by Mohan Kishen Tiku

A famous Chinese pilgrim and scholar "Heun Tsiang" reached Kashmir from Urausha (Hazara) now in Pakistan in about 631AD. He stayed here for more than two years to study the Buddhist and Sanskrit lore. He travelled for more than sixteen years (629-645 AD), through India and Central Asia. His reputation as a great religious man and as a scholar preceded his actual entry in Kashmir.

Heuin Tsiang had to face many hardships in the way to  reach the desired place, which passed through many rocky places.

When he was about to enter the boundary of Kashmir, he was received with a great honour by the king's maternal uncle, sent there in advance. The visiting dignitary was provided with all necessary conveyances and a special horse from Royal stable.

While proceeding towards the capital of Kashmir-he passed through several Buddhist Monasteries, where he offered worship. He also spent a night at Hushkara Vihara.

Heun Tsiang along with his party  reached a place Dharmashala, which was just about 7 KM from the city. The king of Kashmir was waiting at this place to receive Heun Tsiang and his party personally and conducted him to the city. The city streets were decorated with flowers etc;  king's nobbles and Buddhist monks received him near the entry of a monastery known as Jayandra-while seated on one of the king's elephant. Next day after spending a night in the Monastery, the king took him to his palace as special guest.

At the palace the visiting dignitary was granted all possible comforts. The name of the king who ruled the Kashmir during the visit of Heun Tsiang is not known from any records till date. As per a Chinese text Varahamula (Modern Baramulla was the capital of Kashmir  those days. Heun Tsiang has recorded that Kashmir was  "a good agricultural country and produced abundant fruits and flowers etc. It is also yielded horses. Saffron, Lenses and medicinal plants. The lenses were probably Sanskrit Dahanopala-fire-stones burning gems. The crystal lenses. "The climate is very cold in season with much snow and a little wind," "The people wore serge and cotton. They were good looking. They were fond of learning and have a faith". All facilities were extended to him so that he could fulfil his mission to India and Kashmir in particular. Scores of Buddhist heads waited for the Chinese royal guest. The king appointed more than twenty clerks for copying out the Buddhist MSS under the direction of their head. In addition to this, five more men were appointed to act as whole time attendants to the visiting Chinese scholar. He was daily invited by the king to expound and read Buddhist scriptures.

Heun Tsiang remained in Kashmir for more than two years. During this period he devoted himself to the study of selected sutras and sastras. He also tendered his homage to Buddhist holy places in Kashmir. The Buddhist Monasteries were about hundred in number, and there were above 5,000 Buddhist residences. There were four Asoka Topes, each containing a portion of the bodly relics of the Budha.

The Chinese scholar has also put on record the tradition regarding the introduction of Buddhism into Kashmir. There are many references in the literature of Buddhism describing the beauty of the Kashmir Valley. King Ashoka while holding 3rd Buddhist Council sent special invitation to the Buddhist Chiefs of Kashmir to attend the country's council.

Heun Tsiang records that during Ashoka's rule about 500 Arhals from Pataliputra migrated to Kashmir. As per records left by the visiting Chinese scholar Emperor Kanishka held his 4th Buddhist council in Kashmir. He further states that the work of this Council was the composition of 100,000 stanzas of commentaries on each of the three classics of canonical literature: a) Vinaya, b) Abhid harma, and c) Sutra.

After his stay Heun Tsiang left the Valley in 633 A.D. by way of T.Samidan route and reached Pun-nu-tso, Modern Poonch.

*(The writer is a journalist and presently lives at Mahinder Nagar, Jammu.)

By Mohan Kishen Tiku

The Khir Bhawani shrine is situated to the north of the Srinagar city at a distance of 24 km. The shrine is dedicated to Goddess Ragni Devi popularly known as Khir Bhawani. There is a spring where the water occasionally changes colour and this curious phenomenon attracts a number of yatries every year.

Picture Courtesy: Mr. C. M. Bhat 

  As regards the age and sanctity this famous shrine of Kashmir, the award of the “Tirth Sangrahi” and the tradition is unanimously the same. This shrine of Kashmir is as old as the human being in Kashmir. It is said that it was during the period of Ramayana, that Goddess was moved from Lanka (Ceylon) to Satisar (Kashmir). In Ceylon, Rawan began to perform evils. He performed the act of Sita haran, where upon Shri Ram invaded Lanka. Rawan began to perform penance for one thousand years. Goddess was pleased to see this, and gave darshan to Rawan. She as per request of Rawan selected North-Western corner of Lanka as Her abode, and sitting at the back of Anant-Serpant. The Goddess appeared in human form and gave darshan to King Rawan in nine different forms from time to time.

  Rawan being now the devotee was given Kingdom of Lanka. At the time of invasion of Lanka by Shri Ram, Hanuman was ordered to take away the Goddess on the back of Anant-Serpant to Satisar--(Kashmir). The night when Maharagni came in Kashmir is named as Ragni-Ratri, and Goddess is worshipped as Maharagni.

  For more than three centuries people knew nothing of this sacred spring which was subsequently discovered by Pandit Govind Joo Gadroo of Bohri-Kadal of Srinagar. Goddess appeared to him in a dream and he was ordered to visit the place. He arranged a boat and went to the Tulla-Mulla village--the abode of Goddess with a number of earthern vessels filled with milk, and when he reached the spring he poured milk into it. There is another version of process which is said to have brought the shrine to the notice:

  One Kashmiri Pandit saw a vision in which he was asked by an Angel that the spring of Khir Bhawani lay among the swamps of Tulla Mulla village. The Pandit was surprised on this account. It was a difficult task for him to reach the main spot of the holy spring. A voice came to him and asked Pandit to engage a boat near Shadipore and from this place a serpant will guide him. As soon as the spot will be reached the serpant will jump in a spring which is the abode of Goddess. He did as was told and reached the main spot. Thus was the divine-spring of Kashmir discovered. Krishna Pandit along with other persons from the city inaugurated worship of the Goddess-first of its kind. After the pooja was finished, it is said that a piece of birch was seen floating over the water of the spring. The piece was collected and to his great surprise he found a ‘Sholaka’ written on it. Now gradually the place became known all over the Kashmir and outside too.

  The main spring is dedicated to Goddess Khir Bhawani. It is an irregular spetagonal shape with apex called Pad (feet to the east). The Southern and Northern sides are a bit longer than the western side, commonly called ‘Sher’ (head). In the Centre there is an islet on which a temple must have existed. Sikandar Bud Shikan destroyed this temple also. Maharaja Partap Singh, got erected the present marble temple under the supervision of Pandit Ved Lal Dhar (father of Bal Kak Dhar)--Rais of Kashmir in the samvat year 1969.

  On Durga Ashtmi, the 8th of the bright fortnight of Chet and on Jeth Ashtami large fairs are held at this shrine, which is attended by the devotees. People going there for worship do not take fish, meat or eggs, and must take a bath before they enter the main place.

  Muslims of this place offer flowers through their Pandit friends, while addressing the Goddess as ‘Maj-Bhagvati’. (Mother Goddess). This shrine is reached by road and by boat too. The shrine is under the control of Jammu and Kashmir Dharmarth Trust.

  Ragyna-Pradurbhave in its last chapter mentions at about this shrine.

  This year the fair took place on 30th May. The State government made all possible arrangements for the convenience of the pilgrims. From Jammu a number of Kashmiri. Pandit migrants and locals left for Srinagar to join pooja at the shrine. Pilgrims from other parts of the Republic also reached the Srinagar for the function.

  Swami Vivekanada along with some gurubhais and disciples and a party of Europeans reached Kashmir in June 1898 AD. On June 26, the party visited Khir Bhawani spring. Swami along with the party did bhajan at this shrine, and after some time did perform pooja. Then he sat down, in japa. No more Hari, it is all Mother now,” said so Swami. He brought to the notice of the Maharaja Partap Singh the neglected condition of this spring temple.

By Mohan Kishen Tiku

I was first drawn to Masterji by some of his po­ems published in a local-daily at Srinagar. 1 longed to meet him mostly to talk aboutKashmiri poetry and note his reaction to the present poetry of Kashmiri poets. So I was looking for­ward to the day when I would meet this great soul of Kashmir.

It was in the month of November, 1957 that I made my way to a locality inJammu, city where he was putting up with a fri. My first impression was by no means equal to my expec­tations. I was however charmed at once some what inexplicably. His appear­ance was soft and bore no striking feature, with a pale face, the poet made his ap­pearance dressed in the traditional phiran, and a greeting smile.

After the introduction he heard of my interest in the Kashmiri poetry. He somehow became inter­ested in me, and thereafter, I would visit him often. He told me about early days of his studies and his work in connection with the editing of poet Paramanand’as work, which he translated into English. The translated ver­sion was published in three volumes.

Zinda Kaul later known affectionately as “Masterji” was born on July 17th 1885. His father Lakhman Pandit died early when Zinda Kaul was still a young boy un­der the burden of responsi­bilities.

Zinda Kaul tried his hand at many occupations and grew up in a prosaic atmosphere. In those early days he faced many difficul­ties in getting books to read. But he managed to borrow books and would read at late hours of the night.

Poetry fascinated him. He was charmed by sweet-songs that tell of saddest thought. In the year 1899, hardly 14 years old, Masterji composed a poem to recite it from the stage at the Dharm-Sabha meeting held at the Raghunath Mandir, Srinagar.

His early poems can be divided into two groups. The first group from 1902 to 1920 and second from 1920 to 1935. First came ‘Ghazals’ in the traditional-pattern, and others were Urdu poems. In the year 1918, he also composed two English poems ‘Love’ and ‘Darbagh’ which are still remembered.

‘Aha-ha-Clerky’- a satirical poem was read by him in Jammu on ‘Navreh’ day in the year 1935. In the year 1940, he published first collection of Hindi poems ‘Patra-Pushpa’. His collec­tion of Urdu poems under the pen name of‘Sabar’ was published by late Dr A.N Raina in the year 1964.

In the year 1942, at a symposium held at Srinagar, he read a poem’ ‘Panuni Kath’, which was liked very much. This poem and the others that he wrote inKashmiri, later es­tablished him as a poet. Zinda Kaul’s meeting with poet Tagore in Srinagar in Oct, 1915, brought a cata­clysmic change in him. In fact direct influence can be traced in his work-’Sumran’ which won him the first‘Sahitya-Akademi’ award in 1956, for Kashmiri lan­guage. The book was pub­lished by the Lalla-Rukh-publications, Srinagar. However, Mirza Arif (Poet) who was the member of the Sahitya Akademi during 1954-1956, observed that the book ‘Sumran’ was not entitled for the reward, as the book was published much earlier than 1965.

An anthology of Mod­ern Kashmiri verse records”-’his sler vol­ume of 35 poems entitled ‘Sumran’ won him the ‘Sahitya-Akademi’ Award for 1956. All these poems belong to his period of ma­turity and are philosophi­cal and devotional in con­tent. His poems express the doubts and anguish that torment the modern mind, but he does not resolve these by the assertion of any dogmatic philosophy’.

On the death of his wife he wrote to  one of his fris..... “She has at last found me unworthy of her and flown to the heaven from where she must have come.” He was a soft spo­ken man. Never harsh and always gentle in his way. Masterji was simple in his food habits. He had admi­ration for the young poets of Kashmir for their sincer­ity, patriotism and ideals. He wanted them to give more thought to the deeper prob­lems of life.

In spite of many ups and downs which came in the way of Masterji, he had a great sense of humour, once, while serving in a lo­cal photographer’s shop, he was directed by the owner of the shop to

collect the charges of a photograph from an English lady. When young Zinda Kaul asked for the payment, the lady got somewhat angry and threw the copy of the pho­tograph on the floor and said, ‘I will not pay any­thing. Don’t you see how silly I look in the picture”.

Young Kaul picked up the photograph and said to the Lady that it was not their fault.

Like Tagore his poetry is deeply philosophic in na­ture.

Masterji did his best to be simple in his daily hab­its till his  of life which came on February 3, 1965 at Jammu.

Some 38 years ago in 1958, Nilla-Cram Cook, alongwith Prof PN Pushp and BP Sharma came to see this great soul of Kashmir. I too was in the room present at that time. Masterji ex­plained some of his poems.

Tears were in her eyes. Later she wrote a book. “The way of the Swan”Po­ems of Kashmir”. This work contains six poems of Masterji translated by her. Before taking leave, she enjoyed Kashmiri-tea with Kulcha.

For the interest of the readers here is the selection of some lines from his fa­mous book,’ Sumran’ col­lection of Master]i’s poems in Kashmiri, translated by him in English too:-

Hymn to love

Great love. I have seen that thy power is marvellous as God’s

I know no God apart from thee make thou my heart-shrine...

Reverence for the teacher

He will arrive Today

My father, guru, I learn will arrive today

I will cover his path with flowers

I will clean my mind’s house by sweeping away all sin...

Token of love

(The Rosary)

Listen my fri, he gave me his rosary as a to­ken of his love

But alas: I failed to take good care of it and lost it!

I was unworthy!

I have no hope to re­cover those precious beads by groping

To be so lucky one must have given rich gifts to the poor in one’s past.

Unprepared:

My lover from eternity who loves me more

than I can love myself

Who is my hope, my light,

my lord and king

Who wants me seeks me and calls me.

With whom my child­hood was fall of bliss...

Spring

Come out to enjoy the spring my dear fri

It will by the way, afford an opportunity to some people of

For many eyes are heavy like sick man’s

With longing to look at you....

Meeting

You revealed yourself to me of your own accord

And having raised in me. You left me alone

To whose care, my sovereign Yogi!

New Year

The New Year has come

New flowers have bloomed in the garden

And song-birds have again begun their working!

Recently the Sahitya Akademi has published two monographs in the series-"Makers of India. Literature" about Masterji.

by Mohan Kishen Tiku

Kashmir is rich not only in scenic beauty, but also in historical remains which bear testimony to the architectural greatness and religious fervour of its people. No wonder, therefore, that besides being known as the Abode of Snow, Kashmir is also described as the Temple of God.

Places of worship, and centres of pilgrimage of historical interest abound in all parts of Kashmir.

The following are some of the more important of these.

Khir-Bhawani Temple :

The shrine is situated to the north of the Sirinagar city at a distance of about 24 K.M. The shrine is dedicated to Goddess Ragnya Devi, popularly known as Khir-Bhawani. (Fig 1) There is a spring where the water occassionally changes colours and this curious phenomenon attracts a number of yatris every year.

As regards the age and the sanctity of this famous shrine of Kashmir, the award of the `Tirth-Sangrahi' and the tradition is unanimously the same. This shrine of Kashmir is as old as the human being in Kashmir. It is said that it was during the period of Ramayana, that Goddess was moved from Lanka (Ceylon) to Satisar (Kashmir).

In Ceylon, Rawan began to perform penance for one thousands years. Goddess was pleased to see this, and gave darshan to Rawan. She as per request of Rawan selected North-Western corner of Lanka as Her abode, and sitting at the back of Anantserpent, the goddess appeared in the human form, and gave darshan to Rawan in nine different forms from time to time. Rawan, being now the devotee, was given Kingdom of Lanka. At the time of invasion of Lanka by Shri Ram, Hanuman was ordered to take away the Goddess on the back of Anant serpant to Satisar (Kashmir). The night when Maharaginya came to Kashmir is named as Ragni-Ratri and Goddess is worshipped as Maharagni.

For centuries people knew nothing of this sacred spring which was subsequently discovered by Pandit Govind Joo Gadoo of Bohri-Kadal, Srinagar. Goddess appeared to him in a dream and was ordered to visit the place. He arranged a boat and went to Tulla Mulla abode of Goddess with number of earthern vessels filled with milk, and when he reached the spring he poured milk into it. There is another version of process which is said to have brought the Shrine to notice One Kashmiri-Pandit saw a vision in which he was asked by an Angel that the spring of Khir-Bhawani lay among the swamps of Tulla Mulla village. The Pandit was surprised on this account. It was difficult task for him to reach the main spot of the holy spring. A voice came to him and asked Pandit to engage a boat near Shadipore and from this place a Serpant would guide him. As soon as the spot would be reached, the Serpant would jump in a spring which is the abode of Goddess. He did as was told and reached the main spot. Thus was the divine spring of Kashmir discovered. Krishna Pandit along with other persons from the city inaugrated worship of the Goddess - first of its kind. After the puja was finished, it is said that a piece of birch was seen floating over the water of the spring. The piece was collected, and to his great surprise, he found a `Shaloka' written on it. Now gradually the place became known all over the Kashmir and outside too.

The main spring is dedicated to Goddess Khir Bhawani. It is irregular in shape being Septagonal with apex called Pad (feet) to the east. The Southern and Northern sides are a bit longer than the western side, commonly called Sher(Head). In the centre is an islet on which a temple is believed to have existed. Sikander Butshikan destroyed this temple also. Maharaja Partap Singh got constructed the present marble temple under the supervision of Pt. Ved Lal Dhar, (father of Bal Kak Dhar - Rayis of Kashmir) in the year 1869.

On Durga Ashtmi, the 8th day of the bright fortnight of Chet and on Jeth-Ashtami, large fairs are held at this Shrine, which is attended by devotees. People going there for worship do not take fish, meat or eggs, and should take a bath before they enter the main place.

Muslims of this place offer flowers through their Pandit friends, while addressing the Goddess as `Maej Bhagvati' (Mother Goddess). This Shrine is reached by road and by boat too. The Shrine is under the control of Jammu and Kashmir (J&K) Dharmaith - Trust.

Raginya - Pradurbhava, in its last chapter, mentions about this shrine in detail. Last year the fair took place on 30th May. The Government had made all possible arrangements for the convenience of the pilgrims. From Jammu number of people (both Kashmiri and local) visited the shrine; people from Delhi and other places also visited this pilgrim centre in large numbers.

Historical References :

Kalhana's Rajatarangini is the oldest and recognised record of Kashmiri History. We find many references about village Tulla Mulla, and Khir-Bhawani Temple. Ragyana Pradurbhava in its last chapter mentions about this shrine in the section Bringish-Samhita. `Ramayana' describes lucidly all about this island. We also find many interesting references in the famous historical treatise written by Abu-Fazal. This famous historian of Akbar, has also mentioned in his book "Ain-i-Akbari" about this Shrine of Kashmir. Charles Ellisian Bates has also written in his `Gazette' about this famous spring - shrine.

In the summer of 1898 Swami Vivekananda visited this shrine. Swamiji became devotee of `Mother', and said, "No more `Hari Om;'" It is all `Mother now.' Maharaja Partap Singh built a marble temple on the old site in the centre of the spring.

The Khirbhawani Reconstruction committee has constructed some shelters for performing Hawan, and also laid two parks on each side of the entrance.

Hari Parbat Shrine :

The sacred shrine on the hillock of Hari Parbat (Fig. 2) is situated at a distance of 4 Km from Srinagar city. The hill can be seen from about 32 Km from the western side of the city. There is a legend associated with this hillock. Two demons lived near by. Both of them hid themselves in water near the place where the Hari Parbat stands today and harassed the rishis. The rishis prayed to Goddess Parvati to free them from the demons. The Goddess assumed the form of `myna' (har) and dropped a celestial pebble on the two demons. This pebble grew into a hillock and the two demons were pinned to the spot for ever. Outside the Sangin-Darwaza of the fort, a depression in the ground is pointed out, as the spot where from the panting breath of the demons forced its way out. The Goddess in grateful memory of her deliverance took up her abode here, and is now worshipped here as Sharika. The hill is hence called Hari Parbat. There is a fort on the hillock which was built by Azim Khan, the Pathan Governor. In 1590 A.D., Akbar the great, built the outer wall at a cost of two crores. In the interior of the fort there is a temple of Goddess Sharika. Thousands of Hindus daily go round the hillock and offer prayers. On Har Nawmi, the 9th day of the bright fortnight of Har (June-July) a great festival is held here. There are two gates, Sangin Darwaza and Kathi Darwaza in the rampart of this fort.

Temple At Khrew :

The village of Khrew is about 18 K.M. from Srinagar. Here on a hillock, presumed to be volcanic, is a temple which is dedicated to Jawala Bhagwati - the Goddess of fire. The temple is reached by a flight of stone steps. (Fig. 3) Mela Jawala Mukhi is held here annually on the 14th day of the bright fortnight of Savan (July-August) when pilgrims visit this shrine from all corners of the country. At top of the hillock is a beautiful spring where people take a dip before making the ascent.

Shankaracharya Temple :

This is a conspicuous temple in Srinagar city. (Fig. 4) It is perched on the crest of the Shankaracharya hill. This hill is 6000 feet above sea level at the end of the Hotel Road on the other edge of Durragjan Bridge. The hill is a detached ridge of an indigenous rock on the South East of the city, and rises to the height of about one thousand feet above the plain.

According to the local tradition the present name of the hill is called after the name of Shri Shankaracharya the great apostle of the Indian Monism who came here about ten centuries ago. A discussion took at this place between him and Swami Abinavgupta, the chief Preceptor of Kashmiri Shaivism. After the discussion Shankaracharyaji changed his ideas and became a disciple of Shakti cult. On the crest of Shankaracharya hill there is an ancient stone temple dedicated to Lord Shiva. The foundation-date of this temple is a matter of debate. Some say that Jaloka, son of King Ashoka, was the first man to have erected this religious edifice. The author of "Indian and Eastern Architecture", Mr. James Fergusson, says that the temple was constructed by some namelesss Hindu in honour of Shiva, during the tolerant reign of Jahangir, and that the building was stopped at and the date engraved at the staircase as 1069 A.H." The hill is still regarded as a sacred one by Buddhists and they call it Pas Pahar. Some say this has been built by Raja Sandiman who reigned Kashmiri from 2629 to 2564 B.C. King Gopaditya (426-365 B.C.) also repaired this temple. This hill was also called Gopadari, the roof of temple, after the name of King Gopaditya. The temple is beautifully constructed on an octagonal plinth about 30 feet high. The basement is of thirteen layers of stone and is about 20 feet high on the solid rock. The square building of the temple is supported by this basement. The main building has got projections, and has got four octagonal lime stone pillars. The interior chamber of the temple is circular in plan and there is a basin where lingam rests. The main chamber is reached by the stairs. The dome of the temple is of modern masonry. The path that leads to the temple is rocky and zigzag. On Puran Mashi, full moon day of Sawan (July-August) Hindus make a pilgrimage at night. The pilgrimage of this day coincides with that of pilgrimage to the sacred cave of Amar Nath.

Shrines of Three Ishta Devis

(Fig. 1) Khir-Bhawani Temple

(Fig. 2) Hari Parbat Shrine

(Fig. 3) Temple at Khrew

Shrine of Kapalamochan :

This shrine is about 38km from Srinagar and is near the town of Shopian. An interesting legend is associated with this place. It is said that Lord Brahma and Lord Vishnu had a dispute, each claiming that he was superior to the other. Finally they went to Lord Shiva for a decision. Lord Shiva asked Brahma to go up and Vishnu to go down the holy lingam, which he had created to find out its end. While Vishnu admitted his failure, Brahma told a lie from his fifth head. Consequently Lord Shiva cut off Bhramas fifth head and dismissed them both saying that neither of them was superior to the other. Lord Shiva performed many pilgrimages to expiate this sin, but in vain. At last he came to this beautiful spot of Kapalmochan, where he was ultimately able to rid himself of this sin. He was, therefore, pleased with this place and sanctified it as a place where deceased children could attain salvation through the performance of Shradda by their elders. There are three springs close to one another. On the 12th day of Sawan (July-August) a fair is held here and thousands of Hindus perform the Shradda of their deceased children and give ornaments etc. in charity.

Temple of Bhawan :

This monumental place is situated about 62 km from Srinagar on the Anantnag-Pahalgam road. This place is well known as Mattan or Bhawan. (Fig 5) In the year 1620 A.D. Asaf Jah laid a garden in front of sacred spring under the orders of Emperor Jahangir. The spring is dedicated to Lord Vishnu, who according to tradition splitted the mountain near Baramulla. Outside the entrance there is a giant Chinar tree. The small temple on the eastern side contains the image of Martand (Sun God). The spring is teeming with fish which are considered sacred and are fed on rice and chappatties by pilgrims. In every Hindu leap year, people come here on certain days to perform `Shraddha'.

Visitors to this place are asked by the priests to record their names in the Book maintained for them. The names recorded in Book go back to more than a century and half. The first name is dated 1827 and is said to be of some Russian gentleman. The legible entry starts from April 8, 1840. Shri J. L. Nehru was amazed to see the names of his uncle, father, etc. in this Book during his last visit to the Vale.

Cave Temple of Amar Nath :

Among all Hindu Shrines in Kashmir the cave temple at Amarnath with its mysterious Siva Lingam is the most sacred and famous. The cave is situated in the north-eastern valley in a long glacial gorge, at an elevation of about 14,000 feet above sea-level. The cave is about 56 K.M. away from Pahalgam, the main starting point of the pilgrimage to Amarnath, 96 Km all covered by a motor road from Srinagar. Many legends are associated with this sacred cave. From Kalhan's Rajatarangini it is gathered that even before the 12th century it was anually visited by thousands of people from all parts of the country. The Chhari (the holy silvermace) was given by Lord Shiva to Kashyap Rishi for deliverance and Lord commended that this chhari be carried to his abode at Amarnath, where he promised to confer His blessings every year after the full moon in the month of August. Some say that the cave was first discovered by a party of Shepherds.

Every time, the journey started from the Deccan. In Guru Arjan Dev's time, Amritsar was the starting point and then finally, since half a century, it is Srinagar.

The sacred day falls every year on the night of the full moon in the month of Sawan (July-August); pilgrims from all parts of India visit this cave to have darshan of the mysterious self formed snow lingam of Shiva which increases and decreases with the waxing and waining of the moon. The ascent to the cave commences from Panjtarni, four Km from the cave, when pilgrims start early on the Raksha-Bandhan day. The cave is roughly 150 square yards in area, and contains three blocks of ice formed by the dipping water. At the farthest end of the cave there is the self-formed lingam of Shiva. The three blocks of ice represent the Hindu deities of Shiva, Parvati and Ganesha. A few doves are also seen inside the cave, and are regarded as hermits which were caught by Shiva himself while they were caves-dropping. Pilgrims offer flowers, sweets, etc. and chant hymns to the accompaniment of the chiming of bells, Cymbols and conch shells. The head priest of chhari conducts the religious performances. Arrangements for coolies and postal arrangements are made by the State Government.

Sister Nivedita, a disciple of Swami Vivekananda has recorded the impression of Swamiji who visited the cave in the summer of 1898.

She wrote, "and now, as he entered the cave, it seemed to him as if he saw Shiva made visible before him. Amidst the buzzing, swarming noise of the pilgrim crowd, and the overhead fluttering of pigeons, he knelt, and prostrated two or three times ..... `I have enjoyed it so mcuh' he said. `I thought the ice lingam was Shiva himself. It was all worship. I never enjoyed any religious place so much."

(Fig. 4) Shankaracharya Temple

(Fig. 5) Temple of Bhawan

(Fig. 6) Shri Lingam in Amarnath Cave