Census
2011
District population : 10,78,692
Growth : 38.58%
Sex Ratio : 927
Literacy : 62.69
Anantnag District Information
Anantnag District, famous for countless springs and streams, is
situated in South Kashmir having an area of 3984 Sq. Kms. The District
consists of five Tehsils viz Anantnag, Bijbehara, Kulgam, Pahalgam
and Dooru which have further been subdivided into twenty six Niabat
Circles and 150 Patwar Halqas. There are 645 villages including
19 un- inhabited villages in the District. These villages are further
grouped in 12 Community Blocks, namely Achabal, Breng, Dachnipora,
Khoveripora, D.H. Pora, Kulgam, Qazigund, Qaimoh, Shahabad, Shangus,
Pahloo and Devsar. Urban areas of the District consists of one T.A.C
and nine NAC’s. The population of the District as per Census 2001
is 11.70 lac souls representing 11.6% of J&K State population.
The level of literacy rate as per latest census is 44 % as compared
to 54% at state level. The density of population is 294 Sq. km.
and sex ratio is 922 females per 1000 males as per Census 2001.
Anantnag is one of the six districts of the Kashmir
Valley situated in its south and south western direction. Geographically
the district lies between 33o-20' to 34o-15' north latitude and
74o-30' to 75o-35' east longitude, bounded in the north and north-west
by Srinagar and Pulwama districts respectively and in the north
east by Kargil district. It is also bounded by Doda and Kishtwar
tehsil of Doda district in the east and south east and bordered
by tehsil Gool Gulab Garh of Udhampur district, Ramban teshsil of
Doda district and tehsil Budhal of Rajauri district in the south
and south-west. However, its western portion is contigous with Mendhar
tehsil. Its entire southern sector and major part of the eastern
region is strewn with thick forests and mountains. The height of
these mountains in the east, south and west of the district ranges
between 2438 meters to 3048 meters and in some areas, the peaks
even soar to a height of 4572 meters. On the west the district is
bounded by mighty Pir Panchal range mountains, through which passes
the world famous Jawahar Tunnel.
Situated 55 Kms.of the south-east of Srinagar,
Anantnag district is spread over an area of 3934 Sq.Kms.with a population
of approx.8.50 lakhs. It is bounded by Srinagar district in the
north,Pulwama districts in the north west and Kargil district in
the north east. It is flanked by Doda and Udhampur districts in
the east and south east and by district of Rajouri south west. The
Anantnag district is called the Granary of the Kashmir Valley. It
is the third highly populous district of the Valley after Srinagar
and Baramulla. About 89 percent of the population lives in the rural
areas and is mostly engaged in agriculture, the principal crops
being rice and maize. The district is divided into 5 tehsils, 10
community development blocks, 8 towns, 149 panchayats and 645 villages.
The tehsils include Anantnag, Doru, Kulgam, Pahalgam and Bijbehara.
The blocks are Sahabad, Achabal, Shangus, Kulgam, Damhal Hajipora,
Qaimoh, Breng, Qazigund, Khoverpora and Dachnipora. The population
density per Sq.Kms.in the district is 165. Culturally, the district
is no different from any other area of the Valley. Kashmiri and
Urdu are the main languages of people while rice is their staple
food.
The District is having largest number of health
resorts in the State, of them particular mention is made of Verinag,
Kokernag, Achabal, Daksum and Pahalgam. These health resorts attract
a good number of tourists which helps in raising the income level
of persons engaged in tourist industry.
The District is also famous for Holy Amarnath Cave
situated in Pahalgam Tehsil where thousands of Pilgrims visit every
year from all over the Country . The Cave is said to have been discovered
by party of Kashmiri Muslim Shepard of Pahalgam area.
History
Anantnag has for long enjoyed the status of the second
largest city of the Valley. The name of Anantnag District according
to a well known archaeologist, Sir A.Stein from the great spring
Ananta Naga issuing at the southern end of the town. This is also
corroborated by almost all local historians including Kalhana according
to whom the town has taken the name of this great spring of Cesha
or Ananta Naga land of countless springs. The spring is mentioned
in the Neelmat Purana as a sacred place for the Hindus and Koshur
Encyclopedia testifies it. The district as well as its headquarter
town are also called Islamabad. Regarding this second name no mention
is to be found in the old chronicles of Kashmir. It is however,
said that the name of Islamabad was assigned to the town by one
Islam Khan who was the Governor of Kashmir during the Mughal rule
in 1663 A.D., but the change in its nomenclature proved temporary
and during the reign of Gulab Singh the town as well as district
again resumed their old name, Anantnag, but stillbut still the name
Islamabad is Popular among common masses, though officially the
name Anantnag is used.
Before the advent of Muslim rule in 1320 A.D.,
Kashmir was divided into three divisions, viz; Maraz in the south,
Yamraj in the centre and Kamraj in the north of the Valley. Old
chronicles reveal that the division was the culmination of the rift
Marhan and Kaman, the two brothers, over the crown of their father.
The part of the valley which lies between Pir Panjal and Srinagar
now called the Anantnag was given to Marhan and named after him
as Maraj. While Srinagar is no longer known as Yamraj, the area
to its north and south are still called Kamraz and Maraz respectively.
Lawrence in his book ‘The Valley of Kashmir’ states that these divisions
were later on divided into thirty four sub-divisions which after
1871 were again reduced to five Zilas or districts.
Anantnag like the rest of the Kashmir Valley has
witnessed many vicissitudes and experienced many upheavals from
time to time. Hugel found here some monuments of the Mughal period
in ruins when he visited Kashmir in 1835. No significant ancient
building or archaeological site is found in the district today except
the Martand temple. What must have once been magnificent architectural
show pieces like the Martand complex of temples situated at a distance
of nine kilometers from the district headquarters or the palaces
of Laltaditya and Awantivarman at Awantipora lying midway between
Srinagar and Anantnag town are now in grand ruins. The majestic
Martand temple is one of the important archaeological sites of the
country. Its impressive architecture reveals the glorious past of
the area. Martand temple is the clear expression of Kashmir’s pristine
glory. The Mughal Emperors especially Jehangir developed many beauty
spots of the district, but of their noble and magnificent edifices
only fainted traces survive. All the same, even in their present
ruinous conditions, these monuments do not fail to feast the eye
or excite the imagination of admirers at large.
Climate
Anantnag District possesses all the typical characteristics
of the climate of Kashmir Valley as a whole. In his introduction
to the Rajtarangini Kulan or Kakhana Pundit says about the climate
of Valley: 'It is a country where the son shines mildly, being the
place created by Kashayapa as if for his glory. High school-houses,
the saffron, iced water and grapes, which are rare even in heaven,
are common here. Kailasa is the best place in the three worlds,
Himalaya the best part of Kailasa, and Kashmir the best place in
Himalaya'.
Sir Walter Lawrence writes in his book 'The Valley
of Kashmir' that in latitude Kashmir corresponds with Peshawar,
Baghdad and Damascus in Asia: with Fez in Morocco: and South Carolina
in America, but it presents none of the characteristics of those
countries. People have linked the climate of Kashmir to that of
Switzerland until the end of may, and of Southern France in July
and August. But is is impossible to speak of Kashmir as possessing
any one climate or group of characteristics. Every hundred feet
of elevation brings some new phase of climate and of vegetation.
Generally the year has been divided into four seasons
and every season has got its own charm and particular characteristics.
One can visit the district during any season, but the best period
to visit this place is from the month of May to September. Spring
Season lasts from March to May. The weather remains pleasant and
snows start smelting from the plains and mountains. Summer Season
lasts from the month of June to August. Weather is a bit hot and
temperature may go up to 35oC. It rains heavily during this period.
Autumn Season lasts from the month of September November. Weather
remains pleasant but nights get colder. This season has its own
charm and the trees start shedding leaves. Chinars present a fascinating
look during this season. Winter Season lasts from December to February.
This season is very cold and temperature may get below the 0o C.
Snow falls during this period and whole valley presents a fascinating
look. This season is ideal for winter games.
Meteorological Department has established its weather
monitoring stations at various places in the district. The main
stations are at Kokernag, Qazigund and Pahalgam. Data on rainfall
is recorded through rain-gauge stations located at various places.
The amount of rainfall received during the last 24 hours is recorded
at 8:30 hours (IST) everyday. A day recording rainfall of at least
1/10the of an inch is taken as a rainy day. The data recorded at
gauge stations in the district is given as under:-
Language
Kashmiri is the most popular language of the district. Though the
official language is Urdu, but Kashmiri is mostly spoken. Gojri
is another language which is used by the Jujjar and Bakerwal tribes
who are mostly living in the rural and upper reaches of the district.
Pahari is also used by a small population. Most of the people can
speak Kashmiri and Urdu languages. English is spoken by educated
section of the society.
Folk Dances & Songs
Ru, Bandpather and Dambali are the folk dances. In Ru women stand
in rows advancing and retreating, singing the Ru song. The song
is pretty and dance is graceful. Some people consider Dambali or
Zikr as a religious exercise. It serves the same purpose as the
dancee of Darwesh. The mind is thrown into whirl, and the dancers
fall into a religious ecstasy. Generally the Dambali is held at
the annual fairs held at the various shrines.
Bhand Pather is a traditional folk theatre style
combination of play and dance in a satirical style where social
traditions , evils are depicted and performed in various social
and cultural functions. Bhand Jashan is performed by a group of
10 to 15 artists in their traditional style accompanied by light
music for the entertainment of people.
Chakri
It is most popular form of Kashmiri folk music. It has some resemblance
with chakra of mountainous regions of Uttar Pradesh. Normally Garaha,
Sarangi, Rabab were the musical instruments used in the past. But
now the harmonium too has made its way in its presentation.
Fairs
The annual fairs held at various shrines are red letter days in
the lives of the people. Thousands crowd together and spend the
day eating and buying fairings
Religion
Islam is the dominant religion and the Muslims form the majority
of the population. Next comes the Hindu population and in some villages
there is a good number of Sikhs also. In spite of the existence
of many religions people are quite liberal and possess and adopt
a progressive way of life. Almost everywhere in the towns and villages
Mosques, Shrines of Saints and Sofis (Reshis) and temples are found.
Food
People are fond of eating. The chief staples of food being rice,
vegetables, oil, salt and pepper and milk. Poultry products are
also used in abundance. The meat (mutton and beef) is also eaten
very often. Fish is also eaten but not so commonly. Most of the
people are fond of tea with salt and milk (Nun Chai). Tea with sugar
is also finding its way into the homes. Kahwa (tea without milk
mixed with other 11 ingredients) is also common. Both tea (Nun Chai)
nad Kahwa are made in Russian Samovar, which is a popular institution
is Kashmir. Tea is said to have been introduced in Kashmir by Mirza
Haider from Yarkand.
Kashmiri Wazawan: (Kashmiri
Cuisine)
The history of modern Kashmiri cuisine can be traced back to the
fifteenth century invasion of India by Timur, and the migration
of 1700 skilled woodcarvers, weavers, architects, calligraphers
and cooks from Samarkand to the valley of Kashmir. The descendants
of these cooks, the Wazas, are the master chefs of Kashmir. The
ultimate formal banquet in Kashmir is the royal Wazwan. Of its thirty-six
courses, between fifteen and thirty can be preparations of meat,
cooked overnight by the master chef, Vasta Waza, and his retinue
of wazas. Guests are seated in groups of four and share the meal
out of a large metal plate called the trami. The meal begins with
a ritual washing of hands at a basin called the tash-t-nari, which
is taken around by attendants. Then the tramis arrive, heaped with
rice, quartered by four seekh kababs and contains four pieces of
methi korma, one tabak maaz, one safed murg, one zafrani murg, and
the first few courses. Curd and chutney are served seperately in
small earthen pots. Seven dishes are a must for these occassions--
Rista, Rogan Josh, Tabak Maaz, Daniwal Korma, Aab Gosht, Marchwangan
Korma and Gushtaba. The meal ends with the Gushtaba. Most commonly
served are ristas or meat balls of finely pounded mutton and cooked
in a gravy; seekh kababs; tabak maz or flat pieces of meat cut from
the ribs and fried till they acquire a crisp crackling texture;
rogan josh owes its rich red colour to the generous use of Kashmiri
chilies. Chicken yakhni ows its cream colour and delicate flavour
to the use of curd as a base. Dam aloo and chaman are the commonly
served vegetarian dishes. Almost all the hotels serve the wazawan
dishes on their menus.
Kashmiri Breads
All the local bakery shops serve Kashmiri breads like 'sheermal'
and 'baqerkhani', without which no Kashmiri breakfast is complete.
Kashmiris use a variety of breads seldom seen elsewhere. Tsot and
tsochvoru are small round breads, topped with poppy and sesame seeds
and traditionally washed down with salt tea. Lavas is a cream coloured
unleavened bread; baqerkhani is the Kashmiri equivalent of rough
puff pastry and kulcha is a melt-in-the mouth variety of short-bread,
sweet or savoury, topped with poppy seeds
Dress
Besides other usual dresses, Pheran is the unique dress used by
every Kashmiri. This garment somewhere between a coat and a cloak,
is eminently suited to the Kashmiri way of life, being loose enough
to admit the inevitable brazier of live coals which is carried around
in much the same way as a hot water bottle. Men's Pherans are always
made of tweed or coarse wool; women's pherans, somewhat more stylized
are most commonly made of raffel, splashes of ari or hook embroidery
at the throat, cuffs and edges. The quality of embroidery and thickness
of the raffel determines the price.
Kanger
The useful Kangar, which forms so important part of the Kashmiri's
life, must not be left unnoticed. There is a proverb 'What Laila
was on Majnun's bosom so is the Kangar to a Kashmiri.' The Kangar
is a small earthenware bowl of a quaint shape, held in a frame of
wicker work. In the winter and even in the summer when the rains
chill the air, hot embers are put into the Kangar and is slipped
under the voluminous gown (Pheran) which all the Kashmiris wear.
The Kangar has been stated to have been introduced from Italy, but
as there is mention of it in Raj Tarangni it seems probable that
it is indigenous.
Customs of Birth, Death
& Marriage
The customs and ceremonies ceonnected with birth marriage and death
in Anantnag (Kashmir) are of some interest it may be of use to enumerate
them at some length. It must be explained that the customs vary
according to the position and wealth of families, and that there
is some difference between the observances of the city people and
the villagers, But the chief incidents in birth, marriage and death
are the same, and in the following description is given of the practices
of the average Hindu and the average Musalman. And inasmuch as the
Musalman villagers and the Kashmiri Pandit are the most important
and numerous classes in the valley, their customs and ceremonies
have been set forth and attempt has not been made to give the special
observances of the Hanji, Watal and other tribes. Though these tribes
have their special customs , the main ideas and ceremonies are practically
the same as those which are found among the villagers. If a comparison
be made between the customs of the Hindus and the Musalmans, it
will be seen that there are many points of resemblance , and the
curious prominence of the walnut and salt, and the use of the mendhi
dye, will be noticed. Besides the mehnzsrat, or use of the mendhi
dye, in both religions there is the laganchir or fixing of the marriage
day; Phirsal, the visit paid by the bridegroom to the bride’s house
after marriage ; gulimiut, the giving of money and jewels; the dress
and the title of the bridegroom as maharaja and of the bride as
maharani; chudsu, the giving of presents on the fourth day after
death, and the wehrrwari and barsi, the celebration respectively
of the birthday and day of death. The vernacular words must be given
in the text, instead of relegating them to the glossary, for they
have no English synonyms . they are words which one hears in daily
intercourse with the people, and any one who has work in the valley
will find that a knowledge of these words and customs will give
him a hold over the Kashmiris.
Historical Places and
Monuments
Kashmir is the land of Saints, Sofis and Munis and Anantnag district
being part of the Kashmir Valley is no exception. The Anantnag is
bestowed with religious wealth in the form of numerous shrines and
places of worship enjoying reverence and allegiance of people professing
different faiths. There are numerous sepulchers of saints which
have enchanting environs, while visiting these shrines, one feels
in close proximity of Almighty. Some of the shrines have historical
importance in addition to religious significance attached to them.
These shrines belong to both Hindus and Muslims and are visited
by thousands of devotees. Some of the shrines are the world famous
shrine of Amarnath Ji and other famous shrines of Reshis like famous
shrine of Baba-Zain-ud-Din Wali (Aishmuqam), Baba Hyder Reshi (Anantnag),
the last of the giants of the Rishi order in Kashmir about whose
resting place the Alamda-i-Kashmir (Flag Bearer of Kashmir), Sheikh
Noor-ud-Din Rishi had foretold his diciples, Baba Dawood Ghoni (Vailoo),
Hazrat Noor Shah Bagdadi (Kund), Hazrat Sheikh Syed Samnani (Kulgam)
and bab Naseeb-ud-Din Ghazi (Bijbehara). Besides, the shrines at
Kabamarg and Khiram share the distinction of possessing the Holy
relice of Prophet Mohammad (PBUH). The devotees of the district
and other places visit these shrines particularly on days when the
fstivals connected with the shrines are celebrated. A brief description
of some of the important shrines and historical places of the district
is given here.
Mattan
The temples of Mattan are located midway between Anantnag
and Pahalgam. There is a Shiva Temple in the centre of a deep pond.
Martand Temple
Of all the interesting sights in the vicinity of Anantnag,
the ruins of Martand hold the first place and they are easy to access,
being just 10 Kms. from the main town Anantnag. It lies on the krewa
above Islamabad , and is easily reached from Anantnag.(Islamabad),
Bawan and Achabal. The runis of the Hindu temple of Martand or,
as it is commonly called, the Pandu-Koru, or the house of the Pandus
and Korus—the Cyclopes of the east- are situated on the highest
part of a krewa, where it commences to rise to its juncture with
the mountains. About 3 miles east of Islamabad, Occupying, undoubtedly,
the finest position in Kashmir, this noble ruins is the most striking
in size and situation of all the existing remains of Kashmir grandeur.
The temple itself is not now more than 40 feet in height, but its
solid walls and bold outlines, towering over the fluted pillars
of the surrounding colonnade , given it a most imposing appearance.
There are no petty confused details, but all are
district and massive, and most admirably suited to the general character
of the building. Many vain speculations have been hazarded regarding
the date of erection of this temple, and the worship to which it
was appropriated , It is usually called the House of the Pandus
by the Brahmins , and by the people “Martand”, or the sun, to which
the temple was dedicated. The true date of the erection of this
temple—the wonder of Kashmir is a disputed point of chronology;
but the period of its foundation can be determined within the limits
of one century, or between A.D 370 and 500, The mass of building
now known by the name of Martand consists of one lofty central edifice,
with a small detached wing on each side of the entrance, the whole
standing in a large quadrangle surrounded by a colonnade of fluted
pillars with intervening , trefoil headed recesses. The length of
the outer side of the wall, which is blank, is about 90 yards; that
of the front is about 56. There are in all eighty four columns—a
singularly appropriate number in a temple of the sun, if as is supposed
, the number eighty four is accounted sacred by the Hindus in consequence
of its being the multiple of the number of days in the week with
the number of signs in the zodiac. The colonnade is recorded in
the Rajatarangini as the work of the famous king Laltaditya, who
reigned from A.D.693 to 729 . >From the same authority we gather
though the interruption of the verses is considerably disputed that
the temple itself was built by Ranaditya and the side chapels, or
at least one of them, by his queen, Amritaprakha . the date of Ranaditya’s
reign is involved in some obscurity, but it may safely be conjectured
that he died in the first half of the fifth century after Christ.
The remains of three gateways opening into the court are now standing.
The principal of these fronts due west towards Islamabad. It is
also rectangular in its details and built with enormous blocks of
limestone, 6 or 8 feet in length, and one of 9, and of proportionate
solidity, cemented with an excellent mortar. Fergusson gives the
date of Martand as A.D.750, and fixes the reign of Ranaditya as
A.D.578-594.
The central building is 63 feet in length by 36
in width,, and alone of all the temples of Kashmir possesses, in
addition to the cella or sanctuary, a choir and nave, termed in
Sanskrit the antarala and arddhamandapa; the nave is 18 feet square,
the sanctuary alone is left entirely bare, the two other compartments
being lined with rich panellings and sculptured niches. As the main
building is at present entirely uncovered the original form of the
roof can only be determined by a reference to other temples and
to the general form and character of the various parts of the Maratand
temple itself. It has been conjectured that the roof was of pyramidal
from, and that the iterance chamber and wings were similarly covered.
There would thus have been four distinct pyramids, of which that
over the inner chamber must have been the loftiest , the height
of its pinnacle above the ground being about 75 feet.
The interior must have been as imposing as the
exterior. On ascending the flight of steps, now covered by ruins
, the votary of the sun entered a highly decorated chamber, with
a doorway on each side covered by a pediment with a trefoil headed
niche containing a bust of the Hindu triad, and on the flanks of
the main entrance , as well as on those of the side doorways, were
pointed ad trefoil niches, each of which held a statue of a Hindu
deity. The interior decorations of the roof can only be conjecturally
determined, as there do not appear to be nay ornamented stones that
that could with certainty be assigned to it. Baron Hugel doubts
that Martand ever had a roof, but as the walls of the temple are
still standing the numerous heaps of large stones that are scattered
about on all sides can only have belonged to the roof.
Cunningham thinks that the erections of this sun
temple was suggested by the magnificent sunny prospect which its
position commands. It overlooks the finest view in Kashmir, and
perhaps in the known world. Beneath it lies the paradise of the
east, with its sacred streams and glens, its orchards and green
fields , surrounded on all sides by vast snowy mountains, whose
lofty peaks seem to smile upon the beautiful valley below. The vast
extent of the scene makes it sublime; for this magnificent view
of Kashmir is no petty peer in a half mile glen, but the full display
of a valley 60 miles in breadth and upwards of 100 miles in length
the whole of which lies beneath the “ ken of the wonderful Martand”.
Shrines
The most important shrine is of Amarnath cave situated
about 48 KMs from Pahalgam which attracts devotees from all over
the world. It is located in the upper reaches of the Distt at an
altitude of about 13000ft. from the sea level. Shrine is believed
to be an abode of lord Shiva.
There are famous temples at Anantnag,Deviangan,Bijbehara,
Akingam,Lukbhavan, and Goswami Gund,Nagdandi Ashram.
Ziarat Hazrat Zain-ud-Din
Wali
The shrine of Hazrat Azin-ud-Din Wali is situated on a hill lock,
about 20 Kms. short of the famous hill resort of Pahalgam overlooking
the bewitching Lidder Valley. The road to the shrine branches off
to the right from main Anantnag-Pahalgam road. A few hundred metres
walk or drive takes one to the foot of the stone stair leading to
the shrine. The mausoleum is located inside a deep cave atop the
hill, about 100 meters high than the main road.
Village Aishmuqam is very well known in every part of Kashmir on
account of the historical shrine of sheikh Zain-ud-din who lived
in the 15th century A.D. and was one of the principal disciples
of Sheikh Nur-ud-din, the leading Rehsi of Kashmir.
It is commonly known in Kashmir that Sheikh Zain-ud-din,
who was known by the name of Zia Singh before his conversion was
a prince and belonged to the ruling Rajas of Kishtwar. His father
Yesh Singh, the then Kishtwar ruler, is said to have been assassinated
when Zia Singh was only 13 years old. Zia Singh is believed to have
been suffering from some disease which took a serious turn leaving
no aspect of his recovery. Sheikh Nur-ud-din is said to have passed
through Kishtwar just at that time and having heard of his miraculous
performances, Zia Singh’s mother begged of the Sheikh to visit the
patients and to pray for his recovery. The Sheikh agreed to pray
on the understanding that Zia Singh would meet him in Kashmir after
the recovered. Zia Singh did not however keep his promise and after
sometime he was agsin confined to bed. His mother kept on crying
day and night until she had a vision in which the Sheikh Zia Singh’s
mother promised that she would fulfil her obligation this time if
her son would recover again. With the restoration of his normal
health, Zia Singh proceeded to Kashmir to meet his benedictor. The
mother and the son undertook the hazardous journey from Kishtwar
to Bumzua, a village about 8 miles south of Aishmuqam, where Sheikh
Nur-ud-din was staying at that time. It was at this place that both
Zia Singh and his mother embraced Islam under the maens of zain-ud-din
and Zoon Ded respectively.
Among the local inhabitants the legend has it that
Zain-ud-din medicated for a long time in village Mandjan of Tehsil
Sopore where he attained spiritual perfection, It was at this stage
that Sheikh Nur-ud-din advised him to migrate to the cave at Aishmuqam
and to meditate there for the remaining period of his life. On his
arrival, sheikh Zain-ud-din found the entrance to the cave blocked
by snakes, cobras and reptiles, It is said that the saint carried
with him a club which he had received from his master. Seeing the
serpents he placed the club on the ground and it was instantaneously
transformed into a dreadful cobra. The snakes in the cave got awestricken
and not only surrendered to the Sheikh but also vacated it and migrated
to the village Phuurpujan which is about 16 miles to the east of
Aishmuqam.
The exact date of the death of the saint is not
known. His urs or anniversary is, however , being celebration on
the 13th day of Basakh corresponding to 25th of April. Two mosques
on unknown as Khankah are also attached to the shrine. The Khankah
besides being used for prayers is also a repository of the relics
of the saint which are held in high esteem.These consist o a bow,
a patten, a wooden bread, a rosary, a wooden club and a copy of
Quran. It is said that the saint observed fasts frequently and whenever
he felt hungry he licked th wooden bread to satisfy his appetite.
These relics are publicly displayed whenever the village meets with
some catastrophy, such as a femine, epidemic, etc. The shrine attracts
hundreds of thousands of people from all parts of the valley every
year. On the date of anniversary of the saint congregational prayers
are held which are attended to by no less than 20,000 people.
According to the legend, the festival continues
to be celebrated from pre-Islamic times and dates back to about
2,000 years. The shrine of Zain-ud-din is respected by all communities
and they actively participate in the celebration of the anniversary.
There is no restriction to the entry into the shrine which is open
to visits by persons of either sex and of any community.
Ziarat Baba Hyder Reshi
(Reshi Maloo)
The tomb of Baba Hyder Reshi popularly known as Harda Reshi or Reshi
Molu, the saint at whose anniversary local people of the area abstain
from flesh eating for one week, is visited by both Muslims and Hindus
alike. The shrine is one of the famous places frequented by people
from all over the valley. It is Situated in Mohalla Reshi Sahib
in Anantnag Town. The body of the saint is enshrined alongwith 21
of his disciples in the tomb.
Born on 29th Rajab, 909 Hijri ( 17-1-1504) A.D.
in village Dandar of Tehsil Anantnag in the house of Sheikh Abdulla
a blacksmith by profession, Baba Hyder Rehsi is said to have performed
graet miracles in his very childhood. He used a look after cultivation,
tend cattle, and spent his life in complete celibacy. His spiritual
guode had been Hazrat Sheikh Hamza Makhdoom Sahib, a great saint
of Kashmir whose shrine is situated on the hill of Hari Parbat located
in Srinagar city. From him, he is said to have received religious
education and spiritual inspiration.
Baba Reshi came into prominence when the then ruler
of Kashmir Ali Shah Chak and the prince Yousuf Shah Chak started
paying courtesy calls on him. The one time graet scholar and chief
Qazi of Kashmir Baba Dawood Khaki also used to visist him. Rehsi
Saheb possessed graet spiritual powers and abstained throughout
his life from eating meat and onions. Some of the miracles attributed
to him are given below:
An eighty tear old devotee of the saint Ab.Rahim Badal who was a
rich man had no issue and had given up all hopes to have one. One
day he visited the saint asked for what was apparently impossible.
The saint offered an apple to his devotee. After nine months a male
child was born in his house who was named Mohd Sharief. However,
the child’s mother died. The child refused to suckle any other breast.
When brought before him, the saint put his own finger into the child’s
mouth which he at once started sucking. The child in his own adulthood
attained spiritual enlightment and later joined as one of the disciples
of the saint. The saint is said to have passed away in 976 Hijri
( 1568 A.D.) at the age of 67 years in deep meditation. The relic
has been passed from Khalifa Hazrat Ali to Shiekh Shahad-ud-din
Sohrawardi and afterwards it is said to have been presented to Baba
Reshi by Hazrat Makhdoom Sahib when the former accepted him as his
spiritual guide. There is also a rosery and a walking stick of the
saint preserved in the shrine of Reshi Sahib.
Masjid Syed Sahib
The mosque of Syed Sahib has been constructed in the memory of one
Hazrat Syed Mohd. Inayat-ullah Qadiri Samnani who came to Kashmir
along with other disciples from Samnan city (Central Asia) in the
year 936 Hijri (1528 A.D.). He undertook the construction of the
mosque in the town in the same year which is now situated at the
foot of the Anichteep of the Martand Plateau. The saint died at
the age of 75 years in 995 Hijri on Friday the 6th Shaban (27-1-1587)
A.D. His body is buried in the nearby shrine. The death anniversary
of the saint Hazrat Syed Sahib is observed every year according
to Islamic calendar on 8th of Shaban.
Khir Bhawani Asthapan
(Devibal)
Devibal temple is situated in mohalla Khaki Sahiban and is just
adjacent to the mosque of Hazrat Sheikh Baba Dawood Khaki. It is
dedicated to the holy spring of Khir Bhawani which issues here and
is now enshrined in a small stone-built one storey temple. It attracts
a good number of devotees and is considered a holy place by the
entire kashmiri pandit community. It attracts a large congregation
every day and is said to have the same importance as that of Khir
Bawani temple in Tulamula of Srinagar district. According to a local
legend it is believed that once the famous saint of the town Reshi
Molu, held in great esteem by Muslims and Hindus of the valley alike,
had prayed for the holy “Darshan” of Goddess Durga and requested
her to show her presence in the town. She is believed to have acceded
to his request and later appeared in his dream in which she is said
to have communicated to him that She is already present in the from
of small spring. According to another belief it is believed that
Wazir Panu had a dream in which Goddess Durga told him that She
was living underneath the spring. He located the spring and asked
one of the priests namely Balkak to look after it. Maharaja Pratap
Singh while on his way to Jammu or Back to Srinagar would stop here
and pray in the name of the Goddess and offer lot of milk in the
spring. He also donated some cultivable lands in the name of the
shrine. The water that issues from the spring is reported to be
changing colours.
Chapel of John Bishop
A small Chapel located in the premises of John Bishop Memorial Hospital,
Anantnag is situated in the eastern end of the town in mohalla Sarnal
and is the only praying ground for the Christians of the town. The
Chapel was built in 1942 primarily to meet the needs of protestant
Christians of the town and the Christians employees working in the
John Bishop Memorial Hospital as also the then high protestant Christians
officials posted in and around the town.
Uma Devi of Uma Nagri
Goddess Uma is said to have selected Her abode in the lap of great
Himalayas in Kashmir in Umanagri, Uttersoo in Anantnag Tehsil. She
is believed to have manifested herself in in the form of a stream
and appeared in the shape on “Omkar” in five springs. It is said
that one Shri Shiv Ram Ji who later assumed the name of Swami Shivananda
had attained the high reputation and sincerity and that while supervising
the collection of paddy in the adjoining village of Brah, one of
the peasants pointed out to him the grain husks sticking to his
shawl and reminded him to swift them off before leaving the grain-store.
This sarcastic remark had a shocking effect on him and he is said
to have thought of detaching himself from the worldly things and
started meditating round the clock at Snusha a secluded place near
Brah. He is then said to have had a divine vision of Mother Uma
directing him to go to her abode at Village Uttarasoo. Accordingly,
he located the place and went into deep meditation on the specified
spot. He lit a continous pyre (Dhooni) at the place of his meditation
near the spring. A Vedic Yagh is since then being performed on the
anniversary of the Swami Sivananda in the month of ‘Phusa’ every
year and the relics of the Swami are still preserved at the Dhooni
Sashib which are worshipped by numberless devotees. The situation
of the shrine comprises 5 springs located in the form of divine
Omkara. Out of these springs, 2 merge into a single spring thereby
signifying the communion of Shiva and Shakti. The sacred shrine
attracts large pilgrims and is revered by all faiths.
Nagdandi
About two kilometres away from the historical and picturesque town
of Achabal, on the right side of the road to Uma Devi (Brari-Aangan),
there is the Ramakrishnan Mahasammelan Ashram, which was founded
by late Swami Ashokananda, more than forty years ago. It is a fairy
big Ashram now, a compact complex of some buildings and a small
temple dedicated to Ramakrishna Paramahamsa, at the foot of wooded
Achabal hills. The Samadhi of Swami Ashokananda is within the precincts
of the Ashram.
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