Friday, January 25, 2013

SHIV SHANKAR

Today is the most Holy day of Lord Shiva, Maha Shiva Ratri, which according Hindu Scripture's is supposed to be the most favorite day of Lord Shiva. Its also believed that today, Lord Shiva married His consort Parvati. On this lovely and auspicious day, walk with me to some auspicious place across India, associated with Lord Shiva  that has touched me deeply and blessed me with peace and love...



Shiva's tall statue at Haridwar...
From Himalaya, in North, to ....

Kedarnath Peak in Himalaya
 ...to down south, Lord Shiva is worshiped today in simple rituals of purifying oneself by bath and then bathing Shivalinga four times till night.... 

Rameshwaram Temple
 Fasting and then performing abhishekam, aarti etc... in the evening...
Most beautiful Aarti on the banks of Holy River ganges
Varanasi
 Since morning devotees go over to the near by rivers and lakes to bring out water to bathe Lord Shiva...

Village folks going to the river to bring the water to
Bathe Shiva... This image is from a temple (in the back
ground you can see the temple) in Bihar
Which few of us friends joined to construct...
 Many of the places that I have had visited, I find that the most simple things are most beautiful and full of energy. This one Shiva Linga here gave me a blissful experience....

Vashishth Cave - Rishikesh
 ...below is another powerful temple - at Jageshwar, introduced to me by younger brother, is supposed the the place where Maha Mrityun Japa (A Shiva mantra for Longevity) was created....
Mahamrityunjaya Temple at Jageshwar
 The Kedarnath Temple, is one of the most powerful temple of Lord Shiva... Its here that Adi Shankaracharya, one of the most powerful Guru of Vedic Knowledge, left his body to merge with Shiva... the place is situated at the height of 4000 Mts in Himalaya and 13 KMs of beautiful trek to reach the temple, made me most ecstatic and the Shivalinga there is full of positivity and blessings...
Kedar Nath temple - Himalaya
 This Shiva Linga on the banks of Holy River ganges at Patna - Bihar, faces the most beautiful expanse of serene and elegant river...

Shiva Linga at Patna
This Kubernath temple, near my village in Kushinagar, Uttar Pradesh, has been a place where my spirituality took roots since childhood...

Kuber Nath Temple - Kushinagar
Known as Kashi of south, Kaanchipuram is a famous temple town near Chennai. The mango tree in the background is supposed to be the desecndant of the tree from the Vedic Era. Its said that the tree's four branches gives different type of fruit and hence is associated with the four Vedas...

Kanchipuram Temple
 A beautiful trek in the forest, above the Temple town Jageshwar, is the Brihad Jageshwar Temple... where its said that Yogi's from Himalaya come to perform Tantrik Sadhana's and Meditation... A powerful and lovely place...

Brihad Jageshwar Temple
 Its believed that where the Holy Ganges is, there will be Lord Shiva. In Hindu Scriptures, its said that when Ganga was asked to descend from heaven, Lord Shiva offered to bear her fall, due to the request and prayers of Bhagirathi... The Deva Prayaag is the place, where Alaknanda & Mandakini meet and then move on to the plains of India, known as Holy River Ganges....

Deva Prayaag - The confluence

The Rishikesh, popularly known as Deva Bhoomi (The land of Gods) and some call it, Spiritual Campital of the world, is a place, where I am at my most content self. Each and every thing about the place, gives you energy... if you just take a break from the chaos of mind and live in that present moment... in 'now'


With my friend, in whose cave on the banks of Holy Ganges,
I spent few days and night, in meditation, rituals and Mantra Yoga
Hope that this walk with me, on such an auspicious day, gives you the sense of connection with that cosmic soul and permeates within you the contentment, bliss and happiness... May Lord Shiva bless you with health, wealth and Happiness in years to come.


Leaving you with lamp of light from the new year meditation at Sivananda Ashram Rishikesh..
________

ॐ नमः शिवाय 
Om Namah Shivaya

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Thursday, January 24, 2013

निष्काम कर्म वर्णन (अध्याय 6 शलोक 1 से 4)




श्री मद् भगवद् गीता - अध्याय - 06

 




निष्काम कर्म वर्णन (अध्याय 6 शलोक 1 से 4) 
श्रीभगवानुवाच :
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः॥६- १॥
कर्म के फल का आश्रय न लेकर जो कर्म करता है, वह संन्यासी भी है और योगी भी। वह नहीं जो अग्निहीन है, न वह जो अक्रिय है।

 
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसं0न्यस्तसंकल्पो योगी भवति कश्चन॥६- २॥
जिसे सन्यास कहा जाता है उसे ही तुम योग भी जानो हे पाण्डव। क्योंकि सन्यास अर्थात त्याग के संकल्प के बिना कोई योगी नहीं बनता।

 
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते॥६- ३॥
एक मुनि के लिये योग में स्थित होने के लिये कर्म साधन कहा जाता है। योग मे स्थित हो जाने पर शान्ति उस के लिये साधन कही जाती है।
 
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते॥६- ४॥
जब वह न इन्द्रियों के विषयों की ओर और न कर्मों की ओर आकर्षित होता है, सभी संकल्पों का त्यागी, तब उसे योग में स्थित कहा जाता है।


आत्मोत्थान प्रेरणा (अध्याय 6 शलोक 5 से 10)
श्रीभगवानुवाच :
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥६- ५॥
सवयंम से अपना उद्धार करो, सवयंम ही अपना पतन नहीं। मनुष्य सवयंम ही अपना मित्र होता है और सवयंम ही अपना शत्रू।
 
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥६- ६॥
जिसने अपने आप पर जीत पा ली है उसके लिये उसका आत्म उसका मित्र है। लेकिन सवयंम पर जीत नही प्राप्त की है उसके लिये उसका आत्म ही शत्रु की तरह वर्तता है।

 
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥६- ७॥
अपने आत्मन पर जीत प्राप्त किया, सरदी गरमी, सुख दुख तथा मान अपमान में एक सा रहने वाला, प्रसन्न चित्त मनुष्य परमात्मा मे बसता है।
 
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः॥६- ८॥
ज्ञान और अनुभव से तृप्त हुई आत्मा, अ-हिल, अपनी इन्द्रीयों पर जीत प्राप्त कीये, इस प्रकार युक्त व्यक्ति को ही योगी कहा जाता है, जो लोहे, पत्थर और सोने को एक सा देखता है।
 
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते॥६- ९॥
जो अपने सुहृद को, मित्र को, वैरी को, कोई मतलब न रखने वाले को, बिचोले को, घृणा करने वाले को, सम्बन्धी को, यहाँ तक की एक साधू पुरूष को और पापी पुरूष को एक ही बुद्धि से देखता है वह उत्तम है।
 
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥६- १०॥
योगी को एकान्त स्थान पर स्थित होकर सदा अपनी आत्मा को नियमित करना चाहिये। एकान्त मे इच्छाओं और घर, धन आदि मान्सिक परिग्रहों से रहित हो अपने चित और आत्मा को नियमित करता हुआ।

ध्यानयोग वर्णन (अध्याय 6 शलोक 11 से 32)श्रीभगवानुवाच :
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥६- ११॥
उसे ऍसे आसन पर बैठना चाहिये जो साफ और पवित्र स्थान पर स्थित हो, स्थिर हो, और जो न ज़्यादा ऊँचा हो और न ज़्यादा नीचा हो, और कपड़े, खाल या कुश नामक घास से बना हो।
 
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥६- १२॥
वहाँ अपने मन को एकाग्र कर, चित्त और इन्द्रीयों को अक्रिय कर, उसे आत्म शुद्धि के लिये ध्यान योग का अभ्यास करना चाहिये।
 
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥६- १३॥
अपनी काया, सिर और गर्दन को एक सा सीधा धारण कर, अचल रखते हुऐ, स्थिर रह कर, अपनी नाक के आगे वाले भाग की ओर एकाग्रता से देखते हुये, और किसी दिशा में नहीं देखना चाहिये।
 
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥६- १४॥
प्रसन्न आत्मा, भय मुक्त, ब्रह्मचार्य के व्रत में स्थित, मन को संयमित कर, मुझ मे चित्त लगाये हुऐ, इस प्रकार युक्त हो मेरी ही परम चाह रखते हुऐ।
 
युञ्जन्नेवं सदात्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥६- १५॥
इस प्रकार योगी सदा अपने आप को नियमित करता हुआ, नियमित मन वाला, मुझ मे स्थित होने ने कारण परम शान्ति और निर्वाण प्राप्त करता है।
 
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन॥६- १६॥
हे अर्जुन, न बहुत खाने वाला योग प्राप्त करता है, न वह जो बहुत ही कम खाता है। न वह जो बहुत सोता है और न वह जो जागता ही रहता है।
 
युक्ताहारविहारस्य  युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥६- १७॥
जो नियमित आहार लेता है और नियमित निर-आहार रहता है, नियमित ही कर्म करता है, नियमित ही सोता और जागता है, उसके लिये यह योगा दुखों का अन्त कर देने वाली हो जाती है।
 
यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥६- १८॥
जब सवंयम ही उसका चित्त, बिना हलचल के और सभी कामनाओं से मुक्त, उसकी आत्मा मे विराजमान रहता है, तब उसे युक्त कहा जाता है।
 
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥६- १९॥
जैसे एक दीपक वायु न होने पर हिलता नहीं है, उसी प्रकार योग द्वारा नियमित किया हुआ योगी का चित्त होता है।
 
यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति॥६- २०॥
जब उस योगी का चित्त योग द्वारा विषयों से हट जाता है तब वह सवयं अपनी आत्मा को सवयं अपनी आत्मा द्वारा देख तुष्ठ होता है।
 
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः॥६- २१॥
वह अत्यन्त सुख जो इन्द्रियों से पार उसकी बुद्धि मे समाता है, उसे देख लेने के बाद योगी उसी मे स्थित रहता है और सार से हिलता नहीं।
 
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते॥६- २२॥
तब बड़े से बड़ा लाभ प्राप्त कर लेने पर भी वह उसे अधिक नहीं मानता, और न ही, उस सुख में स्थित, वह भयानक से भयानक दुख से भी विचलित होता है।
 
तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥६- २३॥
दुख से जो जोड़ है उसके इस टुट जाने को ही योग का नाम दिया जाता है। निश्चय कर और पूरे मन से इस योग मे जुटना चाहिये।
 
संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥६- २४॥
शुरू होने वालीं सभी कामनाओं को त्याग देने का संकल्प कर, मन से सभी इन्द्रियों को हर ओर से रोक कर।
 
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्॥६- २५॥
धीरे धीरे बुद्धि की स्थिरता ग्ररण करते हुऐ मन को आत्म मे स्थित कर, कुछ भी नहीं सोचना चाहिये।
 
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥६- २६॥
जब जब चंचल और अस्थिर मन किसी भी ओर जाये, तब तब उसे नियमित कर अपने वश में कर लेना चाहिये।

 
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥६- २७॥
ऍसे प्रसन्न चित्त योगी को उत्तम सुख प्राप्त होता है जिसका रजो गुण शान्त हो चुका है, जो पाप मुक्त है और ब्रह्म मे समा चुका है।
 
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते॥६- २८॥
अपनी आत्मा को सदा योग मे लगाये, पाप मुक्त हुआ योगी, आसानी से ब्रह्म से स्पर्श होने का अत्यन्त सुख भोगता है।
 
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥६- २९॥
योग से युक्त आत्मा, अपनी आत्मा को सभी जीवों में देखते हुऐ और सभी जीवों मे अपनी आत्मा को देखते हुऐ हर जगह एक सा रहता है।
 
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति॥६- ३०॥
जो मुझे हर जगह देखता है और हर चीज़ को मुझ में देखता है, उसके लिये मैं कभी ओझल नहीं होता और न ही वो मेरे लिये ओझल होता है।
 
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते॥६- ३१॥
सभी भूतों में स्थित मुझे जो अन्नय भाव से स्थित हो कर भजता है, वह सब कुछ करते हुऐ भी मुझ ही में रहता है।
 
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं स योगी परमो मतः॥६- ३२॥
हे अर्जुन, जो सदा दूसरों के दुख सुख और अपने दुख सुख को एक सा देखता है, वही योगी सबसे परम है।

मनोसंयम विधि (अध्याय 6 शलोक 33 से 36) अर्जुन उवाच :
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्॥६- ३३॥
हे मधुसूदन, जो आपने यह समता भरा योग बताया है, इसमें मैं स्थिरता नहीं देख पा रहा हूँ, मन की चंचलता के कारण।
 
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥६- ३४॥
हे कृष्ण, मन तो चंचल, हलचल भरा, बलवान और दृढ होता है। उसे रोक पाना तो मैं वैसे अत्यन्त कठिन मानता हूँ जैसे वायु को रोक पाना।
 
श्रीभगवानुवाच :
 
असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥६- ३५॥
बेशक, हे महाबाहो, चंचल मन को रोक पाना कठिन है, लेकिन हे कौन्तेय, अभ्यास और वैराग्य से इसे काबू किया जा सकता है।
 
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥६- ३६॥
मेरे मत में, आत्म संयम बिना योग प्राप्त करना अत्यन्त कठिन है। लेकिन अपने आप को वश मे कर अभ्यास द्वारा इसे प्राप्त किया जा सकता है।

योगभ्रष्ट की गति (अध्याय 6 शलोक 37 से 47)
POSTED BY : VIPUL KOUL  ...EDITED BY :ASHOK KOUL

Thursday, January 17, 2013

Kashmiri Pandits offered three choices by radical Islamists

Kashmiri Pandits offered three choices by radical Islamists
Dead Bodies Of Pandits Massacred at Wandhama on Jan, 25, 1998.
On Jan, 04, 1990, a local Urdu newspaper, Aftab, published a press release issued by Hizb-ul-Mujahideen, asking all Pandits to leave the Valley immediately. Al Safa, another local daily repeated the warning.These warnings were followed by Kalashnikov-wielding masked Jehadis carrying out military-type marches openly. Reports of killing of Kashmiri Pandits continued to pour in. Bomb explosions and sporadic firing by militants became a daily occurrence.
Explosive and inflammatory speeches being broadcast from the public address systems of the mosques became frequent. Thousands of audio cassettes, carrying similar propaganda, were played at numerous places in the Valley, in order to instill fear into the already terrified Kashmiri Pandit community. Recalling these events, the former Director General of Jammu and Kashmir Police, Shri M M Khajooria says, “The mischief of the summer of 1989 started with serving notice to the prominent members of the minority community to quit Kashmir.
The letter said, ‘We order you to leave Kashmir immediately, otherwise your children will be harmed- we are not scaring you but this land is only for Muslims, and is the land of Allah. Sikhs and Hindus cannot stay here’. The threatening note ended with a warning, ‘If you do not obey, we will start with your children. Kashmir Liberation, Zindabad.”1
These slogans, broadcast from the loud speakers of every mosque, numbering roughly 1100, exhorted the hysterical mobs to embark on Jehad.
They signaled the implementation of their intentions quite blatantly. M. L. Bhan of Khonmoh, Srinagar, a government employee, was killed on Jan 15, 1990. Baldev Raj Dutta, an operator in Lal chowk, Srinagar, was kidnapped on the same day. His dead body was found four days later, on Jan 19, 1990, at Nai Sarak, Srinagar.The body bore tell-tale marks of brutal torture.
Night of Jan, 19, 1990
The night witnessed macabre happenings, the like of which had not been witnessed by Kashmiri Pandits after the Afghan rule.Those that experienced the fear of that night are unlikely to forget it in their life time. For future generations, it will be a constant reminder of the brutality of Islamic radicals, who had chosen the timing very carefully. “Farooq Abdullah, whose government had all but seized to exist, resigned. Jagmohan arrived during the day to take charge as the Governor of the State.”2 He took over the charge of the Governor just the previous night at Jammu.He had made efforts to reach Srinagar during the previous day, but the plane had to return to Jammu from Pir Panjal Pass, due to extremely bad weather. Though curfew was imposed to restore some semblance of order, it had little effect. The mosque pulpits continued to be used to exhort people to defy curfew and join Jehad against the Pandits, while armed cadres of JKLF marched through the streets of the Valley, terrorizing them no end.
As the night fell, the microscopic community became panic-stricken when the Valley began reverberating with the war-cries of Islamists, who had stage-managed the whole event with great care; choosing its timing and the slogans to be used. A host of highly provocative, communal and threatening slogans, interspersed with martial songs, incited the Muslims to come out on the streets and break the chains of ‘slavery’. These exhortations urged the faithful to give a final push to the Kafir in order to ring in the true Islamic order. These slogans were mixed with precise and unambiguous threats to Pandits.They were presented with three choices — Ralive, Tsaliv ya Galive (convert to Islam, leave the place or prish). Tens of thousands of Kashmiri Muslims poured into the streets of the Valley, shouting  ‘death to India’ and death to Kafirs.
These slogans, broadcast from the loud speakers of every mosque, numbering roughly 1100, exhorted the hysterical mobs to embark on Jehad. All male Muslims, including their children and the aged, wanted to be seen to be participating in this Jehad.Those who had organized such a show of force in the middle of a cold winter night, had only one objective; to put the fear of death into the hearts of the already frightened Pandits. In this moment of collective hysteria, gone was the facade of secular, tolerant, cultured, peaceful and educated outlook of Kashmiri Muslims, which the Indian intelligentsia and the liberal media had made them to wear for their own reasons.
Most of the Kashmiri Muslims behaved as if they did not know who the Pandits were.
Most of the Kashmiri Muslims behaved as if they did not know who the Pandits were. This frenzied mass hysteria went on till Kashmiri Pandits’ despondency turned into desperation, as the night wore itself out.
For the first time after independence of India from the British rule, Kashmiri Pandits found themselves abandoned to their fate, stranded in their own homes, encircled by rampaging mobs.Through the frenzied shouts and blood-curdling sloganeering of the assembled mobs, Pandits saw the true face of in­tolerant and radical Islam. It represented the complete antithesis of the over-rated ethos of Kashmiriyat that was supposed to define Kashmiri ethos.
The pusillanimous Central Government was caught napping and its agencies in the State, particularly the army and other para military forces, did not consider it necessary to intervene, in the absence of any orders. The State Government had been so extensively subverted that the skeleton staff of the administration at Srinagar (the winter capital of the State had shifted to Jammu in November 1989) decided not to confront the huge mobs. Delhi was too far away, anyway.
Hundreds of Kashmiri Pandits phoned everyone in authority at Jammu, Srinagar and Delhi, to save them from the sure catastrophe that awaited them.
Hundreds of Kashmiri Pandits phoned everyone in authority at Jammu, Srinagar and Delhi, to save them from the sure catastrophe that awaited them. The pleadings for help were incessant. But not a soldier came to their rescue. Therefore, Kashmiri Pandits found best protection in huddling together indoors, frozen with fear, praying for the night to pass. The foreboding of the impending doom was too over-powering to let them have even a wink of sleep.
The Pandits could see the writing on the wall. If they were lucky enough to see the night through, they would have to vacate the place before they met the same fate as Tikka Lal Taploo and many others. The Seventh Exodus was surely staring them in the face. By morning, it became apparent to Pandits that Kashmiri Muslims had decided to throw them out from the Valley. Broadcasting vicious Jehadi sermons and revolutionary songs, interspersed with blood curdling shouts and shrieks, threatening Kshmiri Pandis with dire consequences, became a routine ‘Mantra’ of the Muslims of the Valley, to force them to flee from Kashmir. Some of the slogans used were:
“Zalimo, O Kafiro, Kashmir harmara chod do”.
(O! Merciless, O! Kafirs leave our Kashmir)
“Kashmir mein agar rehna hai, Allah-ho-Akbar kahna hoga”
(Any one wanting to live in Kashmir will have to convert to Islam)
La Sharqia la gharbia, Islamia! Islamia!
From East to West, there will be only Islam
“Musalmano jago, Kafiro bhago”, 
(O! Muslims, Arise, O! Kafirs, scoot)
“Islam hamara maqsad hai, Quran hamara dastur hai, jehad hamara Rasta hai”
(Islam is our objective, Q’uran is our constitution, Jehad is our way of our life)
“Kashmir banega Pakistan”
(Kashmir will become Pakistan)
“Kashir banawon Pakistan, Bataw varaie, Batneiw saan”
(We will turn Kashmir into Pakistan alongwith Kashmiri Pandit women, but without their men folk)
“Pakistan se kya Rishta? La Ilah-e- Illalah”
(Islam defines our relationship with Pakistan)
Dil mein rakho Allah ka khauf; Hath mein rakho Kalashnikov.
(With fear of Allah ruling your hearts, wield a Kalashnikov)
“Yahan kya chalega, Nizam-e- Mustafa”
(We want to be ruled under Shari’ah)
“People’s League ka kya paigam, Fateh, Azadi aur Islam”
(“What is the message of People’s League? Victory, Freedom and Islam.”)
Wall posters in fairly large letters, proclaiming Kashmir as ‘Islamic Republic of Kashmir’, became a com­mon sight in the entir Valley. So were the big and prominent advertisements in local dailies, proclaiming their intent:
‘Aim of the present struggle is the supremacy of Islam in Kashmir, in all walks of life and nothing else. Any one who puts a hurdle in our way will be annihilated’.
Press release of Hizb-ul-Mujahideen (HM) published in the morning edition of Urdu Daily ‘Aftab’ of April, 01, 1990.

‘Kashmiri Pandits responsible for duress against Muslims should leave the Valley within two days’.
Head lines of Urdu Daily, Al Safa, of April, 14, 1990.
‘With Kalashnikov in one hand and Quran in the other the Mujahids would openly roam the streets singing the Tarana-e- Kashmir.’

19/01/90: When Kashmiri Pandits fled Islamic terror


































In the following days, there is near chaos in the Kashmir valley with Chief Minister Farooq Abdullah and his National Conference government abdicating all responsibilities of the State. Masked men run amok, waving Kalashnikovs, shooting to kill and shouting anti-India slogans.Reports of killing of Hindus, invariably Kashmiri Pandits, begin to trickle in; there are explosions; inflammatory speeches are made from the pulpits of mosques, using public address systems meant for calling the faithful to prayers. A terrifying fear psychosis begins to take grip of Kashmiri Pandits.
Walls are plastered with posters and handbills, summarily ordering all Kashmiris to strictly follow the Islamic dress code, prohibiting the sale and consumption of alcoholic drinks and imposing a ban on video parlours and cinemas. The masked men with Kalashnikovs force people to re-set their watches and clocks to Pakistan Standard Time.
Shops, business establishments and homes of Kashmiri Pandits, the original inhabitants of the Kashmir valley with a recorded cultural and civilisational history dating back 5,000 years, are marked out. Notices are pasted on doors of Pandit houses, peremptorily asking the occupants to leave Kashmir within 24 hours or face death and worse. Some are more lucid: "Be one with us, run, or die!"
* * *
Srinagar [Images], January 19, 1990. Jagmohan arrives to take charge as governor of Jammu and Kashmir. Farooq Abdullah, whose pathetic, whimpering, snivelling government has all but ceased to exist and has gone into hiding, resigns and goes into a sulk. Curfew is imposed as a first measure to restore some semblance of law and order. But it fails to have a deterrent effect.
Throughout the day, Jammu and Kashmir Liberation Front and Hizbul Mujahideen terrorists use public address systems at mosques to exhort people to defy curfew and take to the streets. Masked men, firing from their Kalashnikovs, march up and down, terrorising cowering Pandits who, by then, have locked themselves in their homes.
As evening falls, the exhortations become louder and shriller. Three taped slogans are repeatedly played the whole night from mosques: 'Kashmir mei agar rehna hai, Allah-O-Akbar kehna hai' (If you want to stay in Kashmir, you have to say Allah-O-Akbar); 'Yahan kya chalega, Nizam-e-Mustafa' (What do we want here? Rule of Shariah); 'Asi gachchi Pakistan, Batao roas te Batanev san' (We want Pakistan along with Hindu women but without their men).
In the preceding months, 300 Hindu men and women, nearly all of them Kashmiri Pandits, had been slaughtered ever since the brutal murder of Pandit Tika Lal Taploo, noted lawyer and BJP national executive member, by the JKLF in Srinagar on September 14, 1989. Soon after that, Justice N K Ganju of the Srinagar high court was shot dead. Pandit Sarwanand Premi, 80-year-old poet, and his son were kidnapped, tortured, their eyes gouged out, and hanged to death. A Kashmiri Pandit nurse working at the Soura Medical College Hospital in Srinagar was gang-raped and then beaten to death. Another woman was abducted, raped and sliced into bits and pieces at a sawmill.
In villages and towns across the Kashmir valley, terrorist hit lists have been floating about. All the names are of Kashmiri Pandits. With no government worth its name, the administration having collapsed and disappeared, the police nowhere to be seen, despondency sets in. As the night of January 19, 1990, wears itself out, despondency gives way to desperation.
And tens of thousands of Kashmiri Pandits across the valley take a painful decision: to flee their homeland to save their lives from rabid jihadis. Thus takes place a 20th century Exodus.
* * *
Srinagar, January 19, 2005. There are no Kashmiri Pandits in Srinagar, or, for that matter, anywhere else in the Kashmir valley; they don't live here anymore. You can find them in squalid refugee camps in Jammu and Delhi. As many as 300,000 Kashmiri Pandits have fled their home and hearth and been reduced to living the lives of refugees in their own country.
Two-thirds of them are camping in Jammu. The rest are in Delhi and in other Indian cities. Many of them, once prosperous and proud of their rich heritage, now live in grovelling poverty, dependent on government dole and charity. In these 15 years, an entire generation of exiled Kashmiri Pandits has grown up, without seeing the land from where their parents fled to escape the brutalities of Islamic terrorism, a land they dare not return to, although that land still remains a part of their country.
A large number of them are suffering from a variety of stress and depression related diseases. A group of doctors who surveyed the mental and physical health of the Kashmiri Pandits living in refugee camps, found high incidence of 'economic distress, stress induced diabetes, partial lunacy, hypertension and mental retardation.' Statistics reflect high death rate and low birth rate among the Kashmiri Pandit refugees.
And thereby hangs a tragic tale that has been all but wiped out from public memory.
An entire people have been uprooted from the land of their ancestors and left to fend for themselves as a weak-kneed Indian state shamelessly panders to Islamic terrorists and separatists who claim they are the final arbiters of Jammu and Kashmir's destiny. A part of India's cultural heritage has been destroyed; a chapter of India's civilisational history has been erased.
Had this tragedy occurred elsewhere in Hindu majority India, and had the victims been Muslims, we would have described it as 'ethnic cleansing' and 'genocide.' We would have made films with horror-inducing titles. We would have filed cases in the Supreme Court of India. Our media would have marshalled remarkable rage in reporting the smallest detail.
But, this tragedy has occurred in Muslim majority Kashmir valley, and the victims are all Hindus, that too Pandits. What has been lost is part of India's Hindu culture, what has been erased is integral to India's Hindu civilisation.
Therefore, the government makes bold to record that the Kashmiri Pandits have "migrated on their own" and their 'displacement (is) self-imposed;' the National Human Rights Commission, after a perfunctory inquiry, refuses to concede that what has happened is 'genocide' or 'ethnic cleansing,' though facts add up to no less than that, never mind that 300,000 lives have been destroyed.
And, our jhola-wallah brigade of secular activists rudely turn up their noses to the plight of Kashmiri Pandits: Hindu sorrow, inflicted by Islamic terror, stinks.
Today, on January 19, the 15th anniversary of the forced flight of Kashmiri Pandits, look back at India's wretched history of secular politics and consider the terrible price the nation has paid at the altar of appeasement because the Indian State has, and continues to, toe the line of least resistance.TAKEN FROM REDIFF NEWS

POSTED BY......................... VUPUL KOUL........... EDITED BY............ ASHOK KOUL