[Reader-list] Sodaratiratha : Myth, Legend and History

[Pawan Durani]

Sodaratiratha : Myth, Legend and History

By Dr. Ramesh Kumar

Background:

For Kashmiri Hindus all the images erected by the sages and all the
great lakes in Kashmir are holy. Regular pilgrimmages to these places
have formed an integral part of their socio-religious history.

Naran Nag, located at the foot of steep Butsher mountain leading to
Gangabal pilgrimage, has from times immemorial remained a site of
pilgrimmage, enjoying a very high degree of popular esteem. It is ten
miles away from Kangan, the last major town on Srinagar-Sonamarg
highway. In ancient times, it was called Sodaratiratha.

The sanctity of Naran Nag is derived from the existence of a large
spring, Sodara Nag. Around it have been built two, actually three
groups of temples in east and west directions. In terms of antiquity,
these temples have been erected around the same time as Sankaracharya
temple and Bumuzuv temple, near Mattan on Pahalgam road. Only the
temple remains of Payech seem more ancient.

The importance of the pilgrimage to Sadaratiratha continues to the
present times, but more as an extension of Gangabal pilgrimage.
Pilgrims after consigning the ashes of their dead relatives to the
Gangabal (Uttaramanasa) lake, make it a point to offer worship here,
by staying overnight. The myth, legend and the history of
Sodaratiratha indicates that it had an importance of its own, rivalled
by few pilgrimages.

The Sodaranag has been lost in the tradition of Purohitas as well as
in the religious lore of Kashmiri Pandits. Pandit Sahibram, that
careful scholar on Kashmir's socio-religious history, in his
monumental work Tirtha Samgraha, refers to the antiquity of Naran Nag.
In his notes on Harmuktaganga pilgrimage, he writes.

Tatah (the Harmuktganga Lake) Pratyavrtya Vangatakhyapradese (Vangath)
Prathamam Bhutesvara Pujam Vidhya Sodarnage Yastim (viz. the long
stick used on the mountain pilgrimage) Ksiptra Visrjya Pratyayat.

Nilmatpurana mentions Sodaranaga in connection with the shrine of
Bhutesvara (Buthsher) and Kankavahini river. Ablutions in the Sodara
spring are recommended to the pilgrim visiting the tirathas of
Bhutesvara, Jyesthesa and Nandin.

The particular region around the spring of Sodaranag was also known as
Bhuteshvara or Shiva Bhutesha-the lord of beings. This entire area is
clad by dense pine and fir forests. Roaring stream of Kanakvahini
(present Kanaknai/Kankinaz or Karanknadi of Harmuktganga Mahatmya),
flows to the south of Sodaratiratha. It is formed from the
tributaries, which flow out from the sacred Nundkol (Kalodoka) and
Gangabal lakes. Temple ruins are seen on the right bank of Kanak
Vahini.

Wangat (Vangat), the nearest village with human habitation is five
kms. away and gives the name to the temple ruins as "Wangat Temples".
Wangat is ancient Vashisthasrama, named after sage Vashistha. He, as
per tradition, stayed here while consecrating Linga called Jyesthesa
at Naran Nag.

Sodaranag:

Sodara Nag spring lies to the north of the temple complex and is a
oblong-rectangular structure. Its northern side is a rocky area and
the original spring has been camouflaged with a drain chamber. The
other three walls are built in dressed and polished masonry in a
stepped fashion. In the rocky surface a few lingas are also carved in
the rock face. RC Agarwal believes that these lingas date to
fifth-sixth century AD. About the spring, he remarks that in the early
historical period it was properly channelled and a tank was scooped
out for storing the spring water. The tank is lined with ancient
slabs.

The sanctity of the tank-spring has also aroused much interest among
the archaeologists. RC Agarwal comments, "the sanctity of the tank or
Pushkarni was so overwhelming that in the later period it was used for
performing rituals and became a tirtha, which in subsequent historical
writing came to be known as Sodaratiratha." In the opinion of Pandit
RC Kak, the pioneer archeologist of Kashmir, "its cool, delicious
water, perhaps contributed to some extent to its sanctity".

The spiritual merits of taking bath in Sodaranag have been enumerated
at length in Nilmat, our principal source for studying significance of
Sodaranag. It says that one may obtain prominence among the ganas by
seeing Hara Bhutesvara, Jyesthesvara and Nandi after taking bath in
the holy Sodara. The merits of taking bath in the Sodaranag and
Uttarmanasa (Gangbal) lake are same i.e. one thousand cows. In fact,
Uttaramanasa is believed to be the abode of Sodaranaga and the linga
Jyethesa at Naran Nag is washed with water from Uttaramanasa lake. One
can also attain the merit of performing Rajasuya and Asvamedha by
taking a dip in the Sodaranag.

Sodara (Kashmiri) is derived from Sanskrit Samudra, meaning ocean.
What expanse and depth of this spring impressed the ancient Kashmiris
so much that they mistook it for Samudra' Kashmir being far away from
the sea, the expanse and the depth of blue-coloured Gangabal lake
reminded Kashmiris of sea. And possibly for those who could not
withstand the hazardous mountain journey, mini-Gangabal was created as
Sodaranag at Naran Nag.

Siva Bhutesha Worship:

Nandiksetra or Nandisaksetra refers to the whole sacred territory from
the lakes on the Harmukta down to Bhutesvara. Sodaratiratha lies at
the outermost limit of Nandiksetra. Nandisa is the designation of the
Shiva worshipped in the Nund-Kol lake (Kalodaka lake). The inner
portion of the lake showing blue colour is supposed to mark the
residence of Kala or Siva. The outer portion having light green colour
is the place where Nandin lives. There is a legendary description of
how Siva came to take up his residence in this area in the form of
Bhutesa, in Nilmatpurana. The mountain spur, which stretches
south-east from Harmukh peaks marks the residence of Bhutesa. It bears
to the present day the name of Buthsher i.e. Bhutesvara.

Both Kalhana and Sir Aurel Stein have commented eloquently about the
religious significance of this region. Kalhana says, "there even to
this day drops of Sandal ointment offered by the gods are to be seen
at Nandiksetra, the permanent residence of Siva". Stein writes, "the
worship of Siva Bhutesa, 'the lord of the beings' localised near the
sacred sites of Mount Harmukh has played an important part in ancient
religion of Kashmir". In the Nilmat, Siva says to Nandi, "you shall
live in my company in a place at a distance of one Yojana from here
towards the east. O best of the ganas, I in the form of Hara
Bhutesvara, shall dwell in your company. O Nandi, the gifted sage
Vasistha on the earth shall erect your image and also mine at that
place."

At Naran Nag, there are temples erected in honour of Siva Bhutesa and
Siva Ugresa. Bhairava together with a 'circle of mothers'
(Matrachakra) is worshipped close to Bhutesa temple. As Bhairva is
connected with bloody sacrifices, his shrines are kept some distance
away from those of other deities. Matrachakra refers to the Saivite
goddesses, the Sapta Matrka or seven mothers, representing Life and
Death, radiant loveliness and hideous ugliness.

Jyestharudra Cult:

However, Sodaratiratha's fame rests on its being the original
sanctuary of Siva Jyesthesa or Jyestharudra. As per legend, Siva
liberated Parvati (Jyestha) from Daityas here and on marrying her took
the name of Jyethesa. In the Jyesthesa temple at Naran Nag, Siva is
worshipped as linga. Nilmat says that the consecration and first
worship of the Jyestharudra linga is distinctly attributed to
Rishivasistha. When Bishop Cowie visited Naran Nag in late nineteenth
century, he found the base of a colossal linga at the South-West
corner of the enclosure of Jyestharudra temple complex. Stein comments
that this remnant of linga which Cowie found, "belonged perhaps to the
very emblem of Jyesthesa." Linga was worshipped here under the name
Svayambhuh i.e. natural stone and not sculptured symbol of god.

The similar lingas are worshipped at Sarikaparvat and Suresvari. There
are basically three sites in Kashmir, where Siva Jyesthesa was
worshipped under this name or its equivalents, Jyesthesvara and
Jyestharudra. These are Mt. Harmukta in the sacred territory of
Nandiksetra; near Tripuresvara (Modern Triphar) i.e. between Mahadev
and Suresvar; and in the close neighbourhood of Srinagar.

Shrines at Sodaranag have enjoyed liberal patronage from successive
Kashmirian Kings. For their abiding faith, they often retired to this
place for offering penance. Since royal citizenry frequently visited
this place, the locality has also been called 'Rajdainabal'. Families
of Asoka, and Kalhana had great reverence for the shrines of
Nandiksetra. During Asoka's time, Kashmir was overrun by Mlecchas
(Greeks). He offered austerities to Siva Bhutesa and obtained from him
a son, later named as Jaluka, in order to exterminate mlecchas.

According to Rajatarangini, Jaluka (137 BC) erected a stone temple at
Nandiksetra for Siva Bhutesa and offered to the god a sacrifice of
precious stones with other treasures. The offering of flowers made of
precious metals and stones is mentioned in various Saiva Paddhatis
still in use in Kashmir. This temple has been identified with Siva
Bhutesa temple at Naran Nag.

Jaluka vanquished the Mlecchas, by defeating them at Ujjhatadimba.
Having done this, the King through his queen Isanadevi founded
Matracakras all over the Valley, particularly in the frontier region.
He began regular worship at Sodara and other places as vying with
Nandisa. It is said Jaluka would attend every day to worship of
tirathas so distant from each other as Vijayesvara and Sodaratiratha.
The journey from Vijayesvara to Jyethesa in Nandiksetra is nearly 100
kms. To rationalise this, Kalhana writes, "A Naga out of kindness
would not allow him to ride in stages (four marches) with horses kept
ready from village to village, but carried him always himself".

Distance to Sodara made him uneasy. He created a shrine in Srinagar
near Dal Lake, which rivalled Sodaratiratha. The shrine is located at
Jyether village, adjoining the Sankaracharya hill. Fragments of a
massive linga as big as ten feet in diameter have been found here.

While engaged in erecting Jyestharudra shrine at Jyether, Jaluka felt
that without the Sodara spring, it could not rival Nandisa. There is a
legendary account mentioned by Kalhana regarding the emergence and
sanctity of Jyesthanaga (at Jyether), rivalling Sodaranag.

Once in his preoccupation with state affairs, he felt dismayed at not
being able to take his bath in the waters of the far-off Sodara
spring. He observed in a waterless spot water suddenly welling up
which in colour, taste and other respects was indistinguishable from
that of Sodara. After having a dip in this sacred bring, the King felt
satisfied in his desire to vie Nandirudra (Nandisa). To test the
identity of the new spring, he threw into the Sodara spring an empty
golden cup, closed at its mouth with a lid. His doubts were removed,
when the cup appeared two and a half days later in this new spring at
Jyether. Kalhana magnifies importance of this miracle by saying, "It
seems that the King was Nandisa himself, who had descended in an
Avtara to enjoy the pleasures of the earth. Not otherwise could such a
miraculous event take place before men's very eyes."

Patronage:

Sodaratirtha's sanctity invited the attention of Kings and nobility of
Kashmir. They raised temples and gifted wealth to the shrine. Temples
were endowed with extensive estates and the priests incharge seem to
have been a particularly influential body. The earliest evidence about
the royal contribution to the shrine goes back to 253 BC, when King
Narendraditya I alias Khimkhila was ruling Kashmir. He consecrated
shrines of Siva Bhutesvara and founded a permanent endowment for
feeding of Brahmans. His guru Ugra constructed shrines of Siva Ugresa
and a 'circle of mothers'.

In Jayendra's time (61 BC), the three most famous shrines of Siva
worship were Bhutesa, Vardhamanesa (Ganpatyar) and Vijayeya
(Bijbehara). King Sandhimati (24 BC) alias Aryaraja (Vikramaditya
dynasty) also used to worship at Sodaratirtha. About his devotion,
Kalhana writes, "when he went about to beg his food, he was welcomed
with much respect as a follower of the observances ordained by Siva.
The wives of the ascetics vied eagerly in every hermitage to give him
alms. But as his alms-bowl was filled with choice fruits and blossoms
by the trees he, who deserved respect, had not to suffer the
humiliation of mendicancy even when he lived the life of
renunciation".

The King had stood infront of the shrine of Siva Bhutesa at
Sodaratirtha. In true fashion of ascetics he had covered himself with
white ash, with his neatly arranged hair tied in a knot. He carried a
rosary, marked with Rudraksa.

Lalitaditya (713-755) on return from his victorious expeditions
presented huge sums (' eleven crores) of his war booty as an expiatory
offering to the shrine. He erected a lofty stone temple of Siva
Jyestharudra in close proximity to the shrine and also made a grant of
land and villages.

Avantivarman (855-883), a man of wisdom and culture, made a pedestal
with silver conduit for bathing of sacred image (snanadroni). He had
similar conduits installed at Tripuresvara and Vijaysevara.

Jayasimha also consecrated a linga of Siva called Bhutesvara here. His
Prime Minister Srngara, son of Sajjaka would spend great sums to make
available at shrine ample provisions for celebration of full moon day
of Asadha. This festival (Devas Vapana), mentioned in Nilmat, would be
celebrated over ten days. Writing about Srngara's arrangements,
Kalhana says, "in recent times even Kings could not have imitated. He
had been directed there by Canpaka (Kalhana's Minister-father) and
others. Thereby he obtained subsequently prosperity for five-six
years".

Sumanas, brother of Rilhana, another minister of Jayasimha built a
matha or congregation hall here. RC Kak says, "It is possible that the
pillared hall is the same matha. Further excavations may throw light
upon this question."

Nobility and Kings often desired to retire to Sodara tiratha. Queen
Ratnadevi, after erecting matha at Ratnapora, retired to Nandiksetra.
King Kalasa (1063-1089) is quoted by Kalhana as having said, "After
completing the foundation of my town, I shall throw upon you the
burden of the crown and go as an ascetic to Varnasi or Nandiksetra".

Kalhana's family was equally devoted to Sodaratirtha shrine. His
father Canpaka paid frequent visits to the shrines of Nandiksetra i.e.
Buthser and made rich endowments there. Every year he would spend
seven days at this tiratha and utilise his entire sayings. Ultimately
he retired to Nandiksetra. Kalhana's uncle Kanaka also used to
frequent this shrine. In fact, the nearest town of Kangan (old name
Kankanpora) is named after him.

The lavish gifts and treasures bestowed upon the shrine led to its
plunder from time to time. A powerful Damara from Lahara (modern Lar),
Dhanova in the time of Avantivarman plundered the villages attached to
the shrine. Once Avantivarman had come to worship at Siva Bhutesvara.
After having presented on his own behalf sacrificial apparatus, which
was in keeping with his royal dignity, he noticed that the temple
priests had placed on the base of the god's image as an offering a
wild growing vegetable with a bitter estate, Utpalasaka (Wopal hakh).
When King asked the priests the reason for such an offering, they
threw themselves on the ground, and spoke with hands folded. The
Purohitas of the shrine wanted to demonstrate to King the poverty to
which they were reduced by placing before the image, instead of proper
offerings, leaves of Utpalasaka i.e. a present of no value. The King
left the worship, feigning colic, making it appear as if he had not
heard what he had heard. His minister Sura understood and went to
Bhairava temple near Bhutesa. He tactfully ordered off the assembled
crowd. Having done this, when only few attendants remained, Sura asked
Dhanova to present himself. He appeared after repeated calls from
Sura. Minister's armed men were ordered to decapitate Dhanova near the
image of Bhairava temple, located higher up to Sodaranag. The body of
the Dhanova was thrown into the basin of Naran Nag, the pond close by.
Kalhana writes, "the wise Sura, who had thus removed the King's
displeasure, went outside after having the body, from which the blood
was pouring forth, thrown into the tank close by".

Bhadreshvara, Minister of King Sangramraja (1003-28) also committed a
similar hateful deed in plundering the treasury of Bhutesvara.

The shrine was burnt during the reign of Uccala (1101-11) by a sudden
conflagration. The King rebuilt it a fresh, finer than before. During
the rebellions under Jayasimha (1128-55), the temples were sacked by
the marauding hillmen (Khasas) at the instigation of rebel baron Haya
Vadana. Shrine of Bhutesvara seems to have escaped the sacrilegious
confiscations of King Harsa. There are no records available which
speak about vandalism or consecration of new temples at Naran Nag
during the Sultanate rule or later Muslim period.

Post Script:

As pilgrims failed to reach distant Sodaratirtha, they created its
replicas close to their homes. Near Hazratbal on the deep inlet of Dal
(Sudrkhun) lies the village Sudrabal. Stein believes that both
Sudrkhun and Sudarabal are linked to Sodara spring. There are also two
pools fed by perennial springs near the lake shore and close to the
mosque of Sudarabal. There is a definite tradition which says that
these springs were visited by numerous pilgrims. Infact, a portion of
Sudrabal village is called Battapor. This points to a former
settlement of Pandits.

In North Kashmir, there is a village, Sudrkoth (Srivara mentions it as
Samudrakota) near northeast shore of volur. Sudr'mar is the quarter in
which lies Somatirtha of Rajatarangini, built by queen Samudra of King
Ramadeva in 13th century. It was also called Samudramatha.



Source: Kashmir Sentinel