The Forgotten Tirtha of Bheda Devi
by Arjan Dev Majboor
As
Dr. Raghu Nath Singh of Benaras, who has translated Jonraja's RajTarangini
into English, maintains, there were originally about three hundred Hindu
tirthas in Kashmir, which were considered important and had each a special
significance of its own for the devotees. Kalhana makes a specific mention
of tirthas like Kapteshwara, Jwala Mukhi, Chakreshwara, Martanda, Sarda
and some others. M. Arel Stein, who visited the religious shrines mentioned
in Kalhana's Raj Tarangini, says that the tirtha of 'Gangod Bheda' was
not visited by the Brahamanas of the valley of Kashmir because by that
time it had gone into oblivion, having fallen into a state of neglect over
a period of time. He observes:
High up in the valley of the Birnai Stream which
debounches at Darbagam from the south west, is the site of an ancient tirtha,
which though not completely forgotten, must have ranked once among the
most popular in Kashmir. In Kalhana's introduction there is named along
with 'Trisandheya' Suyambhoo. Sarda and other famous sites, the Hill of
Bheda (Bheda Giti) sanctified by the 'Gangod-bheda' spring. There the Goddess
Saraswati was believed to have shown herself as a swan in a lake situated
on the summit of the hill. (See Rajtarangini by Kalhana, p. 472)
In November 1890, M. A. Stein came to Zaillapura
from Anantnag, whence he moved (along with his camp) to Chitragam. A Brahmin
of Hawal, Pulwama, met Stein enroute. The latter asked him if he knew anything
about the tirtha of Bheda Devi. The Brahmin showed his willingness to guide
Stein and his party to the spot. As they reached Hawal, Stein set up his
camp there and was then led by the Brahmin to the nearby small temple called
Beeda-bal. He consulted his maps and also studied carefully the statement
of Kalhana about the forgotten tirtha; he was not satisfied that he had
got to the exact place he was in search of. However, he paid some money
to the Brahmin and rested for the night at the camp in Hawal. On the following
day, a gujjar named Khaira, who visited the camp, informed Stein (on being
questioned by him) that the place he wanted to explore was about twenty
kilometers away from Hawal, within a forest. Led by Khaira, Stein reached
the spot, which the gujjars called Bujbrore. He was fully satisfied, in
fact convinced that the site he had been guided to was the abode of Saraswati
(though now in a disguised form).
As I read about the tirtha in Kalhana's Rajtarangini
my curiosity was aroused and I made up my mind to visit the place myself.
It was about three years before the outbreak of insurgency in the valley
that accompanied by two friends, Shri M. L. Goja (an artiste of repute)
and Shri P.N. Bhat (a lecturer/writer) I undertook a yatra to the tirtha.
We started from Shopian (district Pulwama), reached
Pulwama and then boarded a bus that took us to the famous village of Kelara,
a big village surrounded by lofty hills and forests. From this place we
had to trek through the forest along a road that was very rough. We could
not hire horses as they were reported to be grazing in the fields nearby.
Luckily we got into a truck proceeding to Bujbrore, where the site of Bheda
Devi tirtha was to be discovered by us.
The driver was very friendly (luckily known to
Shri Goja) and so we were offered comfortable seats. After the truck had
gone a few kilometers, it started raining heavily with the result that
the wheels of the vehicle we sat in were driven with difficulty rattling
through the mud. However, it stopped raining and soon it was sunny. That
facilitated our journey to the tirtha.
It is worth mentioning here that the road to Bheda
Devi runs through the Pargana (Administrative Division) named Shakoora
in the old records. The stream called Vaitarini-nad (now called Birnai)
flows through Shakoora. According to our Sastras Vaitarni is the stream
that the pitras (souls of the dead) have to cross as a hurdle before they
can move any further in the world unseen. It is relevant to point out here
that many names given by our ancestors to the tirthas in Kashmir are identical
with those of the corresponding tirthas in the rest of the country. Why
this is so is to be attributed to the isolated character of the valley
of Kashmir: because of geographical barriers it would remain cut off from
the plains in the past, especially during winter when the mountains remain
snow-capped. The present means of transport were not available to the Kashmiris
then. The Kashmiri Hindus showed imaginative resourcefulness and practical
wisdom in founding and naming their own tirthas, which they visited conveniently
; this gave them the same satisfaction that they would have got by undertaking
long journeys to the tirthas with identical names that exist in the rest
of the country : like Pushkar, the Ganges etc. It is said that there were
dharamsalas on the banks of the Vitasta (Jhelum) right from Sangam to Vijeshwara
(the present Bijbehara). These dharamsalas were used by the pilgrims who
came on foot to the Martand Khetra. Their journey began actually from Sangama
- which is the confluence of the Vitasta and the beautiful river called Ranbiara.
The Bheda Devi tirtha is situated in an open vale
surrounded by large mountains having devdar and fur trees on their tops,
From a place nearby the road leads to Rajouri and Poonch. We found a tank-like
spring in the middle of the vale. The snow around this spring melts very
soon as Kalhana has rightly mentioned. We found the spring lined with chiselled
stones and noticed an image at the centre. We also found some plinths,
made of stone or brick, in the vicinity. It was obvious to us that in the
past some buildings must have been there with these plinths as their supporting
base ; these structures must have collapsed and gradually disappeared,
leaving behind the evidence of their previous existence in the shape of
the plinths. We could infer that the buildings must have been used to host
the pilgrims; also some of them must have been used for conducting classes
of the students who came to receive education, here in the remote past.
The place is picturesque and as such worth seeing.
It is a cool and calm piece of land : an ideal place for reading and writing,
and for practising meditation. It is also mentioned in Nilmat Purana. Sloka
No. 1359 of the Purana is reproduced below (followed by its English translation)
<verses>
The man who takes a bath at a place close to Bheda
Devi (where Ganga is in disguise) attains the 'phala' (virtue) of bathing
in the Ganges and goes to Swarga Loka.
I went round and searched particularly for what
I expected to be a statue, or an image carved in a stone, of the Goddess
Saraswati. Just away from the spring I found a big stone. Since it was
covered with mud, we washed off the mud and were delighted to see a beautiful
image of Saraswati, riding a swan, carved in it. We also noticed a carving
of Shiva Lingam above that of Saraswati. My friend, the artist, sat down
and drew a pen-sketch of the whole carving. On close examination, the stone
was seen to consist of two pieces. I gathered from a local gujjar that
the pieces were originally a single piece; it had probably been struck
by lightning that had broken it into two. From him I learnt further that
the local gujjars held the shrine in great esteem. He also revealed that
once someone pissed on the spot; during the ensuing night he lost his ox,
that was stoutly built. Thereafter the locals showed greater reverence
to the place whenever they passed by driving their cattle to the fields
nearby. One of the gujjars offered us hospitality, desiring us to stop
there for the night. We thanked him for the invitation and declined it
politely.
Stein states in his account of the Tirtha (in
a note in the Raja-Tarangini, that having once fallen into oblivion its
significance was lost to the Kashmiri Pandits. He adds:
Fortunately the old 'Mahatmeya' of the sacred
lake has survived in a single copy. With the help of some indications furnished
by it and an opportune notice of Abulfazal, I was able to make a search
for this Tirtha, which ultimately led to its discovery at the present Bud-bar
in the valley. The 'Mahat Meya' describes the lake as sacred to Goddess
Saraswati, as situated on the sumniit of a hill and Gangodbheda as a spring
flowing from it.
As, far as the lake is concerned, we could not
see it. May be it has disappeared or it might be far away from the spring
in high mountains. Very little water actually flows down from the spring
and it is used by patients to cure rheumatic diseases. When we visited
the site, we came across a gujjar having come from Tangmarag area to use
the water of this spring for bathing in order to be cured of chronic diseases.
The village Kelar, whence we took the road leading
to Bheda Devi tirtha, is the Kalyanpura grama which was founded by Kalyani Devi, a queen of
Tayapeeda. Drabhagom is mentioned by the historian Sheevara
as Drabhgrama. It is a big village that is still famous.
The Goddess Saraswati or Sarda Devi has been one
of the chief divinities held in esteem and worshipped in Kashmir since
the land was inhabited by learned scholars, who dedicated their lives to
the creative arts and to spiritual pursuits. The tirthas associated with
the Goddess Saraswati are generally found on foothills, often surrounded
by delightful forests.
As a student of the history of Kashmir, I was
fascinated by what I had read about the Tirtha and my visit to the actual
site, and the scenic background, made me ponder over how this place of
worship, learning and meditation must have looked during the good old days
when it was frequented by pilgrims and scholars. After I pondered over
and fantasized about the place for some valuable moments, I looked at the
setting sun and noticed to my delight how its last rays lingered on the
lush green Kale trees and the vale around. I was pleased to learn that
a party of young men of Shopian had been visiting the Tirtha in the month
of Chaitra for the past two years.
Refreshed by the visit, our curiosity having been
amply rewarded by what we saw, we came back to Kelar on foot, avoiding
to board the loaded truck that was otherwise available as a means of transport.
Thence we went to Tengpura, a village near Pulwama, where we stayed in
the house of Shri M. L. Bhat. As a student of Kashmir history, full of
ideas about the tirtha we had visited, I thought of Plust Rishi, who is,
believed to have founded Pulwama. I should also like to mention that in
Tengpura there is a statue of the eight-armed goddess, Durga. It is carved
out of black marble and is a fine piece of sculpture. It took me and my
companions several hours to note the fine details and decorations of the
image. It was actually found at Romooh in Pulwama Tehsil (mentioned as
Romush in the Rajtarangini) and is installed on the bank of Romshi river.
[Shri Arjan Dev 'Majboor' is one of our leading
poets in Kashmiri besides being an accomplished writer in Hindi. He stays
at Udhampur.]
Source: Patrika