees back. He took the money from me. He took his Wallet from his Pocket. I could easily make it that his wallet was made of Mixed Leather. He unfolded his Wallet. And there it was! “Parvez Musharraf’s” Photo. He was carrying the photo of Pakistan’s President in his wallet. He gave me back four Hundred Rupees. And we parted our ways after exchanging our final pleasantries. We never met again.

Out of all the men on Earth, The Horseman was carrying the Photo of Musharaf. Had he carried the Ayaat’s of Holy Quaran, I would not have been surprised, Or for that matter a picture of Shah Rukh Khan or Salman Khan.I would not have been surprised. Had he been carrying a photo of Bollywood actress, or for that matter a photo of Khomeini, I would not have been surprised. But he choose to carry the photo of the Head of a country, that happens to be the enemy number one of India.

This trend may prove to be detrimental to the security of India in the long run. After all, wasn’t it the Pakistan who fanned the religious card in Kashmir and is waging successfully a low-cost war with India. Wasn’t it the Islam-card that helped the Pakistan to annex what is now known as Pakistan occupied Kashmir. And let us not forget Indian Mujahideen-who are responsible for many recent terrorist attacks in India. Aren’t they fighting with India on the name of Islam ?It is a known fact that they are being supported by the ISI and groups operating from Middle-east.

Arresting the culprits is not enough. The source that is giving them support, whether financially ,logistically or ideally, should also be attacked and wiped out completely.

Gandhiji may be an Ideal for those who are peaceful and non-violent by nature. He may be an ideal for those who believe in a peaceful struggle. But, In India there is a large section of people who are feeling neglected and are endorsing the views of Mao and extremism, Thanks to the rampant corruption ,nepotism and plutocracy prevailing in India. The hegemonic political parties whether at National or Regional scale are both culprits for pushing India into a state of disarray.

And then, there are some people like that horse-man whom I encountered in Nainital, who are holding the leaders of Pakistan very close to their skin, maybe imagining to prove their loyalty whenever the need arises; It is not difficult to comprehend whom they will support in case there is a war between India and Pakistan.

May be the teachings of Mahatma Gandhi has been superimposed by the teachings of jingoistic leaders. whatever may be the reason, the root-cause must be analyzed rationally in order to find a cure of the disease that is eating out the roots; on which India stands.

We have already seen the division of United-India in 1947.The partition was based on Religion.Another partition is not accepted.For that, the trend of perverted anti-India patriotism should be checked, reversed and stopped immediately…..

P.S-Gandhiji is loved of course by perverts also…..but only on Crisp new Currency Notes..

Anugraha(Grace)/Shaktipata-Kashmir Shaivism

According to Kashmir Shaivism Anugraha(grace and Shaktipata takes place in nine ways:

1.tivrativra Shaktipata(Super Supreme Grace)
One attains the true self, real and true nature completely. The Grace is too strong for the body to resist; one has to give up one’s body(Death).He becomes a Master and elevates the hearts of the deserving disciples invisibly. He uplifts the mankind secretly. Once he is satisfied with his work, he submerges with Shiva according to his will .One who attains this form of Grace becomes super supreme Master.

2Tivramadyha Shaktipatha( Supreme medium Grace)
One attains the true and real self; but one does not leave body in this type of grace. One is said to be “Pratiba Guru”-master who is not made by master, but by his self(shiva),by one’s own grace. These masters live in their physical form to uplift the humanity. They are self-initiated masters.
One who is bestowed with this grace enters completely in the trance of Shiva-Shakti(Energy of Shiva).There are five signs in him, that are observed by people;
1.intense love for lord shiva.
2.Whenever he recites any mantra; the devta of the mantra appears before him at once; The fruits of the mantra are realized promptly.
3.control over the five elements.
4.His works are without any defects.
5.He masters all Shastras.

3.Tivramandha Shaktipatha(Supreme low grace)
By this types of Grace one’s mind desires to be at the feet of master. He gets a master who is all-knowing and perfect. There is no difference between his master and lord shiva. The master does not initiate him; but merely put his hand on his head or by just by the mere gaze of his master;. He becomes perfect and enters into transcendental meditation effortlessly at once. He becomes enlightened by the mere touch or look of his master.

4.Madhya tivra Shaktipatha(medium supreme grace)
By this grace one reaches at the feet of Master who is absolutely a perfect master.The disciple is initiated by the master unlike the above cases. The master gives him mantra and the way to tread. One gets enlightened partially; the disciple is not satisfied completely in his physical body. He gets his complete satisfaction after he leaves his body and becomes one with shiva at the time of his death.

5.Madhya Madhya Shaktipata(medium middle grace)
When lord shiva bestows this grace; an intense desire of achieving lord shiva rises in the mind of the disciple. One wants Lord shiva as well as the worldly pleasures and enjoyments of the world. He is initiated by an able master.Though the intensity of his desire is more on attaining the state of shiva,he attains bliss, but he cannot completely overcome his worldy desires . After the death of such a disciple; he enters the kingdom of paradise and enjoys the pleasures to his satisfaction. He does not come back to this mortal world; but is again initiated by the master there and he becomes enlightened and realizes the shiva and merges in him.

6.Madhya mandha Shaktipata(medium low grace)
There is an intense desire for attaining lord shiva as well as the pleasures of the world. He does not attain self-realization completely.After his death he enters the kingdom of paradise and enjoys to his satisfaction. After that he is born again in this mortal world and lives a short life(15-30 yrs).He focuses on lord shiva and devotes his short life to shiva and becomes complete with Shiva.

7.Mandha tivra Shaktipata(inferior supreme grace)
8.Mandha Madya Shaktipata(inferioir medium grace)
9.Mandha Mandha shaktipata(inferior low grace)
For 7,8 and 9 types of grace,one has to take many births, before one attains the state of shiva……

the “I” Philosophy(advaith vedanth)

To understand life’s mystery,
before one becomes history,
Keep in mind, Life, is a moving wheel,
A journey, a pilgrimage, only that remains,
Which is real, rest all die with age,
Be it hermit, king, queen or sage..

What is real and what is unreal,
What is truth and what illusion is,
Remains till, the jurisdiction of mind and thought,
To resolve the mystery, Drop the mind & thought,
The real “I” will unfold, the answers you sought…

When you realize, after a certain stage,
Bookish knowledge has confined you in a cage,
Wisdom, knowledge, intelligence or logic,
Has Chained your mind, and you are missing the magic,
To enter in the kingdom of the real “I”,
You have to drop the judgment of why?,

Thoughts, emotions, Happiness and sorrow,
Are illusions, which mind has borrowed,
And are subjective, The “I” I perceive,
Is shadow of the Real “I”,
The true “I” Is objective, so I see,
The real “I” is “HE”, who is always free..

Pain has never Touched the real “I”,
“I” has, was and is the boat,
And the destination, which helps one float,
Through the life’s rough Waters, helped those,
Who stumbled, felled, then stood, and firmly rose,
to “I” realization and become one with the real one..

iconclasts and Idol smugglers of Kashmir

Kashmiri Pandit Sangrash samiti is a body of Kashmiri Pandits who stayed back in Kashmir inspite of the bullets,bombs and bloodshed which has been witnessed in Kashmir valley from the last 20 years. we know in the last 20 years many temples have been desecrated in kashmir, idol smuggling is another feather in the cap for the iconclasts..
The press release, which is self explanitory needs immediate attention from Archaeological Survey of India and J&k state government..

Date: 06.10.2009*

LAL DED HAS NO LINKAGE WITH ISLAMIC SUFFISM

LALLA HAS NO LINKAGE WITH ISLAMIC SUFFISM
Prof. M. L. Koul

R.N. Koul’s book on Lalla Ded has in no manner thrown any new light on the historical times that provided background setting for the emergence of a personality like Lalla who by and large shaped a response to the challenge posed by the forces of religious intolerance and obscurantism. A mere superficial reference to the religious and political turbulence, that ravaged the Happy Valley does not explain it. The learned author could have taken a cue from Sir Richard Temple, who, despite his distortions and misinterpretations, has surveyed the total political and religious scenario to ensure a thorough comprehension of the shaping processes of Lalla’s mind and thought. ‘Orthodex’ ‘Brahmanism’ and ‘aggressive Islam’ (due to some fanatics) fall into a pattern of cliches in absence of a relevant exposition objective in approach and premise. ‘A tradition or cult engendered by Hindu mystics and Muslim Sufis’ needs a thorough and dispassionate discussion which the author has given a short shrift.
There are evidences galore to establish that Kashmir enjoyed a tremendous reputation for being an abode of rishis (rishi vatika) harbouring a strong and coherent indigenous tradition of rishi-cult with its root systems embedded in the vedic age. In terms of history, Sufism in its essence was absolutely foreign to Kashmir. It was introduced in the religious ambience of Kashmir by the Muslim proselytizers. Most of them sought protection in Kashmir when they were under persecution in their native lands for their indulgence in politics and affairs mundane. A Sufi owing affiliation to the Kubrawe sect of sufism imposed twenty humiliating conditions on Hindus. The learned author does not seem to be sure which Sufi-cult he is alluding to. Does he refer to the same sufis that have authorized the chapter of inconoclasm and religious strife in Kashmir’ He is perhaps led-into the belief of the existence of a mis-labelled Sufi-cult in Kashmir by the native rishis, are perpetuators of the mainstream native tradition bequeathed to them by Lalla and her galaxy of cultural progenitors having no linkages with the Islamic Sufisim of Central Asian vintage.
In the sub-title of the book the learned author has perhaps more wittingly than unwittingly re-introduced an Islamised name for Lalla Ded. A similar campaign was spearheaded at the inaugural function of Lalla Ded Hospital, which was initially christened as Lalla Arifa Hospital by the powers that be. A person sitting in the audience challenged the far-fetched and unhistorical references to Lalla Ded. The function presided over by Sheikh Abdullah was literally disrupted by the vigorous intervention of an old man leaning against his scaff. The Sheikh dithered under a wave of protest by a number of genuine intellectuals including Pt Jaya Lal Koul and Pt PN Pusp (professors of classical vintage) and ordered formation of a committee to have a second look at the Lalla Arifa nomenclature. On the recommendations of the committee the Islamised nomenclature was dropped again to be picked up by the learned author for a new dress up a revival for wayward reasons, may, opportunist considerations.
Lack of thorough grounding in the basics of Kashmir Shaiva monism (paradvya) is the Achile’s heel of the whole work which in fact has impaired the critical evaluation and treatment of the pithy vakhs of Lalla. It is a misnomer to call Trika Shastra as Kashmir Shaivism. Trika is a strand of Kashmir Shaiva monism and understandably a part cannot represent the entire thought model. It is equally relevant to point out that Kashmir Shaivism is not an apt name for the system which has pristine non-dualism as its cardinal principle. The deceptive no-menclature gained currency with the publication of JC Chatterje’s first doctoral thesis on the subject. ‘The theory and practice of Kashmir Shaivism’ in which Lalla was initiated by her preceptor, Siddha Shri Kanth, was neither dualist nor dual-cum-non-dualist, but essentially monist in assumptions. Sir Richard Temple has expressed an amazing grasp of the over-riding spirit of Lalla when he chracterised her as ‘Shaiva Yogini’. Had the learned author heeded his appraisal, he would not have digressed to recount all forms of yoga that have little relevance in Kashmir Shaiva monist thought. Patanjali Yoga stresses the regression of human senses and other natural proclivities. But the monist thought recognised their positive role in the processes of higher ascension through their sublimation and satiation. The yogic terms have been absorbed in the system but stand ruminated with new nuances of meaning and semantics. The word ‘Bindu’ originally known as ‘Vindu’ denotes unidifferentiated condition of infinite luminous consciousness supreme. ‘The mystic moon and the mystic sun’ carry three shades of meanings in sync with Shaiva Yoga methodologies of Shambava, Shakta and Anava. In Shambava methodology the mystic moon and the sun are representative combination of supreme luminosity (Prakash) and I-consciousness (Vimarsa). In Shakta methodology they imply Jnana and Kriya and in Anava methodology they denote prana and apana. The mystic sun also symbolises an inflamable energy that burns out meshes of duality. The mystic moon also refers to ‘apana breath’ deemed as cool and invigorating and the mystic sun alludes to ‘prana breath’ which is suffused with warmth. Sahasrasar is the repertoire of infinite consciousness in the being supreme. ‘Hamsa’ is derivable to ‘ham’ and ‘sah’, the former indicates the divine will of the Lord and the latter divine knowledge. In Swacchand Tantra ‘Hamsah’ is explained in the sense of ‘I am That’ symbolising’ undifferentiated and indivisible being. ‘Sushumna’ is known by other variants like brahma-nadi, madhya nadi or madhya-dham. Buit as per Shaiva-yoga in tersm transcendental it is known as all pervading Samvit-Shakti penetrating the sentient and insentient objects.In the classic work of Ishwarpratybijjna utpaldev has explicitly explained five forms of prana-shakti as prana, apana, saman, udana, and vyana (Ishwarpratybijjna, 3,2,19).
A systematic study of Lalla’s Vakhs as is deftly made by BN Parimu in his book ‘Ascent of self ‘ establishes that she had undergone all relevant processes of becoming to mature into the state of divine consciousness which in Shaivite parlance is known as ‘Shiva Samavesh’. When initiated she had to work out the practices recognised under Anava methodology like japa, vrata, niyam, dhyam, dharna for yoking the sensesinatured tendencies for entry into the Shakta grade for higher elevation. An initiate is certainly helped is under proper guidance he practises all the formulae which the learned author has huddled under, Hindu, ritealistic system’. After a seeker attains higher phases of consciousness, such methodologies become redundant and are of nouse. In sivastatravali, utpaldev has put:-
Na yoga nor tapo Nacharkrama koapi preniyate!
Amaye Shivamarge asmin bhakti eka prashyaste !!
Lalla was a witness to the turbulent times. She was honing up her thought and working out its actualisation by harnessing her body potentialities and inherent urges. She through her vakh “Shiva chuy thali thali rozan, mozan Heund ta musalman..” castigated the proselytisers not to differentiate between Hindus and Muslims and called upon them to take to the path of Trika (trial of para, parapara and apara) which would lead them to self-recognition (pratybijjna). As an initiated follower of Shiva monism she had learnt to rise above the distinctions of caste and religion and disseminated the message to proselytisors who advocated and practised conversions as cure to imaginary ills out of xenophobic considerations.
In his curious explanation of the Vakh ‘temple is built of stone as the stone he worships’ the learned author establishes her as a ‘trend-setter’ as he has decried the ‘false pantheon of Hindu’s and ‘their blind faith’ in finding God by ‘singing hymns to the stone lingam’. As Lalla was thoroughly grounded in the fundamental precepts and tenets of Shaiva monism planked on tantric assumptions, she could not subscribe to external forms of worship signifying duality notwithstanding their efficacy at initatory stages. ‘Shaiva Bakhti’ rejects daulism and focuses on Shiva pervading the worshipper, the worshipped and instruments of worship as the focal point of worship. Tantras have not accepted any form of external and ritual worship and as Kashmir Shaiva monism has tantric asumptions as its substatum, Lalla as an initiated practitioner of it could not but reject it in ultimate analysis. She has in no way rejected or decried the pantheon of Buddhist and Hindu Gods who as per her thought considered them as various manifestations of Citi (supreme consciousness). Before coming to a far-fetched conclusions, the author should have considered the following vakh:-
Shiva of Keshava or Jina
or Brahma, the lotus born Lord
May be remove from me
the sickness of the world!
It may be He or He or He
(For He is one though variously called)
J.L. Koul’s rendering.
That Lalla danced naked as put in an emotion-packed vakh and moved about naked as per a legend has evoked various responses from scholars who have written upon Lalla’s life and her poetical outpourings. Shanker Pandit, a scholar and practitioner, suggested to replace the word ‘nangaya’ (naked) by the word ‘nonguy’, said to be a flower growing wild on mountain slopes. The learned author, Koul, finds a lot of incompatibility in Lalla ‘moving about naked’ and ‘her incarnation as the ‘Muse of knowledge’ and more prcisely ‘as the Muse of poesy’. In his attempt at reconciliation he attributes it to her ‘miraculous powers’.
The fact about Lalla remains that she was initiated by her preceptor, a perfect soul, through the laconic metaphor of ‘turn your gaze within’ which like an alchemy metamorphosed her whole being. She became one with the Shiva consciousness in a manner of absolute synthesis. As freedom (swatnatrya) is an inherent attribute, call it nature, of absolute consciousness, Lalla in the same condition of consciousness cognised her self and true cognition lies in the realisation that pure undifferentiated consciousness is infinite freedom itself. It is the same stateof infinite freedom that is symbolised by Lalla singing that she danced naked in joyecstactic.
What is said above is corroborated by the statement about Shambhava, Upaya in Malinivijaya Tantra. That is said to be Shambhava-Samavesha which happens to one whohas attained freedom from all ideation by an awakening imparted by the guru (preceptor) or by an intense awakening of one’s own.
There are other inaccuracies and mis-statements littering over the book. Kashmir Shaiva monism does not consider ‘flesh’ i.e. human body as ‘dross’. It has given the body an utmost importance as it serves as a vehicle for purposes spiritual. Five bhutas have been stated as five senses. ‘Moha’ is translated as illusory pleasures. It should have been translated as delusory pleasurers as Kashmir monism does not subscribe tothe thesis of world as an illusion or chimmera. World as per its tenets is a manifestatino of Shiva. It,therefore, cannot be termed as illusory. Delusory implies all that which is taken for self, but falls withinthe ambit of ‘not’self’. Desires and other natural urges are not to be crushed to powerdish non-existence’ nor are these to be ‘burnt’. Kashmir Shiava monism advocates the sublimation and gratification of senses and desires which paves the wa to the final state of self-cognition.
The book is a good reading especially in the portions where inner theme of the Vaakhs has been elucidated. Such an attempt pioneers a new trend in the exposition of Lalla Book: Kashmir’s Hermat Poetess Lalla Ded Alias Lalla Arifa by R.N. Koul Pages 101, Price 150.

Source: Kashmir Sentinel

Shivoham..shivoham…(advaith philosophy)

Here is an English translation of one of the most famous Hymns composed by Adi Shankarachariyaji….{in our Janthries(Koshur Calender) you will find this hymn marked “Shivoham Shivoham”}.This is a very profound announcement made by Great Shankarachariya about our Real Nature as well:those who commit this hymn to memory & recite it are really the Blessed ones. Shiva in the hymn has to be understood as Brahman of Vedant doctrine or Param Shiv of Kashmir Shaivism :

Om, I am neither the mind, intelligence, ego, nor ‘chitta,’
Nor the senses of smell and sight, neither ether, nor air,
I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

I am neither the ‘prana,’ nor the five vital breaths,
Neither the seven elements of the body, nor its five sheaths,
Nor hands, nor feet, nor tongue, nor other organs of action.
I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

Neither fear, greed, nor delusion, loathing, nor liking have I,
Nothing of pride, of ego, of ‘dharma’ or Liberation,
Neither desire of the mind, nor objects for its desiring.
I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

Nothing of pleasure and pain, of virtue and vice, do I know,
Of mantra, of sacred place, of Vedas or Sacrifice,
Neither I am the eater, the food or the act of eating.
I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

Death or fear, I have none, nor any distinction of ‘caste,’
Neither father, nor mother, nor even a birth, have I,
Neither friend, nor comrade, neither disciple, nor guru.
I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

I have no form or fancy, the All Pervading am I,
Everywhere I exist, and yet I am beyond the senses,
Neither salvation am I, nor anything to be known.
I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!
…………..Adi Shankaracharya
source:Mr.pushker n bhat

Kashmiri Pandits and saraswat Brahims

by P.N.K. Bamzai
Koshur Samachar

The Valley of Kashmir is known among the Kashmiri Pandits or Saraswat Brahmins of Kashmir as Saradapeeth or the Abode of the Goddess of Learning and Fine Arts. During their five thousand years of history, they have made colossal contribution to world civilization in the field of Religion, Philosophy, Sanskrit literature, medicine, history, aesthetics, etc. As models of non-violence, they have never handled lethal weapons or spoken harsh words. Devoted to the study of Vedas and other Sastras in all their aspects, the essence of these studies has been coursing in their blood-stream from generation to generation. In peaceful or turbulent times they were protected under their spiritual umbrella by a large number of highly advanced saints and sages who flourished in the Valley from time to time.

No wonder they preferred death to change in their religion and withstood stoically the ruthless masters for five hundred years of Muslim rule. And when pushed back to the wall, they migrated to places of safety in the hot plains of India.

This process has been repeated in 1990 but on a vaster scale. Threatened with annihilation by Islamic Fundamentalists and gun-toting terrorists, the hapless Brahmins migrated en masse to Jammu and other places in the hot plains of the rest of India, leaving behind their hearths and homes, movable and immovable properties, their jobs and business, even the education of their children. The treatment they received from the State and Central Governments is perhaps the most bitter instance of this nature in the world. As refugees in their own country, their governments treated them with disdain. Instead of giving them comfort and solace, their attitude towards them was callous and inhuman.

How and wherefrom did the Kashmiri Pandits or Vedic Aryans enter and settle in the Valley is an interesting episode in the early movement of people from place to place.

The main theory about the Aryan settlement in Kashmir as advanced by Dr. Grierson was that they formed a part of the stream of Indo-Aryans from Central Asia, but did not share the migration to India via the Kabul River Valley to settle in the Punjab. They broke away from the mainstream while crossing the Hindukush and entering the Valley via Dardistan settled there.

But after deep research for the last 15 years the writer has come to the conclusion that Dr. Grierson’s Theory was erroneous. Actually they came to the Valley from the Punjab centuries after the first settlement of Aryans there.

Briefly speaking, the earliest stream of Aryans who entered India, found the banks of the River Saraswati in the Punjab fertile and conducive to easy cultivation, and settled there.

Described in the Rig Veda as “the mother of rivers”, scholars have debated for centuries whether Saraswati is a myth or has been a reality at some distant point of time.

Fortunately a team of archaeologists, geologists, geographers and historians led by the famous archeologist Dr. V.S. Wakankar, began their quest of the river in 1985. Armed with high-tech facilities like landsat and multi-spectoral scanner (MSS), the team began the quest from the believed source of the river at Adi Badri in the Shivalik Hills in Ambala They sieved through the whole area notably 150 prominent sites along the route in the Thar Desert ending at Somnath in Gujarat.

At the end of it all they had solid evidence to prove the existence of a highly developed culture on the banks of a mighty river which they say was Saraswati.

Apart from this evidence, the existence of a mighty river, matching the Vedic description of Saraswati, has been scientifically proved. The multi-spectoral scanner (MSS), a widely used and relied upon equipment in archaeology, indicates various channels of the river in the region.

According to MSS observations of various channels, Sutluj was the main tributary of Ghaggar (the present name for Saraswati, now in Pakistan). But tectonic movements forced Sutluj to flow in different direction (at right angle to its original channel), thus leaving Ghaggar dry.

A study of the landsat imagery of Ghaggar (Saraswati) reveals that the river had a constant width of six to eight kilometres from Shatrana in the Punjab to Marot in Pakistan.

The waters of the river spread prosperity all around and the settlers passed centuries there in peace, building well-planned towns and cities to live in. The Aryan society was by and by stratified into classes according to the kind of their work and profession or varna. But as ill-luck would have it, the life-giving river changed its course several times and ultimately dried up. Known as Saraswat Brahmins, Kshatryas and Vaisas, they left the Punjab in search of equally good if not better land in the rest of the sub-continent. An enterprising batch went back to the mountains in the north to reside in the Kashmir Valley of whose beauty and salubrious climate they had heard from their forefathers who used to go there during summer. They sought the protection of Nila, the Lord of the Nagas and begged his permission to settle in the Valley permanently as his subjects.

Nila listened to their tale of woe sympathetically, but promised the requested permission on condition that they conformed to the social usages and customs of the Nagas. The Saraswats agreed to these conditions when the Naga chief permitted them to reside permanently in the Valley.

Aryan Entry Into The Valley

At what point of time this important immigration into the Valley of Saraswat Aryans (comprising Brahmans, Kshatryas, Vaisas and Sudras) took place is not possible to say. However, the beginning of the Saptarishi or Laukika Era seems to be the time when the Sarswat Aryans entered into and settled in the Valley, after getting permission from Nila, the lord of the Naga tribe who were already settled there. The beginning of this era nearly coincides with Mahabharata war. The date of the coronation of King Yudhishtra is given as Kaliyug Samvat 653. Kalhana too begins the Rajatarangini from this time as is evident from the description of the installation by Lord Krishna of Queen Yasomati on the throne of Kashmir as the guardian of her son King Gonanda II.

The Saptarishi or Laukika era is still in current use among the Brahmin population of Kashmir. Buhler was the first to prove from the extant tradition of Kashmiri Brahmins and other evidence that the commencement of the Laukika Era is placed on Caitra Sudi 1, of Kali Samvat 25 (expired) or the year 3076-75 B.C. Since his discovery correct accounts of the Laukika reckoning are to be found in all handbooks of Indian chronology.

That the Kashmiri Brahmins have held on to and followed this calendar tenaciously for the last 5066 years is a strong point in favour of assuming their entry in the Kashmir Valley round about the beginning of this era.

The various exigencies of time and division of labour gradually differentiated the priestly Brahmins from other castes. And when the Saraswat Aryans entered the Valley, the Brahmins were in a dominating position and laid down rules and regulations for the other castes to follow in accordance with the agreement with Nagas. From that time begins the emergence of the Kashmiri Pandits or the Saraswat Brahmins of Kashmir as a distinct community in the all-embracing comity of people called Hindus.

Profoundly learned, it was only the Kashmiri Pandits who were capable of expounding the Vedas, the Vedanganas, the Itihasas, the Puranas and the Mimamsa. They were well-versed in various orthodox and heterodox philosophic systems. Jurists, astrologers, mathematicians, poets and philosophers were from this community. Even the less educated among them did fairly well, for they could act as Kathavacaks or reciters of sacred stories and performers of various domestic rites. Sanskrit was their mother tongue and both men and women spoke it fluently.

Society took good care of the Brahmins, for they received land gifts and money. There is mention of many grants or agraharas in literature and epigraphs. Villages were transferred to the Brahmins with pastures for cows, with lands, water and trees, fruit bearing or otherwise.

A class that helped in the preservation of Dharma and contributed much to cultural progress, naturally enjoyed some privileges in a society dominated by it. Smritis and the Puranas speak of the Brahmins as being exempt from taxation and capital punishment. The ancient Dharmasastras lay down that a Brahmin should not be given any corporal punishment. Many other Smritis speak of exile as the maximum punishment for a Brahmin.

Education

The Saraswat Brahmins of Kashmir were models of simplicity, purity, truthfulness, ascetic tendency and compassion. All these traits of the highest human culture were built-up by Rishis and Maharishis who, in their secluded Ashrams performed austere penances and at the same time taught a large number of students who stayed in the Ashrams and led a life befitting Brahmin Brahmacharin. Thus the Guru-Shishya Parampara was established. The children of a house-holder lived with Acharyas (teachers) in the latter’s home. There they used to serve their teacher by gathering fuel for homa and offered morning and evening prayers. The recitation of the Vedic hymns with their proper accents, preceded by the syllable OM took place at day-break. Early morning was the time set apart for studies.

Consequently, Upanayan Sanskara, which literally means taking the child to the Guru, was the most important in one’s life. The Brahman, the Khatriya and Vaisa boys were initiated when they were 8, 11 and 12 years respectively. This initiation of a boy into the three R’s took place on an auspicious day in a festive atmosphere. Gods were propitiated, feasts arranged and presents offered to the teacher before entrusting the student to his care. A very disciplined life was laid down by the medieval digests for students receiving Brahmanical education. By the time the boy attained the age of sixteen years, he was expected to be the master of all sciences and arts.

The educational course naturally differed according to the needs of the student. A Brahmin learnt the four Vedas, the six Angas, the various scripts, Mimamsa, Smritis, Puranas, Karmakanda, Jyotish, Ganita, Music, Sciences, etc.

The education of a student did not end here. They took inspiration from the Rishis and Paramrishis who in their ashrams and seats of learning propagated gems of philosophy, art, literature and history. Apart from imparting education to hundreds of Kashmiri students, they instructed numerous scholars from distant lands, who braving long and arduous journey came to Kashmir to drink deep from the well of knowledge at the feet of the masters. No wonder that from remote ages Kashmir became the seat of learning, and earned for itself the appropriate name of Saradapeeth or the seat of Sarada, the Goddess of Learning and Fine Arts.

Apart from performing rites and rituals as prescribed by the Sastras, the Brahmin householder worshipped the Hindu Triad, namely Siva, Vishnu and Brahma and their Consorts – Parvati or Uma who has a variety of other names such as Kali, Durga, Mahadevi (the Consort of Siva); Sri or Lakshmi (the Consort of Vishnu) and Vagheswari or Saraswati (the Consort of Brahma)

In later times a special sect who were devotees and worshippers of Sakti – the manifestation of power and energy of Siva – came into prominence and were known as Saktas. Their rites and rituals and the mode of their performance differed basically from the mainstream of the Kashmiri Pandits.

The snow-capped mountain peaks around the Valley evoked the image of Siva with Ganga coming out of His locks and gushing down in streams to the plains below, spreading life all around. Hence, Kashmir has, from time immemorial, been known as the Land of Siva (Sivapuri). The worship of Siva and the study of Saivism is, therefore, a predominant theme in the religious and philosophic practices of the Kashmiri Brahmins. Though the Trikka philosophy popularly known as Kashmir Saivism took shape in the 8th Century A.D., Sivasana or Sivagama, that is Saivism as such, is far older than this date. Indeed we can trace its beginning in the Vedic Revelations.

The origin of the earliest works on Saivism in Kashmir is lost in antiquity. It is said that originally there were sixty-four systems of philosophy covering every aspect of thought and life, but they all gradually disappeared and the world was plunged into spiritual darkness. Then Siva, goes the legend, moved by pity for the ignorance and sufferings of mankind, appeared on the Kailasa mountain in the form of Srikantha. He commanded the sage Durvasa to spread true knowledge among men. Durvasa created three sons by the power of his mind and to one of these, Tryambaka, he imparted the knowledge of monistic philosophy.

So Brahmanism diluted with the animistic faith of the indigenous Nagas and influenced by the Saivite faith, formed the religion of Kashmiri Pandits in the Valley from their settlement there till the appearance of Emperor Asoka in the middle of 300 B .C. along with a contingent of 5000 Bikshus whom he settled in the Valley to study and propagate Buddhism.

Amarnathji yatra facts

The present dispute over the amarnath shrine land at baltal has once
again exposed the medieval mentality of those who once imposed the Zazia & restrictions
over the rituals performed by the Kashmir Hindus (known as pundits) .it was during the
dark Muslim period of kashmir that the hindus were barred from entering the
temples ,were imposed taxes on marriages & last rites ,were stopped from visiting places of
pilgrimages. we think the present controversy is but the extension of same mentality
.Because these places (hindu religious) are being visited by the large number of hindu
devotees which poses a direct threat to the pakistan based terrorists and their slaves in the
kashmir who want the total islamisation of kashmir .so , make the holy places inaccessible
for hindus by different indirect methods.this is the time to put together the information regarding the Amarnath ji.
· The actual/original name of Amarnath ji is Amereswar (Amreshe narah snantava goshatasya fhalam labeth).
· the origin of Ameresher is as old as Kashmir valley .This has been vividly described in the Brigesh Samhita and is being referred in the Nilmat purana and Rajatarngni which is enough proof to prove that the Amarnath shrine
was known to all even before the advent of islam in kashmir.so, their is no reson to believe that the muslims
explored the shrine · According to Bhrngish Samhita the Mahakala approached the “Devtas”and told them that
they would have to die. The devtas were troubled at this threat and proceeded to the abode
of Swami Surji (Lord Shiva) and entreated his protection. Shiva appeared to them with bright countenance, showered upon them great favour and enquired about the cause of their distress. The devtas explained that Mahakala
was about to destroy them and they dreaded his Power upon which Shiva with his
great mercy and kindness bestowed upon them the water of immortality by which the
“devtas” were freed from the persecution of Mahakala. After the devtas left, Shiva resumed
his devotional abstractions and when he was again sought by the devtas they could not
see him. They were, therefore, in great distress and lifted their hands in prayer
and entreated him to show Himself. Shiva appeared in the form of ice linga and hence began
the pilgrimage and prayers at Amreshvara. · The other view pertaining to the formation of
Ice Linga is that Shiva’s consort Parvati was eager to learn the secrets of life and
immortality. She prayed to her lord to reveal the same to her. While moving with the Parvati over the
Himalayas, Shiva rested in a cave and revealed the secrets of life to Parvati and got
himself transformed into the Ice Linga. A pair of snow pigeons over-heard Shiva’s
discourse and became immortal. According to Bhrngish Samhita a person who bathes in the
waters of Amur Veth (Amuravati) and rubs himself with the ashes gets Moksha. A person
who performs Amarnath Ji Yatra after observing ablutions along the traditional
approach route gets the same boons as one gets from Ashvamedha Yagya. A pilgrim who performs
ablutions at the sangam of Amur Veth and Panjtarnagini in Kalyug, gets pardon for
crores of sins. Pilgrimage to Amarnath Ji is considered several times more auspicious than the
pilgrimage to Kashi or Triveni · The mountain ranges in the area include Great
Himalaya trending North West-South East isolating Sindu (Indus) basin (represented by Suru
river) from that of Vitasta or Jhelum (represented by Sind and Lidar rivers), and
Chandarbaga or Chenab basin (represented by Batkol-Marwah rivers). Saraibal a south westerly
spur of great Himalaya isolates Jhelum from Chenab basin. Another spur called
Sachhkach (Sasakat) of the Himalayas, bifurcating near Mushran, forms a water-parting
between Sind and Lidar rivers. The Sachkach also follows a south-westerly trend and a
Drun Nar or Hangsatu immediately below Sonamarg is traversed by the Sind river
forming a narrow gorge beyond which it is known as Sogput or North Kashmir range
isolating Kishenganga from the Kashmir Valley. The triangular mass of mountains is bounded
on the north by Sind Valley, on the east and south by Lidar Valley and on the west by
main valley of Kashmir with peaks of Kolahi or Gashbrar, Mahadev and Suresvari. The
latter, over looking Dal Lake with lakes of Tarsar, Marsar and Hodsar has no modern
name but was known in ancient times as Dudavana.· It was during the dark muslim period that the
taxes and other impediments were imposed upon the Hindus in visiting the shrine, which resulted in
the very less pilgrims to the shrine. in the course of time the shrinre remained
unaccesable and thus lost the touch of outer world .but after few hundred years a shepherd
happen to locate this shrine by chance ,which was exploited in such a way as if Amernath
shrine was never there. · All these claims are contradictory and can not
be accepted as factual. As indicated pilgrimage was going on during the Sikh rule long before
Gulab Singh appeared on the scene.· 1840-41, during the rule of Maharaja Sher Singh
son of Maharaja Ranjit Singh of Punjab attempted to visit Amarnath Ji cave along the
traditional route via Sheshnag in late season, but was forced to return from Vowjan pass due
to bad weather.He has given a beautiful description of the pilgrimage, gathered from
others, which indicates that pilgrimage was in good vogue before 1840-41. we can
easily conclude that pilgrims from the plains, outside Kashmir, visited Amarnath in great numbers.
· All the places around the shrine find mention in the ancient scriptures .
The Phalgham (parishulvahan),Mahagunus( mahaganesh)· The sudha lingam is not touching the ground, I
personally have seen this by inserting the stick at the base.· the area of Baltal falls within the close
proximity to Mushko Valley where pakistan had pushed his forces during the Kargil conflict.
.There had been always a huge rush and even tempory sheds had been erected at baltal many decades
earlier .One fails to under stand why this opposition now.· It is said that the Pichacas and Rakshasas were
harrasing the yatries in performing the pilgrimage .So, lord Shankara gave a Scepter (Dand) to
Rishi Bringish .on the left & right side of this Dand resides Lord Brahma & Lord
Vishnu ji..In the course of time this dand got passed on to Shankaracharyas ,so, it is
prime duty of all the religious heads to make sure the success of this Yatra.
Baltal stands at a height of 2,743m and during the
Amarnath pilgrimage there are tents set up here. It is possible to walk to the Amarnath
cave, more usually approached from Pahalgam, in one day. melting snow and ice make the route very
dangerous. so ,it was very important to built some permanent sheds for the pilgrim It is high time that the state govt. may be asked to furnish the details as what is going to do for safe guarding the places of Hindu identity in kashmir

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controversy behind Amarnath yatra

Controversy behind amaranth yatra
Amarnath yatra is considered to be one of the holiest places for Hindus. It is here where a natural and magnificent ice shiv linga is formed. Traditionally the yatra used to last for one month as the basic infrastructure and amenities were lacking. However Mr. S.K. sinha the ex-governor of J&K improved the quality of the yatra by providing various facilities and thereby, It was possible to extend this yatra for two months. SASB (shri amarnathji shrine board) was formed and, the purpose of this board is to provide quality facilities to pilgrims coming from different parts of India.
It was the ruling coalition of congress and PDP, first proposing cabinet decision (No. 94/7 of 2008) for diversion of 39.88 ha land to Shri Amarnath Shrine Board. But elections round the corner in next 3-4 months in J&k, Mufti and his party have politicized the issue of allotting 800 canals (100 acres) of land to SASB.
Senior leader of PDP Muzaffar beig, alleged that it was their helplessness, that they passed this resolution as congress threatened that they will stop the construction of mougal road, which will join Kashmir with their “Muslim brethren” in poonch.The separatist faction of Hurriyat, headed by moulvi umar farooq and syed geelani, who are swore enemies of each other forgot their differences and joined hands together to protest this land deal. The reasons PDP cited were, that hundred of tress will be cut for constructions at baltal. Hurriyat factions alleged that SASB members are non State-subjects and hence aggressors and attackers. National conference was also not far behind with Omar Abdullah saying that this protest is a proof of Kashmir nationalism or patriotism. This mass uprising of Muslims in valley is not a sudden love for environment, but by protesting this land deal they are indirectly protesting Hindus and India. This mass uprising has been termed as an equivalent of 1990 when thousands of kashmiri Hindus were massacred on the name of religion and jihad.
The fact is that in 1998 Dr. Faroq Abdullah acquired 623 canals of forest land at sidra for construction of Muslim migrant colony. Another issue being exploited by the NC-PDP and others is the land in question was forest land (SASB Land) and that could not be transferred….. But what about the Mughal Road? 10,000 trees were cut, 30,000 wild lives were destroyed to construct Mughal Road. Who cleared the cabinet order in this regard? It was Mufti Mohammad Sayeed who as a chief Minister with the support of his Deputy Chief Minister, Mr. Mangat Ram Sharma issued the cabinet order and destroyed forest land and wild life.
So called Indian secularist need to re-think as to what “secular” really means in India?
They also need to think who really are seculars….”Muslims” or “Hindus”. How is allotment of forest land to SASB different from allotment of forest land at sidra and mougal road? who is politicizing religion in J&K? Hindus or Muslims!!!!!!!!!!!!The double standards of Muslim politicians of j&k have once again been clearly exposed by this incident……..

Amarnath Yatra(Kashmir)

Amarnath yatra
Amarnath is yet another name of lord Shiva. I had the pleasure of going to Amarnath twice. You can go to Amarnathji via The beautiful town of pehalgoan(pehalgam).This route will take you around 2-3 days to reach Amarnathji depending on your pace. This particular route have some of the best vistas one can see and enjoy. The typical route is pehalgam-16kms-Chandanwari- 12kms-Pissu top&sheshnagh-(12kms)-Mahagunus top&
Panchtarni -6kms-Holy cave.(total 46 kms from pehalgam)
There is a shorter route also available which has its base at Baltal. Nowadays it is mandatory to get yourself registered which you can do from Delhi, Jammu And Srinagar.From Jammu one can go directly to pehalgam.This beautiful town is situated at
The height of 7200 feet above sea level. Pehalgam is a part of lidder valley and one can easily get lost in the natural beauty
of this area. This town is surrounded by thick deodar tress and the smell of these trees is blissfully intoxicating. The beautiful lidder river flows right through the town.Chandanwari
is around 16 kms from pehalgam and is situated at around
9500feet above sea level. One can walk through the distance or even drive up to chandanwari. Actual ascend starts from Chandanwari and the stretch between chandanwari to pissu top is indeed very steep and thus makes it really
difficult for the pilgrims.Pissu top is situated at the height of around 11500feet above sea level.From pissu top till amaranth cave one can hardly find trees. From pissu top till sheshnag(12000feet) It is relatively easy walk.Sheshnag lake is one of the most beautiful lakes I have ever seen. It’s crystal clear
blue waters are very soothing to eyes. According to Rajtarangni, there is another lake just above shashnag which is known as zamturnag(son-in-law of Sheshnag).The route from sheshnag to panctarni(12500feet) is easily the most difficult stretch
as one has to pass through Mahagunus top. Mahagunus means the great snake in kashmiri.This is the highest point of this yatra
and the height at Mahagunus top is 14800 feet above sea level. One finds exhausted at this height due to lack of oxygen.
The name of this top has been changed by India army to Mahaganesh top as they were not aware of the local history & culture and they could not understand kashmiri.From Mahagunus top till panctarni, the route is descending .Panchtarni is the last stop before amarnath cave.From panchtarni there is again ascend, but not as steep as pissu top or Mahagunus top. One has to pass through a glacier which is approximately half kilometer long, before one reaches the holy cave(13500 feet). Before having the darshan, one has to take a bath in Amravati river which flows right in front of the cave.Inside holy cave, there is a natural Ice linga of lord Shiva. According to local kashmiri legend which we have heard from our elders, It was here in this holy cave, lord shiva had narrated the story of secret of creation which makes one amar(immortal).Legend also says that there was a pair of pigeons(unlike some news channels which claimed that there were eggs of pigeons who heard the story?) who overheard this story and hence they also became”amar”. One more thing which I would like to share with you is that there has been occasions in the past when shiva linga was not formed(last year also same thing happened and again due to lack of local Kashmir history regarding this yatra the present governor Mr. Sinha had ordered an artificial linga which created controversy.Mr sinha is an able man & has done a lot for development of SASB-Sri amaranth shrine board ).One can go back through pehalgam or through a shorter route from baltal, which was earlier 14kms and now this distance is reduced to 12kms.From baltal one can go to srinagar.One should carry woolens for this yatra as the weather is really unpredictable. have a great journey……….