Jammu And Kashmir

Durga Temple at Kuldabi Sunderbani

noreply@blogger.com (Andrew) — Mon, 17 Sep 2012 00:36:00 -0700

Durga Temple at Kuldabi (Sunderbani) is an ancient temple. It is situated at a distance of about 15 Km from Sunderbani town. One has to travel in a Mini Bus via Baja Bain to cover 12 Km and to walk on foot about 2 to 3 Km from Dhok Banyar to reach the temple. However, now a 5 km new road is being constructed under PMGSY from Kalideh to Kuldabi. With the result, the distance from Sunderbani to Kuldabi will be shortened to only 9 Km. On foot journey will hardly be one (1) km.

It is believed that this temple was constructed in the sixteenth century. But there is no evidence about it. It was built with stones and its height was only 12 feet. Now it has been reconstructed and renovated without displacing the original idols of Maa Durga. It has three idols carved on flat stones and have been fixed on the uplifted base. These were built by an expert architect with great care. There three are the idols of Mahakali, Mahaluxmi and Maharaswati. While reconstructing the temple, these idols were not disturbed including the base. These are in the original position, shape and size. The temple has been erected to a significant height with Parikarma attached to it. These carved idols are now painted with different colours making them more attractive. These were painted by a Sadhu with suitable colours, he came here and stayed for few months. He was a good painter as well. He may be a painter turned sadhu. He also painted the pictures of Mahalaxmi and the lion of Maa Durga on the walls of the temple in addition to other paintings.

There is also an idol of Baba Bhairo Nath installed in small temple type housing on the south side of the Temple. The devotees have darshan of Baba Bhairo Nath after worshiping Maa Durga.

It is a holy place of Hindus. The people throng this temple on every Sunday and Tuesday. The devotees are blessed by Maa Durga. The devotees pray for their wishes and these are fulfilled. Many of them are graced with blessings and have turned prosperous. They pray for getting job, for success of their children in various exams and for getting seats in different technical and medical colleges for their wards. Childless couples pray to get issues. Many devotees are get benefitted in one way or the other with the blessings of Maa Durga.

This temple was reconstructed and renovated in 2002-03. It was reopened in 2003 for Darshan on Jyashat Shukla Ashtami (Month of May) after performing Havan and Puja amidst Vedic Mantras followed by Bhandara. Now a Bhandara is being organised every year on Jyashat Shukla Ashtami. This year it was performed on 29th of May 2012. The devotees from Sunderbani, Akhnoor, Nowshera, Rajouri and Jammu attend the function every year.

In Navratras the people of surrounding villages throng this temple and pray for peace, prosperity and satisfaction. Havan is performed and Bhandara is organised on Ram Navmi, the last day of Navratras.

A kitchen has been constructed for this purpose in the premises of the temple. The temple has some kanals of land attached to it. It can be developed as a religious and tourist spot of Tourism Deptt comes to help.
At present the maintenance of the temple is being looked after by a Khajuria (Brahmin) family of Dhok-Banyad whose head of the family performs the puja and acts as Pujari (the Priest). This family is looking after the temple from the ancient times. But family members could not tell the exact year of its construction. Only some elders of this locality narrate the sixteenth century as the period of its construction.
This temple is a symbol of communal-harmony and brotherhood.

By Madan Mohan Sharma

Unexplored Beauty of Dachhan

noreply@blogger.com (Andrew) — Mon, 17 Sep 2012 00:34:00 -0700

Dachhan

Dachhan is a picturesque remote area of district Kishtwar. It is 50 km away from district headquarters Kishtwar and 280 km away from Jammu, the winter capital of J&K state. It is dotted with a number of tourist destinations which remain neglected and unexplored due to umpteen reasons-one of them is lack of connectivity via road, air or rail with rest of the State. The populace of this picturesque area is habitated mostly on the left/right banks of river Marwah- Troutrich. It is still a non descript area even in the age of information technology where the entire world has become a small village.

It has several lush green meadows such as Lovmarg, Saterchen, and Nachunbhachun etc. where the nomadic cowherds and shepherds graze their flock. These can be exploited and developed by creating requisite infrastructure i.e., Tourist huts in these meadows. For the promotion of tourism in the area, annual tourism mela on the pattern of Laldraman Doda where Grameen cum Tourism Mela is held every year for promoting tourism in the area, can be organized for luring the tourists. In winter when there is a white cover of snow everywhere, these meadows can be used for skiing and thus world class ski resorts may be developed.

It has some of the highest peaks in the world which offers exciting treks ranging from difficult to the very easy. It has been a favourite with trekkers since the British Raj. A dozen of peaks in the Kiar Nallah include Sickle Moon (6574m), eiger (6001m), Cathedral (5370m) etc. and a dozen of peaks in the Nath nallah include Brammah-i (6416m), Brammah-ii (6425m), Brammah's wife (5297m), Crooked Finger(5630m) etc. which can be used for trekking tourism. It is pertinent to mention here that some of these peaks were tried to scale during the British Raj but many of them are still virgin till date.

Pilgrimage tourism such as annual Hudh Mata Yatra can also be used for attracting pilgrims. The important features of this shrine includes a natural made cave, a temple besides Trisandiya-a stream which flows down thrice a day and becomes dry from downward to upward and leaves not even a single drop of water in the Nallah. Besides, Dachhan is also a hub of several unique places which can be used for spiritual upliftment as they offer a calm, serene and soul invigorating environment for all as these are far away from humdrum city life.

There is an important national park in the region, one of only three in the state. The Kishtwar high altitude national park is situated 33020'-34000'n and 75040'-76010'e. It has an area of 400 sq.km/42,500 Ha. It was declared as a national park in February, 1981. Its altitude varies from 1700m to 4800m. It has 13 types of vegetations, 14/15 species of large mammals and 50 species of birds. It receives an annual rainfall of about 760mm.

Dachhan is abundant with hot water springs called as Tatta Panni which are said to help in the treatment of skin diseases and rheumatic pains. Hundreds of local people visit these springs for a cure every year.

To explore the beauty of this unhidden area, the need of the hour is to develop this exquisite place as a tourist spot by connecting the area through road, creating necessary infrastructure apart from making wide publicity of the area both inside and outside the state through print and electronic media so that all sorts of tourists may be attracted to visit the area which will not only economically develop the area but also these tourists will act as ambassadors in their respective areas for dissemination of information and help in cementing the ties between the people. By way of this, Dachhan can become the most popular summer/winter pleasure resorts. It has temperate climate which is conducive for all.

In the end, I would like to make a sincere appeal to all the stakeholders to pay adequate attention for the overall development of Dachhan in whatever form they can contribute. Just as we work hard day and night for shaping our career, in the same way please make a lifelong mission of developing the area which, in true sense, we can do justice to heaven like Dachhan. Japan has become a developed country despite of causing large scale devastation on the two important cites -Nagasaki and Horoshima through two atom bombs on 6th and 9th August, 1945. Do you know what the reason behind this is? The reason behind this is that if the Govt. building collapses, the Japanese dismantle their own house and repair the Govt. building. Due to this single indispensable quality of Japanese, they have again succeeded in scaling the ladder of development. I want to see such sense of feeling among the people of Dachhan so that it may become a developed area which in turn paves way for the prosperity of the people of Dachhan as well as J&K State. Someday, God willing, these pretty places will make Dachhan a major tourist destination.

While summing up the entire write-up, I would like to quote a few beautiful couplets of Marry Petrie for the praise of Dachhan:- each mountain in wintry grandeur towers, and whitens with eternal sleet, while summer in a vale of flowers, is sleeping rosy at its feet.

By Sunil Kumar

Kishtwar Ignored Paradise

noreply@blogger.com (Andrew) — Mon, 23 Apr 2012 10:26:00 -0700

With a region of concerning 8000 kms amidst nearly mountainous and hilly topography like that of Kashmir, Himachal or Ladakh region, district Kishtwar has its boundaries touching the valley on its north-west facet and Ladakh region on its north-east with lahul spiti valleys of Himachal within the south-east and Doda district on south-west. the whole district is packed with hills and mountains, forests & vegetation. The population or demography is mixed. Hindus, Muslims SCs, STs, Sikhs and Bodhs are reside herewith amity and brotherhood. The population is found settled upto an altitude of 9500 ft. higher than MSL within the hilly and higher regions. The district has four tehsils specifically Marwah, Padder, Chhatro and Kishtwar with respective Hqrs at Navpachi, Atholi, Chhatroo and Kishtwar, respectively. nearly entire district receives snowfall throughout an honest winter. The climate is analogous to that of valley of Himachal.

With a high potential for tourism the district is packed with hidden charm, wonderful sites and alluring, spots, health resorts, enticing tourism locations, famous historical and spiritual places, sacred shrines and monuments. The forests are packed with mineral wealth, sort of timber and trees of highest quality, medication and herbs and alternative medicinal shrubs and plants like mushroom, chilgoza, black zeera, artemisia, saffron besides the opposite forest resources of tremendous utility. Mineral wealth if properly explored and extracted will become a boon to get revenue notably the massive sapphire reserves mines of Machail Padder.

Tehsil Kishtwar with HQ at Kishtwar extends upto Galhar within the east, Palmar within the north, Thakrai etc. within the west and Sarthal Saroor, Bunjwa within the south-east. At Sarthal the distinguished holy famous temple of Mata Asht-Dash-Bhuja" i.e. Goddess with eighteen arms i.e. Mata Sarthal Dev ji is found where folks and devotees return around the year to pay their obeisance and acquire blessings. At Rakna Palmar there's famous holy Ziarat as additionally at Bhanderkote where sacred temples of Lord Shiva and Durga Mata are located where folks throng to pay their obeisance. At Saroor, Bimal-Nag and in Bunjwa a captivating spot Devigole are the Centre of Tourism attraction for his or her monumental beauty and grandeur price seeing. At correct Kishtwar, we've a holy Gurudwara where several Sharadhaloos return to possess blessings.

Tehsil Paddar with H.Q at Atholi is sixty two kms far from within the east of district H.Q. Kishtwar and has abundant of its own to supply. From Atholi one km away on the opposite bank of river Chenab is found the opposite famous spot Gulabgarh where several Govt. offices are located. The confluence purpose of river Chenab and tributary Bhote-Nallah is admittedly terribly fascinating that none will afford to miss. the foremost non secular and sacred Shrine of Mata Chandi is found at an altitude of 9500 ft. at Machail where lacs of yatries and devotees return to pay their obeisance once a year throughout famous Machail Yatra throughout August.

One cannot and should not afford to miss the possibility of visiting. Gumpas of Bodh faith that happen to be three kms far from Machail and has abundant of its own to supply. All the foot journey type, Padder Gulabgarh to Machail of forty kms length may be a treasure of a nature's glimpses, attractions, expeditions, enroute temples, caves, art and gallery, effervescent streams, springs, lushing greenery snow clad peaks and even naked mountain peaks.

The nature's smiling creativity within the 2 magnanimous waterfalls of the whole volume of Bhote river provides a really thrilling expertise and a feast of pleasure to each passer-by that no camera eye will afford to miss. the govt. should channelize its all energy to finish the development of road from Gulabgarh to Machial on war-footing basis to spice up tourism and supply quick access to the sacred shrsine of Chandi Mata the holy glimpses of the sapphire mines. A famous hot-water spring at Tata Pani (Kundal) has its own importance where streams of individuals rush to possess a shower to urge rid of joint pains and skin disorders."

Similarly Chhatroo tehsil with its H.Q. at Chhatroo includes a charm of its own amidst its topography, geography, landscape, effervescent streams, meadows, valleys inexperienced fields and forest ranges. Chingam is admittedly fascinating and thrilling location, where natural beauty and providential bit has its own say. The work on Kishtwar - Sinthan road is nearing completion and in due course of your time this shall throw open a historic journey for the tourists to enter into the valley or leave the valley with a replacement thrilling expertise through a replacement landscape, routes and peoples to possess sweet reminiscences of the trip.

Marwah-Wadwan and Dachhan space of tehsil Marwah has distinctive charm of its own to draw in tourists. The inexperienced lush meadows of the region amidst thick and natural forest ranges makes one forget the sooner landscapes one would have come upon and makes one feel that the character will smile within the interior cut-off isolate places for serenity which the providence has descended itself here to settle during this charming and engaging land surrounded by forest wealth. The inexperienced meadows effervescent streams and lushing water falls along side hot water spring at Rinie Nallah and therefore the wild life sanctuary within the space give a feast of attraction to the visiting eyes that no camera will afford to miss from its focusing lens. the world remains un-connected from the district H.Q. Kishtwar and therefore the work of connectivity is incredibly slow and demand immediate attention of the govt. . to open out this lovely landscape to tourist community at the earliest.

Commanding an altitude of 5300 ft. above M.S.L. the district H.Q. Kishtwar 231 kms NE of the winter capital Jammu connected by NHIA - NHIB and concerning a hundred and eighty kms S.E. of summer capital Srinagar additionally connected by a highway is situated majestically on a plateau formation stretching over a length of six kms and a width of concerning a pair of kms amidst wonderful picturesque mountain ranges with the mightly river Chenab following at its foot forming a semiloop to supply a dimension of further attraction to its location.

The population of the district H.Q that is additionally the tehsil H.Q comprising city, mandal & alternative localities as well as NHPC colony and its advanced is concerning sixty five thousand. The Dul-Hasti Power Project of 390 MW Power generation with its HQ campus at Kishtwar and colonies at headsite Dool and damsite at Shalimar has been a boon to develop the world and its activities.

With mountain ranges all around and luxurious inexperienced fields lulling the world, the District HQ if caught within the camera eyes from a height or through an aerial read seems a paragon of beauty. Amidst all this Kishtwar district H.Q. includes a nice privilege of heaving a flat, swish stretch of ground (Plateau) domestically referred to as Chowgaan that includes a natural grass turf that transforms it into a soft inexperienced carpet as if a God given gift and a blessing in disguise reminding one and every one to preserve its originality its configuration its dignity and charm for all times to come back. It is, in fact, the face of Kishtwar the grace of Kishtwar and therefore the praise of 1 and every one. Right from Moughal amount kings, princess, historian, folks of all shades by the tourists, trekkers, sportsmen or outsiders all have eulogized its grace and importance. it's of historic, religious, social, cultural and academic significance. At its one finish is found the famous holy Ziyarat of Shah Asar-ud-Din Sahib whereas at the opposite finish is that the famous red Gori-Shanker temple.

Many religious social and cultural, ceremonial, instructional and even sports functions are held here during this ground throughout the year besides political and administrative functions. One the northern finish of this Chowgan there's an aerodrome of concerning one km length where Aeroplanes like Dacotta seven alternative sorts are landing since early 50s at the time of would like and helicopters fairly often. there's full scope for normal air service provided the govt. . provides attention to the present very important side. At district HQ Kishtwar and in its shut neighbourhood there are a dozen of enticing spots like Tund, Aarsi, Tailmuchi, Bharnoyan, Drab, Cheer-Har, Indra Nagar and Bhanderkote the confluence of river Chenab and Marsudhar river; Sarkoot lake, Chhar-Chinar etc. that if properly taken care of and developed by the Tourism Deptt. Or by the Kishtwar Development Authority within the real earnest, will function the most effective feast for the tourist culture.

So there's not an iota of doubt that Kishtwar is an ignored treasure of tourist pleasure seeking kind attention of Chief Minister and therefore the Tourism Minister to come back out open heartedly with none reservations to spice up the tourism potential of Kishtwar and alternative such areas of the State which require Govt's utmost attention to bring them on tourist map. it's appealed to the CM and therefore the Tourism Minister to deliver justice by bringing all the historic, scenic of the non secular sacred shrines of Kishtwar."

Dera Nangali Sahib

noreply@blogger.com (Andrew) — Sun, 8 Apr 2012 00:50:00 -0700

Presently, the Dera Saint Pura Nangali Sahib complex comprises Samadhi of Thakur Bhai Mela Singh Ji, Tapo Asthan (cave), three storied Gurudwara Sahib building having about 70 rooms, Langer Hall and new Gurudwara building constructed in memory of Mahant Bachiter Singh Ji, first aid centre and a Rest House. It is excepted that this year about fifteen thousand devotees from outside the Distt. Shall participate in Bisakhi Mela. All necessary arrangements including Langer, decoration of Shrine have been made.

This historic shrine has played a great role in preaching Sikhism in Jammu and Kashmir. Therefore, the Sikh community of the state is greatly attached to this holy Dera. Apart from routine visit of Sikh and Hindu devotees, the Sikhs from all corners of the state assemble there every year on the eve of Baisakhi to pay offerings and obeisance. After Akhand Path, Shabad Kirtan Ardas, Bhog and Langer this religious function takes the shape of Mela in which thousands of pilgrims including Hindus and Muslims participate. On this occasion, eatable and other shops are established near the main Shrine. Games are also played. Gatka (the war game) is the main attraction of the Mela in which hundreds of Sikh youths in religious dresses with naked swords display their talent.

The Dera Nangali Sahib has a long historical background. As per Tariq-e-Aqwam-e-Poonch of Mohammad Din Foaq the 10th Guru Gobind Singh Ji Maharaj after laying the foundation of Khalsa Panth had deputed Bhai Pheru Singh Ji, Bhai Punjab Singh Ji and Bhai Rocha Singh Ji for spreading Sikhism in Kashmir and Pothohar areas. Saint Bhai Pheru Singh Ji (1640-1697 AD) remained busy in missionary work in Hazara district on the Western side of Poonch, Bhai Punjab Singh Ji (1672-1729 AD) established his Dera at Chattar Khalas in Muzaffarabad and Bhai Rocha Singh Ji, the disciple of Saint Bhai Pheru Singh Ji was asked to establish his Gaddi (seat) in Poonch Illaqa. Therefore, Saint Bhai Rocha Singh Ji (1688-1803 AD) came to Poonch Illaqa and established the Dera (seat at Rawalakote now in POK). He constructed a Gurudwara, started Guru Ka Langar and preached Sikhism. With the sincere efforts of these saints, the new religion got popularity among Hindu masses and they started embracing Sikhism.

Saint Bhai Rocha Singh Ji died in 1803 AD. Before his death he had nominated his disciple Thakur Bhai Mela Singh Ji of village Koteray Tehsil Bagh as his successor. Therefore, on Baisakhi of 1803 AD, the sangat assembled at Rawalakote in which Thakur Bhai Mela Singh Ji was formally declared as Mahant of the Gaddi.

Prof. Netar Singh writes in his book 'Dera Nangali Sahib' that Thakur Bhai Mela Singh Ji ascended to the Gaddi at the age of 20 in 1803 AD at Rawalakote. Immediately after the construction of Samadhi of Saint Bhai Rocha Singh Ji at Rawalakote, he left the town with armed devotees for mountainous areas on religious tour and reached Poonch town in 1803 AD.

Finding the environment of Poonch town was not peaceful and conducive for a saint to live in, Thakur Bhai Mela Singh Ji moved towards Bowli (present Nangali Sahib) which was a Hindu dominated village at that time. During his visit, Thakur Bhai Mela Singh Ji saw a solitary place on the bank of Durga Nadi, a scenic spot. He found it suitable for meditation and decided to establish a Dera here. He at once decided to shift his Dera from Rawalakote to this place. The devotees on his order cleared the forests of Nangals from some area and constructed Kachha Gurudwara, Kitchen and Musaffar Khana for the convenience of the pilgrims. In the month of August 1803 AD, Thakur Bhai Mela Singh Ji formally inaugurated the Dera. As per Tarikh-e-Aquam-e-Poonch the ruler of Poonch principality in 1803 AD was Gujjar Wazir Ru-Allah-Khan Sangu. It is said that Ru-Allah had approved Thakur Ji to settled in Poonch area instead of Rawalakote. Therefore, Thakur Ji selected Nangali Sahib for meditation and preaching of Sikhism. In 1814 AD during the first attack of Maharaja Ranjit Singh on Kashmir, Maharaja had established royal camp at Bowali near Poonch, visited Nangali Sahib and met Thakur Bhai Mela Singh Ji for blessing. In 1823 AD the Khalsa governor of Poonch Dewan Dhanpat Rai annexed two villages with Nangali Sahib for continuation of Langer. In 1837 AD when Raja Gulab Singh (later on who became Maharaja of J&K) of Jammu came to Poonch on the order of Maharaja Ranjit Singh for subsiding Poonch revolt, he also visited Nangali Sahib shrine and attached a village with the shrine.

The great Saint Thakur Bhai Mela Singh Ji passed away in 1854 AD. After that Saint Bhai Mana Singh Ji (1854-1870 AD), Bhai Mangal Singh Ji (1870-1877 AD), Bhai Rattan Singh Ji (1878-1879 AD), Bhai Avtar Singh Ji (1879-1892 AD), Bhai Rattan Singh Ji Modi (1892-1901 AD), and Bhai Morh Singh Ji (1901-1919 AD) remained the Mahants of Dera Nangali Sahib. In 1919 AD when Bhai Mangal Singh Ji attained the Gaddi of Nangali Sahib, the Raja of Poonch Sukhdev Singh also participated in the ceremony. Holiday was declared in Poonch State and on behalf of Poonch government Rs. 500 were offered as obeisance. Saint Bhai Mangal Singh Ji made a number of additions in the Gurudwara complex which was constructed by Bhai Morh Singh Ji. He also started Gurmukhi Pathshala at Poonch and Bhantani (now in PoK).

After the death of Bhai Mangal Singh Ji, his disciple Bhai Bachitter Singh Ji succeeded him on 23rd of October 1947. During the happenings of 1947, Mahant ji was compelled to come to Poonch town as the village Nangali Sahib too fell to enemy. After the liberation of the village, Mahant Ji immediately rushed to Nangali Sahib but the original Gurudwara complex was completed burnt and destroyed by the tribes men. Therefore, he was putting up in a small room near the Dera. Then he planned for construction of a big Gurudwara complex and started tours of villages and towns for collection of donations. In the meantime, due to implementation of land reform act, all the Jagir of the shrine was taken over by the Government except 182 kanal cultivable land. Out of this land about 100 kanal washed away in 1959 flood. Even then the construction of Gurudwara Sahib and continuation of Langer was not stopped by Mahant Ji and in 1966, three storied Gurudwara building was completed at a cost of Rs. 15 lakhs. This is the unique religious building in Poonch Illaqa.

Mahant Bachitter Singh Ji passed away at Nangali Sahib on 1st November 1991. He was 74. On 2nd November 1991 after the cremation of Mahant Ji, a dewan of prominent Sikh personalities was held at Nangali Sahib. In this religious meeting, Sardar Harnam Singh a Sikh leader and associate of Mahant Bachitter Singh Ji told the Sangat before Guru Granth Sahib that it was the will of Late Mahant Ji that his true disciple Bhai Manjeet Singh Ji may be his successor.

Apart from spiritual and missionary work, Mahant Bhai Manjeet Singh Ji took interest in further development of Dera. He constructed a new Gurudwara Sahib at Nangali Sahib in memory of his predecessor Mahant Bachitter Singh Ji.

He purchased about 50 kanal cultivable lands in Jhullas and Chandak area for continuation of Langar. With his serious efforts, an Engineering College and a B.Ed. College at Digiana Jammu have been established for deserving students. This is the main contribution of Mahant Ji for the community. He has also taken a number of social reforms. He is also planning to open a Medical College for the higher education of children of remote and border areas. His contribution in the field of education is remarkable.

Safeguards of Ladakhs Cultural Heritage

noreply@blogger.com (Andrew) — Sat, 10 Mar 2012 21:51:00 -0800

"Natural and Cultural heritage of Ladakh taught us how to live in love, harmony and friendship with all..."

The arid land of Ladakh truly reflects the age old beliefs of Buddhism evident through the mesmerising colourful Prayer Flags fluttering over the vast expanse of otherwise bland snow desert. It is a land of rich culture, traditional knowledge and natural wonders. The strength of locals to tolerate the geographical and climatic extremities often leaves the visitors flabbergasted. Ladakhis are the proud possessors of a hypnotising heritage.

Ironically, a Ladakhi, instead of feeling proud, is more likely to be saddened, rejecting any discussion on Ladakhi heritage as yet another vacant promotional effort. For the tourism industry has, over the years, adversely affected the pristine land of Ladakh. Mass tourism has acted as a powerful catalyst for change that is extremely challenging, unsustainable and seemingly irrevocable. Ladakh has received an overflow of appreciation and only a handful of criticism. To a sensitive onlooker, this raises an alarm about the future; many fear that the coming years will be plagued by pollution and a crumbling traditional society, overrun by the intrusion of foreign culture.

In the past few years, this unique culture has suffered great losses and the indigenous communities, intentionally or unintentionally, have included themselves in the fold of unchecked globalisation, further damaging their cultural wealth. The damage, however, is not irreversible and the local communities themselves have taken a step forward to restore what has been lost and save what is vulnerable at the moment.

The most crucial role in managing the change to protect the traditional wisdom and environment heritage of Ladakh is presently being played by the alarmed older generation. Young Ladakhis, the elders stoically maintain, are easily influenced by the glamour of the alien culture that overpowers the austerity of their own culture. The elders understand the significance of the cultural as well as the natural heritage and thus make sure that they pass on the wisdom to the young lot.

Initially, they would present and perform folk dances only on some occasions. The startling rise in the number of travellers increased the worries of the Ladakhis, leading to more frequent organising of such cultural gatherings. Along with the traditional forms of songs and dances, they chose theatre as a medium to reflect their issues. This caught the imagination of the young generation. It gave the youngsters a platform not only to understand and appreciate their deep rooted culture but to put forth their own ideas, thus developing a better understanding within the community.

It is really commendable to see how wisely, the culturally aware citizens in the region have found new and interesting ways to create an engaging space where people can share their experiences, keeping culture, tradition and nature as the background. One such trend, seen during the festive seasons, is where people from remote locations come to participate in the ethnic programmes organised in the town and perform diverse rituals. One gets to see an amalgamation of various local cultures of Ladakh which also depicts the unity in diversity. This undoubtedly fascinates as well as helps develop a sense of responsibility among the community members to preserve this diversity.

The enthralled groups visit the Gompas and other heritage sites together and organise discussions later on how to maintain the serenity of these places. "We explore the hidden aspects of our historical places. Walking down the lanes of our ancestral villages along with our grandparents and their friends, helps us understand how things have changed since their youthful days. This, at times, makes us feel ashamed of how we have ignored our heritage, both cultural and natural," says Stanzing Kunzang Angmo, a young Ladakhi studying in Jammu, who took inspiration from the initiatives and is determined to play her role in safeguarding the legacy of her people.

The task of the local communities in conserving their heritage is not limited to imparting knowledge; they have, in fact, designed a sustainable framework wherein they focus on strengthening the leadership quality in select members of the community who have it in them to take on the onerous task of protecting their common wealth.

Sustainable growth demands mutual exchange of ideas and this makes this community effort more influential. The elderly are open to new ideas and ventures. They accept feasible points and try to inculcate them in their traditional ideology, thus maintaining the unusual combination of the old and the new in their ancient heritage.

The tourism industry is crucial for Ladakh as a source of livelihood. At the same time, it is posing a colossal threat to its cultural and environment legacy. One cannot entirely reject the importance of tourism industry in the economic stability of the region, nor can the natural and cultural ethnicity be compromised with. The situation demands a balanced solution. The answer to this lies in the warm hospitality offered by Ladakhis. A balance can be maintained by creating a healthy foundation based on humanity; it is the responsibility of everyone involved with the tourism sector to make tourists aware of how valuable - and special - the local heritage really is. For those who love - and visit - Ladakh for the peace it offers, being sensitive to its importance in the lives of the people is the least they can do in return.

No government or non government organisation can contribute to the conservation of the society without the participation of the local communities. They know their land, its strengths and weaknesses. More than anything else, they know that they owe their lives to this barren land. This alone is reason enough for the community initiatives to be strengthened by locals and visitors alike.

Rajendar Tiku a Contemporary Sculptor

noreply@blogger.com (Andrew) — Sat, 10 Mar 2012 21:50:00 -0800

The belief in ‘society’s grasp of its past becomes a source of creativity in the present’, informs the philosophical basis of Rajendar Tiku’s practice as a contemporary sculptor.

The winner of Alit Kala Academy’s National Award and the international Triennial Award, Rajendar Tiku, is one of the eminent artists of the country who ‘perceives images, shapes and symbols that seem to usher, technical, intellectual, aesthetic and philosophical human endeavors into the realm of the universal’.

Born in Wadwan, Kashmir, Rajendar Tiku, since his appointment as faculty member in Institute of Music and Fine Arts in 1979, is living in Jammu. Apart from being a leading contemporary sculptor, he in his role as an artist teacher has also been almost single-handedly responsible for catapulting Jammu as one well known centers of contemporary sculpture in the country.

Rajendar Tiku made his mark on the national art scene in late 1980’s when his sculptures received admiration for the creative integration of different media like terracotta, wood and stone in compositions that in addition also displayed accomplishment in the manipulation of surfaces and textures.

Mainly inspired from the wayside shrines of Duggar, baolies, mohras, and sculptures besmeared with vermilion and black, he created a body of reliefs and three-dimensional works which along with calligraphic and pictographic markings engraved on the surfaces, emerged as syncratic talismans with a distinctive morphology.

One who specializes in monumental and out-door sculptures, it is his endeavor ‘to bring out in a tangible form the seemingly intangible aspects of silent and sacred and shapes ranging from mundane ones located in our immediate surroundings to visual grandeur of monuments located in the trajectory of the timeless’.

He ‘perceives images, shapes and symbols that seem to usher, technical, intellectual, aesthetic and philosophical human endeavors into the realm of the universal’.

For Rajendar Tiku, ‘the phenomenon of the past and the present as a continuum where lines of distinction between historical memories and personal experience blur, if not disappear that we realize an internal source which energizes us to flow on and be a part and parcel of a larger cultural gamut’.

From the small sculptures and reliefs which demand special display spaces to the sphere of open air monumental stone sculptures, Rajendar Tiku’s dexterity in handling material makes him a true inheritor of the great legacy of the art of sculpture; one of the high water marks of our cultural achievements.

His works like the one shown here titled ‘Sanctuary for a Tablet’, is a project ‘that envisages giving an expression to silent and sacred within the format and ambit of contemporary sculpture and try to find and establish its relative dynamics vis-à-vis a particular surrounding, environment and space. In this act he tries to materialize those spatial and plastic relationships, which are fuelled with energy to transport us beyond the particularity of the structure, the physicality of the medium and situational framework into an area where the environment of our aspirations is not only realized but also enhanced. This phenomenon in turn may relieve us of our direct, physical or visual bonding with a work of sculpture ands even while standing within its space allow us to generate our freely expanding aspirational space’.

One who is a regular participants in the sculpture symposia and workshops organized in different parts of the nation and in countries like Switzerland, Israel, Russia, Egypt, Russia and Thailand, just to name a few, Rajendar Tiku, has the advantage of locating his own distinct creative expression within the global scenario of the practice of contemporary sculpture.

One who believes in the potential of sculpture to induce, generate and establish emotive and psychological relationships, Rajendar Tiku as a practicing sculptor considers ‘sculpture as a larger phenomenon, of which a medium, its execution and dimension etc. is only a part. The lot more beyond these attributes is its potential to reveal truth: Its potential to work on us in return and impart meaning to our existence’.

Mansar and Surinsar Lake

noreply@blogger.com (Andrew) — Sat, 10 Mar 2012 21:47:00 -0800

It is high time that this published scientific data be given wide publicity by the concerned quarters such as Departments of Tourism and Information etc. through revised/updated brochures. The abstract version of this data is published in Records Of Geological Survey Of India, Vol.131 Part-8 : Extended Abstracts Of Progress Reports Of Northern Region : Field Season 1996-97, P.16 - 24. Full report on Geoenvironmental Appraisal Of Mansar & Surinsar Lakes, issued in 2001, is also available with Geological Survey Of India.

Historical Myths :

Mansar lake is considered to be abode of a Hindu serpent god, Shesh Nag by the locals and populace of surrounding areas and some religious rites such as mundan ceremonies are performed here for their sons by many families at the Shesh Nag temple. Even to this day, local folk and many others believe that the lake doesn't have any bottom. In other words they mean that the depth of the lake is so great that it cannot be fathomed.

Well, when oceans can be fathomed, why not a small lake? Science has made all that possible.

* Regarding the formation or origin of the lakes also, there are mythological stories such as - the great Arjuna of Mahabharata times shot an arrow to carve out twin lakes of Mansar and Surinsar. But such magical things are very hard to digest by the modern educated generation, especially. These lakes have been formed by a well defined geological process, though a rare one.

* Have you ever noticed that for reaching Mansar lake, you have to climb a hill from southern Samba side? From northern Battal side (on Dhar - Udhampur road) also there is a gentle upward gradient towards the lake. Isn't this peculiar? Normally lakes are found in depressions and you have to go down to access them. Generally, only glacial lakes such as Kaplas Kund also called as Vaskund at 13500 feet height in the Kaplas Range in Bhadarwah area, are formed at great heights due to scooping action of moving ice (glaciers) on the rocks over a long period of times.

* So, Mansar lake is formed on a structural high called as an Anticline in geological parlance. Anticline means an arch of rocks with its high turned upwards. Same is true for its sister lake called as Surinsar, situated at 11.7 Km Northwest(N55W) of Mansar lake. The core of this anticline has a number of fractures or faults, including cross-faults. It is these fractures or faults which have resulted in spring activity in the lake basins (Mansar and Surinsar) yielding perennial source of lake waters. Most of the lake waters are coming from below, welling up as copious springs along the fracture planes, in what is called as artesian conditions.

* Next time you visit Mansar or Surinsar, please note that no stream or nala is feeding the lakes for water source and the catchment area is also very limited, the rainfall being about 1400 mm annually. In other words both the lakes are closed drainage type.

These TDS values are well within permissible limit for A-class potable water which is 500 milligrams per litre as per Indian Standard IS-2296 (1982).

Safeguards :

So we are lucky to have such beauties in the form of two very deep fresh water lakes in Jammu which still enjoy pristine glory of environment. Any future surveys of this nature would reveal the current status of the lakes at that time. This is the first ever baseline data generated which will be useful in the future studies for comparative assessment.

In the year 1977, Surinsar lake was surveyed by Department of Geology & Mining, J&K Government by Plane Table mapping on 1 : 2000 scale. That report was also consulted in the studies by GSI. On comparison of 2 maps on same scale of 1:2000, one prepared by DGM in 1977 and the other by GSI in 1997 , it was found that there is no change in depth or area of Surinsar lake in 20 years time. No early data on accurate surveys existed for Mansar lake.

This, however, doesn't mean that we should not take due care about the ecology and pollution of the lakes. We must preserve them in all purity and beauty. Mansar and Surinsar lakes are amongst the deepest fresh water lakes in India. We have much deeper lakes in Ladakh, but they are not fresh water, they are brackish waters, remnants of great seas of the past with enchanting geological history. Kashmir lakes which also are fresh water lakes are of much lesser depths, Mansbal being the deepest one amongst them at around 10 metres depth. Nainital lake at the noted hill station Nainital is considered to be very deep. It, however, is 18 metres only at its deepest point.

Facts & Figures :

So let us have the facts about the twin lakes, as revealed by authentic ground surveys:

Mansar Lake Surinsar Lake

1 Area 0.522 Sq.Km (52.2 ha) 0.29 Sq.Km.(29 ha)

2. Circumference 3020 metres 2420 m.

3. Catchment area 0.778 Sq.Km 0.46 Sq.Km

(lake areas inclusive)

4. Deepest point 35 metres 23.20 m.

5. Height 666 metres above msl.

6. Long Axis(Max.length) 1038 m (N32W-S32E) 862 m (N33W-S33E)

7. Max.Width 644 m (N62E-S62W) 510 m (N57E-S57W)

8. Lake Island - 1 (NNW-NNE : 90m x 18m)

9. Water Quality…Very High Geochemically for both lakes.

Average Total Dissolved

Solids(TDS) ..151 mg/litre (surface water)

175 mg/litre (sub-surface water).

By J.K.Vaid

Cultural Academy of Jammu Kashmir

noreply@blogger.com (Andrew) — Sun, 4 Mar 2012 00:00:00 -0800

Status & Mandate: One of the few constitutional bodies in the State like Universities and Public Service Commission, the Jammu and Kashmir Academy of Art, Culture and Languages was set up by the Government in the year 1958 by proviso to Section 146 of the Constitution of Jammu and Kashmir for a specific purpose of to foster and co-ordinate activities in the spheres of letters and languages, visual and plastic arts, music, dance and drama and of culture generally. It was declared as an autonomous corporate body, vide SRO No-340 of 1963.

Having jurisdiction over the entire State, the Academy combines in itself the functions of: a) Sahitya Akademi (Akademi of Letters)b) Sangeet Natak Akademi (Akademi of Music, Dance & Drama)c) Lalit Kala Akademi (Akademi of Visual and Plastic Arts). Other than its headquarters at Srinagar, which moves to Jammu during winter in camp, it has also set up regional offices at Srinagar and Jammu and sub- offices at Leh, Kargil, Doda and Rajouri. In Jammu the Academy has its office.

Governing Authorities: With the Governor as ex-officio Patron, Chief Minister, as the ex-officio President, the Secretary is the principal executive of the Academy. The supreme authorities that exercise entire administrative and financial control over the Academy are a General Council and Central Committee.

Achievements: The pioneer institution now popularly known as Cultural Academy, having the fortune of flourishing under stewardship of luminaries like Jail Lal Kaul and Mohammad Yusuf Taing and others as Secretaries, has made a seminal contribution in preserving folk arts and promoting developing languages and cultural expressions in all the three regions of the State through a number of novel schemes and initiatives.

Languages & Literature: Various schemes operated by the Academy for the promotion of languages and literature which have yielded fruitful results include publication of ‘Sheeraza’, a literary journal in all languages of the State, annual anthologies, books in regional languages. So far more than 300 books bave been published by Academy in Kashmiri, Urdu, Persian, Dogri, Hindi, Punjabi, Ladakhi, Gojari, Pahari, English and on Fine arts and Music.

Cultural Academy has done a yeoman’s service in Preservation of Folklore and Music by way of collecting and documenting in book form folk songs and folk tales, folk proverbs, in all the major regional languages of the State. Other initiative of the Academy is the on-going projects of publication of Dictionaries and Encyclopedia. So far multi-volume dictionaries in Kashmiri, Dogri, Gojri and Urdu- Kashmiri Farhang, have been published while the work on Ladakhi, Pahari & Dogri- Hindi Dictionaries is in progress. Encyclopedia Kashmiriana’s four fully illustrated volumes have been published and cover areas like Kashmir Archaeology & Architecture, coins, handicrafts, language and literature. While the fifth volume on Folklore of Kashmir is in process. Academy has also started the project of Encyclopedia Dogriana.

Other measures to encourage writers in the Sate include, ‘Subsidy to Authors’, ‘Best Book Awards’ holding of Mushairas, Seminars, Literary Conferences, Sham-i-Afsanas, Sham-i- Ghazals and Literary Get-togethers, All State Writers Camps, Play Script Competitions, Meet the Eminent Contemporary programmes. The following Eminent Contemporaries have participated in these programmes till date are Sarva Shri Amin Kamil, Rehman Rahi, Hamidi Kashmiri, Dina Nath Nadim, Ram Nath Shastri, Jagan Nath Azad, B.P. Sharma, Ved Ghai, Padma Sachdeva, Sukhdev Singh Charak, Mohd.Yousuf Taing, Nishat Kishatwari, Madan Mohan Sharma, Dinu Bhai Pant, K.S. Madhukar, Yash Sharma etc.

Performing Arts: With reference to development of Music, Dance and Drama, Academy in its role of Sangeet Natak Akademi, has been working for revival of Bhagat Theatre in Kashmir. Today the dying tradition stands revived and here are more than 32 theatre groups, which are committed to the upliftment and development of this most cherished folk form of Bhand Pather.

Theatre: The vibrant modern theatre movement in the State today that has brought J&K theatre on national scene is due to the policies of the Academy which included sponsoring scholars to National School of Drama, New Delhi for training in dramatics, and holding of ‘Theatre Festivals’.

Music: Academy has been organizing Classical Music and Dance Concerts from time to time. Almost all the top-notch vocalists, instrumentalists and dancers of the day have performed in these concerts.

Academy is regularly organizing Folk Festivals with a view to encourage the folk performers and keep their interest alive in this field. The results have been encouraging as is evident from the revival of ‘Bhand Pather’, ‘Daastan’, ‘Chakkari’ and ‘Dhamali Dance’ forms from Kashmir likewise ‘Haran’, ‘Masadhe’ and ‘Geetru’ etc. from Jammu region.

Academy’s the Inter State Cultural Exchange programmes in form of sponsoring organizing visits of local cultural troupes to various States of the country have contributed in promotion cultural understanding between the State of J&K with rest of the country.

To encourage various age groups from among school and college going children, Academy has been organizing On-the-Spot Children’s Music Competitions, Summer Training Camps are also organized by the Academy to introduce children to the dramatics and dance.

Academy in collaboration with Indian Council for Cultural Relations, New Delhi, had sponsored the visits of State Cultural Troupes to Germany, Venezuela, Trinidad and Tobago, Thailand, France, Malaysia, U.A.E and erstwhile U.S.S.R. etc.

Visual Arts: In the field of visual arts Academy was first in the country to hold All India Artists/ Sculptors Camps from in 1968 in order to introduce local artists to the works of senior artists of the country. At present the Academy collection includes nearly 385 paintings and 118 sculptures. Great Artists of our time like M.F. Hussain, G.R. Santosh, Luxman Pai, N.S. Bendre, J. Swaminathan, B.C. Sanyal, Jatin Dass, Manu Parekh, Sukumar Bhattacharjee, Paritosh Sen, Tyub Mehta, Amba Dass, Robin David, Vidya Rattan Khajuria and a galaxy of other artists’/ sculptors’ works form the Academy’s most valuable collection of modern art.

Holding Annual Art Exhibitions launched in 1960 have since become a yardstick for acknowledging individual excellence in the field. To provide encouragement to the artists, Awards were also instituted. The scheme of giving subsidy to artists has been facilitating in holding of one-man and group shows both within and outside the State.

Academy also confers Robes of Honour and Fellowships on the towering personalities of the respective fields. The State Academy Award of Rs 1.00 lac for the life, to the outstanding, significant contribution in the field of literature and art was instituted in 1997.

Reference Libraries: The regional libraries in offices at Srinagar, Jammu, Leh and Kargil have collection of rare and reference books, which are made available to scholars for consultation.

To keep the age-old tradition of Urdu Calligraphy alive in the State, Academy is running a calligraphy class. The students are also paid scholarships.

Financial Assistance/Recognition is being given by the Academy to the voluntary organizations engaged in the promotion of languages and literature, performing arts etc. Presently the Academy is providing financial assistance to more than 100 cultural and literary institutions. Academy provides financial assistance at the uniform rate of Rs.300/- per month to the writers and artists who are in indigent circumstances and who leave their families unprovided for. Kitab Ghar: Academy has set up outlets in the cities of Jammu, Srinagar and Leh for the sale of its own publications and audiocassettes besides other books. Books of local authors, Sahitya Akademi, New Delhi and many other agencies are also being sold through the following Kitab Ghars.

Issue of Autonomy: In the light of fast changing scenario in Jammu and Kashmir where boundaries of politics and culture are getting blurred day-by-day, there is an urgent need to strengthen the functional as well as financial autonomy of the institutions like Cultural Academy.

The delay in appointment of Academy’s permanent Secretary, despite the recommendation of the Selection Committee formed for the purpose, lying in its Chief Minster office since more than three months, has again raised question in the minds of community of littérateurs, regarding the seriousness of the highest political authority towards the affairs of the Academy.

Make the General Council functional:

In a blatant violation Academy’s Constitution, there has been no meeting of the General Council, the so-called supreme authority of Academy, since 1989. Despite the fact that after every five years, the official term of one General Council, the process of the nomination of the members has regularly been taking place. But term of each of such Council was allowed to lapse without holding any single meeting.

This much-needed step to correct blatant violation of Academy’s Constitution will not only restore the democratic functioning of the Academy but also address one of the major grievances of intellectual community.

Trifurcation of the Academy: In the light new forms and products that are redefining present day practices of arts, it is time to consider the reorganization of the Cultural Academy into three separate academies on the national pattern that is also being followed in many other states of the country. That is the Sahitya Academy, Sangeet Natak Academy and the Lalit Kala Academy. This demand of trifurcation of the Academy which is being raised by J&K writers and artists since last few decades, needs to be taken up seriously so as to provide equitable opportunities for promotion and development Arts of Letters, Performing and Visual Arts in the State.

In the light of the above it is also felt by writers and artists that instead of more infrastructure like the proposed plan to open sub-offices at Kishtwar, Bhadarwah, Kathua, Udhampur, Pulwama, Kupwara, Shopian, Baramulla and Budgam districts of the State, it is important to update and modernize existing schemes, facilities and infrastructure like the proper cataloguing and conservation of art collection and books, digitization of libraries, display and presentation at Kitab Garhs etc.

Jammu stuck in traffic snarls

noreply@blogger.com (Andrew) — Sun, 15 Jan 2012 02:58:00 -0800

The traffic situation in the City of Temples continues to worsen day by day. Despite every effort by the Traffic Department to stremline it, there seems no respite from frequent traffic snarls, road skirmishes to the Jammuites.With the High Court tightening its noose over the local authorities for regulation and control of traffic in the wake of irksome traffic jams and increasing rate of road accidents the local administration is all geared up to take corrective measures.

The Supreme Court has clearly stated that proper management and control of traffic is a matter of public safety and is a fundamental right for the purpose of Article 21 of the Constitution. The state High Court had issued directives to the State Government and local authorities earlier in 2006 for traffic management and pollution control in Jammu city.So many interwoven factors have contributed to the increasing chaos over the years.

Governments pursued neo-liberal reforms that not only increased the buying capacity of the middle class but also expended the markets to splurge. Automobiles being the most desirable commodity and a sign of prosperity among the middle class have seen a constant surge.

Jammu adds more than 20,000 new vehicle on its roads every year. The demand is even more and varied. Easy loans, cheaper models, dirty money have made it easier without giving a second thought."Dil Mangey More, This is my life" are the imbedded slogans of modern life.

Jammu city is a curious mix of old, new and the not so new. The old is thickly populated and alleys are narrow. Encroachment of public places, roads, side walks is very common. Inadequate parking adds to the chaos. Urban development has not kept pace with the surging automobiles.

Legal hassles like land acquisition have stalled the proposed construction of new flyovers, over bridges, links, parkings.Town planning and infrastructure for present and the future would be a key challenge for the governments keeping economic realities in mind. General public holds mini buses responsible for frequent jams and commuters are irritated with the drivers. "There are no fixed stops so our drivers have to board and alight passengers wherever they are asked to," says Jatinder Khajuria Provincial General Secretary, Minibus Worker Union. What used to be our stops are now a free parking, he adds. . Corruption in the motor vehicle department and the traffic police is an open secret. A mini bus owner pays Rs.100 a month as entry on every traffic point depending upon their number on a given route. "If we all pay collectively on a route, we also get a rebate from them. Two or three of us can ply for free in rotation, says Roshan Singh a minibus driver. . It relaxes them to play audio, overload passengers and other things like fitness of the vehicle. Danesh Rana, the D.I.G of police (Traffic), however, said corruption of this kind is collusive and both sides are equally culpable for this fix. "We have taken the most stringent action possible against the corrupt cops recently and won't spare any if such incident is brought to over notice by anybody. Keep your documents fit, obey rules and report us if anybody demands a bribe," he asserted.

Traffic police lacks modernization when it comes to checking violations. Alcosensors (Breath Analyzers), speed radars, lux meters digital still cameras, basic software for identifying habitual offenders are still nowhere in the proposed improvement. Traffic records have been computerized recently yet. Rate of issuing challans is very low as compared to wholesale violations. Intercepting eluding offenders is risky for both. Its like playing "Cops and robbers" in the absence of technology. A constable in the traffic police works for upto 14 hours on most days without an overtime for addition hours. The condition of traffic booths is pathetic.

"It's not possible to catch and punish every violator mostly who are young in the absence of stringent motor vehicle laws. They need to be amended so that the quantum of fines has a deterring effect," explained Rana. He assured that the police are going to install a GPS device in every registered motor vehicle to track its position with the help of satellite. Installation of traffic signals and signs has been entrusted to the JMC and hopefully it would be complete by the end of March, he added. "The Motor Vehicle Department has blocked the issuance of new permits to avoid congestion. Permits are issued only to favoured persons and there is a wide discrepancy between the fares and the increased cost of living" says a source in the Motor Vehicle Department Given the number of increasing automobiles the Motor Vehicle Department of the state works with less than 200 employees (Officers included) and generates a revenue of approximately 70 Crores a year. Ironically it has to live on the modernization doles from the Centre for basics like computerization.

Lack of administrative reforms and Transfer Raj is a serious impediment in the smooth functioning of authorities. Officers in the traffic police and the RTO admit the serious lack of coordination. Section 213 of the Motor Vehicle Act 1988 gives ample power to Motor Vehicle officers to carry out functions of the traffic police and are therefore answerable to a single head. Earlier in most of the states there was a fundamental budgetary bias: transport was treated as a non-planned expenditure head or implicitly an expenditure that did not result in any tangible benefits for the state.

It becomes imperative for State Governments to formulate an effective transport policy keeping in mind the realities of the last few decades. Cosmetics do not work long. A perfect hormonal balance is must to look graceful, and of course to stay young.

Dharpur in Sunderbani

noreply@blogger.com (Andrew) — Sun, 8 Jan 2012 09:54:00 -0800

The Village is situated at a hill top of Barnara, 15 kms away from Tehsil headquarter Sunderbani. The village is covered with dense forest and wild animals like leopard, apes, peacocks, ostriches, snakes etc. The village has historical and social importance as it was a place visited by deities (Devi and Devatas) of Chelda Bradri. After every six months, a Mela congregation is organized in the village and about 15000-20000 people participate in it.

A beautiful temple of Bua Datti known for its faith & rituals is also located in the area which gives the pleasant view of low lying areas abounding with natural waterfalls.

The village is on the hilltop and many low lying areas and villages like Bahmbla, Nahoti, etc are visible from here. It has a natural catchment and feasibility for Tourism. Having serene surroundings, huts can be constructed on hill to add to the beauty of village.

Reach: The place is merely 10-12 kms away from Tehsil. Sunderbani. The main drawback of the non-development of such hilly places is that Government only approves schemes/ projects in such areas but the corrupt employees and contractors befool the people and make its limitation only in papers.

Habitation: There are a total numbers of 13 families in the village. There are no basic facilities of education, health, water sanitation and road connectivity to this village. The children also face problems to reach their schools. Also, a dozen of the families belonging to nomadic tribes have been totally deprived of their basic privileges for their survival.

School: There is only one school located at a distance of 3½ kilometers from the hilltop to the downwards in Barnara. The students have to descend this hilly and tough terrain to reach the school.

Atta Chakki: There is no Atta Chakki in the village. The habitants have to get grinded the maize/wheat grains and have to walk a distance of 3½ kms downwards in this hilly area. The pathway is such a slant and kachha that nobody can go ahead a single step even empty handed. They face trouble to fulfill their day to day needs.

Water :Presently village is having a few natural resources of water and the same is being supplied to Langar, Nohti, Baranara areas. The water tank constructed by P.H.E. Department in the last decade is in wretched condition and still not functional. Also there is no maintenance of the natural resources. These natural springs are on verge of dryness. In summer, the habitants are fully dependent on these natural resources but due to lack of regular maintenance of these resources crisis can be foreseen in the area. Proper maintenance of these resources is urgently needed lest the habitants of the village face water scarcity problem.

Electricity: The village is having electricity facility but there is no regular maintenance of its utility. In case of sudden curtailment or any fault no employee bothers to visit the area to redress the grievances of people and restore the same well in time.

Road Connectivity: The village is located about 1.5 kilometers away from link road (Bambla-Nahoti) and people have to cover this distance on foot through dense forest. Although a project is already under process by P.W.D. for construction of the road but no action has been initiated so far. As the roads are being considered most urgent part of development of any area, the people living here are facing problems due to the non availability of the road and deprivation of their mobility and basic amenities.

Health Centre: The village is having no medical centre. The nearest health centre is about 5 kms from the village. For vaccination of children, the women have to cover this distance on foot. No vaccination camp has ever been organized by Health department in the locality.

Aaganwari Centre: There are kids in the village and it is difficult for parents to send them through the dense forest for schooling. In this case there becomes a feasibility of Aganwari Centre in the village. The availability of Centre will help these kids for getting the nutrition and education in the school.

Agriculture: There is a stretch of approx 400 kanals of agricultural land in the village but due to non-availability of road connectivity just 25% to 30% area is cultivated and low yield of food grains is obtained which is not sufficient to meet the daily requirements of area. Out of this land 35% is fertile land to be used for agricultural purpose. The major crops cultivated are maize, wheat, mustard, pulses etc. The people use to plough in the fields using bulls as there is no road and thus having no facility of tractors.

Horticulture: The climatic condition of the area is favourable for growing fruit trees like mango, Apricot, lemon, apple, Guava, Orange etc. This will increase the income sources of the people but this section is totally neglected. If the area is extended with the facility through Horticulture department and come up with some new schemes it is sure that there would be upliftment in living standard and boosting in economical conditions.

Medicinal Plants: The Place is full of Medicinal plants like Amla, Harida, Khar, Aloe Vera etc.

In present era, everything is possible but there is only lack of initiative, priorities and a strong will to proceed with multi projects which are an essential ingredient to boost the development process and benefits of the schemes to the common rural folk without any discrimination and deprivation of their basic and fundamental rights. India in real sense can feel pride when the development reaches to a poor man living in the remote corners of the country. I am sure, with zeal and zest, everything is possible for the development of rural areas of country.

But it is unfortunate that the people of this village are living a life which deprives them of the basic facilities like water, electricity, health care facilities, education, road connectivity and other utility etc.

In the era of 21st century when Man is going to construct structures on Moon and everything has become possible due to advent of computers, the habitants of this village are not having a school, a healthcare centre or any other government facility.

Despite having these problems, people have not been included under SRO 294 and are being considered as "forward". Thus they are denied their basic rights of reservation for backward classes under this SRO which could have been easily extended to the natives of this small village.

Chinar Tree in Kashmir valley

noreply@blogger.com (Andrew) — Thu, 10 Nov 2011 23:52:00 -0800

As autumn, the golden yellow season of Kashmir, draws to a close, the majestic chinar trees are at their fiery best. Their crimson coloured leaves - so rightly dubbed 'flames of the chinar' - lend a fairytale glow to the scenic valley.From green to yellow through crimson before they fall to the ground, the leaves of the chinar trees have fired many an imagination for prose and verse.

"Che Nar (What fire)?" - these words of a Persian poet who has visited the valley in the past are still resounding in the majestic chinar gardens of NaseemBagh in the Kashmir University campus on the banks of the Dal Lake in Srinagar and other places.Native to Persia, Italy, Belgium, America and Greece, chinar trees were planted on a large scale across the length and breadth of the valley by Mughal emperor Jahangir during his reign from 1605 to 1627 though the origin of the plant in Kashmir is believed to be much earlier than the Mughal period.Later rulers declared it a protected tree as it became a symbol of Kashmir's heritage and beauty. Felling of the chinar or even lopping off its branches is forbidden by law.

A 627-year-old chinar tree planted by Sufi saint Syed Abul Qasim Shah Hamdani in 1374 in central Kashmir's Badgam district is believed to be the oldest of the specie in the world."The magic created by the 'fires of the Chinar' because of its crimson leaves towards the end of the autumn season is something one has to see to believe," Bashir Ahmad War, a retired veterinarian, said."As dozens of the mighty chinar trees surround the visitor with each one of them radiating its fiery brilliance, the spectacle is simply breathtaking. Anybody looking at them from a distance thinks the entire tree is on fire," he added.The valley has some of the finest chinar gardens in Srinagar, Ganderbal, Anantnag and other places where locals and visitors throng these days to take pictures.

Sunil Kumar, a tourist from Punjab: "It is a treat to be among the fiery chinars. I am lucky to have chosen this time of the year to visit Kashmir."The leaves will finally fall to the ground and become the chief source of charcoal for the locals who collect it from half burnt chinar leaves and fill their 'kangris' (earthen firepots woven in willow wicker). The kangris serve as mobile heaters during the harsh winter months. It is carried by the locals under their 'pherans' (tweed vergarments) and its soothing heat enables Kashmiris to brave even the most bitter winter."Despite central heating, electric heatersand electric blankets, the kangri still remains our best insurance against the biting cold," said Muzaffar Ahmad, a college principal here."As the electric supply remains erratic, the traditional dependence of the locals on the kangri continues unchallenged," he added.

Skuast develops Kohsar Rice

noreply@blogger.com (Andrew) — Thu, 10 Nov 2011 23:49:00 -0800

Giving a boost to the prospects for paddy cultivation in high altitude areas of the Kashmir Valley, the Sher-i-Kashmir University of Agriculture, Science and Technology (SKUAST) has developed a new high-yielding rice, dubbed "Kohsar". According to officials of the State Agriculture Ministry, the variety has a high yield potential of 5 tonnes per hectare. In addition, four other high-yielding rice varieties developed by SKUAST are in the pre-release stage. As per the report of the Ministry of Agriculture, four high-yielding rice varieties -- SKAU-382, SKAU-341, SKAU-292 and SKAU-403 -- with a yield potential of 9.0, 9.5, 9.0 and 8.5 tonnes per hectare, respectively, are in pre-release stages. These have been tested and evaluated in farmers' fields in collaboration with the Department of Agriculture(Kashmir) and experimental farms of SKUAST (Kashmir). Rice is a major kharif crop of the Kashmir Valley, covering an area of about 1.45 lakh hectares. Pusa Sughand-3, an aromatic and basmati type rice variety developed by SKUAST, has already been introduced in the Valley,it said, adding that the aromatic rice variety has a yield potential of 50 quintals

Trees and bushes of jammu kashmir

noreply@blogger.com (Andrew) — Thu, 6 Oct 2011 23:21:00 -0700

Trees and bushes are perennial source of greenery, sometimes evergreen, sometimes leafless, sometimes colourful, sometimes laden with snow. Flowering trees of J&K are many but majestic grandeur of Chinar trees is distinct in the green landscape of Kashmir. Botanically identified as Plantanus orientalis (Oriental Plane), Chinar tree changes moods in changing seasons, colourful to lush green, sometimes laden with sheen (snow). It stands planted in some locations of Jammu as well,it is seen planted in Kishtwar, Bhaderwh, Udhampur and even in Jammu. Willows and poplars also add to the charm, standing as sentinels all along roads, highway and canal banks. Locally called Veer and Frast in Kashmiri and Bedda and Safeda in Dogri, Willows and poplars add considerably to the economy of Jammu &Kashmir.

Mughal gardens of Kashmir Srinagar in particular boast of the appealing evergreen trees like Magnolia grandiflora which gets decorated with snowhite blooms of matchless grandeur during summer months. Jammu city has also added Magnolias in the parks and gardens .Magnolia liliflora/soulangena is another shubby plant bearing maroon flowers during early spring months. Magnolias are exotic to Kashmir but are nicely naturalized.

Sheepberries are wild as well as cultivated shrubs which are important source of wild food for our wildlife. These shrubs and small trees belong to Genus Viburnum. Viburnum grandiflorum, commonly called Kulmaansh in Kashmiri, Teldi or Tyond in Dogri and Guchh in Gojri is common in Shankracharya, Zabarwan, Dachigam, Doda,Poonch,Udhampur forests. When snow is about to melt, these bushes get decorated with fragrant pink blooms attraching all kinds of bees and insects. Its garden relative seen in Srinagar Colonies and parks is Viburnum opulus, commonly called as snowball or Guelder Rose of great handsome beauty. Its grandeur is exhilarating.Viburnum mullaha is also seen in Jammu forests,it is called Sallalan in Dogri,its fruits are blood red in colour.Viburnum cotinifolium is seen in Trikuta hills.

Roses are common shrubs with historic antiquity. Nurjahan who used to adore rose beauty is credited with the discovery of Attar of Roses. Several graden varieties have been naturalized over the years but our wild species are equally impotant as they decorate wilderness. Rosa brunonii commonly called "Musk Rose" is quite abundant in J&K hills and Kishtwar or Dachigam National Park. It is climbing rose with highly fragrant white blooms. Honey bees get attracted in thousands to add flavour to the honey collected. Rosa webbiana is another wild rose bush which produces attractive pink red blooms in the forest glades and shrubberies in our forests. Syringa is beautiful shrub of Kashmir, its wild species Syringa emodi is seen at tourist spots like Toshmaidan, Gulmarg, Sonamarg but stands introduced in Gardens of Kashmir. Department of Floriculture has added Syringa persica (Persian Lilac), Syringa vulgaris and Syringa laciniata to add colour and charm to the city landscape. Hydrangea is most popular garden shrub which bears pink and blue flower clusters arranged as attractive balls to attract visitors.

Buddlejas is a group of Butterfly bushes fondly growing in city landscape of Kashmir. Buddleja davidii is most attractive and is seen throughout.Buddleja asiatica with white fragrant blooms and Buddleja crispa with mauve pink blooms are seen in the wild and are native to Himalayas.

False witch Hazel, Parrotiopsis jacquemontiana commonly called as Pohu or Hatab in Kashmiri grows wild in coniferous forests. It is most common in places like Bhaderwah, Bani, Poonch, Padder, Machel, Machhil, ,Dachigam, Kupwara, Pahalgam. Its utility in Kangri making makes this shrub important for Kashmir economy. Indigofera heterantha is also prized for Kangri making and grows throughout hills in J&K. Indigofera cassioides is another species found in Jammu region.

Wild walnut, Juglans regia is unique to J&K forests, seen commonly in Padder, Dachigam, Gurez forests. Alongwith its wild germplasm, walnuts are cultivated throughout Kashmir. Many cultural traditions are intimately linked with Walnut, commonly called Dun in Kashmiri. Another fascinating tree locally called Hundun or Handoon in Kashmiri,Bankhodi in Pahadi, Goon or Guggu in Dogri is Horse Chestnut Tree which is quite common in mountains. This tree has palmately lobed foliage fondly eaten by Kashmir Red Deer, Hangul, hence its name Handun means Walnut of Hangul. Trees are seen planted at few locations along highway between Khannabal to Batwara and Chashmashahi environs.

Catalpa bignonioides is another flowering tree seen planted in the city Environment of Srinagar. Judas tree is unique in bearing dense clusters of pink purple blooms when it is completely leafless. It has been introduced in Kashmir University Campus and at several places in Nishat, Shalimar and Chashmashahi Gardens of Srinagar.

Hawthorn is another tree which grows in Kashmir and is introduced in gardens for decoration. Botanically called Crataegus songarica, its Kashmiri name is Ringkul or Ring. It is a spiny tree of Rose family Rosaceae and produces white blooms and red fruits. Its another garden variety introduced in Chashmashahi Garden produces deep pink flowers during summer time.Cotoneaster bacillaris locally called Reu,Reunsar is another useful timber tree but also seen under worship at Jyodeaayan Mata Temple at Bani in J&K.Prunus cornuta and prunus cerasoides are wild species in Jammu forests,wood of latter is aromatic and used in religious and medicinal purposes.Prunus tomentosa locally called Bushkand is seen growing wild in Dachigam National Park,its fruits tastes like cherry and are useful for kidney ailments.

Among Acacias, Australian Acacia, False Acacia (Robinia pseudoacacia) and Honey locust (Gleditsia triacanthos) are seen in our city Environment. Oaks are not found wild in Kashmir but several species like Quercus leucotrichopora (White oak), Quercus baloot ( Holly oak), Quercus glauca ( Japanese Oak), Quercus floribunda ( Moru oak),Quercus semecarpifolia (Kharsu Oak ) are seen in forests of Jammu.Quercus robur is seen planted in Dachigam area of Srinagar. Cypress, cupressus sempervirens and Royal Palm, Roystonea regia stand majestic in all old parks and gardens.

Trees are great asset to our surroundings as they add to aesthetic charm, fight vehicular pollution, act as green lungs and do carbon sequestration. Trees when in bloom attract birds, bees, butterflies and beetles for accomplishing pollination to effect seed production for perpetuating their progeny. Trees keep surroundings clean, green and healthy for human beings and add glory and charm to our survival mileu, God's greatest gifts indeed.

Kashmir Theatre Festival 2011

noreply@blogger.com (Andrew) — Tue, 12 Jul 2011 01:52:00 -0700

'Myon Shoosh'-My Love- Whisper the majestic Kashmir Mountains to me, opening their tessellated imposing arms, in a bear hug. I immerse into their beauty. The prickly needles of emerald hued conifers outlining their conical bodies, hurt me no more, they bring tickles at first, a smile and then a rolling laugh. It has been a quarter of a century since I last set foot in this wondrous land. 'Maayi Barut Istaqbaal' - Warm Welcome, 'Khush Aamdeed' - Happy Tidings, they murmur softly in my ear.

I raise my hand in a silent salute to the Jammu Kashmir Film Makers and Artists Co-operative Ltd (JKFMAC), the organizers who have brought the 10-day 'Kashmir Comedy Theatre Festival -2011' to this paradisiacal valley in the throes of tumult, as Shabbir Haider the Secretary General and CEO of JKFMAC puts it, "Where smiles come at a premium and laughter is in danger of growing extinct".

A whole generation of Kashmiris turning old at 23 years, growing up in lurking fear and a daily call of attending dirges along with their elders, are completely cut off from what 'normal' childhood, adolescence and teenage years meant for others in India. For this generation it is so special to feel the emotion of hilarity, few have encountered or tasted in their lifetimes.

I feel there could be no better time. The 'Amarnath Yatra' is in full bloom albeit 'under the shadow of the gun', that provides pre-set security cover for the 'laughter challenge'.

Serene, languid, doppling and dancing Dal Lake in Srinagar shows no sign of any fracas, smoothly letting the 'shikaras' or oblong romantic boats, slide on its beautiful belly, poked off and on by the paddle and rippling in mirth...

At Jammu and Srinagar airports, the almost embarrassing body search, the feel of metal detectors and human hands (even though female) feel like an amorous encroachment of privacy, not once, as at most airports, but three tier and times. Add to that, is the quick pick of a lady's 'tampon' by a security guard and askance expression of suspicion followed by giggles when explained.

Strange, but some emotions of glee are traceable everywhere. I brush aside realms of media reports on turmoil and blood-baths to a 'fake sting operation' feeling some conspiracies lurking beneath the surface to bring disrepute to this virtual heaven on earth.

The grandeur of the inaugural ceremony on June 25th can hardly be gauged from the periphery of the venue of Sher-i-Kashmir International Convention Complex (SKICC) with gun-toting, quick response teams and armoured vehicles lined up, outlined with camouflaged-capped sharp shooters.

Inside, however, the cyan hued 'pedicured' lawns and lofty elusive Chinar trees are busy spreading their enchanted halcyon beauty to the surroundings, where guzzling laughter and fragrances of colors will rule for more than a week.

Ravinder Kaul, globally renowned theatre critic, has a wonderful take on comedy and satire in theatre. He puts it thus, "The man who slug out the first 'abuse' has done a great service to humanity. He has inadvertently given an alternative to human kind to vent out anger other than to invite the rival for a 'bloody-duel' to end the argument. His displeasure therefore has shed no blood or caused no bodily harm to anyone".

And continues, "In theatre, especially in 'satire', an alternate way lends itself to vent out pent-up anger against the government policies, inadequacies of administration, all pervasive corruption, excesses of armed forces and of dogged militants with their quirky logic; creating havoc, deeply affecting and attacking the lives and vital ethos of Kashmiris".

"Kashmiri-a peace loving community, is facing a whole gamut of daily life-threatening situations, robbing them of their privacy, peace and progress. The massive extent of corruption deprives and saps their 'celebrated strengths' and relegates their development in multiple spheres, to a mere trickle. For them, comedy and satire has come as a whiff of fresh mountain wind to air their grievances."

The ceremony of the book release "Theatre Akh Tarruf", authored by veteran theatre personality and Additional Director General, Doordarshan, Ashok Jailkhani is equally 'theatrical', albeit in the positive sense. Seeds of 'Issbad' are touched upon the heads and shoulders of the author, the chief guest and others at this auspicious occasion, as a tradition practiced by both Hindu and Muslim Kashmiris, and then thrown over the simmering coals in a 'Kangri' or a traditional vessel kept burning for warmth in the winter chill. A 'pious' fragrance emanates from the burning seeds and envelopes the surroundings, warding off evil spirits.

Thereafter, the Governor of this beauteous state Mr. NN Vohra unties the ribbon on the book, declares the Festival open with lighting of the ceremonial lamp to the flash of festoons and a swirl of colors of rainbow 'phirans'- a typical Kashmiri garment, and matching swinging jewellery, classically Kashmiri.

It is 'Bumbro, Bumbro' time, a melody, as ten lovely lasses of Kashmir roll their 'mehandied'-henna patterned hands-and lift themselves to melt into a frenzy of dance, bringing the audiences in close clasp of what one could say 'befikri'-unmindful of worries.

Jammu girls match their Kashmiri counterparts in obvious competition with gusto on a Dogri dance and song and steep the audience into an untamed, full-blooded frolic.

'Local Taxes Extra'- the opening play releases the first choking veil of curtains restricting the overenthusiastic actors waiting to showcase their talent for the Comedy Festival.

Written by Dr Sohan Lal Koul and directed by Ayash Arif of the Kalidas Theater Group, the play revolves on social issues facing a Kashmiri Pandit couple Bhushan Lal and Usha Rani who fall on the mercy of a quirky landlord out to take advantage of their plight in a series of hilarious situations wherein the servant Gash Ram too develops a taste for intrigues to create misunderstandings between the couple.

That the play in Kashmiri language sustains the attention of the State Governor, one known to have just a formal flavor of the Kashmiri language and constrained for time as dignitaries are wont to say for effect, speaks volumes about the histrionic prowess of the actors on stage. Of more significance, however, is a largely Kashmiri 'Muslim' audience glued to their seats watching the play with all Kashmiri Pandit characters. It seems to me, to be the true bearing or 'icing' of the lurking agony of separation of these two ethnic communities both of whom claim Kashmir as their rightful home and hearth.

It is this spirit of communal harmony and a composite culture that truly spells the values of the lush valley wherefrom many a Bollywood movie scripts have taken their first cues of unbridled love.

Kashmiri Pandits have been pushed, evacuated and left to fend for themselves due to hatred of alien mercenaries in cahoots with some local hawks and hardliners. Their Muslim brethren still hold them dear in unconditional love, that is what the attendance and attention at this Festival reinforces.

The Festival continues for the next ten days, bringing in fun and tears of joyous laughter. The themes revolve around overall corruption in high places and at the grassroots level. Even state run 'Doordarshan' is not spared to bring in guffaws while a play by tiny-tots takes the audiences to matchless taste of twists and turns in the 'kiddy' world.

Artistes include Bhands from Akingaam and Wathoora, the Akingaam Bhands' group being in existence for many centuries, having been elaborately mentioned in Sir Walter Lawrence's seminal book 'The Valley of Kashmir' (1895). As it began, the Festival ends with another hilarious tale revolving around a Kashmiri Pandit family. 'Dastaar', the play, has already become a part of the popular folklore of Kashmir with legendary actor Hriday Nath Gurtoo's inimitable dialogue 'Dastaaras karizam raachh' -'Protect My Turban'-albeit 'Honour'; on the tip of everyone's tongue.

That Gurtoo died in a miserable condition in a migrant camp in Udhampur soon after being forced to migrate from his happy dwellings in Kashmir, in the early 1990s, has in no way dimmed his creation but rather highlighted the plight of some of the 'Jewels of Kashmir' being ostracized from their beloved land and perishing in misery.

The Festival comes to an end, the armored vehicles and sharp shooters leave the venue, but it has successfully scattered the seeds of tangible merriment in the entire valley.

My eyes scan the picturesque landscape and rivulets flow down my cheeks, I feel a tug, as if a dear one says 'Maty'e Rozu Dama Roz Dariyam Chany'e Lol Re'! 'My love, stay a while longer'. However agony of separation from Kashmir is lesser than the wish that Almighty may shower His choicest blessings and cheer to this Land of the Gods.

In their forlorn imploration, asking me to return to the valley blooming with spring flowers 'Rosh wala myani dilbaro, poshan bahaar aav, yoori walo'-- I peer to look for smiles down from the window of the plane. The arc that begins at one mountain top and, after covering the flat valley, ends at another mountain top, seems like a broad smiley like smile. Today, even the sun has been veiled by clouds on the top to spread the huge glowing smiley that I look for in the crinkly as well as reddish lips of Kashmiris blessed with unsurpassed beauty and as I place my hand on my heart it leaps and cheers 'Aall izzz well'!

By RASHMI TALWAR

Machail Yatra

noreply@blogger.com (Andrew) — Wed, 6 Jul 2011 23:48:00 -0700

Bhaderwah and Kishtwar in Jammu province are dotted with a number of famous pilgrimage sites, all located in the lap of splendid nature. These sites attract thousands of people every year from all over the country. A visit to any pocket of the area richly endowed with nature’s wealth is a life time experience.

One such place, which is very significant both as a religious pilgrimage and also as a popular tourism circuit and 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.

Machail Yatra has become one of the most popular annual pilgrimages of the state after Amarnath Yatra and is organized every year during the month of August. This is in spite of the fact that the yatra started in the year 1980 when Thakur Kulvir Singh Jamwal began this yatra from his ancestral house at Chinote Bhaderwah to Machail in erstwhile Doda district which now falls in district Kishtwar.

There’s an interesting anecdote as how this yatra began. Thakur Kulvir Singh Jamwal, while talking to KTNS, narrated that he was serving in Jammu and Kashmir police department as Assistant Sub-inspector and was on his duty in Machail in the 1970s.

He was blessed with a child in January 1977 strangely he (child) would fall ill in the month of August every year and this continued from 1977-1980 when he saw a deity in his dream. He proceeded to Machail Yatra to pay his obeisance to the deity. Again he saw the deity in his dream who asked him to come back after some time. On August 10, 1980, he proceeded to yatra from Chinote Bhaderwah to Machail thereby making the beginning of the yatra which now holds a special place in the chronology of events in any calendar year in the state. He said that in 1980, he was accompanied by 25 members out of who 23 were the members of his family while two were employees from the police department. Then in 1981 and 1982, the yatra was led by Master Krishan Lal of Atholi, in 1983 it was led by Sewa Ram and in 1984, Nek Ram of Kishtwar led the Yatra. In 1985, Kulvir Singh again led the yatra from Chinote, Bhaderwah and after that the yatra became a regular feature from Bhaderwah. With each passing year, the number of pilgrims went on increasing. In 1985, we had a bus full of yatris, he recalled. Slowly and steadily the number of pilgrims proceeding to Yatra swelled to thousands.

Now, a large number of devotees from across the state take part in the yatra. The mention of Machail yatra would be incomplete without the mention of “Trishul Bhaint” yatra, which has become an innate first step of main yatra.

The “Trishul Bhaint” yatra is organised by one Shimal Kumar Jain from Doda. Kulvir Singh informed that he had requested his friend Shimal Kumar Jain in 1986 to offer a Trishul (trident) for yatra. In response, Shimal Kumar brought a Trishul from Muradabad and offered him at Chinote in the form of procession (yatra) in 1986, that was the beginning of “Trishul Bhaint” yatra.

Now the yatra is an annual feature. The “Trishul Bhaint” yatra leaves from Doda city to Chinote Bhaderwah every year on July 1. It is preceded by a Jagran at Radheysham Temple at Doda city on June 29 which is followed by break on June 30 and the next day i.e., July 1, the yatra leaves for Bhaderwah. In the Trishul Bhaint Yatra at least 50-60 buses leave Doda for Chinote. After reaching Chinote, the yatra is received and welcomed with great zeal by the local people at Chinote.

Enroute yatra, arrangement is made for drinking water and eatables at several places. The pilgrims after reaching Chinote pay obeisance to the deity (Chandi mata) which is followed by a Jagran and a langar (community lunch) after which the people leave for their homes.

Kulvir Singh told, “The trident (Trishul), which is brought from Doda, is then taken from Chinote to Machail, in the form of “Pavittar Chharri” (holy mace) after one month and 18 days of “pooja” at Chinote. The yatra which starts from Bhaderwah on August 18 is joined by people from Doda and other parts of the state at Pul Doda.

According to a legend, the Goddess Chandi appeared at Machail in the shape of Shila (Pindi). The mother came here from her Mindhal Battas (HP) to bless the simple, ignorant, helpless and deprived people of Padder area.

The Machail Yatra is a unique pilgrimage with unique features. Besides spiritual, its social aspect is more effective and impressive where the devotees are asked to shun social evils for the welfare of society and mankind.

In Jammu, her temple is in Mahalaxmi Mandir at Pacca Danga. Yatra at Jammu region starts with a religious procession which passes through Jain Bazar, Link Road, Purani Mandi, Raghunath Bazar and Indira Chowk and then joins the yatra at Chinote Bhaderwah.

On the day of Machail yatra, the volunteers from Bhaderwah serve the yatris with eatables at Chandi Mata Mandir. They reach early morning at Chinote where they prepare lunch and prasad for those visiting from Jammu and other regions to join the yatra.

A number of buses in a cavalcade leave from Chinote and pass through Bhaderwah Seri Bazaar where the locals greet the yatris and wish them successful yatra for the peace in the area. The main stopover or reception stations en-route are established at Bhala, Pul Doda, Prem Nagar, Thathri, Kistwar, Paddar, Massu, Chishoti, Atholi Gulabgarh, Layondee, S Kunderpul, Chishoti, Hamooree and then at Machail Mata’s temple. Through out the route religious congregation and Bhandaras are organized to highlight the importance of the yatra. The yatra from Gulab Garh leaves on foot towards Machail which is about 30 km.

The holy shrine of the Goddess Chandi is situated at a height of over 8,000 feet above the sea level in Machail village in Padder surrounded by high mountains, thick Deodar forests, attractive meadows and world famous sapphire mines.

The most attractive lion astride idols of the Goddess Chandi and Lakshmi Ji made of pure silver are a rare sight and source of inspiration for the pilgrims who come to seek blessing of Goddess.

The most important and impressive aspect of the Machail Yatra is the unique holy mace of the Goddess which leads the pilgrims and provides them with strength and inspiration enroute. Amidst natural splendour, the people trek the mountainous route chanting “jai maa chandi”, “jai maa chandi”. The entire yatra route is followed by river Chenab which was earlier called “Chandrabagha” which has an enchanting cascading flow here.

The route is a mix of plains and mountains, broad and narrow route, even somewhere the route is so narrow that only a single person can pass through. In the yatra route there is a place which is called “darshani darwaza” where the yatris keep their holy maces and perform pooja and then the holy mace is carried forward and the yatris follow. After reaching at the temple site a full night “jagran” is organised where after the people leave for their homes in the morning. Another important feature of the yatra is that after the yatra concludes, the holy mace is brought back and is placed in the “Mata Chandi’s temple at Chinote, Bhaderwah.

The Chandi Dham Machail has both Shiv and Shakti. On the one hand, the Goddess Chandi (Shakti) is blessing her devotees at Machail village while on the other hand there’s a Shiva Lingam on the opposite high mountain where the pilgrims visit to pay obeisance on the pious occasion of the Shakti yatra. The mountain is called Shiv Pahad which often remains covered with black clouds. The devotees describe it as a unique union of Shiva and Shakti at Machail.

Yet another beautiful aspect of the spiritual Machail Yatra, which gives an opportunity to have a union with the magnificent nature, is that it has strengthened the spirit of religious tolerance, bonds of secularism and mutual brotherhood among the masses which is apparent from the fact that even the Muslim brothers remain present in good strength to receive the Yatra where-ever it passes.

Hangul in Kashmir

noreply@blogger.com (Andrew) — Tue, 14 Jun 2011 23:29:00 -0700

Hope has kindled for the survival of the nearly extinct Kashmir antelope ‘Hangul’. The preliminary findings of the census of Hangul conducted in Kashmir in March 2011 have shown an increase in their numbers. The state Forest Minister Mian Altaf Ahmad while reviewing the conservation of Hangul in Srinagar recently revealed that census report of the Wildlife Institute of India (WII) has put the number of Hanguls at 218 in Dachigam and adjoining areas.

The Department of Wild Life Protection of Jammu and Kashmir Government in collaboration with the WII has been regularly monitoring the population of Hangul in the Dachigam National Park and the adjoining areas since 2004. The last census in 2009 had put their number at 175 with an increase in male, female and fawn ratio. The wildlife authorities had that time said that it boded well for a sustained population growth of Hangul and had described it as a sign of hope.

Critically endangered Hangul, a sub-species of red deer, is found only in Kashmir. Kashmir stag is distinct with its male species bestowed with magnificent antlers with 11 to 16 points and long hair on their necks while their female counterparts have none of these features. Nevertheless, both change their brownish fur with seasons and also with age. In the beginning of the 20th century the red deer existed in thousands. They lived in groups of 2 to 18 in dense riverine forests, high valleys, and mountains of Kashmir valley. Unfortunately, their habitats were destroyed, their pastures over-grazed by domestic livestock, and became victims of poaching.

Hangul is confined today to Dachigam National Park at elevations of 3,035 meters on the outskirts of state’s summer capital Srinagar. According to an aged and former wildlife official Mohammad Qasim Wani, at the time of Independence there were around 3,000 Hangul spread over various parts of the valley. He recalled that he had seen quite big herds of Hangul in Kulgam and Pahalgam in South Kashmir and Uri, Lolab, Kupwara, Gurez, Teetwal, and other places in western and northern parts of the valley.

Similarly, older people living around Dachigam National Park recall that the area had plenty of Hangul who would sneak into their fields to eat crops. Wildlife officials confirm that the National Park had as many as 800 Hangul at one time. Mohammad Qasim Wani laments that Hangul became victim of poachers’ greed and the indiscriminate killings for sport that wiped out the Kashmir stag from most of the areas in the valley and taking it to the verge of extinction. Moreover, human encroachments into forests have considerably increased since 1947 resulting in fragmentation of the habitat of Hangul.

The first ever census of the Hanguls by the International Union for Conservation of Nature and Natural Resources was held about four decades back in early 1970s which sounded alarm bells as their numbers were found to be mere 170. The State Government initiated several measures to save the Hangul from extinction. These included the enactment of Wildlife Act and the setting up of a full-fledged wildlife department. These and other steps had started giving great results and the Hangul population increased to over 340 by 1980.

But unfortunately, the outbreak of militancy over two decades back set the clock back, while the Wildlife Department staff feared to venture out into the Hangul habitat some nomads reportedly took undue advantage of the situation and encroached with their sheep into the designated grazing grounds of Hangul. The Wildlife Institute of India shockingly found a steep drop in their number ranging somewhere between 117 and 160 making the Kashmir stag critically endangered. However, with situation on the ground improving in recent years, the conditions for Hangul’s survival are changing for the better.

The three-member team of the Wildlife Institute of India during the recent census spotted Hangul outside the Dachigam National Park in nearby Khanmoh, Khrew, and Brain. The Institute has suggested that besides these areas adjoining Chasmashahi, Nishat and Wangat should also be incorporated in the conservation area of the endangered deer species. Encouraged by the latest census findings, the Department of Wildlife Protection jointly with the Wildlife Trust of India, New Delhi has initiated the survey of Hangul all over Kashmir valley to know the actual position regarding the distribution of Hangul population in natural habitat. Meanwhile, an ambitious ‘Save Hangul’ project is being implemented which includes survey of the Hangul’s natural habitat along with that of the leopard and black bear. The five-year project will make use of the latest wild animal photograph technology, including the use of satellite imageries and geographical information systems.

The other features of the Rs. 1.67 crore project includes artificial breeding of the highly endangered deer for which a Conservation Breeding Centre is being set up with necessary infrastructure on about five acres area at Shikargagh in Tral with monetary assistance from the Central Zoo Authority. Construction of another such breeding centre is in progress at Darwudri-Mamar. According to the Chief Wildlife Warden of Jammu & Kashmir, A K Srivastava on its completion around ten male and female Hanguls in the ratio 3:7 would be put up in the centre for breeding. Once the fawn grow, they would be installed with radio collars and released into the wild to monitor their movements. Experts say the centre would also help in building a genetic stock of Hangul in case the species gets extinct due to some natural calamity or any other reason. The programme is likely to be expanded further depending upon its success.

It is also proposed under the project to upgrade the natural domain of Hangul through reforestation and also initiate measures to conserve soil and improve water management and develop pastures. Anti-poaching measures would be strengthened too and encroachment into Hangul pastures prevented. But experts say much will depend upon the participation of local community in the conservation efforts. Without people’s involvement and political will of the Government, Hangul’s future would remain in doldrums. There is already awareness about it in certain sections of local community and that has acted as a silver lining. This needs to be broad based and strengthened to conserve Hangul in its last bastion, who is a glorious constituent of Kashmir’s natural heritage.

Dera Nangali Sahib

noreply@blogger.com (Andrew) — Sat, 9 Apr 2011 22:38:00 -0700

Gurudwara Dera Sant Pura Nangali Sahib is one of the greatest and oldest Sikh Shrines of the J&K State located in Poonch district. This Dera is also known as the second home of Sikh community of J&K State who assemble here every year on the eve of Baisakhi and participate in religious ceremonies.

Dera Sant Pura Sangali Sahib is about four kilometers away from Poonch city. This important shrine is located in between the Doda (9000 feet above the sea level) range of mountains on the left bank of Durga Nadhi (Drungli). About 2006 years ago, a great saint and spiritual personality of his time Thakur Bhai Mela Singh established Dera Sant Pura Nangali Sahib at this very place. In those days, the village was known as Bowli but with the establishment of Dera and Gurudwara, the village was renamed by the public as Nangali Sahib after the name of Gurudwara Nangali Sahib.

This historic shrine has played a great role in preaching Sikhism in Jammu and Kashmir. Therefore, the Sikh community of the state is greatly attached to this holy Dera. Apart from routine visit of Sikh and Hindu devotees, the Sikhs from all corners of the state assemble there every year on the eve of Baisakhi to pay offerings and obeisance. After Akhand Path, Shabad Kirtan Ardas, Bhog and Langer this religious function takes the shape of Mela in which thousands of pilgrims including Hindus and Muslims participate. On this occasion eatables and other shops are established near the main Shrine. Games are also played. Gatka (the war game) is the main attraction of the Mela in which hundreds of Sikh youths in religious dresses with naked swords display their talent.

The Dera Nangali Sahib has a long historical background. As per Tariq-e-Aqwam-e-Poonch of Mohammad Din Foaq, the 10th Guru Gobind Singh Ji Maharaj after laying the foundation of Khalsa Panth had deputed Bhai Pheru Singh Ji, Bhai Punjab Singh Ji and Bhai Rocha Singh Ji for spreading Sikhism in Kashmir and Pothohar areas. Saint Bhai Pheru Singh Ji (1640-1697 AD) remained busy in missionary work in Hazara district on the Western side of Poonch, Bhai Punjab Singh Ji (1672-1729 AD) established his Dera at Chattar Khalas in Muzaffarabad and Bhai Rocha Singh Ji, the disciple of Saint Bhai Pheru Singh Ji was asked to established his Gaddi (seat) in Poonch Illaqa. Therefore, Saint Bhai Rocha Singh Ji (1688-1803 AD) came to Poonch Illaqa and established the Dera (seat at Rawalakote now in POK). He constructed a Gurudwara, started Guru Ka Langar and preaching of Sikhism. With the sincere efforts of these saints, the new religion got popularity among Hindu masses and they started embracing Sikhism.

Finding the environment of Poonch town peaceful and conducive for a saint to live in, Thakur Bhai Mela Singh Ji moved towards Bowli (present Nangali Sahib) which was a Hindu dominated village at that time. During his visit, Thakur Bhai Mela Singh Ji saw a solitary place on the bank of Durga Nadi, a scenic spot. He found it suitable for meditation and decided to establish a Dera here. He at once decided to shift his Dera from Rawalakote to this place. The devotees on his order cleared the forests of Nangals from some area and constructed a Kachha Gurudwara, Kitchen and Musaffar Khana for the convenience of the pilgrims. In the month of August 1803 AD, Thakur Bhai Mela Singh Ji formally inaugurated the Dera. As per Tarikh-e-Aquam-e-Poonch the ruler of Poonch principality in 1803 AD was Gujjar Wazir Ru-Allah-Khan Sangu. It is said that Ru-Allah had asked Thakur Ji to settle in Poonch area instead of Rawalakote. Therefore, Thakur Ji selected Nangali Sahib for meditation and preaching of Sikhism. In 1814 AD during the first attack of Maharaja Ranjit Singh on Kashmir, Maharaja had established a royal camp at Bowali near Poonch, visited Nangali Sahib and met Thakur Bhai Mela Singh Ji for blessing. In 1823 AD the Khalsa governor of Poonch Dewan Dhanpat Rai had annexed two villages with Nangali Sahib for continuation of Langer. In 1837 AD when Raja Gulab Singh (later on who became Maharaja of J&K) of Jammu came to Poonch on the order of Maharaja Ranjit Singh for subsiding Poonch revolt. While staying here he also visited Nangali Sahib shrine and attached a village with the shrine.

The great Saint Thakur Bhai Mela Singh Ji passed away in 1854 AD. After that Saint Bhai Mana Singh Ji (1854-1870 AD), Bhai Mangal Singh Ji (1870-1877 AD), Bhai Rattan Singh Ji (1878-1879 AD), Bhai Avtar Singh Ji (1879-1892 AD), Bhai Rattan Singh Ji Modi (1892-1901 AD), and Bhai Morh Singh Ji (1901-1919 AD) remained the Mahants of Dera Nangali Sahib. In 1919 AD when Bhai Mangal Singh Ji attained the Gaddi of Nangali Sahib, the Raja of Poonch Sukhdev Singh had also participated in the ceremony. Holiday was declared in Poonch State and on behalf of Poonch government Rs. 500 were offered as obeisance. Saint Bhai Mangal Singh Ji made a number of additions in the Gurudwara complex which was constructed by Bhai Morh Singh Ji. He also started Gurmukhi Pathshala at Poonch and Bhantani (now in PoK).

After the death of Bhai Mangal Singh Ji, his disciple Bhai Bachitter Singh Ji succeeded him on 23rd of October 1947. During the happenings of 1947, Mahant ji was compelled to come to Poonch town as the village Nangali Sahib too fell to enemy. After the liberation of the village, Mahant Ji immediately rushed to Nangali Sahib but the original Gurudwara complex was completed burnt and destroyed by the tribes men. Therefore, he was putting up in a small room near the Dera. Then he planned for construction of a big Gurudwara complex and started tours of villages and towns for collection of donations. In the meantime, due to implementation of land reform act, all the Jagir of the shrine was taken over by the Government except 182 kanal cultivable land. Out of this land about 100 kanal was washed away in 1959 flood. Even then the construction of Gurudwara Sahib and continuation of Langer was not stopped by Mahant Ji and in 1966, three storied Gurudwara building was completed at a cost of Rs. 15 lakhs. This is the unique religious building in Poonch Illaqa.

Elaborate arrangements for the smooth conduct of Baisakhi Mela and convenience of pilgrim have been made by the Gurudwara Management, district administration and security authorities like supply of water, power supply and erection of stall. Special Ragi Jathas from Punjab shall also participate in the function on 14th of April 2011. It is expected that thousands and thousands of pilgrims from J&K, Punjab, Haryana, Himachal and Nepal shall participate in the mela. The management authorities of Gurudwara Nangali Sahib have also made proper Langar arrangement for thousands of people during the Mela days.

Post By K.D. Maini

Mendhar Green Valley of Poonch

noreply@blogger.com (Andrew) — Sat, 5 Feb 2011 22:26:00 -0800

Mendhar is also known as 'The green valley of Poonch'. Presently, Mendhar is a tehsil of Poonch district located at the southern side of the district. The Tehsil is bounded by Shahstar range of mountains in the northern side; Bhimber Gali top in the east; Khandhar range of mountains in the southern side, while Poonch river divides the tehsil from the western side.

Before independence, Mendhar was the 4th tehsil of erstwhile Poonch principality with its headquarter at Dharmsal. This tehsil had an of 470 square miles besides 90 square miles area of Thakiala Prava. After partition the whole of Thakiala area came under Pakistan. In 1972 Mendhar tehsil was divided into two tehsils on administrative grounds namely tehsil Mendhar and tehsil Surankote. Presently, tehsil Mendhar is located exactly on the border. 14 villages of the tehsil are touching the LOC. The LOC is spread over 43 kilometers from Tarkundi in the east to Mandla in the south.

Tehsil Mendhar comprises of 57 inhabited villages and 64 panchayats. As per census 2001, the total population of Mendhar was 1.13 lacs, while the projected population of 2010 is 1.77 lacs. Out of the total population about 4500 belongs to Hindu and Sikh communities residing in Mendhar town, Bhera, Harni, Mankote, Sagra, Ari, Dharana, Gohlad etc. On the other hand, the villages located on the slopes of mountains and upper reaches are dominated by Gujjar and Bakerwal community. The population of Mendhar tehsil is considered more prosperous than the other areas of district Poonch. Mendhar is also known for the ancient Ramkund Temple of 8th century AD constructed by Raja Lalita Ditya of Kashmir, Ziarat Hazrat Pir Chhotey Shah Sakhi Maidan, Takiya Sharief of Hazrat Ghulam Shah Badshah, Kalaban and Ziarat Sharief Chhajla. Mendhar is also known for an Old Bowali of Harni where around 1680 AD, Lachamdass alias Banda Beragi of Rajouri had killed a female deer. Later on, he became the disciple of Tenth Guru Gobind Singh and fought a number of battles in Punjab.

The history of Mendhar travels with the Indian civilization. As per a legend, Pandvas had visited Mendhar during their exile period. They had also constructed a very high tower at Mendhar near Sakhi Maidan. It is said that Kunti, the mother of Pandvas desired that she wanted to see her ancestral city Inderprast. Immediately, Bhima constructed so high a tower at Sakhi Maidan Mendhar, that Kunti could see her native town. There are a number of bowalies, ruins of Pandavas time in the tehsil. The legend goes that these monuments were constructed by the Pandavas.

As per the "History of India" by R.K Mukherji and "2500 years of Budhism" by P.V Bhapat one Greek Governor Manindra (161 BC-130 BC) was ruling Punjab. In those days Mendhar area was a part of his kingdom. Manindra had revolted against Greeks and declared himself as an independent ruler. Since the whole population of his kingdom was the believer of Budhism at that time, therefore, Manindra was also interested in Budhist philosophy. He had approached many priests and interacted with them about Budhism. But no monk was in a position to convince him in discussion. It was by chance he met a Budhist monk namely Naga Sinha who replied all the questions raised by Manindra about Budhism. At the end of this discussion Manindara was filled with spiritual joy and became a disciple of Naga Sinha.

P.V Bapat writes that Manindra had build a monastery in memory of his discussion with Naga Sinha and named it as Manindra Vihara. Mr. A Koul in his book 'Budhism in Kashmir' writes that the discussion between Naga Sinha and Manindra was held in the southern side of Kashmir valley about 20 yojans from the valley. The famous book on Budhism "Malinda Panaha" written by King Manindra refers to his intimate knowledge of Kashmir and its surrounding areas. Jyotisher Pathic, a renowned writer of Jammu writes in one of his articles published in "Sheraza" Urdu that the place where the discussion between Naga Sinha and Manindra was held is present Mendhar valley of Poonch. There is an old structure in Mendhar at Sakhi Maidan. The architecture of this structure is Indo Greek in style. It clearly indicates that in the ancient time this was a monastery. Presently, this whole valley is known as Mendhar. The local legend goes that the name of Mendhar is after the name of a King. These facts reveal that this King was Manindra, who had constructed a Manindra Vihara at present Sakhi Maidan where the discussions between Manindra and Naga Sinha had taken place. It appears that this place was initially named as Maninder Vihara. Later on with the passage of time it became Manindra which changed to Mendhar.

In 850 AD, when Poonch principality was established by Nara, Mendhar was a part of this principality. This principality remained intact upto 1452 AD when Sultan Zain-ul-Abdin captured the outer hills of Pir Panchal region and established a new outer hill state Poonch-Nowshera under the name of Bhaya Desa Vinah. Mendhar also became a part of this new principality. In 1596 AD a newly converted Muslim Saraj-ud-Din Rathore became the Raja of Poonch principality on the order of Emperor Akbar. Mendhar area came under his control. From 1596 to 1819 AD Poonch remained the principality of Rathore Rajas and Sangu Gujjar Rajas and Mendhar was the part of this principality. In 1852 AD Maharaja Gulab Singh of J&K nominated his nephew Mian Moti Singh, the Raja of Poonch. Moti Singh came to Poonch and established a new principality. Mendhar valley became a part of this principality along with Thakiala Prava area of Kotli. C.E Bats writes in his book 'The Gazetteer of Kashmir' that in 1872 AD, Mendhar was a township and known as Dharamsal with hundred houses on the right bank of Mendhri stream having mixed population. In 1905 AD Capitan R.E.A Hamilton completed the first settlement of Poonch. On administrative grounds, he divided the principality into four tehsils and Mendhar became the largest tehsil in area of the principality. This tehsil also remained a large grain producer of Poonch upto 1947.

During the happening of 30th July 1931 AD in Kashmir, the uprising also started in Poonch area especially in Mendhar tehsil. On 2nd January 1932, the people of Thakiala Prava of Mendhar revolted against the state government and marched towards Poonch. The Raja Jagat Dev Singh of Poonch with the help of Muslim Suddans of tehsil Plandri succeeded in subsiding the revolt but the movement of Kashmir had given birth to a strong political leadership in Mendhar headed by Sardar Fateh Mohd Khan Karelvi. In 1932 AD on the recommendations of Glancy Commission 75 members Legislative Assembly had come into existence under the name of Praja Sabha. Three seats were alloted to Poonch principality. Sardar Fateh Mohd Khan Karelvi of Mendhar was elected MLA from Haveli-Mendhar constituency. He was again elected to Praja Sahba in 1937. During the turmoil of 1947 Mendhar tehsil was captured by the rebel forces and Pakistani Army under the command of Lieutenant Colonel Rehmatulla, a deserter of state forces. About two thousand Hindu and Sikh had become hostage to rebel forces. In this crucial time, Sardar Fateh Mohd Khan Karelvi played a vital role and protected hundreds of Hindu families and helped them to mgrate to Indian side. In 1948 AD, operation link up was started by India forces from Rajouri towards Poonch under the command of Brigadier Yadav Nath Singh. The Indian forces after capturing an important hill top Pir Bardeshwar on 14th October and Pir Kaleva on 26th October in Rajouri area moved towards Mendhar via Manjakote. Bhimber Gali was taken over on 8th November 1948. At that time Mendhar town was the centre of rebel forces and Pakistan army. But Indian forces continued their advance via Mendhar towards Poonch. On 20th November Pir Topa an important feature in Mendhar was captured. On 23rd November Indian forces moved via Jhakha Gali, stormed Mendhar town and captured it. In the next few days all the important hill tops of Khandar range from Balakote upto to Daruchian were taken and Mendhar tehsil was liberated. Presently, the green valley, Mendhar of district Poonch is leading the other areas in over all developmental scenario and political setup.

Christmas List of Gifts

noreply@blogger.com (Andrew) — Thu, 28 Oct 2010 23:06:00 -0700

Being determined to plan and prepare early for Christmas.
WHAT COMES FIRST, THE TURKEY OR THE TREE?

Rushing into things is not my forte. In fact, today I enjoyed my last miniature candy bar from the leftover treats and put away the plastic pumpkin.

Before I could find the Thanksgiving tablecloth – I heard it! What? Oh no, did I miss Thanksgiving and the turkey, stuffing, cranberry sauce? Did I have a Rip Van Winkle experience? And the pie, did I miss the delicious pumpkin pie with whipped cream?

Stopping in my tracks to listen to Jingle Bells for the first time in 2007 it occurred to me that I wasn’t the one mixed up (a welcome change). It was the TV – it was the advertisers – it was the stores advancing the shopping season to get more “green” out of Christmas.

But it may turn out to be a good thing. After all, the early sales are percentage taken off the price of the new merchandise (as in available in all sizes and not picked over). I rush over to my computer desk to begin writing “The Christmas List.” This is the year of organization I tell myself smugly.

Those stores have nothing on me. I’ll make lists and be ready for every sale they have to offer. Gifts, food, paper supplies, a new outfit. Proudly I pat myself on the back as I begin to organize. Share my preparations – share my shopping lists and modify them to fit your situation.

THE CHRISTMAS LIST OF LISTS

In preparation, I take my charge cards out and line them up in front of the monitor. This will remind me not to overspend. I stifle a grin as I type the words:

SHOPPING LIST

    * Part One: Food
    * Part Two: Gifts
    * Part Three: Paper goods and miscellaneous items
    * Part Four: Clothes, shoes and other wearing apparel.
    * Part Five: Tree and decorations.

PLANNING LIST

    * Part One: Where will we celebrate.
    * Part Two: Will I get stuck cooking the dinner this year.
    * Part Three: Make a sub-list of programs and activities to schedule.
    * Part Four: Make a sub-list of Christmas Cards.
    * Write and mail Christmas Cards.
    * Part Five: Wrap gifts.
    * Mail out-of-town gifts.

HOME PREPARATION LIST

    * Part One: Make a sub-list of what needs cleaning.
    * Clean.
    * Part Two: Look over decorations.
    * Throw out junk.
    * Buy replacements for junk.
    * Decorate house-inside.
    * Nag husband to decorate house-outside.
    * Part Three: Help kids make out their lists.
    * Read their lists.
    * Figure out how large a loan you need to fulfill their lists.

FUN STUFF

    * Part One: Shop for a tree.
    * Decorate it together.
    * Part Two: Bake something, cookies, ornaments.
    * Part Three: Go Christmas Caroling.
    * Go ice-skating.
    * Visit Santa
    * Visit an elderly person in nursing home.
    * Donate a toy for a needy child.
    * Read Christmas stories to kids.

There, Christmas won’t sneak up on me this year I think while printing out the list to hang on the refrigerator. I’ll complete my lists and even have time to finish one of those fancy ornament craft kits.

As I visualize my competent self sticking pins through sequins and into a Styrofoam ball – the thought intrudes, “Oh my gosh what day is this. I have to immediately get busy planning our Thanksgiving dinner.”

Handicrafts of Kashmir

noreply@blogger.com (Andrew) — Thu, 19 Aug 2010 04:35:00 -0700

Kashmiri handicrafts are always appreciated for their exquisite craftsmanship. Kashmir carpets, in both wool and silk with their Persian design, are an investment for life and the shopping paradise range from the simple to the most extraordinary intricate patterns handed down the generations. The products range from paper mache jewelry boxes, frames, a series of intricately carved walnut furniture and accessories, mirrors, stones, boxes, beautiful woolen scarves, Crewel embroidery on furnishing material. ( Kashmiri food festival )

The main handicrafts of Kashmir as follows:

Carpeting
A carpet may be the most expensive purchase of your trip to Kashmir also, but it is a lifelong investment. Kashmiri carpets are known throughout the world in two things. One is that they are handmade, and the other is that they are always knotted, never tufted. It is extremely instructive, will be to see a carpet. Taut on a frame is the warp of a carpet. The weft threads are passed through, specifications are the "tale" or design and color, then worked out. A strand of yarn is the warp and weft, knotted and then looped cut. The yarn used normally is silk, wool or both. Wool carpets always have a cotton base (warp and weft), while silk usually has a cotton base. Occasionally, carpets are manufactured on a base of cotton, the wool pile with silk yarn used primarily as highlights on certain motifs. When the dealer specifies the percentage of each yarn used, he also takes into account the yarn for the base used. Thus, a rug made of pure silk with a pile are called "80 percent silk carpet" and the warp and weft are not made of silk. A third type of staple yarn, mercerized cotton, also known as, is a man-made fiber. His glory is like silk, although much lower price than silk is in, but more expensive than wool. Staple carpets are made to a slot on the market as customer demand carpets, which are not unlike silk in appearance, so that the interiors of the houses fill with mixture. One important difference between silk and staple food, is that pure silk is far lighter than staple food per unit area. Carpet weaving in Kashmir was not originally indigenous but is likely to come in the form of Iran. Until today, most designs clearly Persian with local variations. An example, but a typical Kashmir carpet is the "tree of life". Every carpet is woven in Kashmir Kashmir rug called. The color-way of a carpet and its details, they differ from other carpet. It should be noted that although the colors of Kashmiri carpets more subtle and muted than elsewhere in the country, only chemical dyes are used. The knotting of carpet is the most important aspect, determining its durability and value, in addition to their design. Basically, the more knots per square inch, the greater its value and durability. Count the number of nodes on the back of the carpet in one square inch, and it should be the same as the dealer says about to give you or take 10 knots. If you are told that a carpet contains 360 knots, and count indicates about 10 less, it simply means that the shot was not yet in parts of combed evenly, and several samples while the carpet is also about the character of Go to estimate the dealer. There are also single-and double-carpets. You can easily identify one from the other on the back of the carpet. The effect that the stack also important - a double knotted carpet has a pile, if one kind of brush with the hand flexes and an upright position when it is brushed in another direction a. A single knotted carpet is fluffier and more resistant to the touch, there is no "right" and "wrong side to brush."

Namdas
Far less expensive are these colorful floor coverings made of wool and cotton fibers that are pressed in the form manually. Prices vary with the percentage of wool - a wool namda 80 percent more expensive than the 20 percent wool. Chain-stitch embroidery in woolen and cotton thread is taken on these carpets.

Paper mache
On first glance, all the objects from paper mache about the same, but there is a price difference to the quality of the product depends on. But besides these, there are three different varieties of paper mache, cardboard or some are actually wood! The idea is not to deceive the unwary, however, but a cheaper product with the look of paper mache to offer. To papier-mache, first paper is soaked in water until it disintegrates. It is then suggested a solution mixed with glue, forms characterized above, and allowed to dry and set before printed and painted. Paper, which was beaten to a pulp, has the smooth surface in the final product. When the knock was not so thoroughly, the surface less smooth. The designs for objects made of paper mache are painted in bright colors. They vary in artistry and the choice of colors, and it is not difficult to tell mediocre piece from an excellent one. Gold on most objects will be used to, as either a single color or a highlight for certain motifs. In addition to processing of the product is used, the quality of gold, which determines the price. Gold leaf, the unmistakable sheen has a far more expensive than bronze dust or gold poster paint is. Paint, the finished product is applied to the up, gives a high gloss and smoothness, and increases with each layer applied.

Scarves
It has three fibers from which Kashmiri shawls made - wool, pashmina and Shahtoosh. The woolen cloths are within reach of most people, while Shahtoosh is only one-in-a-lifetime purchase one. Woolen shawls are popular because of the embroidery work on them, which in Kashmir is unique. Both embroidery and the type of wool used bring differences in price. Wool woven in Kashmir and is known as Raffel always 100 percent pure. Sometimes fits embroidery is done on them from other parts of the country are used and Kashmir. The mixtures Cashmilon contain cotton or a mixture of both. Pashmina is unmistakable for its softness. Pashmina wool is spun from the hair of the ibex found in the highlands of Ladakh, at 14,000 feet above sea level. Although pure Pashmina is expensive, sometimes below the cost of being mixed with rabbit fur or wool brought by. It is based on pashmina shawls that Kashmir's most beautiful embroidery is done, sometimes the whole surface, they merit the name of "Jamawar". A second, less frequently seen weave done only on pashmina, covered the surface with tiny lozenge shaped squares, which by the name 'chashm-e-bulbul "or" Eye of the bulbul is known. "As this weave is a masterpiece of the weaver's art, it is normally not embroidered. Shahtoosh from which the legendary" Ring Scarf "is made, is incredibly light, soft and warm. The price it commands in the market because of the scarcity of raw material. High in the plateau of Tibet and the eastern part of Ladakh, the Tibetan antelope graze. During the grazing are a few strands of down the throat to throw from that of compiled the nomads are carefully to the Kashmir makers Shahtoosh deliver scarf. The yarn is either Shahtoosh alone or with pashmina spun mixed, the reduction of costs. In the case of Shahtoosh also are pure, there are many qualities - the yarn all the subtlety of a train similar to silk can be spun. Not only the skin, from such fine yarn, extremely expensive, but can be loosely woven and are just too thin for the embroidery done on them be. Unlike wool and pashmina shawls, dyed Shahtoosh is rare. His natural color is brown a wallflower, and it is embroidered thin. ( Dal Lake )

Embroidery
Many kinds of embroidery are worked on shawls. "Sozni" (needlework) is generally in a panel the sides of the scarf manufacturing. Motifs, usually abstract designs or stylized paisleys and flowers are one or two, and sometimes worked in three neutral colors. The trick is not otherwise employed as stem stitch, and only the outlines of the design is embroidered. The fineness of execution and the level of embroidery determines the value of the scarf. Sozni often done so skillfully that the motif appears on both sides of the scarf on each side a different color scheme. Another type of needle embroidery is popularly known as "paper mache" work because of the design and the style in which it is running well known. This is done either in broad panels on either side along the width of a shawl or to the entire surface the width of a cloth or have done. Flowers and leaves are chain stitch in bright colors as they, and each motif is then set to work in papier mache in black. A third type of embroidery is Aari or hook embroidery. Motives are the famous flower-design fine concentric rings of chain stitch worked.

Copper and silver
The old city is full of shops, in which objects made of copper on the walls, the floor and even the ceiling, usually for the local market, produced in. Craftsmen can often be seen as objects of household utility samovars be engraved, bowls, plates and trays. Floral, geometric, leaf and sometimes calligraphic motifs stylized engraved or embossed on copper and silver, occasionally to the entire surface with intricate patterns, which are then oxidized, so stand out better from the background. The work, known as "naqashi", determines the price of the object as the weight.

Saffron
Pampore, near Srinagar, is the only place in the world besides Spain where saffron is grown. The climate of Kashmir is ideal for walnut and almond trees that grow here in abundance. Natural honey is also a product of hives in the State are, abound. The Crocus sativus plant, which blooms in a short month for, has six golden stamens and one crimson one. It is the red stamens, which if collected and dried, the forms and saffron the most expensive spice in the world is. Sealed jars this spice, with the government seal of approval of the laboratory, are available in the entire Srinagar to. When buying loose saffron, sampling one strand is enough to flavor and fragrance of saffron are unmistakable for the.

Wickerwork
Willows that grow abundantly in swamps and lakes in Kashmir are used to make objects charming, of baskets and lampshades, tables and chairs, all generally inexpensive to. To increase its life, unvarnished products should be selected and sprayed with water regularly, especially in hot, dry climate, in order to prevent brittle to. ( Anantnag )

Wood carving
Kashmir is the only part of India where the walnut tree grows. Its color, grains and inherent sheen are unique and unmistakable, and the carving and FRET-work, which is made of wood on this is a very high quality. Article walnut come from three parts of the tree - the branches, trunk and root. The branches have the palest color of the wood and the trunk the darkest. Branches have no veins, while the tribes of the most marked veins. Objects, the root made from the most expensive, because the wood can be used. As walnut is a soft wood, it will take very good carving. Chinar leaves, flowers, vines and can be either carved along borders or can fill entire surfaces. The art of carving and its abundance dictates the cost. Jewelry boxes and the larger jewelry box should invisible seams. Other objects are walnut wood salad bowls, nut bowls, picture frames, trays and furniture, which of simple spreadsheets to sophisticated telephone tables with six chairs. In the case of furniture, wood is the price determined by the thickness of the used.

Past of Dal lake

noreply@blogger.com (Andrew) — Mon, 26 Jul 2010 01:24:00 -0700

The Dal Lake, in Srinagar, the summer capital of Jammu and Kashmir state is one of the most exquisite sample of Nature's Beauty. Sir Walter Lawrence had described this world famous water body as the "Lake Par Excellence". The lake is within Srinagar Municipal area and is heart throb spot for the locals as well as for the tourist around the year.

The reflection of the Zaberwan mountain in its clear water; the islet covered with willows and poplars trees; the vegetative strips of floating gardens; the untidy hamlets of peasants; the chatter of aquatic birds; the melodious songs of birds among bulrushes and other trees adds to the grace and charm of the Lake.Great mystic poets of Kashmir have written pages of their poems on the beauty of the Dal Lake. The lake always gives its own enchanting glow and shine in all four seasons of Kashmir. The lake gives livelihood to the people who live in and around it. Early in the morning fishermen row their boats into the lake area with their nets to catch fish. Small vegetable sellers ferry the fresh vegetables through the lake from their hamlets to main vegetable markets. Houseboats are anchored in the middle of the lake side near islets. Houseboats are the special choice to stay during holidays. In the peak season, if the law and order is normal; it is difficult to get accommodation in good houseboats. It is wonderful to enjoy the view of the lake and the mountains around under both moonlight and sun. The calmness of the lake and dark mist green look of the mountain vegetation and plants in the morning hours gives the pleasure to the heart and mind. More often during late night this calmness gets ripped, when some ferry boatman traverses the lake while singing some melody. This ferry boatman, alone oars the boat in pitch dark towards his hearth. His melodious song goes across all the layers of air to lull the listeners in houseboats. One such melodious voice of a ferry boatman on a moonlit night mesmerized Late Smt Indira Gandhi, the then Prime Minister of India when she was staying in a houseboat at Dal Lake. She reflected this experience in her book Eternal India by terming this outflow of ferry boatman as "Culture in Illiteracy" ( Shankaracharya Temple )

Late C.E.Tyndale Biscoe, who introduced first Christian Missionary School in Kashmir in 1881 at Fatehkadal, Srinagar; made the Dal Lake as the hub of aquatic sports activities for his students. He made swimming and rowing of boats compulsorily to the students in the school. Biscoe also organized inter house regatta of his school boys and encouraged the boys to swim across the Dal Lake. Biscoe extended the aquatic sports activities even to Wular lake during the summer months. In one of such aquatic sports activity in Wular lake, 12 Mission school teachers were drowned while rowing 12 oar boat, after their boat got capsized in stormy lake The Mission school boys churned the waters of every bay and gulfs in Wular lake and climbed every peak in the valley.

During the floods in Kashmir, many lives were lost. By this sport, Biscoe created student volunteers who were trained to save the lives of their neighbours from drowning.

This sports festival in the Dal Lake was further championed by Late Ghulam Mohd. Bakshi the then Prime Minister of Kashmir till he headed the state. Late Bakshi was the student of the Biscoe school. He had imbibed sportsman spirit as one of his personality traits from the school teaching. During those years, the lake around Nehru park was decorated with colorful banners, flags, loudspeakers, gas balloons and bugle sounds. Great leaders like Late Pundit Jawaharlal Nehru the then Prime Minister of India used to be Chief guest of honour at Nehru Park point on these events. Boat crews of the of different Srinagar based schools and colleges participated in regattas. All class of people crowded along the Boulvard Bund of the lake to enjoy a thrilling water sports. Under the premiership of Late Bakshi regatta at Dal Lake and Jashn-e-Kashmir were regular grand annual finale. On the culmination of the regatta, Late Bakshi declared school holiday on the next day from the balcony of Nehru park hotel and at times ordered for distribution pastries to all boat crew of the schools / colleges in the lawns of Nehru Park. After G.M.Bakshi rule all these festivities in Dal Lake ended gradually. Late Pandit Jawaharlal Nehru had special fascination for Kashmir. He would never miss a chance to swim in this lake whenever he visited Srinagar.

The lake is girdled by well mettled road along the bank from Dal gate to Shalimar Bagh with long row of poplar trees along the road side. While driving along this road one gets ample time to enjoy panoramic view of the whole lake on one side and a salubrious look of mountain slopes, dotted with a royal castles of the Dogra Kings and Queens. There are many Mughal Gardens laid on the shore of Dal lake. Nishat Bagh, Shalimar Bagh and Chesmishahi are famous gardens laid by Mughal nobilities. The lower slopes of Shalimar and Zabarwan ranges along the bank of Dal Lake adds a fantastic beauty to the whole area. These slopes are covered with thick vegetation, plants, shrubs and trees. Some of the spurs on the slopes are decked with places which are historically known. Pari mahal has historical background. There are old ruins which were said to be one of the biggest Buddhist library when Buddhism was prevalent among the Kashmiri masses. Darashoku, brother of Mughal King Aurangzeb, had spent many years to study Hindu and Buddhist scriptures and other Kashmiri ethical Philosophies at Pari Mahal. Among the common persons in Srinagar it was a blind belief that Pari Mahal was haunted by faries.On the hillock of Shankracharya there is an ancient Shiva temple, said to be built by Sandiman, the King of Kashmir. Visitors to this sight can have full bird's eye view of whole of Srinagar, Dal Lake, Hari Parbat and the flowing river of the Jhelum (Vitasta). Just below the slope of Pari Mahal, there is a temple of Zestha Devi in the lap of mountain slopes.Of late, the lake has shrunken considerably in size. Water has dried up along the shores, giving way to marshy lands. The houseboat owners flush out all the dirt, filth and all human excrete into the lake thereby polluting the lake further. It has caused great concern to environmentalists. The lake was 6/3kms. in area. Causeways have divided the lake in four parts; Gagribal, Loket Dal, Bud Dal, Nagin Lake.

These water patches/bodies large and small justify that the whole valley must have been glorious lake of the world centuries ago. These geophysical facts get further corroborated, when one finds high altitude lakes and several mountain tarn encircling the valley.

Merigold Flowers in jammu kashmir

noreply@blogger.com (Andrew) — Tue, 6 Jul 2010 03:13:00 -0700

For crop diversification and better yields Commercial Floriculture in India is increasingly being considered as a highly remunerative economic activity by small and marginal farmers. The growth in this sector is reflected in increasing domestic market and exports. ( Surankote valley )

The beautiful flowers of Marigold add cheer and brightness to any garden. Growers claim that these flowers are easy to grow, and occupy a prime position because of their useage as one of the most devotional ones. In Jammu-the city of temples, more than 200 small and big vendors sell Marigold every day in the temples and people of all religions use them. It may be astonishing to all of us that Marigold 's annual market in Jammu is touching about Rs. 10.00 crores. Besides its use in religious, social and national festivals Marigold is having the property to control the Plant Nematodes and is also used as a best pest repellant in the vegetable fields.
This flower can be planted in any type of well drained soils having PH 6.5 to 7.5 with sufficient irrigation. In Jammu district the crop can be cultivated 3 times in a year with the suitable varieties as per the location. N.P.K fertilizers and manures should be mixed with the soil after deep ploughing, however, nitrogen should be applied at the time of hoeing which helps in vegetative growth. The most important activity during growing season of the crop is pinching after 40 days of planting for more and vigorous yield.

In Jammu Division three varieties like Pusa Narangi Gandha, Calcutta Gandha, Marigold F1 Hybrid (Orange /yellow) have been introduced by the Directorate of Floriculture, Jammu. Due to the collective efforts of Jammu Kashmir Flower Growers Association, Floriculture Department and SKUAST, the overwhelming response is coming from farming community and farmers practically adopted this crop in a bigger way in various parts of Jammu. Farmers from Ramban to Kathua have enthusiastically adopted it and earn four times better earnings than that from their traditional crops, Even in Kandi belts of Jammu the growers have registered their massive production by growing this hardy crop and earn better yield with their own propagated seeds and indigenous technology. In some villages women farmers have made their Self help Groups and have shown their keen interest with this less labourious crop to empower them selves.

No doubt its fraganence has reached to far flung area of Bhaderwah too. During 2009 one group of villagers in Nalthi Bhaderwah planted Hybrid Marigold and earned 1.75 lac rupees from 10 kanals only and this year a 50 kanal crop is under cultivation for common wealth games under National Agriculture Innovative Programme Project. ( Peaches )

In Tehsil R.S. Pura the farmers produces Marigold flowers at high temperatures of 45 degree c and sell them @ Rs. 30/- to Rs. 50/- per kg to local market for their better livelihood. Also the farmers of Village Karotana, Baspur Bunglow, Kattal Battal, Samba, Marh and Bishnah admit that they have earned four times more money than Wheat and their requirement has been fulfilled by such growth of the Flowers and are receiving money every other day.

Realizing the importance of the Floriculture to state economic, the Government of Jammu & Kashmir has introduced the floriculture as a key sector and different centrally sponsored schemes like National Horticulture Technical Mission , Rashtriya Kreshi Vikas Yojna and National Agriculture Innovation Programme are in full swing. In these programmes the Government is helping the farmers by Technical and Financial support .

In the end , I can say that more collective efforts are required for the development of high yielding varieties which suits our Micro Climatic conditions and if sophisticated Market Platform for growers is being provided with practical on hand training Centre and Planned market oriented program is insisted with Pro active approach for tapping the potential Rs.10.00 crores business, the day shall be not be for away when Jammu besides the city of temples shall also be famous for City of flowers . ( Biological Diversity in Himalayas )

Hudh Mata shrine in Kishtwar

noreply@blogger.com (Andrew) — Sun, 4 Jul 2010 23:34:00 -0700

The holy shrine of Shri Hudh Mata located in the lap of famous Brahma Peak, said to be abode of Lord Brahma, at a height of about 13000 ft from the sea level in village Nanth Nalah of Illaqa Dachhan, on the northern side of District HQ Kishtwar and Western side of high altitudinal Zanskar, Ladakh is also an abode of Shiv Parivar i.e. Lord Shiva, Mata Parvati and Lord Ganesha. ( Nara Nag Temples )

Amid the picturesque snow peaked mountains, water falls, pastures, lush green flora and fauna of the surroundings, there is a small cave where three naturally formed Shivlingams exist like that of Shiv Khori Shrine in Reasi district. Milky-lime water is dripping on them from the sealing of the cave through naturally formed nipples of udders. There used to be a very small pond, kund inside the cave and with the help of torch light images of different Devi - Devtas could be seen. Mostly the images of Shiv Parivar were seen, some times jointly and some time separately. The amazing thing was that if one devotee saw the image of Lord Shiva, other could not see the same. He could see the image of Mata Parvati or Lord Ganesh or any other Devi, Devta. Unfortunately that pond was broken by some one and does not exist now. Such images can now be seen in another Pond (water bouli) on the top of the cave where Mata Bhawan is constructed. These images cannot be caught in camera nor can these be videographed, but the pilgrims who pay obeisance in the shrine have these darshans and later on they tell that they have had the Darshan of such and such Devi, Devta which means that they have seen the images of different Devi, Devtas in the pious water of bouli. Besides, one can see pairs of pigeons mostly seen in natural Shiv shrines and a live snake is found near the cave and the devotees feel lucky and delighted after having their glimpses. ( God and Man )

At a short distance from this holy shrine, there flows Trisandhya Nadi (stream) miraculously thrice a day from the top of a hill, and it also cease to exist naturally. The water is luke warm. It is not a regular flowing stream like other streams and mostly remains dry. The volume of the water is so much that it can run a mill. There is neither any lake nor any pond on the top of the hill where from the water could spill. As per Hindu mythology Trisandhya means three times of worship i.e. early morning, noon and evening prayers. Another astonishing fact is that water starts decreasing from the bottom of the stream towards upperside which should have been otherwise as a normal course. One can see the water coming from the upper side but receding from the bottom. After 1 or 2 hours flow not a single drop of water is seen in the stream. This is really a amazing glimpses, perhaps seen no where else. To have a bath in this miraculous stream is considered lucky and auspicious because some times it does not flow as per its routine and the devotees return disappointed and without having a pious bath.

As per a local myth, it is believed that after yogic self immolation of Mata Parvati in the Yagya of his father, Daksh Prajapati, Lord Shiva, on coming to know about this mis-happening reached the Yagya sathal and destroyed it and beheaded his father-in-law Daksh Prajapati. He took her dead body on his shoulders and wandered in the universe. At last He reached this place with some portion of the dead body which by then had been cut into 52 pieces by Lord Vishnu with his Sudershan Chakra. On reaching this place, He disappeared alongwith the dead body in this holy place.

Due to lack of motorable road connectivity from Patimhalla to Dachhan, the shrine has remained unknown to the rest of the State and the world. And does not find place in the religious tourist map of the State, country.
To pay obeisance to the deity and get the blessings of the Goddess, a yearly yatra namely Shri Hudh Mata (Trisindhya) Yatra is being arranged since early eighties. However due to lack of proper publicity, the Yatra has remained restricted to Kishtwar district only. But now, many pilgrims from outside the district and even State have started visiting the shrine during yatra days.

This year the Yatra shall start from Gouri Shankar Mandir Kishtwar on 14 July. Pious Charri shall be taken from Shri Radha Krishan Mandir village Sounder (Dachhan) on 15 July with haltages at Virat Mata Mandir Dilgoot (Panjdhara) Googath and will reach the Bhawan on 18 July. On the said day pilgrims shall have a bath in the pious water of Trisindhya stream. After performing Havan and offering Puran Ahuti on 18.07.2010 the Yatris shall return their homes at about 12 noon. ( Pandrethan Temple )

Pilgrims have to travel about 50/60 kms on foot to perform the Yatra. If Patimhalla - Dachhan motorable road is constructed, it can reduce the journey by 50 percent and the devotees shall have to travel only 25 - 30 kms on foot.

How to reach the shrine.
If any devotees, wants to perform this yatra, he should reach Gouri Shanker Mandir, Kishtwar on 3rd Thithi of Ashard Shukla Paksh. On 4th Thithi, yatris from Kishtwar and outside the District proceed towards Sounder village, the base camp of the Yatra, where from Chari Mubarak is taken on 5th Thithi. It reaches the holy shrine on 7th Thithi.

Upanayana and Ved Aarambh Yagyopaveet Mekhela sanskar

noreply@blogger.com (Andrew) — Wed, 30 Jun 2010 23:21:00 -0700

Upanayan and Vedaarambh - initiation to the vedas- these rituals are so closely inter-knit that it would be better not to separate them. Upanayan signifies that hereafter the boy or the girl will start their pursuit of knowledge of the vedas , this means in modern terminology that the child will begin his education. Upanayan is the entry door to the temple of learning to know ourselves, after entering this door , the pursuit of study of knowledge is Vedaarambh ( God and Man )

Age for Upanayan -
The primary function of the ritual of 'Upanayan' is wearing the sacred thread-Yajyopavee according to the grihyasutra in the traditional Hindu hierarchy of brahman , kshtriya and vaishya - the rituals are preformed in the 7th, 9th, 12th, 16th years of the child respectively 'Saftam varshe braahmanam upanayet, Navmam kshatriyam, dwaadashe vaishyam and shudsham to shudrha - this is the established method. Those whose Upanayan ceremony is not performed in these years are considered degraded - "ata oordhwam patit-savitrikaa bhavanti"

It is clear that those who want their child to be cultured and virtuous should perform this ceremony as early as possible.

Brahm-varchas-kaamasya kaaryam viprasya panchame. Raajyo balaarthinah shashthe vaishyasya -ihaarthinoashtame.

Who desire that the child should imbibe knowledge, strength and conduct earlier and the child is also suitable in studies; then he should perform the sacrament of yajyopaveet as ; for a brahman son in the 7th year from birth , the son of a kshtriya in the 9th son of vaishya in the 12th, and 16th year for the son of a sudraha.

After Upanayan the child is called 'dwij'- its meaning
'Dwij' means he who is born second time parents provide first birth, but when the child absorbs himself in the environment of culture transforming into a new human; that is the second birth of the child.

Manusmriti says " Janmanaa jaayate shudrah sanskaaraat dwij unchyate" - all are born shudrah sanskaaraat dwij uchyate" - all are born shudras it is sanskars which make him "dwij". Man cannot be a man without sanskars. ( Anantnag )

The significance of Yajjopaveet
Yajjopaveet has three threads which signify 3 obligations or debts namely; -
(a) rishi-rin- debt to rishis
(b)pirtri-rin- debt to father etc,
(c) dev-rin - debt to God.

The first obligation is to pursue the study of vedas and knowledge remaining in brahmcharya celebate; the seond obligation is to virtuously spend domestic life and procreate and thirdly the obligation is to renounce domestic life and prepare oneself for sercvice of the country. One is free from these obligations when they are fulfilled. These debts signify 3 stages of life namely brahmcharya, grihastha and baanprastha. This is the reason that when one fulfils these 3 obligingness, when he crosses these stages of life, then as ordained he offers these threads to the fire in a yajna and does not wear them as he enters the 4th stage of life- sanyas-renuniciation. What are these 3 obligations which have to be fulfilled by each individual?

(1) Rishi-rin - The rishis -sages in society have acquired to give us all kinds of knowledge and wisdom. Had they not acquired knowledge we would have remained ignorant. Just as they acquired knowledge and passed on to us, similarly we should acquired knowledge and range in promoting this ocean of knowledge further - this is what one thread in the yajjopaveet reminds us. When we are in pursuit of knowledge, we remember that legacy left by the Rishis for us. This job is fulfilled by remaining in brahmcharya ashram thereby serving as a reminder of repaying the debt of rishi-rin.

(2) Pitri-rin- We were born when our parents entered the stage of domestic life from brahmcharya. Had they not entered into domestic bliss how would we come into existence. In the same manner after completing brahmcharya and entering the stage of domestic life we should foster excellent offspring so that this chain from father to son and in turn to his son continues in society. While entering the stage of domestic life agter completing brahmcharya we recollect the memory in the stage of domesticity. This is the 2nd thread of yajjopaveet which reminds of pitri-rin

(3) Dev-rin- The main aim of staying in a an 'ashram' is to move from attachment to detachment. We are so engrossed in the ways of the world that attachment binds us. All attachment is ultimately to go, elders in our country and society have entered life and freed themselves from all attachment; they entered domestic life and abandoned it while entering 'vaanprastha'. In the same manner we should free ourselves from domestic life for the benefit and service to society and enter vaanprastha. We may not just get sunk in domestic life- the 3rd thread of yajjopaveet reminds us the legacy left by those divine people and indicates that obligation they have left for us.

Girls had freedom-right-to undergo the ritual of yajjopaveet
To discuss whether girls are free to wear yajjopaveet in modern times is of no significance today, since there is no obstacle in girls pursuing knowledge and learning. Indian society has accepted that boys and girls have rights as the boys , to accept yajjopaveet and the second is that the ladies in vedic times used to study vedic philosophy. It was not forbidden. Both men and women had similar and equal procedures.

The right of girls on yajjopaveet- this is clear from the following shloka- "Puraakalpe hi naarinaam mounjee-bandhan-mishyate. Adhyaapanam cha vedaanaam savitri-vaachanam tathaa. i.e., in ancient times there used to be investiture of the sacred thread for women- mounjeebandhan or upanayan -they used to study the vedas and other ideology. ( Sharda Peeth )

Girls were free to pursue the study of the vedas- Girls and the boys had equal rights to study the vedas and vedic ideology- this is clear from various quotations in the vedas.

Article Written By Shri Pawan Pandita

For any query about astrology , Yajjopaveet or any religious ritual pooja please feel free to contact writer at pawan@kashmiriguruji.com, pawan_pandita2003@yahoo.com, Phone 09811735947 (Delhi).

Nubra Valley in Ladakh

noreply@blogger.com (Andrew) — Mon, 28 Jun 2010 02:56:00 -0700

In Nubra there is an ancient Gompha, about 350 years old at Dikshit town. This Gompha is known for having spectacular view of the whole valley from its roof top. ( Kashmir )

The road to the Nubra valley of Ladakh region passes through Khardung La which is considered the highest( 18380 ft or 5600m) motor able road in the world, from Leh, a distance of 170km. While going up in a vehicle on this road one feels out of breath in these rarefied air. Although, the duration of the drive in such rarefied air hardly lasts for an hour. There is nothing to worry on this context. But the awesome bareness of long mountain ranges around, with varying shades of colours on the ridges, dotted with small green patches of hamlet make the whole area picturesque. The view from Khardung La is surpassing. One sees endless peaks of Zansker ranges spread out in the front and the magnificent Saser Massif looming large overhead in the North.

Nubra has a fertile land. It was originally part of the trade route between Turkistan and Tibet. The valley produces fruits such as apples, apricots, walnuts and grapes. Besides this, grain and mustard are cultivated here. With scanty vegetation and virtually no rainfalls, special breed of sheeps are reared here which produce a special wool known for famous Pashmina or Karakul. Seabuck thorn is visible in large areas with lilac hue over the vast expanse of land make good scope for juices. River Nubra and river Shyok, both meander lazily through this broad and fertile land, often making way through the sandy beds, flowing northwest to join the river Indus in Baltistan(Pakistan).The altitude of Nubra Valley is a little less than that of Leh, between 10,000 ft or 3,050m at Hunder and 10,600ft or 3,230m at Panamik, with the summer temperature ranging between 15 to 20 degree C. ( Gulmarg )

Double humped Bactrian camels are found in this remotest area of village Hunder in Nubra valley in the Ladakh region of Jammu and Kashmir. Anthropologist say that these double humped Bactrian camels are the left over breed of the camels that were used for transporting trade consignments in ancient times through the 'Silk Route', that connected Tibet-Turkistan-Central Asia and Roman empire at the other end. From India foreign travelers used to import cotton, spices, perfumes, sugar and opium. In return they exported silk, Chinese pottery, sheep wool and a special kind of meat, locally called 'dumbkath'(sheep).

These creatures abandoned in village Hunder, by the then passing caravans on the 'Silk Route' have been domesticated by some families for whom these double humped camels have become source of earning. The climatic condition, the geographical contours and surrounding of incredible sand dunes and long wide patches of sandy soil, dotted with thorny shrubs akin to the Sahara desert are conducive for the growth of this species. By appearance these animals are strong. They have a thick coating of fur which can sustain them to brave the harsh winter when temperature dips to minus 20 degrees and above in winters. These species are found in less numbers.

These animals are being used by foreigners as well as locals for their joy ride, along the sandy banks of river Nubra in the area, the last point for civilian movement. The road beyond this village leads to the Siachen glacier base. These camels are also used in winters and summers by the Indian army to carry luggage and ration from one point to another. ( Adventure Tourism in kashmir )

In Nubra there is an ancient Gompha, about 350 years old at Dikshit town. This Gompha is known for having spectacular view of the whole valley from its roof top. Hunder village is 7km ahead from Dikshit town. The Gompha houses over 90 monks.

The other place of interest in Nubra valley is Panamik, a place of hot springs. Panamik is ahead of Tigre and Sumur villages in this far flung area. Samanling gompha, more than 150 years old, is easily approachable by road and even by foot from village Tigre. In Tigre village a women cooperative society performs cultural shows for tourists. They also sell hand spun and knitted garments to visitors. The money earned is used for the welfare of womenfolk in the region. The area is rich in poplar trees and the green belt has become a good nestling ground for various Himalayan birds and other migratory birds.

Camping facilities are available for staying at Hunder, Tigre and Sumur villages. At Dikshit and Nubra, good hotel accommodation is available. ( World's highest motorable pass )

How to visit:-

Delhi to Leh by Air

From Leh to Nubra by road

Second choice:

By road from Delhi-Manali-Rohtang Pass-Leh( 2 days)