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History of Jammu State

Extraction complete

History of Jammu State

by
J. Hutchison and J.Ph.Vogel
Journal of the Panjab Historical Society
Volume 8, No.2
1921
“As already mentioned the ancient name of the State was Durgara, as found on two Chamba copper plate deeds, and of this name the terms Durgar and Dogra, in common use at the present time, are derivations. Till the discovery of the copper plates several other derivations were assigned for the origin of the name. One of these was Dugarta or Dvigarta, that is, “the tract between two rivers,” viz., the Ravi and Chinab – in analogy with  Trigarta or Kangra. By some the name was supposed to refer to the two sacred lakes of Saroin Sar and Man Sar, and the country around them. These derivations of the name must now be regarded purely fanciful. The name Durgara is probably a tribal designation, like Gurgara, the original of the modern “Gujar”. The names Durgar and Dogra are now applied to the whole area in the outer hills between the Ravi and Chinab, but this use of the terms is probably of recent origin, and date only from the time when the tract came under the supremacy of Jammu.
The chronology of Jammu is a blank down to the early part of the tenth century, when it is referred to under the name of Durgara. This reference establishes the fact that the State then existed and was ruled by its own chief, called the ” lord of Durgara.” At a considerably later date the references in the Rajatarangini to two Rajas of Babbapura, if accepted as applying to Jammu, enable us to fix approximately the subsequent reigns. We may assume that Vajradhara, who was in power in A.D. 1114-18, succeeded about A.D. 1110, and the earliest authentic date after this is that of Raja Parasram Dev (A.D. 1589). Between these dates twenty Rajas ruled the State, giving an average reign of about twenty-five years. There may have been omissions of names in copying the Vansavali which would reduce this average, indeed one such name is found in the Akbarnamah. Again, from A.D. 1589 to A.D. 1812 there were twelve reigns, giving an average of nearly twenty years. These averages are in keeping with those of many other hill States.
As in other parts of the hills, Jammu State was probably preceded by a long period of government by petty chiefs, called Ranas and Thakurs. The traditions relating to this Thakurain period, as it is called, are less definite to the west than to the east of the Ravi, but in the historical records of most of the States in the Jammu area there are fairly clear evidences of such a political condition. These traditions, however, are least definite in the oldest States, having probably passed into oblivion through lapse of time. The foundation of some of the States is distinctly associated with the conquest of one or more of these petty barons. There are no references to the Ranas in the Jammu Vansavali, and it is unusual to find such references in the case of very ancient States, but in the folklore of the people traditions of the ancient polity are common.We may therefore assume that for many centuries after Jammu State was founded the outlying portions, which at a later period became separate and independent States, were under the rule of Ranas and Thakurs, possibly with a loose allegiance to Durgara.
The Dogra royal line trace their descent from Kus, the second son of Rama, and came originally, it is said, from Ayodhya. Like Chamba and many other royal families of the hills, they belong to the Surajbansi race and the clan name is Jamwal. Probably there was an older designation which has been forgotten.
The Manhas Rajputs, a large agricultural tribe found along the foot of the outer hills between the Ravi and the Jehlam, claim to be descended from the same ancestor as the Jammu royal clan. The tradition among them is that from an early period some of the younger members of the royal clan took to agriculture, and as following the plough is opposed to Rajput sentiment, they thereby became degraded, and are looked down upon by those who adhere to ancient custom. Most of the Manhas, it is said, can trace their descent from chief of the various States under different offshoots of the ‘Jamwal royal clan. It is improbable that Jamwal was the original name of the tribe as suggested by Ibbetson. The name can date only from the time when Jammu became the capital and it is applied only to the royal clan and its offshoots.
The early history of the State is lost in the mists of the past and even common tradition is silent. The first Raja, named Agnibaran, is said to have been a brother or kinsman of the Raja of Ayudhya. He came up into the Punjab by way of Nagarkot (Kangra), and after crossing the Ravi settled at Parol near Kathua, opposite to Madhopur in the Gurdaspur District. According to the records this, if authentic, must have been at a very early period. His son, Vayusrava, added to his territory the country of the outer hills as far west as the Jammu Tawi. Four other Rajas followed in succession and the fifth was Agnigarbh, who had eighteen sons, of whom the two oldest were Bahu-lochan and Jambu-lochan. Bahu-lochan succeeded his father and founded the town and fort of Bahu, on the left bank of the Tawi, opposite Jammu, and made it his capital. In seeking to extend his territories towards the plains he fell in battle with Chandarhas, then Raja of the Punjab (Madhyadesa) whose capital was probably at Sialkot. The reference is interesting and probably historical. The war with Chandarhas doubtless was the outcome of an attempt on the part of the hill chief to enlarge the State boundaries towards the plains. Tradition affirms that in former times the territory extended much farther to the south than now, and the Raja of Sialkot would naturally oppose such encroachments on his borders.
Sialkot has been identified with the ancient Sakala, the Sagala of Buddhist literature, which is thus proved to be one of the oldest cities in the Punjab. In very ancient times it was the capital of the Madras who are known in the later Vedic period, and Sakaladvipa or ” the island of Sakala ” was the ancient name of the doab between the rivers Chandrabhaga (Chenab) and Iravati (Ravi). In somewhat later times (c. B.C. 200) Sakala was the capital of the later Graeco-Indian kings of the house of Euthymedus, who ruled the Eastern Punjab, and it was the residence of Alenander who has been identified with king Melinda, who is known from the Buddist treatise called “The Questions of Melinda.” His date was about B.C. 150. At a still later period Sakala was the capital of Salavahana, whose son, Rasalu, is the great hero of all Punjab tradition, and after the invasion of the Hunas (Huns) in the latter part of the fifth century A.D. it became the capital of Toramana and his son Mihirakula, who ruled over the Punjab and also probably over Kashmir. As Jammu is only thirty miles from Sialkot, and the boundary even at the present time is within seven miles of the latter place, it is evident that frequent disputes must have arisen in former times, similar to that referred to in the Vansavali.
Jambu-lochan followed and continued the war with Chandar-has in which the latter was slain. He is then said to have founded the town of Jammu. The story is thus related: Jambu-lochan on becoming Raja wished to found another town as ^ his capital and name it after himself. With this in view he went out hunting one day accompanied by his officials, and crossing the Tawi he saw in the jungle a deer and a tiger drinking at the same tank. Being surprised at the sight he returned to his tent and calling his Ministers enquired the meaning of such a strange occurrence. They replied that the explanation lay in the fact that the soil of the place excelled in virtue and for that reason no living creature bore enmity against another. The Raja therefore came to the conclusion that this was just the kind of site he was in search of and founded a new town, calling it Jambupura.’
The spot on which the tank was found is now called Purani Mandl,’- a locality in Jammu town, where the Rajas on their accession receive the rajtilak, or mark of investiture at the time of installation. The Purani Mandi marks the spot where the palace originally stood, and the Rajas resided for centuries. It is near the small temple of Raghunath (Rama) called ” Maharani ka Mandir,” founded by the Bandhrali Rani of Maharaja Ranbir Singh. A great number of people are daily fed there, and receive each one pice in cash in name of the rani. The present Purani Mandi buildings are said to have been erected by Raja Mal Dev, probably in the fourteenth century. The present palace is modern and was erected by Maharaja Gulab Singh.
Jammu has no ancient buildings or remains, nor anything to indicate that it is a place of great antiquity. The temples, which are generally a sure evidence of age, are all modern. The place has a large population, but its prosperity is of recent date. The earliest historical mention of Jammu is in connection with Timur’s invasion in A.D. 1398-9. In the Tarikh-i-Kashmlr-i-Azami (A.D. 1417) a Raja of Jammu is referred to and the town is spoken of as then about five hundred years old. We may therefore conclude that it was founded about A.D. 900. It is quite possible, however, that Jammu may date from an earlier period, as the legend says; though it may not have been a place of any importance and did not become the capital till a later time.”
Get the complete article here at Archive.org
Tawi. Jammu. Spring.2013.
Gulab Singh’s fort [by the side of Chinab?]. 1847. By James Duffield Harding during 1846 visit to the Kingdom by Charles Stewart Hardinge, the eldest son of the first Viscount Henry Hardinge, the Governor General of India.
[via: British Library]
Map of Jammu City. Company Period Punjab. 1880-90 A.D.
[from an exhibition at Kala Kendar Jammu]
Dogra Man 1944
“Nautch fencing dance before the Prince of Wales at Jummoo”,1876.

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Lull in midst of a Storm, 1947

An extract from ‘The leaf and the flame’ (1959) by Margaret Parton (1915-1981), staff correspondent of the New York Herald Tribune. Paints a vivid picture of Kashmir just before the invasion in 1947 as the flames of partition finally starting reaching Srinagar.
June 17

The first time I came to the Vale of Kashmir I was disappointed. Perhaps I had subconsciously confused the words “Vale” and “Veil”. I had expected a lush ravine with great ferns, towering pines, and soft veils of rainbow-glowing mists from the sprays of waterfalls.
Kashmir is nothing like that, at least in the valley. It is a wide, gently-rolling plateau- five thousand feet high – set about with bare and craggy peaks. Back in the mountains there are indeed the kind of ravines and vegetation I had pictured, but unless one goes trekking one does not see them. One sees instead the bare mountains all about, the great stretches of artificial lakes near Srinagar, and the tumbling wooden town itself.
Gradually, running many visits since then, the quiet beauty became powerful in my eyes; the enchantment of Kashmir penetrated my heart. Now, sitting on the flat roof of our houseboat and staring across Dal Lake at a sunset-reddened range of noble peaks, I wonder how I could ever have thought them ugly that first visit, that time which now became almost legendary in my mind. And now, peacefully, I wish to re-live that fevered time.
It was October, 1947. The brat partition riots, which took perhaps a million lives and made twelve million people into homeless refugees, were barely over. We had seen too much murder and bloodshed in both India and Pakistan to be able to take sides any longer; we were weary of refugee problems and talk of revenge. Perhaps when you have spent many months looking at the mutilated corpses of murdered babies you reach a point beyond an understanding of revenge, when only an emotion of universal grief seems appropriate. We needed a little time for peace and restoration, and so, because we were in Rawalpindi, we went to Kashmir. There had been no riots in Kashmir. Kashmir, everyone said, was quiet and beautiful. the Hindu Maharajah had not yet decided whether to join India or Pakistan, but no one seemed to be hurrying him.
At that time the only road into Kashmir from the Indian sub-continent led from Rawalpindi in Pakistan up past Murree, through the mountains of Western Kashmir up onto the plateau, and past Baramula along the Jhelum River to Srinagar.
Still on the Pakistan side, we drove along beside a river which formed the border of Kashmir and saw hundreds of people crossing the river towards us, riding on logs or crude rafts. One young man lay on an inflated goatskin and paddled across with his hands and feet to the bank where we had stopped the car. Dripping, he climbed up the rocks and spoke to us.
“We have been driven from our homes by the Maharajah’s troops,” he announced.”We have brought our women and our children to safety in Pakistan, but we are going back to fight. I myself have only come over here to get a gun and ammunition.”
It seems strange to me now to think that this little rebellion in the western district of Poonch has been so completely forgotten in the surge and confusion of later events. It was certainly a small wave of history swallowed almost immediately by a larger one.
On the Kashmir side of the bridge from Pakistan we had to stop the taxi and go though customs. Although the population of Kashmir was largely Moslem, the Maharajah and the ruling class were Hindus and, therefore, worshippers of the cow. Our baggage was carefully searched for forbidden beef as well as for firearms. The officers finished with us quickly and then turned to two large wooden boxes which an old Moslem in the front seat was taking to a doctor in Srinagar; the young clerk pried open the lids and recoiled when he discovered both boxes contained live leeches.
“Search them. They might be hiding guns,” ordered the customs officer. The clerk picked up a stick and began poking unhappily among the leeches. The custom officer, a thin Hindu pundit, leaned against a railing above the river and, in the way of all educated Indians, talked politics.
“We Kashmiri pundits are the third most intelligent people in India.” he said. “Only the Bengalis and the Madrasi Brahmins are smarter than we are. That is well known.
“If Kashmir joined India there would be two other peoples ahead of us. But if we joined Pakistan, we would be able to dominate them, because we would be more intelligent than anybody else.”
Wondering how democracy is ever to succeed in Asia, we drove on another hundred miles, through the Jehlum gorge and up into the Vale. Once, we stopped beside a field of early winter wheat and spoke to a peasant boy. He was wide-eyed and shy, and he spoke softly.
“No, there is no trouble here, Sahib,” he said.”All is peaceful. I do hear in our village gossip that the government is fighting itself, but what is that to do with me?”
On the outskirts of Baramulla, a pleasant little town at the edge of the Vale, a crowd was massed near a stone bridge. A haggard young man was auctioning off clothes one by one. While we watched he sold a pair of pink-satin Punjabi trousers for three rupees.
“Those belonged to his wife who was murdered,” explained an old man standing nearby.”He, like so many others, us a refugee from the West Punjab, without money and forced to sell everything. Hindu refugees have come here to Kashmir because they know it is peaceful and they will not be persecuted, although most of us are Moslems.”
Within a week, the custom officer, the peasant boy, and the young refugee were probably all dead.

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Hasan Shah and the ‘lost’ Kings of Rajatarangini by Pandit Anand Koul



Dar gaya, darbar gaya;
Ab dishit mar gaya.
It went to court, it went to court;
(And) on seeing the water it died.

A Kashmiri riddle, answer: Kagaz

That story goes that Moulvi Ghulam Hasan Shah (1832-1898) of village Gamru near Bandipur once visited Rawalpindi to procure a copy of a Persian History of Kashmir written by one Mula Ahmad of village Pindori. The book was said to be the translation of an ancient work called Ratnakar Purana that contained account of 47 Kings of Kashmir not mentioned in Kalhana’s Rajatarangini. During Budshah Zain-ul-abdin’s (1422-1474) time a search was launched to look for old Puranas and Taranginis so that an updated version of Kashmir could be brought out in other Persian by Mula Ahmad, the court poet of Zain-ul-abdin. They had names of about 15 different Rajataranginis but only four could be traced: those of Kalhana, Khimendra, Wachhulakar and Padmamihar. Out of these Khimendra’s Rajataranginis was found to be grossly unreliable, but using the other a translation of Rajatarangini was prepared. However, a few years later some birch bark leaves of an old Rajatarangini written by one Pandit Ratnakar, called Ratanakar Purana was found by one Praja Pandit. From these leaves an account of 47 ‘lost’ kings of Kashmir was made known, and these were added to Mula Ahmad’s History of Kashmir. Later, Ratnakar Purana was again lost and survived only in Mula Ahmad’s translation.

It is said Hasan Shah was able to obtain a copy of Mula Ahmad’s translation from a Kashmiri immigrant in Rawalpindi named Mulah Mahmud. Hasan Shah later incorporated it into his three volume ‘Tarikh-i- Hasan’. However, he was to later lose the Mula Ahmad’s History of Kashmir in rather odd circumstances. He was traveling on a boat with the book when the boat capsized. Hasan Shah was saved but Mula Ahmad’s book was lost forever. In 1902, kashmir Durbar tried to procure a copy of Mulah Ahmad’s copy but Mulah Mahmud had since died and his family had moved to Kabul at the invitation of Amir Abdul Rahman Khan, Emir of Afghanistan from 1880 to 1901. So the only source for the ‘lost’ kings of Kashmir comes from Hasan Shah, seventh generation progeny of one Ganes Koul.

In the history of Kashmir written by Westerners in English, the first mention of Hasan Shah comes from Walter Rooper Lawrence, the Land settlement officer in Kashmir from 1889 to 1895. Lawrence was taught Kashmiri by Hasan Shah. He acknowledged:

“What else (Kashmiri language) I learnt, I owe to Pir Hasan Sah, a learned Kashmiri, whose work has entirely been among the villagers.”

When Lawrence became Private Secretary to Viceroy of India, he invited Hasan to be presented to the viceroy. But by the time invitation arrived, Hasan had been dead for a few days. 

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The above piece is based on a brief biography of Hasan Shah written by Pandit Anand Koul for Journal and Proceedings of the Asiatic Society of Bengal in 1913. Anand Koul  also gave us an account of eight ‘lost’ kings (from A.D.s) based on Hasan Shah’s writings. A few years earlier, in 1910 for the same journal Pandit Anand Koul wrote a long (contoversial?) piece titled ‘History of Kashmir’ based on Hasan’s writing and presented account of of 47 kings (from B.C.s). Here the line of missing kings is linked to Pandavas. And as an additional proof he brings up Pandit belief in Pandav Lar’rey, belief that Mattan was built by Pandavs.

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I have compiled the two pieces together and are now available here:
at Archive.org

containing

A biography of Kashmiri historian Hasan Shah and History of Kashmir by Pandit Anand Koul for Journal and Proceedings of the Asiatic Society of Bengal vol 9 (1913)
History of Kashmir by Pandit Anand Koul for Journal and Proceedings of the Asiatic Society of Bengal vol 6 (1910)

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Letters of Boatmen

February 21, 2014

I spent the afternoon at Yaseen’s office where he showed me bits from his family history, letters belonging to three generations of boatmen. We had Kehwa, we ate buttered Telwurs and we leafed through fading tattering pages of history.

1985

1928

1920
At that time Miss O’Connor ran a successful housing lodging setup for British visitors. 
1920

Letters came C/o Habib Joo, more famous name in the tourism trade of the time

A lot of visitors were British soldiers posted near Kashmir

Taj Mahal Palace Hotel letter head, 1920 

Wadia Movietone letter head,
for a film from 1962.

1923
Namesake of a famous Parsi
1961

1941
Unlike other letters directed at, this one is
a letter by a boatman to another.
It informs about the death of a young girl.

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fellow Mulla bellow



Mullah dyuthum narai bharan,
Dolah guharan paran kyut;
Alai balai panas niwaran,
Amrit chhakan biyan kyut.
Malan asan hanga phut shubali,
Pakan alit walit ket;
Khewan gusht kasam nali,
Katshi tali tsalek patila het.
Rotsan nah tah khiwan balbali,
Achan tahtsalan katsi tali het.
Yusa ror chheh saran sangaran palan,
Sui kunih piyin malan yit!
I saw a priest blowing out fire (and)
beating a drum to others;
All evils presenting to himself,
Nectar sprinkling to others.
The priest have nice big turbans on their heads;
They walk about daintily dressed.
Dressed in priestly robes they indulge in mutton.
They run away with the cooking pots under the arm-pit.
They pretend that it does not agree with them (yet) they go on eating.
They watch and run away (with the food) under their arm-pit.
Whatever noise rolls in lakes, hills and rocks,
May it come and fall on priests!
~ Nund Rishi (trs. Anand Koul,1930)

While in Lal Ded’s sayings the criticism of orthodox religious establishment of Brahmins was sharp, her silence on the orthodoxy of ‘mausulas’ (‘Muslims’ of Pandit Shrivara) is perhaps understandable, that particular orthodoxy was not yet primal at the source of power, and it was not her concern. This criticism came only after her time, when the religion of the state completely changed, it comes from sayings of Nund Rishi. In the above given verses, he presents a caricature of a muslim priest, a Mulla.

Interestingly, the only oft quoted clue to Nund Rishi from Jonaraja’s Dvitīyā Rājataraṅginī is about arrest of a certain popular Mulla/Moulvi Noorud Din during the time of Ali Shah (Zain-ul-Abidin’s elder brother) time for being a rebel.

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Purshiyar Riddle

Clues to a place in a riddle

Hapat kandur; breth pandit; talim poni hyur khasan; breri brahman; gagar suts; kashuri parimil shal gadah-hannz; thapal sarraf.
Bears (are bakers); stupid people (are) pandits; the lower waters flow up; cats (are) brahmans; rats (are) tailors; Kashmiris (are) Panjabis; jackals (are) fishermen; usurpers (are) bankers.

The place to the left. From Habba Kadal
2008

Ans: Purshiyar, the name of a ghat in Srinagar city just below second bridge.

From: Kashmiri Riddles by J. Hinton Knowles (1887)

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Lal Ded and Nund Rishi by Pandit Anand Koul (1921-30)

Finished extracting.

‘Life Sketch of Laleshwari – A Great Hermitess of Kashmir’
The Indian Antiquary
November, 1921
This work came after George Grierson and Lionel D. Barnett published ‘Lalla Vakyani’ (collected primarily from one Dharam Dasa Darwesh of village Goosh, near Baramulla) in 1920 which introduced the sayings of Lal Ded to western world [available here]. Anand Koul didn’t give the source of this life sketch but it can safely be assumed to be based on the lore popular among Kashmiri Pandits. In this work, he also mentioned collection some additional saying of Lal Ded which are not available in ‘Lalla Vakyani’ of Grierson and Barnett. These he published much later in 1930, offering 33 additonal sayings of Lal Ded.
Some additions to the Lallavakyani
(The Wise Saying of Lal Ded)
The Indian Antiquary

June, 1930
I have complied both the articles into a simple pdf and the works are now easily accessible here:
Life Sketch and Sayings of Lal Ded by Pandit Anand Koul 
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‘A Life of Nand Rishi’ 
by Pandit Anand Koul
The Indian Antiquary, in three parts in October 1929, December 1929 and February 1930.
This was the first time someone had presented an English translation of Nund Rishi’s Nurnama. The life story of Nund Rishi is interspersed with accounts from Pandit lore, bringing in an undercurrent of a conflict that extends into metaphysical space where legacies of the saints too gradually will end up fuelling conflict. 
What we get is typical Kashmiri play: eulogize mystic sayings and yet not miss a chance to indulge in childish game of one-upmanship over whose saint had a bigger halo. It’s a pattern that is now all too set in all such writings on these topics. 
The three articles are combined together and available here:
A Life of Nand Rishi by Pandit Anand Koul (1929)
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191 Kashmiri Riddles

Finished extracting

After his ‘A Dictionary of Kashmiri Proverbs and Sayings: A Classified Collection Explained and Illustrated from the Rich and Interesting Folklore of the Valley’ (1885) [here] and before his mammoth ‘Folk-tales of Kashmir (1888)’, in 1887 Knowles also compiled a list of Kashmiri riddles based on his interaction with locals, both Pandits and Muslims of various class. The work containing 140 riddles was published in Journal of the Asiatic Society of Bengal, No. III, 1887.

Kashmiri Riddles by J. Hinton Knowles (1887)

[now available at archive.org]

Sample:

92. “Abah gan gan, babah gan gan, kapar kichih kichih,” son sikah bachah sairas drav. 

(It cries) “abah gan gan, babah gan gan, kapar kichih kichil ” (and) our Sikh boy goes out for a walk.

Ans. Yindar, a spinning-wheel.

The words in inverted commas are supposed to represent the sound the wheel makes when revolving. A Sikh boy is here mentioned became the top and bottom of the yandartul, (the little wheel of the spinning- wheel on which the thread being spun is wound) are fastened together with long hair ; and a Sikh boy has long hair.

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A collection of 51 Kashmiri riddles presented by Pandit Anand Koul in February 1933 issue of ‘Indian Antiquary’ magazine. Among other things, the interesting bits in this work are the sayings of Lal Ded which were popular as riddles. It was this simple act that helped preserve the legacy of Lal Ded in popular Kashmiri culture.

Kashmiri Riddles By Pandit Anand Koul (1933)
[now available at archive.org]

Sample:
12
Baras peth kala-shahmar
Lat ta as milavit;
Ora ayas kenkalat,
Lat ninas gilavit.
A black snake is on the door
With tail and mouth joined;
A lizard came up;
It twisted away its tail.
Answer: padlock and key

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‘Of Hills’ by Tom Ashley Lakeman, 1944

The free book released this month under SearchKashmir Free Book project is not just about Kashmir, it is about experiences of a World War Two era British soldier whose travels took him to the hills and the seas. It is about places you could easily visit before the modern world grappling with aftermath of a war, altered and redefined concept of places.

Blurb for Tom Ashley Lakeman ‘Of Hills’ (1944) explains this beautiful book of verses and its purpose quite well:

‘Of Sea and land, of Hills, of Loving Times’

To those who make the journey —

The photographs, verse and descriptions are to bring places near or to take readers far – at thought speed.
To the man from the hills by the Afghan border— on the cover – then glimpse of Kashmir; to Battlesbury on the steep western edge of Salisbury Plain. To Kashmir again — from Srinagar to Haramukh — then homeward to the cliffs of Devon.
To the Deosai Plains, not far from the Roof of the World, to India in England, to children, to the Indian forest, by Delhi, through the Red Sea to Malta, ending with Pir Guhl and the man from the hills.

The book was formed when a holiday was needed and it is hoped that others too will find holiday in these pages. May this book help, in some small way, the National Trust. After the war, what profit there is from the book will go gladly to help the Trust ; during the war it will be sent to the Royal Tank Regiment Prisoners of War Fund — for those who cannot yet see our shores.

Link to the Book

In 1945, the books had a sequel. To be uploaded next month…

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