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 people’s 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 Jammu—capital 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 Vasak’s 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 Jahangir’s period.
An inseparable part of Jammu’s 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 Devi’s 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 Mother’s merciful and benign nature. Those devotees whose wishes get fulfilled due to Devi’s grace offer live ‘chhillies’—goats, 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)