Bahwey
Aali Mata:
The Presiding deity of Jammu
Lalit Gupta
Bahwey
Aali Mata, the presiding deity of Jammu,
has been a symbol of peoples
unflinching religious faith and belief
since ancient times.
Invoked by devout
for spiritual bliss, general and
individual prosperity, protection from
enemies and natural calamities, she is
protecting angle of Jammu.
One of the oldest
shaktipeeths in north India,
Bahwey aali Mata, the Great
Mother Mahakali, which is worshiped in
the form of a shila, is
enshrined in a stone temple within the
Bahu fort complex. The fort is situated
on the left bank of river Tawi towards
south of Jammucapital city of
Duggar since circa 1400 CE.
According to folklore the Naga ruler of
Jammu, Raja Vasak (Vasuki), asked his 22
sons to bring the divine mother enshrined
in the form of rock at Bhadarwah and
install the same at Bahu. After great
competition and getting over numerous
hurdles created by his brothers, Raja
Bhed, one of Raja Vasaks sons,
ultimately succeeded in setting up the
shrine at Bahu. . ...
. ........more
Shrine
of Buddha Amarnath
Pride of
Poonch
Machail
Yatra
The journey of faith
Pilgrimage
to Deva Bhoomi
The Holy Devika
The future
Buddha of Mulbekh
Hiranagar Fort A
lost heritage
Kirmachi and
medieval art of Jammu Shivaliks
Burj
temple......
Mangla Devi Fort
in ruins
The sorrow of
Mansar Lake
Surankote: Simply
breathtaking
Shankaracharya
Temple
A Beauty to behold
Poonch has enough
tourism potential
In dizzy heights
A town not now on
earth
Ladakh is melting
|
A promising tourist place

Shiv Kumar Padha
Ranjeet Sagar Dam (Thein Dam ) has
carved out a beautiful lake which serves the
purpose of water reservoir for producing power.
The lake runs in between J&K,Punjab and
Himachal Pardesh states and is spread over a
large area of app.88sq.kms.The back water has
swollen the small rivulets which were the
tributaries of river Ravi and have become a part
of the lake now. Shivalik hills with thick
forests run along the lake throughout its
length.These forests abound in wild animals and
different species of birds.
The maximum width of the lake at
some places is about two to three kmts.and
minimum of 500mts.The lake is totally horizontal
and smooth and doesn't have any hidden cliff
under neath.There are thick bushes and hedges
grown on the sides of the lake which provide
greenery to the lake.This lake on the one hand
has separated people of the area like Berlin
wall,but has brought many other boons on the
other.In this big calm blue water lake are found
big bonanza of water life.The unemployed are
getting good return from the fish they catch from
the lake which is sent to the nearby markets of
the State and Punjab.Since the RSD lake has
opened a new source of transportation,the natives
of Himachal Punjab come to Basohli by water route
saving more than half of their precious time.The
big and small passenger and fishing boats can be
seen rowing in the lake(unofficially) which
present a heart touching scene especially in the
evening time. Dozens of the ferries are
transporting hundreds of passengers unofficially
from nearby villages of Punjab and Himachal to
Basohli in order to make purchases and meet their
kith and kins.People prefer this mode of
traveling to that by road because the route by
the road is ten to fifteen times longer more than
that by water.The unemployed youth had approached
the authorities to legalise the water surface
transport and issue licenses in order to enable
them do the job openly and without the risk But
no agency did listen to them and care for the
comfort of the public.Many times the district
authorities, in order to save their time, travel
by boat from Thein to Basohli saving therey
Journey.
It is a reality that water, trees and mountains
add to the beauty of aplace, but when all these
three are found at one place,that place itself
becomes a tourist spot.As already propagated
through the print media, the Ranjeet Sagar Lake
is one of the picturesque places in the
country.The lake has got so much tourist
potential that a little effort and will of the
state can convert it into one of the best means
of tourism over night.We are extremely happy that
our state government has started showing interest
in promoting back water tourism in Bagliar
lake.It s a healthy sign as it is said "it
always dawns when one wakes".We hope that
this time our state government will also give
thought for the development of back water tourism
in RSD lake.Though the tourist experts have all
the knowledge about the tourist developmet
programmes but I would like to suggest a few more
which fit well to the lake and are according to
the the taste of time and the people.
· The lake is wide horizontal and calm and is
ideal for the acquatic games like water surfing,
ferry racing, rowing yatching ,water gliding and
boating.
· The lake being extra wide can accommodate
house boats and shikaras where the tourists can
stay and enjoy shikara riding.
· Floating restaurants can be used for hosting
parties and programmes on occasion of new year
day etc.
· The part of the lake can be utilized for
imparting training in the art of rescuing
operation to the police and army.
· A naval wing of NCC can be established here so
that the NCC cadets can get real training in the
waters.
· The ferry service may be started and legalized
and the licenses be issued to the ferry
operators.By this way the distance from Basohli
to Jammu and Kathua can be curtailed by 60 kms.
It must always be borne in mind that RSD lake is
bigger than any other artificial lake in the
state.If the development of tourism in this lake
is overlooked then we will be losing one of the
most important avenues of tourism in the state.It
is therefore requested that while developing
Bagliar backwater tourism the RSD lake must be
kept in mind,sothat the state tourism gets fillip
in the number of tourists and the revenue of the
state
Shrine
of Buddha Amarnath

Surjeet K.Sharma
Buddha
Amarnath is an ancient and unique Shiva Temple
having a white naturally formed Shiv Lingam of
Chakmak. It is located in an area
known as Rajpura Mandi. Two kms from Mandi
village and 25 kms in the north east of Poonch
Town it is situated in between the main belt of
Pir Panchal range of mountains.
This sacred place is very picturesque; it is
situated on the confluence of two gushing streams
namely Nallah Gagri and Pulsta Nadi. The stream
which flows near it is the Loran stream but it is
believed by the locals that Ravan's grandfather
Pulasta Rishi performed his tapasya here and thus
is known as Pulasta stream.
This place is surrounded by snow bound lofty
peaks, thick belt of fur forests (in the Eastern
side), lush green pastures and crystal clear
streams. The climate of this attractive and
charming spot is very pleasant and cool.
The original temple has been constructed out with
one big stone. There are four doors in the temple
on the northern, southern, eastern and western
sides which indicates that the doors of this
shrine are open for all the four classes.
In Buddha Amarnath temple Lord Shiva manifested
himself in the form of a "Chakmak"
white rock i.e. naturally formed Shiv Lingam,
unlike other Shiva temples where Lord Shiva is
worshipped in the form of a lingam. A number of
ancient idols collected from near by villages
have also been installed in the premises of the
Temple. There were four holy springs near the
temple in the past. At present the water of three
springs has been diverted to fourth one which is
on the southern side of the temple. The water of
these springs is considered holy from religious
point of view. The pilgrims first take bath in
this spring and then enter in the temple for
prayers.
The legends of this temple are closely associated
with lord Shiva and goddess parvati. According to
one legend, rishi Pulatsya (Ravana's grandfather)
had a darshan of lord Shiva at the place where
the Buddha Amarnath shrine is located. Another
legend is that lord Shiva, accompanied by
Parvati, on one of his trips to Amarnath from
kailash, had made a brief halt at this place. It
is also believed that this shrine is older than
that of Amarnath ji of Kashmir and the pilgrimage
to Amarnath cave in Kashmir remains incomplete
without a visit to this shrine.
On Shrawan Purnima (Raksha Bandhan) people visit
this shrine in a large number and every year a
ten day yatra is organised which concludes on the
occasion of the shrawan Purnima. This year the
ten day Yatra is commencing from July 25, various
pilgrims from all over India are expected to come
on this day and the inauguration is on July 26,
there after the Yatra will start from July 27
from Ved Mandir Ambphalla and it will culminate
on Purnima (Raksha Bandhan) on August 5.
This shrine is 25 kms from the Poonch town.
Buses, tempo, Cars, Jeeps carrying pilgrims ply
on the road regularly. From Jammu it is approx.
250 kms away and regular bus services are
available for Poonch district. One can also hire
private vehicle for this trip very easily.
It is believed that Lord Shiva grants wishes to
everyone who makes a pilgrimage to Buddha
Amarnath. It is such a place one must visit to
take blessings of lord Shiva and also to enjoy
the picturesque place and get relax amid the
beauty of the nature.
Wonder in Stones
A. K. Khanna
The Valley of Kashmir is known not
only for its lush green meadows, snow-capped
mountains but also for its historical and
religious places. There is a temple complex
called Nara Nag which evokes awe and is a
devotee's delight.
There is a small hamlet called wangath which lies
in the Ganderbal district - 50 kms from Kashmir
on Srinagar - Leh National Highway. The highway
bifurcates at a particular place and there is a
sign board which reads Wangath.
The village of Wangat lies along the dense
forests on the periphery of Bhuteshwara mountain
range along the terrace of the Kanka River, a
tributary of Sindh River. Five miles or eight Kms
to the east of Wangath or Vasishthashrama, higher
up in the Sind Valley, lies the scared Nara Nag.
According to the traditions the water of the
spring comes from the Gangabal Lake, as the
spring is located at the foot of the Bhutsher or
Bhuteshwara, a spur of the Haramukha peaks. They
are two groups of temples situated at a distance
of about 100 yards from each other.
The moonlight in the valley of the Nara Nag is a
mesmerizing experience in the month of November
as the snow on the higher peaks reflects the full
moonlight in the sky, beauty is further added by
the tortuous course of the Kanka River torrent
whose white and foaming water epitomize the moon
silver light on the earth. The fast gale, silver
moon light and sound of the gushing water of the
Kanka River is a commemorative sight for the Nara
Nag group of temples.
The small tank with perennial water of Nara Nag
has refreshing, digestive properties. At a
further distance there is a temple dedicated to
Bhairva. The western group identified with the
temple is dedicated to Lord Siva. Lalitaditya
Muktapida eighth century King of Kashmir erected
a temple of Lord Shiva here. The King
Avantivarman paid a visit and donated a pedestal
with a silver conduct for bathing at Bhutsher.
These temples are built of grayish granite found
in abundance in neighborhood and their different
architectural entities as evidently prove that
they are of a different era.
The Sodaratirtha referred in the Nilamata Purana
is among the scared tiratha in Kashmir Valley
presently known as Nara Nag. Till the last
quarter of 20th century, out of religious
beliefs, local Kashmir Pandits after consecrating
the ashes of their relatives in the Gangabal Lake
come to perform the last rites for the peace of
departed soul.
The first group consists of seven temples, the
largest temple of the group has two entrances
opposite to each other in north-east and
south-west direction. The temple is built of huge
rectangular stones laid in dry masonry with inter
locking system. The interior is square and
ceiling is domical built of horizontal kanjur
stones and the apex stone crowned by a full blown
lotus. The galvanized sheets roofing is of later
addition. All the temples had conical stone roof
of a single stone, the evidence of which are
available on the site. The center is an unpaved
square space for missing image of principle diety
in the interior.
The closed doors embellished with trefoil arches
and pediment reflect the Greco-Roman influence on
the Kashmiri Temple architecture. The closed
arches decorated with square topped arches meant
to carry sculptures. Besides the main temple,
there are six other miniature shrines placed in
an unsymmetrical manner in the compound intended
as subsidiary shrines. These subsidiary shrines
were probably erected by various groups of
pilgrims as a mark of reverence after returning
from Gangabal Lake in form of "votive
offering" after successful accomplishment of
the hazardous ascent to Gangabal Lake.
About one hundred meters below towards the River
Bed , the second group of temples is enclosed by
two chambered huge gateway of similar size and
shape as of Avantipur temple.
The roofless two chambered gateway were once
supported by four pillars, the base of which are
in situ. In this group there are about six small
roofless temples with high plinths. The main
shrine has only huge arched entrance and other
three sides have closed doors with trefoil arches
encased in triangular encasing. The ceiling of
the grabha-griha or the Cella rounded off with
rubble lime motar, probably of the later period,
converting the square into a circle originally
the triangular slabs springs the domical roof by
corners of Kanjur stones. The three exterior
trefoil niches once had a large image which is no
more extant. A huge rectangular tank scooped out
from a single rock into a water tank exists on
the south face of the principal temple. The whole
group encircled is by the remains of rectangular
wall of huge stones of which the foundation could
be traced, together with several base of pillars
and fluted pillars similar to the Avantiswamin
Temple, just opposite to the main entrance. There
is a large platform with evidence of twelve
pedestals of pillars, eight in number four on the
longer side and four on the shorter side.
The flight of stairs is built between the central
pair of columns facing the first group of temple.
The 100` ft long by 67` broad pillared hall is a
remarkable architecture feat of the whole group
of temples.
The temples were plundered in the days of
Jyasimha in Kalhana's time. The temple of Naranag
suffered many misfortunes as mentioned in
Khalhana's Rajatarangani during the reign of
Sangramaraja (11th century). The temple- was
plundered by Bhandesvara, a Minister of the King.
For the period of the reign of Uchchala (12th
century) a conflagration caused much damage to
the building and during the reign of Jayasimha
Hayavadava(12th century), a rebel minister also
attacked these temples. Nara Nag is the base camp
of the Gangabal Lake' it takes 8-10 hour on foot
or on horse back to reach the lake. During the
June-Oct the village acts as host for thousands
of foreign tourists who visit the beautiful
Gangabal Lake..
Pride
of Poonch

K.D. Maini
Baldev
Mahal (Palace) Poonch was considered the finest
building complex in Poonch principality during
the rule of Raja Baldev Singh and Raja Sukh Dev
Singh from 1904 to 1926 AD. The Palace is known
after the name of Raja Baldev Singh of Poonch who
ruled the principality from 1892 to 1917 AD.
This beautiful Palace is situated at scenic spot
on the bank of Betar river at an elevated place
on the western edge of Poonch air field which is
about one kilometer in the west of Poonch town.
It is a double storey building and a combination
of English and Kashmiri architect. From the first
storey of the Palace, the charming view of Haji
Peer in the north, Toli Peer in the west, Krishna
Ghati ridge in the south and Pir Panchal in the
eastern side makes the it most glamorous.
The building is constructed on a ten feet high
basement. The ground floor comprised of 21 small
and big rooms including conference hall, Darbar
hall, relaxing rooms, Rajas personal office,
staff rooms and security rooms. These rooms are
attached with 12 feet width corridor. The main
entrance is on the southern side which leads
towards inner premises and first floor. The stair
24 in steps having starts immediately from the
main entrance and leads towards first floor.
There are 10 well constructed big ventilated
rooms in the first floor attached with 10 feet
corridor on the internal and external sides.
These rooms includes the bed room of Rajas, Rani,
children, drawing rooms, Rajas personal office
and two guest rooms for VVIP's. A small temple in
the inner premises on ground floor have been
constructed for pooja and religious ceremony. The
inner portion of ground floor is attached with
kitchen building and six rooms for security
personnel. There is another double storey
building located in the premises of the Palace
known as Padam Mahal constructed for Padam Dev
Singh, the third son of Raja Baldev Singh.
The Palace complex includes Mahal building, Padam
Mahal, Gardens, Vegetable fields and playfield.
The complex is spread over 6.38 acres of land.
The stone, lime, Deodar and walnut wood have been
used for the construction of the Palace. The
timber was brought from Sawjian forests while the
construction material was imported by Raja on
camels from Lahore. The Deodar and walnut wood
have been used for ceiling and decoration of the
first floor. The ceiling has been done with
Kashmiri style of architecture known as Khatam
Band and Mumbat Kari while the walls have been
decorated with Pahari paintings. The original
roof of the Palace was constructed with Kashmiri
style wood work. Later on it was replaced by G.I
sheets. The fine quality of Kashmiri wood work
along with English style of glass work have been
mixed for the manufacturing of doors, windows and
window panes.
After the happenings of 1947 AD, Baldev Palace
was taken over by the army which is still in
possession of defence forces. Later on, the army
took the formal position of the Palace on 25th
September at the cost of 2753749 rupees. The
Palace was maintained properly and all necessary
repairs and alterations were also done from time
to time by the defence forces and kept this 106
years old historical monument intact and in
original position. However, due to the earthquake
of 2005 AD severe fissuresdamages have occurred
in the Palace which are non repairable. The
Baldev Mahal is presently has been declared
unsafe.
There is an interested history behind the
construction of Baldev Mahal. In 1898 AD, an
English Officer Captain R.E.A Hamelton was posted
in Poonch as Land Settlement Officer. At that
time, Raja Balder Singh was putting up in Fort
building Poonch along with his family and staff.
Raja offered accommodation to Capt. Hamelton in
the Fort complex. However, Hamelton refused to
shift in the Fort building and proposed for the
construction of a bunglow at present Baldev Mahal
for his residence and office. Raja immediately
approved the proposal and the first phase of the
building was completed in 1903 AD and Mr.
Hamelton shifted there. In the mean time, Raja
Baldev Singh approached British government for
the status of state for Poonch principality.
Since Raja had a strong lobby at Lahore within
British officers. Therefore, he succeeded in
inclusion of Poonch in the Atchison's treaty
(Page 251) and there after British government
started writing Poonch as 'State' and created the
post of Special Assistant Resident for Poonch in
1905 AD. Captain R.E.A Hamelton was appointed as
first Special Assistant Resident. Therefore
Hamelton converted this building into Residency.
But in 1908 AD when Hamelton was transferred from
Poonch, the new Special Assistant Resident Mr.
D.M Field was provided another newly constructed
building which is presently known as Residency
office located near the Moti Mahal and the Raja
Baldev Singh after partial modifications and
additions shifted in the present building and
named this building as Baldev Mahal.
In 1917 AD, after the death of Raja Baldev Singh
his son Sukhdev Singh was nominated as the Raja
of Poonch by Kashmir Darbar who also stayed in
this Palace upto 1926 AD. In 1921 AD when Raja
became mature he was given full power to rule the
Poonch principality by the Kashmir Darbar. In the
same year the marriage ceremony of Raja Sukhdev
Singh was conducted in the Palace with great pump
and show. In 1922 AD the post of Special
Assistant Resident was revoked by the Britishers
on the request of Kashmir Darbar. The large scale
demonstration started against Kashmir Darbar in
Poonch principality. Baldev Palace had become the
centre of intrigues against Kashmir Darbar
because the status of Poonch State was reduced to
Poonch Jagir. Raja Sukhdev Singh was prevailed
upon by the local religious and political leader
Pir Hassam-ud-Din, Chowdhary Ahmed Din the Wazir
of Poonch and Mian Nain Singh the Commander of
Poonch forces to revolt against Kashmir
government on the assurance to Raja that he is
having the backing of 26000 Ex-servicemen of
First World War residing in Poonch principality.
After knowing about the Poonch revolt and the
involvement of Raja Sukhdev Singh, Kashmir Darbar
deputed Thakur Janak Singh the revenue advisor
along with army for the arrest of Raja Sukhdev
Singh. Thakur Janak Singh came to Poonch, met
Raja Sukhdev Singh in Baldev Mahal and asked to
accompany him to Srinagar otherwise he will be
arrested. At that time, Baldev Mahal was
surrounded by thousands and thousands of rebels.
They were shouting slogans against Kashmir Darbar
and in favour of Raja Sukhdev Singh. At this
stage, Raj Mata the mother of Raja Sukhdev Singh
motivated his son to go to Srinagar. Therefore
Raja Sukhdev Singh came out from Baldev Palace,
addressed the mammoth rally of rebels in front of
the Palace and left for Srinagar. Raja was then
deputed to England for higher education and after
that, he was dispatched for Ladakh on tour and
never given the power of the Raja of Poonch. In
1925 AD Raja Sukhdev Singh came to Poonch but now
he was a powerless Raja. Raja was confined in
Baldev Palace and this was a big shock for him.
He tried to divert his attention and started
engaging himself in other activities and
converted the Baldev Palace into the centre of
great hustle and bustle. The Raja was fond of
art, culture and music. The music and dance show
were organized in the Palace every month.
Wrestling, Bull fighting, Ram and Cock fighting
were also organized in the premises of the Mahal
but the Raja could not digest the new scenario.
Therefore, Raja died due to shock in his prime
youth at the age of 26 in 1926 AD. In 1927 AD,
Jagat Dev Singh the younger brother of Sukhdev
Singh was appointed the Raja of Poonch by Kashmir
Darbar. He ruled Poonch principality from Baldev
Palace upto 1935 then he shifted to newly
constructed Moti Mahal Poonch. After that the
Baldev Palace was used by the relatives of Raja
Jagat Dev Singh.
Machail
Yatra
The journey of faith

Rajesh Kumar Datta
Bhadarwah and Kishtwar in Jammu
province are dotted with a number of famous
pilgrimage sites. These sites attract thousands
of people every year from all over the country.
One such place which is thronged by devotees in
large numbers is the shrine of Chandi Mata or
Machail Wali Mata. Chandi Mata the
goddess of benevolence showers blessing to all
irrespective of caste, creed and colour.
According to a legend, the Goddess Chandi
appeared at Machail long years ago in the shape
of Shila (Pindi). The mother came here from her
ancient place Mindhal Battas (HP) to bless the
simple, ignorant and helpless people of Paddar
area. The Machail Yatra is a unique pilgrimage
with unique features. Besides spiritual, its
social aspect is more effective and impressive
where the Goddess asks her devotees to shun
social evils for the welfare of society and
mankind as a whole.
The Chandi Dham Machail has the distinction of
the simultaneous appearance of Shiv and Shakti.
On the one hand, the Goddess Chandi (Shakti) is
blessing her devotees at Machail village while on
the other hand God Mahadev Shiva appears on the
opposite high mountain in the shape of lingam to
provide darshans to the pilgrims on the pious
occasion of the Shakti yatra. The mountain is
called Shiv Pahad which often remains covered
with black clouds. It is a unique union of Shiva
and Shakti found at Machail.
The holy shrine of the Goddess Chandi is situated
at a height of over 8,000 feet above the sea
level in Machail village surrounded by high
mountains, thick devdar forests and attractive
meadows and world famous sapphire mines. The most
attractive and historical lion astride idols of
the Goddess Chandi and Lakshmi Ji made of pure
silver are the rare sight and source of
inspiration for the pilgrims who come to seek
blessing of Mataji.
The most important and impressive aspect of the
Machail Yatra is the unique holy mace of the
Goddess which leads the then pilgrims and
provides strength and inspiration enroute.
The miraculous Machail Yatra to the hilly area of
Paddar in district Kishtwar, is really a boon for
the people who seek blessing of Mata
Chandi. The pilgrimage has revolutionized
the action and thoughts of the general public
having faith upon the divine mother. The popular
Machail Yatra has its historical, religious
importance.
To pay obeisance, everyyear devotees participate
in annual Machail Yatra which starts from Jammu.
In Jammu, she has her origin in Mahalaxmi Mandir
at Pacca Danga and thence at Bhaderwah where from
her Chhari or Holy Mace starts in the
month of August every year. The yatra starts with
religious procession which is taken out
from Mahalaxmi Mandir and passes through Jain
Bazaar, Link Road, Purani Mandi, City Chowk,
Raghunath Bazaar and Indira Chowk in the City of
Temples and then joins the main yatra at Chinote.
Situated around 306 kms away from Jammu, the
Yatra passes through Jammu, Udhampur, Batote,
Kishtwar, Atholi and Gulabgarh road and thence on
foot to Machail Mata which is about 30 kms.
Though the terrain is too tough to trek but with
the grace of Mata Chandi, one feels hillbilly
joyous in association with enchanting pilgrims
echoing Jai Mata Di, Jai Chandi Maa,
Machail Wali Mata Ki Jai, etc.
The main stop over or reception stations over
en-route are Bhala, Puddoda, Premnagar, Thathri,
Kistwar, Paddar, Massu, Chishoti, Atholi
Gulabgarh, Layondee, S Kunderpul, Chishoti,
Hamooree and thence Machail Matas sacred
temple. Through out the route religious
congregation and Bhandaras are organized to high
ligh the importance of the yatra.
"Earlier, the yatra used to reach its
destination Chandi Dham Machail, on the eve of a
local festival called 'Naghui' when doors of the
historical Chandi temple were thrown open for
Darshan of the Goddess after remaining closed
throughout the year as per ancient tradition and
faith. On the occasion, the local populace
including Buddhist Clad in multi colour
traditional dresses greet the holymace and the
pilgrims with enthusiasm. The devotional songs
and holy couplets sung and chanted in local
Padhri language surcharge the holy dances
throughout the day. Besides Sankirtan, Karsewa,
havna are also performed by the devotees for
peace and satisfaction of the ultra modern
society which is full of tension today.
The Machail Yatra has strengthened the spirit of
religious tolerance, bonds of secularism and
mutual brotherhood among the masses which is
apparent from the fact that even our Muslim
brothers greet the Yatra with due respect
where-ever it passes, through their habitations.
Pilgrimage
to Deva Bhoomi

J N Raina
Badrinath, the abode of Lord Vishnu,
nestles betwixt the two mountains of Nar and
Narayan, on the banks of river Alaknanda; the
temple, dating back to Vedic times, is for Hindus
the holiest of Char Dham shrines. Other Dhams in
the region are Gangotri, Yamunotri and Kedarnath.
The latter is the abode of Lord Shiva. The Char
Dham yatra has the highest religious significance
in the believers' life. Perched at an altitude of
3133 meters, the present temple was built by Adi
Shankaracharya, an 8th century saint philosopher.
I joined the four-day tour, organized by the
Garhwal Mandal Vikas Nigam Limited (GMVNL) on May
13 from Rishikesh, the gateway to Garhwal
Himalayas in Uttranchal. The region is rich in
flora and fauna. It is the real paradise for
pilgrims, tourists, trekkers, skiers and those
who love water sports like rafting. There is
abundance of natural wealth in these mountains,
left untapped.
The guide has enough of Vedic knowledge. He is
well versed in Hindu scriptures. The head priest
at Badrinath temple has been endowed with a
natural sacred thread, which remains attached to
his skin since his birth. Unlike in other
temples, conch-shells do not blow at Badrinath.
It is 'prohibited'. If any one violates the
established order, it is believed that 'Rakshas'
(evil forces) will reappear and cause
devastation. The devotees take a holy dip in the
hot springs---natural thermal springs--- on the
banks of Alaknanda, before entering the temple.
A poet philosopher has well said: "There are
many sacred spots of pilgrimage in the Heavens,
earth and the Netherworld, but there has been
none equal to Badri, nor shall there be."
Encircled by scenic beauty, with the Neelkanth
hill providing a splendid background, Badrinath
attracts about 6,00,000 pilgrims every year. In
1961, just 90,670 yatris had visited the shrine.
There has been a lot of improvement in the
infrastructure development, since the new state
of Uttrakhand was carved out of Uttar Pradesh.
One has to stand in a queue for a few hours,
depending upon the pilgrims' rush, to pay
obeisance. We had to face icy-cold winds even
during day time when the Sun was hot. The
devotees have to be equipped with woollens, cap,
raincoat, socks, gloves, muffler, trousers and a
wind-proof jacket.
The name Badrinath has been derived from wild
berries, locally called 'Badri'. The dale was
once strewn with wild berries. So it was also
known as 'Badrivan' or wild berries' forest.
Soon after we alighted from the bus, the guide
Rajendra Prasad Kothiyal took us for sightseeing.
Four km away from Badrinath is a hamlet called
Mana, inhabited by Indo-Mangolian tribe. It is
India's last village in Uttrakhand, before the
autonomous region of Tibet. The villagers are
closely linked with the temple activities.
Woollen cholis, woven by young girls, are offered
to the deity, as part of many ceremonies on the
occasion of the temple's closure for winter.
It is believed that during winter, Lord Vishnu is
worshipped by heavenly gods and 'Yakshas' alone.
The village is full of caves. We were thrilled to
see the cave of Ved Vyas, the sage who had
dictated famous epic of Mahabharat to Lord
Ganesh. Inside Vyas gufa (cave) is a marble
statue of Ved Vyas, showing him writing the epic.
The Ganesh gufa is nearby. According to Hindu
scriptures, Mahabharat was written by Ganesh as
told by Ved Vyas, on the condition that the
latter would not pause while dictating. Vyas
obliged.
Mana belongs to Vedic times. Its old name was
Manibhadrapuri. Most of the youth are educated.
The village elders told me that the 5000- year-
old hamlet has produced doctors, engineers and
intellectuals. The villagers move to Joshimat
during winter.
In the vicinity, we saw Bhim Pul, a natural
bridge over mythical river Saraswati, which
originates from this spot. Nearly 2 km
downstream, half of Saraswati disappears at
Keshev Prayag, while the rest of it merges with
Alaknanda, to form Ganga. The Bhim Pul, on way to
122 metres high Vasudhara falls, is made of a
huge stone slab. When Pandavas along with
Draupadi were on their Swargarohini, the most
powerful Bhim bridged the river with the stone
slab to enable them to cross over.
The legend has it when Ganga was requested to
descend upon the Earth, to alleviate the
sufferings of humankind, the Earth was unable to
withstand the force of its descent. The mighty
Ganga was split into 12 channels. Alaknanda is
one of them. It later became the abode of Lord
Vishnu or Badrinath. Alka Puri, 15 km from
Badrinath, is the celestial source of Alaknanda
from the glacier snouts of Bhagirathi-Kharak and
Satopanth glacier.
As per another legend, Ganga, the daughter of
Heaven, manifested herself in the form of a
river, to absolve the sins of king Bhagirath's
predecessors, following his penance of 5500
years. But there was a possibility of the earth
being destroyed by the force of her waters. So
Lord Shiva received her in his matted locks and
thus mitigated the possible damage. The river
originates from Gangotri, which literally means
'Ganga descends'.
River confluences are considered very sacred.
Prayag at Allahabad is the greatest confluence of
the Ganga, Yumuna and the mythical Saraswati. But
the most revered confluences are in Garhwal
Himalayas, because the two mighty rivers, Ganga
and Yumuna and its tributaries owe their source
to these mountains. The points at which they join
are sanctified as major pilgrim centres. It is
here that propitiatory and cleansing ceremonies
are performed as per the tenets of Hindu
religion.
When we started our sojourn from Rishikesh, we
came across five important Prayags. These are:
Deoprayag (a confluence of Bhagirathi and
Alaknanda), Rudraprayag (Mandakini and
Alaknanda), Karnaprayag (Pindar and Alaknanda),
Nandprayag (Nandakini and Alaknanda) and
Vishnuprayag (Alaknanda and Dhauliganga).
Our first night halt was at Joshimat (1875 mts).
From Joshimat, we went uphill to Auli ski resort
on a 3.92 km long ropeway. Auli, 14 km by road
from Joshimat, has been developed as an ideal ski
resort. It has become a paradise for tourists.
Its slopes can be compared to that of Gulmarg ski
resort. From Auli, we could see the world famous
peak of Nanda Devi and many other peaks like Nar
and Narayan, and Hathi and Ghori parwat. In fact,
aerial trip in a chair lift to Auli, a most
pleasant sight, was quite exciting and enjoying.
If there is heaven upon earth, it is really
Uttranchal. It gives manifold pleasures to
tourists, pilgrims, mountaineers and those who
love water sports like rafting. It is at Joshimat
that Shankaracharya had attained enlightenment
while sitting under a mulberry tree near his
cave, where he wrote his famous Shanker Bhasya.
At Joshimat there are temples of Narsing and Nav
Durga. The statue of Narsing temple is carved out
of Shaligram stone. It is believed that one of
the arms of the statue is said to be getting
thinner everyday. Ultimately when 'Kalyug'
overtakes the world, the arm will break; the
mountains of Jai and Vijay at Vishnuprayag will
collapse and the route to Badrinath will be
blocked. However, Badrinath will reappear at
Bhavisya Badri at Tapovan in the Niti valley.
During winter when the shrine of Badrinath
remains closed, Vishnu's incarnation is
worshipped in Narsing temple and Joshimat becomes
the winter 'capital' of Badrinath. (Syndicate
Features)
The Holy
Devika
A.K Khanna
The rivers and various
sources of water have been worshipped since time
immemorial. In the most ancient text of the
World, the Rig-Veda, rivers are regarded as
deities and have the power to purify the
worshipper physically and spiritually. Many of
these sources of water continue to be worshipped
by the people to this day.
"Devak or
Devika" believed to be a subterranean stream
is one of the highly revered streams in the Jammu
region. The sacred Devika rises in the mountains
near Sudh Mahadev and takes a southerly course.
It appears and disappears at various places. Near
Udhampur the Headquarters of the district by the
same name and an important Cantonment 65 km north
of Jammu City on the National Highway-1A, it
re-appears as an important river shrine with two
ancient Shiva temples and a huge Nandi bull. A
large number of people come here every day and
take bath in holy water available in five natural
springs or kunds in the form of water
boalis in the complex. On the bank of the
Devika as an act of purification, they also
perform the ritual of taking a bath after
cremating their dead.
The Devika is also
referred in the Great Indian Epic the
"Mahabharata" and the various
"Puranas". According to
Nilamata-Purana, the river is an incarnation of
Uma, another name of Parvati, the consort of Lord
Shiva. According Devi-Mahamaya, with the mere
sight and touch of Devika water, the sins of
people are washed away. No Japa or prayer,
Tapayajna or sacrifice is required here; a bath
is enough to serve spiritual merit and even
moshka or libration from the cycle of death &
re- birth has such a high reverence of Devika
among the people of Udhampur. The cremation on
its bank is as meritorious as on the banks of the
Ganga in Varanasi (U.P.).. The immersion of the
ashes of the dead in it, at Udhampur, Purmandal
is also measured as good and worthwhile as in the
Ganga.
The numbers of
devotees coming for a dip in the sacred river
particularly swell on the occasion of Baisakhi
(13th April) when an annual three days festival
is held at Devika. On these days it is presumed
to be considered very meritorious to offer the
sacred water of these boalies to the Shiva Lingam
in the Temples..
The Devika is
considered as of divine origin like the Vitasta
or Jhelum of Kashmir valley. According to one of
the prevalent legends the origin of this river is
also ascribed to the prayers and penance of
Kashypa Rishi. Pleased with the Sages
tapasya or prayer Lord Shiva asked his consort
Uma to appear in the form of a river for the
benefit or salvation of the people. The loyal
consort agreed and requested the Lord Shiva to be
always near. He caused River Devika to emerge at
Gauri Kund between Patni top and Sudh Mahadev.
Accordingly Lord
Shiva appeared in the form of eight Svayambhu
Lingams along its banks after his consort had
taken rise from the Gauri-Kund near Sudha Mahadev
with the passage of time these developed into the
shrines, the first being the Sudh Mahadev and the
second at Udhampur at Devika. The old course of
the river appeared to be much bigger, river full
of water in ancient times. There is evidence of
the existence of many other well known shrines
along its banks; the famous amongst these being
Purmandal and Uttarbehni further down stream.
Devika River emerges at Indreshwari, four km
north of Purmandal. After it goes past Uttarbehni
again it dives back into the earth. The holy
Gupta Ganga comes out of earth within Purmandal
area. So, that the people could bath and attain
salvation.
The ancient temple
of Lord Shiva on bank of Devika, according to its
architectural features tentatively dates back to
the Dogra period. The temples of Bahu, Koll
Kondoli and Shiva Temple of Udhampur on the bank
of ancient stream belong to the more or less of
the same period in layout and their architectural
features. The temple located on a higher level
might have been flanked by three rows of series
arches on each side of the main entrance. The
three buff stone engrailed arches surviving now
have been closed with modern brick masonry walls.
These arches were originally open arches leading
to the subsidiary shrines in the form of rows of
a peristyle found in the Kashmiri Temple
architecture. Now, four engrailed arched shrines
have been renovated with modern pedestal flooring
holding few old sculptures could be noticed on
the inner side of the left hand side of the
entrance of the temple.
The ancient
structures on the right side of the main temple
have been demolished in the course of
construction of the rooms for priest and other
subsidiary structures with Reinforced Cement
Concrete (RCC) built recently. Even the two
mouldings of bases of the main temple got buried
in the newly laid white marble flooring. The
interior has been painted in white enamel paint
with installion of many idols or deities. The
Shiva temple has a stone idol of Nandi or bull as
the Vahana or vehicle of Lord Shiva with one foot
or hoof lifted above ground. It is a belief among
the local people that the hoof has been rising
millimeter by millimeter over the years. There is
an old ashta-dhatu bell is (vandalized into half)
as Vijaya Ghanta installed as victory bell
similar in the shape and design as in
Ahibibhakeswar temple at Uttarbehni probably of
Maharaja Ranbir Singh period.
The whole complex
has been mushroomed with many new temples of
white and black marble flooring and above all a
new 100 feet statue in the RCC of Lord Shiva is
under construction as an imitation of the Bronze
coated Lord Shiva statue in Delhi on Delhi-
Gurgaon road next to Radisson Hotel before the
turn to Indira Gandhi International Airport.
There are five boalis which now provide sacred
water of the Devka in the form of natural spring
in shape of the Kunds. The water of these boalies
is used by the devotees for bathing, worship at
the same place.
One of the large
ones has been enclosed by a high wall for provide
bathing facilities for the ladies in the complex.
One of them bears sculptures with various motifs
pasted on the wall as usually found in whole
Jammu region as the source of water for the local
people. Many new temples have sprung up here and
there without proper planning of the space. The
cremation and bathing Ghat also lie side by side
in temple complex. Beyond that there are some old
sarai or inns belonging of Dogra period with
beautiful projected carved balconies and double
foliated fused pillars of buff sand stone which
ever in ruins speak of their own grandeur as
heritage buildings.
The complex of
Devika at Udhampur town could be developed as a
cultural cum religious center under
a Central Sponsored Scheme. On the directions of
the Minister for Tourism, Jammu and Kashmir,
Nawang Rigzin Zora, the District Administration
of Udhampur under the stewardship of the present
District Development Commissioner, Udhampur is
making efforts to develop and beautify the
complex and to build up the area under a well
planned integrated scheme just like the
development plan of Shiv Khori. Of special
interest is the emphasis on restoration of
Heritage Structures in the complex; recharging of
the Holy water of the stream; and, creation of
proper facilities for the devotees. This, no
doubt, will bear fruit in the near future in
realising the full potential of
"Devika" as one of the premier
Cultural-cum-Pilgrimage tourism centres of the
region.
The
future Buddha of Mulbekh

S.D. SINGH JAMWAL
Ladakh has
mesmerized travelers since ages. While Leh
district attracts a big number of foreigners each
year, Kargil district is also visited by hundreds
of people who are enchanted by its beauty. One of
the main attractions of Kargil among many other
interesting places, is Mulbekh Chamba, a huge
23-foot (almost nine metre) high rock sculpture
of Maitreya Buddha of future ages or the Future
Buddha which is stated to be dating back to 1st
century BC during the Kushan period.
While traveling on
the Srinagar-Leh National Highway in Kargil
district, it is amazing to have such a unique
sight of a huge image of the Buddha carved out of
rock on the road at Mulbekh,a small village
situated some 190 kms northwest of Leh and just
45 kms from Kargil. Mulbekh is well linked by the
road. The village and the surrounding valley take
their name from a small watercourse which
originates in the Zanskar range and meets the
Suru river at Kargil.
Mulbekh is quite a
pretty village spread over the green valley of
the river Wakha and is dominated by a mixed
population of Buddhists and Muslims. Situated at
a height of 3230 metres, Mulbekhs
breathtaking views of the undulating hills
crowned by rocky peaks can be had from the
plateau Wakha Ragyal, the terminal point of a
5-km long rough road linking the village with the
main highway. Wakha Ragyal in fact is a twin
village of Mulbekh. It has nunnery (Chomo-Gompa)
which is also known as Jungchup Chosling
monastry. While traveling from Leh,Wakha comes
just before Mulbekh.
Maitreya Buddha or
Future Buddha is a striking enormous figure
carved into the rock face on the right hand side
of the road in Mulbekh. It pictures a standing
Maitreya Buddha overlooking the old trade route
and modern highway. Some people believe it dates
to the Kushan period in the early centuries.
Modern scholars date it as being from around the
eighth century.
The Future Buddha
at Mulbekh combines esoteric Shaivite symbolism
and early Buddhist art. This imposing sculpture
depicts a standing Bodhisattva with 4 arms and a
headdress. It is adorned with jewels. Evidences
reveal that this sculpture was made when Kashmiri
Buddhist missionaries came traveling east of the
Himalayas.
The lower part of
the statue is covered by a small Buddhist temple
which was built in 1975. Near by are some ancient
inscriptions written in Kharosthi script. There
is also an edict issued to the local people to
discontinue sacrificing goats by King Lde, who
ruled western Ladakh in 1400 century. In those
days, every year at least once or twice in each
village the heart was torn out of a living goat
in front of an altar. King Lde had the following
inscription carved: "Oh Lama (Tsongkapa),
take notice of this! The king of faith, Bum lde,
having seen the fruits of works in the future
life, gives orders to the men of Mulbe to
abolish, above all, the living sacrifices, and
greets the Lama. The living sacrifices are
abolished."
Another main
attraction of Mulbekh is its monastery or Gompa
perched atop a rocky cliff which dominates the
valley. Mulbekh monastery consists of two gompas,
one Drukpa and one Gelugpa Buddhist monastery.
They may be reached by a steep footpath winding
up from behind. Like all monasteries it is
adorned by frescoes and statues.
(The writer is an
IPS officer who has served in Ladakh)
Mulbekh is quite a
pretty
village spread
over the green valley of the river Wakha and is
dominated by a mixed population of Buddhists and
Muslims. Situated at a height of 3230 metres,
Mulbekhs breathtaking views of the
undulating hills crowned by rocky peaks can be
had from the plateau Wakha Ragyal, the
terminal point of
a 5-km long rough road linking
the village with
the main
highway.
Hiranagar Fort A
lost heritage
Dr Narinder Paul
The historical fort of Hiranagar
once known as Jasmergarh fort speaks of the
magnificent history of the town once ruled by
Jasrota clan of Rajputs. Remnants of the fort
symbolize the glory of erstwhile Dogra kingdoms.
Raja Hira Singh S\o Raja Dhyan Singh is supposed
to have found the town of Jasmergarh when he was
conferred with the honorable title of Jagir of
Jasrota by Maharaja Ranjit Singh of Punjab at a
time period of 1834-44 AD. During his 10 years
rule, Raja spent most of his time at Jasmergarh
fort and very rarely used to visit and stay at
Jasrota fort. The Hiranagar town was named after
the Raja Hira Singh later in 1947.
The fort lies towards North-Western side of the
present day Hiranagar town situated just its
outer side towards India-Pakistan Border on
border road. It is surrounded by the villages
Suba Chak, Chanjjal, Sanyal, Jandi etc and is
situated between Tarnah and Bein Nallahs. As per
historical records, the Hiranagar (Jasmergarh)
fort also housed Tehsil and other government
offices till they were shifted to the modern day
Hiranagar town after 1947. The strategic location
of the Hiranagar town too is quite significant.
As per the finding of the experts, Hiranagar is
situated at approximately 32.45° N -75.27° E.
and has an average elevation of 308 meters or
1010 feet
As per available historical records, Sikh forces
attacked the Jasrota Kingdom in January 1845 and
plundered the wealth of the Jasrota and
Jasmergarh forts. They used heavy force and
artillery to demolish the forts. Giving details
of the Sikh attack, British agent camped at
Ludhiana Broadfoot writes, Sikh forces
plundered the wealth of Jasrota Kingdom and
looted the ornaments and clothes from the bodies
of the queens of Raja Hira Singh while they had
sit on the pyre of deceased Raja for being
performing sati. Other historians have also
mentioned that the Sikh army forcefully took the
girls and ladies with them after the attack. In
this way a powerful and progressive kingdom came
to an end. After the death of Raja Hira Singh
uncertainty loomed large over the Jagir. It was
after the treaty of Amritsar of 1846 that the
Jagir was made a part of Jammu and Kashmir State
and was granted the status of a district. The
headquarters of the district of Jasrota remained
in the Jasmergarh fort. It was later shifted to
Kathua in 1922 and the district was renamed as
Kathua district.
The fort lies 5 Km towards South from the
National Highway 1A and can be easily reached by
the transport available both from Hiranagar Morh
as well as from Dyalachak. The prime source of
attraction inside the fort is the sanctum
sanctorum of Mahakali which has now been
converted into a temple. The temple of Mahakali
inside the fort is a place of attraction not only
for the people from Hiranagar and adjoining
villages but also from all over the district.
Many legends are locally available for the
establishment of sanctorum of Maha Kali inside
the Fort. Some believe that the sanctorum was
established by erstwhile Maharaja Hari Singh. The
holi temple of Mahakali remains full of devotees
throughout the year but during Navratras special
pooja programmmes are held, besides periodical
sansangs, jagrans and other religious
congregations by the devotees.
Till 1980, the fort was closed from inside from
its giant entrance with the old huge door bolted
by heavy locks. The entire interior of the town
was overgrown by the tall bushes of lantana and
other perennial weeds and thorny bushes. The
entry to the remnants of the fort had totally
been given up by the people and it was entirely
in ruins. Its magnificent glory had faded not
only from the minds of the people but also
perhaps from the pages of the history. It was due
to the hectic efforts of Swami Krishna Nand Ji
Maharaj that the fort was opened, cleared of the
bushes and temple of Mahakali got constructed
during mid-eighties.
This fort is the only remnant of the Dogra
Kingdom in the vicinity of Hiranagar town which
represents the past of the Dogra rulers in the
area. This fort had earlier been converted into a
Prison for Political Prisoners during
early-nineties following the resistance from the
local people and the Mahant Swami Sri Krishna
Nand Ji Maharaj, the jail was shifted from it as
devotees visiting the temple of Mahakli had to
face a number of restrictions for moving in side
and outside the fort. Now it houses a sub-station
of central para-military forces.
A deep well with large diameter inside the fort
is also an attraction which calls for attention.
It is built up of flat bricks carved beautifully.
Outside the fort on the Sanyal Road, there are
remnants of one big well surrounded by seven
small wells. It is said that there were the
bathrooms and royal washing ghat where the
members of the kings family used to take
bath and was the place for washing clothes by
their servants. It is highly unfortunate that no
description of these places have been found in
the books ever written. Either this important
past of the Hiranagar town has been ignored or
gone unnoticed by the archeological department.
This old historical Dogra heritage needs to be
preserved.
(The Author is Agriculture Extension Officer)
Kirmachi and
medieval art of Jammu Shivaliks

Dr Lalit
Gupta
The revaluation and
interpretation of the archaeological data
and internal stylistic evidences have
revealed that the well known, 9th-10th
century CE (current era), Krimachi group
of temples, could have been constructed
on a earlier foundations going back to
some 1500 years from today.
Though, the folklore accounts reportedly
speak of Kirmachi as founded by one
Keechak, the legendary character from
Mahabharata, the historians and scholars
relying on the tangible evidence of the
style of Kirmachi temples that shows
close resemblance with Orissan temples of
Bhubneshwara, have been satisfied with
dating them to 9th and 10 century CE.
But the finds consequent upon the
scientific clearance of the site followed
by small scale excavation undertaken in
1989-90, by the then Superintending
Archaeologist, R. C. Agarwal, had
revealed the remnants of a brick wall
hidden inside the stone temple platform,
along with irregular brickbat floors
ascribable to Gupta period. Also were
found good number of moulded, triangular
and wedge shaped bricks: the standard
size of the bricks being 6 by 12 by 24
cms.
From the above mentioned discoveries and
finds, the archaeologists came to the
conclusion that the temple building
activity started at Kirmachi some times
in the fourth-fifth century CE. During
the course of the excavation, terracotta
human and animal figurines, beads, balls,
dabbers, iron arrow heads and few copper
coins were also found.
How some one thousands and five hundred
years before today, temple construction
was undertaken in this part of Shivalliks
has raised many questions. One of the
views put forward is that the antiquity
of Krimachi as a small but prosperous
inhabitation goes much back in time than
hitherto believed.
Located west of Laddha Dhar, about 12
kilometers north of Udhampur town on
Udhampur-Landhar road and 67 kilometers
from Jammu, Kirmachi is picturesquely
situated on a small plateau which is
skirted by Birunallah and another hill
stream, It also used to be the capital
town of a small ancient state called
Bhoti, one of the 22 hill principalities
brought under one central rule by Dogra
ruler Ranjit Dev during mid 18th century
CE.
But to account for its ancientness, it is
believed that Kirmachi had enjoyed a
strategic importance from Gupta period
onwards till 11th century CE., due to its
location on an ancient route that started
from the further end of the Dansal Dun; a
ribbon like valley that runs for more
than 100 kilometers starting from
Basohli, i.e., the right bank of river
Ravi and leading up to Pancheri and
beyond and touching the Chenab river and
then to Kashmir.
The national and international traders
finding it as a secured route used it for
ferrying goods to Kashmir and beyond to
Central Asia and maybe to the trade
centers situated on the famous Silk
Route. Even Lalitaditya Muktapida, the
famous Kashmiri king, is said to have
taken his armies through Dansal Dun for
his military forays into the Indian
mainland. The generations of local rajas,
playing their successful role in assuring
safe passage to caravans seems to have
prospered on account of levy from the
thankful traders.
The temples at Kirmachi being built right
from 4th-5th century CE., onwards are
reminder of its affluent past when native
rulers as enterprising patrons of art and
architecture took to construction of
elegant buildings which like present
group of temples are poetry in form,
proportion and design.
The present group of five temples, built
in the slabs and blocks of sand stones,
seems to have been constructed in phases
between a period of one or two centuries.
Built over elevated terraces of Birunala,
the temple no. 1, 2, 3, 6, 7 are built on
a common raised platform whereas the
temple no 4 is built on still higher
platform and temple no. 5 is built on a
lower level as compared to other temples.
Representing the finest example of
medieval architecture in Jammu region,
these temples on plan are consisting of a
garbhagriha with curvilinear shikhara and
a small but elongated antarala with a
suknasika, decorated with kuta-shikharas
and kalasha. Some of the temples have a
pillard manapa in front of the antarala.
Architecturally these temples belong to
Nagara style of architecture associated
with north-India. It's introduction in
Jammu region has been ascribed by some
scholars as the result of direct
socio-political contact of the Hill
rulers with the imperial powers at Delhi,
Kanauj and other parts of India.
But the recent view based on the
observations made by Herman Goetz, a well
known scholar of Indian art is that
raison d'être for such an artistic
development that speaks of generation of
competent artisans working in Shivaliks,
are the post-fifth century CE,
socio-political developments. According
to Goetz, during the post-Huna period not
only the north, north-western Himalayas,
but Kashmir seems to have reverted for
some times under the suzerainty of
Maukharis, the Gurjaras founded kingdoms
in the "Takka" country round
Lahore, in Malwa, in Gujarat and in
south-western Rajaputana (seventh-eighth
centuries), until the Pratiharas united
most of the North-Western and Central
India in a gigantic empire, the capital
of which was Kanauj.
It is in this background that in the 8th
century CE-an epoch making time for the
western and north-western
Himalayas-Lalitaditya Muktapi?a of
Kashmir rises like a meteor and becomes
overlord of North-Western India and
Central India after annexing Afghanistan,
defeating Yasovarman of Kanauj, the king
of Gauda, Orissa, amazingly also Deccan.
Lalitaditya's help to a Chalukyan princes
against a Rashtrkuta king earned him
Calukyan friendship and free movement in
Deccan for him and his allies who
followed him to Kashmir and possibly to
even to countries north to it where in
the Central Asian icy winter at
Taqlamakan, Lalitaditya and his army met
annihilation.
The short lived empire of Lalitaditya
resulted into phenomenal cultural
exchange. An art patron, par excellence,
artistic output of Lalitaditya's reign
surpassed that of all later kings in
quantity, grandeur, richness and
originality. Such a sudden and
unprecedented artistic activity made use
of artists from all parts of India.
This may also account for the exquisitely
carved temples at Kirmachi, as the
medieval art of Kashmir, Himachal and
Jammu Shivaliks, grew out of many roots
which in later times got inextricably
intertwined and gave rise to sub-regional
stylistic variations.
The evolution of arts, especially in
Jammu Shivaliks is thus has to be
accounted for other than the turbulent
historic situation only. That it was also
subject to changing demography in the
wake of settlements of migrant tribes,
rise and fall of popular religious cults,
factors like movement of artisans'
families, groups and guilds, above all
the affluence and level of patronage by
the rulers of petty principalities to
which north-western and western India was
reduced to after the fall of the
Lalitaditya's empire and increasing raids
by the invading hoards.
Other than extant monuments at Kirmachi,
Babor and Shiva temple at Billawar, the
other conspicuous examples are the
undocumented post- 8th century sculptures
belonging to Vaishnavism Shaivism and
Shaktism, from Kishtawar, Bhadarwah,
Sudhamahadev, Udhampur and Basohli. Their
style shows two variants. Those works
which emerge from areas near to Pir
Panjal ranges like Kishtawar and
Bhadarwah, the influences of the
contemporary Kashmiri styles are visible.
While in the areas of lower hills, the
sculptures are characterized by a
slenderness and elongation of figures
with faces that are informed with a kind
of sharpness of features; a treatment
reminiscent of Pala Sculptures.
The architectural and artistic wealth
scattered in different parts of Jammu
region thus needs a fresh interpretation
as documents not only of the
tribulations, but material evidences of
religio-social and aesthetic developments
during last 1000 years.
Gurdwara
Chatti Padshahi Rajouri
A symbol of communal harmony
K.D Maini
Rajouri is a
district of composite cultural heritage.
The people of various castes and creed
are living in the district in a cordial
atmosphere. The Sikh population in the
district is about 15000. This tiny
minority comprises only 2.42% of the
total population of the district.
However, the Sikh community of Rajouri
have maintained their distinct identity
and cultural heritage. Number of
Gurudwaras is existing in the district,
but Gurudwara Chatti Padshahi Rajouri is
a very important religious place which
has been constructed in the memory of 6th
Guru Hargobind Sahib ji (1595-1646) who
stayed at this place in 1616 AD when he
was on the way to Kashmir along with the
Caravan of Emperor Jahangir.
As per the legend, once Guru Hargobind
Sahib Ji Maharaj had a dream that Mai
Bhagwanti (popularly known as Mai
Bhagpari) in Kashmir had prepared a
cholla (long shirt) for Guru Ji and she
was praying to God for the glimpses of
Guru Ji so that she could present it to
him, as she was too old and not in a
position to visit Punjab and fulfill her
aspirations. Therefore, Guru Ji decided
to visit Kashmir and take present from
the devotee Mai Bhagwanti and to preach
Sikhism in the mountainous belt of Peer
Panchal and Kashmir.
As per the inscription in Gurudwara Sahib
Nowshera, Guru Hargobind Sahib Ji entered
Rajouri district in the year 1616 AD.
Firstly, Guru Ji reached Jhangar and
stayed in a house of a Brahman namely
Jhangir Dass. (Later on, the name of the
area also became Jhangar). At Jhangar,
Guru Ji also met Bawa Beeram Shah Ji Dutt
and after detail deliberations with Bawa
Beeram Shah Ji regarding the religious
matter, Guru Ji selected him for
preaching of Sikhism in the foothills of
Panchal range starting from Poonch to
Dharmasal in Kalakote and posted him at
Jhangar.
Guru Ji then came to Nowshera along with
the Mughal Emperor Jhangir. Emperor
Jhangir was putting up in Nowshera fort
while Guru Ji preferred to stay with the
people living opposite Nowshera fort.
Presently, a well-designed Gurudwara is
being constructed at that place in the
memory of the visit of Guru Ji.
After relaxing at Nowshera, the Mughal
Caravan left for Rajouri via Chingus
Sarai. At Rajouri, Emperor Jahangir
camped at Baradari opposite Rajouri town
on the bank of Salaini Nallah which was
constructed by a great Irani Engineer Ali
Mardan Khan on the orders of Mughal
Emperor. However, Guru Hargobind Ji
stayed in house of a Sehajdari Sikhim the
town opposite the Sarai which was
constructed by the Jaral Rajas of Rajouri
(Presently, this Sarai is being used as
police post). When the people of Rajouri
came to know about the presence of Guru
Ji in the town, they started gathering
around him. It is said that the gathering
in the Darbar of Guru Ji was bigger than
the gatherings in the court of Emperor
Jahangir at Rajouri. This was brought
into the notice of Emperor Jahangir that
people instead of visiting his Darbar
preferred to visit the Darbar of Guru
Hargobind Ji. Emperor Jahangir sent a
message to Guru Ji and requested for
staying with him. But Guru Ji replied
that he wants to stay with the people for
spreading the teachings of Sikhism.
Therefore Guru Ji stayed here for few
days and remain preaching the spiritual
thoughts of Guru Nanak Dev Ji Maharaj.
After passing few days at Rajouri, Guru
Ji left for Srinagar along with the
Mughal Emperor via Thannamandi,
Behramgalla, Aliabad, Shopian etc. A
Gurudwara was also constructed at
Thannamandi in the memory of Guru Ji's
visit. But now this religious place is in
deplorable condition as no body is there
to look after the Gurudwara Sahib.
Since the 6th Guru stayed at Rajouri for
few days and preached Sikhism to the
public during his stay, therefore a good
number of people became their devotee and
disciple. They constructed a small
Gurudwara (at that time, it was known as
Dharamsal) in memory of Guru Ji's stay in
the Rajouri town. With the passage of
time, Rajouri witnessed number of
political developments, but no body
disturbed this Gurudwara.
During 1931-32 AD, Rajouri tehsil was a
part of Reasi district and the
Wazir-e-Wazarat of the district was
Sardar Tirath Singh, who used to visit
Rajouri for administrative purposes. When
people told him about the importance of
Gurudwara Sahib Chatti Padshahi Rajouri,
it is said that Sardar Tirath Singh
collected funds from the public and
started Karsewa for the construction of
Gurudwara Sahib. He himself lifted stones
from Salani Nallah for the construction
of this Gurudwara. Therefore, a Pacca
Gurudwara building was constructed during
1931-32 AD. However, the building was not
so big and the capacity in the Dewan Hall
was only for 60-70 persons. It was a
double storey building and in those days,
double storey buildings were known as
Bangala, therefore, this Gurudwara was
know as 'Gurudwara Chatti Padshahi Bangla
Sahib Rajouri'. During the happenings of
1947 when more than 70% buildings of
Rajouri town were destroyed by the
raiders the Gurudwara building remained
intact.
In 1960, a memorandum was passed by the
Sangat for re-construction of Gurudwara
Chatti Padhshahi Rajouri and the
committee was asked to work for the
construction and collection of funds. For
this purpose, the prominent persons of
Rajouri town were included in the
Committee and a separate construction
Sub-Committee was constituted.
In 1964, the blue print of new Gurudwara
was prepared by an Engineer Sardar Tara
Singh of Punjab who was working in MES as
SDO and was posted at Rajouri at that
time. After the approval of blue print by
the Sangat, the construction was started
in 1964. The masons and carpenters were
brought from Punjab for giving Sikh
architectural touch. By this way, the
first phase of the building was
completed. The four storey Gurudwara has
accommodation of 15 rooms for Yatries
apart from a big Dewan Hall.
No doubt that there are only 21 Sikh
families residing in the town and some
Sikh families are inhabitating in the
villages like Saranoo, Bathuni, Mera,
Sawni, Gurdhanbala, Sadhyal,
Dehrian-Tralla, Chityari etc but the
Gurudwara Chatti Padshahi have great
importance for Hindus also. Number of
Hindu devotees visit this Gurudwara for
offering prayers. The main congregation
is organized on Sunday. The Birthday of
Guru Hargobind Ji Maharaj is celebrated
with great enthusiasm jointly by Sikhs
and Hindus every year. Therefore
Gurudwara Chatti Padshahi Rajouri is
considered the symbol of communal harmony
in the area apart from its religious
importance.
Burj temple
A. K.
Khanna
The Burj Temple is
roughly 35 Km from Jammu and falls in
Kana Chak area.
The temple is the beginning of the Jammu
Temple architecture under Maharaja Gulab
Singh, who laid the foundation of unique
fusion of Nagara Temple style of
architecture and dome of Islamic art in
continuation of the trend in whole of the
Northern India. The temple demonstrates
the experimental phase in temple
architecture in Jammu and in the
subsequent years influence of the
religious and secular architecture of the
region. The Jammu Temple architecture
began from temple of Sui ,which is just 2
km south-west of this temple belonging to
the early Dogra period. The building and
the dome has unique features.
The rectangular long neck and bulbous
dome, truncated lotus at the base and
inverted lotus with a Kalasa at the top
are main features of the temple. The
grabhagriha is enclosed by the
paridakshanapatha or circumbulatory
passage.
The Burj temple is irregular octagonal
oblong on plan and with broad
circumambulatory passage with flat roof.
The shikhara is crowned by a dome, which
is formed on the principles of squinches
of arches, a typical feature of Islamic
architecture introduced in clear
manifestations at Alai -Darwaza of Qutab
Minar complex. The octagonal oblong plan
has been transformed in such a way to
form a four sided cylindrical drum as the
neck culiminates into a round Shikhara
with an inverted lotus crowned by a Hindu
pattern of Kalasa in a pointed shape
terminating in amalaka or the fluted
rounded shaped amalaka, first at the top
of the spire and below the final. The
general plan of the building is 36 feet
square on each side with ten feet
projection on the back having three sides
surrounding to three opposite sides and
inside the building to provide the temple
an octagonal feature. The circumbulatory
passage, which is six feet wide, also
runs in octagonal way on both sides
embellished with murals of religious
theme. In the east is a dalan with three
doors flanked by two small rooms. A huge
gatehouse leads to an open dalan in the
centre, its octagonal structure rises
some 15 feet above.
The low roofed paridakshanapatha
terminates into a wide cornice or Chhajja
formed which (ushers) the upwards round
dome with a base of double band of uphill
turned petals of a lotus, a feature
common in mausoleum and Hindu religious
buildings from 18th century to 20th
century A.D. The top of the dome
culminates in a lotus spreading
horizontally in eight pointed petals
which serves as base for the finals as
the Kalasha in Hindu temple and a star
and half Moon in case of mosque or tomb
in case of Muslim buildings.
The high-necked dome type spire is the
typical feature, which came into
existence in the Burj temple, seems to be
the earliest construction by Maharaja
Gulab Singh. This feature is present in
the subsequent buildings of the temple in
Jammu region.
A high plinth platform constructed on an
irregular octagonal oblong on plan of
ground floor and the two storeyed temples
with rectangular basement and one each
side wall on the north form the exterior.
The other three sides on the west, east
in the form of an off set and the
interior of the temple is sixteen sided
in the gallery or circumbulatory passage
reduced to eight sided sanctum Santorum
or garbhagriha. A dark image of Lord Rama
with prominent white eyes in black stone
flanked by white marble images of Sita
and Lakshman ji, are on either side of a
high pedestal abutting the wall opposite
the entrance. The sixteen sided wall has
been reduced to eight sided in a unique
way by giving triangular arches resting
on a single pot bellied fluted tapering
pillar on each corner of exterior of
octagonal garbhagriha in Rajasthan style
with vaulted triangular flat roof. The
vaulted roof in oval and triangular vault
squinches into sixteen sided to eight.
There is enough provision of light and
air through the slanting ventilators in
the gallery. The temple can be approached
by through a flight of steps and on the
right, there is a small shrine of the
Lord Hanuman opposite the main entrance
of the temple.
The entrance from east has engrailed arch
pot-belied pilasters and flanked by half
doomed projected miniature shrine
embedded on the either side of entrance
wall for keeping the lamp, an early Dogra
period feature.
The deohri like flat low ceiling porch is
flanked by a room on either side and the
niche on either side of the walls is
embellished with beautiful mural
paintings of scenes from both the Epics.
Further gateway leads to the gallery with
flat ceiling and fronted by the octagonal
garbhagriha under the shikhara. The
shikhara from the exterior has a long
square neck culminating to a round base
with flare up lotus leaves attached to
the base reduced into a plain bulbous
round dome mounted with inverted lotus
and a stone finial at the top. The
interior walls and gallery of the sanctum
has been decorated with the mural
paintings. The cylindrical square dome
attached to a fluted horse vault or wagon
vault chattri are shows the influence of
Gurudwara architecture on the Hindu
temple.
The gallery walls on the both sides have
square panel painted with mural of Jammu
school of miniature paintings.
The crack in the walls, ceiling and
vaults have been mercilessly filled with
cement plaster. The water seepage from
the ceiling has badly damaged these
murals, required to be preserved for
future generation as the tangible
heritage of Jammu.
The date of commencement of the temple is
Samvat -1884 or AD 1827- as per the
inscriptions over the entrance of the
Burj temple. The temple has several
hundred kanals of farm land to meet the
expenditure of the temple which has been
receiving the Sadhus from various
religious centers of India regularly
since its inception .The temple was built
during the Dogra rule as per inscription
found in the temple and subsequently a
Mandapa was added in 1889-90. The
basement of the temple contains Samadhi
of the ten Mahants or Head Priest who
managed the affair or Gaddi of the Burj
Temple in last 200 years or so. The
Complex has many beds available for the
Sadhus as boarding & lodging faculty
probably which might be the used as the
base camp for Amar Nath Yatra as a part
of Char Dam Dharshan .
Mangla
Devi Fort in ruins
K.D Maini
Mangla
Devi Fort is one of the oldest Forts of
Rajouri district constructed during Dogra
rule and it remained the centre of power
for about 100 years. This old monument is
connected with a 7 kilometers approach
road which leads from Seri township
towards Mangla Devi Fort. The village
where the Fort is located is known as
Mangla Devi village. The Fort is spread
over 60 kanal land on an elevated mound
from where the whole valley of Nowshera
and Sunderbani is exposed upto to Beja
Bai, Gagiote, Lamberi, Kalal range, Beri
Pattan, Thanda Pani, Ding Mangiot etc.
The buildings within the Fort walls are
damaged completely while the surrounding
walls are intact. The length of these
walls varies from 30 feet to 85 feet. The
chilled stone and lime have been used in
the construction of the Fort. The inner
portion of the Fort is divided into two
parts. Presently, the lower part is
occupied by Doordarshan Department where
a TV tower has been installed. The upper
portion comprises of two temples out of
which one temple is older than the Fort
which is situated on the extreme elevated
site. Apart from temples there is a wide
open space spread over about 20 kanal
area. The ruins of old buildings and
rooms within the Fort in the upper
portion indicate that this portion was
used for residential as well as
administrative purposes. There were two
ponds within the Fort where the rain fed
water was conserved and used for drinking
purpose in the past. Another temple has
recently been constructed near the main
gate of the Fort. Presently a rest house
is available at site for tourists.
However there is a need of more guest
houses near the Fort so that this ancient
monument could be converted into the
destination of religious and heritage
tourism.
Presently, there are three temples in
Mangla Devi Fort. The first one is the
ancient temple constructed during
1827-1846 AD while the second temple has
recently been constructed within the Fort
building. Another temple has been
constructed near the main gate of the
Fort. During Navratra days a big Mela is
organized in the ancient temple in Mangla
Devi Fort in which more than fifty
thousand pilgrims from Lamberi, Kalakote,
Siot, Sunderbani, Beja Bai and Nowshera
area participate and celebrate the
occasion with religious ceremonies.
In 1827 AD, Maharaja Ranjeet Singh of
Punjab bestowed Chabal Jagir
(Nowshera-Bhimber) to his Prime Minister
Raja Dayan Singh, the brother of Raja
Gulab Singh of Jammu. Raja Dayan Singh
never came to this area but he appointed
his Governors to rule the principality.
This principality along with Poonch Jagir
remains under the possession of Raja
Dayan Singh and his sons Raja Moti Singh
and Raja Jawahar Singh upto 1846 AD.
During this period five Forts were
constructed on this track including
Mangla Devi Fort. These Forts were used
by the forces of Raja Dayan Singh for
storing of grains collected from the
farmers in the shape of revenue. The
prisoners and the rebels were also kept
in these Forts. Later, on when Jammu and
Kashmir state was established after the
Amritsar Pact of 15 March 1846 AD the
Chabal principality including Mangla Devi
Fort came under the possession of
Maharaja Gulab Singh.
It is said that before the construction
of Mangla Devi Fort there was the shrine
of Mangla Devi at this place. The masons
deployed for the construction of the Fort
by Raja Dayan Singh had broken the stone
idol of Mangla Devi into three pieces
without knowing that this was the idol of
Mangla deity. Therefore the walls which
were constructed by the masons broke
again and again. In the meantime, Raja
Dayan Singh had a dream in which deity
Mangla Mata told him that unless her
temple is constructed on the top of the
mound and her idol is established in the
temple the Fort will not sustain. Raja
Dayan Singh immediately passed orders for
the construction of the Temple Mangla
Mata at the elevated place within the
Fort. Therefore the construction of Fort
was taken up only after the construction
of the Temple of Mangla deity within the
premises of the Fort. Raja Dayan Singh
also named the Fort as Mangla Devi Fort.
The village around the mound where Fort
is constructed was also renamed as Mangla
Devi village. It is interesting to note
that during 18th and 19th centuries the
natives of Mirpur, Bhimber and Nowshera
area were the devotees of Mangla Mata or
Mangla Mai. There was a big Mangla Devi
Temple at Mirpur (now in POK) before
independence. Presently a dam has been
constructed by Pakistan at the site of
Mangla Mata Temple and surrounding areas
which is still known as Mangla Dam after
the name of Mangla Mai. After 1947 a
Brahmin of village Bhawani of Nowshera
tehsil had a dream in which Mangla Mai
had given him Darshan and told that her
shrine have been shifted from Mirpur to
the forest area of Bowani village.
Therefore the Brahmin located the place
of Mangla Mai near the village Bowani
about 34 kilometers in the south-west of
Mangla Devi Fort. A Temple complex have
been constructed at this place by the
devotees of Nowshera, Bowani and Jhangar
area. The above facts reveal that there
is a link between Mangla Mata Temple of
Mirpur, Bowani and Mangla Devi Temple of
Mangla Devi Fort.
From 1846-1931 AD Mangla Devi Fort was
considered the strong hold of Dogra
forces. It was also used as office
complex for the officials of state
government who were governing the area
from this very Fort. At the time of the
disturbance of 1931 AD in Nowshera-Chabal
area there were about 450 Dogra jawans
stationed in the Fort.
But due to administrative problems, the
Fort was vacated by the Dogra forces and
the rooms within the Fort were
dismantled, the timber used in the rooms
and the construction of the Fort along
with the old rifles and guns were
auctioned and the Fort was abandoned. In
1947, when disturbance started in the
south of Pir Panchal region, Mirpur the
Rajouri area was vacated by the state
forces. The natives of the village Mangla
Devi, Seri, Khari, Gunni, Dhabbar, Ding
Mangiote, Gagiote, Beri Pattan, Damari
and Talla about 8000 in number assembled
in Mangla Devi Fort to protect themselves
from the Pakistani sponsored forces.
These people remained hostage for about
one month in the Fort during October and
November 1947. In the meantime, on 13th
November 1947 Indian forces started
operation from Jammu towards Kotli under
the command of Brigadier Pran Jappi to
liberate the area from rebels and
raiders. On 15th November the forces
reached Beri Pattan and on 26th November
these forces entered Kotli town and
captured it. However due to defensive
strategy Indian forces retreated back to
Jhangar along with the refugees of Kotli
town.
A contingent of Indian force also reached
Mangla Devi Fort and the hostage people
were asked to vacate the Fort due to
security reasons. In these circumstances
the Fort was occupied by the forces for
the defence of the area and the people
who had taken shelter in the Fort again
shifted to their native villages or
Jammu. Later on, the forces also vacated
the Fort.
The
sorrow of Mansar Lake
Onkar Singh
Manasr
Lake is in a mess. The sacred water body
abounds in profanity and now resembles a
large sized fish pond with foul smelling
brackish water. With current rate of
water extraction from it, the lake may
not survive for long. Mansar, Dec. 18,
2009. How does one feel when a picture
perfect image of a place belies reality?
Simply cheated. That is what I felt on
seeing the Mansar Lake for the first
time. Frankly, my first impression about
the lake was disappointing. And as I
moved around the place, the
disappointment turned into despair. The
water body looked like an extended pond
with all the filth associated with it,
and not a lake with shining deep blue
water I had visualized from the publicity
broacher brought out by the JK Tourism.
Let me tell you why. The information
displayed at the site state that the lake
covers an area of 329.4 hectares. But
this is far from the truth. The lake has
shrunk considerably. Decline in the water
level is all too visible everywhere. The
distance of the lake shores from the iron
-grilled fence surrounding it shows the
magnitude of recession. Which varies from
30 ft in the south to more than 100ft in
its northern bank where sediments from
the adjoining fields have led to heavy
siltation of the shores, so much so that
a sizeable patch of the lake bed exposed
permanently is being used now by the
locals as grazing grounds for cattle!
Pathetic.
A more tangible witness to the plight of
this water body are the wooden pillars of
the stilted platforms in the lake waters,
which are being used as viewing
galleries. The platforms stand some 15 ft
high from their base that is now almost
devoid of water on its southern shores.
The old timers tell the water level 12
years ago used to be at least 10 ft
higher than what it is today. Everybody I
came across has admitted that the lake
water and its size have shrunk to a
sizable extent.
When asked about the reason behind it,
the septuagenarian Ishwar Dass ruefully
pointed towards the half submerged water
pipes in the lake at four different
locations. Some 5000 gallons of water a
day is being taken out of the lake to
supply it to the neighboring villages as
also to the mushrooming eateries that
have sprung up in the lake area to cater
to the ever rising in number of
picnickers who frequent this place. Dass
says the water level has gone down by 5
ft in the recent past. Supporting his
statement he points to a big exposed
peace of sand stone rock, some 5 ft plus
in height in the lake water which he says
was never visible before.
Considering the lake area, it can safely
be assumed that as much as 1650 cu
hectares of water has been siphoned off
from the water body in the past three
years. Replenishment by the summer rains
has been almost negligible as the
monsoons in the area have been elusive
all these years.
Apparently, the future of the lake in the
present context appears to be scary.
Assuming a mean depth of the lake at 10
mtrs (its lowest part is 32mtr deep) and
the total volume of its water at 10000 cu
hectares, the present rate of water
extraction will surely dry up this water
body in the next 18 years, even if a
provision is made for a good monsoons
every second or third year.
Scary! Where will the locals, who are
totally dependent on the lake, get water
to drink from? What about the tourists?
And what will the tourists come for if
there is no water in the lake? What about
the business establishments and
employment it has created? And what will
the Surinsar Mansar Development Authority
(SMDA) do in its magnificent buildings at
the lake site? Any answers?
The lake shares the legend and sanctity
of lake Mansrovar. It is associated with
Arjuna of Mahabharta fame and the
Sheshnag, the Lord of Serpents, housed in
a shrine at its eastern bank. Newlyweds
in the Hindus consider it auspicious to
perform prikrama around the lake to seek
the blessings of Sheshnag. Certain
communities of the Hindus perform mundan
ceremony of their male children at the
lake site. What will happen to their
belief and rituals if there is no water
in the lake?
Declining water level is not the only
problem confronting Mansar. Pollution is
equally serious issue that has rendered
the lake water unfit for drinking. For
example, the excreta of some 40 plus
spotted deer and neelgais of the zoo on
its western bank, moves straight into its
waters. The lake on its eastern bank
emits a stinking odour that can make you
nauseating even at a distance of 30 ft
away. In fact, all the settlements on
this oval shaped lake are on its eastern
bank. The residential sewerage and temple
drains empty right into it. So do
countless eateries, not to talk of
regular washing in the bathing ghats.
Some people now even defecate on the lake
bank. How sickening!
As if that was not enough to turn it
profane, the leftovers by the hordes of
picnickers are conveniently dumped into
the water body as feed for the ever eager
ducks and the fishes. The rising
popularity of feeding the aquatic life
with kneaded flour as a 'scared act' is
adding to the already polluted waters, as
is the wanton act of throwing into it of
empty plastic covers of potato chips and
polythene. The exotic common carp is
similarly degrading the lake environment
further. This hardy fish has upset the
aquatic food chain. To top it all, the
rising number of picnickers is
accentuating its troubles and plight. On
an average, 500 to 1500 persons descend
upon this spot on weekends and Sundays,
which on certain occasions, crosses even
3000 mark.
Undoubtedly, the lake environment is
under great stress, which is being made
worse by bleeding it out of its waters,
the very basis of its identity and
attraction. But the most disturbing irony
is that the locals, whom the lake has
nurtured over the ages, are indifferent
to its defilement and plunder. No wonder,
the magnificent lake has been
commoditized and taken over by the
faceless picnickers, petty shopkeepers
and the bureaucratic SMDA, for whom it is
no more than mere a water body in the
hills meant just for fun, frolic and
profit. Pity, poor Mansar is paying the
price of its popularity.
(The author teaches at Govt. Degree
College Kathua)
Surankote:
Simply breathtaking

K.D Maini
Surankote valley is
located in between the mountainous range
of Pir Panchal (15600 feet) and Rattan
Panchal (8600 feet). Due to its natural
atmosphere, attractive scenic spots, snow
clad mountain peaks, crystal clear lakes,
streams, water falls, glaciers, lush
green dhoks, meadows, margs and charming
climatic conditions, the valley of
Surankote is known as Mini Kashmir of
Jammu province. The renowned Urdu writer
Late Krishan Chander who had passed his
child hood in Poonch area in early
thirties has compared Surankote valley
with Pahalgam of Kashmir in one of his
books. He further wrote that Suran Valley
is more beautiful than Pahalgam because
it is free from pollution and evils of
modern society; the nature is more
attractive, exposed and handsome in this
valley.
Surankote township is exactly 27
kilometers in the eastern side of Poonch
city and 221 kilometers away from winter
capital Jammu. The valley comprises of 43
villages having the status of a Tehsil of
district Poonch which was created in 1980
AD. The total projected population of the
valley is 1.27 lacs which includes
Paharis, Gujjars, Bakerwals and Kashmiri
speaking people. 24 villages are located
at the slope of main Pir Panchal ranges
while 19 villages are existing on the
slopes of Rattan Panchal range. The
climatic conditions resemble with that of
Kashmir valley.
As per Raj Rajtarangni of Kalhan,
Surankote valley was known as Savarnik in
ancient times. There is a reference of
Mula Arjun the Raja of Loharkote Poonch
who was detained in Savarnik by the
Thakur Jagika (in between 1128-1149 AD)
on the orders of Raja Jai Singh of
Kashmir. In 11th century AD Savarnik was
known for two important forts i.e.
Prithvi Pal Fort and Raj Giri Fort. These
forts were constructed by Raja Prithvi
Pal of Rajpuri (Rajouri) for the defence
of Kashmir. The forces of Pal Raja's were
stationed in these forts. In 1015 AD
during the unsuccessful invasion of
Sultan Mehmood Gaznavi on Kashmir, his
forces were compelled to retreat from
Savarnik Poonch and Rajouri area by the
forces of Kashmir and Pahari Rajas of
Poonch and Rajouri. In 1036 AD Albruni
had visited Rajouri with Emperor Masood
(the son of Mehmood Gaznavi). He wrote in
his book Indica that these forts were
constructed to defend Kashmir by the
Pahari Rajas. Since the forts in local
languages are known as Kot therefore the
whole valley came to known as Savarnik
kot. With the passage of time the name
changed from Savarnik kot to Surankote.
As per Tuzak-e-Jhangiri and Iqbal Nama
Akbri, the construction of Mughal road
was taken up in 1612 AD by an Irani
Engineer Ali Mardan Khan in Suran valley
from Rattan Pir to Pir Panchal pass on
the order of Emperor Jahangir. With the
opening of this road for Mughal caravans,
a number of Pacca Sarais, Baradaries,
Mosques, Hamams, Marhs etc were also
constructed in this valley for the
convenience of Mughal caravans. Emperor
Jahangir for the first time entered Suran
valley in 1612 AD while going to Kashmir.
He visited 13 times this area. In 1619
AD, Emperor Jhangir while returning from
Kashmir halted at Behramgala for
relaxation and fell seriously ill. The
Mughal caravan immediately rushed towards
Lahore, but Emperor Jhangir took his last
breath between Behramgala and Dera Ki
Gali in Poonch area. Therefore Suran
valley remained centre of great hustle
and bustle during the period of Emperor
Jahangir.
Renowned traveler G.T Vigney while going
to Kashmir had visited Suran valley in
1841 AD. He wrote in his book 'Travelers
of Kashmir' and Sikam that he had passed
a night at Surankote where an old castle
was existing in the valley. C.E Bats who
visited this area in 1872 AD describes in
his book 'The Gazetteer of Kashmir' that
Surankote contains a Thana in which
military force is usually quartered.
There was a bunglow for travelers in the
north of the Surankote. A path from this
place was leading towards Gulmarg.
In 1815 AD Maharaja Ranjeet Singh reached
Surankote valley along with a big Punjabi
force to conquer Kashmir but the Raja of
Poonch Ru-Alla-Khan gave him a tough
fight at Bari Mang (proper Surankote). No
doubt that in 1819 AD Maharaja captured
Kashmir but Suran valley remained
dominated by self styled Pahari and
Gujjar Sardars from 1823 to 1852 AD. In
1852 AD, Dogra Raja Moti Singh was
nominated by his uncle Maharaja Gulab
Singh as the Raja of Poonch and Surankote
became the part of Poonch principality.
Raja Moti Singh used to go to Jammu via
Suran valley and halted at Bufliaz to
enjoy the natural beauty of valley. After
the happening of 1947 Suran valley became
a part of Poonch district and attained
the status of tehsil in 1980 AD.
The valley is known for Asthans, Dargas
and Shrines. Asthan Peer Habib Shah
Pamrote and Taqia Ghulam Shah Badhshah
Lassana are the most sacred places for
Muslim population. On the other hand,
Shiv Temple at Behramgala, Temple Kali
Mata at Dhundak and Narayan Khori in the
village Gundi are the ancient worship
places of Hindus. On the eve of Navratras
a big mela is organized at Kali Temple
Dundak twice in a year in a traditional
manner. The important lakes like Nandan
Sar, Chandan Sar, Sukh Sar, Bagh Sar,
Neel Sar, Katora Sar on an altitude of
12000 to 14000 feet from the sea level
are also considered sacred for Hindus
which are located in Girgan area of Peer
Panchal Range.
After 1975 AD when financial powers were
decentralized and annual plan started at
grass root level, a lot of development
have been taken place in Suran valley.
Almost all the villages have been
electrified, covered under drinking water
facilities. Basic schooling facilities
have also been provided. Apart from
Anganwari centres, Health centres and
live stock centres also exist in the
valley. Efforts are being made to link
the villages with pacca roads. A number
of link roads have been started under
PMGSY from 2009 onward. Recently 40
crore's project of 52 kilometer
Mandi-Bufliaz road have been approved
under CRF. By this way 27 villages across
nallah Suran and nallah Mandi shall be
connected with road. The famous Mughal
road is nearing completion and it is
expected that the road will be opened for
general traffic by June 2010. With the
opening of this road a number of virgin
scenic spots of Suran valley like
Bufliaz, Behramgala, Dera Ki Gali,
Dogran, Poshiana, Chandimarh, Ratta
Chamb, Panjtari, Girgin and Pir Pass
shall be converted into tourist resorts.
There is a good scope for adventures
tourism in the valley which is suitable
for trekkers because the number of peaks
of Peer Panchal range including Tata Kuti
(15600 feet) are existing in this area.
Shankaracharya
Temple
A Beauty to behold

A.K.Khanna
The temple of
ShANKARACHARYA is located on the top of a
detached ridge of an igneous rock, The
conical hill rises behind the Boulevard
beside the Dal Lake. The temple is
situated at a height 1100 ft above the
Srinagar city. The temple could be
reached by two hundred forty three steps
with twenty-three landing and the
approximate height is 550ft or 167.68
meters from the end of the road to hill,
before one reaches the temple platform.
This hill is known as Shankaracharya
Hill. A temple is said to have been first
built here by the son of the Mauryan King
Asoka, the great in 2nd century BC. It
also serves as a landmark of Srinagar
city on the summit of the Gopadari.
According to renowned Archaeologist, R.
C. Kak, Neither the hill nor the
Temple preserves its ancient name.
A Hindu Temple is an aggregate of
different symbols. It is ritually
invested human personality or Vastu
purusha which is conceived in terms of
human body. The names of various parts of
human body from the foot to head are
applied in Indian Temple architectural
texts or Shilpa sasatra to correspond
with the various parts of the Temple. The
most perfect body is lifeless without the
resident soul. So, the temple has been
considered as the abode of God whose
spirit is immanent in the Universe.
The Sunrise and the Sunset, birth and
death etc. are controlled by a Universal
power regulating the earth and living
species. The temple, therefore, is known
in such terms as devalaya, sivalaya and
devayatana. The life installed in the
form of the deity in the sanctum is known
as grabhagriha or the house of the womb.
It is here that regeneration is effected
and higher self of the devotee is
attained through worship, which leads to
perception and realization of the power
in the Universe manifested in various
forms in the Indian religious ethos.
The temple consists of a circular sanctum
built on a high octagonal plinth
approached by a long flight of steps
flanked by two-side wall. A parapet wall
surrounds the plinth. The inner face of
which is embellished with a range of
actuate recess enclosed in rectangular
panels. The upper part of the original
Shikhara has disappeared. The present
structure of temple is datable to circa
7th century A. D.
Thirteen steps with a railing leads to
the dwarf wall at the plinth level,
enclosing the parapet wall which acts as
the circumambulatory passage or
paridiksanapath. The dwarf parapet wall
with sloping coping stones has
rectangular niches with circular top
opens on the inner side. The plinth of
the temple has torus and fillet moulding
all-around upto the level of the main
structure of the temple.
The terrace surrounding the temple is
reached by three flights of stone steps
numbering respectively six, seven and
eighteen, the last encased between two
walls. From the terrace another flight of
10 steps leads to the door of the temple,
the interior of which has a chamber,
circular in plan, in the center, a modern
multi coloured lingam of probably Dogra
period, as it resembles the stone of
Ranbireshwar and Rughunath Temples of
Jammu.
The main shrine consists of a circular
Cella . The interior of the sanctum is
covered by a ply board ceiling concealing
the flat sandstone slabs which are
supported by two lintels bearing the load
on four eight sided column of stone in
the centre. The lower course of the
ceiling is still extant in its original
shape. There is a large oval shaped Shiva
Lingam with reddish black stone probably
brought from the Naramada River valley in
Madhya Pradesh of Central India. The
south-west column bears two inscriptions
of Mughal Period. The temple resembles
the interior plan of a large temple at
Ladhuv (District Pulwama) in the Valley
The brick roof supporting the slopping
stone slabs probably has been added in
the 19th century.
The lower courtyard has an octagonal
precast ornamental iron rain shelter shed
with some benches for tourists comfrot.
There are some modern structures added on
the right side in Dogra period for the
benefits of the priests of the temple.
The shrine is under the religious control
of the Dharmarth Trust for conducting
ceremonies. The temple is a nationally
Protected Monument under the
Archaeological Monument, Sites and
Remains Act, 1958 and maintained by the
Archaeological Survey of India.
The temple is located in the valley under
high security zone and hence no camera
and mobile is permitted on the top. The
night view from terrace of the Temple is
mesmerizing and enchanting, with yellow,
white and saffron lights twinkling city
below.
The view is a wonderful experience with
white snow clad mountain ranges in the
background, yellow & white light of
Houseboats reflecting in water of Dal
Lake, in a series of rows. The valley
below provides an enchanting view in moon
light from the temple equally of the same
enthralling experience as the sight of
The Taj Mahal at Agra.
Poonch
has enough tourism potential

K.D Maini
Poonch district has
a distinct historical background, rich
cultural heritage and charming natural
spots. This track is located exactly on
the foot hills of Pir Panchal range,
therefore there is a series of mountain
ranges, snow covered lofty peaks, thick
belts of fir and cheer forests on the
slopes, a number of beautiful valleys,
gushing streams, lush green pastures with
multi coloured flowers, milky water falls
and crystal clear lakes. This natural
atmosphere and unique type of life style
of Poonch district can easily attract
Indian and foreign tourists if the
government takes up these tourists spots
under tourism development programme.
A number of forts, sarais and ruins of
historical values are available in this
area. The caravans of Mughal emperors
were traveling towards Kashmir in the
beginning of 17th century AD through
Mughal road which passes through Poonch
district. There are various memorable
places and monuments on this road
including renowned Noor Chamb milky water
fall. With the construction of 84
kilometers Mughal road from Bufliaz to
Shoopian, the Mughal monuments and scenic
spots along side the road shall come in
the lime light and past glory of Mughal
road shall be restored. The attractive
Dhera Ki Gali, Bufliaz, Behram Gala, Noor
Chamb, Dugran, Poshiana, Ratta Chamb and
Chandimarh are expected to be the
charming tourist resorts along side the
Mughal road in Poonch district. Proper
publicity of these hill stations at
National level can certainly prove this
area as the destination of tourists.
Some important shrines with deep
religious backgrounds are also existing
in Poonch district. These shrines
includes Swami Budha Amarnath, Lohar
Devta, Nangali Sahib, Asthan Chote Shah
Sahib, Ram Kund, Asthan Sain Miran Sahib,
Asthan Sain Ellahi Bakash and Asthan Sain
Faqar Din. Thousands of devotees from
outside the districts are visiting these
places with great devotion, but the
accommodational facilities are not
sufficient on these sites. These places
can also be exploited for religious
tourism purposes.
Apart from the above, a number of foot
routes, passes and peaks in Pir Panchal
range are important from trekkers,
climbers and hikers point of view. There
is a renowned Girjan Dhok, Panjtari Marg,
Pir Merg, Chooti Merg, Valley of Seven
Lakes like Nandan Sar, Chandar Sar, Bhag
Sar, Sukh Sar, Neel Sar etc Peaks like
Tatta Kutti (15560 ft), Ganga Choti
(10013 ft), Rattan Pir Choti (8500ft) and
passes like Panchal Pass (11400 ft),
Chooti Gali Pass (13500 ft) and Noor Pur
Pass (13486 ft) and trekking routes like
Sawajian-Chor Panchal-Gulmarg, Loran-Noor
Pur-Tang Marg, Chandimarh, Peer
Gali-Shopian. But due to lack of
infrastructural facilities and
accommodational problems at base camps
and non availability of effective
publicity, these areas remain out of site
for outsiders. There is the need of
development of takeoff points and bridle
paths leading towards the valley of seven
lakes and huts and fast food centers at
Girgan, Panjtari and Tatta Kutti Marg.
The details of some places of tourists
interest located in Poonch area is given
here.
Noor Chambh:- This beautiful water fall
is located on the north east of Behram
Gala village. Mughal Emperor Jahangir
visited this place 13 times when he was
on the way to Kashmir or Lahore. He was
such a lover of this water fall that he
named this place as Noor Chamb after the
name of his beloved wife Noor Jahan.
Later on the name changed from Noor Chamb
to Noori Chamb. In the past the water of
Hussan Thumb stream was falling from 90
meters elevated mound and the whole
stream was converting itself into milky
vapours. At present the fall has gone
inside the mound after cutting the rock.
Even then the milky vapours of this
beautiful water fall scatter around the
area which gives pleasure to visitor.
There is the need of fast food centre,
public convenience and a viewing deck for
visitors. A chair lift from main road to
Noor Chamb mound will also attract
tourists.
Behram Gala:- It is 45 kms on the east of
Poonch city and connected with motorable
road. This place is surrounded by
mountains and forests and situated on the
foot hills of Peer Panchal pass on Mughal
road. Power and water supply are
available at the site. The climate is
very pleasant and cool. There are two
important shrines (one of Hindus and
other of Muslims) located in the village.
The village is just 500 meters away from
the famous water fall Noor Chamb. This
spot is also important from trekker's
point of view because the main bridal
path leads towards the valley of Girgan
and the valley of seven lakes starts from
this very place. There is a need of
conversion of Behram Gala into a tourist
resort by constructing tourist huts and
trekkers sarais.
Surankote:- Surankote is the most
beautiful valley on the south-western
side of Panchal range. It situated in
between snow bounded peaks. This place
resembles with Pehalgam. Power, water
supply, road communication are available
at site. The climate is very cool and
pleasant. The maximum temperature goes to
32 degree C. This place can easily be
converted into a tourist resort.
Gagrian Sawjian:- This considerable
village is lying at the extreme of Mandi
valley of north-western side at the foot
of Chor Panchal Pass. This place is 43
kms away from Poonch. The village is
surrounded by forest belt of devdar and
fir trees. Road communication, power and
water supply is available at site. This
part can be developed as a base camp for
trekkers/climbers because from this very
place bridal path leads towards Chor
Panchal Pass and then to Khilanmarg,
Gulmarg, and Tangmarg. There is a need of
tourist huts at Gali Maidan and Rangwar.
Budha Amar Nath/Rajpura Mandi:- Budha
Amarnath temple is situated about 25 kms
north-east of Poonch on the left bank of
Pulsta stream. The village lies on the
foot of a step hill. This place has great
religious importance due to the temple of
Swami Budha Amarnath. It is said that
this temple is older than Swami Amarnath
of Kashmir. Legend goes that Lord Shiva
had visited this place. There is a
natural Shivlinga of white stone inside
the temple. Thousands of pilgrims with
great devotion come to this place from
different parts of the country. The main
religious function is held on the
occasion of Rakasha Bandhan festival. A
tourist bunglow and a sarai is existing
at the site. There is a need of more such
buglows in the periphery of Swami Budha
Amarnath because this place is also a
scenic resort and this place can also be
converted into the nature lovers tourist
resort.
Ziarat Sain Miran Sahib:- This is a
Ziarat of great Saint Sain Miran Sahib
who died recently. This shrine is
situated in Guntrian village which is 10
kms away from Poonch city on northern
side. This Ziarat is very important from
religious point of view because hundreds
of devotees come to this Ziarat every
day. There is a need of tourist bunglow
near Ziarat Sain Miran Sahib.
Nangali Sahib:- Nangali Sahib Gurudwara
is situated on the left bank of Drungli
Nallah, which is four kilometers away
from Poonch city. This Gurudwara was
established by Sant Bhai Mela Singh Ji.
Maharaja Ranjit Singh had paid a visit to
this shrine in 1819AD, when he was on his
way to conquer Kashmir. This place is of
great religious importance. Thousands of
pilgrims of all religions throughout the
country come to this place every year. A
tourist banglow is existing at site but
there is a need of more accommodation for
the convenience of pilgrims.
Ramkund:- Ramkund is 68 kilometers away
from Poonch city. This ancient temple is
situated in the village Narol which is 11
kilometers on the south of Mendhar town.
As per Raj Tringani, this temple was
constructed by Raja Lalita Ditya. This
old monument is having great religious
importance. Legend goes that it was
constructed for the first time by Lord
Rama when he was on his way to Kashmir.
Later on it was renovated by Raja Lalita
Ditya. It is proposed that a tourist hut
be constructed near Ramkund temple for
the convenience of pilgrims.
Ziarat Chotay Shah:- This Ziarat is 58
kilometers from Poonch and is situated in
the village Sakhi Maidan which is at four
kms. distance from Mendhar town. Hundreds
of pilgrims come to this place every day.
It is proposed that at least two tourist
bunglows and a tourist sarai may be
constructed near the Ziarat for the
convenience of the pilgrims.
Ziarat Hazrat Sayed Pir Habib Shah
Pamrote:- Ziarat Hazrat Sayed Pir Habib
Shah Pamrote is one of the famous
religious shrine of Poonch district. The
Ziarat is located about 12 kilometer in
the north of Surankote town across nallah
Suran in the village Pamrote which falls
on the slopes of Ranjati range of
mountains. Thousands of pilgrims from
Poonch, Rajouri, Kashmir and POK visit
this shrine every year. There is the need
of upgradation of motorable road upto
Ziarat Sharief. At least three tourist
huts and a tourist sarai is urgently need
at this religious shrine for the
convenience of the pilgrims.
Loketpur
Shrine
Chander M. Bhat
Hey! Devotees of
Mata Shakti, hold the torch of
magnificent faith. Let ye float high, the
unique banner of immortal peace. Wear the
unending cover of dispassion towards Kam,
Krodh, Loubh, Moh, and Ahankar and recite
the glory of Shiva and Shakti to bring
nectar to the soul besides bliss of
santosh to the Atman. These are the
feelings when one descends on the seat of
devotion in the hearts of lands groomed
by the Knight of Canals, the Shah Kol. It
is pertaining to the abode of Mata Ragnya
at Logripora. Logripora is an ancient
village in Pahalgam Assembly segment
enroute Anantnag Pahalgam via Martand.
This village also known as Loketpur is
one km away from shrine place Aishimuqam.
Logripora has the distinction of being
the seat of an ancient shrine of Mata
Ragnya dating its history to the era of
Satisar. The surrounding area of village
Logripora consists of Sapt Rishi Springs
at a distance of half km on East side,
Sweet water spring of Village Manzgam on
West side at a distance of half km.
Shrineof Saint Zain Shah [Zanak Rishi for
Hindus] at Aishimuqam at a distance of
one km on North side and Bodh Rishi, the
seat of Bhodhistva, at a distance of half
km on South side. Logripora is at
foothills of Shael Dar forest range
abounding in Devdar trees.
Spread over an area of forty kanals of
land, the shrine has five springs
representing Panchtatva. As Panchtatva
combine and form a life. Simultaneously
water from all the springs with
independent out lets combine to form a
brook and passing into a phase of
journey. The philosophy of life as per
Sanatan belief applies to the presence of
these springs. Shiva and Shakti being the
creators of the Universe seem to overlook
the Panch Nags [five springs] to form a
brook of life for its onward journey.
Five springs exist and date its origin to
the era of Kashyap. Each spring is with
length and breadth of 10 to 12 feet each
apart from the bigger one which has
dimension of about 12 to 15 feet. This
spring has earned its name as Kali Nag
due to its blackish crest. Two temples
stamp at this place. One temple is
devoted to Lord Shiva, having a Shiva
Lingam in it and the other one is built
magnificently to house a spring inside
the temple. The temple is made of bricks
while as the spring is having its walls
made of Devri stones. There is a window
shaped place carved in the wall of spring
where in a monolithic black stone image
of Mata Ragnya was placed. The monolithic
black stone image of Mata is said to be
some 1000 years old. It is said that when
Lord Hanuman brought this image from
desecrated Sri Lanka and on his voyage to
Ksher Bhawani, he had a brief stint at
this place and thereafter the place was
also known as Ragnya Pora.
The monolithic black stone image of Mata
is not now available there. The image may
have either fallen in the hands of
vandals or may have falten in the hands
of antique smugglers taking the advantage
of the turmoil conditions in the valley.
No FIR has ever been lodged and neither
has district administration provided any
security cover to this magnificent place
of meditation. There were other pieces of
images of variety of stones and these
also are missing now. The fencing of the
shrine has also been dismantled in the
year 1993. There are many walnut, apricot
and Chinar trees in the forty kanal land
of the shrine and these are very much
there.
Another temple in premises of the shrine
is devoted to Lord Shiva and a big Shiva
lingam is installed in it. The Shiva
lingam is made of hard rock stone on
monolithic base. The temple has remained
apparently untouched by hooligans due to
the heavy mass of the lingam.
The shrine place is an ecstatic
mutational place and philosophy of origin
of world applies to it as the combination
of Shiva and Shakti as creators of this
universe comes to the fore; from the fact
that presence of Shiva and Shakti and
representatives of Panchtatva is what we
now call the universe with mother earth
and other celestial bodies making it a
body for research and imagination. Swami
Nand Bab and Swami Kashi Bab were perhaps
feeling this magnetic gravitation towards
this shrine that they adopted to meditate
here for earning moksha from creators of
the universe.
It is held in high esteem by local
devotees particularly and they often
quote examples like the one that dates
back to the period not for away from the
date of exodus. Meenawati wife of Late
Sh. Shamboo Nath Bhat age 86 who is still
residing in this village disclosed that
the marriage of the daughter of one
Mahadev Bhat was fixed and she suddenly
fell ill. She was admitted in a hospital
in Anantnag. As the day of nuptial knot
was closing in she was brought back to
the village in ill condition to attend
Saat Mainz at Ragnya Pora/Logripora. All
of a sudden a saint namely Kashi Bab
appeared there and offered her the sacred
water of temple spring, she took the
water and was all right within half an
hour.
Sudershan Koul age 70 who is still
residing in the village also quotes the
example of how all people (devotees) fell
ill when a dispute took place between
them on construction of the roof of the
temple. It was only on the advice of a
saint that the dispute was settled and
roof of the temple was constructed.
Ultimately all were free of illness.
In dizzy
heights

Shweta Patwardhan
After spending
eight days exploring the remote Zanskar
valley in the Ladakh region of Jammu and
Kashmir, we, a group of three women,
retrace our footsteps through the same
route by which we came - Rangdum,
Parkachik, Panikhar, Suru and Sankhoo -
to get back to Kargil to begin the second
leg of our journey lasting a week. This
leg would take us from Kargil to Leh via
Lamayuru, from Leh to Pangong Tso via the
Chang la and from Leh to Siachen Base
Camp through the Khardung la and the
Nubra valley. That would mean making Leh
the base.
Although Leh itself is a dusty town with
little to commend itself for, there are
some gorgeous gompas - Thikse, Hemis,
Spituk, Stakna and Shey - all within a
day's drive, not to mention the busy Leh
market where one can find very
interesting Buddhist and Central Asian
artefacts and the most authentic Tibetan
food outside Tibet.
After a short detour to Post 43 where an
Indian Army post faces off a Pakistani
post just a few hundred metres away, we
reach Kargil. En route we also stop at
Shingo-in where the Shingo river, coming
from Pakistan, joins the Drass river in
Indian territory to enjoy the splash of
colours and the spray of mist thrown up
by the confluence. After running a short
course through India, the Shingo
re-enters Pakistan below Post 43. This
point is called Shingo-out.
We have a few hours of daylight left to
help us explore Kargil town, a narrow
strip of land wedged between the river
and the mountain, its slopes clothed in
orchards laden with peaches and apricots
and the highway running right through the
town's high street. After a night's halt
in Kargil we hit the tarmac once again.
There are two routes to Leh, a new road
through Batalik and an old one through
Mulbek, Lamayuru and Khaltse. The last
time I travelled to Batalik, in 2001,
there was no road - just a dirt track on
dynamited slopes. The promise of a smooth
ride through newly paved macadam on some
of the highest mountains in the world is
indeed difficult to resist, but we decide
to take the other fork, one that would
take us through a mind-blowing moonscape
of desolate and unforgiving barrenness.
That Ladakh sports a landscape of
infinite variety becomes increasingly
evident as we drive out of Kargil. The
road first takes us to Mulbek, a landmark
gompa with a huge Maitreya statue carved
on a rock. Just a few kilometres past
Mulbek, the scenery becomes starker. For
every few hundred metres you ascend or
descend, the transformation in the
landscape is nothing less than dramatic.
The shape, size and texture of the
mountains change constantly. Rocky
surfaces yield to crumbly dust and,
eventually, the road becomes so dusty
that every passing vehicle raises a cloud
of dust that obscures the view and makes
driving even more difficult.
In tune with the changing landscape, the
ecology also changes. The green pastures
of Kargil are long gone, to be replaced
by reluctant turf, which in turn gives
way to spiky tamarisk, and eventually all
vegetation bows out, ceding ground to the
creeping desert. Mormots have ceded turf,
literally, to ibex and other mountain
goats. After a while, the only wildlife
you can spot is the occasional rodent or
the sand lizard.
The overwhelmingly earthy hues of the
majestic mountains are leavened
periodically by the patches of brilliant
emerald of the villages en route,
testifying to man's tenacity, persistence
and ingenuity in turning dust to grain by
harnessing whatever little water that
might be available in this rain-shadow
region. Janet Rizvi, a scholar who has
authored well-researched and authentic
books on Ladakh, believes that this part
of Ladakh was once under water.
"Ladakh is a land from which,
geological ages ago, upheavals of a
violence, beyond anything we can
conceive, drained off the abundant water
of the rivers and lakes." Nowhere is
this more apparent than in the road
leading to the Namika la (meaning pillar
of the sky), towering up to 3,700 m and
reached through hairpin bends. This is
followed by another pass, the Fotu la,
where we meet a group of bikers from
Europe.
In fact, this route is a favourite biking
trail for those in quest of the ultimate
in adventure biking. We pose for the
regulation photograph against the
fluttering prayer flags before we reach
the fantastic wall of mud sculpture that
forms the stunning setting for another
village and monastery of the same name -
Lamayuru.
The primordial shapes of earth
painstakingly sculpted by nature over
millennia stretch for miles while a limp
Wanle river meanders sinuously at the
bottom, a slip of a blue ribbon glimpsed
at the turn of the road, but otherwise
invisible from the majestic heights
through which we cruise for hours. The
mountains sport every hue in an artist's
palette - from all shades of grey and
brown to blue, pink and russet. The road
twists and turns tortuously into loops
and whorls, prompting the rather apt
appellation "jalebi bends" by
which they are known in these parts. Then
it begins its descent, a steady plunge
through hairpin bends until we level with
the gorge at Khaltse. At Khaltse, the
Indus has already travelled 800
kilometres from its source in Lake
Manasarovar in Tibet. The valley is
fairly thickly inhabited with frequent
villages. The road itself runs along the
banks of the Indus until you cross it to
visit Alchi, a monastery with exquisite
murals and a beautiful statue of
Maitreya. At Nimmu, the Zanskar river
meets the Indus, each retaining its
distinctive colour at the sangam
(confluence) point, but they merge soon
after to acquire a pale blue colour as
the river now wends its way towards Leh.
The vistas offered by the landscape as
you near Leh town are breathtakingly
panoramic.
The following day, we head towards
Pangong Tso, the very same one that was
in the news recently for alleged
incursions by Chinese patrol boats. More
than half of the 130-km-long lake
stretches into Tibet and, like elsewhere
in Ladakh, the international border is
more notional than real. It is often a
rock, a peak, a nullah or a flowing river
or as in this case, a lake with a
rippling surface. We fail to understand
how it is possible to adhere strictly to
your side of the border when the border
itself is literally fluid.
Anyway, the ride to Pangong is as
mesmerising as the lake itself. It takes
you through some very steep climb across
snow-strewn slopes. In fact, in just a
couple of hours you ascend as much as 900
to 1,200 m that you begin to feel giddy,
not to say scared at the teetering edge
over which your vehicle puffs its way up
often in first gear. After you crest the
perpetually snow-carpeted Chang la at a
height of 5,360 m, you begin the steep
descent to the lake where, in some
stretches, the road has been washed away
by a stream and your wheels try to
negotiate a pebbly bed. Long before you
reach the lake, it tantalises you with a
flash of blue framed by peaks.
Aloof and disdainful at a height of 4,350
m, Pangong Tso draws travellers like a
magnet, not just for its location but for
its immense beauty and tranquillity.
Beyond the lake is the primordial-looking
Changchenmo range, which eventually melds
into the Aksai Chin, the bridge between
Xinjiang and Tibet. In 1962, the Chinese
not only took Aksai Chin but even
advanced as far as Chushul, a border
village on the southern margins of the
lake.
The lake and its serene environs are
truly surreal, the imposing mountains
surrounding the lake assuming moulded
shapes, like the limbs of a giant mammal.
But it is the lake itself that shimmers
like a jewel, sporting over a dozen
shades of blue at any given time and
constantly changing colour with the
changing light. At its deepest the lake
is cobalt blue, at other places it
subsides into sapphire and aquamarine and
in some spots it is a light topaz. On my
trip to Lake Manasarovar more than a
decade ago, I had witnessed similar
shades of blue. Perhaps, it is a
characteristic of high-altitude lakes.
The water is brackish and the lake is
said to harbour no life. Thanks to our
friends in the Indian Army, we are taken
for a motorboat ride across the blue
expanse framed by some of the grandest
mountains in this part of the world. The
lake is patrolled by the Indian and
Chinese Armies, in their respective
territorial waters, although it would
have been in the fitness of things if
motor boats had not rent the silence nor
sliced through the ripples of the lake.
Mercifully, civilians are not allowed to
camp anywhere near the lake and there are
no business establishments except those
run by the Army out of temporary shelters
and tents. In fact, this cafeteria offers
Punjabi thali at Pangong Tso. Opposite
the lake is the garnet hill strewn with
rough pieces of garnet for anyone to take
home.
No one goes to Leh without cresting the
Khardung la (you can even get T-shirts
inscribed with "I crossed the
Khardungla"), which, at 5,486 m, is
claimed to be the highest motorable pass
in the world. But apart from that, the
Khardung la is the gateway to the Nubra
valley, the barley bowl of Ladakh. There
are fibre-glass huts of the Indian Army
at the pass serving sugary tea to every
visitor.
The views from the Khardung la are
mind-blowing. On one side, you see the
Zanskar range and on the other, the
Ladakh range and yonder, the Karakoram
range, which is in Pakistan. Some day,
hopefully, one would be able to travel
right through to Gilgit as traders and
merchants of yore did on their ponies.
The mountain slopes are strewn with
carcasses of vehicles that tumbled over
the side, giving you a creepy fear as
your vehicle wheezes up the slope.
The journey through dizzy heights is
quite ardous but at the same time quite
adventurous, hilarious and worth
experiencing. Only a lazy can miss the
magic of the Land of Lamas. (INAV)
A town
not now on earth

K.D Maini
The memories of the
glamorous Mirpur city, its stylish
graceful havelies, ancient temples,
beautiful gardens and mixed cultural
heritage are still fresh in the minds of
those Mirpuries who had migrated from
this town during the turmoil of 1947 AD.
Mirpur was the third biggest city of
J&K state and an important trade
centre of Jammu province before
partition. This ancient city had met a
miserable fate when Pakistan government
in 60s decided to construct Mangla Dam on
the location of Mirpur town and its
peripheries. The whole ancient Mirpur
city was drowned in 1967 AD in Mangla
Dam. By this way, the centuries old
civilization, heritage and monuments
disappeared from the earth.
The conversion of old Mirpur city and
surrounding villages into a big
artificial lake affected a population of
about fifty thousand. The natives of
Mirpur were uprooted and not
rehabilitated properly. They became
houseless and land less. Majority of them
left abroad and thousands of such
Mirpuries migrated to England in search
of labour oriented jobs. With the passage
of time Mirpuris settled in England and
got double citizenship rights. Presently
these Mirpuris are the backbone of the
Pakistan economy. They are considered the
prosperous community of POK. They have
constructed a new township on the bank of
Mangla Dam with modern amenities. On the
other hand those Mirpuries who had
migrated to India during the disturbance
of 1947 also worked very hard. Due to
their head and heart qualities, this
community has not only adjusted properly
in the mainstream of J&K state but
also flourished rapidly as compared to
other communities. Now these Indian
Mirpuris are on the front line in
administration, trade and commerce. Their
main concentration is in Bakshi Nagar and
Rehari area of Jammu. The sweet memories
of old Mirpur city are still intact in
those Mirpuris who were the natives and
witness of this glorious town.
The erstwhile Mirpur Wazarat (District)
was located in the extreme southern part
of J&K state in Jammu province on the
foothills and plains of Kalidhar range.
Before independence this Wazarat
comprised of four tehsils namely Mirpur,
Nowshera, Bhimber and Kotli with
headquarters at Mirpur. The town was
about 120 mile in the south-west of Jammu
and 99 mile in the eastern side of
Poonch. The elevation of this town above
the sea level was 1236 feet. This
beautiful town was located on the bank of
river Jehlum and dominated by Hindu and
Sikh population apart from Muslims.
Majority of them were traders. There was
a complete communal harmony and cultural
similarities among the natives of the
town. During the happenings of 1947,
Mirpur district was divided into two
parts. Presently Nowshera and adjoining
areas fall from on this side while Mirpur
is located on the other side of the LOC.
Mirpur town was established by Gakhar
Sardar Miran Khan in 1051 Hijri who named
this town after his name as Miran Pur.
With the passage of time the name changed
from Miran Pur to Mirpur. The Gakhar
Sardars ruled this area for centuries
together. Around 18th century AD, when
the Sikh missiles started their movement
towards mountainous areas the majority of
Gakhars vacated the town while the
remaining became the allies of Sikhs.
Later on, Mirpur principality was
captured in 1819 by Maharaja Ranjit Singh
and Sardar Hukma Singh Chimney was
appointed as the ruler of Mirpur
principality. Mirpur remained under
Khalsa Darbar Lahore upto 1846 AD. After
Amritsar Pact between Raja Gulab Singh of
Jammu and British government the state of
Jammu and Kashmir was constituted and
Mirpur became a part of J&K State of
Maharaja Gulab Singh.
C.E Bats the author of 'The Gazeeter of
Kashmir' who visited Mirpur in 1872 AD
writes Mirpur is a town of considerable
importance. It lies on the left bank of
the river Jehlum. The town stretches
from, east to west. The streets are wide.
At that time Nowshera was the headquarter
of the district and Mirpur was a part of
Nowshera Wazarat. There was Tehsil
Kotwali and Baradari in Mirpur. There
were numerous Hindu temples in the town.
The most famous was the temple of
Raghunath Sawami constructed by Maharaja
Rajbir Singh. There were about 10 Mosques
and 5 Ziarats. Sardar Uttar Singh was the
principal person of the town. The town
was supplied water from 5 tanks and
thirty wells. It was an important trade
center between Punjab and neighouring
hills.
Before 1947, Mirpur town was the district
headquarter. Ram Rattan was the last
Wazir-e-Wazarat of this area. Immediately
after partition the district
administration of Mirpur district
collapsed due to migration of majority of
officers to Pakistan side. Mirpur was
also a brigade headquarter under the
command of Brigadier Chatter Singh. But
the state forces were scattered in the
whole Mirpur district in small
contingents.
On the other hand hundreds of soldiers of
state forces deserted from the battalions
of Mirpur brigade and joined the rebels
and invaders under the command of Colonel
Rehmatullah and Major Nasarullah Khan in
the month of November. These deserters
joined hands with invaders and Pakistani
forces in the fort of Throchi, Sensa and
then moved towards Mirpur. They started
repeated attacks on the remaining state
forces in the whole Mirpur district and
compelled them to withdraw towards
Mirpur. On 22nd November 1947 these
rebels, with the help of invaders and
suddans under the command of Pakistani
forces assaulted on Mirpur town. In the
initial stage, the state forces killed
number of rebels and Pakistani forces.
However on 24th November about ten
thousand rebels and invaders assaulted on
Mirpur town under the command of
Pakistani Officers.
There was no over alternative for state
forces except to withdraw from the town.
The state force along with civilians
belonging to minority community vacated
the town and withdrew towards Jhangar and
Nowshera. After heavy casualties due to
firing from Pakistani forces, the caravan
reached Jhangar and Nowshera and then
shifted to Jammu and other areas. In this
manner, the old Mirpur city became a part
of the memories for the natives of this
glorious town.
Bahwey
Aali Mata:
The Presiding deity of Jammu
Lalit Gupta
Bahwey
Aali Mata, the presiding deity of Jammu,
has been a symbol of peoples
unflinching religious faith and belief
since ancient times.
Invoked by devout
for spiritual bliss, general and
individual prosperity, protection from
enemies and natural calamities, she is
protecting angle of Jammu.
One of the oldest
shaktipeeths in north India,
Bahwey aali Mata, the Great
Mother Mahakali, which is worshiped in
the form of a shila, is
enshrined in a stone temple within the
Bahu fort complex. The fort is situated
on the left bank of river Tawi towards
south of Jammucapital city of
Duggar since circa 1400 CE.
According to folklore the Naga ruler of
Jammu, Raja Vasak (Vasuki), asked his 22
sons to bring the divine mother enshrined
in the form of rock at Bhadarwah and
install the same at Bahu. After great
competition and getting over numerous
hurdles created by his brothers, Raja
Bhed, one of Raja Vasaks sons,
ultimately succeeded in setting up the
shrine at Bahu.
According to other oral accounts, the
Bahu fort, a strategic location, is also
associated with Bahulochan, brother of
Jambulocahan, the legendary king and
founder of Jammu. While the Devika
Mahatamaya puts the original temple
to be constructed by Raja Sangram Pal and
Parshu Ram during Jahangirs period.
An inseparable part of Jammus
religious and socio-cultural life, there
are many legends about her divine
prowess. She is also protector of the
city from any enemy onslaught. For
instance one of the popular beliefs that
goes back to recent past is that it was
due to protective shield of Bahwe
aali mata, the Pakistani air force
pilots during Indo-Pak wars of 1965 and
1971, failed to spot the Tawi bridge and
thus could not target this vital
communication link.
Being the kuldevi of Jamwal ruling clan,
the Goddess Mahakali has been the center
of faith not only for the royalty but
also the masses. It is said that since
royal family members chose specially the
Tuesdays to visit the temple, the
commoners were not allowed in the temple
on that day while the Sundays were
exclusively reserved for soldiers only.
But during the Navaratras, when a
festival was held at Bahu, all people
irrespective of their social status were
allowed to offer prayers at the Mahakali
temple.
The Navratra festival held at the
Mahakali temple in yonder days was an
event of great celebration and gaiety for
Jammuites who would cross the river Tawi
on a boat or through a temporary bridge
specially constructed for the occasion.
Men, women, children, after crossing the
river started the uphill climb to the
temple on a zigzag path lined with make
shift kiosks. This way-side market that
sold clay and wooden toys, fancy make-up
items for ladies, or minor household
items, sweets, jalebis, pakoras and the
famous extra sweet barfi, offered a
unique kind of spectacle that had one or
other thing for every one. In those days,
the big ground in front of the fort also
came alive with a full market of
temporary shops that only stayed up
during the Navratra days.
No doubt an ancient site, Bahu fort and
the temple within its precincts seem to
have been periodically reconstructed and
renovated. The construction of the
present Mahakali temple and the fort is
credited to Dogra ruler Gulab Singh who
rebuilt the complex as military
stronghold in early 19th century. Later
his son, Maharaja Ranbir Singh also
undertook further renovations.
Comparatively of diminutive size and
proportions, the Mahakali temple, built
in small stone blocks stands on a raised
platform. Facing south, the entrance door
has the idol of Ganesha on its lalaat.
There are also two other doors in the
eastern and western walls of the temple.
The garbhagriha, has three niches. The
central one houses the idol of Mahakali
in black stone. The Devis eyes and
forehead are studded with gold sheets.
Though the fort has changed many hands
and today is a protected monument But the
Mahakali temple remains a center of
public devotion and unflinching belief.
Devotees come here with great expectation
in Mothers merciful and benign
nature. Those devotees whose wishes get
fulfilled due to Devis grace offer
live chhilliesgoats, as
mark of gratitude and in consideration to
her saatvik rupa wherein any
form of animal sacrifice is disallowed.
Presently the temple of Mahakali has
emerged as major spot of religious
tourism and attracts not only locals but
also lakhs of devotees from outside the
state who some times line-up for hours to
pay their obeisance to Great Mother.
Especially the tourists who intend to
take a round of different shaktipeeths in
north India make it a point to pay
obeisance at Mahakali temple of Jammu
first, as it is generally believed that
the same is must before going to the
darshana of Devi Jwala ji in Himachal
Pradesh.
Today, Bahwey aali Mata
temple, the fort complex along with
Bagh-e Bahu, one of the beautiful
laid-out formal gardens in north India,
has emerged as a major tourist
destination where faith and nature offer
an experience, which is both spiritual as
well as sublime.
Ladakh
is melting

Tashi Morup
Trudging down the street of
Leh bazaar, a pall of gloom on his face,
Ishay Tundup, an elderly farmer holds up
a bag full of green vegetables. An
ordinary sight surely but it was far from
that. This 70-year-old man had grown
vegetables all his life. He had never
needed to buy them from a bazaar. Tundup
is one amongst the many farmers who have
suffered the effects of drought in Ladakh
last summer, a phenomenon unheard of.
Sonam Zangpo, another farmer who is also
the Leh Phoomdo Goba or the Headman of
Leh district said, "It was (the
water scarcity) extreme last season, our
fields received just four waters (four
times) in the whole season."
Normally barley fields receive water
through the irrigation channels 12 to 14
during the period of cultivation. Streams
ran dry and the staple crop barley, which
was water-starved, grew stunted.
This pattern of nature going awry has
become apparent over the last decade this
high altitude trans-Himalayan region. A
drastic reduction in the Indus River
waters and in smaller streams,
disappearing glaciers, flash floods, lake
overflows. Many natural springs, which
for centuries have been a source of
drinking water and irrigation, have gone
dry.
Ladakh, likened to an oasis in the icy
desert attracts thousands of tourists
with its rugged terrain, its immense
potential for trekking in the semi-arid
highland. But now crossing fast-flowing
and intricately linked rivulets does not
hold that thrill anymore. "You can
now cross these tributaries without
wetting your shoes with the help of
stones that have emerged on the water
surface," says Tsering, a veteran
tour operator The famous 22-days trek
from Lamayuru to Darcha cutting across
the Himalayan range had a memorable
stretch at the Shinkun La pass, which
meant crossing the glacier. Now deep
moraines have developed caused by the
melting glacier and this route is now
omitted from the trekking itinerary.
The Khardong La pass, also a must for the
trekking enthusiasts is called the
'Highest Motorable Pass in the
World", a lifeline for locals
between Leh town and Nubra valley. Here
too the rising temperatures have led to a
complete disappearance of the glacier,
which used to straddle the road. People
in Leh have been witnessing glaciers
shrinking literally before their eyes.
They have seen flash floods in 1999 and
in 2006 caused by recessional glacial
lake outbursts at Nang-tse and Phu-tse
glacier. According to Joseph T Gergan,
Glacial Scientist at Wadia Institute of
Himalayan Geology, Dehradun, these are
the sources of water supply to Leh town.
The fast melting glaciers' in Changthang
area are pouring into the famous Pangong
lake which lies partly in India and the
rest in Tibet. The overflowing waters
recently submerged the roads adjacent to
the long shore of the lake, which then
needed to be rebuilt.
Communities settled along the Indus belt
areas have their own woes to tell. Water
canals in Chushot, Choglamsar, Spituk and
Phey villages are stretching further
upstream to access the rapidly receding
waters of the Indus river. "We had
to build fresh canals to draw water
further up from the Indus as one of the
three courses of the river along our
village has completely gone dry,"
said Mohd. Sadiq, Goba of Chushot
village. "There was not a single
drop in our stream last summer,"
said Tsering Angdus, an elderly villager
in Phey. He remembered those days when
snow was knee-high everywhere, which
lasted the whole winter. "Today you
don't get to see any snow," Angdus
lamented.
The dwindling water has forced
communities in Shun village, Lungnag
valley in the remote Zanskar region
decided to shift base from their
traditional land. They now inhabit Darcha
on Leh-Manali road, a difficult trek of
several days from the ancestral village.
At Phu-tse glacier the breaching point
where the lake was formed due to melting
is apparent. So is the larger lake at the
snout of Khardong la glacier. Disturbing
signs which point to the fact that the
seemingly solid glaciers are in the
process of melting.
The burgeoning water problem meanwhile
has been taking up the attention of the
Ladakh Autonomous Hill Development
Council (LAHDC), the principal body of
policy and implementation in the region.
In a letter to Prime Minister Dr.
Manmohan Singh, Tsewang Rigzin Councillor
of Diskit constituency of Nubra valley
has suggested a tunnel be built across
Khardong la pass. This would divert the
flow of the north-facing glaciers towards
Leh town. It would prevent water going
down its natural incline towards from
Shayok river of Nubra valley.
Chering Dorjey, Chief Executive
Commissioner, LAHDC, Leh is concerned
about the depleting underground water
sources and has mooted a Water Supply
Scheme to lift water from the Indus
river. More and more villages like Taru,
Phey, Nang, Stagmo and Sakti in Ladakh,
facing water scarcity are now building
reservoirs under Watershed and Haryali
schemes.
Mr Gergan who has studied the issue,
believes that the numerous moraines
created by the glacial melt could work as
a small, manageable check dams to
preserve water as well as rejuvenate the
springs. In several countries facing
glacier recession, like Switzerland,
artificial covers from sun are provided.
Artificial glaciers along side hills
protect the original glacier and preserve
the vast stretch of permafrost. In
Ladakh, such steps would be a boon, a
much-required action to protect its
precious natural water reserves, the
life-giving resource for its people.
The administration both at the level of
the Ladakh Hill Council and the J&K
State Government needs to address the
issue much more seriously. Meeting the
immediate challenge of water shortage
should receive top priority but it needs
to go much beyond that. The larger issue
of global warming and its effects in the
region needs urgent attention to be taken
up at relevant policy forums in the
country.
For the locals, the issue glacial melting
is not an academic one. It not only
affects water supply, agriculture but and
their very survival in high terrain
region which for centuries has been fed
by the natural springs and streams.
Unless the authorities wake up and take
action that is so required, the people in
Ladakh will continue to suffer and this
pristine, sensitive eco-system will
continue to be ravaged. (Charkha
Features)
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