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Bawe Wali Mata
Growing up in a city which is dotted with hundreds of temples, all of us listened to the stories about our Jammu coming under the air attack by Pakistan Air Force during 1965 and 1971 wars but no harm was done to it as the invading pilots could see nothing but huge emptiness beneath and only a ‘young little girl holding an earthen lit lamp’ would be visible to them.
Another version of the story is that all the bombs which were thrown by the PAF pilots onto the City, kept falling in the lap of a lady who had held her arms open to receive the falling bombs. Like me, hundreds and thousands of Jammuities have this unshakable belief that this was the Presiding Goddess of the City who saved them and would continue to do so always. Popularly known as “Bawe Wali Mata”, the Goddess Mahakali who resides in the temple located inside the famous Bahu Fort, has been the protecting and reigning deity of our region with whose blessings the town was established and prospered.
Come Navratras and the entire city makes a beeline to the Bahu Temple situated some five kilometers from Jammu city on a hillock on the left bank of the river Tawi. Tuesdays and Sundays are considered auspicious to visit this temple but Navratras witness a significant increase in the number of devotees visiting the temple to seek divine blessings. One can see large gatherings in and around the famous Bahu Fort. Though during Navratras, all the city temples are decorated, this historic Kali Temple or Bawe Wali Mata temple inside Bahu Fort has remained the main attraction for the devotees. Since times immemorial, the Bahu Fort temple has assumed a significant place among the people of Jammu city and attracts people from remote and bordering areas not only during the Navratras but all round the year. The temple where queues seem to have no end, sees crowds that run into tens of thousands over this nine day period. The people have to wait for hours for having Darshans of the Goddess Mahakali. Devotees are commonly seen praying in the temple courtyard in deep meditation chanting “Jai Mata Di”.
Though nobody can say with authority the exact date of construction of Bahu Fort which houses the historic temple of Mata Mahakali or Bawe Wali Mata, yet the popular belief is that the Fort was constructed by the King Bahu Lochan some 3000 years ago. Bahu Lochan and his brother Jambu Lochan (Jammu got its name from him) were two of the 18 sons of King Agnigarbha (also pronounced as Agnibaran) who belonged to the Suryavanshi dynasty of Ayodhya. These descendents from Kush, son of Lord Rama had migrated to Parolnowan village in Kathua district in Jammu region, writes historian Suraj Saraf. The clan spread from there and Bahu Lochan conquered the territory near Bahu Rakh. All of us know the legend that his brother Raja Jambu Lochan was inspired to make Jammu his capital when he saw a tiger and a goat drinking water side by side in river Tawi. When Amir Timur attacked Jammu during 14th century AD, the Bahu fort and the temple existed at that time as has been mentioned in his autobiography, known as Malfuzat-I-Timuri.
The literature available on the history of Bahu Fort says that the 300-year old Fort got its first renovation by Maharaja Ranjit Singh in 1820 and this trend continued during the reign of Dogras during their rule (1846-1947) from Maharaja Gulab Singh to Maharaja Ranbir Singh, Maharaja Pratap Singh and lasted till Maharaja Hari Singh.
The temple of Goddess Mahakali, the presiding deity of Jammu, in–side the Fort is believed to have been built during 8th century in 1822, a little after the Maharaja Gulab Singh came to power. This temple has an idol of Goddess Maha Kali in black stone. While some believe that the idol or the black stone (Shila) of Bawe Wali Mata was brought from Calcutta where Mahakali Temple of Calcutta exists, another belief is that the black stone was brought from Ayodhya by the Kings belonging to the Suryavanshi dynasty.
“There is another theory by renowned Dogri scholar Om Goswami in his book which claims that the idol of Mata was brought from Bhaderwah by none other than Baba Bhair (Bhair Devta). So we cannot say with authenticity where from it came,” informs Pandit Manohar Lal Magotra, a septuagenarian whose grandfather was made the priest of the temple some 125 years ago by Maharaja Pratap Singh and since then his clan is looking after the Temple. Pandit ji popularly known as Papa ji is the senior-most member of entire clan of the priests who have been serving as the traditional priests of Mata Bawe Wali. All the members have several stories of the miracles of the Goddess to share with the author.
“It is our faith and belief in Mata and the fact that She fulfills the desires of her devotees,” says Pandit Magotra ji informing that the Goddess is protecting and blessing the people of Jammu. Before 1947, many people from Lahore and Sialkot would visit the Temple, informs Magotra sahib adding that even now the temple attracts people from Delhi, Mumbai and even abroad. The number, he asserts, is swelling as the deity is fulfilling the wishes of her devotees and thus they have their staunch faith on Her which makes them revisit her again and again.
Animal (goat) sacrifice was practiced at this temple in the olden times but it has now been discontinued. Nowadays, the goat is brought to the temple by those whose wishes are fulfilled, hymns are chanted by the priests and some water is sprinkled over the animal.
“After the culmination of rituals and incantation of prayers, water is sprinkled over the goat/sheep as a emblematizing the sacrifice. This is called ‘Shilly Charana.’ If the animal shudders after water is sprinkled on her, it means the Goddess has accepted the offerings, thus “Shilly Beejna”, informs Kirpal Singh, an authority on Dogra culture and heritage and Curator, Dogra Art Museum, Mubarak Mandi, Jammu.
The Bahu Fort which houses the temple was originally made of bricks and lime. It has thick walls that are linked by 8 octagonal towers. This octagonal fort is well connected with thick walls. The towers possess enclosures to house guards. The main gate is huge to even let animals such as elephants enter. There are three ponds inside the Fort which was used by Queen, King’s Army and General Public respectively. On the right side is a pyramidal structure, which is a store for ammunition. There’s an underground chamber that was prison. This chamber possesses a secret exit to escape from the fort in case of any emergencies. The first floor is lavishly built with arches and floral designs like a Baradari or a palace. The fort includes a royal stable, a lake for boating and cable car system. To the right of the temple there are a few halls which were used in the past as assembly halls and offices of the Quiledar (master of the fort). The royal stables were also located within this fort.
“Sometimes, the Royal families used to move in here during some occasions,” informs Kirpal Singh adding there used to be rooms at the back side of the temple.
Kirpal Singh himself vividly remembers visiting the temple in early and mid 70’s through a foot bridge which would be constructed by the district administration especially for the Navratras twice in a year from Shahidi Chowk.
“Entire Jammu would come alive during the Navratras and from the lane adjacent to Congress Office in Shahidi Chowk, people of old city would walk up to the lowest point on the river Tawi where makeshift foot bridges used to erected by the administration so that people could visit the Temple and pay their obeisance to the Goddess,” informs Kirpal Singh. The fact is further authenticated by Pandit Manohar Lal Magotra who informs that the lane was known as Bawe Wali Gali and the people would go down that Dakki (slope) to cross the foot bridge. The public transport was inadequate and the people had to walk down up to the temple, he adds.
There were times when the visiting the Temple used to be a big affair as the people would come to attend Bahu Fort Mela on foot or by tongas or via the bridge near Shahidi Chowk. Those days there were no constructions around the temple and the entire area was known as “Bawe Wali Rakh” or simple “Bahu Rakh”.
“This Rakh used to be the forest area where there was lot of wildlife even including Neel Gaay,” informs Dr C.M. Seth, well known environmentalist and former Chairman, J&K State Pollution Control Board. This area was well known for its Motiya (jasmine) flowers. The people from far off would not only offer the flowers in the temple but they would also take these Jasmine flowers wrapped in the Banana leaf to their homes too as offerings, informs Kirpal Singh. The fact is corroborated by Pandit Manohar Lal Magotra who informs that the famous Motiya flower of Bahu Rakh found place even in the famous Karkan-Dogri folk songs too.
“The Goddess and the Motiya flower is still part of our folk songs popularly known as Karkan though now it is fading away as very few people of Jammu listen to our folk music which also glorifies the deity and the environment around her including the flowers,’ says Pandit Magotra ji.
The Temple remains open the whole week but during the Navratras, it opens at 3 a.m. and closes at 10.30 pm. In between, it is closed from 3-4 pm. However, after the Navratras, the timings would be 5 am to 9.30 pm with a break from 1-2 pm, informed the priests of the temple.
One can really experience a sense of strong spiritual awakening after visiting the Temple where the aroma of the burning incense sticks combined with the incantation of hymns and prayers, renders a peaceful state of mind in an atmosphere surcharged with divinity and mystical energy. For all of us, the temple of Bawe Wali Mata is a place where we repose our trust in her, restore our faith in her and experience the real essence of oneness with the Goddess.
(The author is Director and head Department of Lifelong learning (Rural Development) University of Jammu.)
Jhiri village is located around 20 Km away from Jammu at Jammu Akhnoor Highway. Every year Jhiri Mela is held at this village on Kartik Poornima (late autumn full moon) during the last week of October or early November. This year this event will commence from 3rd of November.
This Mela is believed to be the second most attended fair preceded by the Pushkar fair in Rajasthan. Lakhs of devotees come here from every nook and corner of India to pay tribute to the 16th century Dogra hero, Baba Jitto who is also known as the legendry farmer. During the fair the whole Jhiri village is magnificently decorated by the local people. The weeklong event is associated with the supreme sacrifice of a hard working farmer and a great devotee of Vaishno Devi who fought against injustice and land lord system. He laid down his life after he was cheated by the Kardar of the area. The fair is celebrated to salute the courage of Baba Jit Mal who is popularly known as Baba Jitto. Baba Jitto is known for his fearless character. The Jhiri Mela signifies the honesty, innocence, humility, courage, culture and truthfulness of a farmer. During the event various exhibitions stalls are installed by the state departments which signify the articles such as pots, books, toys etc. mostly based on Baba Jitto life. During the fair the pilgrims take a holy dip in Babe-da-Talab which is known to have miraculous powers for curing the skin ailments.
Baba Jitto was an honest and truthful farmer who used to live at Aghar Jitto village which is about 6 km from Katra. Like many other folk heroes who begin their life as an ordinary person but are transformed into someone extraordinary personality by performing significant life events in their lives. Baba Jitto, originally named as Jit Mal, was a sincere farmer of village Aghar Jitto. Baba Jitto was a Brahmin and great devotee of Mata Vaishno Devi. His aunt Jojan was having hostile behaviour towards him and finally he decided to leave the village along with his daughter Bua Kouri. He went to his friend, Iso Megh at Kahnachak and there he requested Mehta Bir Singh, a feudal lord of the Ambgrota, to provide a piece of land for farming.
Mehta Bir Singh gave Jit Mal a piece of barren and unfertile land after signing an agreement that he would give him the one-fourth of his produce. Jit Mal’s hard work transformed the unfertile and barren land into productive land which finally yielded a excellent crop. When Bir Singh came to know about the excellent crop yield, he arrived at the fields along with his men and instructed them to lift three fourth of the crop yield and leave only a quarter for Jit Mal. Baba Jitto requested Mehta Bir Singh to follow the terms and conditions of the agreement but Mehta forcibly took the major share of the crop. Injustice done by Mehta compelled Jit Mal to stab himself after sitting on the heap of grains which got wet by his blood. He uttered his last words “Sukki kanak nain khayaan mehetya, dinna ratt ralayi” (don’t eat raw wheat, Mehta; let me mix my blood in it).
His seven year old daughter Bua Kouri with the help of their pet dog Kalu, found the dead body of her father which was hidden in the Simbal tree trunk by the goons of Mehta. She then lit the pyre and burnt herself with her father. After that a fierce rain storm raged the area, the blood strained grains were washed away and all those people, even the birds, who had taken those grains later suffered from various ailments, untimely deaths, misfortunes etc. In order to seek pardon from the wrath of the holy great spirit, they not only asked for his forgiveness by worshiping him as a ‘Kuldevta'(family deity) but also making it mandatory for their future generations to venerate Baba Jitto and pay annual homage to him. The Samadhi of Baba Jitto and his daughter were raised at Jhiri in Shama Chak village which is about 18 Kms. from Jammu and 5 Kms. from Misriwala on Jammu-Poonch Highway. A temple was built at the site of martyrdom of father and the daughter. Since then every year the Mela is organised at this place. Baba Jitto sacrificed his life to get his due share of agricultural crop from landlord Bir Singh who denied him to give the committed share. After that Baba Jitto became famous among the farmers’ community.
There is also a pond which is commonly called as the Baba-da-Talab where the people take the holy dip and offer prayers of regret. During the Mela all types of people take a holy dip which is believed to cure skin ailments. It is said that if a childless lady takes bath in the pond, she is blessed with a child by the blessings of Baba Jitto and Bua Kouri. The pilgrims take the mud of the pond to their homes as they consider it as Shakker which is believed to cure various diseases. Even during the marriages and mundane ceremonies people pay homage to Baba Jitto. During the event the state Government organises various camps and install various exhibition stalls to create awareness among the farmers on agriculture and allied sectors. Cultural programmes depicting the Dogra culture are also organised during the event. Wrestling, sweet stalls, merry- go- rounds, giant wheels etc. add charm to the Mela. There are also ancient temples of Sui and Buri which are 5Km. away from Jhiri village and are famous for the wall paintings and metal idols of Shri Ram and Sita.
This place is a source of attraction for the pilgrims from all over the nation. The Jhiri Mela is an important annual congregation of farmers and other pilgrims who gather at Jhiri village to pay homage to Dogra folk hero Baba Jitto. The fair is held every year to honour and celebrate the memory of 16th century folk hero Baba Jitto, who laid down his life to defend the values of honesty and justice. Jhiri Mela witnesses great hustle and bustle during the seven-day festival as pilgrims families and various groups belonging to diverse communities and hailing from different parts of the country assemble there to pay obeisance at the Baba Jitto and seek his blessings and the blessings of his daughter Bua Kouri. People from every nook and corners of the country have also been visiting this spot throughout the year and enjoy the unique place of spirituality. Especially the members of local and outside communities, who worship Baba Jitto as a Kuldevta (family deity) come here to pay obeisance on occasions of important events in their families like marriage, birth of child, mundan (tonsuring ceremony) or simply to thank or entreat the Baba for his continuing protection and blessings. Jhiri Mela like other such congregations is a spectacle to behold. Apart from large number of kiosks of eatables and merchants displaying their wares for sale, which include from trinkets to new popular electronics gadgets, the fair presents hosts of entertainments for every age group of people.
Jhiri Mela is a major socio-religious event that brings together many people at Jhiri village where devotees of Baba Jitto forget their caste, creed and language and share an experience of faith with full devotion. Security, safe drinking water, un-interrupted power supply, adequate provision of essential commodities, sanitation, fire services, ration and other commodities, medical services, transport arrangements, accommodation facilities etc. are provided to the devotees by the district administration. Keeping in view the large influx of the people, a control room to monitor the arrangements and civic amenities at the site has been established. Wide publicity of mela through print and electronic media well in advance is also done so that more and more people participate in the event. Most of the stalls of eatables especially Jalebi and Pakoras, which is a specialty of the mela, are being run by local people. This fair signifies our culture and promotes unity, honesty, truthfulness, courage and innocence in the society.
Every time one visits Mubarak Mandi which once used to be the highest seat of power, mega yet crumbling structures located within the historic complex unfold layers of mysteries ranging from architecture to layout and from utilities to construction materials used in building this fortified monolithic block of palaces, offices, corridors, domes, protection walls and courtyards.
Though conservation work on some buildings is going on yet lack of priorities is sure to deprive state of a historic monument that could later be known as ‘Mohenjodaro of Jammu and Kashmir’. The way portions of some structures have been completely buried under the mud due to building collapses, years from here on archaeologists would be needed to excavate them, study purpose for which these buildings were constructed, analyse their relation with existing structures and then begin restoration projects.
While restoration work is going on, there still are several pieces falling apart from the palaces located within the complex. This vandalism however on a bright note is unfolding mysteries behind construction of this mega structure located on a small hillock and on the bank of River Tawi by the erstwhile Maharajas of Jammu and Kashmir State. The materials used here is not only bricks or tiles but wood, stone, pebbles, ornamental grills, binding material, decorative artefacts moulded in clay and designer bricks besides carved beams all constitute part of this structure which needs preservation beyond imaginations.
It’s very recently that a huge wooden beam, probably cut out of a complete grown up tree fell off the ceiling of Sheesh Mahal located in Mubarak Mandi Complex and what was hidden behind the construction of roof slab by ensineers of that era came to the forefront thereby revealing amazing facts. What was visible to naked eyes till date was construction of roof tops using just wooden beams, bricks and mud but this accident showed how engineers of that era used locally available material not only to construct roof but to ensure that over the four walls of room was it laid also stays cool in summers.
Interestingly, not even in Rajasthan this technique was used. The engineers or construction workers while constructing roof had used clay pots placed upturned. Going by the details of this collapsed portion of roof one can see details of construction methods used during that era. After having constructed four walls, huge wooden beams were placed at an equal interval. Thereafter wooden planks covered the gaps and then the entire roof was covered with mud to make a smooth surface. Here, they placed hundreds of clay pots (Ghara) used to store drinking water upside down before laying another layer of mud and finally stones on top of roof to seal it.
The clay pots have been laid all over the roof in such a manner that they can bear very heavy load as well. Placed at right angle to the surface these pots bear load and also create a vacuum within the ceiling. The construction workers, it is believed must have laid layer of empty vessels for the purpose of keeping the air cool in summers and hot during winters. The air, stuck in between the pots in the middle of roof must be keeping the room temperature controlled that needs to be studied.
After having done this, the workers then designed wooden planks and fixed them on ceiling in an artistic way giving ornamental shape to ceiling which is known as Khatamband. This gave final touch to the ceiling thereby enhancing aesthetics of interiors. There are several such interiors that have either fallen apart, burnt or faced the vagaries of weather. Still interesting are the doors which are double framed. Technically speaking these double egress doors having two rabbets on inside are enable both door panels to open inside on same side thereby saving space.
Fortunately Mubarak Mandi so far now is a historical site but given the condition days are not far away when it will be recognised as an archaeological site. Currently the site is threatened by weather vagaries and improper restoration as many walls have already collapsed, while others are crumbling from the ground up. Archaeologists still believe that without improved conservation measures, the site could disappear by over a decade.
Mohenjo-daro located in Sindh province of Pakistan means ‘Mound of the Dead Men’ and we hope that pace of restoration here in Mubarak Mandi will be speeded up to not to earn such a bad name. Ever since Mubarak Mandi was abandoned the site is threatened by erosion, weather, improper restoration and several other factors that need to be looked into before it’s too late.
Peer Kho / Jambavat ki gufa
The connect of Lord Shiva and Parvati with Jammu and Kashmir has been very well documented in many scriptures / books like Nilmata Purana, Rajatarangini and many more. Number of holy temples and other monuments stand tall commemorating their visit to the state.
A verse from the Nilamata Purana says that ‘Kashmir land is Parvati, and its king is a portion of Shiva. The historical Amarnath cave where Lord Shiva is supposed to have narrated the secrets of immortality and creation of Universe to Parvati is one of such holy places. Another place that is also dedicated to Lord Shiva is Jambavanta Ki Gufa (now popular by the name Peer Kho). This cave temple is believed to have gateways to other caves and shrines including Amarnath cave. This place also finds mention in various books related to the Sikh history like “Twarikh Guru Khalsa” (History of Guru Nanak Dev Ji by Giani Gian Singh). There are very important names related to this cave such as Lord Shiva, Lord Ram, Lord Krishna, Jambavanti, Syamantaka (the precious diamond) etc and therefore I found it interesting to collate some details and put them in perspective. One aspect that catches the attention is that why the name peer Kho has been adopted when this cave is related to the mighty Jambvanta (Kho means Cave in the local dialect). Some historical records indicate that the temple at this cave was built during the regime of Raja Ajaib Dev for the then peer Siddha ghareeb Nath way back in 15th century.
Jambavana also called Jambavanta the king of the Rikshas was a very prominent character of Ramayan as the bear who helped Lord Rama in his fight against Ravana. Jambavan, together with Parasuram and Hanuman, is considered to be one of the few to have been present during both Ram and Krishna avatars. Said to have been present during the churning of the ocean and thus witness to the Kurma avatar, and further the Vaman avatar, Jambavan may well be the longest lived of the chiranjivis and witness to nine avatars. He was instrumental in making Hanuman realize of his immense capabilities and encouraged him to fly across the ocean to search for Sita in Lanka. As per mythology at the end of the war with Ravana, Lord Rama told his accomplices that since they had helped him in the battle against Ravana they could ask for any favour and the Lord would oblige. It is believed that Jambavanta told Lord Rama that he did not get opportunity to show his bravery and his desire to fight remained unfulfilled. At that time Lord Rama told Jambavanta that his desire would be fulfilled one day and he should go and do penance. Number of references are available that indicate that Jambavanta did meditation in a cave in Jammu called Jambavant Di Guffa told by Sri Kanchi Mahaswami etc..
The story of Syamantaka appears in the Vishnu Purana and the Bhagavata Purana. Two verses from the Bhagavat Purana, describe that Surya pleased with his devotee the Yadava governor, Satrajit, gave him the dazzling diamond Syamantaka as a gift. As per mythology, Lord Krishna asked him to give Symantaka jewel to king Ugrasena, however Satrajit did not agree. Later Satrajit presented Syamantaka to his brother Prasena. Prasena who wore it, while hunting in the forest was attacked by a lion. He was killed and the lion fled with the jewel. The Lion was killed by Jambavanta who took away the Jewel. Since Prasena did not return, it was rumoured that Krishna who had an eye on the Syamantaka jewel, had Prasena murdered and had stolen the jewel. Krishna, who was furious with this false allegation then, went out with other Yadavas – in search of Prasena, to establish his innocence by finding the jewel. Following the trail, Krishna happened to reach the cave of Jambhavanta. When confronted, Jambavanta started fight with Krishna. Since both of them had supernatural powers the fight continued for long (27/28 days as per Bhagavata Purana or 21 days as per Vishnu Purana). When Jambavanta fell week and exhausted, Krishna took the Avatar of Lord Rama and told Jambhavanta that he had fulfilled his wish as promised after the battle with Ravana. Jambavanta fell on his feet and not only presented him the jewel but also married his daughter Jambavanti to Krishna who then left for Dwarka. Jambavan caves are also found at a village named Ranavav 17 km from Porbandar, off Rajkot-Porbandar highway and the story of the fight between Jambavanta and Lord Krishna is also linked to this place.
Guru Nanak’s visit to Jambavanta Di Guffa
Guru Nanak Dev Ji in his third Udassi after having visited Mata Vaishno Devi Shrine visited this cave and interacted with the pujaris. When Guru Nanak asked them about the sound that was coming from the cave, the pujaris told him that Jambavanta was sleeping inside in deep meditation (whereas this was the sound of the flowing water). The pujaris told Guru Nanak that Jambavanta gives darshan to only few blessed ones and people used to give lot of offerings to please him. Pujaris could accordingly exercise their control over the people. On hearing this story, Guru Nanak told the Pujaris that they are actually deceiving the people and they should meditate on the True Lord. He gave them discourses and advised them not to deceive the people and destroy their faith. The Bani recited by Guru Nanak in this cave is integral part of Shri Guru Granth Sahib (Ang 903) and is as follows”:-
Jag Parabodhhehi Marree Badhhaavehi || Aasan Thiaag Kaahae Sach Paavehi || Mamathaa Mohu Kaaman Hithakaaree || Naa Aoudhhoothee Naa Sansaaree ||1|| Jogee Bais Rehahu Dhubidhhaa Dhukh Bhaagai || Ghar Ghar Maagath Laaj N Laagai ||1|| Rehaao || Gaavehi Geeth N Cheenehi Aap || Kio Laagee Nivarai Parathaap || Gur Kai Sabadh Rachai Man Bhaae || Bhikhiaa Sehaj Veechaaree Khaae ||2|| Bhasam Charraae Karehi Paakhandd || Maaeiaa Mohi Sehehi Jam Ddandd || Foottai Khaapar Bheekh N Bhaae || Bandhhan Baadhhiaa Aavai Jaae ||3|| Bindh N Raakhehi Jathee Kehaavehi || Maaee Maagath Thrai Lobhaavehi || Niradhaeiaa Nehee Joth Oujaalaa || Booddath Booddae Sarab Janjaalaa ||4|| Bhaekh Karehi Khinthhaa Bahu Thhattooaa || Jhootho Khael Khaelai Bahu Nattooaa || Anthar Agan Chinthaa Bahu Jaarae || Vin Karamaa Kaisae Outharas Paarae ||5|| Mundhraa Fattak Banaaee Kaan || Mukath Nehee Bidhiaa Bigiaan || Jihavaa Eindhree Saadh Luobhaanaa || Pasoo Bheae Nehee Mittai Neesaanaa ||6|| Thribidhh Logaa Thribidhh Jogaa || Sabadh Veechaarai Chookas Sogaa || Oojal Saach S Sabadh Hoe || Jogee Jugath veechaarae soe ||7|| Thujh Pehi No Nidhh Thoo Karanai Jog || Thhaap Outhhaapae karae So Hog || Jath Sath Sanjam Sach Sucheeth || Naanak Jogee Thribhavan Meeth ||8||2|| (SGGS Ang 903)
(Translaion as in open literature)
You preach to the world, and set up your house. Abandoning your Yogic postures, how will you find the True Lord? You are attached to possessiveness and the love of sexual pleasure. You are not a renunciate, nor a man of the world. ||1|| Yogi, remain seated, and the pain of duality will run away from you. You beg from door to door, and you don’t feel ashamed. ||1||Pause|| You sing the songs, but you do not understand your own self. How will the burning pain within be relieved? Through the Word of the Guru’s Shabad, let your mind be absorbed in the Lord’s Love, And you will intuitively experience the charity of contemplation. ||2|| You apply ashes to your body, while acting in hypocrisy. Attached to Maya, you will be beaten by Death’s heavy club. Your begging bowl is broken; it will not hold the charity of the Lord’s Love. Bound in bondage, you come and go. ||3|| You do not control your seed and semen, and yet you claim to practice abstinence. You beg from Maya, lured by the three qualities. You have no compassion; the Lord’s Light does not shine in you. You are drowned, drowned in worldly entanglements. ||4|| You wear religious robes, and your patched coat assumes many disguises. You play all sorts of false tricks, like a juggler. The fire of anxiety burns brightly within you. Without the karma of good actions, how can you cross over? ||5|| You make ear-rings of glass to wear in your ears.But liberation does not come from learning without understanding. You are lured by the tastes of the tongue and sex organs. You have become a beast; this sign cannot be erased. ||6|| The people of the world are entangled in the three modes; the Yogis are entangled in the three modes. Contemplating the Word of the Shabad, sorrows are dispelled. Through the Shabad, one becomes radiant, pure and truthful. One who contemplates the true lifestyle is a Yogi. ||7|| The nine treasures are with You, Lord; You are potent, the Cause of causes. You establish and disestablish; whatever You do, happens. One who practices celibacy, chastity, self-control, truth and pure consciousness – O Nanak, that Yogi is the friend of the three worlds.
Pracheen Bhairav temple
Situated at Chowk Chabutra in the heart of City of Temples is the Pracheen Bhairav temple where Lord Bhairav is in the form of a natural pindi. An annual bhandara is performed here after Kaal Bhairav Ashtami. The bhandara, which was started with few kilograms of rice and daal, has now attained the form of the biggest bhandara of Jammu. Thousands of people from different parts of the state come here every year to participate in the annual function and seek the blessings of Lord Bhairav, the Fifth Rudra of Lord Shiva.
This year pooja and havan would be performed at the temple on Kaal Bhairav Ashtami on 10th November followed by the bhandara on 11th November, 2017.
On the Bhandara day, Chowk Chabutra and Dhounthly Bazar are colourfully decorated and illuminated. People believe that the bad effects of planets like Shani and Rahu in the Indian Zodiac get nullified by offering prayers in the Bhairav temple. Those, who are troubled by these planets, are usually advised to wear costly stones, especially when one is passing through bad times of one’s life. But Pooja of Bhairav at the temple is enough to get rid of one’s problem.
Several years ago when repair work was going on in Dhounthly Bazar, the debris was dumped near the temple where the pindi of Lord Kaal Bhairav was. The labourers accidently threw debris on the pindi. When the debris was thrown near the Rani Talab at Kachi Chawni, the pindi also got thrown into the pond by mistake. The same night, Kaal Bhairav appeared in the contractor’s dream and asked him to restore the pindi at its original place at Chowk Chabutra. The very next morning, the contractor searched out the pindi from the pond and restored to its original place. He also constructed a temple there later.