Jammu & Kashmir History

[Guest]

Starting a new topic on History of J&K.
There's a lot of myths and misconceptions flying around given the recent Amarnath land deal controversy. These myths are gaining legs as the our card carrying vote bank seculars have a shoe ready.
Please use this thread to list this thread and debunk myths.

[Guest]

Myth: Amarnath was discovered by some goat herd about 150 years ago.
Fact:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The shrine is cover 5, 000 years old and forms an important part of ancient Hindu
mythology

The reference to Amarnath can be seen in the Nilamata Purana ( v. 1324) .

he pilgrimage to the holy cave has been described with full topographical details
in the Bhringish Samhita and the Amarnatha Mahatmya, both ancient texts said to
have been composed even earlier.

References to Amarnath, known have also been made in historical chronicles like
the Rajatarangini.

Several Western travellers ’accounts also leave no doubt about the fact that the
holy cave has been known to people for centuries.ഊThe  Amarnath  Fact  Sheet

“The lake of dazzling whiteness [resembling ] a sea of milk ( Sheshnag) , which he
created [for himself as residence ] on a far off mountain, is to the present day seen
by the people on the pilgrimage to Amareshwara. ”( Rajatarangini, Book I v.
267. Translation: M. A. Stein) .

Rajatarangini ( Book II v. 138) : alhana says that ing Samdhimat Aryaraja ( 34 BCE-
17CE) used to spend “the most delightful ashmir summer ”in worshiping a linga
formed of snow “in the regions above the forests ”.

Chronicle of ashmir, a sequel to alhana ’s Rajatarangini, Jonaraja relates that
that Sultan Zainu ’l- abidin ( 1420- 1470) paid a visit to the sacred tirtha of Amarnath
while constructing a canal on the left bank of the river Lidder ( vv. 1232- 1234) .

The great Sikh Guru Arjan Dev granted land in Amritsar for the ceremonial
departure of Chari, the holy mace of Lord Shiva which marks the beginning of the
Yatra to the Holy Cave

<!--QuoteEnd--><!--QuoteEEnd-->
http://thekashmir.files.wordpress.com/20...rnath2.pdf

[Guest]

Abdullah jr who like his father and grand father are under the notion that J&K is 'his' land said: <!--QuoteBegin-->QUOTE<!--QuoteEBegin-->he is fighting for his land and he would not give an inch of the land to the Hindus. <!--QuoteEnd--><!--QuoteEEnd-->

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->"This is a dangerous game that some people are playing. Omar Abdullah should not forget that the land they call their own actually belongs to Maharaja Ranjit Singh and the Dogra Rajas Gulab Singh and Hari Singh.<!--QuoteEnd--><!--QuoteEEnd-->
http://www.rediff.com/news/2008/aug/06amar3.htm
References from Sikh history would help.
paging Sbwaja.

[Guest]

Abdulla said in Parliament <!--QuoteBegin-->QUOTE<!--QuoteEBegin-->  <i> “You show me one place where Kashmiris have attacked Amarnath Yatra Pligrims“</i>
<!--QuoteEnd--><!--QuoteEEnd-->
Response:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Omar , though aspiring to be the next Chief Minister of the troubled state of Jammu & Kashmir is so away from facts and news and it is something I find it hard to believe.  I find it hard to believe that Omar who plans to blog through his Iphone can not care to google the history of number of attacks which have happened on Amarnath Pligrims in last 19 years …atleast.. <b>A simple google can refer him dates when 10 people were killed and when two got killed in grenade balsts and it seems he has been so involved with parliament trust vote that he is not even aware of the blast in Srinagar on Amarnath pilgrims when 5 people got killed , though unfortunately the victims turned out to be migrant labourers. In 2008 atleast four major attacks have happened to Amarnath Yatra piligrims at Banihal, Gulmarg, Ganderbal and Batmaloo.
</b>
Omar. Wake up …your Iphone can google as well !
<!--QuoteEnd--><!--QuoteEEnd-->
http://thekashmir.wordpress.com/2008/07/27/omar/

[Guest]

Myth: <i>Introducing Hinduism/Hindus in J&K will harm Kashmir's "communal fabric"</i>

Facts: Hindus and Hinduism have flourished in J&K for couple thousand years.
Hindu dharma in Kashmir: http://ikashmir.net/religion/index.html

[dhu]

Art and Culture in Ancient Kashmir pdf html
Subhash Kak

[Bodhi]

<span style='color:red'>Memorial of Mistakes: Converted Kashmir</span>
A bitter Saga of Religious Conversions

by Narender Sehgal

Foreword

Writing of history was not a tradition in India. Reason being its dependence on Vedic and post-Vedic religion and Brahminism. Our ancient literature is rich but sans history. What is religion in it? What are its qualities ? These find full description and definition in the ancient scriptures like contentment, forgiveness, life, purgation knowledge, education, truth and peace etc. There is enough material in upanishadas and scriptures but less of history.
Many of our scholars consider the Puranas as history but the Puranas do not fulfil all the requirements of history. There is description of kings and rulers but is not known when and where they existed. Possibly paper shortage has been the reason for it. Writing on birch was not an easy affair. That is why our entire purpose has remained dependent on the Vedic discourse.

In India Emperor Ashoka got his teachings engraved on stones which are still available in different places. Later Gupta rulers and Bokhrias too ordered stone engravings. All the teachings of Emperor Ashoka, whether engraved on stones or on iron pillars, are in Brahmi, simple and common dialect. But the Gupta rulers used Sanskrit while propagating their sayings. No one had knowledge of Brahmi dialect a hundred years ago. This is the reason that scholars of that period remained entangled in the illusions connected with the dialect. During that period western scholars had started coming to India. They would ask our scholars about the dialect. Their queries would remain almost without an answer. They started research and found the key to Brahmi dialect. Engravings on stones and iron pillars were deciphered and they revealed history. Similarly the history of Gupta rulers is packed on the stone engravings. Whatever history is recorded on those engravings has paved a way for writing history of the middle ages.

There has been meagre research on the Puranas. Some work has been done but no research on history in them. Historians have remained indifferent towards them.

Rajtarangani is one such book in Sanskrit which has all the ingredients of history. It has history and a description of the periods of different kings and rulers. Each chapter carries a reference of "Kashmir, Mahabharata, Champak, Prabhu Butta". Kalhana had started writing Rajtarangani in 1147 and completed it in two years. Kalhana may have received help from his father, Champak, who was the Prime Minister. He has mentioned the names of the books used as reference material for completing the book. He had also studied thoroughly Mahabharata and Ramayana. At that time there were 11 books connected with the history of Kashmir and it appears that he had read some of them. These include "History of Kashmir" written by Suvrat, "Nripavali" of Hemendra and "Parthivavli" written by Helaraj. These three books are not available these days. It seems he had studied thoroughly Neelmat Puran. Besides this, Kalhana used stone engravings, copper plates, documents available in temples. He has given description of ancient edicts, manuscripts and coins. There is reference to folk tales also in the book. This way Rajtarangani is a book of history. Kalhana's great work cannot be underestimated.

After Kalhana Joanraj wrote history in 1150. In it there is scanty reference to Kalhana. In addition to this he wrote some books in which names of Muslim rulers and their work find description.

As far writing of history in Jammu is concerned nobody had written history against the Government. Yes, Kahan Singh Baleria wrote history of Jammu rulers which was based on the lineage charts the courtiers possessed. But this does not give evidence of history. After this Hashmatullah too wrote history. Some 20 years ago Editor-owner of an Urdu weekly "Chaand" Narsimh Das Nargis wrote a voluminous book on history in Urdu. This book was more voluminous than others. Besides this, KM. Panikar's Gulab Singh, and Saligrem's Gulab Singh are worth reading. There have been some attempts at writing of history but the history of Jammu and Kashmir has many controversies and illusions which await solution. A reference to these is carried in the "Converted Kashmir" book and the readers will see it. One thing deserves special mention. This pertains to autobiographies written by some politicians which, no doubt, carry some historical facts and data but have generated many controversies.

Many learned people ask why there has been major conversion in Kashmir when in rest of India some conversions have taken place. Mr. Narender Sehgal explains the genesis of it. It is one such question which needs explanation.

The importance of this historical book can be judged and evaluated by the experts on history. In fact foreigners have played an important role in the writing of India's history. Among them are Max Muller, Keith, Macnold and others who have worked in this field but their attempt has been that they did not consider India's civilisation more ancient than Egypt and other countries. Max Muller kicked up a controversy by writing that the Rig Veda belonged to the period 800 years before Christ. But when names of Indra (lord of de ities), Marut (lord of wind), Ashwani Kumar (son of the Sun) and Varuna (son of Kashyap) deities were found engraved on the iron pillar excavated in Asia Minor, Max Muller accepted his mistake. The reason being that foreign experts had traced the date of the pillar to 1500 B.C. All these four deities belonged to the Vedic period.

It is a matter of distress that during the British rule books written by foreign authors were taught in schools, colleges and universities in India. But even after the independence these book's were not excluded from the curriculum. In these books importance has been given to invasions of Huns, Syrianst Parshians and Greeks on India and an attempt has been made to prove that right from the beginning India had remained under foreign rule. The names of Hun rulers, Meharkul and Torman, have found special mention. Foreign scholars have made a scanty mention of big defeat Meharkul faced in the hands of Baladitya Yashovardhan and Hun ruler Torman having taken shelter in Kashmir. Kalhana, in his Rajtarangani, has given a detailed account of it. Readers will find a detailed account of it in this book, 'Converted Kashmir'.

The major reason for the current serious problem in Kashmir has been the separate status for the state. The Maharaja of Jammu and Kashmir had acceded to India on October 26,1947 without any condition which was as wise a step as other rulers and Nawabs had taken. Why was accession then declared temporary at that stage? The Government of India appointed Governors in all the states but in Jummu and Kashmir an Agent was posted. Restrictions were imposed on travel from and into Jammu and Kashmir and the permit system was introduced which was not prevalent in any part of the country. In addition to this the state was kept under the Ministry of External Affairs by delinking it from the Ministry of Home Affairs and one Secretary was kept incharge of the state. The seeds of separatism were sown then. Not only this, the state's trade Agents were posted in Delhi, Amritsar and Pathankot.

Besides this, the Government of India gave special powers to the State and the State Government. These special powers had not been given to any other State. In Jammu and Kashmir powers were given to the Government to frame its own constitution. Permission was given to have Sadar-i-Riyasat in place of Governor and to hoist National Conference flags, instead of the National flag, on the Government buildings. At that time the Finance Commission and the Election Commission had no jurisdiction in the State. No Central law could be applied to the State. The Government of India paid no attention to its dangerous consequences. The Government of India set up a Radio Station in Jammu and Kashmir but instead of naming it All India Radio, Srinagar, or Jammu, it was christened Radio Kashmir Srinagar and Radio Kashmir Jammu.

If anyone slightly opposed it, he was dubbed as communal and anti-India. Those who protested against it collectively were jailed. These special powers received legitimacy by incorporating Article 370 in the Constitution of India. This Article is dangerous. The slogan of separatism that is being shouted in Kashmir is directly connected with Article 370. The purpose of this Article is not to give special status to the State. The meaning is straight. Under it the Muslim majority in the State is to get as much powers as it can to keep itself totally protected. Kashmiri leaders have many times stated that this Muslim majority state was joining Hindu majority country and the majority community in this State should be protected. Therefore, article 370 of the Constitution was adopted. The Article is clearly communal. Its aim is to keep the State separate from India and nothing else. It is surprising that the Government of India and many political parties consider it essential. They do not know that Kashmiri Muslims have been, over the years, saying that "we are not an inseparable part of India and we can decide our future ourselves."

It is not so that every Kashmiri treats this Article necessary. One Chief Minister of the State, G.M. Sadiq, had said that the utility of the Article was nil. This Article should be abrogated. He had tried to get it scrapped and its spirit eroded. He introduced nomenclatures of Governor and Chief Minister in place of Sadar-i-Riyasat and Prime Minister respectively and several central laws in the State. He had said that during his tenure he would gradually go in for complete abrogation of Article 370. But unfortunately his rule lasted for 7 years only. Had he lived for more time, Article 370 would have ceased to exist.

Jawaharlal Nehru had unbounded faith in Sheikh Abdullah. But how the time takes a turn The same Sheikh was arrested on August 9, 1953 and jailed. He remained in the wilderness for 21 years during which he delivered objectionable speeches. When he was released on August 8, 1964 he told a massive public rally in Jammu that "our accession to India is temporary and it had ceased. We demand right of self-determination so that people can decide their future".

Sheikh Abdullah was installed Chief Minister again in February, 1975. At that time he was a patron of the Plebiscite Front. The seeds of insurgency had been sown at that time. One thing more is worth mentioning. At that time one Al-Fatah named terrorist outfit existed in Kashmir which had been declared illegal. Those activists of this outfit, who had been imprisoned, were being defended in the court by Mirza Afzal Beg, Chief Lieutenant of the Sheikh. And the same Beg was sworn in as a cabinet minister in the council of ministers headed by Sheikh Abdullah. He was number two in the cabinet and recruited activists of Al-Fatah in the Government departments.

Today Pakistan is proclaiming in the world that the security forces are committing excesses on Kashmiris. This is totally false. Our Soldiers have come here to establish peace by curbing terrorism. If they are fired at they should have to return the fire in self-defence. Thousands of deadly weapons have been smuggled into Kashmir from Pakistan. Should these weapons be allowed to be in the hands of terrorists ? If it is to be, what should become of law and order ?

Pakistan's false campaign that "India's occupation of Kashmir is illegal and it is part of Pakistan" should be given a strong reply. Under the 1947 Indian Independence Act, the British Government transferred power to the people in India and in the states, power remained in the hands of the rulers. These rulers of the states were free to decide whether they would accede to India or to Pakistan. On August 15, 1947 Maharaja Hari Singh wrote to Government of India and Pakistan suggesting a status quo which was accepted by Pakistan but rejected by India. Possibly the reason was that the Government of India wanted to give to Sheikh Abdullah the power to decide the future of the State.

Rice was available in Kashmir but there was no wheat. Cloth and sugar were imported. The most important matter related to kerosene oil and petrol which were being imported from Pakistan. Pakistan curtailed the export of these items. Not only this, Pakistan brought 5,000 pathans from the frontier Province and collected them at Abettabad. They were given rifles and on October 21, 1947 were sent to Kashmir via Muzafarabad. They were backed by Pakistani troops. They marched ahead creating terror and destruction everywhere and raping women. The Maharaja of Kashmir had no sufficient force to repulse the attack. In order to protect the State he wrote to the Government of India expressing his willingness to accede to India and appealed to Delhi for sending troops. Can Pakistan and its supporters say whether Jammu and Kashmir State was independent or not at the time 5,000 pathans and Pak soldiers invaded Kashmir ? Was not this invasion launched to attack Maharaja's independence ? No one has an answer for this.

One more question can be asked. What does the ongoing terrorist and separatist movement in Kashmir indicate ? This is an established fact, there can be no two opinions about it, that first of all nepotism flourished in Kashmir resulting in the emergence of a section of people which started minting and looting money. One section became rich and the other famished. Those youths who had the backing of National Conference leaders got jobs but those without any recommendation and push remained unemployed. Is it the only reason for terrorism ?

Mr. Narender Sehgal has, in this book, dwelt at length on the historical and political background of the Kashmir problem. Why Kashmiris, who have for 4,000 years refused to surrender before the dreaded invaders, are holding the apron of foreigners and their religion by snapping ties with the Indian culture and nationalism ? Readers will get an answer to it in this book with the support of historical instances. The problem of Kashmir is neither economic nor political in anyway. Separatism is not the result of poverty and backwardness. The problem has roots in religious attitudes and inclinations. Had political and economic inequalities been the cause of separatism, it should have first spread to Jammu and Ladakh when these two regions have been kept backward under a definite plan. In the intoxication of appeasement of the Muslims the Government of India always butchered the legal rights of the people of Jammu. It closed its eyes towards the development of Jammu and Ladakh and focussed its attention towards the Kashmir valley. The dirty politics of votes encouraged anti-national forces in Kashmir. The result is that Kashmir is seemingly becoming a land of religious fundamentalism.

Therefore, the only solution to the problem is to bring Kashmiri youth to the national mainstream. But the politics of self-interest is an obstacle in the noble work. This is the reason that the Central Government and all political parties are not worried over the future of three lakh Hindu migrants from Kashmir. In order to resolve the Kashmir problem it is totally necessary to send these migrants back to their homes in Kashmir safely. The result of settlement of these displaced Hindus in areas outside Kashmir will be that the valley will become a Muslim country.

The "Converted Kashmir" book has been divided in four parts. The matter penned down in these four parts stands the test of historical facts and those of social sciences. By giving a detailed account of Kashmir's shinning cultural and literary heritage in the first part of the book the learned author has concentrated all the remaining material on it to highlight the real picture of Kashmir. It is a fact that this Kashmiriyat is a collective heritage of all Kashmiris. Today's Kashmiri Muslim society is the product of Hindu ancestors. The author has attempted to remind those Kashmiri youths, who have, on instigation from external forces, raised the banner of terrorism and separatism, of this shinning heritage and petriotism on which Kashmiriyat is based upon.

The second part of the book carries a detailed account of painful history of mass conversions of the Hindus by Muslim rulers and Sultans in Kashmir which is substantiated by instances and research work of historians. There is need for accepting this historical fact with an open mind.

In the third part there is an account, based on strong facts, of grave mistakes of the ruling politicians in the present times. There is a laudable description of Maharaja Hari Singh's nationalism, Lord Mountbetten's conspiracy, anti-national activities of Sheikh Abdullah and Nehru's short sightedness.

The last part assumes importance in the light of current developments. The ways for solving the Kashmir problem, given in this part, are strong, suitable and timely.

I believe that besides the bundle of evidences, simple language and attractive style will make the book popular.


Vijaygarh, Jammu D.C. Prashant
4-8-1992 Ex-Member Rajya Sabha

[Bodhi]

<span style='color:red'>MUST WATCH:</span>

"... and the world remained silent..."

A film by Panun Kashmir produced by Bollywood director Ashok Pandit

[Bodhi]

On some thread, we were conversing about the ancient migrations of brAhmaNa-s from kAshmIra towards south India. But here is an interesting piece of trivia I unexpectedly stumbled upon -- which suggests that actually there might have been at least some instances where brAhmaNa-s from south migrated towards kAshmIra as well.

abhinavagupta can be said to be the best sample of the intellectual flowering that once took place in kAshmIra. He mentions that his own preceptor on the sciences of poetics was indurAja the son of bhUtirAja and gradson of sauchuka, from a lineage of kAtyAyana brAhmaNa-s. Now the family of this poetry-scientist, the famous alaMkAraka indurAja, a serious propagator of kAshmIraka rIti -- they came from ko~NkaNa as he freely declares himself a kauMkaNa in his works. So, here was a third generation naturalized kAshmIraka from a southern family.

Another kAshmIraka poet ma~Nkha records a mention in his shrI-kaNTha-charita about a certain ko~NkaNa brAhmaNa called tejakaNTha who was sent by parAditya the ruler of ko~NkaNa to kAshmIra and who gained his fame there.

[Bodhi]

<span style='color:red'>History of the cave temple of Sri Amarnath</span>
By Chaman Lal Gadoo

Pandit Kalhan describes in verse 267 of Rajatarangini, “The lake of dazzling whiteness (resembling) a sea of milk, which he created (for himself as residence) on a far-off mountain, is to present day seen by the people on the pilgrimage to Amreshvara.”

Pandit Kalhan, the greate historian-poet completed in AD 1150 his immortal work of 7,844 verses, Rajatarangini (River of Kings), the history of ancient Kashmir in a detailed manner. According to Rajatarangini, the most famous pilgrimage in Kashmir is the cave of Amarnath and it mentions that King Ram Deva is stated to have imprisoned the debauch King Sukh Deva and to have drowned him in the Lambodheri (Lidder) among the mountains of Amarnath about 1000 BC. It also mentions in Tarang II, Samdimat (Arya Raja) 34BC-17AD, a great devotee of Shiva who rose from the position of a minister to be the king of Kashmir, “used to worship a linga of snow above the forests, which is not to be found elsewhere in the world during the delightful Kashmir summers.” It further states in verse 267 that Shushram Naga (Sheshnag) is seen to this day (i.e. 1148-49 AD) by pilgrims proceeding to Amreshvara.”

As per ancient literature, devotees of Lord Shiva from time immemorial worshiped cave temple of Amarnath. It is recorded that Himalayan caves have been abode of celestial beings and great sages used to meditate for hundreds of years in these caves. It is also recorded that the Himalayan mountain range especially the northern range is indeed the first and the sublimest symbol of divinity. “Of the mountains, I am the Himalaya”, says Lord Krishna in the Bhagwat Gita. Someone asked Swami Vivekananda, “Why have we so many Gods and Goddesses?” He promptly replied, “Because we have Himalaya.” The music of the Himalayan streams brought divine feelings to the seers. The rushing streams fall like thunder with the sound of vyom, vyom on the rocks and flow out in frightening speed with the sound hara, hara.

Probably Adi Shankara, inspired by snow clad Himalayan peaks and ice lingam of Shiva at cave temple of Amarnath wrote of Shiva; “Oh, Shiva, Thy body is white, white is Thy smile, the human skull in Thy hand is white. Thy axe, Thy bull, Thy earrings, all is white. The Ganga flowing out in foams from your matted locks is white. The crescent moon on Thy brow is white. O, all-white Shiva, give us the boon of complete sinlessness in our lives.”

Swami Vivekananda wrote about Shiva of Amarnath:

For whom all gloom and darkness have dispersed,
That radiant light, white beautiful,
As bloom of lotus white is beautiful,
Whose laughter loud sheds knowledge luminous.

The worship of the linga according to Vivekananda was originated from the famous hymn in the Atharvaveda Samhita sung in praise of the Yupa-Stambha which represented the ‘Eternal Brahman’. The fire, the smoke, the ashes, flames, the blackwood and the ox connected with this Vedic sacrifice gave place to the conceptions of brightness of Shiva’s body. His tawny matted-hair, His blue throat and the riding on the bull of Shiva and so on—just so the Yupa-Stambha gave place to the Shiva linga and was deified as the high Devahood of Sri Shankara…. In the Linga-Purana the same hymn is expanded in the stories meant to establish the glory of the great Stambha and the superiority of Mahadeva.”

In ancient scriptures, it is recorded that Maharishi Bhrigu was the first person to sight and identify the cave temple of Sri Amarnath where Lord Shiva had narrated the secret of amartav to his consort Parvati and got himself transformed into ice lingam on Sharavan Purnamashi. This sacred day falls every year on the night of the full moon in the month of Sawan (July-August) on Shrawan Purnamashi, when sun is in Leo (Singha rashi) and moon (Chandrama) in Aquarius (Kumb) rashi, this yoga makes the Shiva lingam darshan very auspicious. A pair of snow pigeons over heard Shiva’s discourse and became immortal. Thus Amarnath, the Lord of Immortality and Deathlessness became Amreshvara!”

On August 2, 1898 Swami Vivekananda had darshan of Amarnath. When he entered the shrine, a profound mystical experience came to him and latter he said, ‘Shiva Himself had appeared before him’. He further said; “The ice lingam was Shiva Himself. It was all worship there. I never enjoyed any religious place so much, so beautiful, so inspiring.”

Swami Ramatirtha, on having a glimpse of ‘Amareshwara Linga’ uttered in ecstasy an Urdu couplet, which means, “Where ice is bedecked in formless movement, There stands supreme-consciousness as Amar Linga”

The cave temple is located in South Kashmir at an altitude 12,720 ft about 140 kms from Srinagar. The huge natural cave is about 25 meters high and enough to hold hundreds of devotees where a self-forming ‘ice lingam’ waxes and wanes with moon. The holy cave is 50 ft. long 25 ft. wide and 15ft. high approximately. The cave is nature’s temple where ice lingam is completely filling the right corner of the cave, the top of the lingam touches the base of the cave. The base of the cave is also covered with ice, like a carpet. Here Shiva is worshipped by nature in the purest way. Shiva is snow-white and pure. Lingam is formed by drops of water falling from the top of the cave and two other small ‘ice lingams,’ are also formed, believed to be the symbols of Goddess Parvati and Lord Ganesha. The dripping that followed from the feet of ice lingam or Shiva lingam took form of a stream known as Amuravati. According to Bhrngish Samhita a person who bathes in the waters of Amuravati and rubs himself with the ashes gets moksha. Recitation from the Vedas and hymns pertaining to the deities and mantra chanting are made individually and collectively by devotees inside the cave temple. Kashmiri Pandits usually recite:

Om namah Sambhavaya cha, mayo bhavaya cha, namah Sankaraya cha, mayas Karaya cha,

Namah Shivaya cha, Shivtaraya cha.
We offer our salutations to Thee——the Giver of Happiness.
We offer our Salutations to Thee——the Auspiciousness.
We offer our salutations to Thee the Bestower of Bliss and still greate Bliss.

Pandit Kalhan describes in verse 267 of Rajatarangini, “The lake of dazzling whiteness (resembling) a sea of milk, which he created (for himself as residence) on a far off mountain, is to present day seen by the people on the pilgrimage to Amreshvara.”

Francios Bernier was the French physician who accompanied Emperor Aurangzeb to Kashmir in 1663. He has mentioned about cave temple, “a magnificent cave full of wonderful congelations”.

Vigne in his book, Travels in Kashmir, Ladakh and Iskardu, (1842) says, “The ceremony at the cave of Amarnath takes place on the 15th of the month of Sawan (28th July)….not only Hindoos of Kashmir but those from Hindoostan of every rank and caste can be seen, collecting together and traveling up the valley of Lider towards the celebrated cave.” Lawrence mentions in Valley of Kashmir, “Pilgrims to Amarnath were joined by Brahmins of Mattan and further up to Batkot the Maliks used to take charge of the pilgrimage. “On the night of the 11th day of the bright fortnight of Sawan (July-August) all pilgrims assemble at Pahalgam. Swami Vivekananda describes the on going pilgrimage as, “The procession of several thousands of pilgrims in far-away cave of Amarnath, nestled in a glacial gorge of the Western Himalayas, through some of the most charming scenery in the world, is fascinating in the extreme.

It strikes one with wonderment to observe the quiet and orderly way in which a canvas town springs up in some valley with incredible rapidity at each halting place with its bazaars and broad streets running through the middle and vanishing as quickly at the break of dawn, when the whole army of gay pilgrims are on their march once more for the day. Then again the glow of the countless cooking-fires, the ashes covered Sadhus under the canopy of their large geru (orange) umbrellas pitched in the ground, sitting and discussing or meditating before their dhunies (fire), the Sannyasis of all order in their various garbs, the men and women with children from all parts of the country in their characteristic costumes, and their devout faces, the torches shimmering at night fall, the blowing of conch-shells and horns, the singing of hymns and prayers in chorus, all these and many other romantic sights and experiences of a pilgrimage, which can be met with nowhere outside India, are most impressive and convey to some extent an idea of the overmastering passion of the race for religion. Of the psychological aspect and significance of such pilgrimage, done on foot for days and days, much could be written. Suffice it to says that it is one of those ancient institutions which have above all, kept the fire of spirituality burning in the hearts of the people. One sees here the very soul of the Hindu nation laid bare in all its innate beauty and sweetness of faith and devotion.”

According to Amreshvara Mahatmaya some of the important places where pilgrims had to perform ablutions while on pilgrimage were Anantnag, Mach Bhawan (Mattan), Ganeshbal (Ganeshpora, 6800ft) Mamleshwara (name of Lord Shiva), (Mamal, 7300ft), Nilganga, Chandanwari, Shusshram Naga (Sheshnag), the pilgrims have to cross at Vayujana (Vowjan), from Lidar to Sind valley, then to Panjtarni, and finally to Amuravati. Now-a-days the journey starts from Pahalgam (7500ft). The next halt which is at Chandanwari (8500ft) is 10 kms away. The old name of the place is ‘Sthanuashrama’. ‘Sthanu’ is an epithet of Shiva and literally it means ‘a pollard’. Lord Shiva sat in samadhi like a pollard in the lap of Himalaya where Deodar grew. From Chandanwari to Pisu Ghati (12200ft) is steep hill of 2kms and then 7kms. away is Sheshnag (13148ft), the next halting point. The Sheshnag Lake is 25sq.kmrs. In area, is fed by the Kohenhar glacier (5178 mtrs.), which looks like hood of a cobra. The milky-water of the lake is seen just 200mts down in a trough-shaped basin. The mountain around Sheshnag is covered with snow and it has seven peaks which resemble the seven heads of mythical Sheshnag. From Sheshnag to Panchatarni (12230 ft) is about 7 kms. In between is 5kms climb to Maha-gunas, the highest peak in the whole track. This is the last halting place for pilgrims. From Panchatarni the holy cave (12729ft) is 6 kms. Panchatarni is a wide plain among the mountain ranges, where five streams flow side by side. Going across these streams there is the sixth stream in which pilgrims perform shraddha.

The whole Amarnath pilgrimage procession is conducted under the auspices of Chhari Maharaj. Bringesha Samhita records, that Rishi was once approached by the people praying to show them the path to salvation. The sage advised them to take pilgrimage to cave temple of Amarnath and pray to Shiva lingam. To ensure safe journey to cave temple, Bringesha Rishi prayed to Lord Shiva, and was graced with Holy mace pair. Ever since this became symbol of protection for the yatris and has now taken the form of Chhari- Maharaj——the holy mace, and leads the annual yatra. The Chhari generally used to leave after performing the puja at Dashnami Akhara (Srinagar) on the 4th day of the bright fortnight of Sawan. During Sikh rule in Kashmir ‘Chhari Maharaj’ used to start from Amritsar, during Dogra rule from Srinagar and now after the exile of Kashmiri Pandits from valley it is from Jammu. The Mahants who wield the divine command of holy place carry the two holy maces and when the Mahant after the prayers at the cave temple takes his seat a Sadhu holding one of the mace stands on his right and other on his left.

Despite the terrorist activities in Kashmir targeting yatra and inclement weather large number of pilgrims throng to holy cave temple of Sri Amarnath year after year.

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