Voice of Anantnag :
Javed Ahmed Tak
Low literacy among disabled and girl children due to lack of special
educators, toilet facilities etc.
Road connectivity is very bad.
Government monitoring for schemes required.
Pollution, corruption and electricity are other challenges
There are enough hospitals in the district, but they lack facilities.
Anantnag
District
Area, Population & Sex Ratio
Geographical Area : 3984.0 Km2
Population in Anantnag (Census 2011)
Total Population
Total : 1070144
Male : 552404
Female : 517740
Under 6 population
Total : 206338
Male : 112661
Female : 93677
Disabled population
Total disabled population : 30781
In seeing : 20855
In speech : 1877
In hearing : 1572
In movement : 3872
Mental : 2605
Rank ( VoiceOfBharat.org Analysis
)
Backwardness : Does not figure in list of 447 backward
districts
Sex Ratio Rank : 223 (Rank one is least sex ratio - Cenus 2001)
HIV Category District : C (HIV Sentinel Surveillance 2004 - 2006)
Disability : 330 (Census 2001)
Literacy Ratio : 537 (Census 2001)
Minority : Does not figure in MCD
Anantnag District
Information
Anantnag District, famous for countless springs and streams, is
situated in South Kashmir having an area of 3984 Sq. Kms. The District
consists of five Tehsils viz Anantnag, Bijbehara, Kulgam, Pahalgam
and Dooru which have further been subdivided into twenty six Niabat
Circles and 150 Patwar Halqas. There are 645 villages including
19 un- inhabited villages in the District. These villages are further
grouped in 12 Community Blocks, namely Achabal, Breng, Dachnipora,
Khoveripora, D.H. Pora, Kulgam, Qazigund, Qaimoh, Shahabad, Shangus,
Pahloo and Devsar. Urban areas of the District consists of one T.A.C
and nine NAC’s. The population of the District as per Census 2001
is 11.70 lac souls representing 11.6% of J&K State population.
The level of literacy rate as per latest census is 44 % as compared
to 54% at state level. The density of population is 294 Sq. km.
and sex ratio is 922 females per 1000 males as per Census 2001.
Anantnag is one of the six districts of the Kashmir Valley situated
in its south and south western direction. Geographically the district
lies between 33o-20' to 34o-15' north latitude and 74o-30' to 75o-35'
east longitude, bounded in the north and north-west by Srinagar
and Pulwama districts respectively and in the north east by Kargil
district. It is also bounded by Doda and Kishtwar tehsil of Doda
district in the east and south east and bordered by tehsil Gool
Gulab Garh of Udhampur district, Ramban teshsil of Doda district
and tehsil Budhal of Rajauri district in the south and south-west.
However, its western portion is contigous with Mendhar tehsil. Its
entire southern sector and major part of the eastern region is strewn
with thick forests and mountains. The height of these mountains
in the east, south and west of the district ranges between 2438
meters to 3048 meters and in some areas, the peaks even soar to
a height of 4572 meters. On the west the district is bounded by
mighty Pir Panchal range mountains, through which passes the world
famous Jawahar Tunnel.
Situated 55 Kms.of the south-east of Srinagar,
Anantnag district is spread over an area of 3934 Sq.Kms.with a population
of approx.8.50 lakhs. It is bounded by Srinagar district in the
north,Pulwama districts in the north west and Kargil district in
the north east. It is flanked by Doda and Udhampur districts in
the east and south east and by district of Rajouri south west. The
Anantnag district is called the Granary of the Kashmir Valley. It
is the third highly populous district of the Valley after Srinagar
and Baramulla. About 89 percent of the population lives in the rural
areas and is mostly engaged in agriculture, the principal crops
being rice and maize. The district is divided into 5 tehsils, 10
community development blocks, 8 towns, 149 panchayats and 645 villages.
The tehsils include Anantnag, Doru, Kulgam, Pahalgam and Bijbehara.
The blocks are Sahabad, Achabal, Shangus, Kulgam, Damhal Hajipora,
Qaimoh, Breng, Qazigund, Khoverpora and Dachnipora. The population
density per Sq.Kms.in the district is 165. Culturally, the district
is no different from any other area of the Valley. Kashmiri and
Urdu are the main languages of people while rice is their staple
food.
The District is having largest number of health
resorts in the State, of them particular mention is made of Verinag,
Kokernag, Achabal, Daksum and Pahalgam. These health resorts attract
a good number of tourists which helps in raising the income level
of persons engaged in tourist industry.
The District is also famous for Holy Amarnath Cave
situated in Pahalgam Tehsil where thousands of Pilgrims visit every
year from all over the Country . The Cave is said to have been discovered
by party of Kashmiri Muslim Shepard of Pahalgam area.
History
Anantnag has for long enjoyed the status of the
second largest city of the Valley. The name of Anantnag District
according to a well known archaeologist, Sir A.Stein from the great
spring Ananta Naga issuing at the southern end of the town. This
is also corroborated by almost all local historians including Kalhana
according to whom the town has taken the name of this great spring
of Cesha or Ananta Naga land of countless springs. The spring is
mentioned in the Neelmat Purana as a sacred place for the Hindus
and Koshur Encyclopedia testifies it. The district as well as its
headquarter town are also called Islamabad. Regarding this second
name no mention is to be found in the old chronicles of Kashmir.
It is however, said that the name of Islamabad was assigned to the
town by one Islam Khan who was the Governor of Kashmir during the
Mughal rule in 1663 A.D., but the change in its nomenclature proved
temporary and during the reign of Gulab Singh the town as well as
district again resumed their old name, Anantnag, but stillbut still
the name Islamabad is Popular among common masses, though officially
the name Anantnag is used.
Before the advent of Muslim rule in 1320 A.D.,
Kashmir was divided into three divisions, viz; Maraz in the south,
Yamraj in the centre and Kamraj in the north of the Valley. Old
chronicles reveal that the division was the culmination of the rift
Marhan and Kaman, the two brothers, over the crown of their father.
The part of the valley which lies between Pir Panjal and Srinagar
now called the Anantnag was given to Marhan and named after him
as Maraj. While Srinagar is no longer known as Yamraj, the area
to its north and south are still called Kamraz and Maraz respectively.
Lawrence in his book ‘The Valley of Kashmir’ states that these divisions
were later on divided into thirty four sub-divisions which after
1871 were again reduced to five Zilas or districts.
Anantnag like the rest of the Kashmir Valley has
witnessed many vicissitudes and experienced many upheavals from
time to time. Hugel found here some monuments of the Mughal period
in ruins when he visited Kashmir in 1835. No significant ancient
building or archaeological site is found in the district today except
the Martand temple. What must have once been magnificent architectural
show pieces like the Martand complex of temples situated at a distance
of nine kilometers from the district headquarters or the palaces
of Laltaditya and Awantivarman at Awantipora lying midway between
Srinagar and Anantnag town are now in grand ruins. The majestic
Martand temple is one of the important archaeological sites of the
country. Its impressive architecture reveals the glorious past of
the area. Martand temple is the clear expression of Kashmir’s pristine
glory. The Mughal Emperors especially Jehangir developed many beauty
spots of the district, but of their noble and magnificent edifices
only fainted traces survive. All the same, even in their present
ruinous conditions, these monuments do not fail to feast the eye
or excite the imagination of admirers at large.
Climate
Anantnag District possesses all the typical characteristics
of the climate of Kashmir Valley as a whole. In his introduction
to the Rajtarangini Kulan or Kakhana Pundit says about the climate
of Valley: 'It is a country where the son shines mildly, being the
place created by Kashayapa as if for his glory. High school-houses,
the saffron, iced water and grapes, which are rare even in heaven,
are common here. Kailasa is the best place in the three worlds,
Himalaya the best part of Kailasa, and Kashmir the best place in
Himalaya'.
Sir Walter Lawrence writes in his book 'The Valley
of Kashmir' that in latitude Kashmir corresponds with Peshawar,
Baghdad and Damascus in Asia: with Fez in Morocco: and South Carolina
in America, but it presents none of the characteristics of those
countries. People have linked the climate of Kashmir to that of
Switzerland until the end of may, and of Southern France in July
and August. But is is impossible to speak of Kashmir as possessing
any one climate or group of characteristics. Every hundred feet
of elevation brings some new phase of climate and of vegetation.
Generally the year has been divided into four seasons
and every season has got its own charm and particular characteristics.
One can visit the district during any season, but the best period
to visit this place is from the month of May to September. Spring
Season lasts from March to May. The weather remains pleasant and
snows start smelting from the plains and mountains. Summer Season
lasts from the month of June to August. Weather is a bit hot and
temperature may go up to 35oC. It rains heavily during this period.
Autumn Season lasts from the month of September November. Weather
remains pleasant but nights get colder. This season has its own
charm and the trees start shedding leaves. Chinars present a fascinating
look during this season. Winter Season lasts from December to February.
This season is very cold and temperature may get below the 0o C.
Snow falls during this period and whole valley presents a fascinating
look. This season is ideal for winter games.
Meteorological Department has established its weather
monitoring stations at various places in the district. The main
stations are at Kokernag, Qazigund and Pahalgam. Data on rainfall
is recorded through rain-gauge stations located at various places.
The amount of rainfall received during the last 24 hours is recorded
at 8:30 hours (IST) everyday. A day recording rainfall of at least
1/10the of an inch is taken as a rainy day. The data
recorded at gauge stations in the district is given as under:-
Language
Kashmiri is the most popular language of the district.
Though the official language is Urdu, but Kashmiri is mostly spoken.
Gojri is another language which is used by the Jujjar and Bakerwal
tribes who are mostly living in the rural and upper reaches of the
district. Pahari is also used by a small population. Most of the
people can speak Kashmiri and Urdu languages. English is spoken
by educated section of the society.
Folk Dances & Songs
Ru, Bandpather and Dambali are the folk dances.
In Ru women stand in rows advancing and retreating,
singing the Ru song. The song is pretty and dance is graceful.
Some people consider Dambali or Zikr as a religious
exercise. It serves the same purpose as the dancee of Darwesh. The
mind is thrown into whirl, and the dancers fall into a religious
ecstasy. Generally the Dambali is held at the annual fairs
held at the various shrines.
Bhand Pather
is a traditional folk theatre style combination of play and
dance in a satirical style where social traditions , evils are depicted
and performed in various social and cultural functions. Bhand Jashan
is performed by a group of 10 to 15 artists in their traditional
style accompanied by light music for the entertainment of people.
Chakri
It is most popular form of Kashmiri folk music. It
has some resemblance with chakra of mountainous regions of
Uttar Pradesh. Normally Garaha, Sarangi, Rabab were
the musical instruments used in the past. But now the harmonium
too has made its way in its presentation.
Fairs
The annual fairs held at various shrines are red letter days
in the lives of the people. Thousands crowd together and spend the
day eating and buying fairings
Religion
Islam is the dominant religion and the Muslims form the
majority of the population. Next comes the Hindu
population and in some villages there is a good number of Sikhs
also. In spite of the existence of many religions people are
quite liberal and possess and adopt a progressive way of life. Almost
everywhere in the towns and villages Mosques, Shrines of Saints
and Sofis (Reshis) and temples are found.
Food
People are fond of eating. The chief staples of food being
rice, vegetables, oil, salt and pepper and milk. Poultry products
are also used in abundance. The meat (mutton and beef) is
also eaten very often. Fish is also eaten but not so commonly.
Most of the people are fond of tea with salt and milk (Nun Chai).
Tea with sugar is also finding its way into the homes. Kahwa
(tea without milk mixed with other 11 ingredients) is also common.
Both tea (Nun Chai) nad Kahwa are made in Russian Samovar, which
is a popular institution is Kashmir. Tea is said to have been introduced
in Kashmir by Mirza Haider from Yarkand.
Kashmiri Wazawan: (Kashmiri
Cuisine)
The history of modern Kashmiri cuisine can be traced back to
the fifteenth century invasion of India by Timur, and the migration
of 1700 skilled woodcarvers, weavers, architects, calligraphers
and cooks from Samarkand to the valley of Kashmir. The descendants
of these cooks, the Wazas, are the master chefs of Kashmir. The
ultimate formal banquet in Kashmir is the royal Wazwan. Of its thirty-six
courses, between fifteen and thirty can be preparations of meat,
cooked overnight by the master chef, Vasta Waza, and his retinue
of wazas. Guests are seated in groups of four and share the meal
out of a large metal plate called the trami. The meal begins with
a ritual washing of hands at a basin called the tash-t-nari, which
is taken around by attendants. Then the tramis arrive, heaped with
rice, quartered by four seekh kababs and contains four pieces of
methi korma, one tabak maaz, one safed murg, one zafrani murg, and
the first few courses. Curd and chutney are served seperately in
small earthen pots. Seven dishes are a must for these occassions--
Rista, Rogan Josh, Tabak Maaz, Daniwal Korma, Aab Gosht, Marchwangan
Korma and Gushtaba. The meal ends with the Gushtaba. Most
commonly served are ristas or meat balls of finely pounded mutton
and cooked in a gravy; seekh kababs; tabak maz or
flat pieces of meat cut from the ribs and fried till they acquire
a crisp crackling texture; rogan josh owes its rich red colour to
the generous use of Kashmiri chilies. Chicken yakhni ows its cream
colour and delicate flavour to the use of curd as a base. Dam aloo
and chaman are the commonly served vegetarian dishes. Almost all
the hotels serve the wazawan dishes on their menus.
Kashmiri Breads
All the local bakery shops serve Kashmiri breads like 'sheermal'
and 'baqerkhani', without which no Kashmiri breakfast is
complete. Kashmiris use a variety of breads seldom seen elsewhere.
Tsot and tsochvoru are small round breads, topped
with poppy and sesame seeds and traditionally washed down with salt
tea. Lavas is a cream coloured unleavened bread; baqerkhani
is the Kashmiri equivalent of rough puff pastry and kulcha
is a melt-in-the mouth variety of short-bread, sweet or savoury,
topped with poppy seeds
Dress
Besides other usual dresses, Pheran is the unique dress used
by every Kashmiri. This garment somewhere between a coat and a cloak,
is eminently suited to the Kashmiri way of life, being loose enough
to admit the inevitable brazier of live coals which is carried around
in much the same way as a hot water bottle. Men's Pherans
are always made of tweed or coarse wool; women's pherans,
somewhat more stylized are most commonly made of raffel, splashes
of ari or hook embroidery at the throat, cuffs and edges. The quality
of embroidery and thickness of the raffel determines the price.
Kanger
The useful Kangar, which forms so important part of the Kashmiri's
life, must not be left unnoticed. There is a proverb 'What Laila
was on Majnun's bosom so is the Kangar to a Kashmiri.' The
Kangar is a small earthenware bowl of a quaint shape, held
in a frame of wicker work. In the winter and even in the summer
when the rains chill the air, hot embers are put into the Kangar
and is slipped under the voluminous gown (Pheran)
which all the Kashmiris wear. The Kangar has been stated
to have been introduced from Italy, but as there is mention of it
in Raj Tarangni it seems probable that it is indigenous.
Customs of Birth, Death & Marriage
The customs and ceremonies ceonnected with birth marriage
and death in Anantnag (Kashmir) are of some interest it may
be of use to enumerate them at some length. It must be explained
that the customs vary according to the position and wealth
of families, and that there is some difference between the observances
of the city people and the villagers, But the chief incidents
in birth, marriage and death are the same, and in the following
description is given of the practices of the average Hindu
and the average Musalman. And inasmuch as the Musalman villagers
and the Kashmiri Pandit are the most important and numerous classes
in the valley, their customs and ceremonies have been
set forth and attempt has not been made
to give the special observances of the Hanji, Watal and other tribes.
Though these tribes have their special customs , the main
ideas and ceremonies are practically the same as those which are
found among the villagers. If a comparison be made between the customs
of the Hindus and the Musalmans, it will be seen that there are
many points of resemblance , and the curious prominence of the walnut
and salt, and the use of the mendhi dye, will be noticed. Besides
the mehnzsrat, or use of the mendhi dye, in both religions
there is the laganchir or fixing of the marriage day;
Phirsal, the visit paid by the bridegroom to the bride’s house
after marriage ; gulimiut, the giving of money and jewels; the dress
and the title of the bridegroom as maharaja and of the bride
as maharani; chudsu, the giving of presents on the fourth day
after death, and the wehrrwari and barsi, the celebration
respectively of the birthday and day of death. The vernacular
words must be given in the text, instead of relegating them
to the glossary, for they have no English synonyms . they are words
which one hears in daily intercourse with the people, and any one
who has work in the valley will find that a knowledge of these words
and customs will give him a hold over the Kashmiris.
Historical Places and Monuments
Kashmir is the land of Saints, Sofis and Munis and Anantnag
district being part of the Kashmir Valley is no exception. The
Anantnag is bestowed with religious wealth in the form of numerous
shrines and places of worship enjoying reverence and allegiance
of people professing different faiths. There are numerous sepulchers
of saints which have enchanting environs, while visiting these
shrines, one feels in close proximity of Almighty. Some of
the shrines have historical importance in addition to religious
significance attached to them. These shrines belong to both Hindus
and Muslims and are visited by thousands of devotees. Some of the
shrines are the world famous shrine of Amarnath Ji and other
famous shrines of Reshis like famous shrine of Baba-Zain-ud-Din
Wali (Aishmuqam), Baba Hyder Reshi (Anantnag), the last of the giants
of the Rishi order in Kashmir about whose resting place the Alamda-i-Kashmir
(Flag Bearer of Kashmir), Sheikh Noor-ud-Din Rishi had foretold
his diciples, Baba Dawood Ghoni (Vailoo), Hazrat Noor Shah Bagdadi
(Kund), Hazrat Sheikh Syed Samnani (Kulgam) and bab Naseeb-ud-Din
Ghazi (Bijbehara). Besides, the shrines at Kabamarg and Khiram share
the distinction of possessing the Holy relice of Prophet Mohammad
(PBUH). The devotees of the district and other places visit these
shrines particularly on days when the fstivals connected with the
shrines are celebrated. A brief description of some of the
important shrines and historical places of the district is given
here.
Mattan
The temples of Mattan are located midway
between Anantnag and Pahalgam. There is a Shiva Temple in the centre
of a deep pond.
Martand Temple:
Of all the interesting sights in the vicinity of
Anantnag, the ruins of Martand hold the first place
and they are easy to access, being just 10 Kms. from the main town
Anantnag. It lies on the krewa above Islamabad , and is easily
reached from Anantnag.(Islamabad), Bawan and Achabal. The
runis of the Hindu temple of Martand or, as it is commonly
called, the Pandu-Koru, or the house of the Pandus and Korus—the
Cyclopes of the east- are situated on the highest part of a krewa,
where it commences to rise to its juncture with the mountains. About
3 miles east of Islamabad, Occupying, undoubtedly, the finest position
in Kashmir, this noble ruins is the most striking in size and situation
of all the existing remains of Kashmir grandeur. The temple itself
is not now more than 40 feet in height, but its solid walls and
bold outlines, towering over the fluted pillars of the surrounding
colonnade , given it a most imposing appearance.
There are no petty confused details, but all are district and massive,
and most admirably suited to the general character of the
building. Many vain speculations have been hazarded regarding the
date of erection of this temple, and the worship to which it was
appropriated , It is usually called the House of the Pandus by the
Brahmins , and by the people “Martand”, or the sun, to which the
temple was dedicated. The true date of the erection of this
temple—the wonder of Kashmir is a disputed point of
chronology; but the period of its foundation can be determined within
the limits of one century, or between A.D 370 and 500, The mass
of building now known by the name of Martand consists of one lofty
central edifice, with a small detached wing on each side of
the entrance, the whole standing in a large quadrangle surrounded
by a colonnade of fluted pillars with intervening , trefoil headed
recesses. The length of the outer side of the wall, which is blank,
is about 90 yards; that of the front is about 56. There are
in all eighty four columns—a singularly appropriate number in a
temple of the sun, if as is supposed , the number eighty four is
accounted sacred by the Hindus in consequence of its
being the multiple of the number of days in the week with the number
of signs in the zodiac. The colonnade is recorded in the Rajatarangini
as the work of the famous king Laltaditya, who reigned from A.D.693
to 729 . >From the same authority we gather though the interruption
of the verses is considerably disputed that the temple itself was
built by Ranaditya and the side chapels, or at least one of them,
by his queen, Amritaprakha . the date of Ranaditya’s reign is involved
in some obscurity, but it may safely be conjectured that he died
in the first half of the fifth century after Christ. The remains
of three gateways opening into the court are now standing.
The principal of these fronts due west towards Islamabad. It is
also rectangular in its details and built with enormous blocks of
limestone, 6 or 8 feet in length, and one of 9, and of proportionate
solidity, cemented with an excellent mortar. Fergusson gives the
date of Martand as A.D.750, and fixes the reign of Ranaditya as
A.D.578-594.
The central building is 63 feet in length by 36 in width,, and alone
of all the temples of Kashmir possesses, in addition to the cella
or sanctuary, a choir and nave, termed in Sanskrit the antarala
and arddhamandapa; the nave is 18 feet square, the sanctuary
alone is left entirely bare, the two other compartments being lined
with rich panellings and sculptured niches. As the main building
is at present entirely uncovered the original form of the roof can
only be determined by a reference to other temples and to the general
form and character of the various parts of the Maratand temple itself.
It has been conjectured that the roof was of pyramidal from,
and that the iterance chamber and wings were similarly covered.
There would thus have been four distinct pyramids, of which that
over the inner chamber must have been the loftiest , the height
of its pinnacle above the ground being about 75 feet.
The interior must have been as imposing as the exterior. On
ascending the flight of steps, now covered by ruins , the
votary of the sun entered a highly decorated chamber, with a doorway
on each side covered by a pediment with a trefoil headed niche
containing a bust of the Hindu triad, and on the flanks of
the main entrance , as well as on those of the side doorways, were
pointed ad trefoil niches, each of which held a statue of
a Hindu deity. The interior decorations of the roof can only be
conjecturally determined, as there do not appear to be nay ornamented
stones that that could with certainty be assigned to it. Baron
Hugel doubts that Martand ever had a roof, but as the walls
of the temple are still standing the numerous heaps of large stones
that are scattered about on all sides can only have belonged to
the roof.
Cunningham thinks that the erections of this sun temple was suggested
by the magnificent sunny prospect which its position commands. It
overlooks the finest view in Kashmir, and perhaps in the known
world. Beneath it lies the paradise of the east, with its
sacred streams and glens, its orchards and green fields , surrounded
on all sides by vast snowy mountains, whose lofty peaks seem
to smile upon the beautiful valley below. The vast extent
of the scene makes it sublime; for this magnificent view of
Kashmir is no petty peer in a half mile glen, but the full display
of a valley 60 miles in breadth and upwards of 100 miles in length
the whole of which lies beneath the “ ken of the wonderful Martand”.
Shrines
The most important shrine is of Amarnath cave situated
about 48 KMs from Pahalgam which attracts devotees from all over
the world. It is located in the upper
reaches of the Distt at an altitude of about 13000ft. from the sea
level. Shrine is believed to be an abode of lord Shiva.
There are famous temples at Anantnag,Deviangan,Bijbehara,
Akingam,Lukbhavan, and Goswami Gund,Nagdandi Ashram.
Ziarat Hazrat Zain-ud-Din Wali
The shrine of Hazrat Azin-ud-Din Wali is situated on a hill lock,
about 20 Kms. short of the famous hill resort of Pahalgam overlooking
the bewitching Lidder Valley. The road to the shrine branches off
to the right from main Anantnag-Pahalgam road. A few hundred metres
walk or drive takes one to the foot of the stone stair leading
to the shrine. The mausoleum is located inside a deep cave atop
the hill, about 100 meters high than the main road.
Village Aishmuqam is very well known in every part of Kashmir on
account of the historical shrine of sheikh Zain-ud-din who lived
in the 15th century A.D. and was one of the principal
disciples of Sheikh Nur-ud-din, the leading Rehsi of Kashmir.
It is commonly known in Kashmir that Sheikh Zain-ud-din, who was
known by the name of Zia Singh before his conversion was a
prince and belonged to the ruling Rajas of Kishtwar. His father
Yesh Singh, the then Kishtwar ruler, is said to have been assassinated
when Zia Singh was only 13 years old. Zia Singh is believed
to have been suffering from some disease which took a serious
turn leaving no aspect of his recovery. Sheikh Nur-ud-din is said
to have passed through Kishtwar just at that time and having heard
of his miraculous performances, Zia Singh’s mother begged
of the Sheikh to visit the patients and to pray for his recovery.
The Sheikh agreed to pray on the understanding that Zia Singh would
meet him in Kashmir after the recovered. Zia Singh did not however
keep his promise and after sometime he was agsin confined
to bed. His mother kept on crying day and night until she had a
vision in which the Sheikh Zia Singh’s mother promised that she
would fulfil her obligation this time if her son would recover again.
With the restoration of his normal health, Zia Singh proceeded to
Kashmir to meet his benedictor. The mother and the son undertook
the hazardous journey from Kishtwar to Bumzua, a village about 8
miles south of Aishmuqam, where Sheikh Nur-ud-din was staying at
that time. It was at this place that both Zia Singh and his
mother embraced Islam under the maens of zain-ud-din and Zoon Ded
respectively.
Among the local inhabitants the legend has it that
Zain-ud-din medicated for a long time in village Mandjan of Tehsil
Sopore where he attained spiritual perfection, It was
at this stage that Sheikh Nur-ud-din advised him to migrate to the
cave at Aishmuqam and to meditate there for the remaining period
of his life. On his arrival, sheikh Zain-ud-din found the entrance
to the cave blocked by snakes, cobras and reptiles, It is
said that the saint carried with him a club which he had received
from his master. Seeing the serpents he placed the club on
the ground and it was instantaneously transformed into a dreadful
cobra. The snakes in the cave got awestricken and not only surrendered
to the Sheikh but also vacated it and migrated to the village Phuurpujan
which is about 16 miles to the east of Aishmuqam.
The exact date of the death of the saint is not known. His urs or
anniversary is, however , being celebration on the 13th
day of Basakh corresponding to 25th of April. Two mosques
on unknown as Khankah are also attached to the shrine. The Khankah
besides being used for prayers is also a repository of the
relics of the saint which are held in high esteem.These consist
o a bow, a patten, a wooden bread, a rosary, a wooden club and a
copy of Quran. It is said that the saint observed fasts frequently
and whenever he felt hungry he licked th wooden bread to satisfy
his appetite. These relics are publicly displayed whenever the village
meets with some catastrophy, such as a femine, epidemic, etc. The
shrine attracts hundreds of thousands of people from all parts of
the valley every year. On the date of anniversary of the saint
congregational prayers are held which are attended to by no less
than 20,000 people.
According to the legend, the festival continues to be celebrated
from pre-Islamic times and dates back to about 2,000 years. The
shrine of Zain-ud-din is respected by all communities and they actively
participate in the celebration of the anniversary. There is no restriction
to the entry into the shrine which is open to visits by persons
of either sex and of any community.
Ziarat Baba Hyder Reshi(Reshi Maloo)
The tomb of Baba Hyder Reshi popularly known as Harda
Reshi or Reshi Molu, the saint at whose anniversary local people
of the area abstain from flesh eating for one week, is visited by
both Muslims and Hindus alike. The shrine is one of the famous places
frequented by people from all over the valley. It is Situated in
Mohalla Reshi Sahib in Anantnag Town. The body of the saint is enshrined
alongwith 21 of his disciples in the tomb.
Born on 29th Rajab, 909 Hijri ( 17-1-1504) A.D. in village
Dandar of Tehsil Anantnag in the house of Sheikh Abdulla a
blacksmith by profession, Baba Hyder Rehsi is said to have performed
graet miracles in his very childhood. He used a look after cultivation,
tend cattle, and spent his life in complete celibacy. His
spiritual guode had been Hazrat Sheikh Hamza Makhdoom Sahib, a great
saint of Kashmir whose shrine is situated on the hill of Hari Parbat
located in Srinagar city. From him, he is said to have received
religious education and spiritual inspiration.
Baba Reshi came into prominence when the then ruler of Kashmir
Ali Shah Chak and the prince Yousuf Shah Chak started paying courtesy
calls on him. The one time graet scholar and chief Qazi of Kashmir
Baba Dawood Khaki also used to visist him. Rehsi Saheb possessed
graet spiritual powers and abstained throughout his life from
eating meat and onions. Some of the miracles attributed to him are
given below:
An eighty tear old devotee of the saint Ab.Rahim Badal who
was a rich man had no issue and had given up all hopes to have one.
One day he visited the saint asked for what was apparently
impossible. The saint offered an apple to his devotee. After nine
months a male child was born in his house who was named Mohd
Sharief. However, the child’s mother died. The child refused to
suckle any other breast. When brought before him, the saint
put his own finger into the child’s mouth which he at once
started sucking. The child in his own adulthood attained spiritual
enlightment and later joined as one of the disciples
of the saint. The saint is said to have passed away in 976 Hijri
( 1568 A.D.) at the age of 67 years in deep meditation. The relic
has been passed from Khalifa Hazrat Ali to Shiekh Shahad-ud-din
Sohrawardi and afterwards it is said to have been presented
to Baba Reshi by Hazrat Makhdoom Sahib when the former accepted
him as his spiritual guide. There is also a rosery and a walking
stick of the saint preserved in the shrine of Reshi Sahib.
Masjid Syed Sahib
The mosque of Syed Sahib has been constructed in the memory of one
Hazrat Syed Mohd. Inayat-ullah Qadiri Samnani who came to Kashmir
along with other disciples from Samnan city (Central Asia) in the
year 936 Hijri (1528 A.D.). He undertook the construction
of the mosque in the town in the same year which is now situated
at the foot of the Anichteep of the Martand Plateau. The saint
died at the age of 75 years in 995 Hijri on Friday the 6th
Shaban (27-1-1587) A.D. His body is buried in the nearby shrine.
The death anniversary of the saint Hazrat Syed Sahib is observed
every year according to Islamic calendar on 8th of Shaban.
Khir Bhawani Asthapan(Devibal)
Devibal temple is situated in mohalla Khaki Sahiban and
is just adjacent to the mosque of Hazrat Sheikh Baba Dawood Khaki.
It is dedicated to the holy spring of Khir Bhawani which issues
here and is now enshrined in a small stone-built one storey
temple. It attracts a good number of devotees and is considered
a holy place by the entire kashmiri pandit community. It attracts
a large congregation every day and is said to have the same importance
as that of Khir Bawani temple in Tulamula of Srinagar district.
According to a local legend it is believed that once the famous
saint of the town Reshi Molu, held in great esteem by Muslims and
Hindus of the valley alike, had prayed for the holy “Darshan” of
Goddess Durga and requested her to show her presence in the town.
She is believed to have acceded to his request and later appeared
in his dream in which she is said to have communicated to him that
She is already present in the from of small spring. According to
another belief it is believed that Wazir Panu had a dream in which
Goddess Durga told him that She was living underneath the
spring. He located the spring and asked one of the priests namely
Balkak to look after it. Maharaja Pratap Singh while on his way
to Jammu or Back to Srinagar would stop here and pray in the name
of the Goddess and offer lot of milk in the spring. He also donated
some cultivable lands in the name of the shrine. The water that
issues from the spring is reported to be changing colours.
Chapel of John Bishop
A small Chapel located in the premises of John Bishop Memorial
Hospital, Anantnag is situated in the eastern end of the town in
mohalla Sarnal and is the only praying ground for the Christians
of the town. The Chapel was built in 1942 primarily to meet the
needs of protestant Christians of the town and the Christians employees
working in the John Bishop Memorial Hospital as also the then high
protestant Christians officials posted in and around the town.
Uma Devi of Uma Nagri
Goddess Uma is said to have selected Her abode in the lap of great
Himalayas in Kashmir in Umanagri, Uttersoo in Anantnag Tehsil. She
is believed to have manifested herself in in the form of a
stream and appeared in the shape on “Omkar” in five springs.
It is said that one Shri Shiv Ram Ji who later assumed
the name of Swami Shivananda had attained the high reputation
and sincerity and that while supervising the collection of
paddy in the adjoining village of Brah, one of the peasants
pointed out to him the grain husks sticking to his shawl and
reminded him to swift them off before leaving the grain-store.
This sarcastic remark had a shocking effect on him and he
is said to have thought of detaching himself from the worldly things
and started meditating round the clock at Snusha a secluded
place near Brah. He is then said to have had a divine vision of
Mother Uma directing him to go to her abode at Village Uttarasoo.
Accordingly, he located the place and went into deep meditation
on the specified spot. He lit a continous pyre (Dhooni) at
the place of his meditation near the spring. A Vedic Yagh is since
then being performed on the anniversary of the Swami Sivananda in
the month of ‘Phusa’ every year and the relics of the
Swami are still preserved at the Dhooni Sashib which are worshipped
by numberless devotees. The situation of the shrine comprises 5
springs located in the form of divine Omkara. Out of these springs,
2 merge into a single spring thereby signifying the communion
of Shiva and Shakti. The sacred shrine attracts large pilgrims and
is revered by all faiths.
Nagdandi
About two kilometres away from the historical and picturesque
town of Achabal, on the right side of the road to Uma Devi (Brari-Aangan),
there is the Ramakrishnan Mahasammelan Ashram, which was founded
by late Swami Ashokananda, more than forty years ago. It is a fairy
big Ashram now, a compact complex of some buildings and a small
temple dedicated to Ramakrishna Paramahamsa, at the foot of
wooded Achabal hills. The Samadhi of Swami Ashokananda is within
the precincts of the Ashram.
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