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

Sultan Sahib of Hakura Badasgam

Sultan Sahib(Sultan Darvesh) of Hakura Badasgam Anantnag Kashmir

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

"Since such Sufis (Qalandars) had dedicated themselves to God and trusted only in Him, they tended to ignore all outward socially accepted norms, so long as ignoring them did not involve breaking the Shari 'ah or Divine law. (They dressed unusually and carried various items... this seemed to set them apart from other people.)"
   
Although there is much written about Qalandars in other languages (Urdu, Persian, Arabic etc.), there seems to be little written in English about this line of Sufism.

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



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

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


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

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

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


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

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

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

Baba Bhed Devta a spiritual journey

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

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

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

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

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

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

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

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

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

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

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

Celebration of Shivratri Festival

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

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

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

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

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

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

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

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

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

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

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

Embodiment of well being  and selfless deity.

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

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

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

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

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

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

Hora Ashtami Celebrations

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

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

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

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

Wishing all '' Herath -Mubarak '' 

By Mr. M.L. Wangnoo

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.

Sikh shrines of Jammu Kashmir Ladakh

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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