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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.

[ez-toc] Remembering the Tragic Stories of Girija Tickoo, Sarla Bhat, and Prana Ganjoo

Some stories are painful to tell, yet they must be remembered. This is the heartbreaking tale of three brave women: Girija Tickoo, Sarla Bhat, and Prana Ganjoo, who lost their lives in the violence of Kashmir in 1990. Their stories shed light on the horrors faced by thousands of Kashmiri Pandits who were forced to flee their homeland forever.

Who Were These Women?

These women were ordinary people, just like us, contributing to society through their professions:

• Girija Tickoo – A librarian who helped students find knowledge.
• Sarla Bhat – A nurse who cared for the sick with compassion.
• Prana Ganjoo – A teacher who dedicated her life to educating children.

Yet, their peaceful lives were shattered by unimaginable violence, leaving scars that continue to haunt the memories of those who knew them.

Why Their Stories Matter

We do not recount their stories merely as a history lesson, but as a reminder of justice yet to be served. Their names stand as a testament to the brutal ethnic cleansing that wiped out an entire community from their homeland.

Their dreams, their hopes, everything was taken away in an instant. But we must keep their memory alive, just as a candle burns bright in the darkest of times.

They walked with dreams, with hope so bright,
Yet darkness came, stole their light.
Not for their sins, not for their deeds,
But for their faith, their cries, their pleas.

The Tragic Story of Girija Tickoo

A Deceptive Return to Bandipora

In June 1990, Girija Tickoo, a young librarian, was tricked into returning to Bandipora from Jammu. She had fled earlier to escape the rising violence against Kashmiri Pandits. However, a colleague, secretly working for radicals, falsely assured her that it was safe to return and collect her salary.

The Horrific End

Trusting this lie, Girija returned on June 25, 1990, unaware that she was walking into a deadly trap. Terrorists kidnapped her, brutally gang-raped, and tortured her before murdering her in the most inhumane way possible. She was dismembered alive using a mechanical saw. Her remains were discarded near the Jhelum River.

What Was Her Fault?

Her only “crime” was being a Kashmiri Pandit woman. Her murder was meant to instil fear, ensuring that the remaining Kashmiri Pandits fled the valley, never to return.

The Tragic Story of Sarla Bhat

A Life Dedicated to Healing

Sarla Bhat, a compassionate nurse, was dedicated to caring for the sick. She worked at Sher-i-Kashmir Institute of Medical Sciences (SKIMS) in Srinagar and was loved by her patients.

The Kidnapping and Torture

On April 14, 1990, Sarla was abducted from her hostel by terrorists belonging to the Jammu and Kashmir Liberation Front (JKLF). She was subjected to four days of horrific abuse before being brutally murdered. Her lifeless body, marked with signs of extreme torture, was found on April 19, 1990.

The Real Reason Behind Her Murder

Her identity as a Kashmiri Pandit, along with false accusations of being a police informant, led to her horrific fate. The intention was clear: to instil terror among the remaining Pandits and drive them out forever.

The Tragic Story of Prana Ganjoo and K.L. Ganjoo

A Chilling Slogan that Echoes in History

The horrifying slogan, “Asi gachhay panunuy Pakistan, batav rostuy ta batanyen saan” (We want our Pakistan, without Pandit men but with their women), exposes the horrific mindset behind the ethnic cleansing of Kashmiri Pandits.

The Abduction of Professor K.L. Ganjoo and Prana Ganjoo

Professor K.L. Ganjoo, a respected agriculture scientist, and his wife, Prana Ganjoo, were abducted in broad daylight. Their capture spread fear among the community, as their fate was uncertain.

The Ruthless Murders

Professor Ganjoo was shot dead and thrown into the Jhelum River. As for Prana Ganjoo, reports suggest she was subjected to inhumane treatment before being killed. Some say her body was also thrown into the river, though the details remain unclear.

Their deaths serve as yet another chilling reminder of the atrocities that took place during this dark chapter of history.

Why We Must Remember

Their stories are not just painful recollections of the past; they are a warning for the future. Generations must know the truth, so that such horrors are never repeated.

• The Kashmiri Pandit community lost their homes, families, and loved ones overnight.
• Thousands were forced into exile, carrying nothing but their memories.
• The pain of those who survived remains unspoken, unheard, and unresolved.

The world must remember their suffering, not for revenge, but for justice and acknowledgement.

A Call to Keep Their Memory Alive

History should never be rewritten to erase the truth. Share these stories, educate the next generation, and ensure that their voices are never silenced.

Like a candle burning in the dark, their memory must continue to shine.

Final Thoughts

This story is not just about three women; it is about an entire community that was uprooted, brutalised, and silenced. We must continue to speak their truth and demand justice.

What are your thoughts on keeping history alive? Share your views in the comments below.

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19 January 1990: A Dark Night That Changed Lives

On 19 January 1990, everything changed for the Kashmiri Pandit community. That night, loudspeakers in mosques warned us to leave, convert, or face death. Families packed their belongings in fear and left their homes, unsure if they would ever return.

The event of 19 January 1990 marked a horrific turning point that forced over 350,000 Kashmiri Pandits to flee the Valley. Threats and violence had already made life unsafe.

People were killed, homes were destroyed, and temples were desecrated. That night marked the beginning of a long exile for the community, one that continues to this day, 35 years later.

19 January 1990: Understanding the Problem

The Kashmiri Pandit community experienced a significant displacement in 1990 due to escalating political unrest and violence in the Kashmir Valley. This period witnessed a surge in terrorist activity, characterised by intimidation, targeted killings, and the destruction of property, including places of worship.

On 19 January 1990, Around 350,000 Kashmiri Pandits left their homes and moved to other parts of India to escape serious threats. This mass migration disrupted the region’s way of life and continues to have lasting consequences for the community today.

Tika Lal Taploo, a respected lawyer and political leader, was assassinated in broad daylight in September 1989, sending shockwaves through the community. Justice Neelkanth Ganjoo, who had presided over the trial of Maqbool Bhat, a separatist leader, was gunned down in November 1989. These targeted killings were clear messages aimed at silencing and terrorising the Pandits.

Women were not spared either. Girija Tickoo, a young school librarian, faced a horrific end when she was abducted, assaulted, and brutally murdered. Sarla Bhat, a nurse, was killed for simply being associated with the Indian state. Prana Ganjoo and her husband were brutally attacked, with Prana meeting a tragic fate after being tortured.

Such heinous acts instilled a deep sense of fear, leaving the community with no choice but to abandon their ancestral homes.

On the night of January 19, 1990, warnings blared through loudspeakers in mosques, and posters appeared on walls threatening Kashmiri Pandits to leave the Valley. Chants of “Raliv, Galiv, ya Chaliv” (Convert, Die, or Leave) echoed across the region. It was a night of chaos, fear, and helplessness as families packed whatever they could carry and fled, leaving behind their homes, memories, and heritage.

The displacement wasn’t temporary. Even after decades, many Kashmiri Pandits live in exile, struggling to rebuild their lives in unfamiliar cities. For some, the trauma of losing their homes, loved ones, and identity has left scars that never healed. The erosion of our culture and the lack of acknowledgement from broader society have only deepened our pain. Families who once lived in harmony with their neighbours now carry memories of betrayal, loss, and survival.

The camps—Purkhoo, Jhiri, Muthi,  Nagrota in Jammu, and Battalbalian in Udhampur became monuments to governmental apathy. One-room tenements and flimsy canvas tents became home to families who once lived in spacious houses.

The scorching Jammu summer, with temperatures soaring above 45°C, proved especially lethal for the elderly, accustomed to Kashmir’s gentle climate. Death came in many forms—heat strokes, dehydration, snake bites, and perhaps most tragically, from broken hearts unable to bear the weight of loss

The Emotional Weight of 19 January 1990

19 January 1990 marks a deeply significant and painful date for the Kashmiri Pandit community. This day is remembered with profound grief, anger, and solemn reflection as it signifies the loss of life, forced abandonment of homes, and the disruption of their future.

Many Kashmiri Pandits who experienced the events of 19 January 1990 still share their sorrowful accounts.

Take, for instance, the story of Sharda Koul, who was 16 in 1990. She recalls how her family packed what little they could carry and fled overnight, leaving behind everything they had worked for. “We didn’t even get to say goodbye to our neighbours,” she says. “I remember my mother crying as we left our home, not knowing if we would ever return.”

This pain is not limited to those who experience it firsthand; it also affects those who witness it. The younger generation, born in exile, feels the weight of their heritage slipping away.

“My grandparents talk about the orchards in Shopian, the festivals, and the life they had in the Valley,” says Ankit Bhat, a 25-year-old from Delhi. “But for me, it’s just stories. I have never seen my homeland, and I don’t know if I ever will.”

These personal stories highlight the enduring impact of the exodus. They remind us why it is crucial to remember this day and acknowledge the pain that the community continues to carry.

Decades of Neglect

As we mark January 19, 2025 – our Holocaust Day – it has been 35 years since we were forced to leave our homes in Kashmir. For more than three decades, we have witnessed successive governments failing to address our plight, offering hollow promises while our community continues to live in exile. This is our story of systematic neglect and unfulfilled commitments.

One of the harsh realities of democracy is that communities lacking significant voting power often get sidelined. Kashmiri Pandits, a small minority, do not form a substantial voting bloc and are usually treated as expendable. This political neglect has rendered their cause a low priority for governments.

Decades have passed, but the promises made to us remain unfulfilled. Governments have changed, but their assurances remain empty words with no real action. The relief packages provided to us have remained stagnant since 2018, mocking our dignity as inflation continues to rise.

Our demand for justice for the massacres at Wandhama, Nadimarg, and Sangrampora has gone unheard. The courts have failed us, and the perpetrators of these heinous crimes roam free.

Our small numbers have left us politically insignificant. In a democracy where votes dictate priorities, we are often forgotten. Successive governments have ignored our plight, reducing us to a footnote in history. Yet, our struggle continues, and so does our hope.

The story of Kashmiri Pandits is not just about what we lost; it is about what we continue to endure. Our exile is not merely a tragedy of the past but an ongoing shame for the nation. As we mark thirty-five years of this journey of pain, we ask: How much longer must we wait? How many more years must pass before we can return to the land we once called home?

This isn’t merely a tragedy of the past; it’s an ongoing national shame that demands immediate action. The time has come for a comprehensive rehabilitation plan that goes beyond token gestures. We need:

• Immediate extension and revision of relief packages, accounting for 35 years of inflation
• Establishment of special courts to fast-track cases related to the exodus and   subsequent massacres
• Creation of secure housing enclaves in the Valley with guaranteed protection
• Employment reservation and business rehabilitation support
• Recognition of the exodus as a targeted genocide through parliamentary action

The eternal winter of 1990 will end only when justice is delivered, and we can walk back to our homeland with dignity and security. Until then, our struggle continues, and so does our faith in the promise of a brighter tomorrow. We carry the hope that one day, the land of saffron and temples will welcome us back, and the Valley will bloom not just with flowers but with justice and peace.

Frequently Asked Questions about the Kashmiri Pandit Displacement of 1990

What happened on 19 January 1990 in Kashmir?

On 19 January 1990, a wave of fear and threats led to the mass exodus of around 350,000 Kashmiri Pandits from the Kashmir Valley. This followed a period of increasing violence, targeted killings, and intimidation.

Why did the Kashmiri Pandits leave the Kashmir Valley?

Kashmiri Pandits were forced to flee due to escalating political unrest and violence, including targeted killings, destruction of homes and temples, and threatening announcements made through loudspeakers on the night of 19 January 1990. The slogan “Raliv, Galiv, ya Chaliv” (Convert, Die, or Leave) instilled widespread fear.

How many Kashmiri Pandits were displaced in 1990? 

Around 350,000 Kashmiri Pandits were forced to leave their homes in the Kashmir Valley in 1990.

What were some of the early signs of trouble for the Kashmiri Pandit community?

Early signs included the assassinations of prominent figures like Tika Lal Taploo in September 1989 and Justice Neelkanth Ganjoo in November 1989, as well as the horrific killings of women like Girija Tickoo and Sarla Bhat.

What were the conditions like for Kashmiri Pandits after their displacement?

Many Kashmiri Pandits were forced to live in refugee camps with inadequate facilities, such as Purkhoo, Jhiri, Muthi, and Nagrota in Jammu. They faced harsh conditions, including extreme heat, and suffered from various health issues and emotional trauma.

What are some of the long-term impacts of the displacement?

The displacement led to the loss of homes, cultural heritage, and a sense of identity for the Kashmiri Pandit community. Many continue to live in exile, facing challenges in rebuilding their lives and a sense of neglect from successive governments.

What are the demands of the Kashmiri Pandit community regarding their displacement?

The community demands the extension and revision of relief packages, the establishment of special courts to address cases related to the exodus and massacres, the creation of secure housing enclaves in the Valley, employment reservation and business rehabilitation support, and the official recognition of the exodus as a targeted genocide.

How long has it been since the Kashmiri Pandit exodus?

As of January 2025, it has been 35 years since the Kashmiri Pandit exodus.

For reading in detail about what happened on 19 January 1990, read the following Books.

• Kashmiri Pandits: A Tale of Solitude & Survival
• Uprooted & Forlorn- The tale of Kashmiri Pandits in exile

Table of Contents

1. Introduction: The Tragedy of Kashmiri Pandits
   • The Silent Tragedy
   • The Need to Remember
2. A Historical Perspective: Roots of the Exodus
   • The Rise of Separatism and Islamism (1984–1986)
     • Dismissal of Farooq Abdullah’s Government
     • Ghulam Mohammad Shah’s Tenure and Religious Polarization
   • The Anantnag Riots of 1986
3. The Rajiv Gandhi–Farooq Abdullah Accord (1986)
   • Intended Stabilization Efforts
   • Consequences of the Accord
     • Polarization of the Electorate
     • Loss of Credibility and Rise of Extremism
4. Election Rigging and Its Fallout
   • Manipulation of Votes in 1987
   • Emergence of Militancy
   • Pakistan’s Role in Escalating Violence
5. The Onset of Targeted Violence (1989–1990)
   • Rise of Terrorism and Radicalization
   • Intimidation Through Fear
   • Targeted Killings
     • Prominent Victims
   • Violence Against Women
   • Social and Economic Boycott
6. Neglect of Kashmiri Pandits by Successive Governments
   • Lack of Justice and Accountability
     • Failure to Prosecute Crimes
   • Political Apathy and Rhetoric
   • Failure to Ensure Safety and Security
     • Continued Hostility in the Valley
     • Tokenism in Government Policies
7. The Path Forward
   • Justice and Reconciliation Efforts
   • Ensuring Safe Return
   • Building Communal Harmony
8. Conclusion: Honoring Their Struggle

Introduction

The Exodus of Kashmiri Pandits remains one of the most heart-wrenching chapters in India’s modern history. This minority Hindu community, native to the beautiful Kashmir Valley, faced unprecedented atrocities that led to their forced migration in 1990. Their story is one of anguish, courage, and survival, which deserves to be etched into public consciousness.

With increasing interest in this topic, it’s vital to shed light on the historical events that uprooted over 350,000 Kashmiri Pandits from their ancestral homeland. This article explores the reasons behind the departure, the horrors endured, and their struggle for justice.

A Historical Perspective: Roots of the Kashmiri Pandit Exodus 1990

The exodus of Kashmiri Pandits was not a sudden event but a culmination of years of political upheaval, separatist movements, and the rise of Islamic fundamentalism in the Kashmir Valley. To understand this tragedy, it is essential to trace the developments that set the stage for the tragic events of the late 1980s and early 1990s.

The Rise of Separatism and Islamism (1984–1986)

 Dismissal of Farooq Abdullah’s Government (1984)

The political instability in Kashmir began in earnest with the ousting of Farooq Abdullah, who had succeeded his father, Sheikh Abdullah, as Chief Minister after the latter died in 1982. Farooq Abdullah’s leadership came under scrutiny almost immediately:

1. Factionalism Within the National Conference (NC):
   Farooq’s leadership faced challenges from within his party, particularly from his brother-in-law, Ghulam Mohammad Shah, who led a faction that accused Farooq of mismanagement and neglect of party values becoming the Chief Minister of Jammu and Kashmir

Ghulam Mohammad Shah’s tenure as the Chief Minister of Jammu and Kashmir from 1984 to 1986 proved to be a pivotal period. His regime, marked by political opportunism and the exploitation of religious divisions, saw an alarming rise in communal tensions. Shah replaced Farooq Abdullah, his brother-in-law, through a political coup supported by the Indian National Congress. This political instability further eroded trust between communities in the valley.

Escalation of Attacks

Several events during Shah’s rule heightened the fears of the Kashmiri Pandit community:

The Anantnag Riots of 1986:

In February 1986, violent riots broke out in Anantnag and surrounding areas. These riots were reportedly triggered by rumours of desecration of a mosque in Jammu. The violence primarily targeted the Kashmiri Pandits, with their homes, temples, and businesses being looted and destroyed. The government’s failure to prevent the riots or punish the perpetrators deepened the community’s sense of insecurity.

Religious Polarization:

Shah’s regime allowed the open propagation of Islamist ideologies, further alienating the Kashmiri Pandits. Religious leaders and separatist groups began to call for the establishment of an Islamic state, branding the Pandits as traitors or agents of the Indian state.

The Rajiv Gandhi–Farooq Abdullah Accord (1986): A Deal Gone Wrong

In an attempt to stabilize Kashmir, Prime Minister Rajiv Gandhi brokered an accord with Farooq Abdullah in 1986, reinstating him as Chief Minister. The deal was intended to counter the rising influence of Islamist groups and separatist ideologies, but it had unintended consequences:

1. Polarization of the Electorate: The alliance between the Congress and National Conference alienated opposition groups, particularly the newly emerging Muslim United Front (MUF), which accused both parties of betraying Kashmir’s autonomy.
2. Loss of Credibility: The National Conference’s repeated alliances with the central government undermined its credibility among Kashmiris, creating fertile ground for extremist groups to gain support.
3. Fueling Separatist Sentiments: Radical factions exploited the growing distrust of the government, framing the alliance as a conspiracy against Muslims, further polarizing the population.

Election Rigging and Disenchantment

The elections were widely viewed as rigged, with the Congress-NC alliance accused of manipulating results to suppress the rising influence of the opposition Muslim United Front (MUF):

• Manipulation of Votes: Reports of ballot stuffing, voter intimidation, and falsification of results emerged from multiple constituencies.
• Denial of Representation: The MUF, which had gained significant public support, was denied many seats it was expected to win. This disenfranchisement created widespread anger, particularly among the youth.

Consequences of the Rigged Elections

The fallout of the rigged elections was catastrophic:

1. The Birth of Terrorism: Disillusioned with democratic processes, several young leaders of the MUF, such as Yasin Malik and Syed Salahuddin, turned to militancy. Many joined the Jammu and Kashmir Liberation Front (JKLF) or the Hizbul Mujahideen, marking the formal rise of armed insurgency.
2. Pakistan’s Role: Pakistan, through its intelligence agency ISI, seized the opportunity to infiltrate the valley, providing training, arms, and ideological support to militant groups.
3. Escalation of Violence Against Kashmiri Pandits: The targeting of Pandits intensified as Terrorists sought to eliminate perceived Indian loyalists. The Pandits were issued chilling ultimatums to leave or face death.

The Onset of Targeted Violence (1989-1990)

1. Rise of Terrorism

• By 1989, separatist sentiments had escalated into an armed rebellion, supported by cross-border infiltration and funding.
• Prominent Terrorist groups like the Jammu and Kashmir Liberation Front (JKLF) began targeting individuals and institutions they deemed aligned with the Indian state, including Kashmiri Pandits.

1. Intimidation Through Fear

• On January 19, 1990, a chilling campaign of terror was unleashed. Radical slogans blared from loudspeakers in mosques across the valley, threatening Kashmiri Pandits and calling for their exodus. These slogans demanded that Pandits leave the valley or face dire consequences.
• Posters and leaflets appeared, warning the Pandits to convert to Islam, leave, or be killed.

1. Targeted Killings

• High-profile murders became a tool of intimidation. Pandit leaders, scholars, and professionals were assassinated in cold blood.

Some notable victims include:

1. • • Tika Lal Taploo, a lawyer and prominent BJP leader, who was gunned down in 1989.
     • Justice Neelkanth Ganjoo, a retired judge who had sentenced Maqbool Bhat, a JKLF founder, to death, was assassinated in November 1989.
     • Sarvanand Kaul Premi, a poet and scholar and his son were abducted and killed in April 1990.
2. Attacks on Women

1. • Kashmiri Pandit women were also targeted. Girija Tickoo, Sarla Bhat, Prana Ganjoo were raped and Killed

1. Social and Economic Boycott

1. • Pandit-owned businesses and properties were boycotted, vandalized, or forcibly seized. The lack of protection from the state exacerbated their vulnerability.

Neglect of Kashmiri Pandits by Successive Governments: A 34-Year Saga

The exodus of Kashmiri Pandits in 1990 was not just a humanitarian crisis but a profound failure of governance. Over the last 34 years, successive Indian governments—both at the state and central levels—have largely failed to address the plight of this displaced community. Despite promises, policies, and public outcry, the Kashmiri Pandits continue to face neglect, living as refugees in their own country.

Lack of Justice and Accountability

1. Prosecution for Crimes Against Pandits

Despite well-documented evidence of murders, rapes, and other atrocities committed against Kashmiri Pandits, justice has been elusive:

• No large-scale investigations were conducted to identify and prosecute those responsible for the killings and intimidation.
• The judicial system has largely ignored the community’s pleas for accountability, leaving a sense of betrayal and abandonment.

    2. Political Apathy

The issue of the Kashmiri Pandit exodus has often been reduced to political rhetoric:

• Political parties have used their plight as a tool for garnering votes but failed to take meaningful action.
• State governments in Jammu and Kashmir consistently prioritized appeasing separatist groups over addressing the grievances of the Pandits.

Failure to Ensure Safety and Security

1. Continued Hostility in the Valley

Kashmiri Pandits have repeatedly stated that they cannot return to the valley until their safety is assured. Yet, no comprehensive security plan has been put in place:

• The small number of Pandits who stayed behind in the valley or returned have faced targeted killings in recent years. For example, the murders of government employees like Rahul Bhat in 2022 highlight the risks.
• The absence of communal harmony initiatives has perpetuated mistrust between the Pandits and the majority population in the valley.

1. Tokenism Over Substance

• Government efforts to station Pandit employees in “transit accommodations” within the valley are seen as token gestures. These employees have often faced threats and harassment, making their return unsustainable.