Temples of Kashmir
ORIGIN OF TEMPLES
According to Hindu Dharma , time is divided
into four ‘yugas’ namely ‘Satya Yuga’ ,’Treta
Yuga ,’Dwapara Yuga’ ,and ‘Kali Yuga’ .It is
said in the ‘Puranas’ ‘Satya Yuga ’-- Age of
perfect virtue, there were no temples , for the Gods
appeared to the people and helped them directly . In
the second Yuga namely ‘Treta Yuga’, virtue
diminished in quality and effect, the Gods appeared
in their normal forms to the virtuous and in the
ionic forms to others. There were no temples. The
pious sages installed ionic forms in their own homes
and worshipped them. In the third Yuga, ‘Dwapara’,
when virtue and vice almost vied with each other
with equal ardour, the sages installed ionic forms
in remote jungles and built shrines over them for
the benefit of the pious. In the final and present
stage, ‘Kali yuga’ ,when vice dominates over
virtue, need for the temples was found for people to
worship, since it is only the presence in an ionic
form that people could seek communion with Gods and
invoke their blessings.
The Hindu temples are the abodes
of God, where man and God commune. In the Hindu
temples ‘Param Parmeshwara’ is worshipped in
forms . The Hindu temples are not prayer houses. In
the temples people worship God in its ionic form and
establish communion with the absolute being. Hindu
Dharma does not accept of any unbridgeable distance
between God and man. Infact the whole concept of
realization and the unity of the ‘ Astitiva,’ in
man and the absolute being God is the essence of the
Hindu Dharma. Devotion in Hinduism is known as
Bhakti. It is the essence of worship in the temples.
Bhakti assumes expression in temples, where the bond
of love, is reflected in form of divinity. Hinduism
views existence as composed of three worlds .The
first world is the physical universe, the second
world is the subtle astral or mental plane of
existence in which “Devas” or angels live. The
third world is the spiritual sphere of the ‘Mahadeva’,
the Deities , the Gods. The path of Karma is of two
kinds. The first is Vedic ‘Karm-yoga’ where all
actions are without the desire for fruits thereof.
The second kind is ‘Tantric Karmyoga’ wherein
the mind by worship, salutation and the like becomes
riveted on the Lord. The first is possible only for
those with greater stability of mind, while the
second is accessible to all and easy to start with.
It is this second kind that is known as image
worship in Hinduism. Image worship is considered to
be one of the best aids to realization. This worship
is called ‘ Puja ’.Devotees behold the Spiritual
presence of their divine Lord in the holy image
.Worship is a direct link between the man and
Master. It is the voice of the soul. Grace is
received from the God when one is consistent in his
worship, consistent in discipline, consistent in
Bhakti and consistent in devotion. With such a
foundation in life, a great Shakti, a force or
power, will come from the Lord. This is grace. It is
uplifting. It comes unexpectedly. When grace comes,
your mind may change and your heart may melt. Your
sight will become clear and penetrating. Many have
prayed and been answered! Each form attributed to a
Hindu god is a symbol of philosophical ideas.Hindu
iconography is a perfect science connecting art and
religion. The conception of Nataraja is the greatest
work of religious art in the scientific world. The
dance of Shiva represents the rhythm and movement of
the world spirit. One can witness the dance of Shiva
in the rising sun, in the waves of the ocean, in the
rotation of the planets, in the lighting,in the
thunder and in cosmic ‘ Pralaya’. The whole
cosmic play or activity or ‘Lila’ is the dance
of Shiva. All the movements within the cosmos are
His dance. Without Him, no one moves. He dances
quite gently. If He dances vehemently there will be
‘Pralaya’. He dances with eyes closed, because
the sparks from His eyes will consume the entire
universe. A great seer has written that “the dance
of Lord Shiva takes place in the heart of every
individual.” Temples are the cradles of the Indian
culture. Science and Arts in ancient India have
originated and flourished mostly in temples. Indian
society is basically temple oriented. Worship of the
holy image is morally purifying, aesthetically
charming ,emotionally satisfying and spiritually
elevating. Regular worshiping in temples [Mandir]
with faith and devotion can pave the way for ‘Moksha’
or release of the soul in its embodied state from
all its physical, mental , temporal ,spatial and
causal limitation .People who attend temple
regularly , tend to feel better than those who do
not, are less prone to stress and have happier
marriages, says a report published in September 1998
by a federal agency of Canada . The report is
consistent with other researches indicating Bhakti
to be beneficial for mental health . Mahatma Gandhi
said that “Mandiras and images remind us to renew
our renunciation and dedication from day to day life
. ”
In India the worship of Lord
Shiva and the Shakti is indefinitely old . The
worship of Vishnu is perhaps more modern . In
between is the worship of Sun God and ‘Ganesha’.
We find monumental Sun temple of Konark in Orissa ,
Modhera in Gujarat, Katarmal in Almora and unique ,
magnificent Sun temple at Martand in Kashmir. In
Rigveda ,Sun is termed as the eye of the universe,
which oversees all happenings. It is also the source
and sustainer of life on earth. Sun-god or Surya was
worshiped by Munu. He has ordained that Vedic Mantra
Gayatri, addressed to Sun-god as Savitr, be muttered
while standing in the morning facing east till
sunrise and in the evening in a sitting posture
facing west till stars appear in the sky. But the
worship of Sun in temples could not last long. ‘Ganesha’
worship is quite common .Ganesha, the son of Lord
Shvia and goddess Parvati is a god to whom every
Hindu offers worship on every auspicious occasion.
In any Yajina first of all Ganesha is invoked and
worshipped. He is the bestower of prosperity and
remover of obstacles. He is the Lord of intelligence
and accomplishment. The origin of Shiva worship in
India is untraceable. The number of Shiva temples
from Kashmir to Kanyakumari surpass all temples put
together. According to Rudra-Hrdaya Upanishad, the
combination of Uma and Sankara is known as Vishnu.
In the universe, the males represent Maheshwar and
females represent Bhaghwati Uma . The apparent
universe is in itself the form of Uma and
non-apparent universe the form of Maheshwar. The
union of apparent – Uma and non-apprent Shanker is
known as Vishnu. The word Har +e becomes Hari .
Shakti is nothing but purified Buddhi of man which
perceives the whole cosmology as manifestation of
Shiva Himself. Shiva and Shakti are inseparable,
like moon and moonlight.
Many religious and spiritual
leaders have stressed the importance of religion and
temples. Swami Vivekanada has said the greatest
source of strength for any society is in its faith
in God. The day it renounces such faith will be the
day that society begins to die. By introducing
collective Ganpati Puja, Lokamanya Tilak aroused a
unique sense of cultural and national awareness
among the people which helped greatly in achieving
our independence. Similarly, Kashmiri Pandits
launched a major agitation during 1967, to restore a
girl, from Shital Nath temple.
ANCIENT TEMPLES OF KASHMIR
“Kashmir ---land of pilgrimages….
It would require endless space to attempt to give
list of places famous and dear to all Hindus.”
Wrote Sir Walter Lawrence in his ‘The valley of
Kashmir’. Kashmir is full of temples,shrines and
pilgrim centers of pilgrimage or ‘Teertha’.
Almost every mountain peak , cave and spring has a
temple dedicated to Lord Shiva and the different
forms of Divine Mother Bhawani . Similarly ,
different temples are on the two banks of river
Vitasta (Jehlem). Kashmiri Pandits are known for the
worship of Shiv-Shakti .
Temples of Kashmir exhibit unique
and distinctive architecture suited to its
geographical and climatic conditions. The main
features are (1) The temple faces east or west. (2)
The temples have straight-edged pyramidal roofs in
two tiers instead of the curvilinear superstructure
of the southern temples. (3) The triangular
pediments enclosing trefoil niches, is on all the
four sides of the main shrine. (4) The
double-chambered gateway matches the central shrine
in scale and design. (5) The cellular layout with
the row of pillars is also a peculiar style not
found elsewhere. The temple building was a ritual
and every stone laid was consecrated to God by the
holy chant of the Brahmins. The temple at Lodhau
situated 20 kms from Srinagar is in midst of a
spring . This temple is said to be the earliest
remaining stone structure. There are many more
temples which are either in a spring itself or
adjacent to it,but most popular and sacred is at
Tulamula, dedicated to Maa Ragina. A great phenomena
observed here is that the colour of the water of the
spring changes occasionally with time .There is
great faith among the devotees that changing of
colours indicate impending good or bad coming days.
In Kashmir a Chinar known as “BOUIN” a broken
word of Sanskrit “ BHAWANI”, the Goddess who is
worshipped by all, is largest , coolest and
healthiest tree . Its large hollow trunks have been
used by meditators for meditation over time. The
chinar is considered sacred and planted generally at
places of worship .The next stage of temple
development is found in the temple at Narsathan, in
district Pulwama, 4o kms. from Srinagar. It has
triangular canopies, sunken trefoil niches and the
enclosure wall with a prominent gateway. Dr. Ernst
Neve, the famous medical missionary of Kashmir ,
observed “Ancient India has nothing more worthy of
its early civilization than the grand ruins of
Kashmir which are pride of Kashmiris and admiration
of travelers . The massive and elegant in
architecture may be admirable in parts of India but
nowhere is to be found counterpart of the
classically graceful yet systematically massive
edifices as in Kashmir temple ruins.” The famous
Shiva temple known as Shankarachcharya temple stands
in the heart of Srinagar on the hill top of ‘Gopadari’,
over looking the famous Dal Lake of Kashmir. It was
built by king Gopaditya who reigned Kashmir from
308-328BC.The temple is on a
high octagonal platform and approached by an
imposing flight of steps. The temple has a low
parapet wall, inner side of which has the recesses.
The shrine is circular inside. The most powerful
Hindu ruler who ever ruled Kashmir Lalitaditya
(701-737AD) built a number of new towns with great
temples .Pandit Kalhan writes in his Rajatarangini
“There is no town or village, no river or lake, no
island where the king did not built a sacred
foundation.” He built the famous and elegant Sun
temple at Martand and Parihaskesva at his capital
Parihasspura. The Sun temple of Martand is a wonder
in stone. Laltaditya is said to have built four
Vaisnava temples—the Muktakesva, Parihaskesava,
Mahvaraha and Govardhanadhara besides a Buddhist
monastery and a grand caitya. Once an important
center, little of it remains now except the plinths
of a Buddhist monastery, a caitya that once
enshrined a colossal Buddha image and a great
stupa.In fact, he had as his prime minister a
Chinese Buddhist named Tsiang-Kiun whose name
translated in Sanskrit, was Cankuna. The prime
minister constructed a lofty stupa and gold images
of Jina (Buddha). A gigantic statue of
Muktakesava(Vishnu) was made of gold weighing 84,000
tolas (980tonnes)!Another statue of Parihaskesava
was built with 3,36,000 tolas (3,919 tonnes)of
Silver . Lalitaditya built another colossus of
Buddha with 1,01,64,000 tolas (11,855 tonnes) of
bronze. The second golden age of temple building was
during rule of Avantivarman (855-883AD) the founder
of Utpla dynasty .The king established his capital
at Avantipura and built two temples one dedicated to
Shiva and other dedicated to Vishnu. The Shiva
temple is of the panchayatana type, with the main
temple at the center of the Court and four
subsidiary shrines at the four corners of the main
sanctum. Vishnu temple repeats the plan of Martanda
on a smaller scale. The final refinement of form and
a more polished look is seen in temples built by
Sankarvarman (883-902AD) who succeeded Avantivarman.
He shifted his capital to Sankarabattnam (Pattan)
and built two temples, Sugandhesa and Sankaragaurisa
These structures reveal a refinement in handling of
material, treatment of ornamentation and have a more
polished look. By the beginning of the 10th
century, the growth of style had come to an end but
small shrines continued to be raised. Among the
surviving temples of this period, one at Buniar is
still preserved. There was a tradition in Kashmir of
building temples of wood also. But there is not a
single surviving ancient wooden temple. While
concluding “Kashmir and Related Schools” in “The
Art of Ancient India” Susan Huntington records “The
Buddhist and Hindu art of Kashmir came to an abrupt
end when the Muslims became the dominant political
force in the region around 1339 , when Shah Mirza, a
Muslim adventurer, overthrew the Lohara dynasty and
major patronage was no longer available.”
SARADA TEMPLE
NAMASTE SARADA DEVI,
KASHMIRPUR VASANI I
TANWA AANH PRARTHNAY NITY, VIDYA DAAN DEHMAY II
O, Goddess of Learning , Sarada ,
Your Abode Being Kashmir , I I, Salute Thee and Pray
You Always To Bestow Knowledge Unto Me”
In the ancient times in Kashmir,
there was a great temple called Sarada or Saraswat
temple. In the temple premises there existed one of
the best manuscripts on Saraswats and their way of
living .According to Prof. Bhuller, the manuscript
of Kashmir were found in this very temple. Kashmiri
Pandits are offspring of Rishis and belong to the
order of Brahmins, the Saraswats. Kalhan’s
Rajtarangini records in the chapter ‘The Shrine Of
Sarada’ as “The temple of Sarada rises in
prominent and commanding position above the right
bank of the Madhumati on the terrace-like foot of a
spur which descends from a high pine-clad mountains
to the east . Immediately below this terrace to the
North West is the spot where the waters of the
Madhumati and the Kishanganga mingle . There, on a
sandy beach , the pilgrims perform ‘Shradhas’ to
their ancestors. From the height of the staircase,
which forms the approach of the temple from the
West, an extensive view opens . To the South East,
the valley of the Mudhumati is seen narrowing
gradually into a gorge between precipitous spurs
through which passes the direct route to Kashmir .
In the North East from where the Kishen ganga flows,
successive ranges of barren steep mountains with
snowy peaks behind them seem to close all passages .
To the North , a narrow chasm in the rocks marks the
debaucher of the Sangam river, the Kankatotri of the
map , which flows form the mountains towards Cilos
and falls into the Kishenganga a short distance
above the Madhumati.” It is the Saraswati of
Kalhan’s description, still known by that name to
local traditions. Excerpt from the news report in
The Daily,Nov.12,1999,”The Saraswati emerged as a
mighty river from the Himalayan glaciers about
10,000 years ago. It coursed through north-western
India and drained into ancient Arabian Sea before
vanishing into oblivion after 4,000 years of
glorious existence.” According to’ History Of
The Dakshinatya Saraswats ‘Saraswats are from the
banks of the Saraswati…. This river is found to be
more important in vedic period than other rivers
including the Ganga . The Vedas were composed
`mostly on its banks and it is described as the most
mighty river .The veda describes her as “limitless,
undeviating, shining and swift –moving.” The
Vedic Brahmins were Kashmiri Pandits and are
identified as belonging to the group of Saraswat
Brahmins. Saraswati called Sarada
is the goddess of learning , music and beauty.
Sarada in Sanskrit is an appellation for Saraswati
as well as Durga . It is said that goddess Sarada
esponded to prayers descended on the peak facing the
Madhumati - Kishanganga in Kashmir to ensure ‘Bhoga’
and ‘Moksha’ for the ‘Sadhakas’. The goddess
enables its worshippers to be both creative and
communicative so as to understand religion and its
philosophy. Sarda temple became epicenter of
religious philosophy.
Kashmiri scholar, Bilhana fellow
– poet of Kalhana mentions in his description of
Pravarapura (Srinagar) about Sarada tirath Shrine
and Sarada Peet as great center of learning.He left
Kashmir in 1066AD during the reign of king Kalsa (
1063 to 1089) to become chief pandit of Karnata (Mysore).
Bilhana has mentioned this Shrine with great
devotion and Jain Scholar Hem Chandera(AD1088-1172)
has also mentioned in ‘Prabhavakacarita’ about
this great temple. Another reference to Sarada by
Jonaraja , a writer of 14th and 15th century
1389-1459 AD who updated Rajtarangini mentions in
his chronicle, Zain-ul-Abidin (Badshah) visited
shrine , in 1422 AD to witness the miraculous
manifestations of the Goddess. In16th century ,
Abdul Fazl writes , “ At two days distance from
Hayahom is the river named Madhumati, which flows
from the Darda Country. On its banks is a stone
temple called Sarada, dedicated to Durga and
regarded with great veneration. On every eight tithi
(Ashtami) of the bright moon, it begins to shake and
produces the most extraordinary effect.” Kalhana
indicated the exact location of the shrine where, in
course of time, ” a huge temple complex came up.”
Some chronicles mention presence of an idol of
Sarada made of wood inside the temple The shrine of
Sarada stands on a hexa-angular Spring (19’-13’)
which is covered with a stone slab .The temple had
been surrounded by a wall 11 feet high .The main
temple stood in the middle and in architecture, it
resembles Kashmir Temples. It had a square plinth ,
24 feet in length .From ground level, it was 5 feet
high. The temple door faced the setting sun. One had
to traverse stairs to enter the temple. The stair
was 5 feet wide . A 4 feet varanda supported by two
pillars lead to the door. The pillars were 2 feet 4
inch square and reached a height of 16 feet. The
prayer room of temple was 12 feet 3 inch square . In
the middle is the covered spring .This is the place
where devotees worship and the sacred spot where the
goddess appeared in her divine form is marked by a
stone slab 7feet long,6 feet wide , half a foot
thick. The stone is supposed to cover a ‘Kunda’
or spring from where the goddess rose and gave
Darshan to Muni Shandalya then finally vanished in.
The saint Shandalya with Maa Saradas blessings
became great Rishi and Gotra Pravartak. He composed
many hymns and wrote stotras on Sarada Devi. This
seat and Sri Chakra are worshiped in the shrine. Sri
Chakra form of Mother Goddess, in her form of Shakti,
is associated with Chakrashwari (Hari Parbat). Sri
Chakra is worshiped at Hari Parbat also in the
cosmic form of Divine Mother. As per our religious
scriptures this form is cosmic yoga of the Goddess,
tantric in nature, which is adopted while fighting
evil. Close to temple there had been a great center
of learning as Sarada used to be the abode of
scholars and Pundits of high vedic learning .Adi
Sankara had also visited this temple. There he
vanquished many learned disputants and seated
himself triumphantly on the throne of ommiscience.
The famous Vedanta scholar Achrya Ramanuj also
visited this temple and great place of learning in
12th century AD. Dr . Max Mullar, the great German
Sanskrit scholar writes, it was the only Sarada
learning center in India where there was arrangement
for teaching Indian philosophy which we call six
systems of Indian philosophy. A prestigious
education center based on Gurukul system flourished
here. When and who built this grand and majestic
temple at Sarada remains a mystery .The temple was
repaired by Maharaja Gulab Sing under whose orders
Col. Gundu , the Zildar of Muzaffarabad erected a
shingle roof over the temple for its protection. The
Maharaja also settled a small bounty of seven rupees
“chilki” per mensem on the family of Gotheng
Brahmins who claim the hereditary guardianship. This
holy shrine is situated between 34 degrees 48’
North and 74 degrees 14’ East longitude, on banks
of Kishanganga now called Nelam in Pakistan. It is
about 100 kilometers from Srinagar and is situated
at a height of about 3400 meters. The shrine is now
in Pakistan occupied Kashmir. The pilgrims
approached it through two principal routes of
Kupwara and Muzaffarabad (POK). Nobody has visited
this holy shrine for a long time now.
Shakaracharya Temple
One of the oldest
stone temples of Lord Shiva in Kashmir is
Shankaracharya temple. It is located in Srinagar on
a hilltop about 1000ft above the ground level,
overlooking Dal Lake with beautiful surroundings.
Swami Vivekananda visited Srinagar in 1897.He
described this most conspicuous temple : “Look !
what genius the Hindu shows in placing his temples
!He always chooses a grand scenic effect ! See, the
hill commands the whole of Kashmir.”
The temple was originally built by King Sandhiman
of the Gonanda Dynasty of Kashmir in (2605-2540 BC)
. He gave the name “Jeshteshwara “ and the
hillock “Sandhiman Parbat”. According to Dr.
Stein, King Gopaditya (369-309 BC) repaired the
temple and the hillock was re- named “Gopadari”
or Gopa Hill. However, the name of the temple
remained unchanged. King Lalitaditya (701-737 AD)
repaired it again. The temple is a massive stone
structure built on a high octagonal plinth about 30
feet high. The basement is of 13 layers of stone and
is about 20 feet high on the solid rock. The square
building of the temple is supported by the basement.
It has 84 recesses on its exterior and is surrounded
by a parapet enabling devotees to have the Parikrama
of the temple. The stairs leading to sanctum
sanctorum number 36, first flight of 18 steps
followed by 12 steps and again followed by 6 steps
on either side of the landing terminating the second
flight. The present structure, the interior of which
is about 4 meters in diameter, is said to have been
built by an unknown Hindu devotee during the reign
of Emperor Jahangir. The original Shiva Lingam in
the temple, along with over 300 precious idols of
Gods and Goddesses therein and other structures
around the temple, were destroyed by Sultan Sikandar
(the Iconoclast) who ruled Kashmir (1389-1413 AD).
It was repaired during Sikh regime and latter by
Maharaja Ranbir Singh, the second Dogra ruler of
Kashmir. The Maharaja of Indore electrified it. The
temple was originally connected with the river
Jhelum near the temple of Goddess Tripurasundary on
its right bank known as Shudashyar Ghat by a finely
sculptured stone stair upto the top of the hill .
This flight of steps was got dismantled by Emperor
Jehangir and the stones were used by his queen, Noor
Jehan, to built a huge mosque, known as Pathar
Masjid. This mosque was never used for prayers by
Sunni Muslims as it had been built by a Shia woman.
In her book “The Cities Seen in East and West’,
Mrs. Walter Tibbits says in the chapter ”The City
of Sun” that ;”The hill is rough and jagged as
the path of Yoga. The elements have stained it every
shade of ochre, the colour sacred to the Lord of the
universe. Sharp rocks break the path as the trials
of the way cut and wound the feet of the aspirant to
knowledge. On its summit stands in simple, solemn
dignity a small fane of grey stone. Its columns are
fluted, its doom is round, surmounted by a trident,
Inside is one thing only, an upright black stone...
The Lingam is the oldest religious symbol in the
world . It is also the simplest.” The British
researcher Sir Walter Lawrence has remarked “while
the old Hindu buildings defy time and weather, the
Muslman shrines and mosques crumble away.”
Sri Adi Shankaracharya , a great philosopher, a
saint of high order exponent of Vedanta , visited
Kashmir in first quarter of 9th century (788-820
AD),for advancing his Vedantic knowledge. He along
with his party camped outside the city of Srinagar
without any boarding and lodging arrangement. Seeing
the plight of visitors, a virgin was sent to meet
Shankara. She found the party uneasy and frustrated
because of not being able to cook as no fire was
made available to them. The first glimpse of Shakti
was exhibited to Shankara by this girl, when
Shankara expressed his inability to make a fire, in
reply to girl s question that you are so great, can
not you make fire. The girl picked up two thin
wooden sticks into her hands, recited some mantras
and rubbed the sticks and fire was produced to
surprise of Shankara. Later a religious discourse
was arranged between Shankara and a Kashmiri Pandit
woman. This discourse continued for 17 days.Sri Adi
Shankaracharya yielded before the woman in
discussion and accepted the predominance of Shakti
Cult. He composed the well known hymn called
Soundarya Lahari in praise of Shakti, at the top of
the hill, known till then as Gopadari Hill. Kashmiri
Pandits dedicated this hill and temple in honour and
memory of his visit to Kashmir, thereafter it is
known as Shankara- charya hill and Shankaracharya
temple. The Shiva linga which is now worshiped in
the temple is the modern one and was installed in
1907. The original image which existed was a linga
encircled by a snake. Koshur Encyclopadia published
by J &K Academy records ; “Behind Shiv Lingam
at Gopadri (Shankaracharya temple)is statue of Adi
Shankaracharya, which has been installed in1961.”By
Shankaracharya DwarkaPeeth.
During April 1903, Sri Aurobindu, a great seer
and Yogi visited Kashmir. He described the glory and
divinity of Shankaracharya temple in a poem Adwaita
and is reproduced as;
“I walked on the
high-wayed seat of Solomon,
where Shankaracharya‘s tiny temple stands,
Facing infinity from Times edge alone,
On the bare ridge ending Earth ‘s vain romance,
Around me was a formless solitude
All
had become one strange un nameable,
An unborn Sole Reality World ---nude,
Topless and Fathomless, for ever still, A silence
that was being’s only word, The unknown Beginning
and the voiceless end, Abolishing all things,
movement---seen or heard, On an incommunicable
Summit reigned, A lonely calm and void unchanging
peace, On the dumb crest of nature’s mysteries”.
Sun Temple Of Kashmir
There are very few
Sun temples in India. The most important Sun temple
is Konark in Orissa. Modhera in Gujarat and Katarmal
in Almora (Uttranchal) are equally important. Sun
temple in Kashmir at Martand is unique, magnificent
and architectural marvel. Martand is one of the
earliest and yet largest of the Kashmiri stone
temples known to have a chain of pillars. On its
right and left are some rooms meant for meditation.
In the central temple, the images are desecrated and
broken, but this central portion is exquisitely
grand beyond description. According to H.Cole,
Martand temple was built by Samdha Arya (35BC) .Some
believe that it had been the Raja Ramdev of Pandva
dynasty who first built the original temple devoted
to Sun God. Many subsequent kings repaired and
renovated the temple complex. The remains at Martand
probably date from the period of Lalitadita (701-737
AD). The Rajatarangini is quit explicit on the
subject, for in the section on Lalitadita it states
that “That liberal king built the wonderful
(shrine) of Martanda, with its massive walls of
stone within a lofty enclosure (prasadantar),”
further it reveals that the temple was dedicated tom
the deity of the sun, Surya, who is called Martanda
in the text.’’ Martand is about 64 kms to the
south-east of Srinagar. The temple at Martand
dedicated to the Sun is the most perfect
construction with high technical accomplishments The
proper temple is 63 feet in length by 36 feet in
width at the eastern end. The width at the entrance
end is only 27feet. It consists of a courtyard with
principal shrine in the middle and a colonnaded
peristyle. The latter is 220feet long and 142feet
wide. It has 84 fluted columns facing the courtyard.
The peristyle is the largest example of its kind in
Kashmir. In main shrine, there are three distinctive
chambers; the mandapa, the antaral and
the garbhagriha .Another distinctive feature
is the imposing gateway,as imposing as the main
shrine. The walls of the gateway are profoundly
decorated internally and externally, the chief mofit
of decoration being rows of double pedimented
niches. Most of these niches contain single standing
figures of Gods. Other rectangular panels contain
sitting groups, floral scrolls, pairs of geese etc.
Susan Huntington wrote in “ The Art Of Ancient
India,” about the Sun temple that it is
rectangular in plan, consisting of a mandapa and
a shrine. Two double shrines flank the mandapa
on the western end. It is enclosed in a vast
courtyard by a peristyle wall having 84 secondary
shrines in it. Its courtyard was often used for
defence purposes in the ancient past, a sort of a
fort and a place of refuge. According to
Rajatarangini, it was King Kalsha (713-750) who had
taken refuge in this temple and had installed the
idol made of gold. Fargusson speaks of King Jaisima
(1128-1149) who also had taken refuge in this
temple.
According to W.R. Lawrence, “ The ruins of the
Hindu temple of Martand, as it is commonly called,
the Pandav-Koru House-the Cyclopes of the east are
undoubtedly’ occupying the finest position in
Kashmir. This noble ruin is most striking in size
and situation of all the existing remains of Kashmir
grandeur.” He further writes,” There are in all
eighty four columns, a singularly appropriate number
in a temple of the sun. 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 Kashmir temple to all intents and purposes is
a manifestation of an in independent ideal .
MYSTERIOUS CAVE TEMPLE OF SWAMI AMARNATH
Pandit Kalhan , the greatest and earliest
historian-poet completed in AD1150, his immortal
work of 7,844 verse Rajtarangini-“River of kings”,
the history of ancient Kashmir in a detailed manner.
According to Rajatarangini the most famous
pilgrimage in Kashmir is the cave of Amarnath and
mentions that King Ram Deva is stated to have
imprisoned the debauch King Sukh Deva and to have
drowned him in the Lambodheri (Lidder) among the
mountains of Amarnath about 1000BC.It also mentions
in Tarang II, Samdimat (Arya Raja)34BC-17AD,a great
devotee of Shiva who rose from the position of a
minister to be the king of Kashmir, “used to
worship a Linga of snow above the forests, which is
not to be found elsewhere in the world during the
delightful Kashmir summers,” it further states in
verse 267 that Shushram Naga (Sheeshnag) is seen to
this day (i,e.1148-49AD) by pilgrims proceeding to
Amreshvara.” As per ancient literature cave temple
of Amarnath was worshipped by devotees of Lord Shiva
from time immemorial. It is recorded that Himalayan
caves have been abode of celestial beings and great
sages used to meditate for hundreds of years in
these caves. It is also recorded that the Himalayan
mountain range especially the northern range is
indeed the first and the sublimest symbol of
divinity. “Of the mountains, I am the Himalaya”
says Lord Krishna in the Bhagwat Gita. Someone asked
Swami Vivekananda, “Why have we so many Gods and
Goddesses?” He promptly replied, “Because we
have Himalaya.” The music of the Himalayan streams
brought divine feelings to the seers. The rushing
streams fall like thunder with the sound of Vyom,Vyom
on the rocks and the flow out in frightening
speed with the sound Hara, Hara. Probably
Adi Shankara, inspired by snow clad Himalayan
peaks and ice Lingam of Shiva at cave temple of
Amarnath wrote of Shiva ;” Oh, Shiva, Thy body is
white, white is Thy smile, the human skull in Thy
hand is white. Thy axe, Thy bull, Thy earrings, all
are white. The Ganga flowing out in foams from your
matted locks, is white. The crescent moon on Thy
brow is white. O, all-white Shiva , give us the boon
of complete sinlessness in our lives.” Swami
Vivekananda wrote about Shiva of Amarnath;
For whom all gloom and darkness have dispersed
,
That radiant light, white beautiful,
As bloom of lotus white is beautiful,
Whose laughter loud sheds Knowledge luminous
The worship of the Linga according to Vivekananda,
was originated from the famous hymn in the
Atharva-veda Samhita sung in praise of the
Yupa-Stambha which represented the ‘Eternal
Brahman’. The fire, the smoke, the ashed, flames,
the blackwood and the ox connected with this Vedic
sacrifice gave place to the conceptions of
brightness of Shiva’s body. His tawny matted-
hair, His blue throat and the riding on the bull of
Shiva and so on---just so the Yupa-Stambha gave
place to the Shiva-Linga and was deified as the high
Devahood of Sri Shankara…..In the Linga-Purana the
same hymn is expanded in the stories meant to
establish the glory of the great Stambha and the
superiority of Mahadeva.”
In ancient scriptures, it is recorded that
Maharishi Bhrigu was the first person to sight and
identify the cave temple of Swmi Amarnath where Lord
Shiva had narrated the secret of Amartav to his
consort Parvati and got himself transformed into ice
Lingam on Sharavan Purnimashi. This sacred day falls
every year on the night of the full moon in the
month of Sawan (July – August) on Shrawan -Purnemashi,
when sun is in Leo, ‘Simha’ Rashi and Chandrama,
moon in Kumb ‘Aquarius’ Rashi, this yoga makes
the Shiva-Lingam darshan very auspicious. A pair of
snow pigeons over heard Shiva’s discourse and
became immortal. Thus Amarnath , the Lord of
Immortality and Deathlessness became Amreshvara. !”
On August 2, 1898 Swami Vivekananda had Darshan of
Amarnath . When he entered the shrine, a profound
mystical experience came to him and latter he said,
‘Shiva Himself had appeared before him’. He
further said; “ the ice Lingam was Shiva Himself.
It was all worship there. I never enjoyed any
religious place so much, so beautiful, so inspiring
.” Swami Ramatirtha, on having a glimpse of the
‘Amareshwara Linga’ uttered in ecstasy an Urdu
couplet, which means; “Where ice is bedecked in
formless movement,
There stands supreme-consciousness as Amar Linga”
The cave temple is located in South Kashmir ( 34.12’
:75.07’) at an altitude 12,720ft about 140 kms
from Srinagar. The huge natural cave is about 25
meters high and enough to hold hundreds of devotees
where a self-forming ‘Ice Lingam’ waxes and
wanes with moon. The holy cave is 50’ long 25’
wide and 15’ high approximately. The cave is
nature’s temple where ‘Ice Lingam’ is
completely filling the right corner of the cave, the
top of the Lingam touches the base of the cave. The
base of the cave is also covered with ice, like a
carpet . Here Shiva is worshipped by nature in the
purest way. Shiva is snow-white and pure. Lingam is
formed by drops of water falling from the top of the
cave and two other small ‘Ice Lingams,’ are also
formed, believed to be the symbols of Goddess
Parvati and Lord Ganesha. The dripping that followed
from the feet of ‘Ice Lingam’ or ‘Shiva Lingam’
took form of a stream known as Amuravati. According
to Bhrngish Samhita a person who bathes in the
waters of Amuravati and rubs himself with the ashes
gets Moksha.
Pandit Kalhana describes in verse 267 of
Rajtarangni; ‘ The lake of dazzling witness
(resembling) a sea of Milk,which he created (for
himself as residence ) on a far off mountain, is to
present day seen by the people on the pilgrimage to
Amreshvara.’
Francios Bernier, was the French physician who
accompanied emperor Aurangzeb to Kashmir in 1663. He
has mentioned about cave temple, “a magnificient
cave full of wonderful congelations”. Vigne in his
book’Travels in Kashmir, Ladakh and Iskardu’(1842)
says; “The ceremony at the cave of Amarnath takes
place on the 15th of the month of Sawan(28th July)….not
only Hindoos of Kashmir but
those from Hindoostan of every rank and caste can
be seen, collecting together and traveling up the
valley of Lider towards the celebrated cave.”
Lawrence mentions in ‘Valley of Kashmir’ ; “Pilgrims
to Amarnath were joined by Brahmins of Mattan and
further up to Batkot the Maliks used to take charge
of the pilgrimage. “
On the night of the 11th day of the bright
fortnight of Sawan (July-August) all pilgrims
assemble at Pahalgam. Swami Vivekananda describes
the on going pilgrimage as; “The procession of
several thousands of pilgrims in far-away cave of
Amarnath, nestled in a glacial gorge of the Western
Himalayas, through some of the most charming scenery
in the world, is fascinating in the extreme. It
strikes one with wonderment to observe the quiet and
orderly way in which a canvas town springs up in
some valley with incredible rapidity at each
halting place with its bazaars and broad streets
running through the middle and vanishing as quickly
at the break of dawn, when the whole army of gay
pilgrims are on their march once more for the day.
Then again the glow of the countless cooking –fires,
the ashes covered Sadhus under the canopy of their
large geru (orange) umbrellas pitched in the ground,
sitting and discussing or meditating before their
dhunies (fire) , the Sanyasis of all order in their
various garbs, the men and women with children from
all parts of the country in their characteristic
costumes, and their devout faces, the torches
shimmering at night fall, the blowing of
conch-shells and horns, the singing of hymns and
prayers in chorus, all these and many other romantic
sights and experiences of a pilgrimage, which can be
met with nowhere outside India, are most impressive
and convey to some extent an idea of the
overmastering passion of the race for religion. Of
the psychological aspect and significance of such
pilgrimage, done on foot for days and days, much
could be written. Suffice it to say, that it is one
of those ancient institutions which have above all,
kept the fire of spirituality burning in the hearts
of the people. One sees here the very soul of the
Hindu nation laid bare in all its innate beauty and
sweetness of faith and devotion.”
According to Amreshvara Mahatmaya some of the
important places where pilgrims had to perform
ablutions while on pilgrimage were Anantnaga, Mach
Bhawan (Mattan) , Ganeshbal (Ganeshpora,6800ft)
Mamleshwara (name of Lord Shiva), (Mamal, 7300ft),
Nilganga, Chandanwari, Shusshram Naga (Sheshnag),the
pilgrims have to cross at Vayujana (Vowjan), from
Lidar to Sind valley,then to Panjtarni, and finally
to Amuravati. Nowadays the journey starts from
Pahalgam (7500ft). The next halt which is at
Chandanwari (8500ft) is 10kms.away. The old name of
the place is ‘Sthanuashrama’. ‘Sthanu’ is an
epithet of shiva and literally it means ‘a pollard’.
Lord Shiva sat in samadhi like a pollard in the lap
of Himalaya where ‘Deodar’ grew. From
Chandanwari to Pisu Gathi (12200ft) is steep hill of
2kms.and then 7kms. away is Seshnag (13148ft) the
next halting point. The Seshnag lake 25sq.kmrs. in
area, is fed by the Kohenhar glacier(5178 mtrs.)
which looks like hood of a cobra. The milky-water of
the lake is seen just 200mts. Down in a
trough-shaped basin. The mountain around Seshnag is
covered with snow and it has seven peaks which
resemble the seven heads of mythical Seshnag. From
Seshnag to Panchatarni (12230 ft) is about 7kms. In
between is 5kms climb, to Maha-gunas, the highest
peak in the whole track. This is the last halting
place for pilgrims. From Panchatarni to holy cave
(12729ft) is 6kms. Panchatarni is a wide plain among
the mountain ranges, where five streams flow side by
side. Going across these streams there is the sixth
stream in which pilgrims perform ‘Shradha.’
The whole Amarnath pilgrimage procession is
conducted under the auspices of Chhari Maharaj.
Bringesha Samhita records, that Rishi was once
approached by the people praying to show them the
path to salvation. The sage advised them to take
pilgrimage to cave temple of Amarnath and pray to
Shiva Lingam. To ensure safe journey to cave temple
,Bringesha Rishi prayed to Lord Shiva, he was graced
with Holy mace pair. Ever since this became symbol
of protection for the yatries and has now taken the
form of Chhari- Maharaj----the holy mace, and leads
the annual yatra. The Chhari generally used to leave
after performing the Puja at Dashnami Akhara (Srinagar)
on the 4rth day of the bright fortnight of Sawan.
During Sikh rule in Kashmir ‘Chhaari Maharaj’
used to start from Amritsar, during Dogra rule from
Srinagar and now after the exile of Kashmiri Pandits
from valley it is from Jammu. The Mahants who wield
the divine command of holy place carry the two holy
maces and when the Mahant after the prayers at the
cave temple takes his seat a Sadhu holding one of
the mace stands on his right and other on his left.
Despite the terrorist activities in Kashmir and
their targeting Yatra, large number of pilgrims
throng to Holy Cave Temple of Swami Amarnath, year
after year.
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