Englishman’s 1847 travel to Kashmir (Part 4)
( By: Kanwal Krishan Lidhoo*)
Kashmir Rechords in its previous three blogs dated 9th, 12th and 30th December 2023 had mentioned an Englishman’s visit to Jammu and Kashmir in 1847 recorded in the form of daily entries called ‘Roznamcha’ by one Pandit Kanhaya Lal Aashiq Dehalvi and later published under the title Sair-e-Kashmir and we had in three of the previous episodes brought to our readers very significant historical details regarding prevailing socio-political conditions. Not only do these details appeal to the common reader but the students of history also got invaluable insights into the geography and strategic situation of the formative phase of the rule of Dogra kings when they ruled the region called “Jammu Kashmir Ladakh and Tibbet Ha”.
The previous three blogs carried the information about the travel from Englishman’s 1847 travel to Kashmir via Jammu dated 9th December, to be accessed at:https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu/ , the next Englishman’s 1847 travel to Kashmir via Jammu, Rajouri, published on 12th December 2023, to be accessed at: https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-via-jammu-rajouri/ and part third of this travelogue inside Kashmir valley was published on 30th December 2023 to be accessed here at https://kashmir-rechords.com/englishmans-1847-travel-to-kashmir-part-3/.
The book is a compendium of daily entries of his accounts in his diary during travel, which was undertaken by Pandit Kanhaya Lal Aashiq Dehalvi along with an Englishman named Mr. Winter Bedim. Pandit Kanhaya Lal Aashiq was a resident of Akbarabad Sialkot (now in Pakistan) who sought employment in the office of the then-British Agent in Lahore, Colonel Lawrence due to his proficiency in the English language. Thus, he wrote this travelogue also for the Englishman, with whom he had traveled to Kashmir via Jammu. “Sair-e- Kashmir 1278 AH” is written on the cover of the Book having 41 (forty-one) pages. The travelogue is between the periods of April 1847 to June 1847.From here we are continuing with the fourth portion of the travelogue as follows:-
Thirst and Mountainous Tubers
We preferred to stay at Shahabad on 13th May, however went for an outing towards Banihal. The path towards Pir Panchal does not seem to be in such a bad condition. It is actually the mountainous people that traverse this path. There is an acute shortage of water in this area. I felt very thirsty but no water could be found anywhere. We were getting increasingly anxious and to add to our woes it was very annoying to see the mountainous people who were travelling alongside were munching at some strange looking green tuberous branches. Upon enquiring, they told us that it was the “Choukie Heddar” meaning (Sour tubers). “By consuming these one’s thirst is quenched to some degree’’. Fascinated as I was, I made them give me one or two tubers and began to munch at them myself. Although somewhat sour, they actually proved to be quite relieving. My thirst pacified to a great extent. As we climbed up further, the wind was so severe we could not carry further. Thus, we made a brief halt and returned to our programme of site seeing in Banihal area. The green paddy fields towards the other side looked so sparkling and green, it held us in awe. The area appeared to be fairly populated also. A short stroll and we were back at the camp.
Shahabad in Kashmir is known for its almonds and the area is famous for “Bulbul Hazaar Daastaan” (which may mean different things to different people. However, if the inference is sought to be made, it may mean either the place of origin of recitation of inspirational stories based on topics related to literature, humour and socio cultural participations).
Kokernag Waters— Power of Digestion
On 14th of May, having left Shahabad we arrived at a place called “Sauf” located in Islamabad (Anantnag) pargana, which stands at a distance of (6) Kos. The area is home to the remains of a geological era deposition of some sort of mining ore along with the remains of plant and animal fossil material. A furnace also exists where certain type of clay is reportedly mixed with a deposition and the same helps in cleaning the dirt etc. The clay mountain as mentioned stands adjacent to a sort of mine. At a distance of (2) Kos from here stands the famous Kokernag spring. Since the area is cut off, it was very straining to approach this area on foot. The waters of this spring are crystal clear, refreshing and cool and are also beset with powers of digestion that are legendary. We had our lunch here. After consuming the full meal and drinking water of this spring we did not in any way feel our stomachs having got bloated.
Dadwan—No Medical facilities!
On 15th May 1847, as we moved a distance of (5) Kos from our earlier place we reached “Nabouk”. This place is situated at the base of a mountain which besides being a beautiful, refreshing and a place full of fragrance is also famous for a cascade whose gushing pure and cool waters are pleasant to behold. There is no doctor to attend to the patients of this area and whenever anybody falls ill, he or she has to depend only on nature to get cured. We spent the full day at Nabouk on 16th May and decided to see a place called “Dadwan” at a distance of (7) kos. This place is on the up. Snow had still not melted at this spot and it was clear that snow continues to remain here for months. The road however is walkable up to a distance of (5) kos where after its condition gets intensely bad. Whatever distance we were able to cover by way of riding we did and thereafter we continued our movement on foot and towards the evening, we returned to our camp. At the culmination point of this ascent the sight of green fields at the base of these lofty snowy mountains presents a strangely fulfilling and beautiful sight. We stayed at “Nabouk” for the full day of 17th May. As I was indisposed, I could not venture out. On 18th May 1847, we continued to stay at “Nabouk”, however we went to see a place called “Divsu” which stands at a distance of (7) kos. We must have hardly covered a distance of (5) kos, it started raining which halted our further movement and we returned to our place. Since this area is also a mountainous one, we got the chance to move on foot.
Kuther and Umadevi Springs at Acchabal
On the nineteenth of May 1847, after having traversed a distance of (9) kos we reached “Acchabal” and made a beeline for Kuther” and “Umadevi” springs. This place is home to a beautiful and ancient temple devoted to mother Godess “Uma Devi”. Other constructions have also come up at this temple site. Every traveller and devotee is served food at this place and a “Bhandara” is organised. The spring at Kuther is also amazing.
Acchabal is also a pleasant place in terms of weather. The atmosphere is lovely. A royal garden has been built around a spring. A large volume of water flows from it. A rugged and reinforced terrace has been built in the centre of this spring that remains submerged throughout. It was learnt that Emperor Shah Jehan used to sleep on this terrace. The excess water would be drained and emptied by directing the same through a binary canal system and whenever this terrace emerged the level of water thereafter would be maintained in a very calculated manner so that the terrace would not get submerged again. A royal bed would then be arranged at this place. The structure around this spring has been constructed out of such strong materials and cubical bricks that they stand up to this day. The vast garden houses a royal bath ( “Hamaam”) also.
A ‘Faqir’ Bhola Nath resides here and this place which comes under his ‘Dharmarth’ and is supervised by him. He came out to be an interesting person. He often spends his own money towards the upkeep of this garden and other structures. He also takes care of the needs of every visitor and is a great host. Acchabal is also known as Sahibabad.
Mattan (Martand) Temple
On 20th May 1847 we left Acchabal for a distance of three kos towards Mattan also known as Martand. At a place in between at a distance of half a Kos is an ancient Shivalaya. The locals call it “Pandav Lari”. A large number of stone sculptures adore the walls of this ancient temple; however, these stone sculptures seem to have given away. A large and strongly built stonewall running around its periphery encloses a large premises within. It is believed that some ‘four thousand’ years ago King Lalityaditya of Kashmir built it and some two hundred fifty years before, a highly biased and fanatic Muslim king raised it to ground. He destroyed a number of other Hindu temples also. It was learnt that Maharaja Gulab Singh is coming to visit this place for a sacred bath but for some reason the programme stood suspended for a day or two. The ‘Saheb’ accordingly decided to visit certain local habitations and return in the evening for the meeting to take place.
Aish Muqam Ziyarat and observance of `Chilla’
On 21st May, we left Mattan and after covering a distance of seven Kos reached ‘Aish Muqam’. A Ziarat exists in a breathtakingly beautiful place here. A large house (Baladari) has been built near the entrance door. Out of its precincts the adjoining areas in the vicinity of this shrine appear lovely. Doors around its boundary wall still exist and couplets have been inscribed on them–
On another stone following was noticed:-
And after ten more years, Zainuddin embarked on his final journey.
The pilgrim site is essentially a cave. It is believed that Sheikh Nooruddin and Zainuddin Rishis both observed “Chilla” the religious ritual of purification, fasting and committed worship.
Meeting with Maharaja Gulab Singh
On 22nd May 1847, we returned to Mattan after covering a distance of ten Kos and came to know of Maharaja Gulab Singh’s visit. This time we journeyed through Hapat Naar which made us cover an additional distance of three kos and thus we reached in the evening. The area is bountiful and endowed with greenery all around encompassing lovely scenery. At Mattan, Maharaja Gulab Singh had instructed reporter Lala Chand Mal to enquire our wellbeing and had left a message as to whenever the ‘Saheb’ (Mr. Bedim) wished a meeting could be arranged. The greetings were returned and a meeting was sought to be arranged as and when the Maharaja Sahab was free. So Lala Chand Mal returned with the message and on 23rd May, Dewan Thakur Das an emissary of Maharaja came and told us that the Maharaja Saheb would be meeting us in the evening. He again reappeared in the afternoon and took ‘Saheb’ along with him. Maharaja Saheb graciously welcomed ‘Saheb’ and made him sit in a chair. After customary exchange of wishes the talk veered around the probable route to be undertaken for further visitations inside the valley. It was finally agreed that we continue our journey via Dachan, Para,Olra and Pampore. ‘Saheb’ also expressed the desire to visit Baramulla and Gulmarg and after that the holy place of Amarnath also. At this point Maharaja Saheb disclosed that the Amarnath route will be under snow for a further period of two months or more and it will not be feasible to visit that place at this time of the year. However, the mountainous areas of Baramulla will be snow free within a week.
The whole conversation that was taking place shifted from English to Hindi and I was all along translating the same as per requirement. Mr Bedim bade courteous farewell to Maharaja Gulab Singh and his emissaries accompanied us to our place of stay.
(To be continued)
*Kanwal Krishan Lidhoo, an accredited translator of Kashmiri, Urdu, and Hindi by Sahitya Akademi New Delhi and Indian Institute of Languages Mysore, is associated with the institution of All India Radio (AIR) where he worked as a Senior Producer. During his career of more than thirty years in AIR, (including Radio Kashmir Srinagar and Radio Kashmir, Jammu), he has produced hundreds of programmes covering a wide range of topics and interests that range from ‘Features’, ‘Dramas’ , ‘Literary Magazines’ , ‘Current Affairs’ and overseen Music recordings. He also has the professional expertise of anchoring live shows and News.
His books of Translation include:
1. “Samay Matrika” … Translation of 10th century Sanskrit classic of the same name by Acharya Ksemendra of Kashmir.
2. Sahitya Akademi New Delhi’s “Hum Kaal Sindhi Afsana Sombran” a Kashmiri translation of Hindi scripted ” Samkaleen Hindi Kathayen”, and under publication “Navi Yogikie Vaaeris Dar” a Kashmiri translation of English scripted collection of Punjabi short stories of renowned Punjabi short story writer Mohinder Singh Sarna.
3. Indian Institute of Languages publication “Hindustaenie Falsafekie Khad-o-Khal” …The Kashmiri translation of “Outlines of Indian Philosophy” by world-renowned Professor M.Hiriyanna.
4. The Writer of the Monograph on veteran and doyen of Kashmiri poetry, Makhan Lal Kanwal…. Sahitya Academy Publication, Delhi.
Kanwal Krishan Lidhoo is also a short story writer in Kashmiri. In addition, he has presented a number of essays in Kashmiri
