THE QUIET MENACE OF FAKE ONLINE MARKETING

                                                                              

                                                                      (AI-created image)

THE QUIET MENACE OF FAKE ONLINE MARKETING

In the rapidly expanding digital marketplace, convenience has become a vulnerability. Among the most troubling developments is the rise of fraudulent online marketing practices, which increasingly prey upon trust, particularly that of the elderly and the medically vulnerable. A recent incident serves as a telling example. An elderly relative of this author was persuaded, through an online platform, to purchase a so-called “neuropathic foot pain cream” for a considerable sum. The product boldly claimed to deliver a cure within a week: an assertion that, to any medically informed observer, is immediately suspect. Upon closer inspection, the cream appeared to be nothing more than petroleum jelly, artificially scented and coloured. More alarmingly, the packaging lacked even the most basic regulatory information: no manufacturer’s name, no list of ingredients, no safety warnings, and no contact details.

Such omissions are not merely careless; they are indicative of deliberate evasion. In legitimate pharmaceutical or cosmetic products, these details are mandatory, serving as safeguards for consumer health and accountability. Their absence transforms a dubious product into a potentially dangerous one. The implications extend beyond financial loss. The use of unverified substances may lead to skin irritation or allergic reactions. More critically, reliance on such products can delay proper medical treatment, allowing underlying conditions to worsen. In cases involving chronic pain or nerve disorders, this delay can have lasting consequences. What makes these schemes particularly insidious is their method of persuasion. They often employ exaggerated claims, fabricated testimonials, and a false sense of urgency; “limited time offers” or “miracle cures”, designed to override scepticism. For individuals less familiar with digital literacy, these tactics can be remarkably effective. Addressing this issue requires both vigilance and education. Consumers must be encouraged to question extraordinary claims and to verify the legitimacy of products before purchase. Equally important is the role of regulatory authorities and online platforms in identifying and removing such fraudulent listings.

In earlier decades, the image of an itinerant vendor laying out questionable remedies on a roadside cloth was a familiar one across South Asia. These sellers, often persuasive and theatrical, would promise miraculous cures for ailments ranging from hair loss to chronic illness. Their trade thrived on spectacle, urgency, and the absence of scrutiny. While their reach was limited to passers-by, the risks they posed, financial exploitation and potential health harm, were real.

Today, that very model has undergone a digital transformation. The footpath has shifted to the infinite scroll of social media platforms, where influence, virality, and algorithmic reach have replaced physical presence. What was once confined to a street corner now operates across borders, languages, and time zones, creating a marketplace that is vast, unregulated, and often opaque.

Social media has become the modern footpath for sellers of dubious products. Just as the traditional Afghan vendor once laid out “cute medicines” on a cloth by the roadside, today’s digital hawkers display miracle cures in Instagram reels. The footpath had no regulator, no license check, and no guarantee of purity. Social media platforms, despite their community guidelines, operate with similar lawlessness regarding fake product marketing. The scale, however, is incomparably larger. A footpath seller could cheat a few dozen people a day. A viral post can deceive millions in hours. Major Drawbacks of Uncontrolled Fake Product Marketing on Social Media*

The Scale and Mechanics of Digital Deception

1. Scale of Deception: A single viral post can mislead millions, unlike a footpath vendor limited to a few dozen.

2. Zero Entry Barrier: Anyone can launch a “brand” with a phone, no license, no verification.

3. Anonymity of Sellers: Accounts are deleted or renamed overnight, removing accountability.

4. Algorithmic Amplification: Engagement rewards sensational claims rather than truth.

5. Targeted Exploitation: Ads use user data to push fake health cures to the vulnerable.

6. Fake Social Proofs: Paid comments, bots, and AI reviews drown out real victims.

7. Cross-border Evasion: Sellers operate from abroad, escaping local jurisdiction.

8. Deepfake Endorsements: AI doctors and celebrities give false credibility.

9. No physical Inspection: Buyers cannot see, smell, or test products before paying.

10. COD Abuse: Cash-on-delivery mimics footpath sales: pay first, discover fraud later.

Consequences for Consumers and the Marketplace

11. Language loopholes: Scams in regional dialects bypass English-trained moderation.

12. Regulatory Lag: Takedowns happen after money is made and accounts abandoned.

13. Health Hazards: Untested supplements, steroids, and skin products cause real harm.

14. Financial Loss: Repeated small scams drain low-income households.

15. Undermining Trust: Genuine small businesses lose credibility in a flooded market.

16. Private Group Sales: WhatsApp and Telegram create closed, unmoderated bazaars.

17. Urgency Tactics: “Limited stock” and “offer ends tonight” force impulse buys.

18. Weak Deterrence*:: Rare penalties mean high profit, low risk for scammers.

19. Victim Silence: Shame and complex reporting stop complaints.

20. 24/7 Exposure: Unlike a street stall, the digital footpath never closes.

The implications of these practices extend far beyond isolated instances of fraud. Consumers are exposed not only to financial exploitation but also to significant health risks, particularly when unverified products claim medicinal or therapeutic benefits. At the same time, legitimate businesses suffer reputational damage in an ecosystem where trust is steadily eroded.

Towards a Framework of Accountability and Trust

I would strongly suggest government intervention, like a mandatory' Product Certification' before social media marketing. It could also be a Digital Product Authentication Number (DPAN) issued by FSSAI, CDSCO, or BIS after quality, safety, and claims verification. The government must advise Meta, YouTube, TikTok, and others to block health, wellness, and finance ads without a valid DPAN embedded in the ad metadata. The authorities must link every commercial social media page to Aadhaar or GST with physical address verification before ad tools are enabled. Any product claiming to treat, cure, or enhance must pass an expedited claims-review board. No DPAN, no post. Authorities must enable buyers to scan a QR or click a link on every ad to view the certificate, ingredients, manufacturer, and complaint history. Platforms must face fines for untagged fake product ads that runs >24 hours after reporting. Authorities must reward users who report uncertified products that lead to takedowns, paid from penalties collected.

IT Ministry, Health Ministry, and Consumer Affairs jointly run a real-time monitoring cell with API access to ad libraries. We must also empower state cyber cells to freeze COD accounts and payment gateways tied to uncertified sellers. The government must run ads in regional languages explaining DPAN and how to check it, making certification a consumer habit.

These measures, if implemented effectively, would not only deter fraudulent actors but also create a culture of accountability and transparency. By ensuring that every marketed product carries verifiable credentials, the digital marketplace can begin to restore consumer confidence.

 Conclusion

This is the need of the hour to regulate marketing on Social media.

The evolution from footpath trading to digital selling need not be a descent into unchecked exploitation. With timely intervention, thoughtful regulation, and informed consumer participation, it is possible to transform this chaotic landscape into a trustworthy and equitable marketplace. The objective is not to stifle innovation, but to ensure that progress is accompanied by responsibility, safeguarding both public health and consumer trust in an increasingly digital age.

 

( Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

ARTIST MASOOD HUSSAIN PAINTS A SLOKA (16.21) OF BHAGWAD GITA IN HIS LALLESHWARI SERIES

“Maarukh maar  buth kaam kroodh lobh

Na’ta kaan barith maarnai paan

Manaai khyan dikh swovitsaar sham

Vishay teuhund kya  kyooth dur zaan’…(Lalleshwari )

 (Subdue lust, anger, and avarice;

Those murderous fiends within;

For if left unchecked, they undo thee.

They yield not to force;

But starve them with restraint

And the purity of thought;

And they shall perish of themselves.)

 The above Vaakh of Lalleshwari is inscribed at the top centre of this painting in Nastaliq. The Vaakh defines the painting.  This Lal Vaakh may be read as a profound echo of the inward discipline taught in the Bhagavad Gita (Sloka 16.21), and the non-dual insight of Kashmir Shaivism, wherein the true battle is not waged in the outer world but within the field of consciousness itself. Lust, anger, and greed are not merely moral failings but expressions of ignorance that bind the self to the lower forces of nature, as the Gita teaches through its doctrine of the three fundamental qualities. The counsel to “slay” these, not by force but by starvation, accords with the Upanishadic insistence on self-knowledge and restraint, in which the senses are withdrawn, and the inner Self stands revealed in its purity. Likewise, in the Gita, Sri Krishna exhorts Arjuna to master desire not through suppression alone but through disciplined detachment and sustained practice. In Kashmir Shaiva thought, these passions are understood as contracted forms of universal consciousness, and their transcendence lies not in destruction but in their reabsorption into higher awareness through recognition of one’s true nature. Thus, the “starving” of these inner forces signifies the withdrawal of attention from sense-objects, depriving them of the energy that sustains their hold. When the mind is instead nourished by clarity, restraint, and inward awareness, the limited ego gradually dissolves, and the innate, luminous Self shines forth unobstructed. In this light, the Vaakh does not advocate violence against the self, but a subtle transformation of consciousness, where the lower tendencies are neither indulged nor crudely suppressed, but gently transcended. It is a call to inward mastery, where true sovereignty arises through understanding, and liberation dawns as the natural fading away of ignorance.

 MY INTERPRETATION OF THE PAINTING 

This painting may be read as a profound visual meditation aligned with the inward discipline of the Bhagavad Gita, the Upanishads, and the non-dual insight of Kashmir Shaivism, while embodying the Vaakh of Lal Ded: at its centre, the abstracted form of a being in padmāsana emerges not as a literal figure but as a field of consciousness, with the deep blue orb suggesting the luminous Self, encased within a red, almost visceral matrix of embodied existence; around it, serpents rendered in vivid turquoise and patterned darkness coil as symbols of lust, anger, and greed, not violently confronted but subtly marginalised, visually “starved” in accordance with the teaching that these inner forces perish when deprived of attention and sustained by restraint and purity of thought ; echoing Bhagwad Gita’s  verse (16.21), “trividhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ, kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet” (“there are three gates leading to the ruin of the self—lust, anger, and greed; therefore one should abandon all three”); the intense interplay of colour—expansive blues of consciousness, fiery reds of desire and transformative energy, and electric turquoise of restless impulse—creates a distinctly Tantric resonance, where nothing is denied but everything is transmuted, and thus the painting becomes a contemplative space in which lower tendencies are neither suppressed nor indulged, but gradually dissolved into higher awareness, revealing the innate, radiant stillness of the Self. The artist masterfully transforms inner philosophy into a vivid, meditative vision where colour, form, and symbolism breathe the living wisdom of the Bhagavad Gita and the mystical insight of Lal Ded.

(Avtar Mota)

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

AGNISHEKHAR'S PLAY , " MEIN ROOPBHAWANI "

                                                                              

A Luminous Portrait of Spiritualism, Mysticism, and Resistance: Agnishekhar’s  Play  ‘Mein Roopbhawani’

The figure of Roopbhawani, reverentially remembered as Alakheshwari, occupies a distinguished yet comparatively underexplored position within the vast continuum of Kashmiri spiritual and literary tradition. Born into an erudite Kashmiri Pandit family, she was the daughter of Madhav Joo Dhar, a scholar steeped in the philosophical depths of Kashmir Shaivism. Her upbringing unfolded within an intellectually vibrant and spiritually disciplined milieu that enabled her early engagement with scriptural learning, contemplative practice, and esoteric metaphysics. This environment did not merely nurture her innate spiritual proclivity but firmly situated her within the lineage of Kashmir’s profound mystical inquiry.

The precise year of her birth remains a matter of scholarly debate. While many historians identify it as Vikram Samvat 1681 (c. 1625 CE), devotional traditions uphold 1621 CE, a date commemorated during her quadricentenary in 2021 through wide-ranging cultural and religious observances. Regardless of chronological ambiguity, Roopbhawani’s significance remains indisputable: she stands as the most prominent woman mystic-poet after Lalleshwari, inheriting and extending the Vaakhs tradition with philosophical intensity and linguistic distinctiveness. Her lifetime coincided with a period of considerable socio-political turbulence in Kashmir. Under the Mughal Empire, particularly during the reign of Aurangzeb, the region was administered by Subedars / Governors whose policies often strained the cultural and religious fabric of society. Figures such as Iftikhar Khan became associated with coercive measures, including religious persecution and attempts at forced conversion. Although exceptions such as Ali Mardan Khan existed, the broader historical climate was one of anxiety and disruption. It is within this fraught context that Roopbhawani’s spiritual presence acquires heightened historical and ethical significance.

 

Spiritual Authority as Cultural Resistance

Roopbhawani’s legacy cannot be confined to the domain of private mysticism. While her Vaakhs articulate an intensely introspective journey towards self-realisation and non-dual awareness, her life simultaneously embodies a form of subtle yet powerful resistance. She did not engage in overt political defiance; instead, she cultivated inner awakening as a source of moral strength for a community under duress. Her influence, though quiet, proved transformative, instilling resilience, sustaining faith, and preserving the metaphysical foundations of Kashmiri identity.Many scholars associates her with the spiritual inspiration behind Kripa Ram Datt’s historic journey to Guru Tegh Bahadur, thereby situating her within a broader network of resistance to religious oppression. This connection expands her significance beyond regional devotion, placing her within a pan-Indian narrative of ethical courage and spiritual solidarity.

Agnishekhar’s Dramatic Vision

Agnishekhar has recently authored a historical play titled Mein Roopbhawani, a work that is certain to evoke profound interest among connoisseurs of history and culture, particularly those devoted to the study of Kashmir. Its significance is especially pronounced in the context of the period following the advent of Islam in the Valley, offering a nuanced and evocative exploration of a transformative epoch in Kashmiri civilisation. It is this layered historical, spiritual, and cultural inheritance that Agnishekhar seeks to recover and reinterpret in his play ‘Mein Roopbhawani’. The play is not a conventional biographical drama; rather, it constitutes a rigorous intellectual and artistic intervention into historiography, spiritual epistemology, and cultural memory. By foregrounding a marginalised yet profoundly influential figure, Agnishekhar reclaims a suppressed lineage while simultaneously expanding the possibilities of modern Indian theatre. The dramaturgical structure of the play is strikingly non-linear and philosophically charged. From the very outset, the playwright dismantles the boundaries between the material and the metaphysical. The opening scene, centred on Roopbhawani’s presumed death, presents a group of followers embroiled in a dispute over her religious identity and funeral rites. This conflict exposes deeply entrenched sectarian anxieties. Yet the scene is immediately destabilised by a paradox: Roopbhawani appears alive to her disciple Nandram even as her physical body is absent. The empty bier, bearing only flowers and locks of hair, becomes a powerful theatrical metaphor for transcendence. This moment encapsulates the central philosophical premise of the play: that spiritual reality cannot be contained within material or doctrinal frameworks. Roopbhawani is not merely absent; she is ontologically ungraspable, existing beyond the binaries that seek to define her.

The Sutradhar as Philosophical Mediator

The use of Nandram and Leelavati as Sutradharas is central to Agnishekhar’s dramaturgy. Traditionally a narrative device, the Sutradhar here is transformed into a reflective and interpretative medium. These characters do not simply recount events; they interrogate them, bridging temporal, philosophical, and emotional registers. Through their dialogue, the audience is invited into an active process of interpretation rather than passive reception. Nandram, in particular, emerges as a deeply compelling figure. His bewilderment at the paradox of Roopbhawani’s death and presence mirrors the audience’s own struggle to comprehend the nature of spiritual reality. His journey from confusion to insight functions as a structural and philosophical anchor for the play.

Gender, Suffering, and Transcendence

One of the most powerful aspects of the play lies in its portrayal of Roopbhawani’s early life within the domestic sphere. Her marriage is depicted not as a site of fulfilment but of emotional deprivation, humiliation, and patriarchal constraint. The hostility of her mother-in-law and the passivity of her husband create an atmosphere of sustained suffering. Yet Agnishekhar resists reducing her to a victim. Instead, he presents suffering as a crucible for spiritual transformation. Roopbhawani’s response is neither rebellion nor resignation but transcendence. Her eventual renunciation is portrayed as a conscious and disciplined movement towards ontological clarity. In this, the play avoids both sentimental idealisation and reductive social realism, achieving a nuanced balance between psychological depth and philosophical insight.

Vaakhs as Dramatic and Epistemic Core

The integration of Roopbhawani’s vakhs into the dramatic structure is one of the play’s most remarkable achievements. These utterances; dense with metaphysical meaning,are not merely decorative insertions. They function as moments of revelation, articulating the philosophical core of the narrative. Rooted in Kashmir Shaivism, the Vaakhs express a non-dual vision in which the self dissolves into the universal. Their language; often complex and Sanskritised, reflects an intellectual depth that distinguishes Roopbhawani from more accessible mystic poets. Agnishekhar incorporates them with precision, allowing their philosophical resonance to emerge organically within the dramatic flow.

Interconnected Histories and Ethical Trajectories

The play’s historical dimension is enriched by the inclusion of figures such as Kripa Ram Datt, Shah Sadiq Qalandar, and Ali Mardan Khan. Each of these characters serves a distinct yet interconnected function within the narrative. Kripa Ram Datt represents the ethical extension of Roopbhawani’s influence. His journey to Guru Tegh Bahadur and his later association with Sikh resistance, culminating in martyrdom connected to the Battle of Chamkaur, illustrate how spiritual conviction can translate into historical action. Through him, the play forges a vital link between Kashmiri Pandit and Sikh histories, expanding its philosophical horizon. Shah Sadiq Qalandar’s presence underscores the permeability of mystical traditions. His reverence for Roopbhawani affirms her status as a spiritual authority transcending religious boundaries. This interfaith recognition challenges rigid doctrinal divisions and reinforces the play’s emphasis on spiritual universality. The encounter with Ali Mardan Khan constitutes one of the play’s most symbolically potent episodes. Positioned initially as an agent of imperial power, he is rendered silent before Roopbhawani’s spiritual radiance. His response, marked by humility and reverence, subverts the hierarchy of power, suggesting that true authority resides not in political dominance but in spiritual illumination.

Mysticism Beyond Sectarian Boundaries

Agnishekhar’s treatment of interreligious dynamics is notably nuanced. The opening dispute over Roopbhawani’s funeral rites becomes deeply ironic in light of her transcendent identity. The play exposes the limitations of sectarian categorisation while affirming the universality of mystical insight. Roopbhawani’s teachings resonate across Hindu and Muslim communities alike, reflecting a syncretic spiritual ethos historically characteristic of Kashmir. In a contemporary context marked by polarisation, this dimension of the play acquires particular urgency, offering a vision of coexistence grounded in shared metaphysical understanding.

The Dialectic of Presence and Absence

Structurally, the play is organised around a sustained dialectic between the visible and the invisible, the material and the transcendent. This dialectic culminates in the final sequence, where Roopbhawani’s disappearance, leaving behind only flowers, serves as both a symbolic resolution and a philosophical provocation. The emphasis here is not on miracle as a spectacle but on the inadequacy of materialist frameworks for comprehending spiritual reality. The empty bier becomes a recurring metaphor, challenging the audience to reconsider the nature of existence itself.

Theatre as Philosophical Inquiry

One of the most significant achievements of ‘Mein Roopbhawani’ lies in its redefinition of theatre as a site of philosophical inquiry. The play does not offer easy answers; instead, it demands intellectual engagement. Its discursiveness, while posing challenges for conventional staging, also opens up possibilities for innovative theatrical interpretation.The concluding movement, mediated through the Sutradhars, shifts from representation to reflection. The audience is urged to move beyond passive reverence towards active inquiry. This insistence on critical engagement constitutes a powerful intervention, aligning the play with a tradition of didactic theatre that privileges thought over spectacle.

Conclusion  A Work of Enduring Significance

In its entirety, ‘Mein Roopbhawani’ stands as a major contribution to contemporary Indian drama and to the broader discourse on culture, spirituality, and history. Agnishekhar emerges as a playwright of exceptional intellectual seriousness, committed to complexity and resistant to simplification.

Roopbhawani is presented not merely as a historical figure but as an enduring presence, intellectual, spiritual, and ethical. Through interconnected narratives of mysticism, resistance, and cultural memory, the play constructs a richly layered world that speaks powerfully to both past and present. In recovering her voice, the play does more than reconstruct history; it reopens fundamental questions concerning identity, faith, suffering, and transcendence in a fractured world. It is, ultimately, an act of cultural remembrance and philosophical renewal. This is a work that demands to be staged widely, across India and beyond, so that audiences may engage with the luminous, challenging, and deeply transformative persona of Roopbhawani. The play foregrounds and consolidates a historically attested relationship between the Kashmiri Pandit community and the Sikh Gurus, tracing its provenance to the visit of Guru Nanak Dev to Mattan in Kashmir. It further advances the proposition that this connection constitutes a sustained and consequential association, one underpinned by rigorous intellectual exchange, a profound sense of ethical solidarity, and a shared and abiding commitment to the preservation of religious liberty

 

( Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

ARTIST MASOOD HUSSAIN PAINTS A POPULAR VAAKH OF LALLESHWARI ON CANVAS

                                                                                 

ARTIST MASOOD HUSSAIN PAINTS A POPULAR VAAKH OF LALLESHWARI ON CANVAS

“Aessi aess tai aessi aassav

Aessi daur kaer pata-vath

Shivas sori na zyon ta marun

Ravas sori na ata-gath”

(We have been in the past,

In future, we shall also be.

Throughout the ages, we have been coming and going.

Forever the sun rises and sets.

Forever Shiva creates and dissolves and creates again.)

This Lal Vaakh of Lalleshwari, painted by artist Masood Hussain, when viewed through the lens of Kashmir Shaivism and Tantra, expresses the profound insight that all existence is a cyclical manifestation of the one universal consciousness, Shiva. The repeated coming and going across ages reflects not merely rebirth, but the dynamic pulsation (Spanda) of reality itself, wherein Shiva continuously projects and withdraws the universe within His own being. The rising and setting of the sun symbolises the apparent flow of time, whilst pointing to the unchanging witness consciousness that underlies it. In this view, creation and dissolution are not opposing events but simultaneous aspects of Shiva’s eternal activity, and liberation lies not in escaping this cycle but in recognising one’s identity with the very consciousness that manifests it.

MY INTERPRETATION OF THE UPLOADED PAINTING

This painting by Masood Hussain offers a compact yet philosophically dense visual interpretation of a Vaakh by Lal Ded within the metaphysical horizon of Kashmir Shaivism, wherein the cycle of creation, dissolution, and recurrence is rendered through an interplay of form, colour, and symbol. The parchment-like ground, scarred and inscribed, evokes a temporal continuum marked by rupture yet sustained by an underlying unity. At the same time, the chromatic movement from deep blues (the unmanifest) through verdant greens (embodied existence) to incandescent reds and yellows (Shakti as dynamic energy) articulates a processual ontology rather than a static image. The subtly embedded Shivlinga functions as an axial centre of Spanda (cosmic vibration), suggesting not merely origin but perpetual regeneration, in keeping with the Vaakh’s assertion of endless becoming. The flowing, almost serpentine central band may be read in Tantric terms as the continuum of life-force, mediating between the unmanifest and manifest realms. At the same time, the marginalised yet attentive profile of Lal Ded situates the human subject as both participant in and witness to this eternal rhythm. In its totality, the composition enacts rather than describes the doctrine that “we have been… we shall be”, presenting existence as an unceasing oscillation in which, as the Vaakh affirms, Shiva eternally creates, dissolves, and creates again.

(Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

ARTIST MASOOD HUSSAIN IS DOING A SERIES ON LALLESHWARI OR LAL-DED ..

                                                                                 

ARTIST MASOOD HUSSAIN IS DOING A SERIES ON LALLESHWARI OR LAL-DED ..

In his recent body of work, Masood Hussain turns to the evocative medium of Pashmina to depict Lal Ded, reimagining her as both a spiritual presence and an embodied cultural memory. By rendering her upon this intimate, wearable fabric, he draws the mystic into the sphere of lived experience, transforming her from a distant poetic voice into a tactile and immediate encounter. Hussain is producing a series of remarkable paintings inspired by the Vaakhs of Lal Ded, employing a vibrant palette that articulates the depth of her Tantric consciousness and the philosophical nuance of Shaiva-darshana. He further elevates this vision by presenting her as a Shiva yogini, underscoring her grounding in Kashmir’s Shaivism and the rigours of Tantra -sadhana. Simultaneously, his use of Nastaliq script extends her accessibility to audiences beyond the Devanagari-reading tradition, while delicately bridging cultural sensibilities.

MY COMMENTARY ON THIS PAINTING

This evocative work by Masood Hussain presents a deeply layered visual meditation on Lal Ded, revered as Lalleshwari, the Shiva Yogini, capturing not merely her image but the inner cartography of her Tantric realisation within the framework of Kashmir Shaivism. The fragmented, almost torn surface of the painting immediately suggests the dissolution of ego and the breaking of conditioned identity, a necessary rupture along the path of Sadhana. Along the lower plane, Lal Ded appears in seven sequential forms, each seated in meditative stillness before rising flames, representing the seven stages of Tantra-sadhana,each fire symbolising Tapas ( fire used for spiritual austerity/purification /penance ), the fierce inner heat of purification through which the seeker is gradually refined. Above each form, luminous halos interwoven with intricate Tantric geometry and mandalas signify ascending states of consciousness, mapping her journey from embodied awareness to subtle, cosmic realisation. The artist’s use of colour is particularly striking and deeply symbolic: the progression across the composition moves through a spectrum of reds, oranges, yellows, greens, blues and violets, subtly evoking the ascent through inner energy centres, while the intense reds and fiery oranges at the base convey both destruction and renewal through spiritual heat. Cooler tones—blues and deep indigos—suggest inward stillness and expanded awareness, while the interplay of contrasting hues creates a dynamic tension between turbulence and harmony, mirroring the process of awakening itself. The upper abstract expanse, rendered in bold, almost explosive strokes of colour, further intensifies this effect, suggesting the uncontainable nature of liberated consciousness beyond form. This visual narrative finds its poetic and philosophical anchor in the Vaakh inscribed below in Nastaliq script:

“Onkar yeli layi anum,
Vuhi korum panun paan,
Shai vot traavith sath maarg rotum,
Teli Lall ba vaatchis prakaash-sthaan.”

“I set my mortal frame aflame with the fire of devotion,
When I mastered the mystic syllable Om;
Abandoning the sixfold paths of the mind,
I journeyed alone into the seventh,
The hidden way; only there,
In that luminous sanctum, did I, Lallā,
Behold the radiant abode of Light.”

This verse becomes the interpretive key to the entire composition, the fire below is the very fire she invokes, the seven figures mirror her passage beyond the “sixfold paths” into the hidden seventh, and the radiant geometries above echo the Prakaash Sthaan, the abode of light, not as a physical destination but as awakened consciousness itself. Through the use of Nastaliq script, Hussain both connects diverse cultural and spiritual lineages and brings Lall Ded closer to those outside the Devanagari-reading tradition. Ultimately, this is not a static portrait but a living spiritual diagram, a visual exegesis of Lal Ded’s realisation, where fire, form, geometry, colour and word converge to express the timeless journey from the self to the infinite light of Shiva.

(Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

TANTRIC WISDOM IN THE VAAKHS OF LALLESHWARI

                                                                            

                         (Bharatanatyam dancer Rama Vaidyanathan performs on the Vaakhs of Lalleshwari )

TANTRIC WISDOM IN THE VAAKHS OF LALLESHWARI

 The mystical utterances of Lalleshwari or Lal-Ded occupy a singular and luminous place within the spiritual consciousness of Kashmir. Her Vaakhs are not merely poetic expressions but revelations of lived truth; distillations of direct realisation that arise from the deepest strata of awareness. Rooted in the non-dual vision of Kashmir Shaivism, they transcend the boundaries of doctrine and ritual, articulating instead an uncompromising path of inner awakening. In Lalleshwari or Lal-Ded, Tantra ceases to be a system to be followed and becomes an experience to be embodied.

 Within the intricate metaphysical architecture of the Shaiva Tantras, numbers such as five, ten, and eleven are not incidental—they are charged with profound symbolic significance. They function as luminous condensations of knowledge, mapping the descent of the Absolute into manifestation and the ascent of the seeker towards recognition. Five signifies the primordial powers (śaktis) of Śiva—cit (pure consciousness), ānanda (bliss), icchā (will), jñāna (knowledge), and kriyā (action)—through which the One becomes the many without ever relinquishing its unity. Ten gestures towards the disciplined modalities of practice, the structured pathways of ritual, mantra, and meditation through which consciousness is refined. Eleven expands this schema into a more comprehensive spiritual topology, encompassing initiation, vision, sacred alignment, and the integration of insight into lived experience.

 Yet, in the Vaakhs of Lalleshwari or Lal-Ded, this elaborate architecture is neither expounded nor denied—it is surpassed. With a disarming simplicity, she exposes the subtle peril inherent even in the most refined spiritual systems: the fragmentation of what is essentially whole. When these symbolic principles are grasped merely as intellectual categories, they cease to illuminate and begin instead to obscure. What was meant to guide becomes that which divides. She expresses this with characteristic brevity and force:

 

“Kyah kara paantchan dahan ta kaahan

Vakṣhun yath lejji yim karith gaei

Saari samahan yeith razi lamahan

Adha kyaazi raavihe kahan gaav.”

 (Alas! The five, the ten, and the eleven

scraped the vessel and drifted away.

Had they but gathered and drawn the rope as one,

nothing would have fallen into disarray or been lost.)

 The imagery is deceptively simple yet philosophically exacting. The “scraping of the vessel” signifies an engagement with externals: the manipulation of forms, classifications, and techniques—while the essence, the living content of realisation, escapes unnoticed. The failure lies not in the categories themselves, but in their disjunction. Fragmented knowledge cannot yield wholeness; divided means cannot lead to indivisible truth.

 In this light, Lalleshwari or Lal-Ded’s insight is not anti-Tantric; it is the very culmination of Tantric wisdom. The ultimate aim of Tantra is not the perfection of method, but the dissolution of all separation in the fire of awareness. The scattered “five, ten, and eleven” must be gathered—not as a system to be mastered, but as a recognition that all multiplicity arises from, and resolves into, the same undivided Self. This consummation of insight finds even more direct expression in another of her Vaakhs:

 “Onkar yeli layi anum,

Vuhi korum panun paan,

Sheh vot traavith sath maarg rotum

Teli Lall ba vaatchis prakaash-sthaan.”

 (I set my mortal frame aflame with the fire of devotion

When I mastered the mystic syllable, Om.

Abandoning the sixfold paths of the mind,

I journeyed alone into the seventh, the hidden way.

Only there, in that luminous sanctum,

did I, Lallā, behold the radiant abode of Light.)

 Here, Tantra is revealed in its most uncompromising form, not as ritual performance, but as inner combustion. The invocation of Om is not a recitation but an ignition: consciousness turning upon itself, consuming every trace of separateness. The body becomes the altar, awareness the flame, and the ego the offering. Her abandonment of the “six paths” signifies a radical withdrawal from all conditioned modes of perception, from the entire structure of dualistic cognition. The “seventh path” is not another method; it is the transcendence of all methods. It is the entry into that which lies beyond mind, beyond differentiation; pure, self-luminous awareness. The “abode of light” she beholds is not elsewhere; it is the recognition that the seeker has always been that light. I quote another popular Vaakh:

 “Mata rupi soyi paai diye

Bharuya rupi kari vilas vesh

Soyi maaya rupi zeevas haray

Shiv chhuyi krooth tai zchain vopdeesh”

 

“As a mother, she nourishes the infant at her breast;

As a wife, she moves in the delicate play of love;

As Māyā, she beguiles and leads the soul astray—

Śiva is no easy attainment; take heed, and awaken.”

 This Vaakh, interpreted through the combined prism of Kashmir Shaivism and Tantric praxis, articulates a non-dual ontology wherein Shiva manifests as both the source of experiential plenitude (bhoga)—nourishing as mother and delighting as consort—and as the agent of self-concealment through Māyā, understood as a dynamic modality of Śakti. In Tantric terms, this polarity is not contradictory but constitutive, since Śakti’s power both projects multiplicity and veils the intrinsic swātantrya (absolute freedom) of consciousness, thereby generating the finite subject (māyā-pramātṛ), whose bondage (bandha) is itself a functional expression of divine autonomy, while simultaneously providing, through embodied experience, sensory engagement, and ritual internalisation, the very means of reversal whereby the practitioner reclaims sovereignty via recognition (pratyabhijñā) that all affect, cognition, and embodiment are already saturated with the presence of Śiva.

Thus, Lalleshwari or Lal-Ded does not reject the Tantric tradition; she fulfils it. Where the Tantras provide structure, she reveals essence. Where they enumerate, she unifies. Where they instruct, she embodies. The elaborate schemata of Tantra, its categories, correspondences, and ritual elaborations—are not denied but rendered provisional: scaffolding that must ultimately be relinquished once the edifice of realisation stands complete.

It may also be observed that the subtle message of the Tantric Āgamas has, over time, often been obscured, veiled beneath layers of formalism, interpretation, and accretion. In such conditions, the means risk eclipsing the end, and the living current of experience is replaced by adherence to structure. Lalleshwari or Lal-Ded’s Vaakhs cut through this obscuration with uncompromising clarity, restoring immediacy to what had become mediated and essence to what had become elaborated. Her voice does not diminish the grandeur of Tantra; it reveals its highest fulfilment. For in the final vision of non-duality, the five, the ten, and the eleven do not disappear; they dissolve into that indivisible awareness from which they first emerged. There, all structure yields to being, all knowledge to realisation, and all paths to the radiant certainty of the Self.

 

(Avtar Mota)

 

PS

Kashmir Shaivism may be understood, in a scholarly context, as a highly systematised non-dual (advaita) Śaiva philosophical tradition that flourished in Kashmir between the eighth and twelfth centuries. It advances a metaphysics of absolute consciousness (cit), identified with Śiva, in which the manifest universe is not regarded as illusory but rather as a real and dynamic self-expression (svātantrya) of that ultimate principle. Its epistemological and soteriological framework is grounded in the doctrine of recognition (pratyabhijñā), according to which liberation (mokṣa) is attained through the direct re-cognition of one’s essential identity with universal consciousness. The polymath Abhinavagupta played a decisive role in synthesising scriptural, ritual, and philosophical strands of the tradition, most notably in his encyclopaedic work, Tantrāloka.

By contrast, Śaiva Tantra denotes a broader and more internally diverse body of scriptures and practices within the Śaiva religious sphere. It encompasses multiple doctrinal orientations—dualist, non-dualist, and non-dual-with-dualism—as well as a wide array of ritual technologies, including mantra, initiation (dīkṣā), temple worship, and yogic discipline. These traditions are typically oriented towards both worldly fulfilment (bhukti) and spiritual liberation (mukti). Kashmir Shaivism may therefore be regarded as a philosophically sophisticated and exegetically refined articulation within the wider ambit of Śaiva Tantra, distinguished by its emphasis on non-dual metaphysics, hermeneutics, and interiorised contemplative practice.

 

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

" A LIAR IS ALREADY IN POSSESSION OF TRUTH.

                                            

( Photo : A Franprix store at Ru de Grenelle , 7th Arrondissement, near iconic Eiffel Tower.)

A LIAR IS ALREADY  IN POSSESSION OF TRUTH

In France , I observed that people often use Friedrich Nietzsche 's line 'Les menteurs possèdent la vérité' meaning 'A liar is already in possession of truth' . I saw a  salesgirl at the Franprix store using it. I heard a professor at the  Sorbonne University using it.I heard a traveller waiting for his metro at the  Châtelet–Les Halles (Metro Junction)  in Paris saying so .

The phrase "A liar is already in possession of truth" is a profound philosophical insight . Its use elevates a society intellectually at the same time it exposes the peddlers of wilful falsehood.  This idea is often attributed to Friedrich Nietzsche, who argued that a liar must have access to the truth in order to effectively deceive others. In other words, to lie, one must first know the truth and then intentionally distort it. In French literature, more particularly the existential philosophers like Jean Paul Sartre ,Albert Camus and even Jean Grenier have added  dimensions to this thought . I saw reflection of this thought in some poems of Jean Baudelaire.Nietzsche  In "Beyond Good and Evil,"  argues that liars exploit the trust in truth to deceive others. A trader with ancestral links in Armenia told me this in Alfortville ,France :

" There is nothing in this world except truth. Even falsehood rests on the edifice of truth. You know it better . You belong to the land of Advaita and Sankara . " 

My Interpretation 

A liar's ability to deceive relies on his  knowledge of the truth. This highlights the importance of truth as a foundation for discourse, even in the context of deception. Lying involves a deliberate attempt to mislead, which presupposes an understanding of what is true. And if a liar didn't have access to the truth, he  wouldn't be able to create a convincing falsehood.

The phenomenon of dishonesty, or speaking untruth, is a multifaceted aspect of human behaviour, extensively explored in psychological, sociological, and philosophical  literature. According to research, individuals may engage in wilful falsehood  for various reasons, including:

(1) Self-preservation..It   also means  fear of punishment, rejection, or negative evaluation .

(2) Social gain... People may lie to impress others, gain social approval, or avoid conflict.

(3) Instrumental gain...Wilful falsehood  can be a means to achieve a desired outcome or benefit  .

There is a habitual behaviour too associated with frequent lying.It can become an ingrained habit often driven by underlying psychological factors .

So long so much ..

(Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.