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The 1987 rigged elections in Jammu and Kashmir are often described as a watershed moment in Kashmir’s history. This narrative, while popular, is incomplete.

The Valley was already boiling with unrest long before the ballots were cast in 1987. To fully understand the origins of the insurgency and the deep mistrust that followed, it is essential to examine the broader context, particularly the political developments of 1984 and the 1986 Anantnag Riots.

The story of Kashmir’s unrest is not defined by a single election of 1987 but by decades of political manipulation, communal tensions, and a gradual erosion of public trust. The events of 1987 were a culmination, not a beginning.

The Political Landscape Before the 1987 Election

The Significance of 1984: The Role of Gul Shah

To understand what led to the 1987 election crisis, we must look at the events of 1984. At that time, Farooq Abdullah was in power and led the National Conference in Jammu and Kashmir. However, in July 1984, the political landscape underwent a significant shift. Ghulam Mohammad Shah, Farooq Abdullah’s brother-in-law, left the party, causing a political split that threw the state into turmoil.

He aligned with the Congress party, which held power at the centre under Indira Gandhi. With support from the central government, the Congress engineered the dismissal of Farooq Abdullah as chief minister. Soon after, Ghulam Mohammad Shah, also known as Gul Shah, was appointed as the new Chief Minister of Jammu and Kashmir.

When Gul Shah became Chief Minister in 1984, it was not only perceived as a political manipulation but also as a direct intervention by the central government in New Delhi.

At the centre of this dramatic shift was Governor Jagmohan, who was the governor of Jammu & Kashmir then

Acting on instructions from the central government, Jagmohan dismissed Farooq Abdullah’s elected government, paving the way for Gul Shah’s takeover. Farooq and his supporters saw this move as a blatant attack on the democratic process and the autonomy of Jammu and Kashmir.

The bitterness between Farooq Abdullah and Jagmohan began at this very moment and culminated in 1990 when Jagmohan was reappointed as the governor of Jammu and Kashmir.

On November 7, 1986, Farooq Abdullah returned as the Chief Minister of Jammu and Kashmir. This came after the centre dismissed Ghulam Mohammad Shah’s government.

Many viewed this move as a mockery of democracy, as it exposed how easily elected governments could be removed and replaced.

The 1986 Anantnag Riots

The situation worsened in 1986 with the Anantnag riots. These riots were sparked by communal tensions and resulted in attacks on the minority Hindu community in South Kashmir. Temples were burnt, and many families were displaced. The government’s response was slow and inadequate, further eroding public confidence in the state’s ability to protect its citizens and maintain law and order.

To understand the events that led to the 1986 Anantnag Riots, read the full account at: https://rohittikoo.com/anantnag-1986-communal-riots-kashmir/

The Anantnag riots exposed the deep divisions within Kashmiri society and highlighted the government’s inability to address the concerns of its people.

By 1987, the Valley was already simmering with anger, suspicion, and a sense of betrayal.

The Rise of the Muslim United Front (MUF)

By the time of the 1987 elections, Kashmir was already simmering with anger and suspicion. In this environment, the Muslim United Front (MUF) emerged as a coalition of Islamic political groups, offering an alternative to the ruling National Conference and Congress alliance, which many Kashmiris saw as corrupt and disconnected from local aspirations.

The MUF attracted significant support, especially among the youth, and was predicted to perform well in the elections. Among the young activists drawn to the MUF was Yasin Malik, who was then part of the Islamic Students League (ISL). The ISL HAJY group, with Malik as a prominent member, played a key role in mobilising youth support for the MUF.

The 1987 Rigged Elections: A Turning Point

The elections, held on 23 March 1987, saw the ruling alliance of the Jammu and Kashmir National Conference (NC) and the Indian National Congress pitted against the newly formed Muslim United Front (MUF), a coalition expected to perform strongly. Reports from the time and subsequent analyses detail a pattern of electoral malpractice:

Widespread Allegations of Rigging

The 1987 elections were held in March. From the very beginning, there were widespread reports of irregularities and rigging. Here’s what happened:

• Opposition workers arrested: Hundreds of MUF workers and supporters were detained before and during the elections. Many were held without charges, preventing them from campaigning or participating in elections.
• Ballot boxes tampered: There were credible reports that ballot boxes were pre-stamped in favour of the ruling alliance before voting even began.
• Voters turned away: In many polling stations, voters who supported the MUF were prevented from casting their ballots by police and election officials.
• Counting stopped: In several constituencies where MUF candidates were leading, the counting process was abruptly stopped. In some cases, the results were changed in favour of the National Conference or Congress candidates.

Widespread protests across Kashmir marked the post-election period.
The

These 1987 rigged elections led to a widespread loss of faith in the electoral and democratic process among Kashmiris. Even politicians and civil servants acknowledged the malpractice, with some estimates suggesting the MUF lost between 4 and 20 seats.

Dozens of activists who had worked for the MUF soon crossed the Line of Control into Pakistan to receive arms training. Many returned as terrorists. Yasin Malik became the top leader of JKLF. In contrast, Mohammad Yousuf Shah became Syed Salahuddin ( the commander of Hizbul Mujahideen,

They are both the faces of terrorism.

In the Crossfire: When the Gun Turned on the Innocent

The 1987 rigged election did not just end a fair vote. It broke something deep in Kashmir. People were angry. They had every right to be. But instead of fighting those who stole their voices, the anger turned in the wrong direction.

The gun did not point at the government. It pointed at the neighbour.

The Kashmiri Pandits became the target.

They were not part of the rigging. They had no power in Delhi. They were not in the backroom deals. They were living their lives. But when the streets burned with anger, it was their homes that were looted. Their temples were set on fire. Their daughters were threatened. Their families were driven out.

A Fight Gone Wrong

This was not a freedom struggle. It was a case of revenge on the wrong people. Those who picked up guns said they were fighting for justice. But they forgot who had caused the pain.

They did not attack the ministers who rigged votes. They did not protest against the officers who jailed young leaders. They did not question those in power. Instead, they turned their guns on their old classmates. Their neighbours. Their teachers. Their doctors. Their poets. Their Nurses. Their scientists. Their Judges,

The Pandits had no weapons. They had no protection. They were alone.

And the real guilty ones? They stayed in power. Nothing happened to them. The ones who stole the vote walked free. But the Pandits were forced to leave behind their homes, their lives, and their memories.

Why justify terrorism?

Silence from Every Side

Congress and the National Conference ran the show. But BJP stayed quiet. In 1990, when Pandits were being killed, the BJP supported the V.P. Singh government. They saw what was happening. Still, they did not act.

They only raised their voice when their own leader, L.K. Advani, was arrested during the Rath Yatra. Not when women were attacked and raped. Not when children were dragged from their homes. Not when temples were reduced to ashes.

Even today, no one has been punished. No case has seen justice. No party has taken full responsibility. Prime ministers go abroad, but none has stepped inside the camps in Jammu. Camps where Pandits have lived for thirty-five years with broken roofs and broken hopes.

Even after facing violence, loss of homes, and years of displacement, the Kashmiri Pandit community never turned to terrorism. They did not choose the path of violence, even when the system failed them. Instead, they kept their faith in democracy and law. Their calm and peaceful response, despite all they had endured, demonstrates their strength and deep commitment to nonviolence.

Forgotten Pandits, But Shown on Stage

Now, during elections, Pandits are remembered. They are shown in movies. Politicians talk about them on stage. But nothing changes.

They are still not home.

There is no real plan to bring them back. No one has named the killers of 1990. No one has built back their schools. No one has kept the promises made to them.

They are treated like numbers. Not people.

A Wound That Refuses to Heal

This is not just a past story. It is a pain that lives on.

The Pandits lost more than homes. They lost their place in history. Their voices were drowned in slogans. Their tears were buried under politics. The world moved on. But they stayed behind. In camps. In rented rooms. In silence.

People speak of justice. But what does justice mean when no one listens?

Rights groups who cry for truth turned their backs. Writers who filled pages on freedom forgot to write about the night the Pandits left. Neighbours who once shared bread shut their doors.
The silence was not just painful. It was cruel.

This silence hurts more than the gunfire.

Still Waiting

Pandit families still live in the shadow of 1990. Their children grew up outside the Valley, but the wound passed down. They know the stories. They carry the sorrow. They ask the same question their parents once did — when can we go back?

But no one answers.

Governments come and go. Files move. Speeches are made. News channels shout. But in real life, nothing moves.  Kashmiri Pandits are still waiting for the world to see them as more than a memory. They want to be heard. They want to go home. Not to a broken shed with two guards. But to the land where their roots were.

Questions That Still Burn

• Why did no one stop the killers?
• Why is there no record of justice?
• Why has the return of Pandits been only a slogan?
• Why do we still have to live like strangers in our own country?

Not Just a Vote, But a Voice

Kashmiri Pandits are not just a vote bank. They are a part of India’s soul. A soul we left behind when it was crying. Every year, we talk about their return, yet they remain in exile.

This is not how a country treats its people.

Justice is not only about courtrooms. It’s about giving people their place back, their dignity, and their voice. Not as refugees. But as rightful citizens.

If this story moved you, don’t let it stop here.

Like and share this post on social media so more people learn the truth about what happened to the Kashmiri Pandits. The more we speak, the less it stays buried.

1986 Anantnag Riots

Kashmir’s 1986 Anantnag Riots represent a deeply troubling and often ignored period in the recent history of Kashmir. These events, occurring several years before the widespread displacement which caused the final Exodus of Kashmiri Pandits in 1990, marked the initial instance of organised violence aimed at the Kashmiri Pandit community.

They weren’t random outbursts.

They were a warning.

These riots marked the first large-scale, organised violence targeting the Kashmiri Pandit community, setting the stage for the tragic displacement of 1990.

What happened wasn’t accidental.
Politics, power, and polarisation engineered it.

Political Machinations of 1986: Anantnag Riots

It all began on 2nd July 1984.

A political coup unfolded in silence.

Ghulam Mohammad Shah (Gul Shah) engineered a dramatic power shift, convincing 12 MLAs from the National Conference to defect, toppling Farooq Abdullah, his own brother-in-law.

This power grab wasn’t just a betrayal. It was the beginning of governance collapse in Kashmir.

Shah’s twenty-month tenure as Chief Minister was marked by unprecedented levels of lawlessness, earning him the ironic nickname “Gul Curfew” due to the exceptionally high number of days under curfew enforced during his problematic rule.

The machinery of the state became increasingly divided along religious lines under his leadership. Systemic corruption and a breakdown in administration created an environment ripe for the outbreak of sectarian violence.

The immediate trigger for the riots occurred in early 1986 when Shah declared his intention to build a mosque within the grounds of the Jammu Civil Secretariat, specifically on the site of a historically significant Hindu temple.

This provocative announcement ignited widespread protests across Jammu, where the Hindu population strongly opposed what they perceived as a sectarian action designed to appeal to Muslim voters.

International and National Confluences of 1986 Anantnag Riots

The disturbances of 1986 unfolded within a complex backdrop of both international and national events that fostered an atmosphere of religious tension. The reported desecration of the Al-Aqsa Mosque in Jerusalem on 3rd February 1986 had already generated considerable resentment among the Muslim population of Kashmir.

At the same time, the opening of the gates of the Babri Masjid on 1st February 1986, following a district court order in Faizabad, further inflamed religious sentiments throughout the Indian subcontinent.

This judicial decision was part of a deliberate political strategy by the government of Rajiv Gandhi, which was viewed by some as an attempt to appease Hindu sentiments following the government’s controversial reversal of the Shah Bano judgment.

The opening of the Babri Masjid had far-reaching consequences across India, contributing to the increasing politicisation of religious identity and setting precedents for religious mobilisation that would have repercussions in Kashmir.

Understanding the Context of the 1986 Anantnag Riots

When Gul Shah arrived in Srinagar, he uttered a chilling phrase:

“Islam khatre mein hain.”
(Islam is in danger.)

That sentence travelled faster than fire. The date was 20th February 1986.

This incendiary pronouncement, coming from the highest office in the state, was intentionally crafted to stir up Muslim sentiment and divert attention from the growing protests in Jammu. The impact was immediate and devastating.

Riots exploded the same day in Wanpoh village, Anantnag district.

Then it spread to Dayalgam, Luk Bhawan, Salar, Fatehpur, and Sopore.

On the very first day of the violence, several temples in the villages of Wanpoh, Dayalgam, and Luk Bhawan were deliberately set on fire.

According to eyewitnesses, a group of unidentified Kashmiri women travelling from Jammu stopped in Wanpoh and displayed their torn clothing to gathered crowds, claiming they had been mistreated. This incident served as the immediate catalyst for attacks on the homes of Kashmiri Pandits.

Systematic Destruction Caused in 1986 Anantnag Riots

The scale of destruction during the 1986 Anantnag Riots was unprecedented in the modern history of Kashmir.

According to records from the Home Ministry, thirty-six temples were attacked during 1986 alone. The violence destroyed approximately three hundred houses belonging to Pandits, along with numerous temples and business premises. In Wanpoh village itself, eleven houses were set ablaze, five were looted, and attempts were made to damage fourteen temples.

The systematic nature of the attacks is evident from detailed records of targeted locations. In the Anantnag district alone, temples in Wanpoh, Sarnal, Nai Basti, Aishmuqam, Dhanbogund, Navgam, and Achhabal were subjected to arson and vandalism.

In Srinagar, temples in Ganpatyar, Maisuma, Jawaharnagar, Karan Nagar, and near the Secretariat were similarly targeted.

The historic Akhara Building Complex in Srinagar was also engulfed in flames during the riots. The violence persisted even after the Maha Shivratri festival on 8th March 1986, extending to other districts, including Pulwama, Tral, Sopore, and Baramulla.

Perhaps most disturbingly, there was evidence of administrative complicity in the violence. On 27th February 1986, both the Deputy Commissioner and the Superintendent of Police of Anantnag were suspended for neglecting their duties. Furthermore, nine government officials, predominantly teachers, were dismissed from their positions for actively assisting the rioters.

These dismissed officials included Professors Ghulam Rasool Bacha, Ashraf Saraf, Ghulam Nabi Bhat, Abdul Karim Kimarni from Baramulla, Abdul Khaliq Sofi and Bashir Ahmad Sofi from Ganderbal, Engineer Ghulam Hassan Mir from Sopore, M Amin Dar from Doabgah, and Abdul Salam Kumhar from Redwani.

The extent of bureaucratic involvement became apparent when local residents in Anantnag staged a complete hartal (strike) in protest against the suspension of these officials, revealing the significant level of community support for the violence.

Military Intervention and Political Consequences

The scale of the violence necessitated the deployment of the Indian Army with “shoot-on-sight” orders to restore order. The gravity of the situation ultimately led to the dismissal of Gul Shah’s government on 7th March 1986, with Governor Jagmohan assuming direct administrative control of the state.

Jagmohan’s intervention was widely credited with re-establishing law and order. The dismissal of Shah’s government marked the second instance of Governor’s Rule being imposed in Jammu and Kashmir, underscoring the persistent political instability that had become a characteristic feature of the region.

Cover-up Operations and Denial of Justice

The state government’s response to the riots was characterised by significant attempts to cover up the events rather than conducting genuine investigations or delivering justice.

Despite clear indications of organised violence and substantial destruction of property, no meaningful legal prosecutions followed. Many of the destroyed temples were never rebuilt through government initiatives, leaving the Kashmiri Pandit community to undertake their restoration using their own resources.

The effort to downplay the significance of the events extended to official records, with local administrations in Anantnag initially dismissing the violence as exaggerated or fabricated.

This pattern of institutional denial would later become a characteristic feature of the state’s response to violence directed against the Pandit community.

The Warning Signs and Community Response

The communal riots of Anantnag in 1986 acted as a clear and worrying indication of the increasing, organised mistreatment that the Kashmiri Pandit community would face in the years that followed.

Immediately after these disturbances, many Pandit families, recognising that the security situation was becoming increasingly dangerous for them, began to purchase homes and land in safer areas of Jammu, including places such as Chinore, Bantalab, and Tope Sherkhania. This action demonstrated their growing fear for their safety and future in their ancestral homeland.

The riots demonstrated the alarming speed with which centuries of communal coexistence could be shattered through political manipulation and the mobilisation of religious sentiments.

They established a dangerous precedent for using Islamic identity as a political weapon and highlighted the vulnerability of minority communities in the absence of effective protection from the state.

Historical Significance and Long-term Ramifications of the 1986 Anantang Communal Riots

The Anantnag riots of 1986 represent a crucial turning point in the modern history of Kashmir, acting as a precursor to the widespread ethnic cleansing of 1990.

Secular structures, we saw, were frail. Leaders who sought only their own gain by stirring religious divides brought disaster. February 1986 revealed a pattern. Attacks happened together, not in just one place. They targeted what people believed in – their holy sites, their symbols. Local powers joined in the violence. This was not just a fight; it was a planned and deliberate act.

They highlighted the fragility of secular institutions and the disastrous consequences of political opportunism when leaders.

Almost forty years have passed, yet the troubles of 1986 still show us how quickly a place can fall apart. The hurt is immense.

For the Kashmiri Pandit people, that February in 1986 was just the start of being pushed aside. Things would deteriorate significantly just four years later, culminating in a truly terrible outcome in the form of the Kashmir Pandit exodus in 1990

The riots also underscored the failure of India’s secular framework to protect the rights of the Kashmiri Pandit community.

What happened is a solemn reminder that systems and organisations must be fair and honest. It also illustrates how things can go wrong when politicians exploit people’s religious beliefs to advance their interests.

The 1986 Anantnag riots truly did make Kashmir tremble, not only in terms of immediate physical destruction but also in terms of the fundamental transformation of Kashmir’s social and political landscape.

They represent the moment when the long-standing tradition of Kashmiri pluralism began its irreversible decline, setting in motion the forces that would eventually sever the millennia-old connection between the Kashmiri Pandit community and their ancestral homeland.

This often-forgotten chapter of Kashmir’s history demands to be remembered. We should remember not to seek vengeance or assign communal blame, but as a lesson in the critical importance of safeguarding minority rights.

For greater details, read “Kashmiri Pandits: A Tale of Solitude & Survival”

Early Life and Illustrious Lineage 

Family Background and Birth 

Abhinavagupta was born around 950–975 CE in the beautiful valley of Kashmir. He came from a noble and learned Brahmin family known for its deep spiritual roots and scholarly traditions.

His ancestral lineage traces back to Attrigupta, a revered scholar originally from the holy region of Antarvedi (the land between the rivers Ganga and Yamuna). Attrigupta was invited to Kashmir by King Lalitaditya (reigned c. 725–756 CE), and from that point on, the family became deeply embedded in Kashmiri intellectual life. He became the most influential Sage of Kashmir Shaivism. 

Abhinavagupta’s grandfather, Varahagupta, was a devout Shaiva and respected scholar. His father, Narasimhagupta, also known as Chukhala, was a revered teacher of Shaivism who personally educated Abhinavagupta in Sanskrit grammar, poetry, philosophy, and scriptures.

His mother, Vimalakala, passed away during his childhood, a loss that profoundly impacted his emotional and spiritual outlook. According to tradition, he was born of a “yogini” (a spiritually awakened woman), and is thus described as Yoginibhu, someone destined for spiritual greatness.

Educational Foundation 

From an early age, Abhinavagupta showed signs of brilliance. His home environment, saturated with spiritual discourse and scholarly discipline, provided fertile ground for his awakening. His family lived by the belief that “material wealth was like straw” compared to the pursuit of divine knowledge.

As a result, young Abhinavagupta focused intensely on intellectual growth and spiritual practice. He was trained in grammar, logic, Sanskrit literature, and Vedic philosophy—a foundation that later allowed him to explore and synthesise a wide range of spiritual systems.

Spiritual Education and Teachers of Abhinavagupta 

The Quest for Knowledge 

Abhinavagupta was not content with a single school of thought. He actively sought out fifteen to nineteen different gurus, each representing a distinct philosophical tradition. He travelled extensively beyond Kashmir—engaging with Buddhist, Jaina, and various Shaivite masters—to build a comprehensive understanding of India’s spiritual wisdom.

This quest reflects his core belief: truth must be experienced from multiple angles. He wasn’t trying to prove one school superior to another; instead, he wanted to unite them into a greater understanding.

Key Teachers and Their Influence 

His teacher, Lakshmanagupta, played a significant role in shaping his philosophical views. Lakshmanagupta was a disciple of Utpaladeva, author of the Ishvara Pratyabhijna Karika, a key text in the Pratyabhijna (Recognition) school of Kashmir Shaivism. Through this lineage, Abhinavagupta absorbed the teachings of Somananda and Vasugupta, regarded as the founders of this profound system.

His most revered guru, however, was Shambhunatha of Jalandhara, who initiated him into the Kaula tradition, known for its esoteric tantric practices. Abhinavagupta stated that Shambhunatha helped him attain “true peace” and referred to him as a spiritual sun that dispelled the darkness of ignorance.

Other notable teachers included Vamananatha, who taught dualistic Shaivism, and various unnamed masters who expanded his horizon across different streams of Indian thought.

Spiritual Practices and Methodology of Abhinavagupta

The Four Upayas (Means) 

Abhinavagupta described four progressive spiritual methods—called Upayas—that help individuals progress from limited awareness to divine realisation. Each path suits a different kind of seeker:

1. Shambhavopaya: This is the most direct path. It’s about instant recognition of one’s true nature through pure will. There are no rituals or mental processes here—just sudden awareness. It’s best suited for highly evolved souls.
2. Shaktopaya: This path uses the mind and focuses on mantra, knowledge, and subtle thought. It encourages awareness of divine energy (Shakti) and is helpful for those who can concentrate and reflect deeply.
3. Anavopaya: This method is for beginners. It employs external techniques such as breath control (pranayama), rituals, and visualisation to elevate the mind toward higher states gradually.
4. Anupaya: This is the “non-method.” It’s scarce and arises spontaneously when no effort is needed. The seeker abides in awareness without doing anything.

These four methods demonstrate the inclusivity of Abhinavagupta’s system. Whether someone was a scholar, a mystic, or an ordinary person, there was a path for them.

Revolutionary Social Approach 

Abhinavagupta broke many barriers of his time. He believed that spiritual freedom was the birthright of every human being, not just Brahmins, monks, or men. His teachings welcomed people of all backgrounds, genders, and castes.

In his work Paramarthasara, he writes:

“On this path of Bhairava, even a sweeper or an outcaste becomes one with the Divine if he walks with pure desire.”

This was a bold vision that challenged rigid social systems. Abhinavagupta saw everyone as a spark of divine light.

Aesthetic Philosophy and Rasa Theory 

The Ninth Rasa 

Indian art and drama were already well-developed in Abhinavagupta’s time. But he added something that changed it forever: the ninth rasa—Shanta, the rasa of peace.

Before him, the Natyashastra spoke of eight rasas (emotions): love, laughter, anger, courage, fear, disgust, wonder, and sorrow. Abhinavagupta said that the highest emotion is tranquillity. Why? Because it reflects the calm of the soul when it is free from worldly desire.

Shanta Rasa became a bridge between art and spirituality. Through it, he demonstrated that a profound aesthetic experience can lead to inner transformation.

The Sahrdaya Concept 

Another beautiful idea from Abhinavagupta is the concept of Sahrdaya—the ideal audience. A Sahrdaya is someone whose heart is tuned to beauty and emotion. They don’t just watch or read—they feel deeply.

He believed that art is incomplete without a sensitive observer. The spectator doesn’t just enjoy the show; they become part of it.

Art as Spiritual Elevation 

For Abhinavagupta, art wasn’t just for fun. It was a way to connect with the higher truth. Poetry, drama, and music could lift people to a state of awareness that was almost meditative.

He taught that the best art does more than entertain—it awakens the soul.

The Mysterious End and Legacy of Abhinavgupta

The Cave at Birwa 

According to legend, around 1025 CE, Abhinavagupta gathered 1,200 of his disciples and recited a powerful hymn—the Bhairavastava—while entering a cave in Birwa, near modern-day Magam in Kashmir.

None of them ever came out. Their disappearance remains one of the most mysterious events in Indian spiritual history. Even today, the cave draws seekers and pilgrims who wish to feel the energy he left behind.

Some believe it was a symbolic return to the source. Others think the event represents the complete union of Abhinavagupta and his disciples with Lord Shiva.

Influence on Subsequent Generations 

Abhinavagupta’s legacy was carried forward by his cousin and disciple Kshemaraja, who simplified and shared his teachings. Thanks to him, many of Abhinavagupta’s texts survived.

In modern times, Swami Lakshmanjoo, a Shaivite saint from Kashmir, revived the tradition and brought it into the global spotlight. His translations and commentaries made Abhinavagupta’s works more accessible.

Today, Kashmir Shaivism is studied in universities, yoga circles, and spiritual retreats worldwide.

Contemporary Relevance and Global Impact 

Modern Consciousness Studies 

Philosophers, psychologists, and neuroscientists are now exploring Abhinavagupta’s ideas. His concept of consciousness as both light (prakasha) and self-awareness (vimarsha) closely matches modern theories of the mind.

His insights help people understand that true consciousness is not just awareness—it’s awareness that’s aware of itself. This idea is echoed in today’s discussions on the “hard problem of consciousness.”

Spiritual Renaissance 

Many modern seekers are rediscovering Abhinavagupta’s message: You don’t have to leave the world to find God. Spiritual life doesn’t mean escape. It means seeing divinity in everything—in people, nature, emotions, and even in challenges.

He taught that absolute freedom comes not from renouncing life, but by transforming how we live it.

Academic Recognition 

Today, universities across India, Europe, and the United States offer courses on Kashmir Shaivism. His texts are being translated into English, French, German, and other languages.

His influence has grown not just in spiritual circles but also among scholars of literature, psychology, aesthetics, and philosophy.

Conclusion: The Eternal Crown Jewel 

Abhinavagupta is more than a historical figure. He is a beacon—a thinker who linked heaven and earth, soul and body, thought and emotion.

He taught that spiritual realisation is possible in everyday life. You don’t need to become a monk or live in a cave. You only need to awaken to your true nature.

In a world full of distractions, his message shines with clarity:

“Recognise your divinity. It’s already within you.”

Have you ever wondered what makes Kashmir Shaivism so special? This mystical tradition, originating from the beautiful valleys of Kashmir, has captivated spiritual seekers for over a thousand years.

And for good reason.

Kashmir Shaivism isn’t just another philosophical system. It’s a complete roadmap to understanding your true nature and the universe itself.

Kashmir Shaivism, a profound spiritual and philosophical tradition rooted in the mystical valleys of Kashmir, stands as one of the most sophisticated schools of Indian thought.

This non-dualistic (Advaita) tradition, which flourished from the 9th century CE, has produced some of the greatest saints, philosophers, and mystics in Indian history, whose teachings continue to inspire seekers worldwide.

This comprehensive article examines the origins, core doctrines, and the lives of the saints who have shaped and carried Kashmir Shaivism throughout the centuries

What is Kashmir Shaivism?

Kashmir Shaivism is a monistic school of Shaiva Tantra that originated in Kashmir around the 9th century CE. It is also known as the Trika system, referring to its triadic approach to reality, consciousness, and liberation.

Unlike other dualistic forms of Shaivism, Kashmir Shaivism asserts the absolute unity of the individual soul (atman) with the universal consciousness (Shiva).

Core Philosophy of Kashmir Shaivism

• Non-Dualism (Advaita): The tradition teaches that everything in existence is a manifestation of one universal consciousness—Shiva. There is no fundamental separation between the individual and the divine.
• Role of Shakti: Shakti, the divine feminine energy, is inseparable from Shiva. All creation and manifestation arise from the interplay of Shiva (pure consciousness) and Shakti (dynamic energy)
• Triadic Framework (Trika): Reality is understood through triads, such as Shiva-Shakti-Anu (the individual), three powers (will, knowledge, action), and three states of consciousness (waking, dreaming, deep sleep)
• Recognition (Pratyabhijna): Liberation is achieved not by renunciation, but by recognising one’s true nature as Shiva

Origins and Early Development of Kashmir Shaivism

Kashmir Shaivism emerged as a response to earlier Tantric traditions, adapting the practices and philosophies of Kashmiri Pandits into a more systematic and accessible form.

The tradition’s foundational texts, such as the Shiva Sutras (attributed to Vasugupta) and the Spanda Karikas (by Vasugupta or Bhatta Kallata)( student of Vasugupta), laid the groundwork for its metaphysical and spiritual doctrines.

Key Early Texts

• Shiva Sutras: Revealed to Vasugupta in a dream, these aphorisms form the core of Kashmir Shaivism’s soteriology and metaphysics
• Spanda Karikas: Expound the concept of spanda or cosmic vibration, the creative pulse of Shiva

Shiva Sutras: The Shiva Sutras are a foundational text of Kashmir Shaivism, comprising 77 aphorisms (sutras) attributed to the 9th-century CE sage Vasugupta, who lived in Kashmir.

These sutras form the core of the Trika (non-dual) philosophy of Kashmir Shaivism and are considered a compendium of secret doctrines revealed by Lord Shiva himself.

The Shiva Sutras are divided into three sections, known as “upayas” or means of liberation:

• Shambhavopaya (the path of Shiva, or direct realisation)
• Shaktopaya (the path of Shakti, or knowledge)
• Anavopaya (the path of the individual, or effort)

Spanda Karikas: The Spanda Karikas are another central text of Kashmir Shaivism, closely associated with the Shiva Sutras. The term Spanda means “vibration” or “pulsation,” referring to the dynamic, creative aspect of consciousness.

The Spanda Karikas are traditionally attributed to Vasugupta or his disciple Bhatta Kallata, who lived in the latter half of the 9th century. The text is often seen as a commentary or extension of the teachings found in the Shiva Sutras, elaborating on the principle of spanda—the innate dynamism and vibratory nature of consciousness that underlies all of reality.

Philosophical Themes

The Spanda Karikas explore how the universe arises from the subtle pulsation of consciousness (Shiva) and how spiritual realisation involves attuning oneself to this inner vibration. The text emphasises that liberation is not found by renouncing the world, but by recognising the divine pulsation within all experiences.

The Great Saints and Philosophers of Kashmir Shaivism

Kashmir Shaivism is a profound non-dualistic philosophical and spiritual tradition that arose in the Kashmir Valley, flourishing between the 8th and 11th centuries CE. Its enduring legacy is mainly due to the contributions of a remarkable lineage of saints and philosophers who systematised, expanded, and preserved its teachings. Below is a detailed account of the most influential figures in this tradition, their philosophies, and their impact.

Vasugupta (c. 800–850 CE)

Vasugupta is traditionally regarded as the founder and revealer of Kashmir Shaivism. He is credited with the discovery of the Shiva Sutras, the foundational aphorisms of the tradition. According to legend, Shiva revealed these sutras to Vasugupta in a dream or directed him to find them inscribed on a rock on Mount Mahadeva in Kashmir.

The Shiva Sutras articulate the non-dualistic vision of reality, emphasising that the entire universe is a manifestation of Shiva, the supreme consciousness. Vasugupta’s teachings paved the way for a cultural and religious renaissance in Kashmir, establishing the metaphysical and practical basis for later Shaiva philosophy.

Bhatta Kallata (9th century CE)

A direct disciple of Vasugupta, Bhatta Kallata is renowned for his work, the Spanda Karikas. This text elaborates on the doctrine of spanda—the creative, dynamic vibration or pulsation of consciousness. Kallata’s teachings emphasise that the universe is not static but is a living, vibrating reality, and spiritual realisation involves attuning oneself to this divine pulsation.

Through his writings, Bhatta Kallata systematised and clarified the emerging philosophy, ensuring its transmission to future generations.

Somananda (c. 875–925 CE)

Somananda was a pivotal theologian who further developed the monistic doctrine of Kashmir Shaivism. His seminal work, Shivadristi, systematically articulated the philosophical foundations of the tradition, particularly the Trika system, which explores the triadic nature of reality (Shiva, Shakti, and the individual soul.

Somananda’s teachings were crucial in establishing a coherent metaphysical framework, influencing all subsequent Shaiva philosophers.

Utpaladeva (c. 900–950 CE)

Utpaladeva, a philosopher-poet and disciple of Somananda, is best known for his Ishvarapratyabhijna Karika (“Verses on the Recognition of the Lord”). This text became the cornerstone of the Pratyabhijna (Recognition) school, which teaches that liberation is achieved through the direct recognition of one’s identity with Shiva. Utpaladeva’s devotional hymns, such as the Shivastotravali, remain central to Kashmiri Shaiva practice, blending rigorous philosophy with heartfelt devotion.

Abhinavagupta (c. 924–1020 CE)

Abhinavagupta is widely regarded as the most illustrious and influential master of Kashmir Shaivism. A polymath—philosopher, mystic, poet, and aesthetician, he synthesised the entire tradition in his magnum opus, the Tantraloka. This encyclopedic work encompasses philosophy, ritual, yoga, and aesthetics, and is regarded as the definitive guide to Shaiva Tantra.

Abhinavagupta’s radical inclusivity, which transcended caste, gender, and social restrictions, marked a significant evolution in Indian spirituality. He is revered as an incarnation of Bhairava Shiva and is considered the final authority on all aspects of Shaivism and Tantric philosophy.

“O, my devotees! On this path of supreme Bhairava, whoever has taken a step with pure desire, no matter if that desire is slow or intense; it does not matter if he is a Brahmin, if he is a sweeper, if he is an outcast, or if he is anybody; he becomes one with Para-bhairava.”
 — Abhinavagupta, Paramarthasara

Ksemaraja (c. 10th–11th century CE)

A devoted disciple of Abhinavagupta, Ksemaraja is celebrated for his commentaries and independent works that clarified and popularised his master’s teachings. His Pratyabhijna Hridayam is a concise summary of the Recognition philosophy and remains a widely studied text among modern practitioners3. Ksemaraja’s writings ensured the accessibility and continuity of Kashmir Shaivism’s core doctrines.

Later and Modern Saints of Kashmir Shaivism

Swami Lakshman Joo (1907–1991)

In the 20th century, Swami Lakshman Joo emerged as the most prominent modern exponent of Kashmir Shaivism. He is credited with reviving the oral and scholarly traditions of the lineage, making its teachings accessible to a global audience through translations, commentaries, and public discourses.

Swami Lakshmanjoo was revered as the last in an unbroken chain of masters and was instrumental in disseminating the teachings both in India and abroad through his disciples.

Other Notable Saints

Kashmir has also produced a host of saints, mystics, and spiritual teachers who have made significant contributions to the region’s spiritual and cultural life. Some of these include Lalleshwari (Lal Ded), Rupa Bhawani, Parmanand, Rishipir, Jeewan Shah, Anandji, Ramji, Sahib

I am a Kashmiri Pandit. Millions of Kashmiri Pandits share my story like me. It speaks for the generations who came before us. It reflects the pain of people who faced centuries of persecution. Our story endured displacement that tore families apart. We are continuing to live in the pain of exile that never truly ends.

For seven hundred years, we watched. We saw our ancestors carry burdens too heavy for human shoulders. Our parents bore the weight of tolerance that the world repaid with cruelty. Now our children inherit the same struggles.

They learn early what it means to belong nowhere.

What was our fault?

We chose tolerance over hatred.

 What was our crime?

We remained secular in a world demanding religious division.

What was our sin?

We stayed fiercely patriotic to a land that repeatedly pushed us away.

Our loyalty never wavered, even when the embrace turned cold.

The Price of Being Different

History books rarely mention our struggles. We faced wave after wave of forced departures from our homeland. Each exodus took something precious from us.

Our culture, our traditions, and our sense of belonging slowly disappeared. Yet when peace talks began, nobody invited us to the table.

When leaders sat down to draft solutions, our seat remained empty. Instead, they welcomed those who carried guns. They listened to voices that had spilt our blood. They gave platforms to people who celebrated terror. The noise of violence drowned out our peaceful voices.

The pattern repeated itself through the centuries. We tried to rebuild after each setback. We planted roots again, only to see them torn up. Each time, we hoped things would be different. Each time, we were proven wrong.

The Shadow Falls: 1986

The 1986 Kashmir riots brought darkness back to our valley. Mobs set fire to homes, destroying not just buildings but the safety we had rebuilt. Temples that had stood for centuries were desecrated, holding the prayers of countless generations.

The air grew thick with hatred. Toxicity spread. Children heard threats instead of lullabies. We believed peace would return to our beautiful valley.

But hope itself was about to die. The year 1990 approached like a dark cloud gathering on the horizon.

The Final Exodus: January 1990

January 1990 shattered everything we had left. Violence no longer hid behind masks. The killings happened more often now. Each attack grew more brutal than the last. Fear wasn’t the goal anymore. Complete elimination was.

The message was broadcast through the speakers of mosques all over the valley. “Tchaliv, Galliv, Raliv.” (Leave, Die, or Convert) The words were fearful. Quiet threats became open statements.

The state and Central governments remained silent. They watched as families packed their lives into suitcases. National leaders looked the other way. The world’s attention was elsewhere. We faced this alone.

When the Killing Began in 1990

The organised killings began suddenly. Families had just a few minutes to decide what to bring with them. With shaking hands, they packed only the essentials. Doors closed behind them for the last time, leaving their homes empty and hollow.

Children left their toys behind. Women abandoned their jewellery, passed down through generations. Men walked away from businesses that had been built over decades.

The government’s silence was deafening. Our nation watched as we became refugees in our homeland. Textbooks would later ignore this chapter. History would pretend we never existed. International resolutions would forget our names.

The Voices That Were Silenced

Our community lost its brightest minds first. They targeted our leaders, our thinkers, our poets. These weren’t random acts of violence. Each killing sent a clear message. Your wisdom isn’t welcome here. Your voice doesn’t belong.

Sarvanand Kaul Premi had sung the soul of Kashmir through his poetry. His words captured the beauty of our valley better than any photograph. They killed him alongside his son. Two generations of talent wiped out in a single moment. The valley’s voice grew quieter.

Lassa Kaul had connected Kashmir to the modern world through communication technology. He believed in progress and unity. They gunned him down in cold blood. His vision of a connected Kashmir died with him.

The list of martyrs grew longer each day. Satish Tikoo, a man who believed in peace. Neelkanth Ganjoo, who served justice for his entire life. Tika Lal Taploo, who fought for our rights through legal channels. B.K. Ganjoo, who dedicated his life to telecommunications.

Their names aren’t just written in our memories. They’re carved into our hearts like unhealed wounds. These weren’t just deaths. They were messages written in blood. Your presence is no longer welcome in this paradise.

The Unthinkable Horrors

Then came attacks that broke something profound inside our community. Our women, who carried our culture in their hearts, faced brutalities beyond description. The valley that poets called paradise witnessed horrors that words struggle to capture.

Girija Tickoo worked as a librarian. She lived her life surrounded by books and knowledge. She believed in learning and growth. They captured her, violated her dignity, then cut her apart with a mechanical saw. Her mutilated body wasn’t just a casualty. It was a declaration of pure hatred.

Sarla Bhat was so young, barely starting her career as a nurse. She wanted to heal people and save lives. Instead, they assaulted and murdered her. Her light was extinguished before it could truly shine. Another future destroyed by ideology that knew only destruction.

Prana Ganjoo’s story ended the same way. Raped and killed, her life crushed under the weight of systematic hatred. These weren’t isolated incidents. They were part of a larger plan to break our spirit completely.

What is left of Paradise?

Decades have passed since that terrible winter. Our culture survives only in scattered pieces now. Family albums live far from the valley where the memories were made. Recipes get cooked by hands that still tremble from remembering. Tales get told with sighs that carry the weight of loss.

Our ancestral homes lie in ruins across the valley. Some stands were occupied by strangers who were unaware of their history. These silent buildings are witnesses to stolen lives. They remember laughter that will never return. They hold echoes of prayers that went unanswered.

When I think about my childhood in Kashmir, I see more than just lost time and place. I see an entire civilisation that was deliberately destroyed. Piece by piece, memory by memory, tradition by tradition.

We didn’t simply lose our homes in 1990. We lost our entire way of life. Our cultural practices disappeared overnight. Our linguistic traditions had no children to pass them to. Our festivals became memories instead of celebrations. Our rituals survived only in the stories of elders.

All the accumulated memories of generations vanished in a few short months. Libraries of oral history burned without flames. Universities of traditional knowledge closed without ceremony.

Life Once Whole: The Kashmir We Remember

The crisp mountain air of our valley still lives in my memory. My home wasn’t just a building. It was a complete world with its rhythms and traditions.

Thakur Kuth: The Sacred Spaces of Home

The Thakur Kuth was our prayer room, our connection to the divine. Incense smoke mixed with whispered prayers every morning. The air grew thick with devotion that you could almost touch. Here we worshipped our beloved Thakur with rituals passed down through the centuries.

Mahashivratri Puja wasn’t just another festival for us. It was the heartbeat of our faith, the moment when our spiritual world came alive. We marked this night of divine connection with special reverence. Ancient mantras echoed through the walls of our home. The sacred lamp flickered in the darkness like a symbol of our endurance.

That small flame represented our unwavering devotion. It reminded us that light survives even in the deepest darkness. Now that the flame burns only in our memories, carried in hearts scattered across the world.

Bronth Kuth: Where Guests Became Family

The Bronth Kuth served as our front room, the space where guests became part of our family. Conversations flowed here like the eternal streams of Kashmir. Nobody rushed these discussions. Time moved differently in this room.

Guests would settle into hand-woven carpets that told stories through their patterns. Their voices mixed with the gentle bubbling of Mughal Chai, our beloved Kahwa. The tea was never allowed to grow cold. Someone always kept the kettle warm, ready for the next cup, the following conversation.

These weren’t just social visits. They were the threads that wove our community together. Stories were shared, wisdom was passed down, and relationships were strengthened. The Bronth Kuth was where strangers became neighbours and neighbours became family.

Paut Kauth: Spaces for Rest and Reflection

Paut Kuth offered more than just a quiet corner of the house. It was our sanctuary of rest and contemplation. This tucked-away space provided solitude after long days of community interaction.

Elders found peace here after hours of deep conversations. The day’s worries seemed to melt away in this quiet refuge. At night, it became our resting space, a retreat where sleep came easily. The walls seemed to absorb the day’s stress and return only calm.

Even children understood the special nature of this room. We spoke in whispers here. We moved more slowly. We treated it with the respect it deserved as our family’s healing space.

Kani: Practical Spaces That Sustained Life

Kani, our modest terrace, served multiple purposes throughout the year. It wasn’t just a place to admire the changing seasons. It was deeply practical, an essential extension of our home’s daily functions.

Here we stored sacks of Tumul, our precious rice, carefully stacked and preserved for the harsh winter months ahead. Families worked together to arrange dried vegetables across the terrace. Tamatar Hacha, our sun-dried tomatoes, Wangan Hacha, and Aala Hacha, all found their place here.

These preparations weren’t just about food storage. They were about survival, about ensuring our families could weather the long Kashmir winters. The terrace became a symbol of our self-reliance and forward-thinking.

Dub: Where Dreams Meet the Sky

The Dub, our wooden balcony, was my favourite place in the entire house. Here, I spent countless evenings counting stars and whispering dreams into the night sky. The balcony felt like a bridge between our earthly home and the infinite possibilities above.

Elders would sit here in the evenings, sharing stories that had been passed down through generations. My gaze would trace constellations while listening to these stories. I felt the pulse of the valley in those moments. The fragrance of distant snow would drift on the evening breeze. The soft sounds of life beyond our doorstep created a gentle symphony.

Daan: The Heart of Family Life

The Daan was more than just our kitchen area. It was the warm heart of our family life. Here, warmth meant more than just the glow of cooking fires. It represented the bonds between family members, the laughter shared over meals, and the quiet reassurances of elders.

Our morning Ksheer chai brought everyone together before the day began. Steam rose from the cups like prayers ascending to heaven. Conversations flowed as freely as the tea. Plans were made, concerns were shared, and love was expressed through small gestures.

Following Shivratri, we exchanged Salam with our neighbours in this space. These greetings weren’t just polite formalities. They were expressions of shared heritage, expressions of the coexistence that once defined our valley. Hindu and Muslim families celebrated each other’s festivals. We were one community with multiple traditions.

The Deeper Loss: More Than Houses

Our story extends far beyond simple suffering, though we have suffered beyond what words can describe. It reaches deeper than loss, though we have lost things that can never be replaced or recovered.

This is, fundamentally, a story about survival against impossible odds. It’s about dignity maintained when everything around us tries to strip it away. It’s about identity preserved despite systematic attempts at cultural genocide. It’s about love for a homeland that endures despite betrayal and abandonment.

We didn’t just lose our physical homes in Kashmir. We lost the ecosystem that sustained our culture. Our children no longer learn Kashmiri as their first language. Our festivals happen in exile, missing the familiar backdrop of our valley. Our recipes taste different when cooked with ingredients from other soils.

The Questions That Haunt Us

Decades later, we’re told to rebuild our lives. People say time heals all wounds. But some questions refuse to disappear. They follow us like shadows, growing longer as the years pass.

Why do governments discuss Kashmir’s future without us in the room? We were the original inhabitants. We have the most extended history in the valley. Yet our voices are consistently excluded from negotiations. Our perspectives are treated as irrelevant.

Why do the voices of separatists carry more weight than the cries of the displaced? Those who advocate violence often get seats at the peace table. Those who suffered violence are forgotten. The logic seems backwards, painful, and inexplicable.

Why does justice remain elusive for those who lost everything? We didn’t abandon our identity despite every pressure to do so. We maintained our dignity despite systematic humiliation. We preserved our culture despite deliberate attempts to destroy it. Yet justice feels as distant today as it did in 1990.

The Struggle Continues

Today’s Reality for Kashmiri Pandits

Our community today is scattered across the globe like seeds on the wind. Some have taken root in new soil, building successful lives in distant lands. Others remain refugees in their own country, living in camps that were supposed to be temporary thirty years ago.

Children born in exile have never seen the Kashmir their parents describe. They carry stories instead of memories. They inherit nostalgia for a place they’ve never called home. Some speak Kashmiri fluently, others struggle with basic phrases. The language that once connected us now divides generations.

Our elderly are dying without seeing their homeland again. They carried the complete culture in their hearts. With each passing, we lose irreplaceable knowledge. Recipes are forgotten. Stories go untold. Traditions disappear because there’s no one left to teach them.

Yet somehow, our identity survives. It adapts, it changes, but it endures. Kashmiri Pandit associations meet in cities worldwide. Festivals are celebrated in community centres instead of ancestral homes. Children learn classical dances in borrowed spaces.

The New Generation’s Challenge

Young Kashmiri Pandits face unique challenges today. They’re caught between preserving a culture they never fully experienced and integrating into societies that don’t understand their history. They’re asked to carry forward traditions while building modern lives.

Some embrace this challenge enthusiastically. They learn Kashmiri through online classes. They cook traditional foods from recipes saved on smartphones. They marry within the community to preserve cultural continuity. They name their children with Kashmiri names to maintain connections.

Others struggle with the weight of inherited trauma. They feel responsible for preserving a culture they never chose. They resent the limitations placed on their choices by community expectations. They want to move forward without constantly looking back.

Both responses are understandable. Both are valid. The challenge lies in finding a balance between preservation and progress, between memory and hope, between the past and the future.

The Digital Age and Cultural Preservation

Technology has become an unexpected ally in preserving Kashmiri Pandit culture. Social media groups connect community members across continents. Video calls allow grandparents to teach traditional recipes to grandchildren living thousands of miles away.

Online archives preserve photographs from the Kashmir we once knew. Digital libraries store manuscripts that might otherwise be lost. Virtual tours of temples allow exiled families to revisit sacred spaces. Streaming services share documentaries that tell our stories.

Young people create blogs, podcasts, and YouTube channels dedicated to Kashmiri Pandit culture. They interview elders before their stories disappear. They document traditions before they’re forgotten. They build bridges between generations separated by geography and time.

This digital preservation isn’t the same as living the culture in its original context. But it’s better than losing everything altogether. It’s an adaptation in the face of adversity. It’s innovation born from necessity.

The Economic Impact of Displacement

The economic cost of our exodus extends far beyond individual family losses. Kashmir lost an entire professional class overnight. Doctors, teachers, engineers, administrators, and business owners all disappeared simultaneously.

The valley’s economy suffered as a result of this brain drain. Educational institutions lost experienced faculty. Hospitals lost skilled medical professionals. Government offices lost knowledgeable administrators. Private businesses lost loyal customers and experienced significant financial losses.

Many displaced families rebuilt their economic lives from nothing. They used education and hard work to climb back up the ladder of success. Some achieved greater prosperity in exile than they had ever known in Kashmir. Their children became doctors, engineers, entrepreneurs, and leaders.

But success in exile doesn’t erase the economic injustice of displacement. Properties abandoned in Kashmir were never fairly compensated. Businesses built over generations were lost without reimbursement. Professional networks cultivated over decades disappeared overnight.

International Awareness and Advocacy

Gradually, the international community has begun to recognise the Kashmiri Pandit story. Human rights organisations document our experiences. Academic institutions study our displacement. Governments acknowledge our suffering in official statements.

This growing awareness brings both hope and frustration. Hope because our story is finally being heard. Frustration because awareness doesn’t automatically translate into action. Recognition doesn’t guarantee justice. Sympathy doesn’t ensure return.

Kashmiri Pandit organisations work tirelessly to raise awareness. They organise conferences, publish reports, lobby governments, and build coalitions. They partner with other displaced communities to share experiences and strategies. They use every available platform to tell our story.

The challenge is sustaining attention in a world full of crises. Our story competes with current conflicts for media coverage. Our historical suffering struggles to match the urgency of present emergencies. Yet we persist because our story deserves to be told.

The Path Forward: Hope Amidst Uncertainty

What Justice Looks Like

Justice for Kashmiri Pandits means different things to different people. For some, it means a return to Kashmir with full security and dignity. For others, it means receiving proper compensation for the losses they have suffered. For many, it simply means recognition of the injustices we’ve endured.

Return to Kashmir remains complicated. The demographic changes of thirty years cannot be easily reversed. The security situation remains unpredictable. The political climate remains hostile. Yet the desire to return burns in many hearts.

Some families have attempted to return, only to leave again when threats resumed. Others visit occasionally but don’t feel safe staying permanently. A few have managed to resettle successfully, but they remain exceptions rather than the rule.

Perhaps justice lies not in turning back time but in ensuring our story is never repeated. Maybe it means creating conditions where pluralism can flourish again. Possibly it means building bridges between communities that were once neighbours.

Building Bridges, Not Walls

Despite everything we’ve endured, many Kashmiri Pandits still believe in coexistence. We remember the Kashmir where Hindu and Muslim families celebrated each other’s festivals. We recall neighbours who helped each other during difficult times. We cherish memories of a valley where diversity was strength, not weakness.

These memories give us hope that reconciliation is possible. Not forgetting what happened, but finding ways to move forward together, not erasing the past, but refusing to let it poison the future. Not abandoning justice, but pursuing it through dialogue rather than division.

Some Kashmiri Pandits actively engage in peace-building efforts. They participate in interfaith dialogues. They work with moderate voices from all communities. They believe that understanding can overcome hatred, that truth can defeat propaganda.

This isn’t naive optimism. It’s hard-earned wisdom. We’ve seen the worst of human nature, but we still believe in its potential for goodness. We’ve experienced betrayal, but we haven’t lost faith in the power of friendship. We’ve been displaced, but we haven’t abandoned hope for home.

The Responsibility of Memory

As survivors and witnesses, we carry the responsibility of memory. We must tell our stories so they’re not forgotten. We must document our experiences to prevent distortion and ensure accuracy. We must preserve our culture so it’s not lost.

This responsibility extends beyond our community. We must bear witness for all displaced peoples. We must speak for all minorities under threat. We must advocate for all communities facing cultural genocide.

Our suffering gives us credibility when we speak against injustice anywhere. Our survival gives us authority when discussing resilience. Our identity lends authenticity to our discussions on the importance of cultural preservation.

We cannot bring back those we lost. We cannot recover all that was taken. However, we can ensure that their sacrifices were not in vain. We can make sure their stories continue to be told. We can work to prevent similar tragedies from happening to others.

A Call to Action: What You Can Do

Our story doesn’t end with this article. It continues with your response. It grows through your awareness. Understanding alone isn’t enough. Action is needed.

For Policymakers and Leaders:

Include Kashmiri Pandit voices in all discussions about Kashmir’s future. Our perspectives matter. Our experiences are relevant. Our insights are valuable. Don’t let peace processes exclude the very people who were displaced by conflict.

Ensure that historical accuracy is maintained in textbooks and official narratives. Our story is part of Kashmir’s history. It cannot be erased or ignored. Future generations deserve to know the complete truth about what happened.

Support initiatives that promote pluralism and protect the rights of minorities. Create legal frameworks that prevent demographic engineering. Establish institutions that safeguard cultural diversity. Build systems that ensure justice for displaced communities.

For Journalists and Storytellers:

Continue to tell our story with accuracy and sensitivity. Don’t let it be forgotten in the rush of current news. Don’t let political agendas distort it. Don’t let it be simplified into convenient narratives.

Interview survivors while they’re still alive to share their experiences. Document testimonies before they’re lost forever. Preserve photographs and artefacts that tell our story. Create archives that future researchers can access.

Challenge false narratives that blame victims for their displacement. Question propaganda that portrays our exodus as voluntary migration. Investigate claims that deny or minimise our suffering. Hold accountable those who spread misinformation.

For Educators and Students:

Include the Kashmiri Pandit story in curricula and research. Study our displacement as a case of cultural genocide. Examine our survival as an example of community resilience. Analyse our advocacy as a model for peaceful resistance.

Connect our experience to other cases of ethnic cleansing and displacement worldwide. Help students understand the patterns and warning signs. Teach them to recognise and resist forces that divide communities.

Use our story to promote values of tolerance, pluralism, and human rights. Show how diversity strengthens societies. Demonstrate how inclusion benefits everyone. Prove that coexistence is possible even after conflict.

For Technology Professionals:

Please help us preserve our culture through digital platforms. Develop apps that teach the Kashmiri language to children in the diaspora. Build websites that document our traditions and festivals. Develop tools that connect scattered community members.

Support efforts to digitise historical documents and photographs. Help create virtual museums that preserve our heritage. Contribute to online archives that tell our story. Use technology to ensure our culture survives displacement.

Fight against the use of technology to spread hatred and misinformation. Monitor social media for content that incites violence against minorities. Develop algorithms that promote understanding rather than division. Use your skills to build bridges, not walls.

For Citizens Everywhere:

Listen to our story with open hearts and minds. Please share it with others who need to hear it. Support organisations that work for justice and reconciliation. Donate to causes that help displaced communities rebuild their lives.

Visit Kashmir if you can, but remember all its people, not just those currently living there. Learn about Kashmiri Pandit culture through books, documentaries, and cultural events. Attend our festivals and celebrations when they’re held in your city.

Stand up against discrimination wherever you see it. Speak out when minorities are targeted. Support policies that protect cultural diversity. Vote for leaders who value pluralism and human rights.

Most importantly, don’t let our story become just another tragic tale that you read and forget. Let it change how you think about justice, displacement, and the importance of cultural preservation. Let it inspire you to act when you see similar injustices happening to others.

The Unbreakable Spirit

I am a Kashmiri Pandit, and I shall remain one until my last breath. My roots run deep in the soil of Kashmir, deeper than the hatred that seeks to uproot them. They are stronger than the forces that try to erase them.

Our identity survived seven centuries of persecution. It endured systematic attempts at cultural genocide. It adapted to exile while maintaining its essential character. It will continue long after those who tried to destroy it are forgotten.

The day will come when justice prevails. Truth will triumph over propaganda. Love will conquer hate. Not because we’re naive enough to believe in fairy tales, but because we’re strong enough to work for the world we want to see.

Our children and grandchildren will know their heritage. They’ll speak Kashmiri with pride. They’ll celebrate their festivals with joy. They’ll visit Kashmir not as strangers but as inheritors of an ancient legacy.

The temples will ring with prayers again. The homes will echo with laughter. The valley will remember its lost children and welcome them back. Paradise will be restored, not through force or hatred, but through justice and reconciliation.

This is not just our hope. This is our promise. This is not just our dream. This is our commitment. We survived the worst that hatred could inflict. We preserved our identity when everything tried to destroy it. We will continue until justice is done and truth prevails.

The story of Kashmiri Pandits is not over. It continues with every person who hears our voice, understands our struggle, and joins our fight for justice. It grows stronger with every act of solidarity, every word of support, every gesture of remembrance.

Will you be part of our continuing story? Will you help ensure that never again becomes more than just words? Will you stand with us until justice is finally served?

The choice is yours. The time is now. History is watching.

The Martyrdom of Sarvanand Kaul Premi chronicles the life and sacrifice of Sarvanand Kaul Premi. This document explores the profound impact of Sarvanand Kaul Premi’s martyrdom on the community. It serves as a testament to his unwavering commitment and courage in the face of adversity. Before we discuss the story of Sarvanand Kaul Premi, let us also recall the tragic Pahalgam Massacre, where innocent people faced brutal killings in Pahalgam’s Baisaran valley.

The Martyrdom of Sarvanand Kaul Premi

In the waning days of April 1990, Anantnag district witnessed a horrific tragedy when revered Kashmiri Pandit scholar Sarvanand Kaul Premi was abducted from his home on April 28th, 1990 along with his son Virender.

On May 1, 1990, their tortured bodies were found hanging from a tree. But violence failed. His words live on. His courage lit a fire that still burns.

The Pahalgam Massacre 2025

Thirty-five years later, in April 2025, the same district was once again stained with bloodshed during the Pahalgam massacre on April 22nd. In this attack, radical Jihadis , once again targeted Hindu tourists in Basiran valley in Pahalgam killing 26 people.

Patterns of Religious Violence

Despite the decades separating these events, both atrocities revealed a disturbing pattern of religious targeting in the same region. Both occurred during the last week of April, both specifically selected victims based on Hindu identity, and both took place within Anantnag district.

The Mehendi Hadn’t Even Faded

It was her crime—that her hands still bore the deep red of wedding mehendi. Her bangles echoed with dreams not yet lived, her marriage just a week old. And yet, before the Mehandi could fade, her husband was shot dead in cold blood. His only fault? Being born into the Hindu religion in the wrong place.

Widowed by Faith

Another young bride, married for just two months, faced the same brutal fate. Her husband was executed not for what he did, but for what he could not say. He couldn’t recite the Kalima. He was a Hindu. And that alone was reason enough for his life to be taken. Her identity, her faith, her love—all carried a cost too great, and too cruel.

This Isn’t New. This Is History Repeating

These stories are not outliers. They are echoes of a truth that has haunted Kashmir since 1990. Hindus in the valley have been targeted, terrorized, and silenced. No one was spared, not even children. Entire families were erased while the world looked away.

A Valley Soaked in Blood

From Nadimarg Massacre to Sangrampora, from Wandhama to Doda, and now Pahalgam, the blood of innocents stains the soil of Kashmir. Each massacre is a scream buried under politics and denial.

On 35^th Martyrdom, Let’s remind the supreme sacrifice od Sarvanand Kaul Premi

Martyrdom of Sarvanand Kaul Premi: A Flame That Refuses to Die

Kashmir’s ancient chinar trees have stood witness to countless moments of sorrow and beauty. Their leaves have rustled through revolutions and peace, through devotion, poetry, and pain. Among the many stories they hold, one remains unforgettable—a story that refuses to fade: the story of Sarvanand Kaul Premi.

A poet, a scholar, a freedom fighter, and a custodian of communal harmony, Sarvanad Premi’s story is one of unrelenting pursuit of truth, beauty, and justice. Yet, his legacy is stained with tragedy.

On April 28, 1990, extremists stormed his home, abducting him and his son Virender Kaul, tearing them away from their family in a night of terror. They were tortured, brutalised, and murdered—victims of a growing tide of violence that sought to silence the voices of peace and unity.

Days later, on May 1, 1990, their mutilated bodies were found hanging from a tree, a cruel attempt to erase their presence from Kashmir’s cultural memory. But history cannot be rewritten by brutality, and poetry cannot be silenced by fear.

Thirty-five years have passed, yet one undeniable truth endures—though he is no longer among us, his poetry and martyrdom remains a living testament to his spirit.

Image of Sarvanand Kaul and Verinder Kaul. Image Couresy : Rajinder Premi

A Life That is Shining Like a Beacon

In the spring of 1990, when the valley’s blossoms prepared to rise, death crept upon Kashmir’s intellectual heart. On the night of 28 April, armed terrorists descended upon the home of one of Kashmir’s most profound literary voices. By the dawn of May 1st, Sarvanand Kaul Premi and his son were found hanging from a tree—bodies tortured, souls elevated.

“Unke jism ko zakhm mile, par unka lahu zameen pe kavita ban kar behta raha.”
Let it be known: it is not the violence of his death, but the brilliance of his life that must define his legacy.

Born in 1924 in the serene hamlet of Soaf Shali near Kokernag, Sarvanand Kaul Premi was a Renaissance soul. He was a freedom fighter who conversed with Mahatma Gandhi, a poet mentored by the iconic Mahjoor, a translator who rendered Tagore’s ethereal Gitanjali into Kashmiri, a scholar who interpreted sacred texts across religions, and a humanitarian who stood firm for peace, even as the fires of hatred rose around him.

He was not merely a poet or a patriot. He was a force, a towering testament to what it means to be human in the deepest, truest sense.

The Literary Alchemist

Premi’s journey into literature began not with applause but with hesitation. It was Ghulam Ahmad Mahjoor, Kashmir’s poet laureate, who recognised his hidden brilliance. That first reluctant sharing of verses became the seed of a literary revolution. Under Mahjoor’s guidance, Sarvanand blossomed into one of the finest voices in modern Kashmiri literature.

His pen served as a bridge between worlds. His collection, “Bhakti Kosum,” expressed themes of spiritual devotion. His biographies of mystics like Rupa Bhawani and Mirza Kak honoured the rich spiritual heritage of Kashmir. His translations of the “Bhagavad Gita,” “Ramayana,” and “Gitanjali” were not just exercises in translation; they were acts of communion, cultural preservation, and love.

His works—Mehjoor Tae Kasheer, Kashmir Ki Beti, Roosi Padhshah Kaeth, and many more—expanded the literary horizon of his time. Yet, over a dozen of his manuscripts remain unpublished, rescued from the flames but still awaiting the honour they deserve.

From Gandhi’s Comrade to Kashmir’s Peacemaker

Premi’s moral compass was forged in the crucible of India’s freedom movement. His association with the Khadi Bhandar—Gandhi’s ashram—shaped not only his livelihood but his life’s vision. A meeting with Mahatma Gandhi transformed him from a young scholar into a soldier for peace.

And it was this peace that he defended, even in the face of chaos. During the 1986 riots in Kashmir, when communal tensions burned and brother turned against brother, it was Premi who stood in the breach. When others sold silence for safety, he chose truth. When communities imposed boycotts against one another, he urged dialogue, decency, and the dignity of unity.

He was the kind of courage that does not shout, but stands. That does not flinch, but endures. And it was this unwavering integrity that made him a threat to those who fed on division.

The Night of Betrayal

The night Sarvanand Kaul Premi was taken was not a moment of spontaneous violence—it was a carefully orchestrated act of erasure. The power was cut. The attackers came not only with guns but with a plan. They posed as seekers of “Ghulam Rasool”; they promised to return him after a so-called meeting with their commander. Lies draped in cruelty.

Virender, his son, refused to let his father go alone. He chose to walk into the darkness beside him. And in doing so, he illuminated what it means to love without condition.

That night, they did not only killed a man and his son. They ransacked a sanctuary of wisdom. They stole not only jewels but also the irreplaceable manuscripts, diaries, and dreams. They aimed not just at the body, but at the legacy.

Justice Denied, Memory Defiant

In the years that followed, justice was neither delivered nor pursued with diligence. His son, Rajinder Kaul, continues the lonely struggle—writing to courts, to commissions, to consciences. He recites his father’s poetry. He shares the sacred translations. A small plaque bearing Premi’s name stands at Barakhamba Metro Station in Delhi. Thousands pass by. Few pause. Fewer know.

But we must remember.

Because remembrance is an act of resistance. To honour Sarvanand Kaul Premi is to reclaim Kashmir’s true spirit—a spirit of harmony, humanity, and hope.

Let Us Rise for Premi—Let Us Rise for Kashmir

Let this not be another tale lost in time. Let this not be another martyrdom forgotten in statistics. Let this story breathe in classrooms, in libraries, in the hearts of every Kashmiri child who dares to dream of peace.

Raise your voice where his was silenced. Share his poetry, where his books were burned. Demand justice where justice was denied. Publish the manuscripts that survived the flames. Inscribe his memory not just in stone, but in the soul of the nation.

Because Sarvanand Kaul Premi is not gone. He is the verse in our conscience. He is the hope in our heritage. He is the flame that refuses to die.