Sharda Peetha—The Resurgence

(By:Kanwal Krishan Lidhoo)*

In response to   Kashmir Rechords’ Blog dated December 20, 2023 under the title “Sharda Peetha- Victim of Willful Apathy’’, (to be accessed here : https://kashmir-rechords.com/sharda-peetha-victim-of-willful-apathy/) , some of our esteemed readers came up with their quality information and opinions. By incorporating these views, Kashmir Rechords believes that not only will great value be added but also hitherto unknown facts presented in the wake of renewed interest and shared objective to protect our heritage will also get a place under the Sun. Kashmir Rechords therefore is reproducing these views   and also attempting to assess the present position in terms of reclaiming the spirit of Sharda. It may be added that four exhaustive books containing comprehensive research material on Sharda will have to be accessed to. Interestingly one of the books has itself originated from historical Sharda Mai village in Pakistan Occupied Kashmir (PoK).

  Dr S N Pandita, noted historian and author of several books and research papers on Kashmir, has drawn attention  to  photograph of  a man in Kashmiri pheran and turban   in the foreground of  Sharda Temple doing rounds on social media. The photograph has been attributed to the year  1893 AD  when it was clicked by Sir Aurel Stein.  According to Dr Pandita, based on his extensive research, by accessing Stein’s photo-collection held at the Bodleian Library, University of Oxford in 2004 and subsequently used by him in the KBC- HLF, Sir Aurel Stein Kashmir Legacy & Heritage Project, supported by Oxford University, of which he was the Principal Research Investigator, it is mentioned that the photograph was taken by Sir Aural Stein in 1940 and not in 1893. Kashmir Rechords has accordingly amended the date.

  While appreciating Kashmir Rechords’ write-up, Dr Vijay Sazawal, an eminent  policy analyst  having a keen sense of changing dynamics in Kashmir and a member of NGO accredited to United Nations Human Rights Council,  states that he got involved in Sharda  heritage site some two decades back when he had a chance to interact with the Speaker of PoJK Assembly.  His insights reveal that the place existed as a scholarly retreat, perhaps a discussion hall, a library, a stupa, or a temple – all very likely Buddhist in character and shape with Sanskrit as its main language. At some stage in time, the place took on Hindu character as Hinduism re-spread in the area. “It is my belief that it was Lalitadatya that built the only archeological building still standing there as its resemblance to the Martand Temple is uncanny.  Adi Shankaracharya visited there and many believe that there was actually no Goddess figure in the inner sanctum but a large sacred black rock that represented Goddess Sharda. The temple went into despair through the Muslim period, and when the first Britishers saw it just before the Dogra period, it was an abandoned place without any roof and much like how it is now. Subsequent explorers saw a makeshift roof and priests, probably catering to religious needs of Maharaja’s Army that was camped there on the other side of Kishenganga. The temple complex probably stayed that way until 1947, though some structures may have been added to shelter yatris who used to go there frequently given that one has to climb many steps to reach to the site.  The site was and is rather isolated because of its poor access which is actually a blessing’’.

Dr. Vijay Sazawal further informed  that British surveyor Charles Ellison Bates, who authored “A Gazetteer of Kashmir” in 1873 where he described that the house of worship at the Sharda Peeth was in ruins when he visited the region in the 19th Century.

 Dr Sazawal is also of the opinion that since no access presently is being accorded to pilgrims and researchers, the need for renewed interest will always fascinate the academic community as well as world communities. And it is in line with this that Kashmir Rechords laid hands on four quality books containing extensive and worthy material on Sharda.

“Aagar Naeb’’ authored by Moti Lal Saqi

One of the most wonderful books published in 1998 contains rarest of the rare facts about Kashmir. Scripted in original Kashmiri (Nastalique), it compiles almost every topic under the sun pertaining to Kashmir. While deliberating on renowned and famous polymath Al-Beruni, Moti Lal Saqi refers to the former’s account about Sharda as follows:

“The brilliance of Kashmiris forces us to agree that during Al-Beruni’s time, the opinion of Kashmiri scholars was tantamount to according certificates and during 11^th century AD, Kashmir continued to be known as Sharda Desha. Whatever stood rejected by Kashmiris would not find acceptance anywhere’’—(Page No 107). 

Saqi further adds that in “Kitabul-Hind’’, Al-Beruni mentions about Sharda script and comes out with very interesting facts in this regard. “The common alphabet in use is Sidhmatrika about which it is said that it originated in Kashmir. Even though it is used to some extent in Varanasi, both regions are however considered origin of knowledge. Sharda script    was derived from Sidham which essentially is a version of Brahmi. Sidhmatrika script was used from Kangra to Kabul and Central India. Gurumukhi and Bodhi scripts are actually derived versions of Sidhmatrika (Sharda)’’—(Page No 108).

 

“Sharda—Tareekh Ke Irteqayee Marahil’’  (Sharda—Historical Stages of Its Evolution) – 2009, authored by  Khawaja Abdul Gani, R/o Khawaja Seeri, Tehsil Sharda, Dist Neelum ( PoK), published by Verinaag Publishers, Mirpur ( PoK)

This book ( Urdu)  compiles every other detail from whatever source, the author could lay his hands on, ranging from  Sharda Mahatmya to Raj Taranganis by Pt Kalhana, Jonaraja  and Shrivara and also  travelogues and research material from Col Bates, Buhler and Sir Aurel Stein and many other historical accounts. Most of the information contained in the book is useful, considering the fact that the same has been ascribed to some or the other source. The author on page 74 of the book mentions that, it is a pleasant surprise to note that in addition to Hindu pilgrims, the Muslim population of the area equally used to pay obeisance and offerings to the Shrine.  They also used to recite Sharda Vanadana while making circumambulations around the Temple area. A door to the Temple existed up to 1947 but as per author’s version, some ``Kaghan’’ tribal highwaymen from North-Western Front, probably Qabalis, destroyed the same.  The boundary wall of the shrine is mostly without a trace. The Book also quotes  Justice S N Kathju’s visit to the Shrine in 1935 wherein the noted Judge is said to have recorded that there may have been a  fabulous staircase, the construction of which is second to none. It appears that this staircase must have been destroyed when the area came under some earthquake. Justice Kathju is also on record to have mentioned that Sharda University must have existed only in the vicinity of this great temple. Justice Kathju puts on record, “I visited the Sharda Devi Shrine along with my late grandfather-in-law, Dr Bal Krishan Kaul in the summer of 1935. The Shrine is located on a hilltop like the Shrine of Jawala Ji. The steps leading to the top of the hill, appeared to be twisted as if they had been battered by an earthquake. The question as to when did the University township cease to exist, requires investigation. It was in the shrine itself that I first met late Pt Shridhar Joo Dhar, who had become my guide and philosopher in the closing year of his life’’…. ( Excerpts of the Article on Kashmir Tantrism by Justice S N Kathju, published in Shaivism.net.)

 

The author of “Sharda—Tareekh Ke Irteqayee Marahil’’ at page numbers 77 and 78 makes an important case for the Sharda sanctum sanctorum.  Quoting Brigadier Rattan Kaul, he says that the Central place of the temple is the same place where the Mother Goddess Sharda is said to have revealed herself to Muni Shandiliye and immediately absorbed herself in the pious spring, known as Amrit Kund.   As per the book, Stein is also said to have witnessed a slab ( 8X8 feet) covering this pious Kund. Many historians including Michael McQueen have opined that this stone slab incorporated 43 angles of Shri Chakra and it is the same place where Adi Guru Shankaracharya acquainted himself with this esoteric knowledge and brought it to the notice of the world. This stone no longer exists now and it is believed that the same may be lying embedded under the sanctum sanctorum. The Book also reveals a number of other insightful facts upon which the scholars can carry out further work.

`Sharda Peeth—Tareekh Ke Aayene Mein’ authored by Raja Nazar Booniyari, published from Baramulla, Kashmir.

This book more or less revolves around Sharda pilgrim site and seems to be a collection of verbatim quotes of predecessors including Khawaja Abdul Gani. Since the author’s 2019 visit to at Sharda, PoK where he interacted with the local populace, his travelogue juxtaposes the present socio-political oeuvre.

Brigadier Rattan Kaul’s recent book “Goddess Sarada(Sharada) of Kasmira (Kashmir)-Adi Shankaracharya Buddhism-Sharada Civilisation Connect-Facts And Myths centers around Adi Shankaracharya’s visit to Sharda Peeth where the myth and hard realities get interwoven to give marvelous interpretations to Advaita and Buddhist thought  processes  whose  synthesis and praxis  both got  nurtured in Kashmir.

Save Sharda Committee, Kashmir

It appears that the ways of the providence are stranger than fiction. As Sphinx rose from the ashes, so has the spirit of Sharda energised communities across Indian Sub-Continent to reclaim the glorious heritage associated with it. With fire in the heart, many individuals and organisations  have incessantly worked in this direction. The  impressive and the most prominent among them is Save Sharda Committee Kashmir . Its founder member, Mr Ravinder Pandita  has been in the forefront of the efforts to mobilise support both in India and Pakistan-Occupied Kashmir, so much so that he has created peace constituency even across Line of Control where  his efforts have been hailed by the general public and surprisingly supported by bureaucracy also. His efforts to  motivate  the activists for reclaiming Sharda in PoK is borne by the fact that  residents of Sharda tehsil  have submitted  representations to the Government and judiciary. It appears that there is an  urgency to save and reclaim Sharda Teerath most of which may be motivated by reaping the benefits of bringing the place on the international pilgrim tourist map but for Pakistan Army which seems to act like a spoke in the wheel for obvious reasons of the ideological baggage  that this institution still carries against India and its own inability to come to terms with changing  global trends.

Mr Ravinder Pandita has also taken up the matter with GOI for bringing an amendment in LoC permit rules by way of addendum to include annual pilgrimage to Sharda Peeth on the lines of Sikh pilgrimage to Nankana Sahib in Lahore that is held annually and now the Kartarpur yatra.  “We at Save Sharda Committee are pressing for cross LoC Heritage and  Religious tourism that should bring people closer. People of PoK should also be allowed pilgrimage to our part of Kashmir in J&K state’’, says Mr Pandita .

Mr Pandita got another shot in the arm when he received a positive reply to his representation from  Supreme Court of PoJK. The goodwill generated by Mr Pandita’s efforts have motivated the Civil Society at Sharda, PoK so much so that it is on his insistence that ritualistic pooja in absentia was performed by natives of Sharda village and peace enthusiasts many a time.  The visit of Dr. Ramesh Vankwani with a delegation of five Pakistani Hindu Council members on 24 June ‘2019 to Sharda Peeth was also historical and  in consultations with Save Sharda committee. A coordinated move by  Save Sharda Committee sent a Hong Kong based couple Venkataraman and Sujata, who performed Puja near Sharda on the banks of river Kishenganga on 4^th Oct.’2019. It was the first ever puja since 1948 in Sharda Land.

 

The Save Sharda Committee  also got successful in installing the statue of Mother Sharda at Teetwal,  Jammu and Kashmir. A pilgrim site at Teetwal used to exist en-route Sharda Teerath before partition and now a newly constructed grand temple is visible even from PoK.

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*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 Senior most 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.