Harmukh

Harmukh
Harmukh (also known as Mount Haramukh or Harmukh mountain) is a mountain with a peak elevation of 5,142 metres (16,870 ft), in Ganderbal district of Jammu and Kashmir. Harmukh is part of the Himalaya Range, and is located between Nallah Sindh in the south and Kishanganga Neelum River in the north, rising above Gangabal Lake in the vicinity of Kashmir valley. It is mostly climbed from the northwestern side of Arin Bandipore.
Harmukh, with Gangbal Lake at its foot, is considered a sacred mountain by Hindus According to Hindu mythology, Harmukh is the abode of Lord Shiva. According to the legend of "Hurmukhuk Gosoni"

Once a hermit tried to reach the summit of Harmukh to see Lord Shiva face to face. For twelve long years he tried to scale the summit, but failed until one day he saw a Gujar descending the summit. When the Gujar approached him, the hermit enquired as to what he had seen there. The Gujar said he had been searching for a stray goat, and that while searching he saw a couple milking a cow and drinking the milk from a human skull. The couple had offered him some milk, which he refused to drink; when they departed they rubbed a little of the milk on his forehead. When the Gujar indicated the spot where the milk was rubbed, the hermit was extremely joyful and rushed to lick his forehead. It is said that the hermit attained Nirvana and disappeared from the place, to the complete surprise of the Gujar.Harmukh was first climbed by members of the Great Trigonometric Survey lead by Thomas Montgomerie in 1856. Montgomerie made the first survey of the Karakoram some 210 km (130 miles) to the north, and sketched the two most prominent peaks, labelling them K1 and K2.[9] Harmukh was later climbed by many other climbers.
The policy of the Great Trigonometric Survey was to use local names for mountains wherever possible and K1 was found to be known locally as Masherbrum. K2, however, appeared not to have acquired a local name, possibly due to its remoteness. The mountain is not visible from Askole, the last village to the south, or from the nearest habitation to the north, and is only fleetingly glimpsed from the end of the Baltoro Glacier, beyond which few local people would have ventured. Therefore, Harmukh is the mountain from which the world's 2nd highest mountain peak K2 was discovered and the name given it by the Survey, K2, continues to be used.The easiest route among the different routes of Harmukh is via Arin Bandipore, 47 km motorable road from Srinagar to Arin and 18 kilometers of high altitude alpine tract leads to the base of Harmukh. Another track leads from Naranag to the base of Harmukh at Gangabal Lake, but it is a steep climb at some places......

POSTED BY  ; VIPUL KOUL

EDITED BY   ; ASHOK KOUL

 

 

Wonderful wine regions

Weekend getaways are ideal to take a break from the hectic routine of everyday life but where should you go? The wine tourism industry has flourished in the recent years so a wine tasting break may seem crazy but it can be a beautiful way to spend a long summer weekend. 

This is our top pick of charming destinations to experience from across the globe. 

Bordeaux, France

At the end of the summer is a great time to be in the French city of Bordeaux. There are many decent galleries and museums but the real appeal of the area is the wine. Bordeaux is a renowned wine producing region of the world.
You will need to head out of the city to experience some wine trips and if you only have a short break to visit a single wine town, consider the area on St Emilion. It is situated just 40 minutes west of Bordeaux, where you will have many decent wines to sample. Other fine chateaus are Mѐdoc, Arcachon, and Graves.

Finger Lakes, New York

Finger Lakes is the most acclaimed wine making region in the Eastern region of the United States. Charming villages, gorgeous waterfalls, magnificent parks and sprawling lakes make this region an amazing getaway destination. The area is home to more than 100 wineries serving some of the best vintages in a friendly atmosphere. Two of the most popular wine routes that you can check are Seneca Wine Trail and Cayuga Wine Trail.

Okanagan Valley, British Columbia, Canada

Okanagan Valley, situated in the interiors of British Columbia, is a popular vacation destination in Canada. It is noteworthy for water sports in summer and skiing in the winter. The lush vineyards surrounded by rolling hills, blue lakes and rivers increase the appeal of the region. This is one of the rare locations on earth offering such remarkable diversity and because of different types of climates and soils, 60 different types of grapes grow here.

Tuscany, Italy

Ask any sommelier or a wine lover which is the best wine producing region in Italy and Tuscany will certainly be on the top of their list. Tuscany’s wine making powerhouse, the Chianti region, is located between Siena and Florence. An old world culture and charm reverberates throughout the region. The traditional method of wine-making is still in use here. The employees crush grapes with their feet and the wines are preserved in basement cellars carved out from the rocks.
Read about the top wine regions in the world here, where Tuscany won in our Top 7 Competition.

Napa Valley, California

The Napa Valley in California is a gold mine for wine and has made it a premier destination for oenophiles. The place has a bounty of family owned boutique wineries so it becomes difficult to decide which ones to visit during the tour and the ones to leave behind. Whichever you pick, there will be an enormous opportunity to taste the best wines of the world. Apart from that, the scenic beauty of the region is mesmerising.

Cape Town, South Africa

 
World class wines are everywhere in the Western Cape of South Africa. Within a day’s drive there are almost 3,200 wineries to choose from so anyone travelling to Cape Town should include the Cape Winelands on their itineraries. Even if you are not a wine lover, the region has some enchanting scenery to drink in, with beautiful mountains and sprawling vistas. 

 

Less than an hour’s drive from Cape Town city centre is Franschhoek, a magical wine valley, with Stellenbosch and Constantia other top tasting spots that are even closer. Most of the wineries offer the guests cellar tours, sales, and tasting, with some world class restaurants also located here.

 

 

Kounsar Naag

 
Here is a write-up that appeared in the Dawn Newspaper of Pakistan.about Kounsar Nag imbroglio. The pictures of local Muslims seeking for donations for building a Masjid there is very clearly seen as well as the  Pakistani flag. Hope state Govt disapproves this grand design of the Jihadists & leave the Grand Spring alone. They can as well go there &  pray but why a masjid to be built there now?
 Pictures are however quite impressive .

  pushkar n bhat

Kounsarnag lake in eye of the storm in Indian-held Kashmir

11th August 2014 | By Haziq Qadri

Kounsarnag is in the eye of a new controversy in Kashmir. The controversy erupted when a group of Kashmiri Pandits asked the state government to allow them to proceed for an annual yatra to the Kounsarnag lake from the valley side, which was opposed by a number of locals and pro-freedom political parties.
The lake has much ecological importance as it provides water to half of southern Kashmir's districts. The civil society of Kashmir has opposed the move citing what it calls "cultural aggression" by India in the region to undermine its Muslim majority demographic.

Kounsarnag is a high-altitude oligotrophic lake located in the Pir Panjal Range in the Kulgam District of Indian-held Kashmir. — Haziq Qadri

Kashmiri Muslims praying after trekking the mountains to reach the pictureseque Kounsarnag Lake. — Haziq Qadri

According to environmental experts, Kashmir's glaciers are melting at a fast rate and if Kounsarnag was developed as a pilgrimage spot then the construction in the area would be disastrous for the ecosystem in Kashmir. — Haziq Qadri

Local analysts say increased activity has led to a speedier melting of ice, cutting of trees and littering in the region. — Haziq Qadri

Mollen pothole is a pond-like shape carved in a thick snow bed by the water from the Kounsarnag Lake. — Haziq Qadri

The lake is located in a valley that is surrounded by peaks on all sides with elevation of over 4000 metres above sea level. — Haziq Qadri

To the southeast of the Pir Panchal range lies the Kounsarnag Lake surrounded by three peaks. It is fed by glaciers and is said to be a source of the Jhelum river. In the spring and summer, the water is some 40-ft higher than in winter. In the spring, the lake's surface is said to be covered with icebergs which are driven about by the wind. — Haziq Qadri

The lake has much ecological importance as it provides water to half of southern Kashmir's districts. — Haziq Qadri    POSTED BY.................. VIPUL KOUL

HARMUKH BARTAL

HARMUKH BARTAL

An interesting case of a popular Kashmiri Bhajan love song. Harmukh Bar Tal, popular as a Bhajan among Kashmiri Pandits and the same Bhajan is popular as a love song among Kashmiri Muslims Of course, as is often the case in Kashmir, it is so popular that no one remembers the original writer, Singer and the meaning of the lines is not give and assumed to be understood.Based on who is singing, some words change. Praraey become Zaagaey, both meaning wait. Yee become Tee both meaning that. Posh (Flower), Golab (Rose), Shaeyri (Lavender) move around interchanging-ly. Two (completing) extra line coming in from Shameema Dev's version. Personally, based on what I hear, I find Zaagaey, Tee, replacement of Posh with Shaeri (which in turn gets to compete with Golab) etc. really interesting. Here is the Bhajan with its meaning :

Harmukh bar tal praraey (zaagaey) Madano
Yee Dapham tee (yee) laagyoo
Posh (shaeyri) dapham
Golab (shaeyri) laagaey Madano
Yee Dapham tee laagyoo

I will wait at the gates of Harmukh, for you my love
What ever you ask, I will offer
Ask for flower (Lavander)
I will offer Rose (Lavander), my love
What ever you ask, I will offer

Phambas ti Naaras mil goom
Valla main che path dil goom
Be'no ye dooryer tchalay Madano
Ye dapham ti lagayo

My Yarn and Spindle, all entangled
Cotton and Fire are now one
Oh, God!, My heart is stuck on you
I can't take this distance anymore
What ever you ask, I will offer

Yaawan myaanay Thazro
chekor peyo Nazro
Kaael wetce hungey Zazoor Madano
Yee Dapham tee laagyoo

My youth is at its zenith
Where are your eyes lost?
It is wracked, blotched and decaying, my love
What ever you ask, I will offer

Kongas karmay chaman
Maenz ho lagey naman
Mushtakh goham kaman Madano
Yee Dapham tee laagyoo

I am tilling in saffron fields
Henna still fresh on your nails
Yearning, for whom, my love
What ever you ask, I will offer

Drayas Kabeel'e Tranaey
Kya osum Deklanay
Te Dev Ath kya mane madeno
Yee Dapham tee laagyoo

I left my old tribe, my people
What was the push?
What is the meaning of that
What ever you ask, I will offer............

POSTED BY: VIPUL KOUL
EDITED BY:ASHOK KOUL

HARMUKH BARTAL

HARMUKH BARTAL
An interesting case of a popular Kashmiri Bhajan love song. Harmukh Bar Tal, popular as a Bhajan among Kashmiri Pandits and the same Bhajan is popular as a love song among Kashmiri Muslims Of course, as is often the case in Kashmir, it is so popular that no one remembers the original writer, Singer and the meaning of the lines is not give and assumed to be understood.Based on who is singing, some words change. Praraey become Zaagaey, both meaning wait. Yee become Tee both meaning that. Posh (Flower), Golab (Rose), Shaeyri (Lavender) move around interchanging-ly. Two (completing) extra line coming in from Shameema Dev's version. Personally, based on what I hear, I find Zaagaey, Tee, replacement of Posh with Shaeri (which in turn gets to compete with Golab) etc. really interesting. Here is the Bhajan with its meaning :

Harmukh bar tal praraey (zaagaey) Madano
Yee Dapham tee (yee) laagyoo
Posh (shaeyri) dapham
Golab (shaeyri) laagaey Madano
Yee Dapham tee laagyoo
I will wait at the gates of Harmukh, for you my love
What ever you ask, I will offer
Ask for flower (Lavander)
I will offer Rose (Lavander), my love
What ever you ask, I will offer
Phambas ti Naaras mil goom
Valla main che path dil goom
Be'no ye dooryer tchalay Madano
Ye dapham ti lagayo
My Yarn and Spindle, all entangled
Cotton and Fire are now one
Oh, God!, My heart is stuck on you
I can't take this distance anymore
What ever you ask, I will offer
Yaawan myaanay Thazro
chekor peyo Nazro
Kaael wetce hungey Zazoor Madano
Yee Dapham tee laagyoo
My youth is at its zenith
Where are your eyes lost?
It is wracked, blotched and decaying, my love
What ever you ask, I will offer
Kongas karmay chaman
Maenz ho lagey naman
Mushtakh goham kaman Madano
Yee Dapham tee laagyoo
I am tilling in saffron fields
Henna still fresh on your nails
Yearning, for whom, my love
What ever you ask, I will offer
Drayas Kabeel'e Tranaey
Kya osum Deklanay
Te Dev Ath kya mane madeno
Yee Dapham tee laagyoo
I left my old tribe, my people
What was the push?
What is the meaning of that
What ever you ask, I will offer

posted by vipul koul

APMCC blames NC, Omar Govt for Kounsar Nag Yatra controversy

Anti-KP lobby active in Kashmir; Their problem is Pandits not pollution: APMCC

Jammu, August 04: All Parties Migrants Co-ordination Committee (APMCC), the organisers of Kounsar Nag Yatra for Kashmiri Pandits from Kashmir side, today directly blamed National Conference and Omar Abdullah Government besides some  mischief mongers among separatists, mainstream political parties, media and intellegentia for creating unnecessary controversy over Kashmiri Pandits pilgrimage to Kounsar Nag Yatra known as Kramsaras Tirtha (VishnuPaad) yatra among Kashmiri Pandits to create communal disturbances and a wedge between the two communities of Kashmir with an eye on the forthcoming elections in the state.

Addressing the first media conference in Jammu after their yatra was banned by the state government even after clearing it earlier, the leaders of APMCC Vinod Pandit, Chairman, King Bharati, National Spokesperson and Advocate Arun Kandroo, Gen Secy, said that the controversy regarding the yatra was created by the National Conference MLC, Dr Basheer Ahmed Veeri who deliberately linked the yatra with that of the Reasi Yatra even though they had nothing to do with it besides the number was mischievously increased from 40 (Forty) to 4000 (four thousand) and facilitated the floating of so called Save Kounsar Naag Front (SKF) where it was directly said that Kashmir belongs to Muslims only to rake up the emotions in Kashmir and initiate an anti-KP wave with an eye on the forthcoming elections adding it was a disturbing trend setting bad precedents.

They cautioned the people of Kashmir from playing into the hands of NC who were using them as cannon fodder to fight the elections using communal card.

Vinod Pandit, Chairman said that they had informed the district administration one and a half month before about their yatra and that there will be around 40 yatries only after which the district administration issued instructions to other departments to facilitate the trial yatra and later the final yatra.

He said that at no point of time had they claimed hundreds or thousands of yatries as even during Kheerbawani mela getting 4000 Kashmiri Pandits together was a tough task and it could have never been possible for a yatra like Kounsar Nag.

He said that figure of 4000 was attached deliberately even by some national dailies to create commotion which led to present situation creating not only a wedge between the communities but also fear psychosis that KPs will be harmed if they return to their places of residence as the attack on minority picket was a proof of the same.

Addressing the media King Bharati, Senior Journalist and National Spokesperson of APMCC said that it was a calculated mischief and the entire conspiracy was hatched by someone somewhere to create trouble for the Kashmiri Pandits who wanted to return by inciting the local people against them with clear political motives.

He also asked Congress party to make their stand clear as their own members and ministers were issuing contradictory statements regarding the yatra.

Bharati questioned the wisdom of those opposing the yatra of 40 people once a year saying if a visit for two hours by 40 Kashmiri Pandits can pollute the area how would the government, the separatists and some intellectual type politicians justify that declaring Kounsar Nag as round the year tourist destination, would preserve the ecology of the area adding since the government, separatists, politicians and intellectuals have accepted that it was a tourist destination they have only ensured that this pristine lake is ruined the same way that they did to Gulmarg, Pehalgam and Dal Lake.

He said that common Kashmiri has been befooled by some vested interests by hiding the fact and inciting them against Kashmiri Pandits who are equal state subjects like them which has only exposed the so called secular myth of Kashmiriyat as it was clear these people are against Kashmiri Pandits and not pollution any more.

He also questioned the wisdom of those saying APMCC was going to build a temple there asking them whether they have seen any temple on a glacier?

He made it clear that they had no plans to do any such activity but take around 25 people along to revive the age old tradition of KPs to go to Kounsar Nag and offer water to their ancestors and come back adding his father alongwith his 10 associates was a regular pilgrim to this place upto 1990.

Advocate Arun Kandroo said that the opponents of Kashmiri Pandits going to Kounsar Nag citing pollution as a concern forget that for the past 25 years there has been a wanton loot of the green wealth in Kashmir which was ignored as they are actually against Kashmiri Pandits returning back than the concerns of ecological balance.

He said Pandits have been going there since times immemorial which was evident from the records of Nilmata Purana, Raj Tarangni, famous British writer Aurel Stein adding even Pt Jawahar Lal Nehru alongwith his sister Vijay Laxmi Pandit had visited the lake during Bakshi Ghulam Mohammad’s regime.

He called for strong action against those who incited people and indulged in violence feeding false information to common masses and asked the separatists, politicians, and the government to make their stand clear on the return of Kashmiri Pandits and stop playing double games with Kashmiris.

The leaders also strongly condemned the attitude of J&K Government for stopping the Kounsar Nag Yatra even after clearing it earlier under pressure and to keep anti-KP lobby happy adding the government and its ministers have acted in most irresponsible manner by declaring it a tourist destination giving clear signals that the entire move was against Kashmiri Pandits and not against ecological concerns.

Pandits also took a strong note of the separatists and opponents of the yatra for openly saying it was Muslim Kashmir adding why were they adopting double standards and challenging yatras, and pilgrimages and on the other hand saying Pandits are welcome to Kashmir.

The leaders also warned that the irresponsible attitude of some mischief mongers has exposed them to grave threat to life adding if anything happens to anyone among APMCC leadership the state and the central governments will be directly responsible for it.

They said the attack by militants on minority security picket in Tral area was enough proof and appreciated the local police for timely intervention and wisdom in foiling the attack.

They said their organisations was in the fore front to save cultural heritage of Kashmir and working on ground level to help Kashmiri Pandits return to their original homes but by targeting APMCC the Civil society, separatists and the mainstream politicians including the government were trying to prevent their return which exposes their tall claims of composite culture and secularism.

The prominent APMCC activists present during the press conference include TK Zutshi, Vimarsh Koul, Virender Pandita and Ravinder Ji,

Pashupatinath Temple, Kathmandu

The temple of Pashupatinath is Nepal's most sacred Hindushrine and one of the subcontinent's great Shiva sites. Pashupatinath, beside the sacred Bagmati River, is the holiest place in Nepal. Pashupatinath's supreme holiness has two major parts. One is that Shiva linga enshrined in the main temple and its location on the banks of Bagmati. Hindu devotee plunge into the holy Bagmati river daily and recite the verse from the ancient Vedas. It is believed that plunging or bathing into the holy river releases from the cycle of rebirth.

It is believed that sex organ of Shiva fell to Nepal. The main temple of Pashpati nath ( meaning Lord of Beasts believed to be divine protector of Nepal) contains a lingam of Pashupati which is three and a half feet high and has four faces sculptured on it.

Pashupatinath is Nepal's most renowned Hindu cremation site. In HIndu culture, after the person  is dead, his/her dead body is wrapped in cloth and placed on bamboo litter and bodies are delievered by barefoot pallbearers accompanied by the male relatives. The eldest son from the family performs the cremation ceremony and the dead body is burnt. A few hours later the ashes are collected and swept in the river which will join the Holy Ganges eventually.

Cremation in Pashupatinath on the Bank of Bagmati River

History of Pashupatinath :

Pashupati means "Lord of the animals" and it one form of Lord Shiva. Lord Shiva has 1008 name and forms and as Pashupati he watches over the souls of men and is worshipped as the patron deity of Nepal. Though there is no proof when the temple originated the oldest evidence is data 477 A.D but the temple may have stood here nearly 1000 years before that.

One of the legend about Lord Shiva is that once Shiva took the form of an antelope being weary of throngs of worshipping demigods and wandered in the Mrigasthali Forest on the Bagmati river's east bank. The Gods were looking for him and finally found him as an antelope and they grabbed him by horn and forced him to come back to his divine form. The broken horn was worshipped as a linga, and it was buried and lost. Centuries later an astonished farmer found him cows showering the milk on the earth. Digging deep in the site, the farmer is believed to uncover the divine linga of Pashupati.

Lord Pashupati is invoked on official treaties, pledges, political speeches and appears on coins and royal coat of arms. Pashupatinath is one of the great holy Shiva places of the Indian Subcontinent, and no pilgrimage is complete without a visit to it. 

Where is Pashupatinath temple in Kathmandu ?
Pashupatinath temple is in the banks of Bagmati river on the eastern side of Kathmandu. The place where Pashupatinath is located is called Gaurighat, Kathmandu. People often say the location as Gaushala, Jaya bageswori etc. So, when you reach near the intersection of Gaushala or Jaya Bageswori or Mitrapark then you will see the board where it is written "The Way to Pashupati". The another easier way to figure out is "Bagmati river is flowing beside Pashupatinath". You may hear the sounds of bell from the temple as well.

How to Reach Pashupatinath ?

From Airport :
Once you know where is Pashupatinath then you can plan to visit there. If you are somebody who just came from Airport and want to go there, then if you are taking a cab or taxi it will take maximum 10-15 minutes to reach there. If you want to go from public transportation, you should take the bus, microbus or tempo ( a three wheeler taxi) which says it is going to Gaushala or Chabahil. You would be able to find plenty of vehicles around there.

Map that will show how to reach Pashupatinath from Airport.


Going to Pashupati from Newroad / Jamal/ Durbar marg.
There is a bus stop near these listed locations and the bus stop is called Old Buspark. If you plan to go to Pashupati from Old Buspark, then you can go from that location. Bus may take extra time because it has frequent stops. I would prefer going by microbus ( small bus looks like van, there are two distinct colors white and blue ). The microbus stop is just on the side of Ranipokhari ( A lake where you will see the Building in the middle). There you will see number of microbus of queque and you need to take the microbus which is going towards Jorpati, Gaushala or Mulpani. These are stops that would come after Pashupatinath. If you feel difficulty remembering these names, you can just ask whether it goes to Gaushala or not and make sure you ride on the vehicle that is going from Gaushala. You would be able to find the blue microbus from this location.

The following map will show how to reach Pashupatinath from Newroad/Jamal/Durbar marg



 Going to Pashupatinath from Ring Road :

If you are somewhere in ring road, then you would find number of vechicles that just runs around the Ring road. Ring road is the road that rotates around the Kathmandu City. YOu should ask whether the bus goes to Gaushala/ Jaya Bajeswori because some buses may not go to that location. The fair may be around Rs 15-20. Depends on which place you ride the vehicle.

Who can enter the Pashupatinath main temple ?
Pashupatinath temple has covered a huge area and you can wander there for hours and hours enjoying the environment over there. But inside the main temple of Pashupatinath, only Hindus are allowed to enter. If you say you are Hindu then you would be allowed to enter. In the past there are several cases, where people have disguised and went inside. But don't worry, you can watch everything that happens inside the temple from the other side of Bagmati river. There are several other temples over there. The most popular and well known are Kirateshwor Mahadev and Guheswori temple. THere are other hundreds of temples over there. To name some of few are Gorakhnath Temple, Ram Mandir, etc.

Two Sides Of Pashupatinath area separated by Bagmati River. Everybody can go to the left part of the river as shown and can see everything happening on the other side.
 

The Biggest Festival celebrations on Pashupatinath :
If you are in Nepal on these occasions then you would definitely don't want to miss this opportunity to witness the distinct culture of Hindus in Nepal. Most of the people near Pashupatinath go to temple everyday, plunge into the Bagmati river, do Arati ( song of Gods), worship God, and light "dhup". But people living in Nepal would try to make it to Pashupatinath on these several occasions :

1) Balachaturdasi : In this festival, people go to Pashupatinath the previous night of Balachaturdasi and spend the whole night in temple. During this time, they sing Bhajans (the songs written on the greatness of God) whole night and entertain themselves. Near the Pashupatinath temple there is one forest named "Slesmantak" Forest. And on this day, people go there and plant seeds of different types of plants . This is also called as "Saadbiu", Saad = good, biu = seeds.

2) Janaipurnima : In Nepal, Hindu put the sacred thread on their body and with this thread they worship God everyday. This is the day where Hindus changed the sacred thread in the body for whole year. It is believed that wearing this thread would remind them from committing sin and bad things. On this day Hindus wake up very early and take shower and go to Pashupatinath and worship God SHiva. Here they worship the sacred thread also and change their sacred thread. In this festivals, you would get a chance to see several Hindu Brahmins chanting mantra in the temple premises and people put "tawa " ( it is also the sacred thread but it is put on the hand) .

3) Shivaratri : The word Shivaratri has a very distinct meaning. Shiva means Lord/ God Shiva and ratri means "night". So, this day is whole dedicated to Lord Shiva. This is the public Holiday in nepal .

POSTED BY :VIPUL KOUL

EDITED BY ..................ASHOK KOUL

Konsarnag: Myth, Legend and History

What's on your mind?

 

Konsarnag: Myth, Legend and History
Posted on 3/08/2014 by Dailyexcelsior

Dr. R.K. Tamiri
Visnu Pad Legend:
It was in summer (July) of 1982 that I visited the enchanting high altitude lake of Konsarnag. A decade and a half later when I drifted into the field of folkloristics and history I ‘discovered’ that in my trek to this beautiful lake I had accomplished the pilgrimage to the historic Naubandhana Tirtha.
Konsarnag, over 2 miles long and located at an altitude of 12,000 ft, has been worshipped since times immemorial as Visnupad (foot of Visnu). In Nilmat Times it was called by its Sanskrit name Kramasaras or Kramsara (Kramafootstep, Saras lake). Since it is supposed to mark the footstep of Visnu, it is the main objective of the Naubandhana pilgrimage.
VisnuPad Legend:
Konsarnag lake is one of the two places in Kashmir Valley that is associated with worship of ‘Visnupad’. The other shrine of ‘Visupad’ is located in the foothills of Pir Panjal at Fatehpur, in Dooru-Shahbad tehsil, not much away from Verinag (Nilkunda) Spring. Fatehpur shrine houses as per local folklore, footprints of Visnu on a stone.
In the Vedic literature (Rigvedic verse I22.17) mentions three steps of Visnu. According to Sakapuni, Visnu placed his steps in a 3-fold manner, on the earth (as fire) in the atmosphere (as the lightening) and in the sky as the sun. Visnu is chiefly extolled for his three strides with which he traversed the world. The Mahabharata speaks of him as the presiding deity of motion. The Natyashastra of Bharata applies to him the epithet amitagata, one with unrestrained movement and the earth is often described as having been trodden by Visnu in the past. In the epic-purana period a few holy spots were supposed to bear the markings of the feet of Visnu, whose main attribute is his power of striding. Scholar BM Baru explains Visnupada as an astronomical term, when the sun is on the rising point (Samarohana) and setting (Gayasiras).
Stories about a hill bearing the footprints of Visnu were current in the days of Yaska. Visnusmriti mentions Visnupada alongwith Godavari, Gomati, Vipasa etc. besides Gaya.
An important aspect of Gaya pilgrimage (where a person can perform his own sraddha), is visit to Visnupada temple (bearing foot-prints of Visnu). This temple existed in 4th Century AD, but the temple in its present condition belongs to Gupta period. However, Buchanan draws our attention to an inscription that says the temple was constructed by King Jayasimha (1128-49 AD) of Kashmir in honour of the footprints of deity Dattatreya (a form of Visnu).
The epics refer to a Visnupada situated in the north. Mahabharat a carries as many as six references to it, three of which speak of it as a spot on the top of a northern hill. Historian Suvira Jaiswal says, “At present we cannot determine its exact location, it appears to have been in the north”.
Popularity of worship of Visnupada in Kashmir is certainly due to sway of Buddhism in the region. Jaiswal argues,” the practice of dedicating the footprints of Visnu and of erecting shrines over them became popular certainly due to the Buddhist influence. It was later adopted by Vaisnavism in which Visnu’s foot was already much exalted. But it was not popular among Vaisnavas, as dearth of available evidence indicates”.
Dessication of Satisar Legend:
Kashmir’s religious tradition locates on the peaks in the vicinity of Konsarnag lake the seat from which Visnu, Siva and Brahma fought the water demon Jalodbhave and dessicated Satisaras. The western most and the highest peak (15523 ft) is said to have been the site of Naubandhana tirtha. In the Kashmir version of the deluge Visnu in his Matsya (fish) avtara had bound to this peak the Nau (ship into which Parvati/Sati had converted herself) to save the seeds of beings from destruction. Konsarnag lake lies at the foot of this peak and to the northwest of it.
Nilmat Story:
As per the legend narrated by Nilmat Mahatmya, at the end of Manvantra (one of the 71 Caturyugas) all the movable/immovable creations of the earth were destroyed completely, sparing of course the mountains. The whole of Jambudvipa was effaced, the earth turned into a sea. After the destruction Lord Mahadeva stayed all around the world in the form of water.
At that time, the Goddess Sati assumed the form of a boat. The future Manu, through magical power, placed all the seeds in that boat. Visnu in Matsya form dragged off that boat by means of his horn, fastened it to the top of a mountain and left for an unknown place. This mountain peak came to be called Naubandhana peak-holy and destroyer of all sins and fears.
The goddess Sati in boat form becomes the earth and on that earth comes into being a lake of clear water, Satidesa, 6 Yojanas long and half of that in breadth, enjoyable, heart-enrapturing and the sporting place of the gods.
Indra was sporting once on the bank of Konsarnag, accompanied and his wife Saci. Daitya Chief Sangrha, who was exceedingly difficult of being conquered came there while Indra was sporting. He was aroused by Saci and wanted to carry her away. This angered Indra. In the fight between Indra and Sangraha that lasted a year, the Daitya Chief was killed and Indra ascended to heaven.
However, just before his death, Sangraha discharged his semen into the lake. A child was born in the waters out of the semen of the evil-minded Daitya Chief.As he was born in the water, the child came to be called Jalodbhava (demon-child). Due to compassion, the Nagas led by their chief Nila brought up that child in the waters.
Having propitiated the God Pitamaha with penance, Jalodbhava obtained from him a triple boon, viz. immortality in the water, magical power and unparalled prowess. The Daitya chief devoured all the human beings who lived in various regions near the lake. The people fled away from Kashmir due to fear.
At that time Kashyapa was on a pilgrimage of Kashmir to visit the holy spots. Nila went to meet Kashypa at a place called Kanakhala. On his visit to holy Visnupada, Nila pleaded before Kashypa,” Now that imprudent fellow (Jalodbhava) who obtained boons from Brahma of imperceptible birth, ignores me like anything and I am incapable of keeping him under control due to the boon of the lord of three worlds.”
Kashypa accompanied by Nila, the Lord of Nagas reached the abode of Brahma and complain to Vasudeva, Isvara, Ananta about the activities of Jalodbhava. The God Pitamaha tells Nila, the sage of unparalleled valour, “we shall go to Naubandhan a to subdue him. Then the God Kesava (Visnu) will undoubtedly kill him”.
Gods mounted their respective Vahans (vehicles), Hari on Tarksya, Hara along with his wife on bull, Brahma on Swan and the two Nagas on the cloud. They went after Jalodbhava. Kashypa went by his supernatural power. Indra heard that and, in the company of the hosts of gods, went to that place where Kesava had gone. Other smaller gods also came on their respective mounts to witness the fight.
Having reached Nauban-dhana, Visnu adopted a firm position. As Jalodbhava heard the sound of the retinue of the gods, knowing himself to be imperishable in the water he did not come out. The pleased Madhusudana, having learnt that the water-demon would not come out, entered Naubhandna in the company of Gods. Rudra took position on Naubhandna peak, Hari on the southern peak, Brahma on the northern peak and the gods and the asuras following them.
With gods having taken up the positions, God Janardana implored Ananta to kill the demon,” Breaking forth Himalaya today with the plough,make soon this lake devoid of water”. Ananta broke forth Himalaya with the plough.When the water of the lake was disappearnig, Jalodbhava practised magic to create darkness all around. Then the God Siva, holding the sun and the moon in his hands, brought the world to light.With the vanishing of darkness, Hari through yogic powers assumed another body and fought with the demon. There was a terrible fight between Visnu and the demon with trees and peaks of mountains.Hari cut of forcibly the head of the demon and Brahma felt pleased.
Brahma, Visnu and Sambhu gave their own names to the peaks of which they had taken their positions. So the peaks came to be called Brahma, Visnu and Mahesvara. That which is Naubandhana peak is Sankara. The one on its right side is celebrated as Hari and the left one as Brahma. The Gods declared, “whoever shall see you after taking bath in the lake Kramasara shall see three of us on the mountain and will go to heaven.” As per tradition even the evil-doers are freed by seeing these peaks. Different places on the peaks are worshipped as hermitages erected by Brahma, Kashypa, Mahadeva, Ananta, the sun and the moon and Hari. Mahadeva’s hermitage is located on the spot where Visnu stood and obtained victory at that time. Hari’s hermitage is celebrated as Narsimha.
After the slaying of the demon, the Sudarsana wheel, intoxicated with the blood of Jalodbhava, wandered in the deserted land and was caught by Sankara. The latter handed over the discuss to Jnarndana. The latter made his abode on the head of Jalodbhava. He erected a divine image, on which both Kesava and Siva-the destroyer of all sins-are represented.
Kashyapa then declared land as habitable, holy and charming. He asked Nagas to live in the company of Pisachas. When Nila, the Naga Lord reminded sage Kasypa about war-like nature and evil-doings of Pisachas, Sage Kasypa explained to him the role of Nkumbha, the noble lord of Pischas appointed by Kubera to keep Pisachas in check. The Sage Kasyapa discussed with Nila the compromise, whereby Pischas would live for six months in the Valley.
Nilmat assigns two explanations for the Valley being named as Kashmir. Kasyapa played an instrumental role in reclaiming Valley land, while Balarama took out the water through the plough-wielder. Kasypa is also called Prajapati. Both Prajapati as well as water are called Ka.
Source of Vyeth (Vitasta, Jehlum, Hydspes):
Veshau, the ancient Visoka, which later on turns into Vitasta, receives streams coming from the northern slope of the Pir Panjal range between Sedau and Banihal passes. Its traditional source is placed in the Kramasaras or Konsarnag. This is the third aspect of veneration for this lake. Visoka, means griefless (free from pain). Traveller GT Vigne crudely describes it as meaning as river of Visnu. Nilmat describes Visoka as Uma. Later, after worshipping Lakshmi to purify Kashmir Veshan was glorified as Visoka. The fine waterfall which is formed by the stream of Konsarnag, not far from the village of Sedau, is known as Ahrbal. In Nilmat times it was called Akhor bila, ‘the mouse-hole’. Aharbal is its present name.
Abul Fazl, a minister at Emperor Akbar’s court,in his ‘The AINI Akbari’ describes Veshau as “the name of a stream which issues picturesquely from an orifice in a mountain and at the same place is a declivity down which the waters tumble from a height of 20 yards with a thundering roar”. Abul Fazl (16th century) and GT vigne (1834) have documented sanctity of Aharbal. Abul Fazl writes,” Hindu devotees throw themselves down from its summit and with utmost fortitude sacrifice their lives, in the belief that it is a means of securing their spiritual welfare”.
GT Vigne says, “Arabul (Aharbal) is a place of peculiar sanctity with the Hindus and as such, is frequently visited by them, though perhaps less now than formerly, before the prosperity of the Valley was on the wane, and the precipice overhanging its flood has been upon several occasions the last resting place for the feet of the Hindu suicide.”
Little is known about how Kramasaras lake came to be called Konsarnag. Since this lake is also the abode of the Naga Kaundinya, the place became famous by the name Kaundinyasara. There is strong probability that Kaun(dinya)sara over a period of time came to be called as Kons’rNag.
GT vigne, however, attributes the change of nomenclature to Islamic influence. He says,” As…it is pronounced Kauser Nag it may be inferred that the Musalmans have, on account of its extent and height, given it the name of Kaunser, or Kautser, one of the rivers of paradise, whose waters, whiter than milk or more odoriferous than musk, roll into the fish-pool, a month’s journey in circumference, and by which the righteous are refreshed after passing the bridge of Al Sirat”. Interestingly, Vigne describes the lake as Kosah Nag. There is also a village named Konsarbal below Nandimarg. The spring in this village is also called Konsarbal.
Kashmiri Pandits and Gujar/Bakarwals hold the lake in great veneration. As per folklore of Kashmiris Pandits of village Avil, which forms one of the base camps for trek to Konsarnag, the lake Visnupad has its four toes (signifying 4 rivers) towards Punjab and heel towards Kashmir (one river). How such an important pilgrimage was abandoned by Kashmiri Pandits over the past few centuries remains unclear.
Gujar/Bakarwals of Rajouri usually come with their flock of cattle in the last week of May, when the entire region is covered with a thick blanket of snow. They camp on the banks of the lake in stone shelters and usually slaughter a sheep. Its head is thrown into the lake and the roasted meats on stone plates is served to people. If the head sinks, only then they move ahead.
There are three versions of Naubandhana Mahatmya (43, 85, 86, Stein Collection).
As per Naubandhana Mahatmya, the pilgrimage used to take place on Bhadon Shuklapaksha Ekadashi. It asks the pilgrims to do Tarpan in the lake to get rid of sins. On the day of Dadshi one has to take bath at Sangam and conduct tarpan for Saints/Pityrs and offer gifts. Then pilgrims have darsana of peaks, which as per belief assure a place in heaven. Performing sraddha is considered quite good because as per mahatmya, God is present here.
Journey:
Naubhandana Tirtha is located in Kulgam tehsil. One can reach Konsarnag lake by either of the two routes-Avil or via Aharbal. Avil (old name, Awal) was in olden times ruled by a Kotraj (local chief), who controlled the territory from Damhal Hanjipora to Aharbal. Discovery of ancient pottery, pitchers, pestels etc in the area indicates that the region had human settlement from very early times. As per local lore, the flourishing town of Awal vanished following a devastating earthquake. An old Persian inscription on a grave reveals that Shah Behram ruled Awal during late medieval period.
Prior to migration, the village had 25 Pandit families. Except for one family all are Rainas. The grandfather of Mansa Ram Raina, who hailed from Rainawari, had come to Avil during later half of Afghan rule. Sahaz Ram Raina, who lived in 19th century was a an ascetic of great merit. There is a small spring named Thaal Nagin in Avil’s Pandit mohalla. During old times, as per a legendary account, plates (Thalis) would come out of spring whenever any request was made. The water of Thalnagin is ice-cold in summer and warm in winter.
Avil to Konsarnag:
A gradual ascent through a forest for over an hour leads to Naribal, the last inhabited village, where Gujjars live. The village is also called Naribal Nagin due to the presence of a small spring. Water collected here is then resupplied to Avil village by PHE department. After climbing some distance one reaches AalascharMar. Pilgrims/Trekkers do not take rest here. It is said if a person stops here he won’t be able to go ahead then. People while passing through this place usually deposit a stick or a wooden piece for safe journey onwards.
While descending down from Alachmar to the other side there are two tracks. The track on the right side leads to Chirun Bul. The elevated plain is called Astan Marg. The encounter between Sikhs and Pathans took place here in 1819. The Chirunbul meadow is one km. long. Kashmiri shepherds are seen here. After walking some distance, Chirunbul nullah (Vigne’s Shurji-Murg river) is crossed on a seasonal log bridge. Gradual ascent for 3 kms through forests leads to Manzipal (Henna stone). There used to be a seasonal watermill and a shop, run by a Pandit family. There are two big memorial stones here-Danyagon (Paddy heap) and Makaigon (Maize heap). Locals as usual attribute these stones to Pandavs. There is also a small spring here named Pari Nagin, the fairy spring. Locals do not venture to visit this area in late evenings and claim that fairies descend to sing in late hours.
It is an uphill journey for another two hours through the forest to reach an alpine sloppy meadow called Lahanpathri. Lot of Kashmiri shepherds are seen here in summer months. One can stay for the night at Lahanpathri and avail the hospitality of shepherds or return to Manzipal base camp.
Indersar :
Indersar lake is 2 kms from Lahanpathri. God Indra who figures in Konsarnag mythology is associated with this lake. Unlike Ksirsar and Brahmsar, this lake finds no mention in Nilmat or Naubandhana mahatmya. Lake is circular in shape, about 1 km in circumference. Since the mountain peaks are little away, pilgrims can easily do circumambulation of the lake. Lake water is warm as sunlight falls regularly on this lake. How the water from Indersar escapes is not known. Apparently there is no outlet.
From Indersar one has to come back to Lahanpathri and then gradually descend through a tree-less area. Chittinadi, coming from Ksirsar lake is crossed over a logbridge and at times one can simply wade through the gushing stream. After crossing Chittinadi, there is gradual ascent along the base of the peaks to Ksirsar. The distance is over 4 kms.
Ksirsar:
Ksirsar is spread over thirty kanals. Though circular in shape, it has numerous podia-like elongations. The lake has a clear outlet for water. Its water is milky-white. Since the peaks are too close, no circumambulation of the lake is possible. It is said that there is a big memorial stone of cow. Water oozing out from the glaciers on the peaks falls on the cow and then comes out through teats into the lake. The lake has a clear outlet for its waters.
Ksirsar finds mention in Nilmat and Naubhandana mahatmya. The latter describes Ksirsar as resembling a full-moon of Purnima, with its water looking like Ksir. It refers to Upmanu’s asrama here. As per Naubhandna Mahatmya, the lake was created by Sankara himself and one reaches Shivlok by taking bath in it. Nilmat says,” one attains heaven and saves one’s family by seeing the sacrificial place of Brahma there. By seeing there the beautiful Ksirsara, one is released from sins. By bathing on the dark 14th after reaching the source of the Samara (? Chittinadi), one is freed from all the sins and is honoured in the world of Rudra”. Naubhandana Mahtmaya says Upmanu’s asrama is situated in the forest around Ksirsar.
Bath in Brahmsar lake, as per Naubhandna mahatmya, has the merit of getting access to Brahmlok. For Brahmsar lake base camp is Hakwas. It can be approached from Lahanpather, Manzipal or Chiryun Bal. The route to Hakwas from Lahanpather and Manzipal is through a dense forest called Hapatnar. It is 4 hours easy journey from Lahanpathri to Hakwas.Frmo Avil to Hakwas it is 17 kms.
Hakwas is a big meadow, almost equalling lovely meadow of Kongwattan. Above Hakwas is another meadow, known to the people of the area as Gokul Marg, the meadow of Lord Krishna. A nullah hakwas nullah’ flows around Hakwas.
Brahmsar:
While going from Chiryunbal to Hakwas, a bridge is crossed near Hera (upper) Chiryun bal. Then one has to climb gradually a distance of 8 kms (3 hrs), at places over old snow, to reach Brahmsar Lake. Kashmiri shepherds have their camps here in summer. Peaks are quite close to the lake. with little sunshine falling on it. Lake is covered on three sides and its water looks black due to the shadow of the peaks falling on it. Ice-flakes are also seen floating on the lake. The lake has a fearful look. Since the peaks are too close, there is strong echo. People get a feel of hearing ‘heavenly’ sounds. These sounds are attributed to aboriginal prehistoric people-Nagas, Pisachas and Kinnaras. The water of the lake comes out through a regular outlet. Pilgrims desirous of taking bath do not venture to go into the lake. They take out water for bath from the lake at its outlet. Brahmsar lake is spread over 15 kanals.
The path from Brahmsar to Konsarnag is via Ksirsar and Indersar and is quite tough. It takes two hours. Only shepherds and Bakarwals take this route.
Brahmsar stream is the first to join Hakwas nullah. At this spot is a bridge. Then the latter is joined first by Ksirsar nullah and later Indersar stream near Hera Chiryunbal. Subsequently, the Kaundinya stream (Konsarnag stream) joins it at Sangam. After this, a small stream coming from Ramkansan (opposite to Kongwattan, joins it and it becomes Veshav (ancient Visoka). Near Ramkansan is a sandy meadow, Sekijan , where Galwans are seen camping.
The place where Kaundinya stream is joined by other streams is called Dhaumysrama. As per Nilmat taking bath here is equal to performing Rajasuya, and Vajpeya, the merit of giving one thousand cows. Just below the sangam, as per Naubhandna mahatmya is a fearful spring called Gambhir spring, right in the middle of the stream. To propaliate it, ‘Prasad’ of stream water is prepared.
Kaundinya stream is formed by the confluence of two streams, one coming from the lake (though no visible outlet is seen) and the second as per Naubhandana Mahtmaya, Kumaradara Mool Waters. It is a sacred stream and the merit of taking bath here is equal to performing Pundarika. Bath in Chittinadi of Ksirsar gives the merit (gift of) a hundred cows. Mandakini stream mentioned in Nilmat in the vicinity of Konsarnag Lake has not been identified.
Veshav means devoid of pain or griefless. Nilmat (versa 1329) says, “A man becomes devoid of grief and possessed of wealth, by taking bath in the Visoka and obtains the holy mefit of (performing) Devasattra”.
Aharbal to Konsarnag:
It is 48 kms by road from Srinagar to Shopian and then another 13 kms to Aharbal. The latter is 28 kms from Kulgam. Avil, Damhal Hanjipora, and Manzgam are better-known villages on Shopian-Aharbal route. As already described Avil forms base camp for trek to Brahmsar, Indersar and Ksirsar lakes. There is a well-known Ganesh asthapan, named Mahabal on right bank where Danavkandi Marg nullah joins Veshau. Kashmiri Pandits of the neighbouring villages used to take turmeric-laced rice on Navreh the new year day of Kashmiri Pandits. Archeological remains seen here point towards the antiquity of the place.
At Ahrabal, the river Veshau falls some 25 ft over a precipice. Vigne who visited the place in December 1834 while on way to Konsarnag writes, “In spring the rush of the water is tremendous; but the beauty of the place is not owing to its volume or the height of its fall, which does not exceed 25 feet, but to its dark, deep and precipitous sides, the thick pine forest that surrounds it and the relief that is afforded by the snows of the Pir Panjal, that rise majestically behind it.”
CMs school teacher Nand Lal Bakaya, who became a legend in his lifetime for extraordinary skills in adventourous trekking, writes about Aharbal fall: “(it) is a wonderful sight, especially in the morning or at noon when the rays of the sun breaking on the spray form rainbows. The fall is best seen from the right bank”.
Ahrabal to Kongawatan:
The path to Kongwatan passes through forests on the right bank of river Veshau. Guruatan is 1 km away from Aharbal Galwans are seen roaming around. A bridge has to be crossed at Guruwatan for onward journey. A track here leads to Hurapur, Sedau. On the right bank of Veshau is seen a huge stone, named Pandav dul. It looks as if a big pestel has been turned upside down. Its inner side is polished. After another 4 kms we reach Sangam, where Hakwas nullah alongwith streams from other lakes joins Kaundinya stream. At Sangam the left track leads to Kongwatan, while the right road goes to Ramakansan/Sekijan. A minihydroelectric station is coming up near Sangam at a place called Chori Kholu. A wooden bridge has to be crossed at Sangam on way to Kongwatan. A leisurely walk for another 4 kms (1« hr) takes one to Kongwatan.
Kongwatan to Konsarnag :
Kongwatan is one of the finest meadows surrounded by pines and firs. Mr Ghulam Nabi Gohar has immortalized this meadow, in his Kashmiri novel. There is a small Forest Rest House here.
From Kongwatan we come to a place called Adangi while walking along the right bank of Veshau. A 4-km leisurely walk takes to Mahinag. There is a small spring here. It is believed that water of Konsarnag oozes out at Mahinag. Mahinag spring, spread over half a kanal, is circular in outline and has no old masonary. There used to be an old forest hut here. It was damaged by heavy snowfall and does not exist any longer. A dangerous glacier bridge has to be crossed some distance away. After crossing the bouldered bed of a river one reaches Satpukhrin. Seven small nullahas are seen here. Then there is ascent of 1000 ft to reach the pass overlooking the Konsarnag lake. Similar height is to be descended down to reach the lake. The journey takes 5 to 6 hours.
Across the lake is a beautiful pass, called by Bakarwals as Konsargali. In Vigne’s time it was known by the name of Futi Panjal or the Ridge of victory. On the left the pass leads to Rajouri and Budhal via Ropri pass, while the right track goes to Gool and Riasi via Nalla Shergadi. It is just 4 hurs trek to Gool from Konsarnag. This pass remains snow bound even as late as early August.
Vigne’s account:
Vigue visited Konsarnag in the beginning of December. Snow which had fallen a month before the usual time had disappeared under the rays of sun. About the exit of lake waters Vigne writes,”…on its left bank…its full strong torrent is suddenly seen gushing out from the foot of the last and lofty eminence that forms the dam on the western end of the lake, whose waters thus find an exit, not over but through the rocky barrier with which it is surrounded”.
Locals believe Konsarnag to be the origin of Thanna and Rajawur river also. Height of the lake is 12,000 ft. When the water in lake is low (as in December) it does not exceed 3/4ths of a mile, while its breadth is 500 to 600 yards. The position of the lake is same as that of the Valley, north-west and south-east. The peaks which are on the eastern side care called the Koserin Kutur and are the highest in the Pir Panjal. The peaks are remarkably pointed, sides are bare and scarped.
About the formation of the lake Valley, Vigne says,”…to all appearance the Valley of the lake has been formed by the forcible separation of the mountain-top. Judging from the angle at which they enter the lake, the bottom must originally have been about 200 feet in depth below the present level of water”.
As per Vigne Bernier’s description of the great lake ejecting fine sands possibly refers to Konsarnag. Bernier says that icebergs are driven by the wind in the spring. When vigne visited it a thin sheet of ice had covered the lake in particular places. He says that the mountain-gusts may sometimes be rushing through the gully at the southern end of the lake, and sweep across its surface with terrific violence.
Vigne also recounts the local lore about this mountain tarn. At the western end the trap-rock descends to the water in a succession of steps or benches. The three steps are claimed to be those of Raja, Vizier and his Sardars. About the veneration of local Hindus for this lake, vigne says that they occasionally pay a visit for the purpose of ablution. A local Pandit who accompanied him used to visit the lake annually for performing his ablutions. Vigne refers to an incident in which a young man was confronted by a demon/deyu while he was standing on a rock, a short distance from the rock. The demon was not allowing the young man to move. As the latter was encouraged to move, the demon “seized” and drowned him.
Sultan Zain-ul-Abdin’s visit:
Sultan Zain-ul-Abdin, the benevolent monarch of Kashmir visited Konsarnag lake in 1463 AD. He was so fascinated by the lake that he constructed its replica ‘Zainasara’ within Pampore, so that every Kashmiri could have a feel of what great wonder was Konsarnag lake. Budshah (the Great King), as Sultan Zain-ul-Abdin was called by Kashmiris, visited the lake in the company of Srivara, the chronicler and Sinha bhatta and was accompanied by his two sons, Haji and Behram. In Budshah’s time Naubandhana pilgrimage was quite popular. Srivara has given graphic description of King’s visit. It took them three days to reach the lake. First he went to Vijayeswara (Bijbehara) and watched enthralling dramatic performance, to which neigthbouring chieftains too had been invited. From Vijayeswara the Sultan went on foot.
Srivara recorded the visit of Budshah for posterity in these words:
The Sultan possessing charming devotion on seeing the Konsarnag stamped with the image of the foot of Lord Visnu derived untold bliss by making an obeisance at the foot of Naubandhana mountain (verse 96). Having observed non-stop and plentiful streams coming down the mountain with a darkish hue of musk coloured flowers afforded immense pleasure to the tallest Sultan (likening it) to the body of Hari (Visnu) dressed as a Yogi (verse 98). The Sultan boarded a boat, lined by five boatmen and taking me (Srivara) and Sinha Bhatta, roamed in the deeps of the lake. I (Srivara) recited songs from Gita-Govinda to him and Sultan derived great aesthetic pleasure from it. While roaming in the lake, it began to snow. The Sultan made three rounds around the lake. Sultan after strolls in the lake tied his boat there true to old tradition. King kept remembering the ‘ever-young’ Konsarnag lake upto Kumara.
(The author is well known researcher on Kashmir Culture and history. He has authorred painting and theatre in Kashmir Suraj Tickoo’s Journey)

POSTED BY;

VIPUL KOUL