A Case Study of Shaivism)

ISSN-2394-6326 Journal de Brahmavart

Historiographical Traditions and Restoration of Religious Identity in Jammu Region (A Case Study of Shaivism)

Dr. Tirtharaj Bhoi Sr. Assistant Professor, Department of History

Keywords: Religion, culture, shaivism historicity, monument.

ABSTRACT has started even though; Jammu Religious rituals can be seen as University does not have any "the rules of conduct which prescribe archaeology department till date. There how a man should confront himself in is an increasing demand of study on the presence of sacred objects with the culture, monuments and tourism aim to uphold the community and amongst the students of this region. renew the sense of belongingness to the group" (Durkheim, 1915). The Keywords: Religion, culture, shaivism religious and cultural milieu of Jammu historicity. monument. is far from uniform. The major parts of INTRODUCTION: Jammu are dominated by Hindu population and the flourishing Dogra The mountainous tract of Jammu culture. Shaiva monasticism has been a which reaches down to the plain land major ideological force of the religious of Punjab from the south of Kashmir and intellectuai discourse in this region Valley is inhabited by Dogra who even today. The development confess both Hinduism and Islam discourse too points to the fact that the (Sharma 1995). It is also abot this time parts of the Jammu region are that the earliest references to 'Durga underdeveloped because of the Desha' (from which the term 'Duggar' immature historical writings. Having and Dogra' are derived and refers to said that, historiography in the Jammu region) in the form of two narrower sense of intentional attempts inscriptions on copper plates of the to revover knowledge of and represent 11th century having been found. in writing true descriptions or However, the legend says differently narratives of past events. The historical (Wakhlu 1998). Raychandhari (1972) and archaeological research was going described that culturally Jammu region on in this region when de-facto apears to have made its first contact transfers of monuments of national with brahmanic culture with the arival importance from state to central of Madra people in the region. The government in 1958. The Budhe Madra was a segment of the Anu trube Amarnath shrine at Poonj and the that dwelt in central Punjab and its Shiva temple at Sudh Mahadev near adjoining northern region. With the Chenani are dedicated to Lord Shiva coming of the Madra, brahmanical and these are one among the oldest culture was introduced in Jammu. shrines in Jammu region. More or less Since then the culture appears to have the philosophy of shaiva siddhanta is penetrated into all the geographical present in different forms. The sub-regions of Jammu region research on archaeology and culture depending on its acceptability.

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One of the major factors which monuments and other antiquities are of have contributed to the strengthening immense value in the reconstruction of of the regional identity of Jammu is the religious identity, particularly local style of reigious architecture Shaivism. which is found in the large number of temples. A number of scholars have Religion is verily a universal studied in detail the Shaiva temples of feature of human culture, not because Jammu, their art, architecture, all societies foster a belief in spirit, but iconography and philosophy. Should because all recognize it in some form the historical significance of such or other. It is the awe-inspiring studies be under emphasized just extraordinary manifestation of reality. because the professional background At the root of all religions in the world, of the scholars making these sudies has there has been a belief in an unseen been archaeology? Hence, in the power, which rules the universe. This present paper, the extent to which the fact played an important role in the studies on Shiva Temples of this development of religion in the form of region have contributed towards worship. Religion is viewed primarily strengthening the regional identity of as a part of the ideological system the region has been assessed. It is which itself emerged on the basis of interesting to view the ever green the material conditions that exist in a sociological interpretation of religion particular situation. The religions are in contemporary world. The structural- also supposed to reform themselves functional approach represents the from time to time. Shaivism, one of the understanding of the role of religion in ancient religions of the orient, is sustaining social solidarity and the known as the chief religious cult of presence in the minds of members of India as well in Jammu region. The the society of certain sentiments which creed, which centered round the worship of Shiva, is of great antiquity. control the behviour of the individuals. Further, the phenomenological Shiva is a complex product and approach looks upon religion as that Shaivism is not a single cult but a special human activity through which a conglomeration of cults. The Shaiva comprehensive, meaningful, sacred sects carried on their religious cosmos is constructed. Religion helps activities on an organizational basis, and the kings patronized them. The to build, maintain and legitimate universes of meaning. Shaivite ascetics took up shelter in their temple and imparted theological METHODOLOGY: instructions to the devotees. They were gradually provided with separate An attempt is made to give an residences which served as extensive evaluation of existing monasteries attached to the temples. historical and archaeological writings The monasteries were not merely that deals with Shaivism in Jammu places for meditation but also region. The assessment is done to promoted philosophical and social know what sort of important welfare theories. information are available on Shiavism and then to identify the gaps in order to The development of religion is carry out future research. The sources an important phenomenon in relation including inscriptions, coins, to societal development. The region of

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Jammu is no exception in this regard. Jammu district and most of the sites Consequently, the archaeological and are related to Shaivism. literary data provide evidences to suggest that religion played an Explorations of AS! in 2012 mentioned important role in Jammu region right about various monuments which are from the Harappan days, the earliest taken over for maintenance and upkeep known civilization of India). The first from the State Government. There are systematic attempt on historical fifty six centrally protected monuments writing of Jammu archeology was under the jurisdiction in which fifteen carried out by Mridu Rai.2 One of the centrally protected monuments are in chapters of her work has focused on Jammu region. Most of these the archaeological enterprise of monuments belong to Udhampur preserving historical monuments district while few are in Kathua and imposed by the colonial state on the Jammu district and most of the sites Dogra rulers. It explores the way how are related to Shaivism. Parwez Kasmiri Muslims earn a struggle Diwan6 made an attempt to study the against the Dogra state in the name of existence of Jammu and some denial of rights. The Discovery of important archaeological sites Ancient India gives some early representing their religious culture. He reference of religious sites of Jammu has conducted his study to carve out and Punjab hill states region. However, the rich cultural heritage of the region it has given the reference of Alexander which was never given its due. He Cunningham’s exploration on stated that, pilgrim tourist came to Jammu.3 The other two British Jammu solely to visit the holy shrine of officials provided the detailed Sri Mata Vaishno Devi. Diwan argued exploration report4 in 1911, on that, if they had knowledge on the rich Chamba hill states and some important heritage which the Jammu region had to offer, then they would surely feel Shaiva pithas. tempted to stay back for few more The important comprehensive days. research in history and culture of Janimu and Himachal Pradesh was The Budhe Amarnath shrine is shaped by Sukhdev Sing Charak.5 dedicated to the Lord Shiva and it is Throughout his writings, one can find one of the oldest shrines in Jammu more details on history and mythology; region. The people worship a type of related to Shaiva religious irregular stone (chattan) which establishment. represents the image of Shiva. It is believed that Baba resides there in Explorations of AS! in 2012 mentioned snow crystal form. There is strong about various monuments which are belief among the devotees that the taken over for maintenance and upkeep pilgrimage of Baba Amarnath Kashmir from the State Government. There are is incomplete without visiting Budhe fifty six centrally protected monuments Amamath located at Poonch. If we see under the jurisdiction in which fifteen the work of Shiv Chander Sharma7, he centrally protected monuments are in has thrown light on the important Jammu region. Most of these shrines of Shaivism and of all faith and monuments belong to Udhampur sects in the region. The Shaiva sites district while few are in Kathua and such as Pir Khoh, Shiv Khori cave,

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Sudh Mahadev, Kameswar Temple, local architecture which has been Babor Temple, Hari-Hara Temple, called as Durgars. However, the Mahewar Temple, Erwan, Nilakantha, situation of Dogra Art Gallery is Visvevara cave and some other Pithas currently in vulnerable condition in related to Sakti. The above mentioned Jammu. inclusive study of Shaiva shrines reflects the composite culture of Has Kashmir Shaivism Influenced Jammu region. Jammu Region? 9 Table-i: List of Shaiva Shrine in Jammu Shaivism of Kashmir has Region developed between the eight and the twelfth centuries A.D. This Sl.No. Name of site Location Assemblage 01. Pir Khoh Jammu Cave Shrine comparatively younger philosophy has 02. Shiv Khouri Reasi Cave Shrine tried to explain all such ambiguities 03. Sudh Mahadev Mantalai Temple which the ancient philosophers have 04. Budhe Amarnath Poonj Temple failed to resolve. Like Advaitavedanta 05. Kameshwar Akhnoor Temple it is monistic, like Vaishnavism it is 06. Purmandal Jammu Temple theistic, like yoga it is practical, like 07. Krimchi Uddampur Temple Nyaya it is logical as also appeasing 08. Hari Hara Billawar Temple like Buddhism. Kashmir Shaivism is, 09. Maheswar Samba Temple therefore, idealistic and realistic in 10. Erwan Kathua Temple essence, strongly advocating a 11. Nilakanth Basoli Temple pragmatic approach to life. Despite 12. Visveswar Basoli Temple many renowned gurus, geographic 13. Ranbireswara Jammu Temple isolation in the Kashmir Valley and 14. Panchvaktar Jammu Temple later Muslim domination kept the following relatively small. Shaiva Establishment and Dogra Rule: Today various organizations During the period, a number of promulgate the esoteric teachings to religious monuments were erected in some extent worldwide. While the Jammu region. Raja Malgar Dev number of Kashmir Shaivite formal constructed the Panchbhaktar Shiva followers is uncertain, the school temple near Kanak Mandi. The remains an important influence in Ranbireshwar temple which is India. Many Kashmir Shaivites have comparatively a recent construction migrated from the presently war-torn was constructed by Maharaja Ranbir Valley of Kashmir to settle in Jammu, Singh. The temples of Purmandal and New Delhi and elsewhere in North Uttarbehni, was constructed by the India. This diaspora of devout Dogra rulers.8 There are large number Shaivites may serve to spread the of Shaiva deities found in this region teachings into new areas. For nearly all but unfortunately no systematic study of the millions of Shiva’s devotees, of monumental remain has been done. Saivism is not, therefore, a school or There is influence of Kashmir philosophy; it is life itself. To them architecture on Jammu region, but if Shaivism means love of Shiva, and you see the monuments of Jammu, they simply follow the venerable Basoli and Udhampur area one can traditions of their family and find that, the construction is based on community. Due to migration of

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Kashmiri pundits to Jammu, one can carried out in the recent past and the find the traces of Shaiva rituals and reports of some of the British officers philosophy and there is a major role of (mentioned earlier) indicate that, the Shiv Sena in this region. region has been surrounded with numerous religious monuments. But so Shaiva Shrine and Rural Tourism: far no systematic work has been Even at regional level, the carried out. Reason behind can devoted states have realized that tourism can to either Article 370 of Indian give a boost to the development of the constitution preventing detailed states and thus the states like Gujarat, explorations or lack of interest among Rajasthan etc. are running successful intellectuals or the politics of choosing campaigns which are attracting tourists the monuments. The ritual and in large number.’° Therefore for practices of Kashmir Shaivism was sustainable development of such different from practices of Jammu regions having archaeological which was not accepted by people. In resources or monuments, due care and the light of the above findings, it is respect is needed, as these are regarded quite clear that, for reconstruction of as important assets not only for the religious identity. illustration of previous civilization or Jammu region one has to take into culture but also for the understanding account the pivotal role played by the of the future and for the augmentation temples particularly related to of tourism. Now, there is a law Shaivism. Hence, this leaves ample governing these assets which is known scope for the historians and as “The Ancient Monuments and archaeologists to work together and Archaeological Sites and Remains draw from each other’s findings and Act” 195811 In comparison to exhibit their scholarship in a manner Kashmir, Jammu region is still an which would not only enrich their underdeveloped region from tourism respective disciplines but also would point of view. The Shaiva sites are not strengthen the regional identity of the properly utilized by tourism State of Jammu and Kashmir. department to attract tourist attention. NOTES AND REFERENCES: CONCLUSION: 1. Jamwal, Suman 2006, Consequently, the writings on ‘Development of Religion and religion in Jammu region have recently Religious Structures in Jammu been explored by various historians Region- An Overview’, Annals based on their own aim and objective. of the Bhandarkar Oriental Historically and Archaeologicaliy, this Research Institute, (87): 2. region has a high potential that can 2. 2. Rai, Mridu. 2004, help to explore and re-construct the Hindu Rulers, Muslim Subject, past, which in turn would help to gain New Delhi, Permanent Black information that will help us in Publisher. understanding the present scenario. 3. 3. Singh, Upinder, 2004. This region is important because of its The Discovery of Ancient hilly tract areas, providing scope for India, New Delhi, Permanent investigating the unexplored Black Publisher monuments. The sporadic studies

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4. 4. Hutchison, J and J. Ph. Vogel, 1933, History of Panjab Hill States, Lahore, Asian Educational Service. 5. 5. Charak, Sukhdev Singh. 1977. Historiography of Jammu, Jay Kay Book House. 6. 6. Deewan, Parvez, 2007. A History of Jarnnzu, New Delhi, Manas Publication. 7. ‘7. Sharma, Shiv Chander, 1997, Antiquities, History, Culture and Shrine of Jammu, Jammu, Vinod Publisher. 8. 8 Jamwal, Suman. 2006 ‘Development of Religion and Religious Structures in Jammu Region- An Overview’, Annals of the Bhandarkar Oriental Research Institute, (87): 162. 9. 09. Kak, Subash. 2002. ‘Kashmir Shaivism’, Kashmir News Network, (1): 1-6. 10. 10. Sethi, Ranbir Singh. 2013. ‘Marketing and Branding of Tourism Industry and Role of Media’ in Jatinder Kaur, Challenges and Opportunity in Indian Tourism Industry, Patiala, Twenty First Publication, 214. 11. 11. Patnaik, Sunil Kumar, 2009. ‘Archaeological Heritage and Tourism-Developing Underdeveloped Region’, Orissa Review, 19-21.