Category Archives: kashmir

Asifa Murder-the war of narratives

A young eight year innocent Girl-Asifa is raped and murdered brutally in Jan 2018 in predominantly-Hindu region of J&k. The incident is condemnable and the culprits should be hanged to Death- irrespective of their ethnicity or religion.

What seems to be a case of crime has turned out to be a case of palpable political as well as religious division.A division that has its base on decades of mistrust, political subjugation and dichotomous chauvinism . The truth -it seems is gasping for justice in between the chasms of the asperasions of the people of Jammu region and its political and religious opposite-the Kashmir region.

The notion that the people of other region is here to eat my share of resources, jobs, business as well as identity is so deeply dipped in mistrust and suspicion ,that even a normal innocuous action ,raises many eyebrows and infers meaning according to the mass perspective of the region one belongs to.

And these perspective and opposite narratives are the result of decades old political hegemony that one region wields over the other.

Hence, the general masses of Hindu-Jammu are not wrong in their demand to submit the Asiya-case over to CBI.

This war of narratives has inferred different steps of Govt. with different meanings by the people of two regions, according to their political understanding; which may or may not be true.

But that hardly matters.

What is more important is the belief and the perspectives of the people of jammu-who feel that the accused Sanji Ram and his accomplices have been framed because of being a Hindu. And that is why they want an CBI enquiry into the whole incident.

On the other hand, the general belief of the Muslims of India is that the Girl was raped and murdered because she was a Muslim.

The communists especially from Kerala-who have been pushed to the brink of extinction after Tripura fallout, have left no stone unturned to further fan the sentiments of Muslim for their own political gains. The communists in their propaganda have deprecated the symbols of Hinduism blatantly .To get some more time to -what looks like a definite existential threat-they have moved a step further and have portrayed the incident as casteist and a case of classical Brahminism.
By the way, the main accused of Kathua is a Brahman.

The Hindus of J&K also see a political conspiracy in giving this case to Advocate Deepika Thusso Singh-who is fighting on behalf of the deceased Girl, as well as SSP Romesh Kumar Jalla -who headed the S. I. T and apprehended the accused. They feel that this step has been taken to break the bonhomie between the Kashmir Hindus and Dogras.

With so many conspiracy angles involved in this case; no doubt, it is not going to be easy for the Govt. to bring this case to its logical end. Whatever step they are taking, is being keenly watched by the people of two regions. And since, there is a deep mistrust between the two Regions,

I fear

Even the justice might want to delay itself.

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Navreh-the new year of Kashmiri Hindus

As winter’s frost gives way to amiable spring,  J&K wakes up to greetings of Navreh Mubarak,  writes SUNIL RAINA RAJANAKA If you happen to be in Kashmir on the first day of the Chaitra month,  you will see Kashmiri Pandits greeting everyone with a warm,  hearty ‘Navreh Mubarak!’The day heralds the New Year as well as the spring season, with the frost giving way to pleasant weather. This year, Navreh will be celebrated on March 18.   In Bringesh Samhita — a compendium of the Mahatamayas of all prominent tirthas of Kashmir — there is a chapter on Navreh which mentions a dialogue between Shiva and Parvati, where the goddess is keen to understand the importance of time, cycle of evolution and dissolution.

Shiva tells her that on Navreh, Brahma initiated Creation with the first rays of the sun falling on the world.   To celebrate Navreh — beginning of kaal, time and of the world — Kashmiri Hindus worship Shiva, Parvati and their son Ganesha for merit and well-being,  wear new clothes, and take part and in cultural programmes.   The day begins with looking at Thal Barun, a thaal, plate filled with auspicious items for prosperity. The large plate contains items like paddy, walnuts, sweet roti, cooked rice,  curd, pen, book, coins, a piece of gold ornament, salt, seasonal flowers, a medicinal herb called vai and a mirror.

Also placed on the plate are the new almanac and a photo of Kreel-Pach, the family deity.    The thaal is prepared overnight,  covered with a piece of cloth and kept in the prayer room. The next day, well before daybreak, the oldest woman of the house, usually the grandmother or mother,  goes around the house waking up family members one by one, asking them to open their eyes and first look at the plate, before beginning their daily chores.   Known as Buth Vuchun, the ritual of looking at the plate is said to bring good luck,  good health, prosperity and wisdom.

Each item on the plate has its own significance. While paddy symbolises wealth and expansion, cooked rice stands for progression in life and physical and mental growth.   Curd stands for completeness, constancy and cohesiveness. The sweet roti represents engagement and amalgamation into one’s socio-cultural surroundings.   The walnuts indicate the human and universal mind; the conjoined kernels represent the four purusharthas, goals of existence — dharma,  discharge of duty;  artha,  acquirement of wealth; kama, gratification of desire, and moksha, liberation.

The coin stands for material strength and the gold ornament is the symbol of purity. While the medicinal herb indicates good health,  flowers represent optimism, fragrance and sympathy in life. The pen is for wisdom and self-illumination and salt for positive energy. The almanac represents the influence of time in our life and the need to respect time and lead a disciplined life. Kreel Pach,  the family goddess stands for trust in Her grace.   The mirror, due to its attribute of reflection, stands for multiplication of auspiciousness.

Later in the day, rice from the plate is used to prepare the traditional yellow rice taher. Sumptuous dishes are prepared for visiting family and friends.    People also visit Hari Parbat in Srinagar to pay obeisance to Goddess Chakreshwari by reciting hymns and praying for a prosperous year ahead. It is believed that on this day,  the Sapt Rishis congregate at this place to offer prayers to the Universal Goddess, thus starting the Saptrishi era. After the ritual visit to the temple, people usually head off to enjoy the almond blossoms in the gardens at the foothill.

The outing is incomplete without savouring the traditional nadir monje pakoras and kahwa,  and wishing everyone ‘Navreh Mubarak’!

 

By Sunil Raina

Dhyaneshwar yatra as I remember

Dhyaneshwar Mahadev as I remember..

I have been to Dhyaneshwar Mahadev once in 1987-88.I had gone there with my Father, Brother, Grandmother and a very close friend-Sunil.We took a bus from Srinagar to Bandipura, from there, we traveled to the base of the Mountain, where the Holy shrine is situated.

I don,t remember all the names of the places that came enroute. But, Whatever I remember had an indelible imprint on my mind.

As I ascended from the base, I could see beautiful vistas all around me. The narrow trek that lead us towards the cave passed through the tall trees as well as through thick forest of Deodars .It was already dark, when we had started our Hike. The ascending trek pleteaued near a Hutment of Gurjars. It was a sight to behold. The full Moon, it seemed had covered everything around us in the golden Hue. There was a pleasant nip in the air.

I had with me a camera by the name ‘Hot Shot’. It was a compact camera and was in vogue 3 decades back. Enroute, I shot many pictures with it including that of the Full Moon.

That year some Muslim volunteers too had come to assist and support the Hindu Devotees.
All the devotees had gathered at a house(or Ashram/Dharamsala) which was very close to the cave. Devotees were waiting for their turn to have a Darshan of lord Shiva. Some group/s of Devotees were singing Bhajans. I was too tired to join them, I sat down at the corner of the room and pretended to listen to them. Slowly but steadily, from the sitting position, I stretched my legs straight, and after a while, I further recumbented myself as I could no longer resist sleep.

After few hours, my Grandmother, shook me by my shoulder and woked me up. It was time to enter the cave.

The Muslim volunteers were carrying a torch(lesh in Kashmiri/Mashal in hindi), and lighting the path for their Hindu contemporaries. The Hindu-Muslim bonhomie looked real at that time.

Finally, our turn too came.

I remember, the entrance of the cave was around 6 and a half feet in height;and maybe 5 feet in width. My bare feet had become wet from the frigid brook that comes from inside the cave. The brook starts from-what was known as Shraan kuth of parvati(the palace, from where mother Parvati takes a bath).There is a tunnel that starts from the mouth of the cave that is also the sanctom sanctorum and ends at the entrance of Dhyaneshwar. The shape of the tunnel is tapered(shape of hollow cone), with the wider section at the entrance of the cave. The roof of the cave is rough, with rock icicles hanging at places. I was up-right when I entered the cave; but as I moved further inside the tunnel, it became dark- pitch black dark. A volunteer with a torch was somehow managing to show us the path inside the tunnel. Since, the shape of the tunnel is tapered, first I had to bend my shoulders, then I had to bend my back and eventually I was crawling. The ice-cold water of the brook was getting hard to bear. At the ingress of the cave, It was like an adventure for me; but as I proceeded further, the hanging icicle-type-ceiling and the ice-cold brook, on which I was crawling forced me to chant the name of “Shiva”.I was Chanting aloud,”om namah shivaya”.
It is a very long dark tunnel, may be 100 or 200 mts long; and opens inside another natural cave known as Dhyaneswar. The area is modest inside the cave. It must be 8-9 feet in height,6 feet wide and may be 6 feet in length. . At a time,not more than 10 people can stand inside the cave. There is a natural partition inside the cave.The front part belongs to lord shiva and the rear natural raised part is the place of Parvati. The brook starts from the raised rear part.There is Ganesha and Kartik(not sure) also inside the cave.

One thing is guaranteed-an Atheist will become a believer after visiting this Holy cave. It is a Place, that should be visited at least once.

The only regret pertaining to the Dhyaneshwar pilgrimage is that I could not develop the reel of the camera. When we left for Jammu in Jan 1990, because of terrorism, The camera was left behind with so many other things.

kashmir photos

Random photos

A view of jammu-srinagar Highway. 

An artistic impression of Abhinav gupta 

Aham(I) – Kashmir shaivism

Aham (Kashmir Shaivism)
Aham, a concept of Kashmir Shaivism, is defined as the supreme heart (hṛdayam),transcendent Self, supreme I awareness  or infinite consciousness.The space of Ahamis where khecarī mudrā (free movement in the space of the heart) is realised. Khecarī mudrāis considered the supreme state of spiritual evolution.
Substrate of creation
When Śiva wants to create, the first step is said to be the creation of an interior space (the space of his heart) – a matrix of energiesthat will be the substrate of the new world. This place is called Aham which means “I” in Sanskrit. Thus the absolute first creates the divine person, Aham, and from this divine person will appear the manifestation itself.
Aham is identical to mātṛkā (the wheel of phonematic energies), essential nature of all categories from Pṛithvī tattva (earth) to Sadāśiva tattva,.Aham is the final resting place, dwelling place, abode of all beings, receptacle of the world.
Ultimate mantra
Another definition of Aham is that of primordial mantra, transcendental mantra,the so-called heart-bīja (mantra of the heart) – force and power of consciousness. As the supreme mantra, Aham is closely related to matravīrya (the potency of mantra).Thus the realization of Aham confers power over any mantra.
United form of Shiva and Shakti
In Aham, the supreme (para) aspect of Śakti is realized. Aham is the Śakti of Śiva or in other words, the expansion of Śiva.Another way of describing Aham is as the union of Śiva and Śakti, the emittive (visarga) aspect of the Supreme (anuttara).
Etymology
Aham is formed of A+HA+M, a triad of Śhiva(A), Śakti (HA) and bindu (M). M is the final point, union of Śiva and Śakti, where they dissolve into Paramaśiva. The triangle of A+HA+M is the essence of the Trika system. A+HA+M form the sṛṣṭi bīja (seed of emission), a mantra that is identical to the energy of expansion and creation.
Aham can also be defined as: A = abedha(non-differentiation), HA = bheda(differentiation) and M = bhedābheda(differentiation cum non-differentiation).
Maha, the mirror image of Aham
On the other hand, MAHA, mirror image of AHAM,is formed of MA+HA+A, and represents the saṃhara bīja (seed of reabsorption) – the mantra that is identical to the process of spiritual evolution, or in other words reabsorption of the manifestation back into the absolute. In MAHA, Śakti (HA) enters bindu (M) (the limited being) and reunites it with the Supreme (A).

(received via a whatsup message)

Matrikachakra – Kashmir Shaivism. 

In kashmir Shaivism, the sanskrit/Hindi Vowels represent Shiv, and the consonants represent the Shakti. Shiv is allegorically termed as light and Shakti as its luminosity. Shiv is static, Shakti is dynamic.

Param shiv, like the Brahman (of Advaith)  can not be defined, though the creativity, both non dual and dual of paramshiv can be expressed by the 36 elements or tattvas.
The first tattva or element according to Kashmir Shaivism is Shiv – an synonym for Chaitanya or Consciousness. All the activity goes on in this first element.

The sixteen vowels of KS are represented by the first Tattva-shiv.

Everything is Shiv-shakti. Even our language. When shiv(vowels) and Shakti(consonants) meet, a word is formed and when many words combine, a language is formed. The language is the expression of thoughts. The mind is nothing without these thoughts and they act as a support for mind. At the same time, it makes the mind to forget its  non-dual nature  and engages it in the world of duality. Thus, This language binds a pashu (empirical being) or liberates him/her. Every word is thus a manta for the Yogi.

The first alphabet अ represents Chaitanya. आ represents Anand or Bliss. A desire arises in Shiva to experience its nature-Ananda in duality as well. For that Shiva has to create Duality,  as to begin with there is nothing except shiv. This desire is represented by the next two alphabets इ  ई. The first one represents Iecha and the second one Ishan. As soon as the desire arises, the knowledge of duality too arises instantly in the heart(consciousness)  of Shiva. They are represented by the next two Vowels उ ऊ. They are known as unmesha and unnata.

At this point, an apprehension arises in Shiva, that what if Shiva forgets its real nature, once he manifests as duality(universe). Fearing that it might forget its real nature I. e Consciousness – bliss, he rests back in its nature that is अ आ( Consciousness-bliss). Retracting from knowledge to first stage(consciousness bliss) gives rise to the next 4 vowels

ऋ(r)  ॠ(r)  लृ(lr)  lrii(could not find the sanskrit alphabet on my phone). These are the four stages of void.

After retracting to the initial stage of अ आ, it strikes Shiva that it can not forget it’s real nature and Shiva comes out from the apprehension and carries forward from where it has stopped.
अ आ mixes with the Iecha इ ई thus giving rise to the next two vowels ए ऐ. Again अ आ now mixes with Gyan उ ऊ, and gives rise to the next two vowels ओ औ. These four vowels ए ऐ ओ औ represent the four stages of kriya or action of Shiva. ए ऐ ओ औ represent the least vivid, somewhat vivid, vivid and the most vivid action of Shiva.

The next vowel अं represent that though desire, knowledge and knowhow has risen in the heart(consciousness) of Shiva, yet it is still at the level of non-duality (represented by point). The next vowel is represented by two dots : The upper dot represents shiv and the lower dot represents shakti. In fact, it also signifies that at this level, it is the shiva that becomes the shakti.

From this point on, everything becomes shakti. It has been termed that the projection of shiv on shakti happens inversely,  that is, the first element appears as the last and the last tattva which is prithvi(Earth) appears as first. In other words, it implies that the subtler elements appear last and the grossest first. Thus the projection appears first as the
Panch Mahabhutas(five gross elements) represented by कvarg, then

Panch tanmatras represented by चvarg.

Panch karmindreyas(organs of action) represented by टvarg.

Panch gyanindreyas by तvarg

Antahkarn(5 internal organs) by  पvarg

5 kanchukas+maya(sheaths) by य र ल व

And

5 shuddh tattvas(pure elements) by श ष स ह.

The first vowel- which is Shiv is अ, and the last consonant is ह. When they combine with each other, they become अंह or Aham-that means  ‘I’  or ‘I am’. Whenever we say anything that has ‘I’, or wherever we refer to the first person, it is Shiv(and shakti) , to whom we are referring. Shiv is always the first person and thus we all are ‘Shiv’. Thus  ‘Aham’  is also a mantra which is meant for the contemplation for the sadhakas of Kashmir Shaivism as not only all the 36 elements are present in this mantra, but its philosophy as well.

The first vowel अ (Siva tattva) when joins with the last consonant ह(shakti tattva) , Aham अंह is formed. The expression of shiv-shakti tattva is This Aham or I (I am).

The third tattva Sadashiva denoted by स in Matrikachakra has an expression asअहं ईदम or I am this or thisness. The classification of first person with respect to thisness(universe or objectivity) is clear.

The fourth tattva is Isvara  represented by ष in Matrikachakra. This stage is represented by ईदम अहं or Idam Aham meaning  I am this or thisness. Idam or thisness has become the first person here and Aham has been relegated to inferior stage. The stage of objectivity is clearer to another degree.
The fifth tattva is Shuddh vidya represented by श in Matrikachakra and its expression is अहं ईदम ईदम अहं. Meaning I am this/thisness and this I am. The sense of duality is much more clearer than the previous stages.

From Aham at Shiv-shakti to Aham Idam Idam Aham at Shuddh vidya in the decreasing order of the subtleness or the process of subjectivity to objectivity has been displayed lucidly in the philosophy as well as epistemology of Kashmir Shaivism.

The attributes  of Shiva which is

Chaitanya (Consciousness)

Anand(bliss)

Iecha(will)

Gyan(knowledge) and

Kriya(action)

apply in this order in the 36 elements(but inversely)

The 36 elements in their order and as denoted by Alphabets according to Matrikachakra is given below.
1.Panch Maahaabutaas-five Gross elements
1.Prithvi(Earth) क  (Kriya)

2.Jaala(water) ख (Gyan)

3.Tejas/agni(fire)  ग (Iecha)

4.Vaayu(air)    घ  (Anand)

5.Akasha(ether)  ङ  (Chaitanya)
2.Panch Tanmatras-Five Subtle elements

1.Gandha(smell)च (Kriya)

2.Rasa(taste)छ (Gyan)

3.Roop(form)ज (Iecha)

4.sparsha(touch)झ (Anand)

5.Shabda(sound)ञ (Chaitanya)
3.Panch Karmendriyas-(five organs of action)

1.upastha(creation/reproduction)ट (Kriya)

2.paayu(excretion)ठ (Gyan)

3.paada(foot)ड (Iecha)

4.pani(hand)ढ (Anand)

5.vaak(speech)ण (Chaitanya)
4.Panch jnanendriyas-(five organs of cognition)

1.Ghraana-(nose, organ of smelling)च (Kriya)

2.Rasaana-(Tongue, organ of taste)छ, (Gyan)

3.Chakshu-(eye, organ of seeing)ज (Iecha)

4.Tvak-(Skin, Organ of touching)झ (Anand)

5.Srotra-(ear, organ of hearing)न  (Chaitanya)
5.Antahkarnas-(3+2 internal organs)

1.Manas-(mind)प Kriya

2.Buddhi-(intellect)फ Gyan

3.Ahamkara-(ego connected with objectivity )ब  Iecha

4.Prakriti-(nature/three Gunas i.e satvic,rajsic and tamsic)भ Anand

5.Purusha-(ego connected with subjectivity-reacts to prakriti)म Chaitanya
6.Sat Kancukas-(six coverings)

1.niyati-(limitation of place)य (Kriya)

2.Kaala-(limitation of time)र (Gyan)

3.raga-(limitation of attachment)ल (Iecha)

4.vidya-(limitation of knowledge)र (Anand)

5.Kala-(creativity)ल (Chaitanya)

6.maya-(illusion of individuality)व (Consciousness gets contracted in case when  subject becomes object and vice versa I. E object dissolves in subject)
7.Suddha tatvas-(pure elements)

1.Suddha vidya-(iness in iness—–thisness in thisness)श Kriya

2.isvara-(thisness in iness)ष Gyan

3.sadasiva-(iness in thisness)स Iecha

4.shakti-(iness)ह Anand

5.Shiva-(iness-being)-(अ आ इ ई उ ऊ ऋ ऋृ लृ lii ए ऐ ओ औ अं अः)

To continue..

Reference – Kashmir Shaivism books(mostly translated by Swami lakshmanjoo)

srinagar pictures

post office Rainawari

kathi darwaza

chatthi padshai Gurudwara

hari parbhat-a distant view

A distant view of Hari

scenic pics of Kashmir

 

 

 

 

 

pics of Gangabal lake and its precincts….

Beware of fake Gurus

the fake trika guru

The word ‘Narcissism’, has a very interesting etymological history. Narcissus was a handsome Greek youth who fell in love with his reflection in a pool of water. It is also a synonym for a self-ntered person.
Well, Does that have any connection with what I am about to write.
Yes, It does have. Read Patiently.
KP’s are a very Humble community. They have been struggling to save their identity since King ‘Shahmir’ established his dynasty in Kashmir. They were brutally tortured by the progeny of Shamir. Sikander Butshikan, it is believed burnt down 7 mounds of ‘janau’ (sacred thread) of those KP’s who refused to convert, he burnt another 6 mounds of ‘Janau’ of those KP’s whom he had forcibly converted.
KP’s had been ousted 7 times from Kashmir. The seven exoduses took place because KP’s followed their ancient Religion and Tradition. In spite of all the hardships, Kashmiri Pandits have protected the esoteric philosophy of The Trika, also known as Kashmir Shaivism .
Brief History of Trika
This ancient philosophy is primarily non-dualistic . The philosophy was taught by Lord Shiva to Maharishi Durvasa-who taught this philosophy to his disciples :Trambkaditya, Aamardak, and Srinath.The knowledge imparted to Trambkaditya is essentially what in modern times is known as ‘Kashmir Shaivism’.
Not much is known about this knowledge until 8th-9th A.d. It is during this time that Lord Shiva guided the sage Vasugupta to go to ‘Shankar Pal’ and see once again the ‘Shivsutras’-The aphorisms of Shiva-inscribed on a Boulder. The boulder is known as Shankar Pal.In a way, It was Sage Vasugupta who revived Kashmir Shaivism.
This philosophy produced great saints like Kallata, Bhattpradymun, PragyaArjun, Mahadev Bhatt, Srikanth Bhatt, Bhaskar, Divakar, Lakshmangupt, Somananda, Utpaldev,Kshemraja. But it was Acharaya Abhinavgupta-The multitalented Genius who probably worked most to present this Philosophy as we see it today.
This philosophy engulfed whole of Kashmir not as a sect but way of life , and was practiced and passed over to next generation of Guru-Shishyas secretly by the KP’s . Never in the History of Trika, any attempt to dilute this philosophy was made.The last modifications were done by Acharya Abhinavgupta who merged the philosophy of Krama, Kaula, Pratibijya and Spanda into what is now known as ‘Trika’. And it still has maintained its sanctity and the order of Guru-Shishya Parampara. This parampara is known as Trika Parampara.
In recent times, Trika Parampara has produced Gurus like Swami Ram, Swami Vidyadhar, Mahtabkak .But arguably the greatest of them in the last century was HH Ishwar Swaroop Swami Lakshmanjoo. Swamiji laboriously worked on this philosophy and under his tutelage; many translations of the crucial texts took place.
It will be pertinent to mention here Swami Muktananda. He is accredited with taking the philosophy of Trika to the west. But he too had to learn this philosophy in company of HH Swami Lakshmanjoo. Many westerners showed interest in this Philosophy and headed to the Ashram of Swamiji at Ishbar, Srinagar. All these Western Scholars give credit to their understanding of Trika to Swamiji and these Scholars meticulously have so far worked to save the originality of ‘Trika’.
I would like to mention one person in particular here-Mr. John Hughes. He had recorded many teachings of Swamiji; and he presented the teachings as it is. He didn’t even change a Comma(,). Now that is what can be termed as a true practioner of Trika. And that is why he commands so much of respect from all the students of Trika.
But lately, some people are trying to sell the philosophy of ‘Trika’ and trying to modify it by coming out with new texts that they have copy pasted from Trika and Advaith Vedant. This is plagiarism as they have not given credit to the original texts from which they have made their so-called-sutras.
Brief Explanation of our sacred Texts
Be it Mahabharta, or Bhagwat Geeta, or Vijnan Bhairava Tantra or Yog Vashist, or for that matter any other religious text of Hindus. In most of the cases, it starts with a dialogue. Like in Vijnan Bhaiva Tantara, there is a dialogue between Shiva and Parvati, and Shiva explains the techniques of meditation. Yog Vashist starts with a dialogue between Sage Sutiksna , sage Agastya and sage Agnivesya and then Agnivesya narrates the dialogue that took place between Sage Vashist and Bhagwan Ram.
Hindu religious texts have almost always quoted from the conversations that took place between two sages or Dieties. It is believed that whatever a devotees asks from his Guru in modern times has already been asked in the past by a Devotee to his Guru.
Whenever any genuine Disciple asks the question to the Genuine Knowledgeable Guru; the Guru always refers to some dialogue that took place in the past and explain by quoting from our ancient texts. This is the parampara of the Hindus since time immemorial.
But fake gurus are exceptions.
This is the story of One such Pseudo-Guru , who is trying to enter Trika and use KP’s for his own personal and Business gains.
The Story
I and my friends had a first hand experience of one such Fellow. He calls himself ‘Guru Gabriel Pradipika’. He has a facebook page as well as a website.
Since Trika is known to a small circle; Hence whenever A follower of this philosophy sees someone following the same philosophy; an instant bondage is created. Gabriel was contacted by a KP known to us. Then some more KP’s started following him on his FB Page. He had told his KP acquaintance that he is from Argentina and now living in Russia. He claims to come from the lineage of Muktananda.
His website is full of Kashmiri Shaivism details which are all copied from different books & texts and it seems he has sheepishly copied all works of many scholars and hence does not give any source to his research. Seeing his work we few people who are studying kashmiri Shaivism decided to Host a programme for him on Trika at New Delhi, Jammu and Srinagar. Having a Satsanga and propagating Kashmir Shaivism seemed to be a good idea.
Here comes the twist.
In Delhi
This friend of mine who was incharge of organizing the programme, incidentally met him at Delhi Airport ( Both were coming back from Mumbai). My friend was delighted to see him along with his wife Natalie Ambika along with one south Indian boy. He accosts Gabriel, extends his hand, and warmly greets him and introduces himself as one of the organiser of his Delhi programme. Gabriel reacts coldly and does not show any regard for him. My friend briefs him about the programme , that was to be held the next day. Without listening to what my Friend is conveying them, The wife of Gabriel announces that they will be bringing their donation box with them. She tells that she wants to collect the donation. My friend is taken aback, but he composes himself and agrees his head in approval. My friend had arranged an interview of Gabriel with Editor of India’s leading newspaper. The same was conveyed to Gabriel who looked puzzled and showed his disapproval. He conveyed to his south Indian disciple sai that he is interested in Press conference but not in an interview. Having said this he did not communicated with my friend however my friend also told him that other scholars like Dr Rajnish Mishra HOD kashmiri Shaivism from JNU, Dr Ravi Dhar from Sri Aurbindo will speak along with Dr Anusheel Munshi from Swami lakshmanjoo Ashram. By hearing this Gabriel looked non interested however he reacted when my friend told him that a small video footage from Sri Sri Ravi Shanker shall be played to this he said, “Who is Ravi shanker”? His face turned red. However my friend again conveyed to him that you shall be given 2 hours to speak to this he turned towards Sai (his so called disciple) whether he has some notes ready so that he can read them and speak it next day. Later my friend left.
This first interaction makes him uncomfortable and he starts to doubt their credibility. He calls me in the late evening and apprises me about the whole incident. I console him by saying that Gabriel may have been tired. We hang up.
He again calls me next day, early morning, and announces that Gabriel has refused to come without giving any logical explanation. Gabriel had told him that he will not share the Dias with anyone. He was pondering whether inviting Sri Sri Ravi Shankar pissed him off, or whether the presence of the two other Trika scholars agitated him. Or the combination of all these pissed him off.
Or was it that He might have got exposed in the company of the Kashmir Shaivism Scholars like Sh. M.L.Pandita and Dr. Rajneesh Misra.
My friend had guessed right as on enquiry from our KP friends in US who called Gabriel it came out that he had certain demands like he did not want any Swami lakshmanjoo devotees or other scholars in the program. He laid out that it should be only him and his selected few devotees. This last minute demand made the organizers drop him from the panel and they proceeded ahead without this fakester.
The programme was a success. Sri Sri Ravi Shankar too sent his blessings to this programme in the form of his Video Message. This is what is called Humility. The 3 hour satsanga was intense and the Audience enjoyed the satsanga profoundly.
Later on, we were provided sufficient evidence , that proved it beyond Doubt that Gabriel had come to India in order to project himself as a Guru in the order of ‘Trika Parampara’. His self-centered nature, and his lack of knowledge of Trika parampara deterred him to attend the programme. Attending a Programme where Spritual Guru like Sri Sri Ravi Shankar too had a presence would have dwarfed him as a so-called-Guru.And since he is being watched by some of his friends from Argentina and Russia ; The respect that Sri Sri would have attracted would have deflected those friends of his to the Indian Guru.He wants to use good name of real trika guru and the sublime tradition without having any respect or even acceptance for the existing scholars and practitioners of the lineage. Hypocrisy, falsehood and treachery at its best.
In spite of spending many days in Delhi and Jammu; he did not visit the Ashram of HH Swami Lakshmanjoo even once. See his duplicity, he blatantly uses the picture of Swamiji in the background, wherever he does a programme with his coterie .He is so particular to be called a Guru, but refers to HH Swamiji as just Lakshmanjoo. He just wants to use good name of HH Swami Lakshmanjoo and the sublime tradition for his selfish designs . He also does not have any respect or even acceptance for the existing scholars and practitioners of the lineage. Hypocrisy, falsehood and treachery at its best.
It was a divine plan not to get Trika polluted by a Pseudo-Guru. Gabriel later moved to Jammu to project himself as a Guru.He spent some days in Haridwar and Rishikesh too before coming to Jammu.
At Jammu
He had got a programme booked for himself at Jammu from one of his devotees. This KP devotee had accompanied him to Haridwar.After observing him closely, he realizes that he is no Guru and quietly distanced himself from him. In order not to dilute the Trika Parampara, he cancels his programme that was to be held at Sharda Mandir, Jammu.
Gabriel becomes desperate now. He wants so desperately to use any of the Ashrams of the KP’s in order to to get legitimately accepted by his so-called-followers. A few naïve KP’s are still helping him in a good faith. They manage to get another KP Ashram booked for him at Sed Bab Ashram, Paloura. By now, he has got himself exposed as a pseudo-Guru, some of his earlier –admirers-turned –detractors warn the management of Sed Bab not to give him space as it would be an insult to the Saint Sed Lal-who was an epitome of simplicity and Bhakti. Unlike the Narriscist-Pseudo-Guru.
He manages to manipulate his gullible KP devotees again and pressurize them to find a new venue for him. This time they manage to convince the Management committee of Anand Ashram, Purkho. Again they are warned by some KP’s not to let him use the facilities of this Ashram. They too cancel his programme after finding him as a controversial person.
The inflated- ego of Gabriel is hurt beyond his expectations. He somehow manages to organize his programme with his coterie of 5-6 people at a secret location, most probably at the house of his KP host. He has posted pictures on his FB wall, where in he is getting his ‘Aarti’ done by a young unmarried Girl. This is another example of his Egomaniac mind and shows his blatant disrespect for Trika and Hindu parampara.
Pravachans of Gabriel
A Guru is an epitome of Humility. He does not beg to be called a ‘Guru’.The Gurus of Trika had always used a language that reflected their gentleness and compassion.
Some Students of Trika, after realizing that he has come to do ‘Business’ on the name of Trika, tried to confront him. Gabriel opened the gates of Billingsgate, and hurled invective on them. His language reflected the state of mind he is in.
He might have realized his folly, and managed to remove most of the profane language and abusive adjectives , he used for those who questioned him.
But, some people, who were keeping a watch on him, managed to save some of the screen shots and will be shared with you all. They are all self explanatory.
Gabriel wants Kashmir!
In order to get himself accepted as a ‘Guru’, He is so desperate to go to Kashmir, pose some photos at those places that are associated with Hindu-Religion, and fool his western followers, by making them think that he is a Guru from ‘Trika Parampa’.
I think he should be stopped. KP’s have protected the philosophy of ‘Trika’ since time immemorial . We have the highest regard for all including those western practioners who are genuinely interested in this philosophy and who respect the tradition of Trika.
But there is no room for Egoists .There are two schools of Trika existing in Kashmir.The major one is Ishwar Ashram Trust founded by HH Swami Lakshmanjoo and another is Ram Trika Ashram, Paloura. Gabriel is not associated with any of these schools .
My conclusion
Trika Parampara that has produced some of the most knowledable saints and Gurus from Utpaldeva, to Somananda, from Acharaya Abhinavgupta to Kshemraja to Swami Lakshmanjoo can not be diluted for the satisfaction of someone’s inflated ego..
This Schools of thought is not meant for those people who does not respect the Parampara. This pseudo-Guru should be exposed completely.
There should not be any room for Narcissists in Trika.
I would ask so called “ Guru Gabriel” to show one evidence of his paramparic connection with Swami Lakshmanjoo or other school of Trika . When was he initiated and by whom in Trika tradition ?
When and Who from the tradition appointed him to be Guru ?
Why is he creating delusion in masses by propogating new parabhairava yoga by falsely claiming his Trika connection ?
I am ready to debate and reason . Does he have an answer .