Sharda Temple’s Rich History and Urgent Need for Conservation

“Sharada Temple, a cultural heritage suffers from severe decay due to lack preservation and maintenance efforts”
Sharada Peeth, is located in the village of Sharda in Pakistan-administered Kashmir. It is situated near the Line of Control which divides Pakistan administered Kashmir from Indian-administered Kashmir.
Sharada Peeth, is located in the village of Sharda in Pakistan-administered Kashmir. It is situated near the Line of Control which divides Pakistan administered Kashmir from Indian-administered Kashmir. Photo/Umar Jamshaid CC BY-SA 4.0
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The Sharda Temple, located in the picturesque Neelum Valley, is a significant historical and cultural site. Positioned on the left bank of the Neelum River, at the meeting point of Madhumati and Neelum’s ancient rivers, the temple is highly revered for its spiritual importance.

According to the Rajatarangini, this confluence is considered sacred for the Sharda pilgrimage (Stein 1900: 282), and the Nilamata Purana underscores the ritualistic significance of the Saraswati rivers in Kashmir (Kumari 1969: 35; Pandita Ravinder, personal communication, November 17, 2015).

According to the Rajatarangini, this confluence is considered sacred for the Sharda pilgrimage (Stein 1900: 282), and the Nilamata Purana underscores the ritualistic significance of the Saraswati rivers in Kashmir (Kumari 1969: 35; Pandita Ravinder, personal communication, November 17, 2015).

Four-armed statue of the goddess Sharada from Kashmir, c. late 9th century AD. Photo/Public Domain (This crowned goddess, wearing a distinctive Kashmiri-style kurta-mode of dress, holds an upright sword in one hand and the severed head of a goat in the other. She likely represents Sarada (autumn), the Kashmiri synonym for Saravati, the goddess of learning. Her two lower hands rest on two diminutive male figures, each holding a manuscript, who presumably embody the complementary elements of knowledge (vidya) and wisdom (jnana) and consciously mimic Vishnu’s personified weapons, the purusas. The Sarada Mahatmya speaks of offering meat to Sarada, a reminder of her Durga-like origins, alongside her role as the embodiment of knowledge texts.
Four-armed statue of the goddess Sharada from Kashmir, c. late 9th century AD. Photo/Public Domain (This crowned goddess, wearing a distinctive Kashmiri-style kurta-mode of dress, holds an upright sword in one hand and the severed head of a goat in the other. She likely represents Sarada (autumn), the Kashmiri synonym for Saravati, the goddess of learning. Her two lower hands rest on two diminutive male figures, each holding a manuscript, who presumably embody the complementary elements of knowledge (vidya) and wisdom (jnana) and consciously mimic Vishnu’s personified weapons, the purusas. The Sarada Mahatmya speaks of offering meat to Sarada, a reminder of her Durga-like origins, alongside her role as the embodiment of knowledge texts.https://www.metmuseum.org/art/collection/search/38252

However, the Sharda Temple faces serious challenges. Reaching the site is difficult due to the poor condition of the approach road, which often forces visitors to walk across rugged terrain. Even after arriving, the temple’s state reveals a critical need for preservation and maintenance.

View of the Neelum Valley from Sharada Peeth.
View of the Neelum Valley from Sharada Peeth. Photo/Umar Jamshaid CC BY-SA 3.0

Once a prime example of ancient architecture, the temple now suffers from severe decay. Many of its structures are deteriorating, and valuable artifacts have been damaged or lost over time, including the sacred Seri Chakra slab, which has been missing since at least 1892.

The lack of active preservation efforts makes the temple increasingly vulnerable to further damage. Without immediate and effective conservation measures, the Sharda Temple’s rich historical and cultural legacy is at risk.

Sharada temple under snow.
Sharada temple under snow. Photo/Arqam Khawaja CC BY-SA 4.0

The temple’s decline not only signifies the loss of a significant historical site but also impacts the collective memory and cultural identity of the region. Urgent action is needed to protect and preserve this invaluable heritage for future generations.

Architecturally similar temple at Boniyar, near Uri, Jammu and Kashmir in the 1870s. Photo/Frances Frith (7 October 1822 – 25 February 1898, Photo from 1870s
Architecturally similar temple at Boniyar, near Uri, Jammu and Kashmir in the 1870s. Photo/Frances Frith (7 October 1822 – 25 February 1898, Photo from 1870shttps://www.ebay.com/itm/c-1870s-PHOTO-INDIA-ANCIENT-TEMPLE-OF-NOWSHERA-KASHMIR-FRITH-/201886993246) Public Domain

This article draws on comprehensive research by Dr Rukhsana Khan, Assistant Professor of Art & Design at the University of AJK, Muzaffarabad, to better understand the Sharda Temple’s significance and historical context. Dr Khan’s detailed study provides insights into the temple’s importance, architectural development, and broader cultural impact.

Sharada Peeth cella from behind.
Sharada Peeth cella from behind. Photo/Fassifarooq CC BY-SA 4.0

Dr Khan’s research traces the Sharda Temple’s significance back to Kashmir’s early history, starting with the Suryavanshi (solar) dynasty and its notable ruler, Gonanda I. She notes, “Historical records on birch bark from the reign of King Zain-ul-Abidin document twenty-five kings from the Pandu dynasty” (Stein 1900: 61; Sufi 1940: 20; Parmu 1969: 35).

17th-century birch bark manuscript of Pāṇini’s grammar treatise from Sharada Peeth. (Birch bark manuscript from Kashmir of the Rupavatara, a grammatical textbook based on the Sanskrit grammar of Panini. It was composed by Dharmakirti, a Buddhist monk from Ceylon. The manuscript was transcribed in 1663 Wellcome Images Keywords: ORIENTAL; birch bark; panini; kashmir; rupavatra)
17th-century birch bark manuscript of Pāṇini’s grammar treatise from Sharada Peeth. (Birch bark manuscript from Kashmir of the Rupavatara, a grammatical textbook based on the Sanskrit grammar of Panini. It was composed by Dharmakirti, a Buddhist monk from Ceylon. The manuscript was transcribed in 1663 Wellcome Images Keywords: ORIENTAL; birch bark; panini; kashmir; rupavatra)Photo/https://wellcomecollection.org/works/gfm3dp9y CC-BY-4.0

The Kushanas‘ influence, marked by King Ashoka’s contributions to stone architecture and sculpture, is evident in the region, with Kushana coins found near the Sharda Temple (Stein 1900: 336).

Dr Khan explains that “the decline of Kushana rule in 178 CE led to the resurgence of the Gonanda Dynasty under Gonanda III, which saw the restoration of Hinduism and the destruction of many monasteries in Neelum (Kishenganga)” (Koul 1990: 23-25; Ray 1969: 36).

The White Huns’ invasion in 528 CE further contributed to the decline of Buddhism in Kashmir. By 580 CE, Hindu King Pravarasena II established the city of Pravarapura (now Srinagar), and the Sharda Temple became part of the broader cultural and religious landscape influenced by King Lalitaditya Muktapida (Ray 1969: 46-48).

The pottery of Sharada.
The pottery of Sharada. Photo/Nosheen Khawaja

Dr Khan’s research also details the temple’s architecture based on Stein’s 1882 examination and subsequent studies. The temple featured “a square room with a west-facing door and columns resembling the Greek Doric style, reflecting a trabeated architectural style prevalent in Kashmir and northern India” (Brown Percy 1942: 189-192; Neve 1947: 80-81).

By 1872, the temple had no permanent roof, and temporary materials were used for protection. The oldest photograph from 1892 shows wooden planks on top of the temple (Pundit Ashok, personal communication, May 4, 2015).

A recent image in collection of PaK government of Sharada Temple.
A recent image in collection of PaK government of Sharada Temple. Photo/Nosheen Khawaja

Additionally, Dr Khan’s study identifies the Sharda Temple’s sacred stone slab, or Seri Chakra, which was missing by 1892 (Stein 1900: 286-287). McEwen’s 2005 study suggested that the Seri Chakra symbolized the universe’s creation and had significant religious value (McEwen 2009: 17-37).

Known as Sharda Kund, this slab was associated with the Hindu Goddess Sharika in Kashmiri legends (Pundit Omkar, personal communication, March 2, 2015).

Raw wooden logs used in construction of a house in Sharada Village.
Raw wooden logs used in construction of a house in Sharada Village. Photo/Nosheen Khawaja

Dr Khan’s comparative study places the Sharda Temple within the context of regional architectural styles. For example, she notes that the Martand Temple in Srinagar, built during King Lalitaditya’s reign in the 7th century CE, shares similar characteristics with the Nagara style, prominent in north Indian and Kashmiri Hindu temple architecture (Meister 1979: 204; Samad Ahmad 2015).

The Vesara style, seen in temples across the Salt Range in Punjab, also shows architectural similarities with the Sharda Temple (Brown 1942:185-188). Temples like Mandhol and Dera in the region demonstrate architectural continuity with the Sharda Temple, highlighting its significant place within a broader cultural and architectural tradition (Report TIAC 2013-14; Neve 1945:81-82).

Pottery from the surface collection at Sharada.
Pottery from the surface collection at Sharada. Photo/Nosheen Khawaja

Dr Khan’s research also includes findings from the 2012-2014 survey by the Taxila Institute of Asian Civilizations, which uncovered various artifacts at the Sharda Temple site. These findings include pottery, a Ganesh head, and coins. The Ganesh head, made of grey schist stone, was likely part of a pillar’s capital (Fig: 15).

Sharada Kund near Sharada Peeth.
Sharada Kund near Sharada Peeth. Photo/Nosheen Khawaja (Fig 15)

Four copper coins were discovered, including one from the Kushana period (140-180 CE) and others from the Muslim period (Fig: 16). Additionally, terracotta bricks and a fragmentary pipe were found, suggesting earlier structures at the site (Fig: 17).

In an enlightening interview, Dr Khan provided further insights into the Sharda Temple’s historical and archaeological significance. She explained, “Kashmir was historically known as Sharda Peet or Sharda Desh, celebrated as a prominent center of learning.”

Dr Khan played an active role in the pioneering excavation conducted between 2012 and 2014 under Prof (Dr) Muhammad Ashraf Khan, which shed new light on the temple’s role.

An old image of a deity at Sharada Peeth.
An old image of a deity at Sharada Peeth. Photo/Nosheen Khawaja

Dr Khan emphasized that “Kashmir’s civilization dates back to the 4th millennium BCE,” supported by prehistoric tools suggesting advanced agricultural techniques. These tools, authenticated between 2020 and 2021 by Chinese professors, linked Kashmir to the Tibetan Cultural Zone and revealed a robust network with Central Asia.

She also noted the historical connection between Kashmir and Central Asia, highlighted by the traveler Huientsang, who journeyed from Muzaffarabad to Srinagar, learned Buddhist teachings, and witnessed the Third Buddhist Council.

Dr Khan underscored the importance of ancient texts like the Rajatarangini in confirming the Sharda Temple’s significance. Historical accounts mention a battle near the temple and its involvement in various religious and political shifts, including Shaivism, Vaishnavism, Buddhism, and Hinduism.

Pre-historic artifects from Tibet, Srinagar and Neelum Valley.
Pre-historic artifects from Tibet, Srinagar and Neelum Valley. Photo/Nosheen Khawaja

She added, “The Sharda script, thoroughly documented by scholars, further establishes Kashmir as a center of learning.”

Despite the current structure dating from the 7th century CE, Dr Khan clarified that it is not the original learning center. She explained, “The area around the temple, including old terraces leading to Srinagar, indicates a larger, historically significant structure that served as a major cultural hub. The original site has undergone considerable changes due to deliberate destruction and reconstruction over time.”

Dr Khan expressed caution about the pre-1947 view of Sharda as a major Hindu mythological site. She referred to Sir Aurel Stein’s 1892 observations, noting the area was “barren with no significant religious activities.” However, she acknowledged some local respect for the site around 1920, though not on the scale of major events like the Amarnath Yatra.

A representative image.
A representative image.

Dr Khan concluded, “The broader significance of the Sharda Temple as a center of learning and a site of religious importance for various communities is undeniable,” highlighting its lasting legacy in Kashmir’s cultural and educational history.

In response to the need for preservation, Chaudhry Mehrban, the Director General of the Tourism and Archaeology Department, commented, “Efforts are underway to protect this archaeological site.”

A bastion of Sharada Fort in Neelum Valley.
A bastion of Sharada Fort in Neelum Valley. Photo/Nosheen Khawaja

He mentioned that the protection project has been included in the current fiscal year’s annual development program, and a proposal has been submitted to the government for approval. He assured, “Once the project is approved, we will implement it to safeguard the Sharda Temple and ensure its preservation for future generations.”

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