Category: ON HERITAGE

By: Sadaket Malik

Tucked away from the hustle bustle of Doda are the chilly terrains, where spirituality attunes the skies amid lush green meadows and historical antiquities like Nargowari. It is located in Bhalessa’s chilly area and is a common pasture for the dwellers and ethnic population of Pingal and chilly of Bhalessa. The place stands as a picturesque destination, waiting to be explored. 

Accessible through the scenic route from Malik Pura, the journey unfolds with breath-taking views and hidden treasures, including the renowned Zumun Nallah and the rustic charm of Chawuwali, a famous dhok associated with the affluent Lala Malik. 

Lala Malik, the once-proclaimed richest individual in this area, left behind a legacy intertwined with the  essence of the meadows. His dhok in Chawuwali near chilly adds a touch of history to the journey, echoing tales of prosperity and community life.

As we traverse the challenging yet exhilarating terrains, the allure of this place becomes more apparent. Steep slopes paint a rugged canvas, appealing to adventure enthusiasts seeking an adrenaline rush. The untamed beauty of the landscape beckons for economic development, presenting opportunities for sustainable growth and community upliftment.

To fully unlock its potential, the need for a well-connected road is evident. A road network would not only ease accessibility for locals but also open doors for tourism, inviting travelers to experience the unspoiled charm of this tourism hotspot. The establishment of tourist huts could further enhance the visitor experience, providing a comfortable retreat amid nature’s bounty.

The natural wonders surrounding it make it a haven for nature lovers, photographers, and adventure seekers. From Malik Pura to Zumun Nallah and the rich history encapsulated in Chawuwali, every step of the journey offers a glimpse into the soul of the area.

Nargowari in Takri records: 

This place is mentioned in the takri records.  The place has been leased out by labh joo Kardar of Bhalessa.

Leasing out of two Dhars Nargowari and Gasheer Top by Labh Joo Kardar of Bhalessa is evident in the state archives department. Probably in Maharaja Ranbir Singh’s time these leases took place.

The Pasture land was bestowed by Piar Singh Kardar of Bahadarwah Pargana to Laj Singh Kardar of Bhales Pargana, who in turn bestowed it to Dido Jugani. 

The Patta is dated 6th Sawan Samvat 1915 (probably) which corresponds to July 18th 1858 A.D. 

Translation of Wazir Labh joo’s Patta, dated 6th Sawan, samvat 1915 reads as under : 

“The Dhars of Nargowari and Gasheer have been leased out to two men, Rani Gagan and Basya Thakkar, of Pingal. The sum of Rs. 84 on account of their lease money to be recovered by the Sirkar with grazing dues in addition to the lease money. The amount of leases was Rs 70 before, which has now been increased and the Dhars have been leased out to him Observance should be made accordingly”.

The archives also reveal the Patta of NarGowari and Gasheer Top in detail and has a dossier of it as enunciated inTakri records. Since Nooran Gowari stands as heritage site. 

The place is a masterpiece of nature, with snow-capped peaks, pristine valleys, and crystal-clear rivers. The region’s undisturbed beauty not only provides a serene escape but also sets the stage for a thrilling adventure.

For avid trackers, Nar Gowari offers a network of trails that wind through lush meadows and dense forests, providing an immersive experience with nature. Whether you’re a seasoned hiker or a novice adventurer, the varied landscapes cater to different skill levels, promising a journey of great thrill. 

Mountaineers, drawn to the allure of challenging peaks, will find NarGowari to be a playground of possibilities. Majestic summits surround the region, inviting those with a passion for conquering heights. The panoramic views from the mountain summits are rewards in themselves, showcasing the unparalleled beauty of Jammu and Kashmir.

Beyond its natural wonders, NarGowari is steeped in local culture and traditions. Visitors can immerse themselves in the warm hospitality of the locals, savoring traditional cuisine and participating in cultural events that add a unique flavor to the overall experience.

While promoting tourism, it is crucial to emphasize sustainable practices. Its allure lies in its untouched landscapes, and responsible tourism ensures the preservation of its ecological balance. Local initiatives can be implemented to protect the flora and fauna, ensuring that future generations can also revel in the region’s natural splendor.

To unlock its potential, investing in infrastructure and accessibility is paramount. Well-maintained trails, comfortable accommodations, and reliable transportation will enhance the overall visitor experience, making it more accessible to a broader audience.

The place stands as a beacon of untapped potential for Jammu and Kashmir’s tourism industry. As it beckons trackers and mountaineers to explore its natural wonders, a harmonious blend of adventure and cultural richness awaits those who venture into its chilly embrace. With responsible tourism practices and thoughtful development, it  has the promise to become a cherished destination, leaving an indelible mark on the hearts of those who seek both serenity and excitement amidst the snow-clad peaks.

Nargowari acts as a symbiotic relationship between nature and history, waiting to be discovered. As we envision a future of connectivity and sustainable development, unlocking the potential of this hidden paradise could pave the way for a harmonious blend of adventure, heritage, and economic prosperity. The nargowari need to be brought under the preview of the heritage list by the UNESCO. 

Sadaket Malik is an author of the book “Cultural History of valley of chenab”

By: Mohd Amin Mir

In the heart of Kashmir, where the verdant paddy fields stretch across the landscape, the kouls—traditional irrigation channels—have long been the lifeblood of agriculture. These canals, meticulously maintained by generations of farmers, ensured that the fields received the necessary water for cultivation. However, over the years, these once-thriving water bodies have faced neglect, encroachment, and pollution, leading to a crisis that threatens the very foundation of Kashmir’s agrarian society.

Historically, the kouls were not mere irrigation channels; they were symbols of community effort and sustainable water management. Farmers, like my late father, would dedicate time to clean and maintain these canals, ensuring a steady flow of water to the fields. This communal responsibility fostered a deep connection between the people and their land, emphasizing the importance of preserving natural resources.

The decline of the kouls began subtly. Encroachments started as small, seemingly harmless constructions along the banks. Over time, these encroachments grew, narrowing the channels and obstructing the water flow. In some areas, the kouls were reduced to mere drains, carrying household waste and pollutants instead of nourishing water.

A poignant example is the  Goachwal Khul canal Menzemyeen  Doru in Anantnag district. Once a vital source of irrigation for several villages, it has suffered from severe neglect. Encroachments have narrowed its width, and siltation has reduced its capacity. Despite repeated appeals from farmers, the concerned authorities have failed to take effective action, leaving the canal in a state of disrepair.

The responsibility of safeguarding these water bodies lies with the Irrigation and Flood Control Department and the Revenue Department. While there have been instances where notices were issued to encroachers, such as the seven-day ultimatum given to residents in Anantnag to remove illegal encroachments , these measures have often been insufficient and poorly enforced.

Moreover, the lack of coordination between departments and the absence of a dedicated force to monitor and protect water bodies exacerbate the problem. Engineers and field staff, already burdened with other responsibilities, find it challenging to address encroachments effectively.

The repercussions of this neglect are dire for the farming community. Farmers are forced to rely on alternative, often expensive, methods to irrigate their fields. In some areas, like  in Anantnag Kralmad village, irrigation canals have been blocked due to encroachments, compelling farmers to use water pumps at a significant cost .

The shortage of irrigation water during critical growth stages of crops, especially paddy, jeopardizes yields and livelihoods. In Lelhara village, Pulwama, farmers have faced water shortages for consecutive years, with no effective intervention from authorities.

The degradation of the kouls also leads to environmental consequences. The transformation of agricultural land into orchards, driven by economic incentives and water scarcity, has reduced the area under paddy cultivation. This shift not only affects food security but also disrupts the ecological balance, as paddy fields play a crucial role in groundwater recharge and maintaining biodiversity.

To address this crisis, a multifaceted approach is required:

1. Strengthening Enforcement: Authorities must ensure that encroachments are promptly identified and removed. This requires not only issuing notices but also taking legal action against violators.
2. Community Engagement: Reviving the communal spirit of maintaining the kouls can lead to more sustainable solutions. Farmers and local communities should be involved in the monitoring and upkeep of these water bodies.
3. Dedicated Monitoring Bodies: Establishing a dedicated River Protection Force, as suggested by experts, can provide the necessary manpower and resources to protect water bodies effectively.
4. Public Awareness Campaigns: Educating the public about the importance of preserving water bodies and the consequences of encroachment can foster a sense of responsibility and collective action.
5. Sustainable Agricultural Practices: Encouraging practices that conserve water and maintain soil health can reduce the pressure on irrigation systems and enhance agricultural productivity.

The kouls are more than just irrigation channels; they are a testament to Kashmir’s rich agricultural heritage and the symbiotic relationship between the people and their environment. If we fail to act now, we risk losing not only these vital water bodies but also the very essence of our agrarian identity. It is imperative that we come together—farmers, authorities, and the community—to restore and protect the kouls for future generations.

By: Huzaifa Ali Lone

The history of Kashmir, like any other part of the world, is fraught with political turmoil, natural disasters, and socio-economic challenges. From political tensions to devastating floods, the burden on the Kashmiri people has been immense. Several political upheavals have left indelible marks on the psyche of the people here and, despite these hardships; the resilience of the Kashmiri people has been remarkable.

However, a concerning and tragic issue has emerged here since recent past, which overshadows all other challenges and threatens the very fabric of the society: the rampant drug addiction that is engulfing the region.

Often referred to as paradise on earth, Kashmir is unfortunately grappling with an unprecedented rise in drug addiction. This crisis has escalated to the point where it surpasses even Punjab and foreign countries in its severity. The proliferation of drugs has become alarmingly common, with news reports consistently highlighting its devastating consequences. Heartbreakingly, there are stories of individuals visiting medical facilities with shocking frequency due to their drug-related health deterioration. These accounts paint a distressing picture of a once-idyllic land turning into a living nightmare.

In order to understand and decode the phenomenon, the root causes of this dire situation must be examined closely and expertly. The shocking prevalence of drug addiction can be attributed to a cycle that starts within the community itself. Individuals within Kashmir are providing the first dose of drugs to susceptible youth for free, effectively hooking them onto a destructive path. These enablers bear a heavy responsibility for the downward spiral of these young lives. Equally alarming are the role models of today’s youth, some of whom are celebrities and film stars known for their own battles with addiction.

The Impact of this crisis extends to the most intimate relationships, as highlighted by a mother’s heart-wrenching account. Her son’s drug use had ravaged his health to the point where she wished for his death, believing it would be a relief from his suffering. This disturbing revelation underscores the intensity of pain experienced by addicts and the utter helplessness of their loved ones.

Parents play a crucial role in addressing this crisis, but their efforts are often hindered by societal shifts. In a world dominated by technology, family members are increasingly absorbed in their screens, leaving little time for meaningful connections. This disconnect allows destructive behaviors to fester unchecked. To combat this, parents must prioritize open communication and genuine understanding of their children’s struggles. Instead of responding with anger, empathy and support are essential. Only through this approach can parents hope to guide their children away from the clutches of addiction.

Government initiatives, such as the “NashaMukht Bharat Abhiyan,” demonstrate an earnest attempt to combat this crisis. However, true progress requires collective action. The Kashmiri community must unite to eliminate this scourge and restore the region’s former glory. By taking advantage of these programs and working in tandem with the government, a drug-free Kashmir can become a reality.

In conclusion, the story of Kashmir is one of resilience and perseverance in the face of numerous challenges. Yet, the current wave of drug addiction threatens to overshadow these struggles. The responsibility to reverse this crisis lies not only with the government but with every member of the Kashmiri community. By addressing the root causes, offering empathy, and working together, the people of Kashmir can reclaim their land from the clutches of addiction and ensure a brighter future for generations to come.

By: Shahid Shabir Hussain Makhdoomi

International Day against Drug Abuse and Illicit Trafficking, observed each year on June 26, is a global reminder of the devastating impact of drug abuse on individuals, families and societies. This significant day raises awareness of the importance of prevention, treatment and rehabilitation efforts to combat drug addiction. It underscores the need for international cooperation and collaboration to address the challenges of illicit drug trafficking and abuse and to create a healthier, drug-free world for present and future generations.

Our own Nasha Mukt Bharat Abhiyaan (NMBA) is a flagship programme of the Ministry of Social Justice and Empowerment (Government of India) to reduce the demand for drugs of abuse in the country. It was initially rolled out in 272 vulnerable Districts across 32 states and union territories and now covers 372 districts nationwide. NMBA aims to raise awareness about substance abuse among young people in India, with a particular focus on colleges, university campuses, schools and community engagement. The programme is envisioned to achieve health and happiness of people who have been de-addicted from the harmful effects of alcohol and drug abuse, thereby reducing the demand for substances of abuse. J&K administration has also implemented this programme in the UT to raise awareness about the menace of drug abuse in the region.

Kashmir, which until recently was known for its syncretic traditions, is now beset by a new crisis of drug abuse and is gradually emerging as India’s drug hub. Evidently, drug addiction is becoming a serious concern in Kashmir, devastating the lives of young people.

For decades, life in this particular region of the Himalayas has been plagued by conflict and unrest, resulting in the loss of tens of thousands of lives, a pervasive sense of fear, and a decline in socio-economic and socio-cultural well-being. This situation has left the people grappling with a loss of hope and an uncertain future, exacerbating tensions.

Among the numerous factors contributing to the alarming increase in drug abuse in Kashmir, unemployment and poverty stand out as the main drivers. The lack of opportunities and economic hardships have pushed many individuals to seek solace in drugs as a means of escaping their troubles. Additionally, the easy accessibility of drugs has amplified this issue, largely due to the porosity of borders with neighboring countries.

The Ministry of Social Justice and Empowerment has estimated 10 lakh residents in a population of 1.25 crore (or 8%) were drug addicts in J&K in 2019-20. About 8% of the region’s population uses some form of drugs, including cannabis, opioids, or sedatives. Although there are no comparable figures from earlier years, doctors say the number of addicts using hard substances such as heroin has risen sharply in Kashmir.

Reports indicate a sharp increase in the number of abusers consuming hard substances such as heroin. According to a survey conducted by the Jammu and Kashmir administration last year, more than 52,000 people in Kashmir admitted to using heroin. On average, a user spent about 88,000 rupees ($1,063.54; £860) per month to obtain the drug. The numbers are likely even higher, as many people do not admit their addiction or seek help because of the stigma surrounding drugs.

Experts attribute substance abuse to a range of social, cultural, psychological, emotional, and mental health issues that arise from residing in a conflict zone. The pervasive impact of living in such an environment has further exacerbated the vulnerability of individuals to substance abuse, making it a complex problem deeply rooted in the region’s circumstances.

The situation is deeply concerning, according to doctors who specialize in treating drug addicts in Kashmir. Dr Yasir Rather, a psychiatrist and professor at the Institute of Mental Health and Neurosciences in Srinagar, emphasizes the severity of the issue by stating, “A decade ago, we would receive around 10-15 cases of drug addiction per day seeking medical assistance at hospitals. However, at present, the number has skyrocketed to 150-200 cases per day.” This alarming surge in drug addiction cases highlights the urgent need for intervention and support in the region.

Drug abuse is not a new problem in the region but the most alarming part of this picture is that many young girls are involved in substance abuse. The constant need for money to cover the cost of buying drugs tempts them to commit other crimes, doubling the danger to them and driving up the number of crimes in Kashmir. Most of these young girls eventually become drug traffickers, allowing even more people to fall into this trap.

A major worrisome reason for the increase in the number of drug addicts is complete breakdown of centuries of informal social discipline and control mechanisms enforced by elders. The deadly attacks on the cultural core of the valley have rendered this traditional mechanism of social control completely ineffective.

Jammu and Kashmir Police are carrying out a major crackdown on drug peddling in the Kashmir Valley. Tons of drugs have been recovered by the Police from various districts of the Valley. Most of these consignments have been recovered from the bordering areas in North Kashmir in Valley & International Border in the Jammu region. Though the role of police is commendable, the government needs to develop a broader strategy to curb the drug menace in the valley.

The biggest challenge in addressing the drug problem in Kashmir is the inadequate infrastructure and shortage of manpower. One cannot expect a government hospital and a dozen or so small centres, including a rehabilitation centre run by the Kashmir Police, to work miracles.

When it comes to the question of who is responsible for curbing the drug problem, it becomes clear that each individual must do his or her part. It is not the sole responsibility of the police and the administration. It is necessary to publicise the reasons and factors that lead to drug addiction and, above all, to create a practical roadmap to combat drug addiction with suicidal tendencies among the young generation.

Educated, knowledgeable and professionals, religious scholars and people among cross section of society should come forward while working resolutely with affected families. Nobles of the society are rich source of wisdom, experience, capability and capacity to reach out to vulnerable generation committing suicides or taking to drugs with profound trauma to social fabric.

Issues related to mental or emotional well-being are said to be vital factors that are linked to drug addiction as well as suicide and hence need primary attention.

Role of Psychiatrists, Clinical Psychologists, Mental Health Counselors and related professionals, is seen as crucial and inevitable.

The taboo created around mental health in our society at various levels is said to be primary obstacle in tackling grave problems of suicides and drug addiction. Experts concerned  for have an authority to explain it.

Talking in terms of social menace, it is only suggested to engage with a multi-tier approach at societal level while following SOP’s. The police and administrative setup do have a vast human, technical, technological resources and wherewithal to crackdown on drug peddling. One such suggestive measure would be that the source crop needs to be weeded out and replaced by any agriculture crop.

Administration is to be extended cooperation while embarking on tackling grave social issues viz Drug Addiction. The resistance from anonymous drug mafia having anonymous patronage needs to be trampled upon for practical positive results on ground. Let everyone contribute a bit to make noble initiative a real success. All media platforms have responsibility to objectively and freely complement and supplement this noble initiative. All Schools, Colleges, Universities, Vocational, Professional & Technical institutions and Public Places must have Narcotic/ Drug Testing Labs and related professionals to make all concerned undertake tests to check narcotic use so that de-addiction & rehabilitation process is undertaken with dignity. Urine Drug Screening (UDS) must be made mandatory in all educational institutions.

Love, empathy and rehabilitation are potent tools to exterminate drug menace to put in order the social fabric in the Kashmir region.

Finally, talking about human issues is as important as the remedial measures. Accepting problems and coming up humanely and sincerely, is something befitting pro people Administration, in any part of world facing disastrous situations.

(Courtesy: PIB Srinagar)

Author is a freelance writer.

Disclaimer: The views expressed are author’s own.

By: M Ahmad

UNESCO established 18 April as the International Day for Monuments and Sites-World Heritage Day, in 1983. On this day people, all over the world, celebrate their cultural heritage by visiting such sites and mesmerizing at the glory of their past. These are the sits that embody the historical nuances of a certain people and masses come to know who they are and where they came from. But this day is such an occasion that is specifically aimed to celebrate the joint history and heritage of the human race. World Heritage Day encourages us to celebrate all the world’s cultures and to bring awareness to important cultural monuments and sites so as to espouse the importance of preserving these Heritages.

UNESCO’s vision is to create all Heritage sites inclusive, pluralistic, equitable, open and participatory for all citizens. Disability ought to be regarded as an instance of diversity, not as a limitation. Promoting accessibility then becomes a matter of inclusion. Hence the existing infrastructure at heritage sites ought to be adapted to meet the needs of both persons with and without disabilities. India’s most heritage sites are still not fully accessible for people with disabilities and so do hundreds of other monuments which are top revenue earners but lack basic facilities for visitors with disabilities.

The facilities at these sites, for smooth movement of persons with disabilities, include ramps, disable friendly lifts, tactile paths, Braille signage, disable friendly toilets and washrooms, a separate sheltered accessibility facilitation, service counter for PWDs, availability of assistive devices and mobility equipment, mobility equipment for internal movement of such visitors. The staff as well as guides at the heritage site should be formally trained for providing service to PWDs and preferably trained for sign language interpretation, pathways should be firm and slip-resistant and wide enough for wheelchair users, linkages and transitional spaces should be barrier free and should not form obstacles to disabled users, the connection spaces between the various buildings and facilities must also be accessible in order to form a complete travel chain.

As we look ahead, access to cultural heritage for persons with disabilities is one area where it is possible to build further on present achievements. We believe that making India’s heritage sites accessible to persons with disabilities will further strengthen India’s rank in upcoming editions of the Travel and Tourism Competitiveness Index (TTCI), while also establishing the country as a leading model of accessibility planning and implementation in the South Asian region. Accessible cultural heritage would benefit not just Indian citizens with disabilities, but also the millions of tourists from around the world who visit India every year.

We need to respect the diversity in our cultural offerings and preserve them for future generations to come. It is a fundamental thing to understand that the rich heritage is not just accessible those who are physically sound but to those also who might have some disabilities. The heritage is a shared past and we must make it inclusive.

The writer is Principal (I/C), Abhedananda Home, Higher Secondary Institution for Specially-abled Children, Solina, Rambagh, Srinagar (J&K).  Email: [email protected])

 

 

 

 

 

 

 

 

By: Syed Rooh Fatima

Archaeology is not so much allied with inventions rather it is more concerned about discovering historical evidences in different forms including artifacts, painting, ruins and even quantitative data, besides other aspects, so as to provide the background for making conjectures and their refutation. The debate among the Indian historians over certain disputed historical structure proves this point quite adequately. Archeology in history, thus, involves extracting the truth from the past carefully discovering and analyzing the historical data.

The fact that the existence of modern human lives in Kashmir dated back to around 18000 Years ago is fairly attested by the archeological evidence. The period witnessed excessive rains forcing people to move out and it was only after the climatic conditions improved around 5000 BC that Kashmir became habitable attracting the Neolithic people of the neighboring territories to settle here. It is therefore not surprising that the Neolithic culture began in Kashmir around 2920 BC as it presents a striking affinity with the Neolithic cultures of china, Russia, Iran, West Asia and Central Asia.

Around 1500 BC another wave of immigrations and settlements is substantiated by the presence of new culture alongside the old one. The new culture is said to be Megaliths, cist graves, iron, rubble structures and rice and millet cultivation. In 516 BC, Darius the Achaemenian ruler of Iran extended his empire up to India by annexing Sind, Gandhara.

As we have learnt from Greek sources that at the time of Iranian invasion, Kashmir was a part of Gandhara and Iranians have ruled over these territories upto Alexander‘s invasion of India in 326 BC. So, Achamenian rule continued in Kashmir for about 200 years paving the way for huge Iranian influence. It would be significant to mention that the  Achaemenians introduced writing in India and also their script Aramaic. The kharoshti scripts which became common in Kashmir was also carved out of Aramaic.

It is interesting to know that Kashmiri masses became familiar with money currency for the first time during this period which is evident from the Kashmiri word (Diyar) used for money. While Diyar is the Kashmirized version of Greek (Dinarus),during the Kushan period, Kashmir became the great Centre of Buddhism so much so that it attracted Kanishka to convene Fourth world Buddhist council in Kashmir in which, according to the famous traveler from china  Hieun Tsang, hundreds of Buddhist monks participated.

The architectural remains of Kashmir are perhaps the most remarkable of the existing monuments of India as they exhibit undoubted traces of the influence of Grecian art. Some narrative history has survived for most of the Hellenistic world, at least of the kings and the wars, this is lacking for India. the main Greco-Roman sources on the indo-Greeks is Justin, who wrote an anthology drawn from the Roman historian Pompeii’s Trogus , who inturn wrote from Greek sources at the time of Augustus Caesar. Whereas Justin tells the part of Trogus’ history, he finds it particularly interesting and connects them by short and simplified summaries of the rest of the material. In the process, he has left 85% to 90% of Trogus out and his summaries are held together by phrases like meanwhile “ (eodem tempore ) and “thereafter (deinde) which he uses very loosely where Justin covers periods for which there are other better sources. He has occasionally made provable mistakes as Develin, the recent annotator of Justin. Justin does find the customs and growth of the Parthians, which were covered in Trogus ‘ 41^st book , quite interesting and discusses it at length ; in the process, he mentions four of the kings of Bactria and one indo-Greek king.

In addition to this the geographer Strabo mentions India a few times in the course of his long dispute with Eratosthenes about the shape of Eurasia. Most of these are purely geographical claims , but he does mention that Eratosthenes ‘ sources say that some of the Greek kings conquered further than Alexander the Great; Strabo does not believe them on this but modern historians do; nor does he believe that Menander and Demetrius son of Euthydemus conquered more tribes than Alexander the Great.

There are also Indian literary sources, ranging from the Milinda Panha , a dialogue between a Buddhist sage Nagasena and King Menander I (155-130 B.C) as one of the few Indo- Greek kings mentioned in both Greco-Roman and Indian sources. There is also significant archaeological evidences, including some epigraphic evidences, for the Indo-Greek kings, such as the mention of the ‘’Yavana” embassy of king Antialcidas on the Heliodorus pillar in Vidisha besides the main Archeological evidences in the Coins.

INDO –GREEKS IN KASHMIR

There is mention of two famous Greek kings, one is Demetrius and the other is Menander- Demetrius has been described as the king of the empire, which included southern parts of Kashmir while as Menander is recorded to have held a discussion with the Buddhist Monk at a place which was only 12 kms from Srinagar. Milndaphana records a discussion with Nagasena, the Buddhist saint, the place where the discussion was held can be identified as Harwan where the fourth Buddhist council was held. Greeks, as everyone knows headed an advanced civilization in the ancient world and had developed a high society and were grand masters of education and technology. They were contemporaries to Romans and competed with them in Art, culture. They also introduced currency in their respective domains and devised such coinages, which after the passage of thousands of years, do not fail to surprise the mint masters. Greeks introduced bi-metallic coinage in silver and copper and named their coins as Drachm and struck it on attic weight standard. It was based on attic currency weighing just under 17 grams as tetradrachm with its various fractions. It later came to be known as (Dirham) in personalized form. Greeks continued with their numismatic type in their Bactrian regions. Diodotus, the independent king of Bactria also adopted the Hellenistic types and were the first rulers who introduced inscribed coins on the soil of the sub-continent.

Their coins mostly depicts half portraits of their kings in bust shape, on obverse , and a series of Grecian deities on the reverse. Sooner, when their currency came in contact with Indian currency of (Panch Marka) it adopted various Indian features. Firstly they had accommodate the attics coinage to currency needs of India so they introduced a light weight standard keeping (Drachm), less than 3 grams which was only a few grains more than (PanchMarka) coins Prevalent in Indian regions

Secondly they introduced (Prakrit) language on the reverse face of the coin, beside the Greeks. which they have been displaying on the obverse face of their coins. Besides, their own religious icons they displayed few Indian deities and sacred animals and introduced Prakrit script and local deities to localize these coins so as to establish their own political and cultural links in the sub continent. Among the Greek kings, whose coins have been found in Kashmir are Philip II and Alexander. Bactrian Greek Diodotus and Euthydemus are represented by their two silver coins.

Numismatic traditions introduced and promoted by these Greek princes in the north western part of India and Pakistan had a very deep influence on the successive coinage of these regions. A systematic and advanced system of coinage was developed in the region and the Numismatic links spread over a vast empire which provided the basic for flourishing of trade and commerce. A Stage was reached when these regions developed trade relations with Roman Empire.

Coins inscriptions and motifs also helped people to understand the cultural and religious beliefs of one another. The imprints of Greek numismatic continued for long in the subcontinents and has had a more deep influence on Kashmir coinage, where it stayed till the Kushan period (4^th century A.D).

By : Shabir Ibn Noor

Once upon a time, there used to be a beautiful canal, which ran through the middle of the Shahr-e-Khas, the old city of Srinagar. But today what exists at its place is a double-tube metalled road, the Nallah Mar road. Indeed the transformation of a canal into a road is one of the worst engineering and environmental blunders this place has been witness to.

Even today if we look at the structure of some of the old buildings or houses in the city of Srinagar, particularly those standing along the Nallah Mar road, they still bear witness that they were built on the banks of the river. A mud roof with a variety of flowers on it, the lattice windows with paper pasted on it so as to ward off winter cold … most of these houses stand on poles, a evidence of the high incidence of flooding here!

The Nallah Mar road may be a major and a vital traffic artery today, but its replacing a canal has actually caused some irreparable damage to some of the major water-bodies of the city, including the famed Dal Lake. Filling the spiral like canal, which also provided natural drainage to the city, was such a mistake whose cost has been overly whooping if one is to calculate only the amounts that are now being spent of conservation and preservation of Dal Lake. Now add to it the other costs end of this canal has exacted from the Kashmir economy and city environment – the enormity of the blunder becomes still more clear.

In ‘The Valley of Kashmir’, Sir Walter Lawrence writes that the water of Lake Dal is so clear and transparent that those who cannot afford clean drinking water drink Gagribal basin’s water. In the thirteenth century, the great king of Kashmir, Sultan Zainal Abidin, also affectionately known as Budshah, had built the canal in the middle of the city of Srinagar, which later came to be known as Mar. Initially, Nallah Mar began from Brari Nambal lagoon and had two diversions. One passed through Eidgah into Khushalsar, Gilsar, and finally emptied into Anchar Lake. Other passed through Noor Bagh into River Jehlum.

Budshah closed three streams of Brari Nambal and dug a new canal which ran from Baba Dam to Anchar. He also paved the canal with flat stones and laid bricks in places so that the water of the canal would be clean and its flow smooth. For centuries, Nallah Mar regularly protected the people from floods by regulating level of different water-bodies it connected. It also served as important transportation route within the city.

Many bridges were also laid over the Mar including Nowpora Kadal, Naid Kadal, Bohri Kadal, Saraf Kadal, Qadi Kadal, Rajouri Kadal, Kawdaer Kadal or Pacha Kadal, Dumb Kadal, Narwar (Buti) Kadal.

Many historians say that the Nallah Mar lost its existence to the political rivalry between the ruling government and its political adversary within the city (between Sher and Bakra), resulting in Kashmir losing an important heritage.

(The writer can be mailed at: [email protected])

Kashmiris are a peace loving nation which has got a documented   history of about 6000 years. Archeologists and historians who carry out the study of Kashmir history and culture claim that people of Kashmir is an old nation which, according to them, has a well documented history of 6,000 years.

In ancient times   it was known   as ‘Kapin’ or ‘Kash’.  The valley with the passage of time came to be pronounced as Kasheer. This civilization flourished on the banks of its ancient river called Hydaspes  by Greeks, while in its ancient indigenous records it is called Vitasta and, or, Vyeth   by its inhabitants.  Although nowadays the river is popularly known as Jhelum but locals still pronounce it by its classical name i.e Vyeth.

Verinag the famous spring of south Kashmir is its main source which lies to the extreme of south Kashmir below the feet of Pir Panchal range. One of the characteristic features   of Veyeth is that it is always calm, mostly from  Khanbal to Khadinyar. It looks like it is sleeping, but at the two extremes- from where it begins and from where it leaves the boundary of Kashmir valley- Veyet roars

This land holds the remains of oldest civilizations which were found by archeologists on the plateaus of Burzhama, Harwan, Kutbal and Semithan. It has got the oldest literary evidences of Nilmatpura and Rajtarangini and these two documents not only tell the story of this land but also the important historical events of our neighboring nations also stand well documented.

This is the nation which, besides having its own indigenous history, has its own records and well developed scripts and traditions which cannot be downgraded. No doubt politics played a great role in ruining the centuries old identity of this nation during the middle of the 20th century, but it could not destroy its recorded history and neither could it omit its legends from its annals which are filled with the records of political and cultural achievements of king Ashoka, Konshika, Lalitadatiya, Awantivarman, Kalsa, Richna, Budshah, Shahab-ud-din, Yousuf Shah, Akbar, Jahangir and Shahijahan.

The institutions here not only provided education to its own people but to people of neighboring city-states as well. Throughout its history Kashmir has produced great scholars, who during their respective times, were accounted for international repute. Sheikh Yaqub Sarfi and Baba Dawood Khaki’s contributions towards Islamic and Sufi literatures are still considered as outstanding. Besides, the valley of Kashmir has also served as a cultural institution for Sharda, Sanskrit Persian and Arabic scripts and literatures and produced great poets and writers.

This land has been tremendously fertile were wisdom of its people solved many a big issues of international level. Buddhists not only found this land as best for meditation but they could also solve the internal differences of their thought. It was the result of international Buddhist conference held in the time of Kanishka in 1st century AD that Buddhist thought was revived and restored in a new order called ‘Northern Buddhism’ which later flourished in the lands of Tibet  and China.

During the 14th century AD, the Muslim missionaries also found this land peaceful and they arrived along with their families and cultivated the message of oneness of God (Tawheed).

This land which is millions of year’s old and favored by nature with glorious climate and fine environment has been feeding its people called since 4,000 B.C.

To quote Azad, the famous Kashmiri poet, he says

Kalhan Gani Te Sarfi, Sarab Ker Yem Aben

Sui Abb Sani Baphat Zahray Hilal Asey

(This land has nourished Kalhan, Gani and sarfi like legendary intellectuals, how can the waters turn poison for us)

This land was consolidated in 1846 and given the name of the state of ‘Jammu and Kashmir’, with its composite and distinctive cultural identity.   It has got its own constitution, which needs to be preserved and restored in its original form, tempering with its constitutional identity means altering its cultural identity also.

 

Bremji (Celtis Australis)- is learnt to have been available in few varieties and was mostly grown in the graveyards and also adjacent to Sufi tombs.   It has a slow but natural growth to the extent of a magnificent tree. This tree does not grow tall and rather grows in the umbrella shape and has a cool shade. One of its characteristic features is that it’s wood and roots are so soft and cool that in ancient time’s people preferred to plant it in graveyards with the belief that its shade and roots would help in providing a cool and peaceful environment to the buried.

This tree was hardly grown anywhere except adjacent to the tombs of Sufi saints and Muslim graveyards. About why this tree was not so commonly grown on other places, Peerzada  Mohammad Shabir, a Sufi priest  states, that during the ancient period these trees were highly revered by people of the vale and they would hardly cut it for the purpose of fire wood. He further says that Birmji tree is mostly associated with Kashmiri Sufi saints who are learnt to have meditated under the shade of this tree.

Moulana Noor-ud-Din, another Sufi scholar believes that planting of green trees in the graveyards is one of the Sunath (traditions)of Prophit Mohammad (Peace be upon Him). He said the Syed missionaries who arrived here in the 14th century AD to enlighten the flame of Islam in Kashmir valley while following the traditions of the prophet planted green and cool trees in their graveyards. The tradition was later adopted by their disciples as well who not only meditated under the green trees but also planted these trees in several graveyards.

Since there is a hadith documented in Muslim scripts which states that once Prophet Mohammad (Peace be upon Him) was traveling with his companions and as they reached a graveyard, the prophet (SAW) saw a man in the grave in severe pain and distress. The Prophet (SAW) asked for few green branches of palm tree that were made available to Him and he (SAW) planted the braches over the grave and later in his brief address to His companions said, since the man in this grave was in pain and distress and these green branches would provide him certain relief.

Later on this became the Muslim tradition, which also reached to Kashmir. However as no palm trees were grown here as such the Sufi missionaries preferred the Brimji tree which carried its distinctive feature of being cool and soft.  In fact, few specimen of this tree are still seen in olden Mazar’s (Graveyards) of the valley. The historical graveyards of Malkh’a, Mazari Qalan, Mazari Sulateen exhibit a few rare magnificent Breimji trees.

Celtis Australis is learnt to grow more commonly in cooler climates. Its bark is smooth and grey, almost elephantine. The alternate leaves are narrow and sharp-toothed, rugose above and tomentose below, 5–15 cm long and dark grey/green throughout the year, fading to a pale yellow before falling in autumn. The apetalous wind-pollinated flowers, the fruit is a small, dark-purple berry-like drupe, 1 cm wide, hanging in short clusters, and is extremely popular with birds.

Scientists say that the plant prefers light well-drained (sandy) and medium (loamy) soils, including those nutritionally poor; it can tolerate drought but not shade. They further say that the Mediterranean climate is especially suitable for the plant.

Scientists view is no such different from Sufi’s experiences they say it is often planted as an ornamental tree as it is resistant to air pollution and lives for a long time.  This may be the other reasons why it has been preferred in graveyards.

Hebraists say that this tree has medical importance as well; they say that the fruit of this tree is sweet and edible, and can be eaten raw or cooked. The leaves and fruit are astringent, lenitive and stomachic. Decoction of both leaves and fruit is used in the treatment of amenorrhea, heavy menstrual and inter menstrual bleeding and colic. The decoction can also be used to astringe the mucous membranes in the treatment of diarrhea, dysentery and peptic ulcers.

This kind of tree, no doubt, has a slow growth and cannot withstand the fast growing phenomenon of other trees.

As such, the plant growers do not prefer such plants in their respective nurseries. “We deal only with commercial plants and grow only those plants which are in demand in the market,’ said the proprietor of Sada Bahar Nurseries.  He further said that “we grow different kinds of fruit and popular plants as these are being planted in heavy numbers in Kashmir orchards and vacant lands”. The plant growers and the government agencies involved in plantation drive should not forget the traditional trees altogether and should also provide certain space to local plants in their farms and nurseries.

Since carrying such a cultural, scientific and environmental importance, this tree has altogether been neglected here. Although thousands of plants of various kinds of trees are planted ever year on the vacant lands of the Kashmir valley but not a single plant of any traditional tree of Kashmir is being planted nowadays. This, many believe, is a grave negligence on the part of agencies involved in social forestry.

Not a single plant of any traditional variety is being planted anywhere in Kashmir lands, while on the other hand, the number of existing ancient trees has also considerably decreased.  The Brimji   tree has become the worst effected which is on its total verge of extinction.

 

 

When one travels towards the west from the historic town of Kulgam, the sights of the lofty peaks greet one’s eyes. But you will find these quite distant from your other travel destination in Kashmir or outside of Kashmir.   These mountain peaks are locally called as ‘Kounsar Kouthra’ (rooms of Kounsar) and remain snow-capped throughout the year which is why these are the main sources of four major hill springs namely, Sarkanch, Brahim, Sir-Chher-Sar and Dunth-Sar.

These springs rise from the feats of these mountains, the water flow of these springs is of high  volume and crystal clean, blue in  colour. These springs feed the largest Nallah of south Kashmir called  Nallah   Vishu.  Perhaps hardly any one is unaware of this large nallah which during the devastating floods of September 2014 created havoc in several dozen villages.  In fact nallah Vishu always flows down in high volume because of its source. In Kashmiri folk lore there is a proverb-Kuli Grazen Kycz Chhak, Dupnis Aagur Wuchhit, which literary means that a stream flows in accordance with its source.

A major hill spring situated on the mountain Kounser and is called as ‘Kounsar Nag’ which is the main source of nallah Vashu.

This large spring is surrounded by mountain peaks from all sidesand its circumference is about three miles as measured with its waters blue in color and ice blocks are seen floating in it throughout the year.

The spring is also mentioned in the local traditions and has been a place of attractions for the royal families of kings and queens historically. The famous king of Kashmir Zain-ul-Abidin ‘Budsha’ is said to have visited this spring many times during the summers. His visits to this area are recorded to have been of amusing nature as the king, instead of hunting, would come here for research purposes. Historical records sugest that he had, at some point in time, sent one of his friends to the spring of Kounsar to explore its depth.

A small meditation place enclosed with the local stone slabs near the plateau of Astan Marg is also believed to have been set up by this king. This is a mysterious hill spring and many curious legends are associated with this spring.

Traditions record that once the famous and patron saint of Kahmir- Sheikh Humza Makhdoom (RH) had sent one of his disciples to this area who was mysterious attacked by some unknown beast. The Sheikh is said to have been deep in meditation in Srinagar. It is said that Sheikh heard the cries of his disciple and instantly threw his ‘Assa Sharief’ (Stick) towards the wall with great force and the wall bled. When the saint was enquired about the incident by those who saw it, he said that one of his friends was attacked by some beast at Kounsar nag and that he heard his cries and killed the beast by hurling his walking stick on the wall.

A historic legend accounted by Hassan in his Tarik also reports a similar event. He says that he visited this spring along with a saint and some friends as one of them, having little knowledge of swimming, jumped into the spring. But soon his feet were swallowed by some dangerous animal. While providing the description of this beast, Hassan says that “the animal resembled a shield as its length was two cubits and its width at the lower side was one cubit and towards the head eight givals, its skin was hard”.

One more legend regarding this spring is that it’s one forth water follows towards the valley. The   remaining flows towards south and joins the Chanderbagh River.

The hill springs mentioned above are located on the foot hills of Pir Panchal range towards the upper lands of Kulgam. These spring  are still unaffected and have hence remained pristine.  One can also enjoy the glorious beauty of Zaig marg, Haka wass, Gogal Marg, Chitinand Astan Marg and Kongwatton slopes around this area. These meadows are also worth seeing. The small streams flowing here later merge in Jehlum  at Sangan, a few kilometers below the beautiful meadow of Kongwatton.

The clear waters of all these springs which take the form of river Vishu, after crossing the Sangam pass through a narrow channel from a height of 300 to 400 cubits. Due to action of the wind and great height from which it falls, the water sprinkles down like dust and forms a wonderful spectacle of the divine power. This great place is called Arahabal waterfalls. Perhaps this is the only grand water fall found, so far, in whole of the valley. This place was of great interest to Mughals, Hassan says that ‘all the Mughal officials were proud of this water fall’. Zafar Khan Ashan has expressed the beauty of this water fall in his lyrics.

ze Janat Chand gooi Aay Sokhanwar

Nadaarad Aab- Sharee  Ahrabal”

No doubt that the waterfall is being visited by thousands of KashmIri visitors every year, But the fine beauty of Kounsarnag and other hill springs as mentioned above has remained nearly unexplored,