Prof Suresh Chander
Kashmir valley seen from space; “..the valley lying to the south and west of the Pir Panjal Range (white) which is surrounded by the Jhelum River in the west and Kishtwar in the east” as the expanse of Khasas as per the Nilamata Purana.
Jammu’s history is often overshadowed by its more famous neighbour, Kashmir. However, the Lohara Kingdom, a lesser-known dynasty, played a significant role in shaping the region’s past. In 1014 CE, Mahmud of Ghazni, a notorious invader, attacked the Kabul Shahi kingdom, prompting its ruler, Trilochanapala, to seek assistance from Sangramaraja, the Lohara king.
The Lohara Kingdom’s history is a fascinating chapter in Jammu’s past, and their contributions to the region’s rich cultural heritage should not be forgotten. The Khasa tribe, which occupied the valley to the south and west of the Pir Panchal range, was a powerful race whose influence extended to Central Asia, Kashgar, Kashkara, Hindu-Kush, and Kashmir.
“Mahmud decided to invade Kashmir in 1014. He marched to Jhelum and then, proceeding along the valley of the river Tohi, tried to enter Kashmir by the Toshamaidan Pass.The Sultan had advanced to the very confines of Kashmir when his progress in the mountains was barred by the fort of Loh-kot, which “was remarkable on account of its height and strength.” The siege of this stronghold, at which Alberuni too was present, proved fruitless. “After a while, when the snow began to fall and the season became intensely cold, and the enemy received reinforcements from Kashmir,” the Sultan was obliged to abandon his design and to return to Ghazni. This was his first serious reverse in India.
Stein is surprised at “Kalhana’s silence regarding this foreign attack, probably the most serious to which Kashmir was exposed from the south during the period comprising the historical part of his narrative (Rajatarangini in Sanskrit is written between 1148 CE and 1149 CE. All information regarding his life has to be deduced from his own writings, a major scholar of which is Mark Aurel Stein) is all the more curious, as Lohara, as the original home and safest retreat of the dynasty ruling in his own time, plays otherwise, an important part in his records”
In September-October, 1021, Mahmud again set out from Ghazni to invade Kashmir in order to retrieve his prestige. He followed the same route as before, but once again the fort of Loharkot stopped his advance. He besieged it for a month, but failed to conquer it. After these two failures Mahmud abandoned the idea of invading Kashmir again.
Stein remarks: “It is unfortunately only a glimpse that Kalhana gives us here of the great historical drama which was played so close to the southern borders of Kashmir. After referring to the subsequent “descent of the Turuskas on the whole surface of the earth, he takes us back again to the narrow limits of his own Valley and the petty events of its royal court. It will be useful to point out that Kalhana’s narrative makes no reference to a subsequent expedition of Mahmud which brought the Muhammadan invasion to the very gate of Kashmir”.
The valley’s dominance in discussions about Kashmir, paired with the neglect of surrounding areas, exposes a deep-rooted bias that has historically shaped writings on the region and continues to influence contemporary narratives.
According to the 12th-century text Rajatarangini translated by Sir Marc Aurel Stein, the family of the chiefs of Lohara were from Khasa tribe. The original seat of the Lohara dynasty was a hill fortress called Loharkot. Stein locates it in the Pir Panjal range of mountains, on a trade route between western Punjab and Kashmir in the present-day Poonch district. The kingdom of Lohara was centred around a group of large villages collectively known as Lohrin in a valley, and probably extended into neighbouring valleys.
Dr. Ved Ghai also notes that the Khasa tribe occupied the valley south and west of the Pir Pantsal range, between the Jhelum River and Kishtwar. Dr. Siddheshwar Varma’s linguistic survey in 1938 supports this, suggesting that the Bamba clan descended from the mediaeval Khas people who inhabited the entire Karnah region of Kashmir. The Khasali region is situated on the left bank of the Chenab River. Even today, commentators like Rajja Sourav Singh Sarmal acknowledge the significance of the Khasas, “a sub-tribe of which is the Dogras. Notably, the Dogri dialect spoken in Reasi is commonly known as Khasi, highlighting the special connection of the Dogras to the region.”
Rajatarangini describes the rulers of Rajpuri (modern Rajouri) as the “lord of the Khasas”. The Khas are said to have ruled Rajouri for about two hundred years. They were widely spread in the hill areas of Jammu.
“The Poonch River, also known by various names such as Punch River, Punch Tohi, and Tohi of Punch, is a tributary of the Jhelum River that flows through Jammu in India and Pakistan-occupied Kashmir. The river converges with the Jhelum River at Chomakh near Mirpur, also known as Mirpur Chomakh. The location of Loharkot as described by Stein and Ramkot appears to be the same. These days the waters of Mangla Dam touch the stairs leading to Ramkot fort. This fort held strategic importance as one of the four ancient routes to Srinagar passed through it.
Ramkot Fort was a strategically significant stronghold, as one of the four ancient routes to Srinagar passed through it. The nearby Mangla Fort, attributed to Queen Mangla, daughter of King Porus, is closely associated with the famous battle between Raja Porus and Alexander the Great in 326 BC. Today, Ramkot Fort is a popular tourist destination. A Shivlingam can still be seen within its premises.
The Ramkot fort is part of local folklore. Interestingly, despite the absence of Hindus in the area, both before and after 1947, locals believe that Lord Rama was born here. Alternatively, it is possible that Bharat, Ram’s brother, was born here, as the place is often known after the more prominent figure. Kaikeyi, princess of this site is home to the Ramkot fort, which holds significance in local folklore. Interestingly, despite the absence of Hindus in the area, both before and after 1947, locals believe that Lord Rama was born here. Alternatively, it is possible that Bharat, Ram’s brother, was born here, as the place is often named after the more prominent figure. According to legend, Bharat had travelled to Kashmir during Rama’s exile, and this place has been referred to as Kashmir, an ancient name for the region not to be confused with the valley, a distinction that remains even today. Mother of Shri Ram’s younger brother Bharat’s mother Kekeyi was princess of Kekeya. The exact location of Kekeya is not exactly known.
One might wonder what became of the Khasas, as their name is scarcely mentioned in the Jammu region. However, it’s interesting to note that the Khasas continue to thrive in large numbers throughout the foothills of the Himalayas.
Uncovering the Ancient History and Cultural Resilience of the Khas People of the Himalayas
In a fascinating exploration of the Himalayan region’s history, researchers have shed light on the ancient Khas people, their origins, and their significant contributions to the area. According to Prof. DD Sharma’s book “Khas of Himalayas,” the Khas people originally hailed from the Caucasus Mountains, where they were known as Kassi or Kassaite.
The Khas people migrated to the Himalayas via Central Asia and India, with some branches settling in Africa and Europe. Researchers believe that the Khasas are a sub-caste of Aryans, with similarities in language and culture. The Khasas opposed the caste system and were initially “Dicephalic,” living in harmony with nature.
In the Himalayan regions, the Khasas developed a unique culture, domesticating animals, and cultivating terraced fields. They built canals, roads, and invented methods for crossing rivers and glaciers. The Khasas also worshipped a deity named Kashu, later known as Mahasu, and revered the cow as a symbol of the mother goddess Hyor. Mahasu mantra: Om Srimahasudevaya.
Mahasu Devta Temple is located at Hanol, Garhwal, and was built in the 9th century. The Uttarakhand Government is developing this place as a major religious place.
According to Prof. DD Sharma’s book, the Khasas’ pantheon of gods and goddesses in Uttarakhand, Himachal, and Kashmir showed remarkable similarity. During their migration from the Caucasus to the Himalayas, they adopted a diverse array of deities, including Kashu. Over time, Kashu evolved into the revered deity Mahasu, with temples dedicated to him in Himachal, Uttarakhand, and Nepal. In fact, an entire district in Himachal was named Mahasu, which was later reorganised into Shimla and Solan districts in 1972.
The Khash of Himalaya text reveals that Shiva was the primary deity of the Naga people. After the Khasas married Naga women, the distinction between Shiva and Mahasu blurred, leading to their conflation as a single entity Mahasu, meaning “great god” or Mahadev, became synonymous with Shiva. However, their worship practices differ significantly. Unlike Shiva, Mahasu is associated with animal sacrifice and lacks a dedicated festival like Shivratri.
Additionally, the Khasas worshipped another form of Shiva, Baijnath, with notable temples in Kangra, Himachal, Baijnath-Katyur, Uttarakhand, and Nepal. These deities highlight the complexities of the Khasas’ religious beliefs and practices. A recent study on the Khas Arya community in western Nepal has further explored their history and cultural resilience. The study reveals that the Khas community has been residing in western Nepal for thousands of years, maintaining their distinct language, culture, and traditions despite embracing Hinduism and Buddhism. They have preserved their original rituals, including nature worship and communal dining, and retained their unique identity distinct from the Hindu Aryans of the south (of Terai region).
The study highlights the Khas Aryas’ historical resilience and cultural adaptation, which have enabled them to maintain their cultural identity in the face of external influences and changing times. Their enduring legacy as an indigenous people of western Nepal reflects their ability to preserve their cultural identity.
Many prominent personalities from the foothills of Himalayas are Khas.
The legacy of the Khasas can be seen in their mortuary and graves, known as megalithic mortuary, found across Uttarakhand and other Himalayan states. The article concludes by mentioning the continued celebration of Khas festivals in Uttarakhand, such as Hariyali, Bagwali, and Bhunda, which are an integral part of the region’s cultural heritage.
Readers can explore a vast array of open-source articles to discover more about the Khasa.
(The author is former Head of Computer Engineering Department in G B Pant University of Agriculture & Technology)
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