kashmir Paradise

How Maharaja Met Krishna Joo Razdan

noreply@blogger.com (Andrew) — Mon, 17 Sep 2012 00:43:00 -0700

The two were poles apart. Maharaja Pratap Singh was the king of the state of Jammu & Kashmir hailing from the famous Jamwal Rajput clan. Krishna Joo Razdan was a small landlord in a small village of Kashmir, born and brought up in a Kashmiri Pandit family. The only commonality about them was that both were born in the year 1850, the former at Reasi and the latter at Vanpoh. The other related commonality was that in both the cases, some regard 1948 as the real year of birth. One was a wise ruler with great concern for the people and a keen interest in the development of the state. The other was a village head that had blossomed into a poetic genius and was also prone to saintliness. How the two met and became instant admirers of each other is obviously a matter of chance.

Krishna Joo Razdan, the renowned saint-poet of Kashmir, was married into the well-known Kaul family of Vessu, a small village off the National Highway leading to Srinagar, roughly midway between Quazigund and Khannabal, two tiny townships again on the National Highway leading to Srinagar. The well-known Kauls had traditional access to the durbar of Maharaja Pratap Singh. Kauls were prone to flaunt the poetic genius and the astrological prowess of their son-in-law, among the king's courtiers in the durbar.

Once it so happened that a cousin of Maharaja Pratap Singh, himself a ruler of Poonch, fell seriously ill. The Maharaja was, naturally, very worried. A pall of gloom fell upon the durbar in Srinagar. Kauls were summoned from Vessu and dispatched to Krishna Joo Razdan (KJR for short) to give his astrological advice. KJR thought for a while after making some calculations and advised that the king be advised to do "anna daan", (offering of food) indicating that his days were numbered. By the time this message was carried to the Maharaja, he had received a telegram stating that the health of his cousin King had shown signs of improvement. The Kauls went back to KJR for consultation. KJR reiterated his earlier advice of "anna daan" and when they reached Srinagar again, the Maharaja had received another telegram stating that his cousin and King of Poonch was no more.

When this story reached the ears of Maharaja some weeks later, he expressed his desire to see KJR, who, as stated earlier, was also a landlord and doubled up as the village head of Khirmani-Ganesh Raina, the landed jaagir named after his father, Ganesh Raina, in the state revenue records. Since the annual festival of Mata Khir Bhawani was round the corner and KJR was an ardent devotee of Maej Raagnya Bhagwati, as Kashmiri Pandits would call her, a meeting was arranged on the sidelines between His Excellency, Maharaja Pratap Singh and Krishna Joo Razdan. Formalities over, the first question that the Maharaja is said to have asked of KJR was as to whose pooja would the king perform as a morning ritual. Pat came the reply, "Shiver" - a bird whose worship is believed to bring good luck to the rulers. Surprised though, but without looking so, the shrewd Maharaja told KJR that he would accept him as a saint if the colour of the water of the spring holding the statue of Mata Khir Bhawani would change there and then. It is said that KJR instantly won the respect of the Maharaja; because the water changed its colours as His Excellency, the Maharaja had wished.

Having put to test the spiritual prowess of KJR, the Maharaja told him that the former had been writing bhakti poetry in Kashmiri and that he would accept his poetic genius if he would compose a a bhakti bhajan in Dogri, again, there and then. KJR had passed such trials by fire even before his Guru when other disciples had alleged that KJR only fiddled with the poetry written by others and that he could not write on his own. To silence his detractors, there and then, the Guru had asked him in the very presence of his disciples to sing a bhajan on dal lake because the entourage was enjoying the scenic beauty of the lake in a boat. And thus was born the famous Kashmiri bhajan that reads thus:

"Sara kor samsaar nadurui draav,
Dal ma hasha tseta kiya pamposh chhaaw"

This bhajan described the entire Kashmiri advait shaivite philosophy while drawing parallels between the spiritual terminology and the names of the things that abounded in and around the dal lake. The instant use of the sweet metaphors, similes, alliterations and assonances in the musical quatrains devised on the spot had gone a long way in establishing not only his spiritual authority but also in regarding him as a "poet of poets" for the simplicity of language that demystified the Kashmiri shaivism and his style started being copied by his contemporaries and his juniors.

And now it was the Maharaja's turn, in a way, to baptize KJR by the same fire! His honour and prestige were at stake. How could KJR not dispose when the King himself had proposed? And after a brief moment of contemplation, KJR composed the following Dogri bhajan, there and then, to the delight of the Maharaja:
Shiv Shiv kariyo jeeta mariyo
Man mein phiriyo Shiv simran
Shiv Shiv kar ke din raat bhariyo
Man mein phiriyo Shiv simran
Man ke Shiv shivalay mein jayiyo
Us mein paayiyo Shiv Keshav
Us Shivji ko kariyo pratikshan
Man mein phiriyo Shiv simran

It is said that KJR never visited the Maharaja in his durbar. Nor did he ever ask for any favour from the King. This was apparently because KJR was a firm believer in "Prarabdha" or what we, in common parlance, call destiny, about which he has written eloquently in so many of his beautiful poems. Only when the Maharaja would travel from Jammu to Srinagar or vice-versa, would he either visit KJR at his home at Vanpoh, KJR's native village on way to Srinagar; or simply send for him a "Nazrana" as a token of respect, that, as they say, was usually an amount of Rs.11/- accompanying a basket of the seasonal fresh fruit or almonds and cardamom.

By B L Razdan

River Devika

noreply@blogger.com (Andrew) — Mon, 17 Sep 2012 00:39:00 -0700

A Cultural symbol of Duggar

The river Devika is considered to be one of the most sacred rivers in our scriptures. In other words this river is called as Ganga of Duggar. Inspite of the fact that this river flows down in Jammu region of J&K state some scholars express their divergent and controversial opinions regarding its identity and actual location.

According to Dr. Vasudeva Sharan Agrawal, this is a sacred river of Madra Desha (an old name of the land of Dogras) which starts its course from the hills of Jammu region which is called as "Sahasra- dhara" near Suddha Mahadev temple and flows down towards western Punjab (now in Pakistan) where it merges with the river Ravi in Pakistan.

It is said that during rainy season it irrigates a major part of its vicinity in Pakistan before it merges with Ravi due to which that part of the land has become much fertile for the paddy crop of the best quality called "Vasamati".

This is the peculiarity of this river that except in rainy season it mostly flows underground only.
Dr. P. V. Kane (Bharat Ratna award winner) differing with Dr. Agrawal opines that this river can be identified with Wullar lake in Kashmir valley. But this is not a correct statement of Dr. Kane, as in Wullar lake only the river Jhelum falls which gets out of it from its westernside.

Nandu Lal Day identifies this river in his treatise- 'The geographical dictionary of ancient and medieval India', with river Saryu. But Vana and Anushasana parava of the Mahabharata confirm that Devika and Saryu are two different rivers flowing at different places.

The Vamana Purana refers to it at two places. Confirming it as Devika Tirtha. In Varah Purana this river has been referred to some what more expressively - "Devika nam devanam Prabhate tapasyat niyamartham samudbhava Gandakya militashubha." The river known as Devika has emerged for the sake of Gods who perform their penance earlier in the morning and ultimately merges with river Gandaki. This reference creates a complicated problem as far as its actual identity is concerned. According to the majority of opinions, it is clear that Devika merges with Ravi and not with so called Gandaki.

In his translation of the Martanda Purana. Mr. Pargiter identifies Devika with one small river Degh. Mr Jagannath also supports this view which subsequently has also been supported by Dr. Kane even. 'Prabhasa mahatmya' also has given an information of one Devika river which flows near Mulasthan (modern Multan in Pakistan) which definitely refers to a different river.

The Nilamata purana however, gives a detailed description of this river which according to the same is one of the sacred rivers in Madradesha. This purana says that Uma (the consort of God Shiva) herself had adopted the shape of a river which had become popular as 'Devika' and made its course between the river Chandrabhaga (modem chi nab) and the riverIravati (modem Ravi).

Visnu - Dharmottara purana though gives only passing reference, the vamana purana gives a clear-a statement “Umadeviti Madreshu Devika ya Saridvara.” Uma/paravati had converted herself into a river called Devika in Madradesha. (Now Duggar)
Both Panini and Patanjali (the great sanskrit grammarians of ancient times) refer to this river in Ashtadhyayi and Mahabhasya respectively. (Devika Kulodbhavah shalayah). The paddis growing at the bank of Devika are ofthe good quality.
Visnu Dharma Sutra says that the vratya people will rule over the areas situated at the banks of the rivers namely sindhu, Devika, Chandrabhaga and Vitasta (Jhelum)

In addition to the above, this river has also been referred to in Brahmanda purana, Vayu purana, Narada purana, Visnu purana, Skanda purana, Padma purana, Brihadaranyakopanisad’ and Kathopanised.
In view of the above, it is clear that the river Devika is one of the most pious rivers in our country and only that is the real Devika river which flows down in Jammu region of J & K state known as Duggar (madra desha in ancient time). Therefore, Panini, Patanjali, Visnu Dharmottara purana and Nilamata purana correctly record their references regarding this river. Therefore, the conjectures of other scholars are automatically nullified.
This sacred river starts from the hilly area in the vicinity of Suddha Mahadeva (called Sahasra-dhara) and flows down towards Pakistan covering a distance of about fifty miles. God Shiva himself explains as how Devika emerges from Sahasra dhara.
yatra devi mahagouri Pradurbhuta sahasradha.
yasmat girivarat jata, devika jyoti rupini.
Where Devi Mahagauri (Parvati) emerges in the shape of thousand flor. My consort Devi Parvati who is my energy takes a shape of river Devika for the well being of people. She is energy always flowing in my body. That is why she is called as my Ardhangini (half partner)
ya shaktirmama sharirastha dehardhmashrita..
madagaya madra prithivim sapta sagar mekhalam.

She being my half partner and also as my energy always staying in my body, therefore following my advice she adopted the shape river 'Devika' for the welfare of great Madra country.

The significance of this river is that right from its origin up to Purmandal a pilgrimage at its banks about 27 k.m. north-east of Jammu city, it is visible only at a few places. At Purmandala, however, it takes the shape of a small river but except rainy season there too its water mostly flows under-ground. Whenever people want to take bath they have to dig pits by which water comes out. Probably of this very reason the great commentator of Paninian grammar (Ashtadhyayi) vamana and Javaditya define “Devi-kayam Bhavamudakam Devikamudakam” water which comes out in Devika is called Devika water. In case of other rivers we seldome find such peculiar statement or interpretation as in rivers water only flows and not comes out from their bottom. Thus only Devika possesses this peculiar characteristic. Whenever any body goes to this river, he apparantly sees only the wet sand bed everywhere and to his astonishment water comes when he digs a pit there.

On account of Devika's sacredness, it is respected like sacred Ganga. The people therefore, do not collect ashes of the cremated dead bodies at its banks. Since this river turns its course facing northward at a particular place, it has been named as Uttara vahini by which that village also has become popular as Uttar Vahini. Right from Udhampur to Vijaypur, we find several old temples or pilgrimages at its bank which establish its sacredness and popularity as a pious river. Really, it is a symbol of our culture, especially that of Duggara's culture. We, the Dogra people are proud of this Ganga of our land.

Late Maharaja Ranbir Singh, a protagonist of Indian culture had planned to make a second Kashi in the area stretched from Purmandal to Uttar Vahini by erecting several temples and running a Sanskrit Pathashala at the bank of Devika. But his untimely death deprived the people of Jammu region of his so sacred plan. Had late Maharaja Ranbir Singh's that missionary programme been continued further by his successors even till completion, the entire area from Purmandal to Utter Vahini would really have become a second kashi as dreamt of by that great king of this state.

By Dr. S.P. Shrivatsa

Kashmiri Sun Sultan Sahib

noreply@blogger.com (Andrew) — Thu, 12 Jul 2012 03:10:00 -0700

"Go home,” he said, "the path is extremely difficult!” The Pir lay back on his sheepskin and turned on a tape of Kashmiri Sufi songs. I sat quietly with my friend and our translator waiting for more of a response. The Sufi Pir we were visiting was a middle aged man who had been on the spiritual path for almost twenty years. We had heard that his teacher was a Qalandar whose reputation for holiness, miraculous ways, and elevated states, was known throughout the Kashmir Valley. I knew I had to meet such a holy man. I was adamant and I hoped this Pir, who was one of Baba’s long time students, would give us his blessing to go. This etiquette felt important, although at the time I wasn’t sure why.

I had been in India for almost one year, yet something within me said it wasn't time to go home. As I anxiously awaited the Pir’s response I listened to the repetitive melodies and foreign words flowing out of the cassette player. Questions about the Sufi path and memories of my encounters in this exotic land whirled about in my head. Was Baba Sultan the spiritual guide I had been seeking?

Finally the Pir sat up, methodically scribbled a note, handed it to me and spoke abruptly to the translator. Then he reclined again, closed his eyes and fell back into his music. The note, the translator explained, was to be given directly to Baba Sultan. It was a courteous formality from student to teacher requesting that Baba accept my petitions. From Srinagar it would take about four hours by bus, or a little over two hours by taxi to reach Badasgam, Baba’s village. We opted for the taxi.

Our translator tried to dissuade us: "Qalandars are very powerful, different from 'normal' people. Their speech is difficult if not impossible to understand. Even if I could translate his words, he speaks in symbols and…" he shook his head. “I can take you to Shalimar Gardens and then show you Srinagar's many other beautiful tourist attractions." He continued with great vigor, trying to discourage us from going to Badasgam. When the tourist attractions did not interest us, he began describing Baba's unusual "shabby" clothes and the Dervish's uncanny "way of knowing what is in people's hearts.” This only fueled my burning desire to meet Baba Sultan. As our translator spoke it became more and more evident that he was in awe of, but also feared the power of this Qalandar Sufi. After we had refused all of his suggestions, he finally agreed to come with us to Badasgam and translate (as best he could) the words of this awesome holy man.

We arrived in the village that same evening. As we stepped out of the taxi, several people walked over to us. They told our driver that Baba was expecting us. Even though there were no telephones or telegraph offices near by Baba Sultan had told everyone that we were coming. He had no need of technology to keep track of things!

There were many people mulling about inside and outside of his house. Baba was in the kitchen sitting on the dirt floor, eating rice. The powerful presence emanating from him permeated the room. Although the dervish was literarily surrounded by people, he looked inwardly engrossed and completely peaceful. Yet, at the same time he was obviously aware of everything that was going on around him. People were talking to Baba (sometimes more then one at a time) telling him their dilemmas.

They sought help for physical ailments, financial difficulties, family issues, ailing farm animals, and even damaged crops. Sometimes Baba responded verbally, but after he uttered a few words his attention would return inward. Sheikh Sultan often appeared to be focused far beyond his physical surroundings.

Baba spoke infrequently. When he did converse he used symbols, rarely addressing a problem with a direct or analytical solution. I was to find out that most people admitted that they didn't understand the meaning of his words. The language of symbols that Baba used was powerful, all encompassing. I later came to understand that a symbol has a specific meaning to a student at the time it is first mentioned. Then, as the student grows and develops the symbol remains with him/her, expanding, changing and unfolding into new meanings. As one's understanding grows and changes, so too does the meaning of each particular symbol. Thus, the language of symbols has a power all of its own. This form of communication has been used as a teaching tool down through the ages. The prophets used it in parables and prophesy; the holy books of all religions use it. It is the speech of the most holy and Baba Sultan had mastered its dialects.

Even though most people admitted that they didn't understand the meaning of Baba's words, they came by the hundreds, telling him their woes and begging for his help. All who came were comforted in some way!
As this particular night progressed some people left but many remained. The villagers told us that Baba Sultan was never alone. Even while he slept, he was surrounded by people who camped in, and around his house. Still, Baba’s deep sense of inner peace was evident; he was in reality, alone with God.

As I stood within the throng of people looking at this unpretentious saintly man, I realized that I needed to devise some way to get closer to him. I wanted to speak with him directly; but how? There was no "orderly" way to take my turn, no lines; no place to make an appointment. I simply had to watch and wait until the perfect time presented itself.

At last Baba rose and went into the other room. I followed him hastily trying to surmise where he was going to sit. I planted myself on the dirt floor hoping I had made an accurate choice. Baba looked around and then to my great relief, decided to sit just where I had hoped he would... a few inches from my chosen spot! Of course there weren't any chairs. This was a village house and everyone, including the Sheikh, sat on the dirt floor. Seconds after he sat down people surrounded him, leaving few if any gaps for those unlucky enough to be on the wrong side of the room. Then, as was the custom, those close began grabbing for his hand and crying out their pleas. Again, there was no apparent orderly way to make a request. I was overwhelmed by the number of people reaching for Baba’s hand. Yet, there I was amongst them, sitting as close to the Sheikh as I could get, waiting for the right time to take his hand and communicate my requests.

Baba reclined peacefully on the dirt floor while people clasped for his right hand. Some shed tears without words, while others blurted out their problems. The Dervish simply allowed his hand to be pulled from person to person, listening and occasionally speaking words or phrases that few, if any, comprehended. The only consistency within the seeming chaos that surrounded me was the extraordinary power and love that emanated from Sheikh Baba Sultan's presence.

I watched patiently as Baba patted each person's hand, before clasping the next. Finally I made my move. I swiftly handed Baba the note I had received from his student. I was the only "foreigner" in the room and many were curious to see what Baba would do with the note. Baba examined my "letter of recommendation."   Then, he tucked it away into one of the cloth pouches he had made. After that, I too, reached for his hand.

                  As I felt Baba's fingers close around mine, a deep sense of peace encompassed me. The noise, the heat, all the discomfort was meaningless now. I wanted to suspend this moment in time, for I knew I had truly found a "Wali Allah." Suddenly, Baba spoke to me, without words, yet the meaning was clear. His communication was as lovely as a frequent breeze, yet as powerful as a clap of thunder. As I tightened my grasp, the cries around me, the dusty dirt floor, the candlelight, all faded away and there was only peace. After sometime (I couldn’t say how long) I felt someone grabbing at my arm, trying to pull my hand away from Baba’s. Baba told me wordlessly to hold on tight, which I did, and our communion continued. Finally Baba whispered something out loud. His few words were filled with love and I knew it was time for him to help another. He patted my palm gently as I released my clasp. Immediately the person next to me grabbed his hand. But, Baba had not really let go of mine, and I knew he never would.

    And so it began! I finally found my teacher. I had "taken hand" and been accepted. Throughout my sojourn I’d met a wide range of spiritual teachers, but not one of them had beckoned to my soul. Not one of them was able to reach deep into my heart as Baba had instantaneously done with the touch of his sweet hand. My way was finally clear. In this little village, among people I could barely understand my teacher had been waiting for me, as I had been for him. We were together at last!

    The night progressed, but I was lost in peace. As we drove back to the hotel I smiled to myself. My spiritual guide was to be a “God Intoxicated” Qalandar. I would get no classes, no lectures, and no written treatises from him. To the westerner's logical way of thinking this was like a puzzling dream. And yet, to me, it was perfect, exactly what I needed!

As we road back to Srinagar, I reviewed every detail of Baba’s appearance in my mind: His patched, worn clothing; the pieces of cloth that he had tied into pouches, after filling them with bread, fruit, sugar, tobacco, candy, or other little treasures. I recalled how Baba had distributed these pouches with great care. Each item had a practical use and a symbolic meaning. If the recipient was aware, he or she would understand the significance of both.

On my subsequent visits to my Sheikh, I would often ponder specific questions in my mind. Baba usually answered them immediately upon my arrival, without me uttering even a single question out loud. Yes, the answers were usually given in symbols. But these symbols were alive and not confined to any one point in time. Therefore, they constantly offered new answers and insights. I often marveled as I watched Sheikh Baba Sultan read people's hearts, respond to hidden thoughts, and answer unspoken questions.

As all seekers know, there is no end to a story, after the teacher has been found. There is only unfolding, movement, expansion, and the everlasting love that comes from God through His friends. As one progresses there are chapters upon chapters, and often there are no words adequate enough to express the depth of the journey.

Each journey is unique and profoundly individual. Thus, on that note, this little narrative will end with a prayerful wish:

"Bismillah al-Rahman al-Rahim.
Dearest Allah, may all those who long for You bask in Your Presence; may their paths be filled with Truth and with the Pure Light of Your Friends. Oh Beloved, bless all creation as You fill Your lovers with Peace, Wisdom, and Your Everlasting Affection. You alone can fulfill our needs! Bismillah

May Allah's Peace and Magnificent Blessings be upon our beloved Sufi Teacher, Baba Sultan."

Author : Pir Saleema

Source: http://babasultansite.yolasite.com/page4.php

Sultan Sahib of Hakura Badasgam

noreply@blogger.com (Andrew) — Thu, 12 Jul 2012 03:07:00 -0700

Sultan Sahib(Sultan Darvesh) of Hakura Badasgam Anantnag Kashmir

Sheikh Muhammad Sultan is a 20th Century Sufi. He lived in the valley of Kashmir, in a small village called Hakura Badasgam in Anantnag District. Stories of his miracles are known throughout the entire state of Kashmir and beyond. Baba Sultan was a Qalandar.

"Since such Sufis (Qalandars) had dedicated themselves to God and trusted only in Him, they tended to ignore all outward socially accepted norms, so long as ignoring them did not involve breaking the Shari 'ah or Divine law. (They dressed unusually and carried various items... this seemed to set them apart from other people.)"

Although there is much written about Qalandars in other languages (Urdu, Persian, Arabic etc.), there seems to be little written in English about this line of Sufism.

There are as many different expressions of what it is to be a Qalandar, as there are Qalandars themselves. Qalandars vary as to their spiritual states, stations, mystical, and metaphysical awareness. But the one thing they all seem to have in common is a lack of concern for social norms. They respond to God's call in their own unique way. And, if that "way" does not fit into society's norms they follow it regardless, unconcerned and unencumbered.

We refer to the Sufi Silsila (Line) of Qalandars as Silsila Qalandariya. It is to this line of great Sufis that Sheikh Muhammad Sultan was called.

Baba Sultan began his adult life as a rice farmer. He was married and had two daughters. When his children were still very young Baba began showing signs of Qalandar-like behavior. This greatly concerned his wife and family. But, their concerns did not hamper God's call. Muhammad Sultan Sahib accepted the Sufi Way.

It was not long before his healing powers became evident and people began flocking to him. His home was no longer a quiet village household. Instead it was filled with townspeople, pilgrims and seekers of all religions and backgrounds. Hundreds of people came to Baba; he never turned anyone away. Everyone who asked received his help. Through all the hours of the day and night, Baba was surrounded by people. They literally "camped out" on the floor in his home, on his veranda, or anywhere they could find space.

Baba Sultan's compassionate help was not limited only to people. Animals were also treated with loving kindness and care. Quite often sick dogs, cats, birds, sheep, cows, chickens, goats, etc., found their way to Baba's home. He exhibited deep loving care and compassion for all of God's creatures.

Physically Baba looked thin and frail. However, he had incredible strength. To be in his presence was to be in the awe-inspiring atmosphere of a "Wali Allah" (Friend of God). Baba was a reader of hearts. One did not need words to convey personal needs and desires to him. Baba knew people's thoughts without the use of verbal communication. He was aware of what those who came to him wanted and needed. He spoke little. When Sheik Sultan did speak he often did so using the language of symbols. Some understood many didn't. Whether they understood his language or not each and every one received something beneficial. Baba would not give visitors "permission" (his blessing) to depart, until their need had been addressed and help had been given.

Baba Sultan was a beacon of light, a teacher, comforter and healer; above all ,A LOVER OF GOD and a blessing for all of God's creation.

Today people continue to visit Baba Sultan's home. His shrine (which has been re-built by those who love him) is situated on the same land that welcomed thousands of seekers in his lifetime. In August of each year people come from all over to celebrate the memory of their beloved Baba. His presence is still felt by all who love him; and Baba Sultan continues to live on in our hearts.

Source http://babasultansite.yolasite.com/page2-baba-sultan.php Author: Pir Saleema

Journey in lap of Himalayas

noreply@blogger.com (Andrew) — Mon, 23 Apr 2012 10:28:00 -0700

Amidst this grand unfold of vivid beauties, the mountains, the streams, the meadows and therefore the snowline of Himachal are a real spectacle which will inspire several a artist - be it poet, painter or thinker. A drive on the Manali Keylong Leh route passing through the high altitude of Lahaul and Spiti district of Himachal Pradesh offers a mix of all this and far a lot of. A travel on this route is nothing however a poet's delight and a photographer's heaven.

Given the adverse road conditions and unfavorable weather, one wants a passion to venture into this one in every of the foremost difficult roads of the country. it's advisable to hold full winter gear in all weathers. the primary encounter with unpredictable weather will begin as early as Solang valley, barely ten km out of Manali when the intense, radiant Sun is overshadowed by a dark cloud among seconds.

Travelers typically take the primary halt at Marhi, which, besides being a chai-pakora station, is additionally the reporting centre for all vehicles plying on Manali Leh route. when a hot cup of tea and paying obeisance at a neighborhood temple, one moves ahead on the foremost mesmerising ascent of the journey - the large Rohtang Pass that stands tall at 3979 metre on east Pir Panjal vary. Gorges and colossal rocks scare the challenge the travelers on one facet whereas a huge Himalayan vary casts a spell on the other! Maneuvering several needle-shaped turns, with slopes exceeding forty degree, and encountering lonely stretches, abundant hustle and bustle awaits the guests atop Rohtang. The Pass, that in Tibetan suggests that a pile of corpses, leaves everybody awestruck with its grandeur and humility!!

The Himalayas, that look gigantic upon ascent, bear a noticeable check up on the Pass. Altitude is that the sole indication of enormity. The mountain, though huge, stay humble before humans atop! The Pass, notorious for its unpredictability, is additionally known for Beas Kund - a spring - the supply of river Beas, that originates subtly beneath a blue and gray closed structure. many serene moments at the Beas Kund convey that rivers, but fiery, have a humble origin!

Humility is best taught there than elsewhere!

A few turns later, one encounters an area with several flags. At 4111 metre, this can be the very best purpose of Rohtang. Vendors usually crowd there with stalls for chana-kulchas. Who will resist these hot, nee warm, snacks within the biting cold and chilly breeze? Alongside, one also can get pleasure from ride on the newly introduced all weather bikes, giving a feel of a mini journey sports arena.

The real beauty begins beyond Rohtang, where the character unfolds its mystique, virginity and purity! The lofty Himalayas appear to be kissing the sky. attributable to high altitude, the Sun gets therefore shut that the shadow of clouds is clearly seen on mountains - a rare spectacle, that deserves to be aptly captured. One will witness the distinct amendment in vegetation. The tree-line gets away, creating means for little bushes. The mountains become naked, sandy and rocky. within the absence of thick forestry and reduced distance between ground and therefore the sky, the sharp glare of the Sun makes the donning of goggles inevitable.

A few kilometers later, one enters Khoksar, the primary village of Lahaul Valley. The stopover, at the bank of river Chandra, gift a typical hill facet atmosphere - a river bank, a suspension bridge, a large naked rocky mountain, bad road, a PWD Rest house alongside and little roadside outlets giving paranthas, noodles, momos, rice and Siddu, a neighborhood dish. One have to be compelled to push in one thing, as this can be the sole major stop on this road, before reaching Keylong.

As one moves deeper into the Lahaul valley, the terrain becomes therefore lovely that one forgets the displeasure of travelling on unmetalled roads. At several places, mountain streams flow over the road whereas at several alternative places, the pot holes, accumulated rainwater, landslides, bumpy tracks are the sole signs of what we have a tendency to decision a 'road'. Unmindful of this, one should get pleasure from the grandeur of Himalayas, interspersed with waterfalls, streams, rocks and gorges. Wild roses and alpine flowers deck the slopes in an unforgettable feast of colors. Suspension bridges add excitement to journey. Atop one such bridge, one will see the gorgeous Sissu fall cascading over the cliff from a high valley between 2 mountains. Crossing another bridge takes one to Tandi - the confluence of rivers Chandra and Bhaga. From here, the 2 rivers travel in unison as ChandraBhaga. The meeting purpose, with rocky ranges and a noticeable village Ghoshal within the background, is therefore spectacular that it seems in promotional images for this region.

Mountains, rivers, plains, greens all meet at one purpose and make a wide ranging show of the richness of nature. when humility, unity is another lesson taught by Nature on this route!

Legends add feather to the present natural crown of Tandi. it's believed that the wedding procession of Lord Shiva, passing through the tall mountains, had left sinusoidal imprints, visibly distinct from alternative impressions on this vary. There are alternative mythological stories concerning Draupadi and Rishi Vashishta. Tandi is alleged to possess return from 2 words 'Tan Di', i.e. Rishi Vashishta is alleged to possess relinquished his body at this time.

Travellers got to high up their tanks at Tandi, that has the last fuel station before Leh, another 365 km from this place.

Spending moments of leisure at Tandi, one drives ahead for Keylong - a reputation that ignites passion and challenge; a reputation that epitomizes undaunted human spirit of living in frozen conditions and virtual solitude.

For travelers wanting to travel beyond, Keylong is that the ideal place for an evening halt, because it is headquarter of Lahaul and Spiti district. Besides a HP Tourism Hotel, Keylong has several personal hotels. One will visit nearby Udaipur valley or proceed towards Leh, through the gorgeous Jispa valley and therefore the famous Darcha valley. Keylong city additionally includes a little monastery besides a neighborhood market (called because the Mall - equivalent to the other hill station!) that sells things like woolens, handicrafts and olive oil.

Whichever direction one takes consecutive morning, one cannot afford to miss the eternal charm of a dawn in Lahaul.

A gleam of sunshine peeps through the curtains and wakes up the tourists quite early. Pulling open the curtains will leave everybody, and not simply a nature-lover, overwhelmed. The morning Sun is golden and obvious. The meadows are shining and splendid. The cattle graze quietly and birds chirp politely. The moments are packed with cheerful calm and radiant resonance. it's a singular expertise to rouse to such a serene however extravagant morning, that echoes Dickinsons's verse,

"Nature's 1st inexperienced is gold, her hardest hue to hold; her early leaf's a flower, however solely therefore an hour."

One will anticipate to the journey beyond, absolutely overcome by the paranormal nature - indeed unbelievable and unfathomable!

A Pillar of Modern Dogri

noreply@blogger.com (Andrew) — Sun, 15 Apr 2012 00:06:00 -0700

Though we see Dogri Poetry's birth in Rama Datta Bhadwal's (popularly known as Dattu belonging to 2nd half of 18th Century) poetry so for a traced only in two couplets. He was basically a renowned poet of Braj Bhaska (language) There after, similarly Lal Ram Dhan,Ganga Ram, Mathara Dasand Kanshi Ram (known as Pahari Gandhi) also composed some Dogri couplets, but not so systematic poetary or any thing in prose. After a long interval, however, it was only during Maharaja Ranvirt Singh sign that Dogri language got a royal patronage and it was declared an official language along with Persian language. However, by the order of the Maharaja, its then prevailing script was modified and improved also. All the Government notifictions and orders used to be issued in this language alongwith Persian. It also got place in the revenue stamps, postal stamps and currency notes etc. Some important books of the other languages were also translated into this language, Lilavati being however, one of them, as it is most important book on Mathematics (in Sanskrit) which was translated by Jyotishi Visheshwar. But alas, after the sudden death of that great Dogri ruler during 1886. (AD) Dogri had vitually become orphan. No body did take care towards its declining status and the Urdu language becme dominant alongwith English.

Again it was during middle thirties that we see that Dogri reopened its eyes in Pt. Har Datta's poetry like- "Adalti da dhanda", Vishwa nath Khajuria's one act play- 'Achoot' Dinu Bhai Pant's Guttalu, B.P. Sathe's short stories, but this all was scanty and scattered approach which hardly could fulfill the conditions for the all round development of Dogri literture. It was however, with the advent of Prof. Ram Nath Shastri when Dogri's renaissance period re-started. He gathered some serious friendly personalities like D.C. Prashant, Pt. Sansar Chand, Baru, Dinu Bhai Pant and Narayan Mishra etc. and on the auspicious day of Basant Panchmi during 1944, the Dogri Sanstha was established with a solemn declaration for the development and growth of Dogri language and its literature. Just after that in an informal meeting of the Sanstha Pt. Sansar Chand Baru was nominated as-its first founder president and Prof. Shastri was nominated its first founder general secretary, who proved to be the main and leading source of inspiration for others especially for the talented younger generation. In order words it is to be pointed out here that with the inception of Dogri Sanstha a systematic movement under the inspiring, dymanic leadership and guidance of Prof. Shastri was started very vigorously. With the result several young poets and writers of Hindi and Urdu started turning towards Dogri. Amongst them however, the names of Ved Pal Deep, Kehari Singh Madhukar and Yash Sharma etc are particularly to be mentioned here, though writers lke B.P. Sathe, J.C. Sathe and Ram Kumar Abrol etc were also joining simultaneously.

Born on 15th April 1914 to a Khajuria Brahman parents at Madi village near Reasi town in Jammu division, his father Sh. Gouri Shankar Khajuria was a renowed Ayurvedic Physician in his area, but unfortunately he could not carry on his practice properly in that area. He therefore, decided to shift down to Jammu city alongwith all family members and settled in Karan nagar Mohalla of the city where his luck however, started bringing fruit, Since, his father wanted his son Ram Nath to adopt the Aurvedic Profession like his, he decided to get him admitted in a Sanskrit Pathshala being run in the premises of Ranbir High School, Jammu. After getting preliminary education in that pathshala he got admission in Sh. Raghu Nath Sanskrit maha vidyalaya, Jammu, which was a pioneering institute for the learning of Sanskrit during those days. He passed his Shastri (Hon. In Sanskrit) followed by Prabhakar (Hon in Hindi) BA & MA (Sanskrit) examination all from the Lahore, University respectively. Thereafter, he joined as teacher in Rajput High School, Jammu. He served in that School for 5 years. During that period he solemnized his 2nd marriage as his first wife had since expired. His 2nd wife Smt. Sushila Devi proved to ba a very dedicated life partner for him who always had been a source of inspiration for him.

He joined as lecturer in Sanskrit in the prince of Wales college (now known as Gandhi Memorial Science College) Jammu, the post-vacated due the retirement of a world famours linguist Dr. Siddherhwar Verma.

While serving in that College when he was asked to supervise the Hindi Section of the college magazine-Tawi and also to guide the students accordingly, a question struck in his mind that Dogri even being the mother tongue of the Dogra community why was not finding any place in the college magazine. Then and there he decided to do some thing for the development of that language and literature.

As already said in the preceding paragraph he took an initiative to establish Dogri Sanstha with the help of above mentioned five stalwarts. Though previously he used to write shortstories and essays etc in Hindi only then by switching over to his mother tongue Dogri he by and by started concentrating in Dogri writing also.

Consquently, within a short span of time his pen captured the nerve of Dogri language's sensibility, and in due course of time he became a celebrated Dogri poet, fiction writer, essayist, dramatist and translator etc. He, through his writings, in such like various generes was successful to lead Dogri movement so as to reach out to the Dogra people in order to make them under stand the importance of Dogri language and literature as their mother tongue. He retired as Professor of Sanskrit. He had been a senior fellow of Dogri in the University of Jammu from 1970 to 1975, from 1977 to 1985 he worked as a chief editor of the Dogri-Dogri dictionary project of J&K Academy of Art, Culture and Languages which is regarded as a monoumntal addition to the development of the Dogri language. Moreour, it was especially for the benefit of the lovers of Dogri. He was one of the members of first central committee and also that of the general council of the same academy. He was also nominated as one of the members of Academic Council of Jammu and Kashmir University (When there was only one University for both the regions.)

Prof. Shastri by giving impetus to the spirit of renaissance of Dogri language for the benefit of Dogra community he made them understand the beauty of their mother tongue. Thus, he worked tirelessly to promote this language by writing in different genres of the literature of this language as well as by propagating it in different fields. Not this much only he also presented an ideology that he believed in getting rid of out dated and old values and welcoming higher values like fairness, equality and individual self pride. His many writings have enshrined in them satire and irony as he vigorously exposes the duel character of many people in the society. He has always made emphasis on writing biographies of those Dogra heroes who always challenged the establishment and followed the path of justice and virtues. In short his basic ideology was progressive one enshrined with rich Indian tradition. Again it was due to his convincing power that he made Dr. Karan Singh agreed to donate two kanals of land in Karan Nagar for the construction of Dogri Bbawan which is now getting a big building's shape. Prof. Shastri also alongwith his friends to approach Sahitya Akademi's chairman for recognizind Dogri as a literary languate and then too with the recomendation of Dr Siddheshwar Verma, Dr. S.K. Chatterjee agreed to recognize it during 1969.

His writings :-

1) Dharti Rin - It is a collection of poems he wrote over a thirty five year's period

2) Badnami Di Chhan - A collection of Dogri short Stories 1976 AD.

3) Talkhian - A collection of Dogri Gazals

4) Kalam Kar Charan Singh - A critical study of Late Dogri poet Charan Singh

5) Duggar De Lok Nayak - An Account of three great heroes of Duggar - (1) Bawa Jitto (2) Data Rnapat and (3) Mian Dido

6) Naman Gran - Dogri play (with co-authors Dinu Bhai Pant and Ram Kumar Abrol)

7) Bawa Jitto- Dogri play based on the life and sacrifice of a legendary Dogra hero.

8) Jhankdian Kirana a- A collection of sic one act plays.

His major translation works -

He also translated array of many prominent works intoDogri from the different language such as Sanskrit, Hindi Bengali and English books to further the richness of Dogri languages literature.

Details :

1. Six Upanishads (All prominent)

2. Bharatari Hari's Niti and Vairagyashatakas

3. Shudraka's Mricchakatikam (a well known Sanskrit drama) as Mitti di gaddi

4. Bhasa's four short plays - (1) Doot Vakyam, (2) Karna Bhar (3) Madhyama vyagoga and (4) Doot Ghatotkacha

5. Ravinder Tagore's - Gitenjali and Balidan, Malini and Dakghar (all three dramas)

6. Mahatma Gandhi's autobiography - My experiments with truth.

7. Vinova Bhave's Gita Pravachan.

8. C.Rajagopalchari's Ramayana.

9. Dharma Vir Bharti's -Dharmayuga as 'Annayug'

10. Gorki's lower Depths as Patalbasi.

Editing works :-

Apart from the above Dogri- Dogri dictionary's editing works as a Chief Editor, he also edited works are considered to be of high standard during 1970. On the occasion of the Silver Jublee Celebration of Dogri Sanstha, he edited the 'Rajat Jayanti Granth' in which standard research oriented articles on Dogra culture, art, social life, literature and history were included. All the articles were written by the renowed and eminent scholars of Jammu region.

Awards and honours received by him -

1) Sahitya Akademy award for his short story - Badnami Di Chaan during 1977.

2) Sahitya Akademy's translation prize in 1989 for his translation of Sanskrit drama Mriccha Katikam as "Mitti Di Gaddi".

3) State Academy award for his Dogri prose work- Duggar De Lok Nayak, in 1981

4) State Academy award for his collection of Dogri Gazals - Talkhiyan in 1991.

5) Padma Shri Award, India's fourth highest civilian honour for literature and education in 1990.

6) D. Litt. (Honoria causa) from the University of Jammu in 1994.

7) 59th Sahitya Akademy Fellowship, the highest literary honour conferred on him by Government of India for his contribution to Dogri language and literature.

When the Central Government decided to include Dogri in the 8th schedule of Indian Constitution in December 2003, he had felt extremely happiness and said- This has ended the long struggle of the Dogri speaking people for a rightful place for their language. The Prime Minister, Atal Bihari Vajpayee has fulfilled his promise to Jammuites.

Smt. Padama Sachdev, the eminent Dogri writer, has rightly said-Professor Ram Nath Shatri is the Bhartendu of Dogri language and literature. There is not a single person who is writing in Dogri now, has not been influenced by him. Not a single word is there in Dogri on which his stamp has not been registered with the help ofhis associates. He salvaged Dogri languge from the cultural debris and presented it in a very much revived and refreshed state before the Dogra people. Earlier the Dogra writers were writing in other languages, perhaps taking Dogri to the language not fit for literary composition." Am eminent Oriya poet and ex president of Sahitya Akademi Said" There are a few in India and elsewhere in the world who excel in so many areas of literature.

At last, but not the least here just two lines of his one of the gazals having the progressive ideology are being quoted here for the sake of judging his such approach towards life- Dharma de nan innakuda, (Talkhiyan) (So much rubbish in the name of religion, why don't you just forget it? good or bad, this character is at least mine.)

When this great piller of Dogri expired on 8th March 2009 all the Dogri lovers were shocked. Prof. Ram Nath now though is no more in this mortal world he will be living in his writings and works done for the advancement of Dogri for all times to come.

Ladakhi Apricot

noreply@blogger.com (Andrew) — Sun, 8 Apr 2012 00:53:00 -0700

Apricot (Prunus armeniaca), locally known as "chulli," is one of the most nutritive, delicious and commercially important fruit crops of Ladakh. It has a wide range of distribution in different parts of Ladakh with particularly abundance in Sham areas (lower Ladakh) including Dha-Hanu, Garkhon, Skurbuchan, Domkhar, Wanla, Khaltse and Timosgang. Apricot in Ladakh, is believed to have been introduced a century back either from China or Central Asia. Since then, apricot has become one of the most preferred and commercially cultivated fruit crop of Ladakh and has become an integral part of the people there.

Apricot, being a unique, tolerant and highly stable plant, can grow exuberantly in wide range of jagged sandy soil, having very low nutrient and moisture content, in the Cold desert of Ladakh. Luxuriously adapted in the extreme environment here in Ladakh, the apricot tree can attain a height of about 4-7m bearing heart shaped leaves, and produces flowers in spring and friuts in summer. With the onset of breezy spring, these trees overcome the long terrible winter dormancy and start producing young healthy leaf buds, and by the month of April-May they produce beautiful white or pinkish flowers that not only ensures the continuity of their population but also give a unique look to the sandy desert of trans-Himalaya. By the month of August-September, they start producing yellow-orange, rounded or oval shaped fruits that are juicy, sweet taste with peculiar apricot flavour.

There are many varieties of apricot grown in Ladakh, which differ from one another in taste (sweet, bitter, sour), size, shape and physical appearance. Some of these varieties include Halman, Laktse-karpo, Safaida, Khanteh etc. Halman and Laktse-karpo are the most preferred one for commercial purpose. Both, the fruit and kernel of apricot is believed to be highly nutritive and consumed as either fresh or dried. They are known to possess a good amount of vitamin-A, vitamin-C, potassium, calcium, iron, carbohydrate, amino acids and sugars. Apricot has been consumed by the people of Ladakh for decades. It has became an integral part of the traditional culture of people here. Local people serve dried or fresh apricot as an excellent dessert, particularly on traditional festival occasions. During the chilly winters, when people prefer to remain indoor, dried apricot fruits make an excellent eatable that compensates the long cold winter, especially for children who use to fill their pocket with dried fruits and enjoy themselves.

In entire Ladakh, a farmer practices one of the best and oldest method of fruit preservation and storage by open sun drying. The local people, particularly women and children, collect the fully ripend apricot in a large traditional basket (locally known as Tsepo) and wash them under running water to remove the dusts, and then spread on the roof top for drying under open sun light. The fruit are dried either as whole fruit (locally known as Fating) or seed are separated before drying, and the dried fruit without seed are called Chulli skampo. During the sun drying process, the fruit loses its natural colour and turns dark brown. This is the major drawback of traditional method of sun drying in Ladakh. However, at present, the Ladakhi farmers have adapted several improved methods of drying including treatment with sulphurdioxide and use of polyhouse apricot drier. These methods are believed to reduce or prevent the browning of fruits.

From the commercial point of view, apricot has been the major source of income for many Ladakhis who are engaged in cultivation and marketing of this fruit. Halman and Laktse-karpo are the two prime varieties that have a good demand in the market and are profitably sold @ Rs 200 - 250 per kilogram. Besides, the kernel of apricot is also consumed and marketed by locals. The seed with sweet kernel is consumed as dry fruit and make a good market price of Rs 100-150/kg while the seed with bitter kernel are used for oil extraction. The apricot oil (locally called tseghumar) is a multipurpose oil with a peculiar apricot flavour and is sold at a remarkable price of Rs 300-500 per litre. Traditionally, the oil is extracted from the semi-roasted kernels by crushing them in a large wooden mortar (locally termed as Thorn), followed by heating and compressing them with few drops of water on a flat stone(called as Tsigg). Besides, several other products such as apricot jam, squash, jelly and cake are being produced for commercial purposes.

This is worth mentioning here that Ladakh is one of the major producer of apricot in India, but, at present almost 90% of the fresh apricot being produced in this cold arid region go waste and its market value stands abysmal. The prime reason for such debacle is the lack of proper network for processing and supplying apricot products in Ladakh and elsewhere in India. The local apricot growers, though, have the knowledge of cultivation and drying, but, they are devoid of any modern technical skills for proper preservation, storage, transportation and marketing of apricot products. This results in a huge less not only to the poor farmers but also to the economy of Ladakh in general.

Keeping in view the major challenges of apricot processing and marketing, the people of Ladakh particularly farmer and young generation needs a deep understanding and awareness of apricot production and commercialization. Defence Institute of High Altitude Research (DIHAR) has made a significant research on apricot propagation, processing and commercialization in Ladakh. In fact, several such scientific research is needed to overcome the major obstacle faced by apricot growers and marketers. . If this God gifted natural resource of Ladakh is to be commercialised and made a potential source of income for thousands of poor Ladakhi farmers, then the local government and non-government agencies, who seem to be complacent, needs to recognise the potential of apricot and go hand in hand with farmers.

Baba Bhed Devta a spiritual journey

noreply@blogger.com (Andrew) — Sun, 8 Apr 2012 00:49:00 -0700

The shrine of Baba Bhed Devta is one of the lesser known jewels of the cultural treasure trove of the Dogra culture which flourishes in the Shivaliks and its adjoining region. Ensconced in the lower Shivaliks and situated on the bank of the holy Suryaputri i.e. today's river Tawi , the shrine of Baba Bhed Devta is also known as Baba Bhed Nag and is a classical Dogra shrine, steeped in folklore and local oral traditions and blessed with natural beauty. It is the natural beauty and remoteness of the shrine which lends a holy and sacred aura to it. In the local folklore and mythology, Baba Bhed Nag was the most illustrious son of Vasuki Nag the king of Serpents who handed over the rule of Jammu kingdom to Raja Bhed Devta when he brought waters of Tawi from Kali Kundi glacier in Kaplash mountains of Bhaderwah to Jammu with the help of Kaliveer and blessings of Kalika Mata. That is why a large number of Rajput clans who ruled over small principalities in Jammu region consider Baba Bhed Devta as their kuldevta along with Kaliveer.

The legend of Baba Bhed also has a great historical significance as it is believed that in the hoary past Nagas who ruled over north India were serpent worshippers. The legend also has its origin in the Shaivite Hinduism which was prevalent in much of the Jammu and Kashmir state in the ancient times.

The place where shrine is situated is known as Bhed village. The shrine is atop a big rock on the base of which is the gently flowing river Tawi. Due to U turn of the river, a large and deep water body has been created which is locally known as 'Dawar' in Dogri. Fish which abound the water body is called as Devta. Devotees offer balls of kneaded flour to the fish. Fishing is strictly prohibited in this stretch of the river which has led to the creation of a sanctuary.

According to limnologists Baba Bhed is an important sanctuary for many a species of fish and other aquatic beings. In the recent times, the environmentalists have come to recognize the important role played by such sacred water bodies and groves in the preservation of the bio-diversity in India. The place also has afforded protection to cormorants, rock pigeons, and other fauna.

Baba Bhed is revered not only in Jammu region but also in Punjab .Every year thousands of devotees throng the shrine to pay their obeisance. According to the local tradition the Brahmins of Largan and Sodha villages act as priests of the shrine. Similarly the Rajputs of Bhed Mandi and Aitham perform the function of the temple sevadars (caretakers) of the shrine.

Though the pilgrimage goes on throughout the year, more arrivals are witnessed on Sundays, purnimas or on those auspicious days when mundan ceremony can be performed. A big mela is organized on the auspicious occasion of Aashad and sharad purnima. On such occasions Gardis, who also calls themselves as Baba Bhed de Balyats, sing Karkas in the praise of the deity and beat drums. Jattar is also performed by the head pujari. Reverence for Baba Bhed Nag brings to the fore the fact that people of this kandi belt generally have suffered from scarcity of water and the abode of the Devta has been symbolic of life giving water and subsequent agricultural productivity.

A platform has been constructed on the rock where devotees worship the deity and present offerings. On auspicious occasions devotees offer saungals also called Chaunda in the name of their Jayesth or eldest son. Those people who do not have 'Sthan' or place of worship for their kuldevta at home offer the sacred saungals at the shrine.

The devotees have great reverence for Baba Bhed who is famous for granting boons and fulfilling wishes of the devotees. The devotees on fulfillment of their wishes visit the shrine for thanksgiving. The agriculturists particularly make it a point to offer the agricultural produce like milk, grains etc to the deity. Sometimes a goat is also sacrificed on the occasion of child birth, mundan or any other ceremony.

The shrine of Baba Bhed Devta is situated in the village Bhed which is on the left bank of river Tawi. The shrine can be reached through different routes. From Jammu , the devotees travel to Nagrota where just one km ahead of Kol Kandoli shrine, a road on the right leads up to the village Katal Batal situated on the right bank of river Tawi. From here on after descending to the river bank one has to cross Tawi by a boat service. Once the river is crossed, a welcome Arch welcomes the devotees in Sodha village. A devotee has to trudge a distance of three and a half kilometers through fields, thick vegetation and after crossing a number of brooks to reach the shrine. A part of the trek also involves steep incline paved with stones (Takki) which has to be negotiated on foot with care. However, all the physical exertion is forgotten once the pilgrim reaches the shrine located in the picturesque small valley surrounded by the hills. The other route is from the village Aitham situated on Jammu-Surinsar-Mansar route. Though this route is less frequented but it is equally challenging and has a breath-taking view of the Shivalik uplands and greenery. The, three kilometer long path is arduous and poses a gentle challenge to the pilgrims. It starts from village Aitham and passing through Ladgan village finally reaches the shrine. Enroute the devotees are rewarded with the sight of a train coming out of one tunnel and then disappearing into the other. Little do the devotees realize that a railway tunnel is situated right under their feet!

However due to lack of proper connectivity and infrastructure, the pilgrimage to the shrine remains a challenging task. There is no road connectivity with the rest of the world. Even at Katal Batal the base camp of the pilgrimage there is lack of public utilities like toilets, shelter sheds and resting places. The pilgrims have to depend on boats to cross Tawi which though a unique experience cannot be relied upon during rainy season. Once the Tawi is crossed again the pilgrims have to travel through a fair weather Kutcha road.

It is essential that potential of such a picturesque and religious tourist destination be tapped. Already a foot bridge is under construction over Tawi and it is hoped that public utilities shall also be provided at the shrine which is facing the problem of filth and insanitation. To improve connectivity, it is imperative that the alternative jungle track from Aitham village be also converted into a well maintained bridle path. The potential of religious tourism is immense in Jammu and opportunities galore. The shrine can be brought under the Mansar-Surinsar Development Authority so as to have an all-round development of this holy place revered by the Dogras.

Lohar Devta Shrine

noreply@blogger.com (Andrew) — Sat, 10 Mar 2012 21:49:00 -0800

Lohar Devta Shrine is thirty one kilometers away from Poonch Town and is located in the western side of Tehsil Mendhar on an elevated slope of Ghani hill top in Krishna Ghati range of mountain. The shrine is surrounded by snow clad lofty peeks of Peer Panchal. The Green valley of Mendhar is visible up to Bhimber Gali Top (5400ft). This religious place is about three kilometer inside the line of actual control. A mettaled road goes up to Bhaira Top near the Asthaan of Baba Grib Dass, who was son of a great saint Baba BirmShah of 17th Century AD. From Bhira Top to Lohar Devta one has to travel two kilometers on foot. At Shrine place there is an attractive temple and an ancient pond (14 X 14 ft) constructed with engraved stones. This pond is known as Amrit Kund. The main shrine of Lohar Devta has been constructed recently with the initiative of a sikh devotee S. Rajinder Singh Kaka. Apart from main temple, a langer hall with capacity of two thousand people, two room guest house for pilgrims and public conveniences are there. The eatables and utensils are kept ready for the pilgrims who can stay there, cook meal and eat because such types of facility is not available in that locality.

A big mael is organized twice in year, one on Magar Pornima while the main mael is organized on Bodh Pornima. Thousands of devotees from Poonch, Rajouri, Sunderbani, Nowshera and Jammu assemble here during the mael days and perform the religious rituals. Mostly Hindu Brahmans, the original natives of Poonch are the followers of this shrine. They include Chibber, Manjyal, Bali, Dutta, Sudan and Sasan caste apart from Vermas of Magnar village. As per their belief Lohar was their kul devta and they are his disciples from centuries together. Majority of them participated in Budh Pornima mael and conducted the mundan (tonsuring) ceremony of their children. They also consider their marriage genuine only after taking seven Pharas (rounds) of the shrine.

Before the turmoil of 1947, Lohar Devta was considered an important religious shrine for Hindus of Poonch principality. During the mael days on the eve of Budh Purnima the devotees offer prayers after sacrificing goats at the shrine. Keeping in view this typical type of ritual and attachment of devotees with the shrine, Raja Moti Singh (1852-1892 AD) of Poonch had donated a piece of forteen hundred Kanal land to this shrine in 1860 AD. From 1860 to 1947 this religious place remained the center of great hustle bustle as the followers from tehsil Bagh, Sudnuti Mendhar, Kotli, Thakyala Prava, Rawalakote and Rajouri visited regularly to offer prayers. However due to the happening of 1947 the LOC was demarcated near the shrine and the area remained prohibited for general public for a pretty long period due to security reasons. The majority of devotees of this shrine also migrated from Bagh, Sudhnuti and Poonch to the other parts of the country. Therefore, the shrine remained unattended and the original structure was destroyed and damaged. After 1971 when the ceasefire line was converted into line of actual control and peace was restored in the area, the devotees again started pouring in to this holy place. In the initial stage a small kacha hutment was constructed at the place of Lohar Devta and a Pujari from Julas village started visting the shrine for performing daily rituals. From 1975 onward Lohar devta mael was again restored but the slaughtering of goat on the eve of budh pornima was banned. In 1989, a local sikh S. Rajinder Singh Kaka also started visiting the shrine with great devotion. He decided to construct a pacca complex at this place. With his initiative a number of other devotees also participated in construction work and with the passage of time a magnificent temple, Lunger bulding and guest houses were constructed at the site.

It is very astonishing that there is no original idol of Lohar Devta at the shrine. It is also important to note that there is no Hindu deity with the name of Lohar. Eve then the shrine is considered an important religious place. It is not out of place to mention here that there are ruins of some ancient fort and a complex of buildings about three hundred meters above the shrine on Ghani hill top where engraved long stones are still available in a big area. The natives believe that there was an ancient castle at this place under the name of Lohar Castle. Interestingly there was another important castle in poonch principality which was known as Lohar Kote located 32 kilometer in the north of Poonch town on ancient Tosh-e-maidan route leading towards Kashmir valley. Lohar Kote fort was known as the gate way of Kashmir. Legend goes that there was a great commander Lohar who ruled this area on the order of Greek King Manindra, (The descedent of Alexander the Great in India) who had embraced Buddhism (161-130 BC) after his discourse with Budhist monk Abhinav Gosh in present Mendhar valley where Lohar Devta shrine is located. It is possible that Lohar might have been either a great religious person or a saintly personality cum commander of King Manindra in whose name two castles at Ghani in Mendhar valley and Lohar Kote in Mandi Glen were constructed. With the passage of time these castle gets damaged and turned into ruins but the faith and memories travels with the centuries.

There are a number of engraved stones, pillars and broken idols available at Ghani top. One of them is 16x2” has been brought by the devotees from hilltop to shrine and placed before the temple of Lohar Devta. The pre historic image engraved on this stone resembles Lord Budha. In 1984, a team of archeological department had visited this site but no excavation has so far taken place to identify the real status of this place. It appears from the ruins that there was a big complex and a civilization at Ghani hilltop.

Flowers of Trikuta Hills

noreply@blogger.com (Andrew) — Sat, 3 Mar 2012 23:57:00 -0800

Trikuta hills with three lofty mountain peaks are world famous for the sacred pilgrimage of Goddess Mata Vaishno Devi Shrine located in the picturesque backdrop of Pine forests . Lakhs of devotees coming from distant places within and outside India pay homage to the Goddess Vaishno Devi for the spiritual blessings and maintenance of peace and harmony in the society .

Trek route to the sacred shrine starts from Banganga and pass through picturesque spots like Charan Paduka , Adh Kuwari , Bhairo Ghati and enters Vaishno Devi Bhawan .On the way one comes across beautiful flowers decorating the surroundings in an attractive setting of hilly landscape .Different seasons in different moods get decorated differently for adding charm and colour to the pilgrimage of the holy shrine .

Autumn season is seen coloured with attractive hues of falling foliage decorated in red ,yellow or pink .Silk Cotton Tree , Chinese Tallow Tree , Indian Odina Tree , Indian Smoke Bush , Maples are flowerless but are dressed in attractive coloured tints during this part of the season .Winter approaches with sparse blooming of wild plants , shrubs and climbers namely Spermadictyon suaveolens , Porana paniculata , Poinsettia pulcherrima and later get decorated with a magnificent cover of white snow especiallyat spots like Adh Kuwari ,Bhairo Ghati and Trikuta Peaks dotted with green leafy Pines ,Laurels , Monkey Face Trees and leafless Maples , Spindle Trees and Horse Chestnut Trees.

Spring season is more attractive of all the seasons and provide a breathtaking view of Trikuta Hills . Indian Jonquil , Narcissus tazetta locally called Heer minjar in Dogri and Yamberjal in Kashmiri is first to bloom to spread its maddening fragrance all along the hilly trek .Further up in and around Bhairo ghati area .golden yellow blooms of Indian Collyrium , Colchicum luteum locally called Surunjaa in Dogri and Virkimposh in Kashmiri , start flowering amidst patches of snow .Down below ,Silk Cotton Trees ,Bombax ceiba (Simbal ) and Indian Coral Tree ,Erythrina indica (Thubb )get laden with deep red flowers to provide feast to the alluring birds like Mynas ,Crows ,Treepies and Drongos . Bhairo Ghati get dressed up in brilliant blooms of Indian Rose Tree , Rhododendron arboretum ( Chew , Madhaal ,Buraans ) .Now , floral basket of nature gets widely opened up and every inch of surroundings gets all possible hues and tints of flowers .Wheat fields around Katra and Charan Paduka are full of decorative blooms like pink coloured Tulips(Maghoone , Magge ) , pink Geraniums ,yellow Winter Flax ( Basant , Phiyuli ) , golden Carrot Sage ,Eremostachys superba (Gaajarmoola ) , white Butterfly Buddlejas , Langoor Pear ,Pyrus pashia (Kainth ) ,brilliant blue Eranthemum pulchellum , Wild Musk Rose , Rosa brunonii ( Kareer ) and golden yellow Caesalpinia bonduc ( Dudhrehda ) among plethora of other blooms . Decorative Indian Orchid Tree , Bauhinia variegata locally called Katraid is followed by the attractive blooms of Flame Of The Forest in the backdrop of Trikuta hills to add colour and charm to the surroundings .

Summer season welcomes not only attractive flowers of Palash ,Butea monosperma but also beautiful blooms of Indian Laburnum ,Cassia fistula ( Karangal , Amaltaas ) , Scarlet Flame Bush ( Dhaai ,Dhaataki ) , Gulmohar ,Delonix regia , Jacaranda mimosaefolia , Wendlandia heyneii (Pansar ) , Melia azederach ( Dhraink ) ,Sterculia pallens (Udaal ) and Ehretia serrata ( Pauna )

Rainy season is full of clouds and drizzles and it nurtures many fascinating blooms of various monsoon herbs shrubs , trees and climbers . Leucas capitata ( ,Phumman , Dronpushpi ), Gloriosa superba ( Kalihaari , K ukkadsira ) , Strobilanthes alatus ( Pardaah ) , Mimosa rubicaulis ( Raal ) , Ipomea purpurea ( Kharpowa , Ishaqpecha) , Martynia annua ( Bhiddu ,Kaun ) , Impatiens balsamina ( Teera ,Gulmehndi ) , Rabdosia rugosa ( Salaiee , Peeunmaar ) , Mirabilis jalapa ( Gulbaasi ) , Cestrum nocturnum (Raat ki Raani ) , Lagerstroemia indica ( Panjtaara ) ,Oroxylum indicum ( Taatra , Marinjan ) all present their grand panorama amidst lush green verdant surroundings to attract visitors and pilgrims proceeding on way to holy Vaishno Devi Shrine .

Flowers of Trikuta Hills and Vaishno Devi Shrine are vital links in the forest ecology and are a source of food for numerous bees , butterflies ,birds and other wildlife of the area . These flowers are basis of future greenery and important for providing multiple and indispensable ecological , cultural , economic services to the local communities of the area . Goddess Vaishno Devi's happiness lies not only in maintaining religious fervor and devotion but also in conserving nature's beauty in its pristine glory , the way God and Goddesses have created . Spoiling nature and its manifestations in one or the other way is sure to attract wrath of our sacred shrines and we need to look at nature with same reverence as we have for our places of worship

Sharda Peetham ancient Seat of Learning in Kashmir

noreply@blogger.com (Andrew) — Sat, 25 Feb 2012 21:26:00 -0800

The word "Sharda" in Sanskrit denotes both Goddess "Saraswati", and Goddess "Durga". The Kashmiri Pundits, all of whom are Saraswat Brahmins, revere this Goddess Sharda as a symbol of their wisdom and strength. Hence also the name of the village "Shardi" situated at a height of about 3400 metres from the sea level and that lies in between Gurej and Karnah: the two places in what has now been named as Neelam valley in the Pakistan Occupied part of Kashmir. One can reach "Shardi" in about four hours from Muzaffarbad. Since old times, the village "Shardi" was renowned for the temple of Goddess Sharda, and Sharda Peetham or the Centre for Advanced Learning, in modern parlance. At Shardi, the remains of the temple and the University (if one may call it so) can still be seen. In fact, it is stated that just before the partition, an annual fair used to be held at village Shardi on the eighth day of the Shukla Paksha, of Bhadrapada, when devotees from all over India would flock to the place in thousands, for receiving the blessings of Maa Sharada.

Surrounded by snow-capped mountains and dense forests, inhabited by wild beasts, Sri Sharda Temple, in its hey days, inspired travelers with a feeling of awe and strangeness. Far from the ignoble strife of the madding crowds, the spot was peculiarly divine with supreme peace. This part of Kashmir was a flourishing stretch of land, housing scholars and pundits of high Vedic learning

Kalhan, the famous Historian, who wrote "Rajtarangini has given a reference to "Lalitaditya" of the eighth's century. He says, disciples of the Gaud King had come all the way from Bengal to Kashmir to pay a visit to this Sharda Mandir.

Alberuni, the famous traveller of the 10th century has made a mention of this "Sharada Mandir". Narrates he, "After traversing the interior portion of the valley of Kashmir, one reaches the Bolair Mountain, which is mid way between "Ladakh" and "Gilgit'. Many pilgrims come here for receiving the blessings of Goddess "Sharda". Albe-runi further states that this "Sharda Teerath is equally famous like Som Nath of Gujarat, the Vishnu Temple of Thaneshwar, and the Sun-Temple of Multan.

Bilhan, the famous author of the later half of the 11th Century has also made a mention of "Sharada Teerath". Though settled in South India for a long period, he dedicated all his literary works to Goddess "Sharda".

Historian Jon Raja has made a reference, as to how Sultan Zain-ul-Abidin of Kashmir visited this place in 1422 A.D.

Abul Fazal has also made a reference to this place. He narrates that the stone crafted Sharda Mandir, beautiful as it is, is situated on the bank of river Madhumti (Krishna Ganga). He also mentions that gold was often found in the river basin here. A fair is held here, on the eighth day of every month of the (Shukla Paksha) fortnight of the rising moon.

Sharda Peetham was once a celebrated centre of learning headed by Kashmiri Pandits. It was also a famous centre of Buddhism and later Hinduism, Sharda script and Takri (from which Gurmukhi is derived). To fulfill his aim in life, the great Shankara, who traveled all over India, also visited Sharda Temple in Kashmir. There he reportedly vanquished many a learned pundit in the religious discourses and earned himself the right to sit on the Sarvanjnanapeetham (Throne of Wisdom).

Between 1088 A.D. and 1172 A.D., an erudite, Shri Hemchandra had completed his "Prabhav Karta" a voluminous treatise under the auspices and patronage of King "Jay Singh" of Gujarat. He was required to compile a volume on "Grammar". So, King Jay Singh deputed his representative to Kashmir, and made available to Shri Hemchandra a manuscript on the subject of grammar, from the Library of Sharda Peetham. This enabled Hemchandra to complete his treatise called the Siddhahema. This amply proves how the name and fame of the library of "Sharda Peetham" was known in ancient India and how abounding was the Library of "Sharda Peetham".

The Vaishnava saint Swami Ramanuja traveled all the way from Srirangam to refer to Bodhayana's vritti on Brajma Sutras preserved here, before commencing work on writing his commentary on the Brahma sutras, the Sri Bhasya The image at Shringeri Sharadamba temple made of sandalwood, is supposed to have been taken by the Shankaracharya from here.

After the Mughals, the Dogra regime assumed power in Kashmir and the then Collector of Muzaffarabad, Col. Gundu, repaired the temple and provided a new ceiling made of wood. He got fixed an annuity for the priest of the temple, under the orders of Maharaja Gulab Singh.

Prior to the 1947 partition, many Kashmiri Pundit families were settled in "Shardi". Those professing as priests and traders had their shops and establishments in the near vicinity of the Sharda Teerath. Besides, it was home to many saints, ascetics and their associates/disciples and their servants.

Sadly the glory of Sharda Peetham was lost to fundamentalists and terrorists, who ruthlessly ravaged its heritage. Burning of books and manuscripts and looting of cultural heritage apart, even the Buddhist centres of learning were burnt and razed to the ground.

On the total destruction of treasure-trove of books by vandals led by Sikander Butshikn, Jia Lal Kilam writes thus: "Even in their miserable plight they (Pandits) did not forget their rich treasures which linked them with their past. They felt that they were custodians of their past cultural heritage-the illuminating treatises on the stupendous Shaiva philosophy and other great works on literature, art, music, grammar, and medicine-works which have excited the wonder of an admiring world and wherever they went they carried these treasures with themselves. Judging from the depth of thought displayed in these works that have been preserved, their high literary merit, their insight into the depth of nature, their poetical flights, their emotional devour coupled with an incisive logical treatment of the subjects dealt with in them, one can easily imagine the colossal loss the world has been subjected to by the acts of vandalism which resulted in the destruction of hundreds of works which contained the labours of more than two thousand years."

It is high time that on the pattern of ancient Nalanda University, the Government of India takes up with the Government of Pakistan, the revival of this ancient seat of learning, to highlight lofty ideals of Hinduism like "Sarvadharma Sambhav" against the terrorism of its own creation, if only to save itself from the scourge it has plunged itself into.

Celebration of Shivratri Festival

noreply@blogger.com (Andrew) — Sat, 25 Feb 2012 21:23:00 -0800

Like other states of India, Lord Shiva is also worshipped throughout the Himalayan terrain including its lower, middle and upper ranges from Jammu to Nepal and onwards with great devotion and folkloric beliefs during Shivratri. Shivratri is a festival which represents the marriage of Lord Shiva and Goddess Uma.

Shivratri festival commences from the first day of dark fortnight of the Phaguna month of Bikrami era, which usually falls during February-March in accordance with Christan era.

Legends of Shivratri : According to Hindu mythology Shivratri, which falls on 20th February 2012, is the night, when Lord Shiva performed the "Tandav Nritya'' the dance or primordial creation, preservation and destruction.

During the Samudra Manthan, a pot of poison, emerged from the ocean, terrified the Gods and Demons as this poison was capable of destroying whole of universe. Hence, they went to Lord Shiva for help and He drank the same to protect the world. Lord Shiva, however, held this poison in throat instead of swallowing. By this act, his throat turned blue and as such the Lord Shiva was given the name as Nilkanth. Shivratri is, thus, the celebration of this event.

There is a common belief among the Dogra folk that from Shivratri, the winter season totally departs and an advance party of Gods return to the mother earth from the Nether world (Patal Lok). Another belief linked with the Shivratri festival is that, that during the winter season forces of God proceed to Netherland to fight a battle with demons and they start their return journey on Shivratri. The main body of the divine contigent, however, comes on Baisakhi day.

Dogras also believe that on Shivratri the God Pashupati throws away all of the poisonous snakes scorpions and other stinging insects out of his bag. These creatures of class reptiles and insects quite often become visible after Shivratri. Their crawling and buzzing is a proof of their coming to active life from the hibernation period.

Lord Shiva is considered the quintessence of existence and is present in all living and nonliving things. The followers of Lord Shiva cult particularly ascetics after preparing a heavy sweeetish bread known as "Rot" on Shivratri day greet their great Master for celebrating on the earth.

Rituals : Of the many rituals, a few observed essentially by the Dogras on the Shivratri day are as follows :

* Taking bath early in the morning on Shivratris' day is essential and, thereafter, reciting of Panchakshri mantra Om Namah Shivaya atleast for 108 times.

* To pay a visit to nearby Lord Shiva's temple for his "Dev Darshan'' and worshipping is regarded an essential part of Shivratri celebration. Water containing milk is poured upon Shiv Lingam and thereafter, the floral rosaries and bael patri are placed on it. Besides, flowers of Ak, Akdatura and Dubgrass, are also mounted on the Shiv Lingum as a part of holy act.

* Bringing a new Shiva idol alongwith Goddess Parvati and Lord Ganesha to home is regarded to be a propitious omen. The deriving force behind the purchase of Shiva image is an ancient faith that by doing so it will usher a phase of prosperity. People generally prefer to purchase idols of Shiva, Goddess Parvati and Ganesha made of clay although metallic idols are also available.

Embodiment of well being and selfless deity.

Lord Shiva is described as personification of total well being (Kalyana). He is considered to be the most auspicious, micracious and powerful amongst the Trinity, the others two being the Lord Brahma and the Lord Vishnu. Lord Shiva has been narrated by many sages as creator, controller and destroyer of the universe. The Goddess Parvati is the fountain head of His powers. She is in the form of "Matrika Shakti'', imparts a unique and significant meaning to the Master, who otherwise is "Shav'' (the lifeless corpse). This is why the people, believe that worship of Lord Shiva without the Goddess Parvati and Ganesha amounts to supernatural wrath upon house holders. The "Grahastha'' people, therefore, always venerate Him along with his consort Goddess Parvati as well as Ganesha.

Lord Shiva is the only God who always thinks for the benefits and comforts of others. He has imparted costly clothes and ornaments to his consort Goddess Uma, sons Lord Ganesha and Kartika, and all human beings of the universe. He himself puts on only a tiger's skin around his waist and neckless of snakes around the neck. He gives delicious diets to all but his own food comprises only of "Aak Datura'', "Bhang''.

Celebration of Shivratri Festival : Shivratri festival is celebrated by the Jammuites with great religious ferver and gaiety. It is amidst chanting of religious hymns and slogans "Har Har Mahadev'', "Om Namah Shivaya''. In Jammu city, thousands of followers of Lord Shiva throng the Shiva temples since early in the morning for offering special prayer to Lord Shiva. The temples are fully white washed and decorated. Devotees are seen standing in queues for hours early in morning before Jamavant cave of Lord Shiva in Pirkho, Rupon Wala Panj Baktar temple, Ranbireshwar temple at Shalamar, Aap Shambu temple at Roop Nagar and other temples in the city.

Thousands of devotees not only visit to the aforesaid Shiva temples but also go to Uttar Beni, Purmandal and Kameshwar temple in Akhnoor to pay their obeisance there to Lord Shiva. Men, women and children reach in colourful dress and offer special prayers to Lord Shiva. It is a sort of festivity and jubiliation look at Pir Kho, Panch Baktar and other Shiva temples where thousands of people old, young and children assemble to hold holy Shivratri people of other religions- Muslims, Sikh, Jains, Christans and other brethren come forward on this festival to join Hindus for felicitating them. Heavy rush of devotees from different parts of Jammu region is witnessed at Roop Nagar Aap Shambu temple. Various social, political and other organisations set up stalls and langars for devotees.

The Shiv Khori Shrine Board makes elaborate arrangements for the pilgrims like additional yatra slip counters, transport, drinking water, electricity, security, blankets besides clock room is also set up at Ramsoo and at cave to meet the requirement of the visiting pilgrims. To ensure quality and fixed rates of various essential commodities at the base camp and enroute Shivkhori, the District Development Commissioner makes the special squads.

In villages, women carry clay lingums called "Seo'' or "Shivji'' to every house hold for enabling them to perform worship. The household shares a part of their sweetish bread called "Babroo in lieu of lingum. These ''Scos'' are dried in sun well before the festival day. Performing of pooja is considered an essential part of Shivratri celebrations. Water containing milk and floral petals is poured upon lingum as a part of holy act. Listening to "Shiv Katha'' is too considered to be an act of high devotion.

Hora Ashtami Celebrations

noreply@blogger.com (Andrew) — Sat, 11 Feb 2012 13:22:00 -0800

As stated in Nilmat Puran ,being a historical survey of the festivals of Hindus in Kashmir,Hora Ashtami falls on the 8th day of dark fortnight of Phagon every year.This day is celebrated as the beginning of the spring season in Kashmir.This joyful celebration also takes place on account of birthday of Shree Sita Ji who was to Married to Shri Ramchandra Ji. This interpretation takes us to believe that from Hora Ashtami farmers begin to work of their fields after bidding farewell to the winter.

A traditional aspect of the festival explains the topic in yet another way.Shri Sharika Chakreshwar Shrine situated on Hari Parbat hill in Srinagar is famous for celebration of this day throughout the valley.Thousands of devotees from far-flung areas assemble there and offer prayers,keeping awake in meditation throughout the night with composite program of devotional songs or music.They believe that on Hora Ashtami Shree Shrika ji bestows riches and distributes food among her devotees which suffice for the year to come. A more distinct explanation of the topic is derived from Joyotish,Hora is astro science as defined by Baskar in Surya-Sidhant means one hour or to be more accurate,in English the term "Hour" Connotes the same meaning as Hora.That is to say the Sun sets on Hora Ashtami one hour later than it used to get & there is a vivid increase evinced and calculated from Ashtami of dark fortnight of POH,in the day.

There is a mythological story in this repect,most of the people believe that on Hora Ashtami Sharika Ji migrates from Kishtwar to Kashmir.There is also a Devi Shrine in Kishtwar known as Sarthal Devi.The shrine is loacted on the top of mountain and there is a temple at a height of 9000ft. Every arranagement for water and light has been made for facility of pilgrims ..Thousands of people gothere to get their ambitions fulfilled. There is one more respect of the matter connected with Hora-Ashtami.The Hindus draw horsoscopes i.e observations of planets at the time of birth by which astrologers predict the events of life and in every horoscope different daigrams are drawn.Hora being one among them.Hora-Chakra gives birds eye view of the entire span of life according to the gravity of the stars within one hour ofbirth,so much so,even horoscope is derived from Hora itself. Shivratri has a bearing on Hora Ashtami, as Hindus in particular begin to worship Lord Shiva from this day,observing fast and chanting his lore.The span of week from Hora Ashrami till Shiv Ratri is significantly meant for the devotion of the Lord.

In Kashmir, Hindus white wash their houses till Hora Ashtami using 'Hur' or a duster for doing so.They have a firm belief that Lord Shiva graces on the occasion or eve of Shiv Ratri in a liberal way when the House of a devotee is neat and clean.

Wishing all '' Herath -Mubarak ''

By Mr. M.L. Wangnoo

Moti Lal Kemmu

noreply@blogger.com (Andrew) — Sat, 4 Feb 2012 15:59:00 -0800

Born in the year 1933 at Fateh Kadal Srinagar, Moti Lal Kemmu was attracted to dancing in his early childhood. 'Dancing came to me naturally', says he. And because of this inclination towards dancing, the young Moti, (as he was fondly called by his parents), was introduced to stage at a very young age, where initially he would dance and latter was offered small roles too. 'The talented dancer of yester years late Gopi Nath from Anantnag , who was popularly called 'Gope Bache', had a tremendous influence on me', remembers he .

Parsi theatre was prevelant in Kashmir at that time and dramas that were being performed , particularly the Folk dramas like the Akanandun of Tarachand Bismil also influenced him.

'By the time I graduated in the year 1953 , I had developed a liking for painting as well. I even participated in a few exhibitions. This was the time when Cultural Congress Movement was very active in Kashmir.'

But despite this passion for the brush, young Kemmu wanted to be trained in Dance and drama. So after completing graduations, he got admissions at Baroda University to study drama and dance.

At Baroda Kemmu learnt drama and dance under the guidance of the great Guru Sh.Sunder Lal Gangani. It was the year 1957.However life at Baroda and back home was not smooth for him. He had to leave Baroda.

Back in Kashmir, he was overwhelmed by the desire to study. So he joined Hindi M.A.class after returning from Baroda. But had to leave University of Kashmir half way to fend for some livelihood.

'The job was more important than the studies as it guaranteed our sustenance, says he. It was 1958'. Kemmu moved from one department to another. Starting from a monthly salary of 60 odd rupees he earned about 250 per month within a span of two years.

A regular salary could not kill his passion for Dance and drama . With this inner haunt, he felt incomplete. Till he ultimately got a national scholarship and landed again at Baroda. 'The national scholarship changed the course of my life', says Kemmu with some satisfaction, looking back today.

Having studied drama and dance at Baroda with the legendary Gujarati playwright Chandravadan Mehta, he returned to Kashmir to study and experiment with the popular folk form of Kashmiri drama called 'Band Pather'.

Kemmu made 'band pather' ( Folk drama)his medium of narrative, where he combined the folk technique with the modern art form and used this synthesis to reflect the contemporary issues.

In the initial period Moti Lal Kemmu wrote in Hindi. "I wrote my first Drama at Baroda in the year 1962. It was called 'Darpan Antpur Ka.'" My second drama was titled 'Sandhya beeti'. My third play, that I wrote while I was at Baroda University was titled 'Nangee'. The Play 'Nangee' was staged and presented by the department of Drama in the early part of 1964."

'Back in Kashmir he shifted to kashmiri language and wrote his first Kashmiri plays 'Trinov' and then wrote 'Tshay' in the year 1965.In 1968 he wrote 'Manzil Nike' (Toddler in the cradle).Upto 1975, Kemmu had published four Drama collections. These are 'three one act plays', 'Trinov' , 'Lal be drayas lo-lare' and 'Tshay.'(Shadow).

Tshay (Shadow) written in 1972 was probably the first play that reputed him as a dramatist. The drama is based on human tragedy where in a human being loses his faith and all that he believes in. Kemmu sahib told me in an interview some time back that the idea of this drama occurred to him from the closure of Jammu Srinagar national highway. The passengers stranded at Banihal during winters gradually lose faith in the state administration and the Beacon that is unable to keep to keep the road open. Finally they even stop praying to God as they lose faith in the entire system.Kemmu synchronized this idea with the historical plot where the Kashmir king Lalitaditya met a horrible end.

He interlaced Lalitaditya's tragedy with the difficulties being faced by a common man in today's times. He depicted how faith is lost. When the king could just not do anything to save his soldiers, who while praising their master had termed his toe nails as the mirrors.

From history Kemmu moved to folk and wrote another drama woven through the thread of folk tale Hemaal Naegrai and Band Duhai. In Band Duhai the contemporary issue of militancy is tackled with sensitivity. This play is based on folk tale Aknandun. The drama depicts the helplessness of a common man is Kashmir. The story goes like this. A particular child is killed by militants . The mother does not mourn the killing, as she believes that the father who plays the character of a Jogi in the play Akanandun and brings back to life the killed Akanandun, will resurrect his own child as well. But the Jogi(The husband) explains to the lady that what he does in the drama is a piece of fiction. It is not possible in real life. The lady is shattered and becomes hysterical.She lectures the audience to convey how downtrodden people like the folk performers in Kashmir have suffered during militancy.

Other than writing dramas Kemmu sahib also contributed in establishing folk theatres Kashmir. In 1964, he along with Late Mohmad Subhan Bhagat established the Bhagat Theatre Akingam and Arnimal theatre, that is dedicated to the memory of great poetess Arnimal in her native village Palhalan .

With 18 full length drama books to his credit and the coveted Sangeet Natak Academy award and many state awards in his kitty, other than the just announced coveted Padma shree award, Sh. Kemmu today is a living legend.

This octogenarian dramatist has dedicated his entire life to folk theatre in Kashmir, both its writing as well as staging. His greatest contribution is that he writes in his native language Kashmiri that not only enriches the language and drama in it and preserves a tradition but also brings esteem for other writers of Kashmiri prose and poetry.

A trained graduate from the Baroda University, Sh Kemmu , who is in his late seventies, has dedicated his entire life to folk theater in Kashmir, both its writing.

chilla kalan in Kashmir

noreply@blogger.com (Andrew) — Sun, 15 Jan 2012 02:43:00 -0800

‘CHILLA BACHA’ and ‘Chilla Khurd’ are freakishly cold. The two are muddy and filthy but not Siberian. Blood curdling, 24*40 ‘Chilla Kalan’, cold as witch, is unstirring and still as death. Glaciating night, with the stars and the full moon above shinning bright is kind of beautiful ‘Chilla Kalan’ night (oxymoron). The scraggy shoots and offshootsof poplar, chinar and willow here and there formed with icicles all around, spread their shadows on the ground. Witching hours that freeze the tails(and balls of a brass monkey) let animal life go invisible. No single creature dares to settle down on the denuded icy branches of the trees for the night. Once in a coon’s age when the monstrous ‘Chilla Kalan’ goes nuts everything goes ‘ulta-pulta’. The sudden outburst of chilly winds and the overcast sky usher in the heavy snow fall, kind of whiteout…….blow, blow,thou winter wind; thou art not so unkind, as man’s ingratitude. The deluge that follows the un-interrupting rains fills the drains and ditches to the overflowing.

Somewhere in the middle of the night when the witches are active the pitter pattering of raindrops suddenly comes to grinding halt. At cock crow next day when the children roll out of the bed to peer out of the window, they shout with shock and surprise. Snow bearded Santa Claus dressed in red (children are told) seemed to have come down chimneys along with the Christmas gift,and brought with him the pure and grandfather moss ……white petals from flowers that grow in the cold. Whitening showers in hand he’s painted roof tops,trees and branches, electric wires, vast expanses of fields and gardens, roads and lanes carving out contours,bulges, and projections. During the next several hours snowdrops fall softly to the ground nipping at the children’s noses that frolic about in the snowfields and make Sheena mohnevs. Snowflakes are one of the God’s most fragile things, but just look what they do when they stick together. Nights peek through the frosted window at the softly falling snow, so do the footprints from the frosted windows track the new fallen snow; such a cool, cool winter scene so peaceful and serene. Snow falls, snow on snow, snow on snow in the eerie silence with all it serenity.

The precipitating winter with its ‘biting’ and whining’ wind has had all the land mantled with snow. The hard dull bitterness of ‘Chilla Kalan’ that gets one's hair stand on end and makes teeth to chatter, is now on to destroy the frolic architecture of the corn snow. The softness of the snow gets frozen into the hardness of marble as ‘Kot-kosh’ freezes the damp moisture to produce icicles, the tapering formation by freezing the successive drops that trickle from point of attachment. Frosty wind makes moan, earth stands hard as iron and slippery as eel and water like a stone. Walking and driving in suchlike conditions is deadly; you lurch, lose footing and break a bone or two. As if the cold is so intense that words freeze as soon as they’re uttered, and after some time then thaw and become audible, so that words spoken in winter go unheard until the next summer. Taps burst and water pipes that blast freeze in the congealing temperatures force men, women and children to tumble out in droves to fetch a pail or two of drinking water. He who’s kind of tinker plays with the water pipes using every possible trick to melt the frozen insides of the pipes. Pipes burst but the stubborn ice never melts. Geysers, septic tanks and flush systems go phut (rather go for six) and the ‘naked ape’ switches over to cave man’s way of fecal disposal. ‘Chilla Kalan’ is an ensemble of phobias whether it is the hodophobia (travel), kopophobia (fatigue), scotophobia (darkness), claustrophobia (enclosed places), thaasophobia (being idle), phobophobia (fear) or panophobia (everything). As the great Sun keeps turning its face away, the earth goes down into a vale of grief, and fasts and weeps and shrouds her in sables. The load-shed ‘Chilla Kalan’ nights bring nightmarish visions of the ‘hunting apes’ living in caves, dark as wolf’s mouth. In the howling ilderness that brings deep gloom, cuddled up in the corners of the dark cells are the scores of gloomy eyes that gaze into the ghostly shadows cast on the walls and roofs. In the company of dazzling icicles that hang by the walls of the dark congealing graves,Pheran clad grave dwellers snuggle together as snug as a bug (clung to kangri) in a rug. From a distance in the pitch darkness to ‘alien’ lofty multi-storied houses stand dead and desolate as if deprived of inhabitants. It is the flickering flames of the lanterns/candles or the fireplaces shinning with the subdued brightness’s here and here that suggests human habitation.

The stereotypical behavior of the cannibalistic Jammu-Srinagar highway is that it remains closed for days together during winter….aali saetti chus gatsan daakur. The knee jerk reaction is that chicken, mutton, eggs, LPG, kerosene, petrol and etceteras leave not a track behind. To the black marketeers and flyby night operators these are the days of wine and roses (piss and vinegar). They rake in megabucks (heaps of gold). ‘Chilla Kalan’ kind of bulldozes Kashmiris. Deaths, diseases and funerals are common as dirt. But then hope sustains life. Vanda tsalle sheen gallei beii yeii bahaar; winter dies and snowmelt for spring to be born again. Greenery and verdure shall return on the naked land masses and delicate buds sprout on the scraggy dry trees to blossom into colourful flowers. Birds will hum and miseries and afflictions caused by ‘Chilla Kalan’ forgiven and forgotten. Spring, summer, and fall fill us with hope; winter alone reminds us of the human condition. If we’d no winter, the spring won’t be so pleasant: if we didn’t sometimes taste of adversity, prosperity won’t be so welcome. Winter’s chill blankets the earth and brings with it a new birth of a season that fills us with hope and prosperity.

Kargil needs developement

noreply@blogger.com (Andrew) — Sun, 8 Jan 2012 09:50:00 -0800

"Development is not so much a matter of how much one has as it is of how much one can do with whatever one has".Kargil, a district in the state of Jammu and Kashmir, was carved out from Ladakh district in 1979. This was an unheard forgotten land in the Himalayan plateau. It was only during the Kargil War that the region shot into prominence. Prior to the war, the district was not even known to the rest of the country and the world at large. Although Kargil received much attention as a battlefield, the problems and issues of the local population remain unnoticed under the sheen of Kargil victory.

Kargil with an area of 14000 sq km is remote, inaccessible and high altitude area in the western Himalayas. The climatic condition of the region is harsh with extreme cold, dryness, high radiation, low humidity, low oxygen, desert landscape and limited water sources. These exert deleterious effects on the inhabitants like low fertility, high mortality, retardation of mental growth and development and alteration in physiology. Drass, a small town in the west of Kargil, is reputed to be the second coldest inhabited place, with the temperature dipping down below -45 °C. The district is home to a population of few lakhs and they carry out their day to day life under these severe environmental stresses. The baltis, purigpas, dards and brokpas form the different ethnic groups of the population. The Muslims are the majority whereas the Buddhists form the second largest population. The main occupation of the population is cultivation, horticulture, animal husbandry and into government services, trade and commerce. The district is low developed and ranks at the bottom in infrastructural facilities and overall socio-economic development. This adds to the hardship of the local population and hence the survival is on the mercy of nature.

Poor Connectivity

Gone are the days when Kargil used to be an important trade centre in the Pan-Asian trade network. With the closure of silk route and creation of India and Pakistan, the region has become totally isolated from rest of the world. Mohammad Ashraf, former Director General, J&K Tourism, points out, 'this border area was never really cut off even during most brutal winter'. He adds, 'Kargil-Skardu has been an all weather route of great importance, which further connects with Gilgit and thence to Central Asia'. It is only after the emergence of borders that the area got totally blocked during winter. Thus, the people of Kargil are virtually imprisoned in a frozen prison. The only link which connects Kargil to the outer world is the Zojila pass, which becomes inaccessible at least for six months in winters due to heavy snowfall and hence begins a period of isolation for the people of Kargil. This isolation results in great losses in terms of education, health, rural infrastructure development and most importantly sustainability. It badly impacts the young people's education and growth. Tourism, crucial to its economy, is dependent on the Srinagar-Leh highway. There exists a huge potential for winter sports and winter tourism, but tourism gets badly affected due to the six-month inaccessibility. During summers, the people and the government become more involved in stocking basic amenities for the winters. Thus, energy and time are invested into it and other major development issues in different sectors get ignored. The people of the region have little choice but to consume stocked stale food items. Under such situation year after year human life in this part of the world is always at stake. For years, the people of Kargil have been demanding the opening of the Kargil-Skardu road and construction of a tunnel through the Zojila pass but so far there hasn't been any significant development on both the demands.

The state of air connectivity is not in a good shape and still Kargil doesn't exist on the air map of the country. The only airport in Kargil is yet to be used for commercial flights. It requires upgradation which has been pending for a long time. Due to the hilly terrain, the runway needs to be extended by 3,000 feet for normal commercial flights. The current length is merely 6,000 feet, inadequate for flight service in hilly areas.

Energy dependence

Life in Kargil is completely dependent on energy sources like fuel wood to survive the winters. Due to desert landscape and negligible forest cover, the locals are wholly dependent on Kashmir valley and across for fuelwood to sustain life during the freezing winters. The same holds true for petroleum products and other essential commodities. One can imagine the state of living conditions under shortage of these basic requirements. There are no alternate energy sources to address the crises situation. The issue of energy is of paramount importance for this region. With energy being crucial to human survival, long-term plans need to be developed to tide over the crisis-like situation that crop up year after year.

Lack of employment and entrepreneurship development opportunities

Unemployment is a social issue of serious concern in the present times, both at national as well as state level. In the past few years the problem of unemployment in Kargil has increased at an alarming rate. Lack of entrepreneurship skills of the local youth adds to the problem of unemployment as there is no such institution in the district. The entrepreneurship development initiatives can be used as a tool to provide opportunities to the unemployed. Thus to cope up with the unemployment crisis in the district, there is a greater need to establish entrepreneurship development platform so as to infuse entrepreneurship spirit in youth.

Lack of research activities and facilities

Kargil bestowed with different geology has huge mineral resources and precious rocks. The region also homes many important medicinal plants and economically important bio diversity. There is no research activity and institution in operation to explore these reserves. It is imperative to establish research facilities to undertake studies to explore the hidden reserves for the economic upliftment of the region. Such facilities will also provide prospects of employment for the local skilled and unskilled youths.

No access to external market

The district produces world's best apricot and indigenous fruit varieties. There is no access to external markets for these fruit crops. This adds to the economic backwardness of the district as compared to the other districts of the state. In view of this state of affairs, it is highly essential to create avenues to market the indigenous fruits in national and international markets so that the socio-economic conditions of the district are improved. It will not only play a significant role in improving the state of the local economy but also help in providing livelihood sources to a large number of educated youth.

Inadequate Electricity

The state of electricity in far flung villages is very poor with mere 3-4 hrs of supply in a day. The villagers have to resort to use of mostly kerosene lamps to meet their extra energy demand. This results in high recurring expenses as well as adverse affects on health. There is great potential of hydro power in the region due to good presence of springs and fast flowing glacier rivers. This can provide efficient electricity for lighting and micro-enterprises. This can have positive impact in terms of social, economic and environmental aspects which in turn can improve the living conditions of the region as a whole. The students in the villages will be able to contribute more time to studies. It'll replace the harmful kerosene lamps that emit harmful fumes.

Poor means of communication

Today without adequate communication means the socio-economic and educational development is impossible. It has been augmented by the technological advancement in communication and the advent of internet was a landmark. Living and day to day operation is not possible without internet. In this age of internet, the region lacks proper basic communication means. Internet is out of question, the state of mobile and telephone services are miserable. The absence of private service providers makes the situation the worst. BSNL is the only one which is in operation and out of service most of the time. The low transmitting power radio station tunes for few hours in the evening and the DD station still waits for upgradation since its inception. As a result the rich cultural heritage of region remains obscure in the eyes of the outer world. The issue of communication needs a greater focus and radical improvement.

Poor Health Facilities

The district lacks the state of art medical facilities and health specialists. Most of the time, the locals have to travel to the valley and other states for health tests and major operations. There is an acute shortage of proper health infrastructure in villages. The people remain hapless in case of health emergency during the winter when the region is cut off from the rest of the country. Under these circumstances the survival of the local always remains at threat.

One of the prime factors of socio-economic backwardness of the region is lack of local representation in any decision making platform in the state as well as at centre. The people of Kargil are always ignored on this front and hence they don't have any say in policy and decision making.

Poor Tourism and Sports infrastructure

Kargil has a huge potential for winter sports and winter tourism. Unfortunately both these sectors are in shambles due to sheer negligence. The district lacks proper and adequate infrastructure to accommodate the visitors. We don't see any efforts to promote and publicize Kargil tourism through print and electronic media. Kargilites are great winter sports lovers and players from the region have played and represented India at international level. Due to favourable conditions the region can host international events but it falls back on promotion and upgradation of winter sports at par with international standards. The state of affair is dismal to the extent that more recently skating players in Kargil had to contribute money to prepare an ice skating ring in Kargil town at the bank of Suru river.

The list of issues and concerns of the population is long and cannot be scribbled down on few pieces of paper. These issues need response on war footing to support the sustainability of the people in this frozen land. The socio-economic development of the region demands for radical development strategy, a strategy built on new technologies taking into consideration the natural constraints and available resources of the region. Efforts should be made to replicate successful model of development from those parts of the world with similar conditions.

Buddhist Pilgrimage in Jammu

noreply@blogger.com (Andrew) — Thu, 10 Nov 2011 23:48:00 -0800

Buddhist Pilgrimage at Ambaran Akhnoor in Jammu

Rivers, lakes and streams are elixir of life; provide water for drinking, bathing, washing of clothes, cooking of meals, irrigation and what not. In ancient good olden days water was the cheapest and quickest means of transport of man and material. The water mills and water wheels and now turbines are harnessed to yield vast quantities of power to light our homes and sustain the Industry and digital life. The river, lake and stream banks made possible the birth and growth of human life on the earth. The rivers and various sources of water have been worshipped since time immemorial. In the most ancient text of the World, the Rig-Veda, the rivers were regarded as deities having power to purifying the worshipper physically and spiritually. Many of these sources of water continue to be worshipped by the people to this day.

The two great Rivers - Chenab and Ravi pass through parts of Jammu province of Jammu and Kashmir in Northern Part of India. The confluence of Chenab or Chandrabhaga with Marwa River while coming about ten km north of Kishtwar town further runs towards Ramban, then to Reasi. It largely passes through inhabited and inaccessible territory, mountains and gorges leaving its huge water mostly un-utilized. After traveling in mountains and land locked passages it debauches into plains of the Akhnoor town and finally enters into the plains of Pakistan. Akhnoor town is located on the right bank of River Chenab, about 32 Km west of Jammu city. About 10 meters, above the water level, before Akhnoor town, a small hamlet Pambarawan the Ancient Buddhist site namely Ambaran is situated where rich traces of Buddhist monastic establishment were discovered a decades ago. The site is famous for earlier yields of the so called Akhnoor Buddhist terracotta heads with Greeco-Roman influence that now find their place in a number of museums throughout the world.

Buddhism had prominence in the Kashmir valley till 12th century A.D. The remains of Buddhist settlement in the vicinity of Jammu are not suppressing. Ancient Sakala (now Sialkot, Pakistan) hardly 50 Km away from Akhnoor town, then the capital of Indo-Greek King Meander who won over to the Buddhist faith by the celebrated Buddhist monk Nagesena in 2nd century B.C being a proof. The name still survives as Nagaseni region of Paddar (Kishtwar Distt.) bears striking resemblance to the great Buddhist teacher Nagesena.

The British art historian and curator of Lahore Museum Charles Fabari collected few pieces of famous Akhnoor terracotta’s fired clay as surface find from the site. The terracotta comprise of Lord Buddha’s head (figure), torso of bodies and pieces of drapery belonging to Lord Buddha figures or figures of monks and lay men and lay women profusely decorated or embellished on the walls of Buddhist monastery and a Stupa at Ambaran. These terracotta’s are closely related to the terracotta’s unearth at Ushkura (Ancient Haviskapura) near Baramulla and Harwan in Kashmir valley. The beautifully smiling face of a child with curly hair a Greek facial expression was a famous discovery of Charles Fabari.

Buddhism witnessed its Golden period during the Kushan rulers Hushka, Jushka and Kanishka. King Kanishka who convened the Fourth Great Buddhist Council in Kansipura in Baramulla district in Kashmir probably built the monastery. He has also been credited for the excavation of the two colossal images of Lord Buddha at Bamiyan Valley in Afghanistan which were destroyed by the Taliban during 2000 A.D.

The Buddhist establishment at Ambaran seems to have been established during Kushan period (1st to third Century A.D.) a formative age of Buddhism in Kashmir valley. One stupa, four votive stupas and walls of a monastery (living quarters for monks) all built in burnt bricks were found in excavations during 1999-2001. The cientific clearance work was carried out in year 2009 also. The Saririka Stupa has a base of 6 x 6m measuring approximately 1.50 x 1.50 m. Four votive stupas were exposed on the western side of the main stupa. The pottery of the Kushan period comprised of bowls, basins, vases, sprinklers, lids including ink pot type of lids, lamps and spout pots are important characteristic finds of Kushan Period. The most important among the antiquities recovered of the second period include the reliquary (relic casket) and its contents with associated objects found along with it in the main stupa. The charred bones along with a piece of tooth suggesting its conception as a Saririka Stupa was also.

The Ancient Buddhist Stupa site of Ambaran locally known as “Pambaran” (Lat 300 54` N and Long. 740 46` E) is located near Akhnoor about 30 kms north west of Jammu on the right bank of river Chenab (Ancient Asikis or Chanderabhaga). The top river terraces of River Chenab, in between two rivulets, which come down from the hills join the river. The site is about 100 m in width from north south. On either side of the river, there are middle Pleistocene boulder conglomerate deposits over which there are loose boulders and pebbles mixed with sand, silt and clay belonging to the late Pleistocene period, which is the natural soil below the cultural deposits.

The Archaeological Survey of India, Srinagar Circle has carried out Archaeological excavation for two seasons (1999 — 2000 and 2000 — 2001) to know the association and startographic position of the famous Akhnoor terracotta heads in the Buddhist Monastic establishment at Ambaran. In addition, it was to study the layout and planning of the site believed to be the only early Buddhist site in the Jammu Region outside the Kashmir Valley. During the excavation, burnt brick structures of various phases encountered. The site seems to have been abandoned sometimes around the seventh century A. D. as attested by two flash floods in the river, which this led to the abandonment of the Buddhism establishment of Ambaran. The excavation revealed the cultural sequence of the following periods:

Period I: Pre-Kushan period (circa second first century B. C.)

Period II: Kushan period (circa first to third century B. C.)

Period III: Post-Kushan (Gupta) period (circa forth fifth century A. D.)

Period IV: Post Gupta period (circa sixth seventh century A. D.)

Period I: No structural remains of period I found. The thin deposit contained grey ware shreds of bowls and red ware vases.

Period II: Buddhist monastic establishment was founded at the site in period II. A stupa votive stupas and walls of a monastery were exposed which was built of burnt brick masonry with bricks usually measuring 36 to 38 x 24 x 6 to 7 cm

Period III: Two distinct structural phases of period II were noticed, the first having structures with bricks measuring 27 x 22 x 7 cm in general and a second phase with bricks and brickbats of earlier structures reused. Remains of an entrance of some important complex, stone pitched pathway were also found. A 2 x 2 m square base of a votive stupa along with evidence of its circular shape structure was found.

Period IV: The large complex, possibly a monastery, partly survived during the period IV when additions and alterations were made in its original structures and repairs were also carried out after the flash flood. Pottery of period II to IV does not have much difference in shape, except that in the last period rims of bowls become sharp and straight. Important shapes are basins, bowls, sprinklers, vases lids, lamps, spouts and storage jars. Stamped designs have also been found. Amongst the spout with grotesque animal head and the pot lugs, an interesting piece bears head of a lion.

Among important antiquities a large number of decorative terracotta figurines, terracotta moulds of human figurines, leaves and ornaments, terracotta skin rubber, beads and gamesmen, iron nails, hooks and rings, copper objects, semiprecious stone beads have been found. A small stone sculpture in Gupta style showing a male attendant holding some object in his right raised hand and the left resting on his thigh. Copper coins belonging to the Kushan rulers Soter Megas, Kanishka and Huvishka were found during the excavations. The unique discovery of relic caskets during the excavations has opened a new chapter in the study of history and culture of the Jammu region discovered for the first time. Significant Buddhist remains have been found in the form of reliquary alongwith three containers copper, silver and gold caskets which could fit into one another was found to be 2.4 cm high with its diameter being 5.6 cm, which comprise 30 circular thin sheets of gold, 2 silver and 130 micro beads of pearl, 12 coral and 2 metallic in the oval shaped silver caskets, a circular gold casket, a bead of amethyst and 3 encrusted copper coins.

Similar Stupas belonging to Saka- Parthian period in Taxila including those as Dharmajika, Kalwan and Jandial (now in Pakistan) Buddhist monastic establishment provide similar structural pattern in their elevation and plan. The Saririka Stupa and votive probably belong to the name architecture feature as found at above sites now in Pakistan which was then in the same political boundary of the empire.

The famous terracotta objects found at Ambaran like busts of women with typical Greek or Gandhara influence or facial features and Greek hair styles this collection formed part of Punjab Museum collection at Lahore. After partition it was transferred to State Museum at Chandigarh from where it was brought to Dogra Art Gallery, Mubarak Mandi at Jammu. There are also a few pieces of Akhnoor terracotta male heads in National Museum Collection New Delhi.

Shiv Khori Tourist Circuit

noreply@blogger.com (Andrew) — Thu, 6 Oct 2011 23:20:00 -0700

Yatra to Shiv-Khori has become an important component of the religious tourist circuit in Jammu province. Annual yatra to this holy cave located in Reasi District is around one million or so at present and it is increasing. Based on the lines of Vaishno Deviji(where the Shrine Board has brought about marvelous changes by undertaking massive development works from public offerings at the holy Shrine in last 25years),Board for managing Shiv-Khori Shrine has also been constituted. Lot of facilities are being developed on the entire 3.5km long pedestrian route from Ransoo town to the holy cave.

Like Katra occupies a prominent place for Vaishno Deviji yatra as a base town, Ransoo is the base town of Shiv-Khori yatra. Unlike orderly development of facilities on the entire 13km route by the Shrine Board, Katra town presents a dismal urban picture because of its haphazard growth in last 3-4 decades. This town of about 15000 souls is perhaps the wealthiest town in our state through which about 90 lakhs yatries pass annually thus opening enormous opportunities for local population. Many good hotels have come up in Katra but the town as a whole hardly offers any attraction to pilgrims to extend their stay there even for a day. Narrow roads, congested Bus stand, poor municipal services, polluted water body, etc. offer hardly any interest to visitors who mostly confine themselves in their hotel rooms during their brief stay in Katra. Visionary efforts are required from all concerned to ensure that Katra model of growth does not get repeated in Ransoo town. Presently this town is a small settlement with a lot of vacant land but signs of haphazard development especially along its only main road are already visible.

Realizing the opportunity to develop Ransoo as an attractive pilgrim town in future, the State Govt. has notified this town under the provision of state Town Planning Act of 1963. A Development Board has been constituted to prepare a Master Plan which probably is ready by now. But experience of other towns in our state point out that Master Plans even after their approval by Govt. are hardly effective. Mainly it is because the measures to implement Master Plans particularly the urban land management tools are not spelt out clearly in our state urban development laws. We understand that necessary amendments through various urban reforms in this behalf are on the anvil but the same is taking a long time to mature. As such strategy to develop Ransoo town within the best possible existing framework needs to be chalked out.

How can Ransoo be developed as an attractive halt town? At present, excepting for the roadside lands which have developed under commercial use, most of the land in Ransoo town (spread over a sloping plateau of about 900 kanals) is still under agriculture use. But now pressure for conversion of these lands into commercial urban use are building up with each passing year due to increasing yatra traffic. The rural face of Ransoo town is changing fast. Wealthy & influential people (mostly hoteliers from Katra) are buying vacant undeveloped lands in this town. The resultant exorbitant land prices in Ransoo are testimony to these land transactions. These investors shall play a big role in shaping the growth of this town in near future. If regulated properly, they can do wonders. But if left to themselves by a loose Govt. response, Ransoo town too shall be another Katra in making. Thus the state govt. is required to play a proactive role. Perhaps the most appropriate option could be that all developable lands in Ransoo are acquired through negotiations and an attractive compensation (both economic & financial) is paid to land owners. Acquired land ,after development, can then be used as a resource to generate funds (through auction of commercial sites)required to provide quality infrastructure like a good Bus Stand, wide roads, proper water supply/electricity/sewerage systems, green spaces, development of Dudh Ganga rivulet, etc. This approach, however, is not likely to be acceptable to the local people as well as local politicians as they eye only short term gains. Awareness to motivate and educate them that a planned Ransoo town shall ultimately benefit their economic development in the long term perspective, need to be undertaken by the Shrine Board/other concerned. It is to be realized that network of wide roads not only spreads economic activities in all parts of any developing town more evenly but it is also very essential to efficiently lay the distribution networks of all infrastructural services required to ensure quality living in any town.

Another option could be a Land Pooling scheme under which land parcels of all land owners are pooled, reconstituted and then 50% of the same land is returned to the same owners for their use as per an approved layout plan. 50% of the land acquired from the farmers is utilized for laying roads, parks and other public facilities. This method known as Town Planning scheme has been a very popular & effective urban management tool in Gujarat and Maharashtra state. In fact it is an important provision in their urban planning & development laws & is generally referred to as Land Acquisition without tears. But since relevant Acts in our state do not have this provision and land owners are not likely to agree to this cooperative concept very easily in Ransoo, best course is perhaps acquisition of all vacant lands by any nominated Authority to be entrusted with development of Ransoo town. Funds for acquisition can be partly taken as a loan and partly State Govt./Vaishno Devi Shrine Board could help in this venture. No doubt it looks harsh for the poor farming land owners but if the land acquisition costs to be paid to them are attractive and their economic rehabilitation is addressed humanely, it sounds to be the best option keeping in view the long term interest of this upcoming town.

Besides, Ransoo town should be atleast notified under the Municipal Act so that a Municipal Committee comes into existence to look after its day to day civic needs.

In a nutshell, Ransoo town deserves priority. Opportunity to develop it( which may not be easily available later on) as an attractive town developed on planned lines should not be lost. This town, most likely will grow whether the State Govt. intervenes effectively or not. The choice is whether it should grow as a pilgrim friendly base town for Shiv-Khori yatra or it should follow the unpleasant growth model of Katra Town. Shiv-Khori Shrine Board needs to own and play a vital role in framing and translating this perspective (of developing a planned Ransoo town) into reality unlike Vaishno -Devi Shrine Board which kept a distance from investing in the infrastructural development in Katra town may be for some compelling reasons.

Ram Leela Celebrations of Basohli

noreply@blogger.com (Andrew) — Sun, 25 Sep 2011 03:20:00 -0700

The preparations to this end are being made at war footing and all those efforts are being made which will go a long way in making the celebrations a complete success so that it may leave a permanent impact on the viewers. Wide publicity is being given to it to attract a good number of the viewers from within and the adjoining states of Punjab and Himachal Pradesh. In order to make it interesting and colorful, the assistance of many state departments is being sought.

According to the information available from the senior most citizens of the town, Ram Leela celebrations in Basohli date back to early twentieth century i.e. from Oct. - Nov. 1911. Before the celebrations reached the present stage it passed through many social, administrative problems and financial constraints. In the beginning years of the celebrations, Ram Leela was celebrated in the open ground amidst a big disciplined crowd surrounding the arena where the artists used to perform their roles attired in very simple costumes. The artists distinguished themselves from the spectators wigs and beard made from the bark of Dhamman tree called saels (used for making strings for weaving cots). The presentation was called Ras Leela which was performed by the artists (Raas Dhari) from the locality and from the villages of the adjoining Punjab and Himachal Pradesh states. The mode of presentation of Ram Leela went on changing with the passage of time and later on the presentation covered the whole chougan. Earlier, the ground was divided into five stages one each for Ram Durbar, Ravan Durbar, and Ashoke Vatika and for Sumeru Parbat where as rest of space is reserved for use of sets for Panch Vati, huts for Saints/ seers and for different battles between various fighting factions of that time. Those days Ram Leela used to start in the afternoon in the broad day light due to the non availability of lighting arrangements. At night hours famous Hindi nataks (dramas) of that time like, Krishan Sudama, Bilvamangal, Rukmaniharn and Shravan Kumar were staged in the bright light of the patromaxs. The pitch of the artists used to be very high which could be heard from half mile distance without PA system as is available these days. Achievements in the celebrations and innovations in the presentation required much money which was very difficult during those days with poor economical conditions of the natives and little or no means of livelihood. The graph of presentation of Ram Leela showed gradual decline year after year till it reached its end.

Before Ram Leela could fade from the village management of the organization came in the able hands of Late Sh. Khushi Ram Padha and his devoted and honest team comprising of S. Sh. Ishwar Dass Padha Nathu Ram Abrol, Pushap Raj Purohit, Hari Krishan Nayyar, Prem Mahajan, Jagan Nath Gulehi, Ram Mehta, Sdershan Mishra/Chouhana, late Sh. Kishori Lal Sharma and many devoted persons who brought the financial condition of Ram Leela on concrete footing.

The present life like scenes pertaining to glowing of Lakshman Rekha, descending of Lord Hanuman from sky with mountain, Dhanush Yagya, felling of seven tar trees with one arrow by Lord Ram and crossing Sarju by boat by Ram, Sita and Lakshman were the brain child of Mulkh Raj Gupta, Govind Ram Kapoor, whereas the management of costumes etc. was taken care by Madan Lal Chang and Dev Raj Raina. Ram Leela feels proud in having a vocal classical musician Sh. Devinder Nath Premi, who has got no match in the whole state, and who had been working as music director of Ram Leela for many years. Krishan Chand Pathania, Sri Ram Kapoor and Nikka ram Achrya had been the extraordinary comedians of Basohli stage. Among the past artists the names of Late Tara chand Pangotra, Nathu Ram Purohit, Chand Kishore Ranadey are worth mentioning.

Ram Leela festival excels in many ways in the matter of its secular character as Muslim brothers have been taking keen interest in making the festival a complete success in the matters of presentations and management. Nazir Ahmed Chouhan, Shuker Din and others had played famous characters of Ram Leela. This is the festival when all the married daughters and employees from all the communities come to their homes and spend few days with their families and friends.

Now-a-days Ram Leela Basohli by dint of its presentation and devotion has carved out a place among the popular festivals of the state and the country. Life like presentation, sanctity and devotion of the people attracts good number of visitors during the celebrations every year. This year, being the year of centenary celebrations has got some special attractions like:

Illuminationof roads and buildings in the town.

Organising cultural shows from different states

Free langar for the persons coming from outside the town.

Organising exhibition and workshop on Basohli painting by NGO Vishavsthali during the festival.

Prize distribution for the outstanding services rendered by the citizens.

Like every year the state government is again requested to declare the Basohli Ram Leela as state festival on the pattern of Sindhu darshan of Leh and Jhiri Mela of Jammu and deploy the information Deptt. And Door Darshan to cover the festival for its telecast on the national network. It is requested to all to turn up in good number and add to its glory.

Kashmir Tourism in Summer

noreply@blogger.com (Andrew) — Thu, 7 Jul 2011 00:11:00 -0700

Here Arrives New Blissful Summer!

As you walk past Dal lake, you can see a picture being painted of a beauty, a beauty so realistic yet never imagined. With colours and faces everywhere, lights and noises everywhere a different hush, a different bliss, a new summer is here!

As the mercury has started soaring in the valley life seems to have come to a full bloom for Kashmir. A walk along the Dal lake gives a picture of the delight the summer heat has brought.

Since the last unrest it is now that people seem to have been enjoying the outside more than just the inside their homes. Streets have become claustrophobic for the pedestrians and cars are honking away, with people ready for a new destination everyday.

A young boy dives into the Dal splashing water all over and creating ripples in the lake, as various other children around him jump in joy. The summer has set in. As you look at the opposite side you can see the popular parks abuzz with the activities of tourists and locals of the valley enjoying some hot snacks and getting mesmerized with the ghazals and music being played or performed live. The famous ‘Chhalli’ point looks livelier with parked cars and windows drawn down and some young faces enjoying hot `Chhallis’ sprinkled with salt and lemon juice.

On the other side while you walk on the Boulevard Road along Dal, you can see many colorful shikaras like the gondolas of Venice more like ferry rides taking tourists up and down in the lake. Often you can spot a vendor selling Kashmiri craft in some of the Shikaras while photographers making tourists wear Kashmiri traditional dress and clicking pictures can also be seen. Far at a distance you can see family pictures being taken in the Char Chinar island in between the Dal lake.

You can also see some European tourists and some Indian tourists on the decks of the house boats basking in the sun, reading magazines and newspapers or often just looking over their house boats at the majestic view of the Dal lake.

Around the valley you can also see huge number of children, school students and college students, standing in queues in front of the ice cream vendors and gol gappa stalls. Shoppers are seen relaxing and taking ice cream breaks and cold drink sips while little kids are seen with caps and colorful sun glasses.

Family picnics have also geared up for places to visit in kashmir the valley; not only the Boulevard Road but other tourist spots in and around Kashmir valley have been the hubs of locals and tourists in the past few days.

“Tourism is in its in full swing as of now. As we had expected, every resort is receiving its due proportion of tourists,” said an official of the tourism department.

“Gulmarg, Pahalgam, Sonmarg and Manasbal are doing extremely good as far as tourism and business is concerned,” he added.

Daksum, Doodh Patheri, Aharbal, Wullar lake, Nageen lake, Yusmarg, Bungus Valley are the recently developed tourist spots that are picking up pace in Kashmir. Families settled outside, students studying abroad and in and around India are back in Kashmir and making the most of their vacations while beating the summer heat and are venturing around these new exotic places of Kashmir.

Asma, a student of Delhi University says she is glad to be home. She added, “Kashmir has always been home and it feels great to come here. Delhi has tall buildings and more freedom, but it lacks the scenic beauty like Kashmir has. We get more family time here and we can go around to the mountains and gardens and enjoy.”

“Life is so fast and hectic outside,” says Irtiza who lives in the US and works in an IT firm. “Life becomes smoother and more relaxed; I can almost feel my pulse at a smoother and calmer pace. It is breathtaking here, my family and I are enjoying and making the most of the one month I have here till I fly back,” he adds with a smile.

From Shikaras owners to top business men, every one is doing a great job. And as the summer soars in, they are expecting a greater trade this year. “Last year our business was bad, we lost a lot of money, but with God’s grace we are doing fine this year,” said Imran a shawl weaver.

With the kashmir tourism season just taking over, tourists as well as the traders are hoping for a great summer this year. And so do we, walking past Dal, picture this beauty into a reality and the threshold reaches new horizons!

Amarnath Yatra commencement decided

noreply@blogger.com (Andrew) — Tue, 14 Jun 2011 23:25:00 -0700

Pilgrimage to the holy Amarnath cave in the Himalayas has a long history, one that could be called a model of tolerance and coexistence among the people of various faiths. Three years ago, the issue of pilgrimage to the holy cave was politicized by stakeholders taking recourse to very small and not too serious matters connected with the pilgrimage. The miscreants wanted to create a wedge between two communities by inducing them to adopt confrontational stances. However, fortunately, this did not happen, and after some intervention by saner elements in civil society and the government, the irritants were removed and normal course of pilgrimage was restored. An understanding of sorts was arrived at and stakeholders were happy that an atmosphere of peace and amity was restored. But perhaps this attitude of understanding and mutual respect did not suit the elements with vested interest and each year on the occasion of the beginning of the pilgrimage, some issues are stoked and over-exaggerated just to recreate the atmosphere of controversies and misunderstandings. This time, the controversy was raised about the duration of the pilgrimage and when should it commence. The government and the Shrine Board looked at the entire issue from security point of view and also the feasibility of the track leading to the holy cave, while the organizers of the pilgrimage (NIYAS) wanted that the pilgrimage begins on a date of their choosing and much in advance of the Shravana Purnima, the day on which the lingam in the cave comes of full size and the pilgrims want a darshan of the same. It appeared that postures were getting hardened on either side and the fear was of repetition of earlier stalemate.

But the good news has come in just when we were waiting in wings to advise both sides not to lose their cool. The state government on Monday, in its last-ditch effort, finally succeeded in settling the controversy over the duration of the annual Amarnath yatra. Three senior functionaries of the government flew into Jammu to facilitate talks between the Shrine Board and the contesting groups. During their meeting with the representatives of Baba Amarnath Yatri Niyas (BAYN)--- - an amalgam of several political, religious, social and trade organizations---the government functionaries successfully brought a consensus over the start of annual Amarnath pilgrimage. Talking to the media persons soon after the meeting, the Niyas president Surinder Mohan Aggarwal claimed, "We have reached an agreement with the government that two members of the NIYAS and as many from the Shri Amarnath Shrine Board (SASB) will perform pratham (first) darshan pooja (pay obeisance) at cave shrine on Jyeshta Purnima that falls on June 15. We were in favour of start of Yatra from Jyeshta Purnima so that pratham darshan are performed. The government agreed to perform pooja on June 15, marking the start of the Yatra." As per the agreement, also approved by the Governor in his capacity as the Chairman of Shrine Board, two members of the NIYAS and as many from the Board would pay symbolic obeisance at cave shrine on June 15, marking the start of pilgrimage.

The news of an agreement on the controversy about the commencement and duration of the pilgrimage has come at proper time to the relief of everybody concerned. This shows that if handled properly and justifiably any ticklish issue can be resolved without causing irritation. It is also a matter of relief to know that the negotiating teams agreed to decide the date of commencement and duration of next year's pilgrimage also so that nothing is left to speculation.

Though an amicable resolution of the matter has been arrived at through the intervention of the government but the fact remains that in a secular democracy, governments normally avoid interfering in religious matters and their dispensation is left to the discretion of accredited religious leaders only. We hope that in future, the Shrine Board will exercise its powers and skills judiciously to resolve any issue relating to the Amarnath Pilgrimage or any other religious function. That is usually safe for the government. We do understand the inevitability of the state government intervening in the issue owing to the awkward history of the Amarnath yatra during past three summers and the disturbed conditions of the State. But as soon as normalcy returns to the valley, we hope the government will have no need to supervene in controversies of religious nature.

Saint Bhagwan Gopinathji

noreply@blogger.com (Andrew) — Sun, 1 May 2011 22:36:00 -0700

Bhagwan Gopinathji is one of the most eminent saints of India. He has the distinction of being acknowledged as Bhagavaan in his lifetime. He possessed all the attributes of a Jeevan Mukta. His was the state of Shambhavi Avastha or what the vedantins term a Brahmasthiti.

Gopinathji was born in a middle class family at Banamohalla, Srinagar on 3rd July, 1898. He lost his mother Haarmali when he was only 12 years old. His father, Pandit Narayan Joo Bhan, also passed away when Gopinathji was in mid-twenties. He was conversant with Urdu, Hindi, Persian and Sanskrit languages besides English. Gopinathji's father had given up his possessions leaving no permanent house for his family to live in. Consequently Gopinathji moved from one rented accommodation to another. During his last two decades of earthly sojourn he lived in his niece's house at Chandapora, Habbakadal. When still in his early teens he had to work in a local printing press as compositor for a couple of years to earn a living for his family. Subsequently, after giving up the job at the printing press, he ran a grocery shop, but there he was mostly oblivious to his surroundings because he was engrossed in meditation and to the advise of insistence of his elders and relatives to marry. He remained a Brahmachari. His friends once tried to lure him to visit a courtesan but they were astonished when the youngman (Gopinathji) chastised the woman for violating norms of morality. He valued celibacy but did not try to object to his devotees' conjugal life as grahesthies.

Bhagavaanji was above any consideration of caste, creed or religion. He traversed the path of divine journey starting with Panchaanga - Upaasanaa, with Mother Sharika as his ideal, of whom he had an intoxicating vision at the age of twenty seven. Then he moved to "nirguna upaasanaa". In his thirties he had the tryst with a seven year old for sacred Sadhanaa, relinquishing intake of food etc.

During his earthly sojourn and even after abandoning earthly coil he cared for his devotees in and outside Kashmir and India. He was seen physically at warfronts guiding and directing our troops in 1948, 1962, 1965, 1971 and 1999 though he was sitting in his room or had already left the physical frame. Bhagavaanji attained Nirvana (Nirguna form (formless form) on 28th of May, 1968.

Bhagavaanji helped earnest seekers experience and realize their spiritual yearnings. One such seeker underwent three long life-cycles in a matter of three terrestrial hours. Other two Sadhaks were helped to have vision of Jagadamba as a Kanya (young girl).

Many devotees were relieved of their mundane problems and difficulties when they earnestly approached Bhagavaanji.

After Bhagavaanji assumed Nirvana, His disciplies built an Ashram at Kharyar, Srinagar, where His marble statue was installed in 1973. This ashram has become a centre for spiritual upliftment for His devotees.

After displacement from the Valley, other Ashrams came up at Udaiwala Road, Bohri Jammu, and at Pamposh Enclave, Greater Kailash-I, New Delhi. At these Ashrams all the activities that were regularly performed in Srinagar Ashram, are being followed. The number of devotees participating in all such activities is increasing day by day.

During last five years the Trust has expanded the activities of three ashrams as well as augmented and added to the infrastructure. With the ever increasing number of devotees across the globe, Ashrams, meditation centres and Satsang Mandals at Vikaspuri, Mumbai, Pune, Australia, Switzerland are rapidly coming up.

Activities of the Trust

Every year the trust organizes a number of socio-religions functions which include Navreh, Zangtrai, Mahayagnya, Painting Competition, and other functions.

Philanthropic Activities: Financial help is being provided under the category of destitute aid, medical aid, education aid and handicapped aid. The aid is provided every month to the destitute, mostly widows, orphans, handicapped, needy students and patients irrespective of caste and creed. Total amount paid upto December, 2010 is Rs. 9,23,800.

O.P.D: An OPD functions at Jammu Ashram on every Sunday when free check up by specialists are provided to the selected patients.

Other Services/Activities:

Mentally retarded and orphan children and inmates of old age home are provided material as per their requirements, in the shape of uniforms, stationery, blankets and clothes.

Medical Camp: The trust conducts medical camps at different places round the year. Free medical checkup and free medicines are provided to the patients in these camps.

Relief aid: In order to provide some sort of succor to victims of Natural calamity due to floods, earthquake, fire etc. The Trust always makes a point to donate relief materials viz., blankets, clothes, medicines, utencils etc. besides cash donation to the Prime Minister's Relief Fund.

Achievements:

Recently the Jammu Ashram has been brought on the pilgrimage destination of Jammu and Kashmir Tourism map by the J&K Govt. Tourism Department alongside Mata Vaishno Devi Shrine, Shiv-Khori, Sudhmahadev.

On 21st of November, 2010 Vice Chancellor Mata Vaishno Devi, University, Prof. R.N.K. Bamezai and Swami Girishanandji, Secretary, Rama Krishen Mission inaugurated a new developed Heritage Hall at Jammu Ashram. Speaking on the historical occasion, the valued and learned guests remarked that on coming out of this hall, they had the feeling of having performed a pilgrimage.

Heritage Hall: The Heritage Hall depicts various places where Bhagavaanji resided and the pilgrimage centres he visited. The various articles of daily use such as fire-pot (Kangri), the chillum, pheran etc. used by Bhagavaanji form a captivating aspect of the Heritage Hall. Our posterity is sure to be proud of such an ancestor who became a Jagadguru in his lifetime.

Maha Kali Temple Jammu

noreply@blogger.com (Andrew) — Sat, 9 Apr 2011 22:32:00 -0700

Mata Kali Temple in Bahu Fort

The outer Himalayas or Siwaliks of Jammu Region are well known for a large number of religious places. Among them, the most renowned ones are Mata Vaishno Devi, the Sukrala Mata, the Shiv Khori, the Sudh Mahadev, the Bawe Wali Mata etc. The Bawe Wali Mata also known as the Goddess Maha Kali is confined to the inside of Bahu Fort. The Bahu Fort situated in the submountain track of Jammu Siwaliks lies quite opposite to the old Jammu City on the otherside of the river Tawi which is known as Surya Putri (daughter of the Sun).

The temple of the Goddess Maha Kali built on an elevated plat form, is dated back to about 3400BC, and as such this temple is considered to be one of the oldest temples in India. Together with Mahamaya temple in Bahu Rakh, it attracts a lot of local pilgrims. An additional attraction has been created by the Department of Environment and Remote Sensing in collaboration with J&K Paryavarn Sanstha in Bahu Rakh (in microwatershed) lying between the two temples is the Environment Park. This Environment Park sprawls over an area of 220 ha but presently only about 10-12 ha area of this park is fully developed. The rest will also be developed in due course of time.

It is believed that black stone image of the Goddess Maha Kali housed in the temple was transported from Ayodhya much earlier than this temple came to fore by the kings belonging to Solar Dynasty namely Raja Bahu Lochan and Raja Jambu Lochan.

Legends

Although there are still no positive evidences that who first constructed the temple of the Goddess Maha Kali inside the Bahu Fort yet it has emerged from its structure that atleast Bahu Fort used to exist during the attack of Amir Timur which happened to take place in 1399 AD. Some of the legends relating to the construction of the temple are as follows:-

i) One of the legend goes by the fact that Bahu Fort temple was first built by the King Bahu Lochan during 8th century as reported by Sh Shiv Kumar Sharma and Dr D C Sharma, well known writers. Their assertion is based upon the source of Archaeology Department, Government of India.

Early Muslim rulers including Amir Timur attacked this place many a time but none of them had mentioned it under the name of Bahu Fort. It has rather been referred to by the name of Jammu Fort.

ii) Another legend relates to the attack of Amir Timur during 1398-99 AD on Bahu town vis-à-vis Maha Kali's temple and Mahamaya temple.

iii) Third legend concerns with attacks of Mohamad Gauri and Mohammad Gagnavi on India. It is believed that during these attacks a number of Rajput families were forced to flee from Rajasthan and got settled in Siwalik hills, and laid down foundations of principalities around Jammu hills. One such principality belonged to Raja Kirpal Dev who became the ruler of Bahu town and his brother Sangram Dev became the ruler of Jammu. The other leading rulers of Bahu principality were Jagdev, Paras Ram, Krishan Dev and Azmat Dev during 1570 - 1580, 1580 - 1610, 1610 - 1635 and 1635 onward AD, respectively. But in due course of time Jammu principality became supreme among all these principalities. Later on with the emergence of Maharaja Ranjeet Dev, a strong ruler of Jammu, the principality of Bahu was merged with Jammu.

Rebuilding of the Temple

There is also a belief that after plundering of the Bahu Fort by the invaders, Maharaja Ranbir Singh who ruled from 1857 to 1885, had a dream wherein the Goddess Mahakali exhorted him to rebuild the destroyed temple. Accordingly Maharaja Ranbir Singh built the temple and constructed the Bahu Fort also. Some say, it was built by Maharaja Gulab Singh.

Throwing of the Goddess Maha Kali's Idol into River bed: It is said that during the rule of Maharaja's Partap Singh (1885-1925), a saint who was totally against the practice of animal sacrifice, took out the idol of the Goddess Maha Kali from the temple. He then tossed this into the bed of river Tawi but in a secret place. After this incident, Goddess Maha Kali appeared before the Maharaja Partap Singh in a dream and bade him to fulfill the desire of the saint by ceasing the sacrificing of animal in the shrine. Maharaja Partap Singh called on the saint and told him to bring the idol of the Goddess Maha Kali and the same was installed again in the temple. Since that day instead of animal sacrifice to please the Goddess Maha Kali either the goat is brought there or purchased from the Pujari and offered to him after reciting some hymns and the devotees sprinkle a handful of water on the back of the goat that begins to shiver. As soon as the goat returns to the previous state, the offering is said to be accepted which is locally known as "Shilly Charana".

Firing of Canon

Before 1947, it was the usual practice to fire the canon. It had resorted to create awareness among the people about the daily times as a few families had watches/clocks in their homes. The canon used to fire thrice a day i.e. 4 A.M. 12 Noon and 8 P.M. from the Bahu Fort. This function was performed by the army personnel as fort was used by Army of Maharaja Hari Singh to stay. Canon firing practice though remained upto 1950 yet it used to fire only once in a day i.e. 12 Noon. Its voice heared upto Sailkote.

Means of Transport

Before Independence, the people from large number of villages used to visit the Bahu Fort temple on foot or by tongas. Tongas carried the passengers only upto Jammu old city and from there they reached the Bahu Fort either through crossing the river Tawi or by boats. Two boats floated in the river Tawi, one from Pacci Dhaki Tawi Ghat and other opposite to graveyard via Jammu Tehsil Office route. During Navratras temporary wooden bridges used to be build opposite to Gujjar Nagar on the river Tawi. Such means of transport however, got extinct owing to building up of pacca roads and declining of water level in the river Tawi.

Myths

The people of Jammu possess stern belief that the Goddess Maha Kali always save the Jammu city from air attacks. It is quite evident from Pakistan Air Force attack made during Indo-Pak war in 1965 and 1971. The air attackers did their best to destroy the Tawi bridge but never succeeded. They were hindered to their task as they found nothing visible except a small girl holding a earthen lit lamp in her hands.

Bahu Fort Mela

Prior to pertaining of the country, people of Jammu city and villages generally used to visit the temple during Navratras, especially during Ashtmi and Navmi, when big Bahu Fort melas happened to celebrate. Navratras come off twice a year, one during March - April and second during September - October. Navmi of March - April Navratra, coincides with the Ram Navmi (birthday of the Lord Ram). People of Jammu city came to the temple regularly in groups, particularly on Tuesday and/or Sunday. Some of them after worshipping the Goddess Maha Kali, went to Mahamaya temple too.

Now a days with the availability of cheap transport one can see a huge rush of devotees even on ordinary days but to talk of Navratras and /or Sunday and Tuesday, who pay their obeisance to the Goddess Kali. They also offer her flowers, sweets, money, gold and silver. These days even Jammuites and tourists come to pay obeisance to Mata Kali at night or in the evening after visiting from Bagh-e-Bahu as the temple remains open from 3 A.M. to 10.30 P.M. with a break of one hour from 3 to 4 P.M.

Post By Prof. R . D. Gupta

Sikh shrines of Jammu Kashmir Ladakh

noreply@blogger.com (Andrew) — Wed, 1 Dec 2010 21:54:00 -0800

The Jammu and Kashmir State is known world over not only for its enchanting beauty but also for its religious places. These sacred places dot the whole landscape of the State. Some of these belong to Muslims, Hindus, Christians and some to Sikhs. It is said that some of the Sikh shrines in the State have been constructed in memory of Sikh Gurus who visited the State during their life time.

Gurdwara Guru Nanak Sahib, Kishtwar
Kishtwar is situated on the left side of river Chenab. In Kishtwar Muslim shrines like Sayeed Shah Mohumad, Fareed-u-Din Baghdadi etc., Hindu shrines like 'Sri Neel Kanth Mandir' and 'Ashtbadi Temple' are very famous shrines. Guru Nanak Sahib stayed at the garden of sidhas known as 'Sidhian Di Bagichi' and had discources with Sidhas. Guru Sahib also visited Bhadarwah and Jammu city. Bhadarwah and Kishtwar Gurudwars were constructed later on by Bhai Sahib Sher Singh Kashmir.

Gurdwara Pathar Sahib, Leh - Ladakh
Guru Nanak Sahib along with his disciples stayed in village Basgo, as the legend is familiar from generations to generations of that village. In 'Gurdwara Pather Sahib,' a sacred stone 8x8 feet is still preserved in his memory. Upto 1965 local Lamas were managing the shrine. Now-a-days Gurdwara is managed by the Indian Army. This Gurdwara is 24 Kms away from Leh route.

Gurdwara Nanaksar Mattan Sahib
This famous Gurdwara is 57 Kms from Srinagar and is situated in district Anantnag. Juma Chopa, a Muslim met Guru Nanak Sahib near Mattan forest. According to "Janam Sakhi Bala' his name was Kamal Faquir. Guru Sahib stayed near the twin springs of Martand temple, familiarly known as Machh-Bhawan. In the middle of spring was a stone plate on which Guru Ji discussed religious discources with one Pandit Braham Dass of Bijbehara, who adopted Guru's faith later.During Afghan rule of Noor-din-Bamzi, S. Gurmukh Singh constructed there a Gurdwara in 1766 A.D.

Gurdwara Nanak Asthan, Anantnag
Guru Nanak Sahib visited this place during his third itinerary. Guruji stayed outside Anantnag near the spring of Nagbal.The foundation of this Gurdwara was laid before Sikh rule. A large jagir is still associated with this shrine.

Gurdwara Guru Nanak Sahib Bijbehara
Bijbehara is 6 kms from Anantnag and 13 kms from Awantipura. Guru Ji stayed for some time in the house of Braham Dass Pandit, as requested by Pandit Ji. Gurdwara is constructed on the left bank of Jehlum river. Gurdwara is managed by Gurdwara Parbandhak Committee, Anantnag.

Gurdwara Guru Nanak Sahib, Awantipura
Awantipura is 29 kms from Srinagar situated in Pulwama district. Some ruins of Hindu temples are also seen. Guru Nanak Ji stayed at this place for some time. The historic shrine is constructed in the memory of Guru Ji's stay. Before proceeding to Srinagar city.

Gurdwara Guru Nanak Sahib, Hari Parbat Srinagar
After visiting some Muslim and Hindu temples, Guru Nanak Sahib stayed near the Hari Parbat Hill. According to 'Mahan Kosh' this Gurdwara was constructed by S. Hari Singh Nalwa.

Gurdwara Guru Nanak Charan Asthan, Berwa
This historic shrine is situated 35 kms from Srinagar in Berwa (Distt. Budgam). A small Gurdwara was constructed before 1947. In 1948, Gurdwara building was washed away by floods. In 1975, a new Gurdwara building was erected. Gurdwara is managed by Parbandhak Committee, Budgam.After Guru Nanak Sahib, Guru Gobind Sahib visited the valley, after his release from the Gwalior Fort in 1619 A.D. Guru Ji visited the valley along with king Jahangir in 1620 A.D.

Gurdwara 6th Patshahi, Nowshera
Nowshera, a tehsil of Rajouri is 40 kms away from Bhimber. Guru Hargobind Sahib visited Nowshera in 1620 A.D. Biru Dutt (Birm Shah) met Guru Hargobind Sahib near the place of 'Glotian Khurd'. Birm Shah dedicatedly served Guru Sahib. Guru Ji bestowed a seat to Birm in that area. Birm propogated Guru's mission in the hills of Mirpur. Guru Sahib gifted some belongings to Birm Shah as a token of love. Later Biru settled near Kani village.

Gurdwara Bangla Sahib, 6th Patshahi Rajouri
This historic Gurdwara is associated with Guru Hargobind Sahib. A white marble Gurdwara building has been constructed on the site of old plinth. Later on, Baba Banda Singh Bahadur, camped here to undertake his activities. Banda Singh's weapons are also preserved in this Gurdwara.

Gurdwara Shah Ji Marg, Pulwama
Guru ji entered Shopian along with king Jahangir, near the site of Katu Shah.Now-a-days, a new marble Gurdwara is under construction on the old plinth site. A historic Chinar tree where Guru ji tied the rope of his horse is still seen. Later on, Katu Shah preached Guru Nanak's mission in that part. Shah Ji Marg (Shadmarg in Kashmiri language) is situated near Shopian, near to Kamblimpur stream on Mughal road. In the revenue records village "Kamblimpur" is associated with Katu Shah near the village an old 'Patkala Vir Temple' was present. According to MA Macualiffe (The Sikh religions) Katu Shah first met Guru Hargobind Sahib at Amritsar. About 3 kms away from the historic shrine is 'Chishma Guru Hargobind Sahib'. From this site, Guru Ji proceeded to 'Khanpur Sarie'.

Gurdwara 6th Patshahi, Kathi Darwaza, Srinagar
This famous historic shrine is located at the foot hills of Hariparbat Hill. Guru Hargobind Sahib, according to some source also visited Mattan Sahib. Guru ji stayed permanently near Hariparbat Fort but often stayed at 'Shalimar Bagh'. An inn for the pilgrims was also constructed. Large number of people embarrassed Sikhism during Guru Ji's stay. Near Kathi Darwaza, Guru Ji stayed for 13 days. This shrine was later on built by Governor S. Hari Singh Nalwa. On the implementation of Gurdwara Act in 1976 A.D. this main Gurdwara also came in the hands of Khalsa Panth. 'Guru Ka Bagh' (Patshahi) is located on one side of the shrine. Recently white marble Gurdwara building was errected under the supervision of Baba Harbans Singh of New Delhi.

Gurdwara 6th Patshahi, Baramulla
This historic Gurdwara is located on the right side of river Jehlum, at a place known as 'Kot tirath' during Sikh rule. Guru Ji preached Guru Nanak's mission at this place. It is here that stone cutters of Baramulla presented a beautiful 'Stone-cot' to King Jahangir, who further presented it to Guru Hargobind Sahib. At the request of people, Guru Ji planted a Chinar tree with his own hands, as a sign of memory. Baba Harbans Singh Ji uprooted that historic Chinar and constructed a white marble Gurdwara building, having silver plated domes. This shrine is very impressive and is being maintained well by the Gurdwara Parbandhak Committee Baramulla.

A Thara was constructed later on by one Bhai Daya Ram, near the chinar tree. Bhai Lal Chand, Bhai Jassa Singh etc. also helped in this construction. S. Hari Singh Nalwa affiliated three villages (viz. Jahanbazpura, Nadhihal and Vadhra) and sanctioned Rs. 3000/- annually to this shrine. This Gurdwara is 45x45 feet. Pilgrimage quarters, Langar hall and a large car parking is near the shrine.

Gurdwara Thara Sahib, Kalampura
This historic shrine is 8 kms away from Baramulla town and 01 kms on Baramulla - Srinagar National highway.According to history, one Faquir Balol and his disciples met Guru Sahib near Kalampura village. They discussed religious discourses with Guru Ji. At the request of people, Guru ji dug out a fresh water spring. In the last years of 19th century, a plateform (Thara) 20x25 ft. was constructed by S. Matwal Singh Sahni and other Gur Sikhs. Chief Khalsa Dewan Amritsar, intellectuals like Bhai Vir Singh, S. Damodar Singh engineer, S. Narinder Singh etc. visited this place and constructed Gurdwara building in 1928-1931 A. D. Gurdwara is managed by Gurdwara Parbandhak Committee, Baramulla.

Gurdwara Parimpillian, Uri
Guru Ji proceeded to Uri via village Khatnayar, Peernian and stayed near Sultan Dhaki. A plate of stone is still preserved in Gurdwara, on which five Muslim faquirs (viz. Peer Gulsher, Peer Bhur Sultan, Peer Rangi Imam, Peer Noor Nihal and Peer Abdul Gaffoor) had religious discources with Guru Ji. At the end, the Guru ji proceeded towards 'Dolanga' village. The foot prints of Guru Ji's horse are still preserved near 'Dolanga' site.

In 1936-37 A.D. a small Gurdwara was constructed by the devotees. S. Narian Singh of Salambad, S. Gurmukh Singh, S. Damodar Singh engineer and other Gursikhs helped in the construction. Sahajdhari Sikhs, Brahmans and Muslims Sayeeds visit regularly to Gurdwara for blessings. Baisakhi and Guru Hargobind Sahibs birthday are celebrated with great enthusiasm here. A small bridge was constructed on the river Jehlum in 1970-71, which connected Gurdwara.

Other historic shrines in State are Dera Nangali Sahib Poonch, Gurdwara Thapiana Sahib Shalkot, Dera Baba Banda Singh Bahadur (Reasi), Gurdwara Thali Sahib Jammu, Gurudwara Singh Sabha Bhai Vir Singh Gulmarg, Bunga Akali Phula Singh Shaheed Gunj Srinagar, Gurdwara Shaheed Gunj Barzala Baghat Srinagar, Gurdwara Amira Kadal Srinagar etc.

Christmas Trends Ideas List

noreply@blogger.com (Andrew) — Thu, 28 Oct 2010 23:04:00 -0700

What’s new in Christmas trends for 2010: Colors, themes, etc.

It’s that time of year again, time to decorate your shops for the Christmas holidays. Why decorate? It highlights your store and draws people in, and it also enhances the morale of your staff. Everybody loves the colored lights, the aroma of cinnamon and apple cider, and the sounds of Christmas carols.

New colors for this year are purple, bronze, gold, black, deep burnt orange, blue, brown, and pink. Any metallic shades are good. Black can be paired with a bright color for a dramatic effect. Of course, we shouldn’t forget the traditional red, green, and white. If you want a different look, try lime green, dark wine or burgundy, and ivory instead of white.

For added effect try glitter and sparkles – anything that shines; feathers, beads, fringe – things soft and fluffy. Add a touch of the unexpected with animal prints and flowers on your gift wrap. The key to a beautiful Christmas is balance and taste. Always avoid anything tacky!

Religious themes are making a comeback this year. Nativity scenes are of primary importance. Folk art is also popular-anything handmade, hand painted, knit, or crocheted. Shells and sea creatures go well with blues, greens, and browns. Personalize your ornaments. Monogrammed ornaments made great keepsakes. Old ornaments are popular. Check out that trunk in the attic. Is Grandmother’s silk angel tree top still there? If you have small children, decorate with their favorite cartoon characters, snow globes, miniature houses with snow on their roofs, and picture frames with your children’s pictures.

The traditional decorations include a Christmas tree, garland, lights, candles, and wreaths. Originally, the tree was decorated with white candles; later silver tinsel was added. The first ornaments were hand-blown glass from Germany. In America, the invention of plastic made decorations much cheaper and provided more variety. Plants that became popular as Christmas decorations are poinsettia, holly, and mistletoe.

Decorating now has become an art form. Neighbors compete to see who can be more creative with their outdoor décor. In addition to lights, we have Santa in his sleigh with eight tiny reindeer, or a nativity scene, or an inflatable snowman. We even have inflatable snow globes with Frosty or Santa standing in a snow storm. There is no limit to the creativeness of Christmas designs, and there are no rules when it comes to selecting and decorating one’s home or business. These lights and decorations delight customers and passersby for the entire season.

Maybe you don’t have time to decorate the way you would like; after all, this is the busiest time of the year. There are companies who can decorate for you at a reasonable price determined by the type and amount of decorations you prefer. This will allow you to spend more time with your family just enjoying the Christmas holidays.

On the other hand, you may want extra income. If you have a seasonal business such as a landscape company, a nursery, or a lawn care provider, or maybe you are a florist and you want additional business, or maybe you just want to open a business; what ever your situation, why not design and decorate homes and businesses for the holidays? This business offers you a chance to generate more income when your regular business is slow, and it cuts your overhead costs and enables you to keep your employees all year. You can sell Christmas decorations to your regular customers while you are drawing in new ones.

Holiday decorating business is growing rapidly. Customers spent over $200 million dollars in decorating services last year. Your company could have a big percent of that money next year if you start right away developing your decorating business. Most of your sales will come from two-income families-those who don’t have the time to climb ladders to hang garlands and strings of lights in freezing weather, and business people understand why it is important to decorate their shops and show their Christmas spirit. Your decorating company can perform a tremendous service to the people in your community as well as aiding you to grow your business.