Social,
Environmental & Economic Sustainability
Our analysis of the rank of the district
Backwardness : Does not figure in list of 447 backward
districts
Sex Ratio Rank : 223 (Rank one is least sex ratio - Cenus 2001)
HIV Category District : C (HIV Sentinel Surveillance 2004 - 2006)
Disability : 330 (Census 2001)
Literacy Ratio : 537 (Census 2001)
Minority : Does not figure in MCD
Challenges of the district : Our research with local communities
Low literacy among disabled and girl children due
to lack of special educators, toilet facilities etc.
Road connectivity is very bad.
Government monitoring for schemes required.
Pollution, corruption and electricity are other challenges
There are enough hospitals in the district, but they lack facilities.
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.
