River Devika

A Cultural symbol of Duggar


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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Dr. S.P. Shrivatsa

Buddhist Pilgrimage in Jammu

Buddhist Pilgrimage at Ambaran Akhnoor in Jammu 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ram Leela Celebrations of Basohli

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

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

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

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

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

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

Illuminationof roads and buildings in the town.

Organising cultural shows from different states

Free langar for the persons coming from outside the town.

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

Prize distribution for the outstanding services rendered by the citizens.

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

Maha Kali Temple Jammu

Mata Kali Temple in Bahu Fort

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

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

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

Legends

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

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

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

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

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

Rebuilding of the Temple

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

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

Firing of Canon

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

Means of Transport 

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

Myths 

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

Bahu Fort Mela

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

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

                                                                                                                        Post By Prof. R . D. Gupta

Sudhmahadev Fair Festival

According to yet another legend, Goddess Parvati, the daughter of Raja Mantalai wished to marry Lord Shiva at this place. And, this marriage was solemnized in a temple near a pond. So, on the name of that pond, this place is called Mantalai, where Man means great and pond talai. (   Sudh Mahadev temple )

This year, Sudhmahadev fair is being held from 25th June. Thousands of devotees from Jammu and Kashmir, Himachal Pradesh, Punjab, Haryana tourists from abroad come to participate in this folk fair. Hundreds of locals also pour in this fair attired in their traditional dresses and costumes.

Situated in the lap of Siwaliks at an elevation of 1500m lies a historic Lord Shiva's shrine, called Sudhmahadev. It commands a scenic view of its surroundings on all sides and is located amidst sylvan setting of snow clad mountains and evergreen forests of pines. It is about 120 km away from Jammu city, 55 km in the north of Udhampur town and 23 km from Chenani. Sudhmahadev is not only popular for its Lord Shiva's shrine but has also remained famous for a Yoga Ashram of late Dhirender Brahmchari at Mantalai which is 8 km from Sudhmahadev.   (  Harmukh Harmukuta ganga Gangabal region )

Every year, three days annual fair is organized at Sudhmahadev on Jyeshtha Purnima (full moon) of Bikrami era, which generally comes off in the month of May every year according to Christan era. Sometimes, this Purnima, however, falls in the month of June, coinciding with the Haarh Purnima. This year, Sudhmahadev's fair is being held with effect from 25th June. Thousands of devotees from Jammu and Kashmir, Himachal Pradesh, Punjab, Haryana and tourists from abroad come to participate in this folk fair. Hundreds of locals also pour in this fair attired in their traditional dresses and costumes.

Sudhmahadev shrine has a temple that houses a black coloured marble idol of the Lord Shiva along with His consort the Goddess Parvati mounted on Nandigan (Bull) and huge trident (Trishul). This idol of Lord Shiva is called Aap Shambu (Swayambu Shiv Shambu) lingam. Sudhmahadev shrine is 2800 or 3000 years old and its temple is narrated to be built by the Raja of Chenani, Ram Dev about 500 years ago. This temple has dhooni which commemorates the spiritual attainment of Swami Baba Roopnath, who used to live in the temple and his dooni has been kept constantly burning eversince. (  Shiv Parvati Shrine )

Legends
Of the various legends regarding Sudhmahadev shrine, the most leading one relates to Sudheet or Sudanshu, who was a great devotee of Lord Shiva but in his fore birth he was demon. Being an ardent devotee of Lord Shiva, Sudhanshu used to meditate in the lush green forests of Sudhmahadev. In the vicinity of Sudhmahadev, Goddess Parvati, daughter of Raja Mantalai also used to worship the Lord Shiva. It is stated that one day Sudanshu approached Mata Parvati to pay his obeisance. Since Sudhanshu was demon in his fore birth, so his demonic appearance frightened Mata Parvati and she gave a loud shriek.

Hearing this shriek Lord Shiva who was meditating on the highest peak of Shivgarh facing Gaurikund got infuriated; He flung his trident to protect Goddess Parvati. The trident instantly struck on Sudanshu's head fatally. While Sudanshu was dying, he called on Lord Shiva again and again so Lord Shiva realized that he had committed a mistake by killing his devotee. Lord Shiva then himself reached the spot and offered Sudanshu to bring him in life again. Sudanshu did not agree and preferred to have salvation at the hands of Lord Shiva. With his sincere devotion, lord Shiva gave him a promise that his name would be prefixed to Lord Shiva's name at this place. Since then it has been called Sudhmahadev. The trident that struck Sudanshu stands installed near the temple. This trident bears inscription in Brahamai character of Gupt period and lingum lying inside the temple is the same where Sudanshu used to worship Lord Shiva.

According to yet another legend, Goddess Parvati, the daughter of Raja Mantalai wished to marry Lord Shiva at this place. And, this marriage was solemnized in a temple near a pond. So on the name of that pond, this place is called Mantalai, where Man means great and pond talai. . This talai is supposed to act as Havan Kund for performing various marriage ceremonies. This site is considered an ancient one as was evident from large number of pots herds of various types found allround there in the earth. There is another version that Lord Shiva and Goddess Parvati were married at Gaurikund. Gaurikund is a sacred perennial spring where Goddess Parvati used to go for bath. The legend of this site evinces that Goddess Parvati after taking bath used to worship Lord Shiva, mediating in a cave which is nearly 2 km from Sudhmahadev on the bank of stream fed by the water of Gaurikind. Devika, a famous and sacred stream of Jammu also originates from Gaurikind. It is believed that the Goddess Parvati herself flows as a stream or river in the serpentine manner and emerges at the shrines of Kameshwar Mahadev Udhampur, Purmandal and Uttar Behani in Jammu.

Sudhmahadev Fair
During the first day of three days of folk fair, the devotees first bathe in the Beenisangam called Budhisudhi rivulet, which gushes out from top of the Dhar Shivgarh and is considered an abode of innumerable saints. Thereafter, the devotees take bath in sin destroying spring (Pap Nashni Bauli) situated just at the entrance of temple, about which it is said that a holy dip in this spring shuns all evils.      (  Buddha Amarnath in Jammu )

During the festival, long queues of pilgrims both men and women are seen at the site of this spring. The folk artists of surrounding villages turn up in large numbers to sing folk lores of areas highlighting various aspects of civilization with special reference to Lord Shiva. The tools of folk media like dance, song, flute, drum etc; are fully exploited with rhythm by small groups to promote cultural heritage of India. The stalls by various developmental agencies and merry go round add attraction to the festival.

The pilgrims after becoming free from baths, go to Lord Shiva's temple raising slogans, singing hymns in praise of Lord Shiva. Every pilgrim carries with him offerings like flowers, billpatri, dhoop, cash etc and a small pot of water to mount on Shivlingum. Several people perform yagna and distribute puddings sweets and other eatables to the poor.

Moungri in Jammu

In the lap of high mountains, near marvellously green meadow Sardabbar lies the holy Shiv Parvati Shrine. The two matchless natural caves (25 and 20 ft. long/apical) have a 9½ ft high naturally formed rock Shiv-Lingam being guarded by over-head Shesh Nag carved out of same rock, joint Parvati-Pindi on left, underneath a Damroo, at right, Nandi Shankhas and Amritkund. There are also countless deities.

The vast lush Mela site 'Sardabar' is the home of Kansar Devta with ancient times' live sized stone idols. In its dark shaded cool bosom are engraved its untold legends. The different varieties' dense forest covers, particularly elegant walnut layer which makes it sunless, add more charm, beauty and attraction to the already blessed spot.      ( cuisines of jammu )

In-between Aap Shambhu caves site and Sardabbar an elephantine hillock 'Gaj Raj Parbat", wrapped in trunk Chir forest, stands, majestically upright. From the spacious mount, one can have wide ranged captivating scenic view of centuries old shrines and temple and collyrium masked lofty mountains, misty in monsoon, snowy in winters.

The green valley of lord Shiv-Parvati's sacred abode enjewelled with all the heavenly treasures offers a "Divine Embrace" to all. The blissful experience would surely allure every one to have the eternal solace at an unparalleled destination studded in picturesque devotional environment again and again. The unique and magnificent pilgrim-tourist picnic spot, 7300 ft high from sea level, connected with black topped vehicular road link, is 51 kms from Udhampur District headquarters towards North-West, in village Moungri, block Panchari.    ( mansar lake )

Moungri Mela:
The traditional as well as Government organized festivals are not only playing significant role in the states peace and progress, but also in preserving and promoting the priceless multifaceted cultural heritage. In this noble cause the Mid May's 3 days famous Shiv-Parvati annual Mela Moungri too is contributing a lot.

The District Administration Udhampur makes elaborate arrangements for the matchless and wonderful festival every year. The ever-swelling crowds of thousands and thousands pilgrim-visitors from across the state and beyond throng over here and take part in the mela with great fervour and gaiety. Due to concerted efforts and coordinated participation of various departments and non-governmental agencies the ever-progressing Moungri Mela, as popularly called, beats its own previous records every year. The colourful Mela is a symbol of communal harmony and brotherhood. The attractive events during the 3 days are mainly organized by the District Youth Services and Sports Department Udhampur in collaboration with some times one or two more agencies to entertain the pilgrim-visitors and further strengthen the warm ties of mutual love and understanding amongst the different sections of the society.  ( Walnuts in India )

The Indian Style Wrestling Association J&K (NGO) in collaboration with Shree Amar Memorial Trust Katra and Bamhag Kesri Dangal Committee organizes a grand Wrestling match as the Mela's last day's event at Sardabbar Mela site that is connected with vehicular road facility. In fact, every, item in the Mela creates such an overwhelming atmosphere that it becomes a glittering event and is flashed to the country's nook and corner by the State and National media in a big way. However, the funds shortage always remains a major constraint that hampers the Mela's improvement painfully. Nevertheless the district level selected troupes of cultural and sports teams are called to participate and perform during these days.

Considering facts and aspects of the unique festival, its range and level, especially of cultural events should be raised by inviting state, inter-state and national level cultural artists troupes from Ladakh, Kashmir, Punjab, Himachal Pradesh Haryana, Rajasthan and Jammu etc. as are called for Baisakhi festival Jammu, Narvatra festival Katra, Ladakh and Sindhu Darshan festivals by the State Government. Similarly the wrestling event should also be given assistance.        (  Shrine of Sharda Mata )

The Central Government provides huge funds to assist and organize the public Melas in J&K State. But ironically except few selected festivals, organized at few already developed spots, no other place is assisted or encouraged by the Government. The State Government should come forward to provide open hearted financial assistance and encouragement to the Moungri Mela so that the hidden cultural heritage of the area is exposed.          ( Peer Kho Temple )

Accommodation available:
* One tourist hut with 3 well furnished double bedded rooms for Rs. 125 per room.
* One youth hostel with 30 single beds for Rs. 20 per bed and one special double bed room for Rs. 60/- per night.

Peer Kho Cave Temple Jammu

The Shrine of the Peer Kho Temple is one of the old temples of ‘the City of Temples’. A large number of devotees throng it on Puranmashi, Amavasya and Ekadashi. The important festivals held here are Shivratri, Purnima amd Shravan Puranmashi or Raksha Bandhan. The lingam is located inside a small but peaceful cave embellished with white marble rectangular platform. The black stone lingam is decorated with a copper snake or Naga and a Silver sheet covers the Jallari or Yoni, topped by a copper vessel hanging to pour water continuously on the lingam. The lower part of the body of the lingam and other features are similar to the shrine of Purmandal temple complex and probably belong to the same period of early Dogra regime. The Peer Kho Temple and Peer Mitha are two old temples located in the city of temples. During the reign of Raja Ajaib Dev, for the Saint Siddha Ghareeb Nath entitled Peer, the temple was built in 15th century A.D according to the unconfirmed historical records. The two caves are twenty to thirty feet below the ground level. The Peer Kho cave temple has a lot of reverence among the local people of the old city. ( Historical Temples of Kashmir )


The shrine of Lord Shiva also known as Jamvant cave belongs to an old historic spot. It is located amidst igneous rocks topped by the sedimentary deposit of the River and acacia jungle in Northeast of Jammu city on the side of circular road above the terrace of Tawi River.


The pink, high arched gateway with a white marble stair with a railing leads to the temple complex and into a long verandah, with marble and mosaic flooring, which opens to another entrance on the opposite side from the Pacca Danga via Jullaka Mohalla. The courtyard is flanked by three shikhara on the left side with two of them modern and one ancient. The low round ribbed Gumband or dome is merged with the modern structure with stone finial and an inverted lotus. This serves as the entrance to the cave shrines further cut into the boulder conglomerate deposit of the River Tawi, which were formed due to the successive flooding, and receding of water for centuries. The round domed entrance leading to the caves is embellished with beautiful later Mughal or Dogra style paintings on the ceiling and with floral motifs in the centre of the dome. The pillared arched niches on the periphery of wall and ceiling painted with Dogra style painting is similar to the motifs of Ram Nagar Palace complex in Udhampur District of Jammu province. The colour scheme & the style of paintings prove that the paintings belong to the mid 19th century of Jammu school of painting with emphasis on the indigo colour.


The other rectangular shikharas on either side with brass finials are of recent origin. There is a Devi temple built on the right side of it in the corner of courtyard. It has a white marble miniature temple shrine embellished with beautiful image of a goddess in a glass casing. On right side, there is a series of rooms which serve as the residential quarters for the staff of the temple. The present Mahant of the temple is Peer Rattan Nath who holds the Gadhi or the ownership of the temple.   ( Buddha Amarnath in Jammu )


The round domed entrance leads to a small opening to a low-level passage and bifurcates into the Amar Nath Guffa cave on the right side. The low ceiling channel further leads to Siva shrine or the Amar Nath Cave Siva Temple known as Jamvant Cave after one of the heroes of the famous Indian Epic of the Ramayana. There is another small opening on the left side which goes further downwards to the Nav Durga shrine. It a long grilled temple decorated with life size idols of Lord Rama, Sita, Lord Vishnu and other gods and goddesses. The narrow means of access further extends in a winding manner to a large covered courtyard and further down extends into another small opening to the Nau Devi’s Guffa or Nine Devi’s Cave shrine. The long platform with statues of nine Goddesses in attractive red robes is a wonderful view to behold in a cave shrine. These Nav Devis namely are Shri Mata Shella Puri Devi, Shri Mata Bhadrachani Devi, Shri Mata Chandra Ghanta Devi, Shri Mata Sakandanatha Devi, Shri Mata Kushamandra Devi , Shri Mata Katyani Devi ,Shri Mata Kalarathri Devi, Shri Mata Maha Devi, Shri Mata Siddi Devi.


There is separate passage for entry and exit of the Cave which is excavated into an igneous rock which is twenty feets below the level of the temple. The peaceful, calm and serene place is suitable for spiritual attainment.

The temple courtyard has a Tulsi plant pedestal in the premises, which also indicates fine reflection of the Dogra style of architecture found in Ram Nagar palace at Ram Nagar and at Zorawar Singh Residence cum Palace Complex of Vijaypur in Reasi.


The unique feature of the temple is the Ghoraknath eternal Dhunni or continuous smoke-emitting shrine in the centre of the temple. There is small Samadhi of Shri Peer Shiv Nath as his memorial just opposite the main entrance from Peer Kho Mohalla Side. On the right side of the main entrance, there is a small shrine of Shani Devata. The white metal standing image of Lord Shani is placed on a square platform worshipped by the local people in large numbers on every Saturday. The temple located on the riverbank provides fresh air and beautiful scenery to the visitors. There are many handicrafts and handlooms shops with a variety of crafted souvenirs for the visitors who happen to visit the temple daily on the dead end road of the Peer Kho Mohalla. The whole temple has been built on a high-elevated artificial platform to prevent the flooding of the water of the Tawi River in the rainy season. ( Machail Yatra )


The temple requires more area for parking. The white marble staircase requires to made unslippery by roughing the marble steps otherwise it is dangerous to use in the rainy season. The proper signage at the Circular Road needs improvement for easy access to the temple. The temple also requires some benches for the devotees to take some rest after visiting the temple. The viewing points on the Western side of the temple need to refurished with proper sheds and benches so that visitors take rest and enjoy the beautiful scenery of the River and beyond.

The journey of faith Machail Yatra

Bhadarwah and Kishtwar in Jammu province are dotted with a number of famous pilgrimage sites. These sites attract thousands of people every year from all over the country.

One such place which is thronged by devotees in large numbers is the shrine of Chandi Mata or Machail Wali Mata. “Chandi Mata” the goddess of benevolence showers blessing to all irrespective of caste, creed and colour. According to a legend, the Goddess Chandi appeared at Machail long years ago in the shape of Shila (Pindi). The mother came here from her ancient place Mindhal Battas (HP) to bless the simple, ignorant and helpless people of Paddar area. The Machail Yatra is a unique pilgrimage with unique features. Besides spiritual, its social aspect is more effective and impressive where the Goddess asks her devotees to shun social evils for the welfare of society and mankind as a whole. ( Mata Kheer Bhawani )

The Chandi Dham Machail has the distinction of the simultaneous appearance of Shiv and Shakti. On the one hand, the Goddess Chandi (Shakti) is blessing her devotees at Machail village while on the other hand God Mahadev Shiva appears on the opposite high mountain in the shape of lingam to provide darshans to the pilgrims on the pious occasion of the Shakti yatra. The mountain is called Shiv Pahad which often remains covered with black clouds. It is a unique union of Shiva and Shakti found at Machail.

The holy shrine of the Goddess Chandi is situated at a height of over 8,000 feet above the sea level in Machail village surrounded by high mountains, thick devdar forests and attractive meadows and world famous sapphire mines. The most attractive and historical lion astride idols of the Goddess Chandi and Lakshmi Ji made of pure silver are the rare sight and source of inspiration for the pilgrims who come to seek blessing of Mataji. The most important and impressive aspect of the Machail Yatra is the unique holy mace of the Goddess which leads the then pilgrims and provides strength and inspiration enroute. ( Mata Bhuvaneshwari )

The miraculous Machail Yatra to the hilly area of Paddar in district Kishtwar, is really a boon for the people who seek blessing of “Mata Chandi”. The pilgrimage has revolutionized the action and thoughts of the general public having faith upon the divine mother. The popular Machail Yatra has its historical, religious importance. To pay obeisance, everyyear devotees participate in annual Machail Yatra which starts from Jammu.

In Jammu, she has her origin in Mahalaxmi Mandir at Pacca Danga and thence at Bhaderwah where from her “Chhari or Holy Mace” starts in the month of August every year. The yatra starts with religious procession ” which is taken out from Mahalaxmi Mandir and passes through Jain Bazaar, Link Road, Purani Mandi, City Chowk, Raghunath Bazaar and Indira Chowk in the City of Temples and then joins the main yatra at Chinote.

Situated around 306 kms away from Jammu, the Yatra passes through Jammu, Udhampur, Batote, Kishtwar, Atholi and Gulabgarh road and thence on foot to Machail Mata which is about 30 kms. Though the terrain is too tough to trek but with the grace of Mata Chandi, one feels hillbilly joyous in association with enchanting pilgrims echoing “Jai Mata Di, Jai Chandi Maa, Machail Wali Mata Ki Jai, etc.”

The main stop over or reception stations over en-route are Bhala, Puddoda, Premnagar, Thathri, Kistwar, Paddar, Massu, Chishoti, Atholi Gulabgarh, Layondee, S Kunderpul, Chishoti, Hamooree and thence Machail Mata’s sacred temple. Through out the route religious congregation and Bhandaras are organized to high ligh the importance of the yatra.  ( Ragnya Mata in Logripora village )

"Earlier, the yatra used to reach its destination Chandi Dham Machail, on the eve of a local festival called 'Naghui' when doors of the historical Chandi temple were thrown open for Darshan of the Goddess after remaining closed throughout the year as per ancient tradition and faith. On the occasion, the local populace including Buddhist Clad in multi colour traditional dresses greet the holymace and the pilgrims with enthusiasm. The devotional songs and holy couplets sung and chanted in local Padhri language surcharge the holy dances throughout the day. Besides Sankirtan, Karsewa, havna are also performed by the devotees for peace and satisfaction of the ultra modern society which is full of tension today. ( Sharda Mata in Udhampur )

The Machail Yatra has strengthened the spirit of religious tolerance, bonds of secularism and mutual brotherhood among the masses which is apparent from the fact that even our Muslim brothers greet the Yatra with due respect where-ever it passes, through their habitations.

Sudhmahadev Mela 2009

The Sudh Mahadev temple is said to be 2800 years old and with a strong mythological connection. The temple houses a natural black marble lingam, the Trident of Lord Shiva and mace believed to be that of Bheema the second Pandava brother. Devak stream flows nearby where people can take a bath before entering the temple. Mysteriously the Devak stream disappears a few kilometers downstream.

Few Kilometers before Sudhmahadev, there is a place Gauri Kund. The spring is sacred to the Hindu devotees, as it is believed that the Goddess Parvati had a bath in the waters of the spring before offering her prayers to the Lord Shiva. It is around 1 km from the road and one has to go by foot. People first visit this place and take bath there and then proceed to Sudhmahadev.

At Sudhmahadev there is a spring known as Pap Nashni Bowli. It is believed that taking bath in it relieves man of all his/her sins. After taking bath one proceeds towards the holy temple of Lord Shiva.

After visiting Sudhmahadev further journey of 8 kms brings you to the enchanting hilly resort of Mantalai. Situated at the top of a hill and having tall trees of Deodar giving fresh and cool air. It is believed that Lord Shiva and Goddess Parvati got married there. There is a Shiva temple and beside it a pond. Mantalai was the dream project of Swami Dharender bhramchari to make it as a famous resort for yoga, health and spiritualism but remained incomplete because of his accidental death.

During this three day mela, various arrangements are made by the Department of Tourism to provide facilities to the visitors. Adequate transport facilities are also provided by the govt. agencies from various places. Govt. also make adequate security arrangements and good health facilities are also provided .The various govt. departments put there stalls to provide information about the different schemes for the people. Various cultural programs are also organized; in these the local performers entertain the visitors by showing various local dances and singing folk songs, kud etc.
One can have accommodation in the sarai maintained by the Dharamarth trust, JKTDC provides temporary tented accommodations and beside this few guest houses are also there.

The temporary shops are also established by the people to provide various things and eatables to the visitors. Langars are also arranged by some people to provide free food to the visitors. The famous food items to eat there are Rajmash Chawal with Desi ghee and chatni of pudina and anardana, and paneer dishes. Klari or Klari kulcha is very tasty and one must eat there. Pakoras are also very tasty. Those who love sweets have Jlabis and pure Khoya to eat.Those who love shopping can buy handicraft items from the shop situated near the Shiva temple at Sudhmahadev. It is a great fair which provides lot of joy, entertainment, natural scenery and spiritual experience. So one must have experience of it.

How to reach
Sudhmahadev is 110 kms from Jammu and its altitude is 1225 meters above sea level. Reaching Sudh Mahadev is not a problem as a regular bus service connects it with Jammu. From Jammu, go to Chenani on the Jammu Kashmir National Highway. Then from Chenani take the road towards east and travel for 30 kilometers to reach the Sudhmahadev. One can also come by train up to Udhampur and then can get bus or by hiring private vehicles.

Taste the most sumptuous cuisine of Jammu

The Indian cuisines are representing a distinctive cultural trend in different regions of the country, due to climatic and geographical conditions. In fact, each cultural group has its own specialized and distinctive basic dishes, desserts and sweets which reflect the diversity on one hand and drinks, achar, and snacks have unity in Indian food on the other. Likewise Jammu region has its own lip smacking, mouth watering dishes. Almost every zone in Jammu is famous for a particular dish.

Yellow Rice
The ethnic food of yellow rice and rajmah at Lakhanpur Bus Stand are available at Samba. The ambal / umbal is sweetened pumpkin or Kaddu, an important dish form the part of the full course meal with a variety of lentils or Dal such as Rajmash, Roungi, Mash, Moungi, Channa dal etc. The ambal is prepared from Imali, Gur, Methi seeds, green and red chili, haldi, salts and other species.Oriya is a raita of potato prepared in mustard oil with rai, adds to the digestion of the highly oiled cuisines.

Madraa
Madraa comprised of kali mash dal, garlic, ginger and tomato paste headed in butter with khoya and other species added to the taste with required salt.

The non-vegetarian dishes are ambla meat or khatta meat prepared with gur, anardana, palak, lamb or goat meat as per taste and cooked in iron pan which supplement as source of iron in the dish. The traditional cooking in iron or nickel utensils probably prevented many forms of diseases other wise unheard in good olden times. The champs are the chest pieces of ribs with spines boiled and prepared with species.

Kabargah are the fried champ rather than boiled during preparation method.
Kababs the minced mutton roasted in an iron road, over gas is electric oven.
The chicken dipped in the paste of curd and species is roasted in electric or gas oven earlier in the charcoal which had a different taste. A shop in Pucca Danga is famous for Khatta or sour meat. Adisha is the mutton boiled in curd and milk overnight then fried in the ghee.

Khameera
The Khameera or whole wheat or midda roti is prepared after fermentation in the oven or tandoor in large size. The Bajra roti eaten in the dry belt is highly fibrous flour with lot of energy and require hard digesting. The makki roti eaten only in the winter, the fibrous content in it helps to prevent the stone formation tendency in the body like western people taking lots of corn flakes.

Sweet rice or meatha patt is prepared in sugar. The namkeen rice or loona patt is prepared with salt rice. The plain or boiled rice with drained out water and the yellow or Shirin pulao with saffron is to provide colour and dry fruits add flavor.

Achar and chattnis are natural diet supplements and help in digestion of the food. The art of making pickles or Achar is one of the unusual features of Indian cuisines. The spices and oil added in vegetables or fruits enhances the taste and preservation of the fruits and vegetables for a long time.

The chattnis of pudina, anardana add taste to the food in the main course diet.
The laungi or the peeled green mango achar with species and salt pickle prepared with rai, metha as mustard oil, as preservative with puri, suchi with sweet suji halwa or shirin pulaao on festive occasions.

Kachalu
There is variety of tasty snacks taken in it between the two meals. Kachalu chat is the freshly prepared snack mixed with spice, and referred as tangy sour sweet evening snacks available in all shopping centres. The high carbohydrate content diet supplements the various vitamins in the form of Imali or tamarind as natural source of vitamin C. Kachalu Chaat, a potato based tangy sour sweet snack specialty of Jammu is available in all shopping centres. The traditional outlet in a lane called Sardar ki gali opposite Raghunath Temple.(Ramkund in Poonch)

Indian has variety of sweets and desserts. The desserts are basically rice or milk products and their food value is a combination of proteins, carbohydrates etc.

Milk Cake
The milk cake of Samba is a thick, white lump of sweetened condensed milk, heated to brown core in the centre producing milk granules as its specialty. The chocolate barfi is made from over heated khoya. The so called chocolate, without a milligram of cocoa, the milk converted into brown and condensed till it can be sliced as glossy dark brown colour of Chocolate. The chocolate is famous at a shop at Gandhi Nagar, Purani Mandi in the Jammu City.

The Kud chocolate cooked in the pure ghee or clarified butter during the making process of the sweet dish is unique feature.

The Jammu sweets available at Pacca Danga opposite Laxmi Narayan Temple is one of best prepared in vegetable oil. Pawan shop at Akhnoor or Canal Road at Bakshi Nagar crossing sold its special favorites Kulfi in traditional way lost ground and now shifting to Western style ice-cream.

Kalarhi
Nandini, road side famous stalls before the Nandini Tunnel on NHIA are renowned for Kalarhi or cottage cheese raw as well as cooked. The Kalarhi is a form of rancid cheese in which butter is not drained out. The cheese pakoras and Mirch pakoras or chili dumplings in lentil flour or Besan are most favoured snacks. On the Jammu- Srinagar NHIA the shops at Samrauli, near Chennani is a famous stop over for raw Kalarhi available till afternoon. The Kalarhi of Ramnagar is a also famous hub in Udhampur Distt. The Kalarhi is the most sought after local cuisine fried and eaten in various ways. It is available in various versions to enhance the food value. In Udhampur, the Kalarhi mixed with fried / boiled Soyabean and species come as a complete food with high protein supplement snacks.

Pateesa
Kud on NHIA is famous for pateesa, a yellow sweet also known as Sohanpari, the besan turned into a fibrous cake pieces in pure desi ghee. Peerah, a few km ahead of Batote, there are many dhabas who serve rajma, boiled rice / chawal and mixed with pure desi ghee round the clock on the Jammu – Srinagar Highway a renowned stop for the Rajma –Chawal. The bund / kulcha filled with mutter / yellow pea mixed with imali water, species and lemon juice. The fried potato tikki with black or white gram boiled, fried and eaten with the bund/kulcha other ethnic cuisines readily found in the Cities of the region.

The traditional cuisines in the present scenario of liberalizationhave been taken over by the Western style “multi-national food joints” and won the heart of younger generation. ‘The old is gold’ is the best saying among the older people, in the same way the traditional local cuisines are time tested in terms of their food value, suitable to climate and geographical conditions. For example, the rice and rice fermented products in South India cuisines easily digested in comparison to the wheat roti, as rice product suited best to the climatic conditions of southern part of the India.

The Federal Administration of USA proved that the use of turmeric or Haldi and other species act as antiseptics, antioxidant and anti-inflammatory properties that we still do not know.
Therefore, our ethnic food has more food value in terms of providing proteins, vitamins and other enzymes provided naturally rather than harmful chemical added in fast food like Pizza, potato chips, burgers etc to enhance the taste of food.

There is a need of permanent outlets in the city like Jammu to promote tourism development and the preservation of tangible or living heritage like cuisines. The bank of the river Tawi in a form of Juhu beach having eating joints or Jammu Haat canbe planned as the best place for the purpose. The ethnic cuisines makers court to save the vanishing cuisine of the region.