Category: OPINION

In today’s fast-paced world, where technology seemingly rules all and medical breakthroughs are happening left and right, it’s alarming that anxiety remains one of the most misunderstood and dismissed mental health conditions. Too often, the response to someone experiencing anxiety is a simple, and oftentimes dismissive, “Just relax” or “You think too much.” But the reality is, anxiety is a complex and debilitating condition that cannot be solved with a quick fix. It requires understanding, support, and most importantly, empathy.

Anxiety is a powerful force that can cripple a person’s daily life in unimaginable ways. It can take the form of constant worry and fear, making even the simplest tasks seem daunting and overwhelming. And for others, it may manifest as paralysing panic attacks that leave them feeling helpless and trapped. It does not discriminate and can affect anyone, regardless of their age, gender, or background. Yet, despite its prevalence and impact, there is still a stigma surrounding anxiety. Many are quick to label those struggling with anxiety as weak or attention-seeking, forcing them to suffer in silence. But the truth is that seeking help and support for anxiety takes immense strength and bravery. It is recognising that our mental health is just as important as our physical health and making the choice to prioritise it. It can be easy to dismiss someone’s struggles as being “dramatic” or an attempt to avoid responsibilities. But as I observed my students’ behaviour, it became clear that there was something deeper going on. She started avoiding school altogether and seemed to be constantly preoccupied with small things. Appeared exhausted and had a difficult time even eating. I couldn’t help but wonder what was causing this drastic change in her behaviour. As I got to know her better, it became apparent that she was dealing with some intense personal struggles

Imagine being plagued by constant anxiety and fear, but instead of receiving the necessary help, you are blamed for simply “thinking negatively.” This was the case for one student of mine, who is constantly labelled as an attention seeker. It breaks my heart to think of the struggle and pain she must have gone through, feeling unsupported and misunderstood by those closest to her. It’s all too common for people to brush off mental health concerns as simply “negative thinking,” without truly understanding the gravity and complexity of the situation. It was a wake-up call for me to not jump to conclusions and to instead approach people with empathy and understanding. We never know what battles someone may be going through, and it’s important to offer support and kindness instead of judgment and dismissal.

It’s natural to want to find a quick fix or a solution within our control, but sometimes the reality is that professional help and support are what’s truly necessary. It’s important to recognise the value and power of therapy and psychological care in navigating mental health challenges. Instead of judgment and dismissal, what she needed was empathy and understanding. With proper treatment and support, her condition could have improved, and she could have found a sense of peace and healing. We wouldn’t ignore a broken leg or a high fever, so why do we ignore the pain we can’t see

It’s time to start talking openly about anxiety, not just on social media but in our homes, schools, and workplaces. We must educate ourselves on the signs and symptoms, validate the feelings of those struggling, and encourage them to seek help without shame or judgment. Seeking therapy or medication should not be seen as a weakness, but rather as an act of bravery. The truth is, anxiety can be managed with early intervention, compassion, and the right treatment. However, for this to be possible, we must first break the silence surrounding mental health. It’s time to start seeing mental health as equally important as physical health, and to provide the necessary support and resources to those who are struggling. So let’s start speaking up and reaching out to those struggling with anxiety, and instead of offering empty cliches, let’s offer a listening ear, a shoulder to cry on, and the empathy they truly need. It’s time to recognise and value the importance of mental health and give anxiety the attention and understanding it deserves

Essarbhat22@gmail.com                                        

The effects of global warming are clear worldwide, and Kashmir is no exception. Rising temperatures and changing seasonal patterns are no longer rare; they are the new normal. Since 1850, Earth’s average temperature has increased by about 0.11°F (0.06°C) per decade, totalling around 2°F. Alarmingly, this rate has tripled since 1982, now reaching 0.36°F (0.20°C) per decade. According to NOAA, 2024 was the hottest year since global records began in 1850. The World Meteorological Organization predicts a 70% chance that average global temperatures will exceed the 1.5°C threshold between 2025 and 2029. These statistics highlight a serious situation not just for the planet, but especially for areas like Kashmir.

Kashmir used to be known for its mild climate and the beauty of its four distinct seasons: spring, summer, autumn, and winter. Each season offered a unique experience, from blooming gardens in spring to snow-covered valleys in winter. Traditionally, summers in Kashmir were warm but manageable, often balanced by occasional rain that provided relief. In recent years, however, this natural balance has been disrupted. Summers have grown increasingly dry, rainfall has significantly decreased, and water resources are dwindling. Cracks in croplands, dried-up streams, and parched soil are now common sights. 

Notably, on July 5, 2025, Srinagar recorded a scorching temperature of 37.4°C the highest in 70 years. The last time such temperatures were recorded was in July 1953 and July 1946, at 37.7°C and 38.3°C, respectively. Winter temperatures have also been unusually high. In January 2024, the valley’s average temperature reached 11.9°C, an unsettling change for a region usually covered in snow at that time. These changes, while ecological, are now deeply affecting every area of life in Kashmir especially education.

In the past, educational institutions in Kashmir closed for only 10 to 15 days during the summer. This year, however, the relentless heat forced schools to shut down for longer periods, disrupting the already fragile academic calendar. Given that schools are typically closed for nearly three months in winter, this loss of instructional time in summer poses a serious threat to students’ academic progress and overall growth. As educators, we must ask ourselves: Can we afford such closures? The answer is evident we cannot. We need to reconsider our response. Instead of prolonged closures, we should find ways to continue classes. 

We must build resilience not just in our infrastructure but in our students’ minds. Most government schools lack facilities to combat extreme heat, but within our limited resources, we can explore ways to ensure learning continues uninterrupted. It is time we stop treating harsh summers as reasons to close our doors. Interestingly, private coaching centres and tuition institutes remain open. Students still spend entire days on sports fields, undeterred by the heat simply because they are ready for it. If they can endure the sun for play, why can’t they do the same for education? We should also look at states where temperatures reach 45 to 50°C, yet students still attend school. If they can adapt, so can we. We must prepare ourselves and our children to face this reality. 

Global warming is not a temporary issue it is here to stay. Our response cannot be seasonal; it must be strategic. Building mental and physical resilience, improving school facilities, adjusting school hours, and ensuring access to hydration and ventilation these are practical steps we can implement right now. Let’s stop waiting for perfect weather and start getting ready for an unpredictable future. The future of our students and our society depends on it.

The Author is Teacher by profession in the Department of Education.

“On Ashura’s road, I saw no hate, no sword, no cry
Only Hussain’s love that made all hearts unify.”

As I stepped out from my home in Rawalpora and made my way along the old airport road through the winding lanes of Srinagar, something sacred began to stir within me. It wasn’t just another day, it was Ashura- A day not only of pain, remembrance and sacrifice, but above all, of humanity. As I approached the solemn streets of Zadibal, I witnessed something that touched the very core of my being. I saw elderly men, their hands trembling with age and yet standing shoulder to shoulder with young children. At an age when they would want to be served, they were serving with great devotional zeal. They served water, juice, sherbet, and basil seed milk to mourners, passers-by, and even strangers. And as they served, their eyes reflected more than grief, they reflected love. A love so pure, so unfiltered, that it spoke the universal language of compassion that connects hearts across boundaries.

I saw people from the Sikh community, young boys in black turbans, handing out water with quiet reverence and heartfelt compassion within the premises of the Imambada. There were no barriers. No labels. No “us” and “them”- just people, humans connected not by faith or identity, but by something far deeper, a shared understanding of pain, of loss, and of sacred sacrifice. The police, often viewed as distant or rigid, were walking gently beside the mourners. They weren’t just managing crowds. They were facilitating a sacred journey. I saw them helping the elderly, guiding the young, holding the line between order and devotion, not with authority, but with humility. 

I saw municipal workers and health officials working under the sun without pause. They weren’t simply doing a job. They were serving. They were contributing to something larger than themselves, the memory of a sacrifice that still shakes the heavens: the martyrdom of Imam Hussain (a.s.) and his 72 companions. 

 

As I walked through the main roads of downtown Srinagar, towards the historic Imam Bara of Zadibal, I was not met with chaos or conflict. I didn’t hear slogans of division or anger. What I saw, what I felt, was something far more powerful. I saw peace. I saw dignity. I saw eyes filled with tears, not of hate, but of remembrance. I heard words of highest good, sacrifice, humility, courage, truth and loyalty to justice. And above all, I saw people, people who may not share the same religion, background or language, stand united by the blood of Karbala- blood that wasn’t shed for power or revenge, but for love, justice and humanity. Imam Hussain (A.S.) did not embrace martyrdom for a throne. He rose for truth.

He didn’t pick up arms for dominance. He picked them up to defend the values we so often forget: truth over falsehood, compassion over cruelty, dignity over humiliation and humanity over tyranny. He sacrificed not for himself, but for us,  all of us. He showed us that it is possible to live with honour, even if you die for it. That it is better to die with dignity than live with shame. That even if the world turns against you, standing with truth makes you victorious in the eyes of time and history. And that is why the message of  Imam Hussain (A.S.) rises above religion, geography, and generations. He has inspired not only Muslims, but leaders and thinkers across the world. 

Mahatma Gandhi, once said, “I learned from Hussain how to achieve victory while being oppressed.” For Gandhi, Karbala wasn’t about swords or politics but it was about the moral courage to resist evil with integrity.  And Sarojini Naidu, the Nightingale of India, deeply revered Imam Hussain (A.S.). She once said: “I congratulate Muslims that from among them, Hussain (A.S.), a great human being, was born, who is revered and honored totally by all communities.” In these words, she expressed what countless hearts have long felt, that Imam Hussain does not belong to any one community. He is a symbol of truth and moral strength for all who believe in dignity, justice, and resistance against oppression. His life was not just a stand against tyranny; it was a timeless lesson in moral courage for all humanity. 

Even from across continents and cultures, voices rose in reverence. Charles Dickens, the great English novelist, remarked: “If Hussain had fought to quench his worldly desires… then I do not understand why his sister, wife, and children accompanied him. It stands to reason, therefore, that he sacrificed purely for Islam.” And the British historian Edward Gibbon observed: “In a distant age and climate, the tragic scene of the death of Hussain will awaken the sympathy of the coldest reader.” Dr. Rajendra Prasad, India’s first President, affirmed: “The sacrifice of Imam Hussain is not limited to one country or nation, but it is the hereditary state of the brotherhood of all mankind. 

Today, we need to ask ourselves, what are we doing with this legacy? If Ashura teaches us anything, it is this: We are not separate. We are one. When we hurt one another in the name of caste, creed, colour, gender, or religion, we betray the very sacrifice we mourn. When we spread hatred instead of love, we silence the message of Karbala. Let us not make Ashura a ritual of a day. 

Let us carry it in our hearts. Let us speak like Hussain (a.s) with truth. Let us walk like Hussain, with courage. Let us live like Hussain with dignity. Let us love like Hussain with open hearts, beyond boundaries. Because in the streets I walked, I did not find hatred. I found humanity. I found peace in grief, unity in mourning and love in remembrance. Let the tears of Karbala wash away our ego. Let the memory of Imam Hussain (a.s) ignite in us a desire to stand with the oppressed, to speak for the silenced, and to live with grace, purpose and principle.

If Imam Hussain (a.s) could give his everything,  his family, his companions, his comfort, his life  for truth and justice, can we not give up a little of our ego, a little hate, a little silence? Can we not be kind? Can we not forgive? Can we not build bridges instead of walls? In the name of Imam Hussain (a.s), may we never forget to be human again. Because on the roads of Ashura, I did not find hatred. I found humanity. And that is the miracle of Karbala. It keeps reminding us, again and again, that love is greater than hate and humanity is greater than everything else.

The way I saw elders guiding their children, tiny hands offering water with reverence, learning to serve humanity before they even learn to speak fluently, I wondered: can there be a greater form of education than this? This is not just mourning; this is moral training. This is not just ritual; it is a lifetime lesson in compassion. The love, the care, the humility I witnessed on the roads of Ashura, I wish it would not end with the day. 

I wish this kindness flew throughout the year, throughout our lives, through every generation and across every border. If we could carry this spirit beyond Ashura, the spirit of peace, brotherhood, respect, love and dignity, then perhaps the dream of a just and united humanity would no longer seem distant. Let this not be a memory. Let it be a movement. Let it be our inheritance, not only from Hussain, but for those who come after us.

Karbala is not behind us, it walks beside us, every time we choose love over hate.

The writer is an academician, Cultural Officer at the University of Kashmir. 

shahidkhandsw@gmail.com 

The tragedy of Karbala is not confined to the annals of Islamic history; it is a universal tale of sacrifice, resistance, and moral courage. It is a lesson that transcends time, religion, and geography. The stand taken by Imam Hussain ibn Ali (RA) on the 10th of Muharram, 61 AH (680 CE), against the tyranny of Yazid, is one of the most powerful stories in the collective memory of humanity.

It is not merely a story of martyrdom — it is a blueprint for those who choose dignity over submission, truth over falsehood, and faith over fear.

WHAT HAPPENED AT KARBALA?

Imam Hussain (RA), the beloved grandson of Prophet Muhammad (ﷺ), refused to endorse the corrupt rule of Yazid — a ruler whose leadership stood in stark contradiction to the core principles of Islamic governance: justice, morality, and accountability.

Despite overwhelming odds, Imam Hussain (RA) set out from Makkah to Kufa in response to the urgent appeals of its people. However, in the scorching plains of Karbala, his small caravan was intercepted by Yazid’s vast army. They were:

Denied access to water under the blazing desert sun

Surrounded by thousands of heavily armed soldiers

Given a grim ultimatum: surrender or face death

Imam Hussain (RA) chose martyrdom — not merely as a refusal to yield, but as a conscious and divine act to preserve the moral soul of Islam and protect its ethical foundation.

On the day of Ashura, he, along with 72 companions — including his sons, brothers, and even his six-month-old infant — were brutally slain. The surviving women and children were taken captive and paraded through the streets of Kufa and Damascus.

KARBALA: A LESSON FOR ALL OF HUMANITY

1. Standing for Truth, No Matter the Cost

Karbala teaches us that truth is priceless — and upholding it may demand the ultimate sacrifice. Imam Hussain (RA) could have preserved his life through allegiance, but he refused to legitimize tyranny.

“I have not risen to spread evil or to show off. I have risen to seek reform in the Ummah of my grandfather.” — Imam Hussain (RA)

His resistance was not a pursuit of political power — it was an unwavering commitment to moral integrity.

2. JUSTICE IS NON-NEGOTIABLE

Imam Hussain (RA) stood for a just society — one in which rulers are accountable, and the rights of the weak are safeguarded. His mission was rooted in justice, not revenge. His message remains relevant wherever injustice prevails and truth is suppressed.
3. RESISTANCE IS A FORM OF WORSHIP

Silence in the face of oppression is complicity. Karbala teaches us that resistance to injustice is itself sacred. Imam Hussain (RA) shed his blood to protect the divine values of Islam from being distorted by despots.

4. DIGNITY IN SUFFERING

Despite facing unimaginable cruelty, the family of the Prophet (ﷺ) upheld their dignity and faith. Lady Zainab (RA), the sister of Imam Hussain, remains an icon of strength and eloquence. Her fearless address in Yazid’s court shook the foundations of tyranny and immortalized Karbala’s cause.

5. ONE VOICE CAN CHANGE HISTORY

In Karbala, one man and a handful of faithful stood against an empire. That single voice of courage and conviction continues to inspire, proving that moral truth — no matter how outnumbered — can echo through centuries and transform the world.

KARBALA: BEYOND SECT AND FAITH

Though deeply rooted in Islamic tradition, the story of Karbala resonates across cultures and faiths.

Mahatma Gandhi once said:

 “I learned from Hussain how to achieve victory while being oppressed.”

Charles Dickens observed:

 “If Hussain had fought to quench his worldly desires… then I do not understand why his women and children accompanied him.”

Karbala transcends sectarianism. It is a call to conscience, a lesson in resistance, and a mandate for moral responsibility.

A CALL FIR THE PRESENT

In today’s world — where oppression wears new masks, where truth is manipulated, and where moral lines are increasingly blurred — Karbala holds up a mirror to our collective conscience.

Are we standing up for justice?

Are we raising our voices against tyranny?

Are we resisting falsehood in our personal and public lives?

If not, then we are failing to live the message of Karbala.

HOW SHOULD WE HONOR KARBALA?

1. Reflect on our personal and societal commitment to truth and justice.
2. Educate ourselves and others about the values Imam Hussain (RA) lived and died for.
3. Practice compassion, charity, and service in honor of the martyrs.
4. Promote unity within the Muslim Ummah, embracing shared values and respecting differences.
5. Stand unwavering against injustice — in every form, at every level.

CONCLUSION: KARBALA LIVES ON

Karbala is not a chapter of loss — it is a triumph of spirit and truth. It is not merely a past tragedy to be commemorated, but a living legacy to be embraced.

Imam Hussain (RA) may have fallen in battle, but he rose in the hearts of humanity — a beacon of unwavering faith, sacrifice, and moral clarity.

His stand reminds us: truth is worth every sacrifice, and silence in the face of tyranny is betrayal.

Every day is Ashoora, and every land is Karbala.

Let us not merely remember. Let us reflect — and most importantly, let us rise.

 (The author is a freelancer, national TV debater, and columnist. He can be reached at ahmadayaz08@gmail.com).

Each year, as the twin yatras of Shri Amarnath and Machail unfurl across the Himalayas, lakhs of pilgrims brave the heights not only in search of divine grace but also guided by centuries-old traditions, stories, and sacred memory. Among these stories, none has gained more traction – especially in the past few decades – than the popular tale of Buta Malik, a Muslim shepherd from Kashmir who is said to have discovered the Amarnath Cave in circa 1850. This narrative has entered public consciousness, government brochures, and casual pilgrimage conversations. But is it grounded in truth?

The bitter truth is: there is no historical or scriptural evidence to support the claim that Buta Malik discovered the cave. There is no documentation in Dogra-era records (when the yatra was institutionalized), no reference in British travelogues (Lawrence, Drew, Vigne, etc.), and no trace in early Persian sources (Baharistan-i-Shahi, Tuzk-i-Jahangiri, etc.).

On the contrary, all available textual, photographic, and institutional records point to a much older, Shaivite tradition, predating this story by centuries, if not millennia. 

History recounts that long before Malik’s claim, many foreign travelers had written of the cave and documented its presence. For example, Godfrey Thomas Vigne (1801–1863), who was a British traveler, writer, and amateur cricketer known for his extensive explorations in Kashmir, Ladakh, and Central Asia during the early 19th century. He was among the first Europeans to travel through these remote Himalayan regions and document them in detail. In his book, Travels in Kashmir, Ladakh, Iskardo, published in 1842, he makes indirect references to the cave as he hears of it from locals. He writes, “There is a very sacred cave in the mountains beyond Pahlgam, in which a solid ice-stalagmite is worshipped as a manifestation of Shiva…”

Then comes Frederic Drew (1836–1891), a British geologist, geographer, and civil servant who served under the Maharaja of Jammu and Kashmir during the mid-19th century. Drew provides the first systematic geographic account of the cave and pilgrimage in his book The Jummoo and Kashmir Territories: A Geographical Account (1875). 

By the time Sir Walter Roper Lawrence arrives and writes The Valley of Kashmir (1895), the Buta Malik narrative seems to have strengthened itself and you find a mention of Buta Malik, especially in connection with the interesting coal bag story. Lawrence doesn’t claim Malik discovered the cave. 

The Coal Bag Story We’re Told

As the legend goes, a poor shepherd named Buta Malik was grazing his flock in the Pahalgam region when he encountered a wandering sadhu. The holy man handed him a bag of coal. Upon returning home, Buta Malik found the bag had miraculously turned to gold. Overcome with gratitude, he rushed back to thank the sadhu, only to find that the sadhu had vanished – and in his place was the entrance to a cave, inside which gleamed the eternal ice lingam of Lord Shiva. Thus, the Amarnath Cave was “discovered,” and ever since, the Malik family is said to have shared joint custodianship of the shrine along with Hindu mahants. Apparently, the sadhu knew the cave long before Malik did. 

On the surface, it is a tale of divine reward, symbolic of interfaith harmony. But beneath the simplicity lies an uncomfortable absence of historical continuity.

What History Actually Records

Let us turn to the chronicles of Kashmir. Kalhana’s Rajatarangini, the seminal 12th-century historical chronicle, mentions countless tirthas, shrines, and lakes across the Valley. However, it is completely silent on the Amarnath Cave – a conspicuous absence if it had been in common public worship at the time. This doesn’t mean the cave didn’t exist – only that it was either unknown to the broader society or part of a more esoteric yogic tradition, passed on orally among ascetics.

The first possible scriptural reference to the cave comes from the Bhrngish Samhita, believed to have been composed around the 13th century. It describes a sacred cave in the Himalayas where Lord Shiva narrated to Parvati the amarkatha – the secret of immortality – with two pigeons eavesdropping on the discourse. The location is unnamed but aligns with the mythology of Amarnath. Pilgrims who spot two pigeons now during the yatra find consider themselves as lucky. 

However, it is only in the 19th century, under Dogra rule, that the Amarnath Yatra became a publicly organized and state-supported religious event. Maharaja Gulab Singh and later Ranbir Singh formalized the pilgrimage, provided facilities, and taxed pilgrims for revenue. It was under their rule that the Mahant system was institutionalized – the same system that organized the yatra well into the 20th century.

The first photographic documentation of the Amarnath Yatra comes from Diwan Alim Chand, the Dogra court photographer, who accompanied Maharaja Pratap Singh in 1898. His black-and-white photographs show campsites at Pahalgam, Chandanwari, Sheshnag, and the cave itself – with Pandit priests performing puja. There is no mention of a Malik, a shepherd, or a shared custodianship.

Similarly, British colonial accounts – from Sir Walter Lawrence to George Trebeck – document the Dogra administration of the pilgrimage but make no reference to any shepherd discovering the cave.

So Where Did the Buta Malik Story Come From?

The oral tradition of Buta Malik likely emerged in the 20th century, gaining momentum after the political upheavals of 1947 and particularly after the rise of Kashmiri separatist identity – not of 1990, but before that (a different topic that should not be part of this discussion). In the process of reshaping Kashmir’s historical memory, many older Hindu institutions were either erased or recast with local Muslim intermediaries as “original discoverers” or “natural custodians.” This coincided with the systematic shrinking of Pandit space from Kashmir’s cultural topography.

Some believe that the Buta Malik story was promoted as a symbolic gesture of interfaith ownership, projecting the shrine as a place of syncretism rather than civilizational continuity. Others suggest it was a political narrative intended to reduce the prominence of Hindu identity in the sacred landscape of Kashmir.

Whatever the reason, the fact remains: there is no documentation of Buta Malik in shrine records, revenue books, Persian texts, or colonial archives. Even the earliest mentions of the Malik family’s involvement in shrine affairs only surface in the post-independence period.

Why This Myth Matters

At a time when historical distortion is often justified in the name of communal harmony, we must ask: Does harmony require falsehood?

The Buta Malik story, however well-intentioned, obscures the authentic history of the shrine. It erases the role of ancient Shaiva traditions, Pandit priests, Dogra monarchs, and even ascetic lineages who maintained this tirtha over centuries. It also dilutes the symbolic power of the ice lingam, which, according to tradition, forms naturally each year as Shiva’s eternal presence.

The Amarnath Yatra is not a seasonal trek discovered by chance. It is a spiritual ascension etched into the Himalayan soul – part of a pan-Indian consciousness of Shiva worship that predates modern politics by thousands of years.

The Bitter Truth

Myths can unite, but they can also obscure. In trying to democratize divinity, we must not trivialize sanctity. The Amarnath Cave was not stumbled upon by a lone shepherd; it was sought, revered, and protected by generations of sages, devotees, and kings.
The story of Amarnath is not about a bag of coal turning into gold – it is about human frailty turning into faith, suffering turning into surrender, and silence turning into the shabda Brahman.

To remember this is not to disrespect Buta Malik. It is simply to restore what was lost: the historical spine of a sacred geography – one cave at a time.

An author, a communications strategist, Dr Sanjay Parva was a debut contestant from 28-Beerwah 2024 Assembly Constituency

bindasparva@gmail.com

Since the times Hazrat Adam A.S, the forces of truth and falsehood, righteousness and evil have been at war. The history is witness that there were countless clashes between these two opposing forces. This struggle reached its climax at Karbala where Hazrat Imam Hussain (R.A), epitome of truth and good, attained martyrdom. The history has had hardly a parallel to this event and hardly any martyr has attracted name and fame as Hussain R.A.

Imam Hussain bin Ali bin Abi Talib took his auspicious birth on 3rd of Shaban ul Mauzam 04 Hijra corresponding to 626 C.E. He was the grandson of the Holy Prophet (May Allah send greetings and salutations on him). His mother was Fatimah, who was the Holy Prophet`s (may Allah send greetings and salutations on him) daughter, and his father Ali (K.W) was the cousin of Holy Prophet (may Allah send greetings and salutations on him). On his birth, it was Allah`s Messenger (may Allah send greetings and salutations on him) who, recited the Adhan (the call to prayer) into his right ear, and read Iqamah (the shorter version) in his left ear. He was martyred in the Battle of Karbala in 61 Hijra ( 680 CE). He, the chief of the martyrs, occupies a high rank in the history of Islam and world history.

The lessons drawn from his life and martyrdom at Karbala are that sacrifice, selflessness, patience and seeking the pleasure of Allah, glorified and exalted should be the main goal of a Muslim. His brave followers were cut down beside him to the last man but he never wavered. 

There are many Hadith (narrations of Prophet SAW) about Imam Hussain bin Ali (A.S.)

“They are the chief of the youth of Paradise.” (Sunan Tirmidhi) said Prophet Muhammad (may Allah send greetings and salutations on him) about Hassan and Hussain(A.S.). Further Allah`s Messenger (may Allah send greetings and salutations on him) said, “He who loved Hasan and Husain (A.S.) loved me, and he who hated them hated me.” (Musnad Ahmad bin Hambal)

In another Hadith Prophet (may Allah send greetings and salutations on him) says, “Hassan and Hussain(R.A) are the chiefs of the youth of Paradise and Fatimah(R.A) is the chief of their women.” (Sunan Tirmidhi) on the authority of Abu Sa`id and Hudhayfah.
Yet in another Hadith, Allah`s Messenger (may Allah send greetings and salutations on him) is reported to have said, “Hussain (R.A) is from me and I am from Hussain (R.A).” (Musnad Ahmad Ibn Hambal)

 

Once Allah`s Messenger (may Allah send greetings and salutations on him) looked toward Ali(K.W), Hasan, Husain(A.S.), and Fatimah(R.A) and then remarked, “I am at war with those who will fight you, and at peace with those who make peace with you.” (Sunan Tirmidhi)

Umar bin Khattab (R.A) narrates: I saw Hassan and Hussain (R.A) riding on the shoulders of the Holy Prophet (may Allah send greetings and salutations on him). I said, “What an excellent mount is under both of you!” The Holy Prophet (may Allah send greetings and salutations on him) replied, “And what excellent riders (are they)!” (Majma-uz-Zawaid)

Ali bin Abu Talib on his way to the battle of Siffin passed through the desert of Karbala. It is said that he stopped there and wept very bitterly. When asked regarding the cause of his weeping, he replied that one day he visited the Prophet Muhammad (may Allah send greetings and salutations on him) and found him weeping. When he sought from the Prophet Mohammad (may Allah send greetings and salutations on him) the reason which made him to weep, he replied, “O Ali (K.W), angel Gabriel(A.S) has just been with me and informed me that my son Hussain would be martyred in Karbala, a place near the bank of the River Euphrates. This moved me so much that I could not help weeping.” (Al-Khasis-ul-Kubra)

Anas ibn Harith (R.A) narrates: One day the Prophet Muhammad (may Allah send greetings and salutations on him) ascended the pulpit to deliver a sermon to his associates while Hussain ibn Ali and Hassan ibn Ali(A.S.) were sitting before him. When address was over, he put his left hand on Hussain ibn Ali(A.S.) and, raising his head towards Heaven, said: “O my lord! I am Muhammad (SAW) Your slave and Your Prophet, and these two are the distinguished and pious members of my family who would fortify my cause after me. O my Lord! Gabriel has informed me that the son Hussain(A.S.) would be killed. O my Lord! Bless my cause in recompense for Hussain`s(A.S.) martyrdom, make him the leader of the martyrs, be You be his helper and guardian and do not bless his murderers.”

Abdullah bin Abbas (R.A)narrates: One day at midday I saw in a dream the Holy Prophet (may Allah send greetings and salutations on him) dishevelled and dusty. He had a bottle in his hand which contained blood. I said, “May my parents be sacrificed for you, what is this?” he replied, “This is the blood of Hussain(A.S.) and his companions which I have been collecting today.” I was reckoning the time and found that he been killed at that time

The author of Kashf-ul-Mahjub, Ali Hujiwiri(R.A), wrote about Imam Hussain(A.S.): “So long as the truth was apparent, he followed it. But when it was lost, he drew the sword and never rested until he sacrificed his dear life for Allah`s sake. Allah`s Messenger (may Allah send greetings and salutations on him) distinguished him by many signs of favour.”

Khwaja Muin-ud-Din Chishti (R.A.) pays warm tributes to Imam Husayn: He gave his head but did not put his hand into the hands of Yazid. Verily, Hussain(A.S.) is the foundation of la ilaha il Allah (there is no deity except Allah). Hussain(A.S.) is the lord and the lord of lords. Hussain himself is Islam and the shield of Islam. Though he gave his head (for Islam) but never pledged Yazid. Truly, Hussain is the founder of la ilaha il Allah (there is no deity except Allah).

The events leading to the battle of Karbala are too known to be explained here. After the death of Mu’ awiyah in 61 Hijra (680 C.E), his son, Yazid bin Mu’ awiyah ascended the throne. On becoming the Khalifa, Yazid sought allegiance (bi’at) from Hussain along with others Abdullah bin Umar (R.A), Abdullah bin Zubair(R.A). Hussain(R.A) took a stand against Yazid’s rule. Whilst Yazid was feared and hated for his ruthlessness, Hussain was loved and respected by society. Yazid realised this, and understood that if he could convince Hussain (A.S) to support him, the people would too.

Hussain had a choice- to support the rule of Yezid and live a comfortable life full of luxury, or to refuse and likely face consequences for his decision. What should he do? For Hussain he could not live his life as a supporter of tyranny, and the choice for him was simple. Hussain (A.S) refused. He said “I only desire to spread good values and prevent evil.”

Having refused to support Yazid, Hussain knew his life was in danger. Yazid did not allow anyone to oppose him, and adopted a policy of killing those who disagreed with him. Cautious of this, Hussain(A.S) decided to leave his hometown of Medina, and left along with his family to Mecca.

Mecca, being the capital city of Islam and home to the Ka’ba, Hussain(A.S) hoped Yazid would respect the holy city and not follow Hussain (A.S) and his family. However, Yazid did not. The oppression and torture of a governor of Yazid led the peole to rise against him at Kufah and the inhabitants of that place invited Hussain(A.S) to come to their rescue. The friends of Hussain(A.S) had estimation of the character of then Iraqian character, so they persuaded him not to trust the Kufan invitation. 

He sent his cousin Muslim bi Aqeel(R.A) to Kufah to assess the actual situation there on the field. On his arrival the Kufan people vowed to side with him. Being assured by the Kufans, Muslim (R.A) dispatched a letter to Hussain(A.S) requesting him to come to Kufah. In the meantime, Muslim bin Aqeel along with his sons was p;ut to death by Ubaidullah bin Ziyad, the governor of Iraq. Forced to leave Mecca, Hussain set course for Kufa. A city in Iraq where he had received letters of support from. Yazid predicted this and sent a huge army to block Hussain from reaching Kufa, and force them to the desert town of Karbala.

Once they reached Karbala, Hussain with his family 72 companions were surrounded by Yazid’s forces of up to 30,000 men. Despite being hugely outnumbered and with limited access to water, Imam Hussain(A.S.) refused to give up. Yazid gave Hussain(A.S) a final choice. To either support the government, or be killed.

After receiving the final ultimatum from Yazid, Imam Hussain(A.S.) realised he would be killed is a matter of days.

Imam Hussain(A.S.) gathered his companions and urged them to escape. He explained that it was him who Yazid wished to kill, and not them. Again, Hussain’s(A.S.) selflessness shone through. Having been deprived of water in the hot desert, he urged his supporters to save themselves.

Despite this, Hussain’s men stayed loyal to him and stayed true to their principles. Within a few days Yazidi government ordered his army to kill Hussain (A.S.) and his companions (R.A). When the dust settled, Hussain(A.S.) and his companions were killed. Throughout the forces of Yazid promised him he could leave freely if he chooses to support Yazid, but every time Hussain(A.S.) refused and was eventually killed, holding firmly to his principles.

After his death, Hussain’s (A.S.) family was taken captive. His sister, Zainab(A.S), took up the role of leadership and gave an inspiring speech in Yazid’s palace, condemning his actions and his style of leadership.

Zainab(A.S.) was one of the first to be inspired by Hussain(A.S.)’s stand and his principles. Despite the sexism that existed in society at the time, she refused to be silent and held Yazid and his ministers to account for their role in the moral decay of society.

And this struggle and sacrifices have inspired the great leaders besides generations throughout the history. Some quotes are given here.

M.K.Gandhiji remarks about Hussain (A.S) “Imam Hasan and Hussain(A.S.)….felt that an injustice had been done to them. When called upon to surrender, they refused. They knew at that time that this would mean death to them. If, however, they were to submit to injustice, they would disgrace manhood and betray their religion. In these circumstances, they yielded to the embrace of death. The heads of these fine young men rolled on the battlefield. In my view, Islam did not attain its greatness by the power of the sword but entirely through the self-immolation of its fakirs (saints) (The collected Works of Mahatma Gandhi Vol 13, Letter #395 page 518) Gandhi is said to have added “I bought nothing for the Indian people. I only presented outcome of understanding from the personality of the hero of Karbala. We have no way but to follow the lead of Imam Hussain(A.S).” 

A reminder of that blood-stained Karbala” says Edward C. Brown, “where the grandson of the Apostle of God (Muhammad SAW) fell, at length, tortured by thirst, and surrounded by the bodies of his murdered kinsmen, has been, at any time, since then, sufficient to evoke, even in the most lukewarm and the heedless, the deepest emotion, the most frantic grief and an exaltation of spirit before which pain, danger and death shrink to unconsidered trifles”.

Pandit Jawahar Lal Nehru, first Prime Minister of India, is reported to have said about Imam Hussain(A.s) ,”There is a universal appeal in his martyrdom. Hazrat Imam Hussain (A.s.) sacrificed his all, but he refused to a tyrannical government. He never gave any weight to the fact that his material force was far less in comparison with that of an enemy; the power of faith to his greatest force, which regards all material force as nothing. This sacrifice is a beacon light of guidance for every community and nation”.

Imam Hussain (A.S.) struggle has lessons to offer: that one man can stand against an army, and in giving his life inspire those after him to overthrow the abusive and tyrannical rulers. Just as those who lived in the 7th century were inspired by Hussain (A.S.) stand, so are the millions today who pay homage to Imam Hussain (A.S.) for his stand and mourn his death.

Indeed the sacrifices of Syedna Imam Hussain (A.S) and his companions braving all unfavorable conditions of climate and resources at Karbala, and still praying Allha to accept his sacrifices shall remain an unparalleled instance for all communities and times to come.Let’s conclude with the verse of famous Kashmiri Sufi scholar Mir Syed Aziz-Ul- Lah Haqani (RA)

Gamun manz ager aese kanh mubtla

Karen yaad su waqai Karbala

(If anyone is subdued in miseries and vicissitudes,let him recollect the happening of Karbala i.e. by recalling the hardships the family of the Prophet SAW faced, one will indeed feel belittled his own difficulties)

The writer is a senior lecturer-DIET, Srinagar. bashirahmaddar2012@gmail.com

Wazwan, a time-honored Kashmiri tradition, has been a cornerstone of community bonding and celebration for generations. However, the tradition has undergone a significant transformation in recent years, with the focus shifting from the joy of sharing a meal with loved ones to a display of wealth and status.

The Changing Face of Wazwan

Traditionally, Wazwan was a celebration of love, respect, and togetherness, where families would come together to share a meal and bond over good food and company. However, the emphasis has now shifted to the number of dishes, the quality of ingredients, and the presentation. This shift in values has led to a sense of competition and rivalry, rather than cooperation and camaraderie.

The Financial Burden of Wazwan

The cost of hosting a Wazwan has become a significant financial strain for many families. The pressure to serve a large number of dishes has led to a substantial increase in expenses, often forcing families to take loans or spend their life savings. This has resulted in a vicious cycle of poverty, where families struggle to make ends meet.

The Impact on Community Dynamics

The emphasis on extravagance and one-upmanship has also led to a sense of disconnection and fragmentation in the community. Wazwan, which was once a symbol of togetherness and community bonding, has become a means to showcase wealth and status. This shift in values has led to a sense of isolation and disconnection among people.

A Call for Simplicity

It is essential to revisit the traditional values of Wazwan and focus on its true essence – togetherness and celebration. By simplifying the menu and reducing the number of dishes, families can host a Wazwan without breaking the bank. This will not only reduce the financial burden but also help to preserve the traditional values of Wazwan.

Conclusion

Wazwan, a traditional Kashmiri feast, has become a burden for many families due to the emphasis on extravagance and one-upmanship. By reimagining Wazwan and focusing on its true essence, we can ensure that this beloved tradition continues to bring people together, rather than becoming a source of financial stress. It’s time to redefine Wazwan and make it a celebration of love, respect, and togetherness, rather than a display of wealth and status.

The author is working as teacher in the department of education and can be mailed at darsaimahamid@gml.com

Suppose there was a situation where your house was on fire; you’d expect the neighbours to gather with buckets filled with water. You’d think your kin would be desperately screaming for help and running for the exits. You’d also expect the news to be on it 24/7. However, this is just a hypothetical situation, right? No. The house, which we all live in—the Earth—is indeed on fire! Literally! 

The fact is that earth is getting warmer than ever. Wildfires are getting more common and intense, glaciers are melting, and sea levels are rising. Yet, there is no panic, no noise, and no mainstream news coverage on it.

Global Warming refers to the increase in the average temperature of Earth’s surface, primarily due to the emission of greenhouse gases like carbon dioxide and nitrous oxide. These gases trap the heat in the atmosphere, not letting them escape into space. The temperature of the globe has increased by nearly 1.2 degrees celcius because of activities like deforestation, fossil fuel burning and pollution to name a few. 

The effects of global warming are already visible and a report published by the Intergovernmental Panel on Climate Change suggests that the temperatures could rise by 1.5 degrees celcius within the next two decades. Polar ice caps and glaciers are melting at unprecedented rates yet people around the world are facing shrinking water supplies. Sea levels are rising near coastal cities yet some places ever get rainfall in the same states. Frequent hurricanes, heatwaves and droughts are causing tremendous havoc on human settlements and ecosystems around the world. Climate refugees are becoming a concern in many parts of the world as regions are becoming less hospitable. Despite all this, people are still not panicking. This can be due to the fact that generally humans do not respond to threats that are not immediate. Climate change generally unfolds slowly over many years, making it harder to feel threatened by it. “Climate Fatigue” has also been seen recently which means when people hear warnings about climate change so much that they simply get bored of them and eventually ignore them.

The perception of the people is also shaped by the realities of the political and economical world. Mixed messaging from the politicians and media outlets have muddled the understanding of public and their response. While some politicians do acknowledge climate change, some simply reject the crisis. The influence of business giants specifically from the fossil fuel industry often lobby against climate regulations and even go to the extent of funding misinformation about global warming and climate crisis. 

Big companies often care more about making money now than thinking about what kind of planet we’ll have in the future. Oil companies have spent years trying to confuse people about climate change, paying for ads and reports that make it seem less serious than it really is. “They’ve even paid scientists and lobbyists to say things that downplay the damage, just to avoid changing their business model. It’s the same trick the cigarette companies used years ago when they said smoking wasn’t harmful—just delay the truth as long as you can.  

Governments are sometimes complicit as well. Even though scientists all over the world agree on the problem, countries still haven’t really come together to fight it properly. Agreements like the Paris Climate Accord set important goals, but follow-through is, unfortunately, very inconsistent. Some governments still spend public money helping oil and gas companies, even while claiming they support clean energy. It’s a stark example of how politics often falls short in the face of global challenges.

But there is still hope. Around the world, a growing movement of young climate activists is refusing to remain silent. Figures like Greta Thunberg have become global icons and countless lesser-known individuals and organizations are working tirelessly to raise awareness and demand action. These voices are pressuring leaders to be more accountable and transparent. Thankfully, we’re not out of options. In many places, solar panels and wind power are actually cheaper than coal or gas now. 

Electric cars are getting easier to afford, and scientists are coming up with new ways to pull carbon out of the air and slow things down. Practices like smart agriculture, reforestation and sustainable urban planning can also reduce emissions and help communities adapt to a changing climate.

However, these solutions require investment and public support. Individuals can play a part by reducing their carbon footprints—through energy conservation, reducing meat consumption, choosing public transportation and supporting sustainable brands. When lots of people start buying eco-friendly products or avoiding polluting companies, it forces businesses to change how they work. Education is another powerful tool. Climate change education in schools can empower the next generation with the knowledge and skills to tackle global warming and other environmental challenges. Similarly, clear and consistent messaging from trusted media outlets can help demystify climate science and counter misinformation.

It’s also important to center climate justice in this conversation. Marginalized communities often bear the brunt of climate impacts despite contributing the least to the problem. These communities need resources, representation and resilience planning to cope with the worsening effects of global warming. Ultimately, we are running out of time. Scientists say we’re dangerously close to points of no return—like frozen ground melting and releasing huge amounts of methane, which would make everything worse really fast. If we continue with business as usual, future generations will inherit a planet plagued by chaos, displacement, and scarcity. 

But it doesn’t have to be that way. We still have the tools, the knowledge, and the agency to change course. What we lack is urgency in regards to action. Climate change is not a distant threat; it is a present reality. And unless we act now—with courage, cooperation and compassion—our burning house may soon become permanently uninhabitable.

The writer is a student at the University of Kashmir

I live in a world where my digital presence is constantly active. My phone tracks where I go, apps record what I search and consume, and sometimes I see ads about things I casually mentioned in conversation. Over time, I’ve started to feel like I’m under continuous observation—not by individuals, but by invisible systems I barely understand. What once felt like a strange glitch in the digital age now feels ordinary. But this normalization raises a critical question: have we unconsciously accepted surveillance as a permanent part of life, without realizing what we are surrendering in return?

To understand this shift, we can turn to the ideas of philosopher Michel Foucault. He introduced the concept of panopticism—a structure of control where people internalize surveillance and adjust their behavior out of fear of being watched. This concept fits seamlessly into our digital age. We pause before posting, reword messages, delete comments—all because of the invisible gaze we believe is always watching.

Another scholar, Giorgio Agamben, discussed the “state of exception,” where governments use emergencies to suspend citizens’ rights. The problem is that these suspensions, initially temporary, often become permanent. Examples include mass internet shutdowns, enforced biometric identification, and mandatory surveillance apps like Aarogya Setu during the pandemic. Introduced in crisis, they continue even when the crisis has passed, becoming routine tools of governance.

The Pegasus Project made this painfully clear. In 2021, an international investigation by Forbidden Stories and Amnesty International, with Indian reporting by The Wire, revealed that Pegasus spyware was used to infiltrate the phones of journalists, activists, lawyers, and opposition leaders in India. At the same time, a report by cybersecurity firm Comparitech ranked Delhi among the world’s most surveilled cities, with over 500,000 CCTV cameras. Yet despite the scale of these developments, no major public debate followed. Reports often disappear from media cycles quickly or are buried under other news. For example, The Wire’s Pegasus coverage struggled with visibility issues online. Stories questioning Aadhaar or surveillance practices are rarely given airtime on major TV networks. It is as if society has learned to look away.

And perhaps one of the most intimate surveillance tools is something we carry willingly every day—our Aadhaar card. Introduced to streamline welfare delivery, Aadhaar has now become essential for accessing services as basic as phone connections, banking, and university exams. In 2018, The Tribune exposed how Aadhaar data was being accessed and sold on WhatsApp by unauthorized agents. While UIDAI denied any breach, the report raised alarming concerns about data security and the absence of strong protections. These concerns were amplified by the fact that India lacked a comprehensive data protection law until 2023, leaving citizens vulnerable for over a decade after Aadhaar’s rollout.

Legal protections have not kept pace with the growth of digital surveillance. India’s Digital Personal Data Protection Act, passed in 2023 by the Ministry of Electronics and Information Technology, was a long-awaited step. However, digital rights groups such as the Internet Freedom Foundation (IFF) and Access Now have raised concerns that the law grants wide exemptions to the government, especially under terms like “public order,” without sufficient independent oversight or enforcement mechanisms. In contrast, laws like the General Data Protection Regulation (GDPR) in the European Union require clear consent, transparency, and accountability when handling personal data.

Surveillance is not limited to the government. Many private apps, especially in sectors like finance, shopping, and social media, collect large amounts of user data. Companies use this data to personalize ads, recommend products, or influence user behavior. Harvard scholar Shoshana Zuboff calls this model “surveillance capitalism,” where personal data is treated as a commercial asset. In India, where smartphone use is rising and digital literacy remains uneven, many people may not fully understand what permissions they are giving or how their data is being used. 

This environment slowly changes how people behave. Some students may avoid posting political opinions. Others may stay silent in group chats, fearing their messages could be misinterpreted. These are not always the result of direct censorship—they often come from an internal sense of caution. Over time, this can limit free expression and weaken democratic participation.

Surveillance doesn’t always arrive loudly; more often, it enters silently—slipping into everyday infrastructure until it becomes almost invisible. Its consequences, however, are far from silent. During the 2019 CAA-NRC protests, CCTV surveillance was deployed heavily in cities like Lucknow. Law enforcement agencies used this footage to identify and detain individuals allegedly involved in acts of violence—some of whom were later proven innocent. 

In 2023, a protestor in Tamil Nadu was tracked down days after participating in a peaceful demonstration, using interlinked footage shared between surveillance units across different states.The expansion of such tools has been swift. A 2022 Surfshark report noted that India ranked second globally for internet shutdowns. Facial recognition technology has been deployed in over 124 railway stations and 30 airports across the country, often with little to no public awareness or consent. These systems not only monitor movement but create digital trails that can be archived, cross-referenced, and interpreted in ways that shape perceptions of innocence or guilt.

The implications are serious. Surveillance is no longer about safety alone—it is about control. When people begin to anticipate being watched, they also begin to change how they speak, act, and express themselves. Political conversations are avoided. Social media activity is filtered. Group chats grow quieter. Even jokes become risky. The presence of surveillance—even without direct coercion—produces a chilling effect. It fences in curiosity, mutes dissent, and creates a culture where silence feels safer than expression. Over time, this invisible pressure alters the fabric of democracy itself. We are not just being watched; we are learning to watch ourselves, shrink ourselves, and erase parts of who we are to stay within the boundaries of what feels “acceptable.”

This is not to say that all surveillance is inherently bad. It can support law enforcement, help in emergencies, and improve service delivery. But problems arise when surveillance becomes widespread, unchecked, and normalized—when accountability is absent and legal frameworks are vague. Whether it is government-controlled biometric databases or tech companies mining personal data for profit, these systems influence what we do, how we speak, and what we believe is safe to express. And while we certainly need better laws, transparency, and awareness, the bigger truth remains: we are already living under surveillance. The question now is not whether surveillance will grow—it already has—but whether we will recognize its reach before it quietly reshapes who we are and how free we feel.

Author is a postgraduate student from the Department of Political Science, University of Kashmir

Nestled in the majestic Amreshwari mountains of Pahalgam, the sacred Amarnath Cave holds the 51st position among the Shakti Peethas of the Indian subcontinent. It is renowned worldwide as one of the most significant pilgrimage destinations, especially for devotees of Lord Shiva.

Surrounded by Himalayan glaciers and towering mountains, this vast cave is awe-inspiring. Its entrance is about 40 yards wide, with a ceiling rising to 78 feet, and it extends nearly 80 feet deep into the mountain, giving it a timeless, historical presence.

During the months of June and July, water droplets drip from the cave’s ceiling. These drops gradually freeze on the cave floor, slowly forming a natural ice stalagmite, revered as the Shiva Lingam. This formation is considered a symbolic manifestation of Lord Shiva, and it is believed to wax and wane with the phases of the moon.

As the lingam forms completely, millions of devotees flock to the cave for darshan (divine sight). According to Hindu belief, the Shiva Lingam begins to melt slowly from mid-August until it eventually disappears.

Though many know about the lingam, few are familiar with the deeper historical and mythological context of this sacred cave.

The Amarnath Cave is located in the Pahalgam region of Anantnag district—a place often described as a land of dreams. Every traveler to Kashmir ensures a visit to Pahalgam, for it marks the beginning of the Amarnath Yatra, the spiritual journey toward this divine site. Surrounded by snow-clad mountains and nourished by ancient glaciers, the journey to the cave is arduous, yet the spiritual pull brings pilgrims from across India and beyond.

The Lingam, made of ice, forms naturally and is considered the physical representation of Shiva’s divine energy. Alongside the main lingam, ice formations symbolizing Goddess Parvati and Lord Ganesha also appear. This phenomenon adds to the cave’s spiritual significance.

According to Hindu mythology, this is the very place where Lord Shiva revealed the secret of immortality (Amar Katha) to Goddess Parvati. The legend says that Parvati once asked Shiva to explain the mystery of eternity. Shiva, after long hesitation, agreed—but only on the condition that no other being would hear it. To ensure absolute secrecy, he chose this remote cave, believing no mortal could reach it.

During their journey to the cave, Shiva discarded all his worldly symbols at various locations:

At Nandini, he left behind his bull (Nandi).

At Chandanwadi, he removed the moon from his hair.

At Sheshnag, he let go of the snake around his neck.

At Panchatarani, he abandoned the five essential elements (earth, water, fire, air, and sky).

Even Lord Ganesha was left behind at Mahaguna Top.

Only then did Shiva and Parvati proceed to the cave.

It is believed that before revealing the secret, Shiva created Kalagni, a destructive fire, to burn away any hidden listeners. However, beneath his seat, two pigeon eggs remained. These pigeons later hatched and became immortal after hearing the divine secret. To this day, some pilgrims claim to have witnessed the mystical pair of pigeons flying near the cave.

Thus, Amarnath is not just a site of spiritual reverence but also a location of divine revelation. Even if the ice lingam didn’t form, the cave would still be considered a sacred place due to the mythological events associated with it.

The pilgrimage route passes through all the significant places where Shiva stopped, each now a holy site:

Pahalgam, Chandanwadi, Sheshnag, 

Mahaguna Top,  Panchatarani

These places are now integral parts of the yatra.

It is said that the Amarnath Cave has existed for over 5,000 years. Ancient texts like those of Kalhana credit the creation of Kashmir to Rishi Kashyap, who drained a large lake to form the valley.

Another fascinating story tells of a Muslim shepherd named Buta Malik, who is believed to have rediscovered the cave. According to legend, he was given a bag of coal by a wandering sage. When he reached home, the coal had turned into gold. In search of the sage, he returned to the spot, but instead found the cave. Since then, his family reportedly remained caretakers of the site, until the Shri Amarnath Shrine Board took over in the year 2000.