Jammu History and culture

HISTORICAL AND CULTURAL RICHNESS OF JAMMU
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Chapter 1
Introduction
Jammu district derives its name from the city of Jammu which besides being the
winter capital of the state, is known as the city of temples. It is believed that the city was
originally founded by Raja Jamboo Lochan who lived in fourteenth century B.C. The Raja
had gone out one day for hunting when he happened to witness a tiger and a goat drinking
water from one and the same pond. This extraordinary phenomenon set him thinking and he
decided to build a city at this site so that the strong and weak could live together in peace and
mutual tolerance. Eventually, he founded the city which came to be known as "Jamboo" after
his own name. With the passage of time and due to its frequent use the pronunciation of the
name got slightly distorted and the city, came to be known as 'Jammu' as it is called now
Jammu is situated on a hillock, on the bank of river Tawi and is bound by Udhampur
district in the north and northeast, Kathua district in the east and southeast, Pakistan
(Sialkote) in west and Rajauri district and POK (Bhimber) in the northwest. Its skyline was
once dotted with glittering spires of temples. These spikes are no longer visible as most of
these are hidden behind multi storey buildings. The city has numerous shrines for Muslims,
Sikhs & Christians also. Jammu also serves as base camp for the holy shrine of Vaishno
Devi. Jammu is also the Railhead of the state.

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Jammu is located 74 degree 24' and 75 degree 18', East longitude and 32 degree 50'
and 33 degree 30' North latitude. It is approximately 600 Kms away from National Capital,
New Delhi and is linked with a National Highway.
The temperature varies from cold in winter with minimum temperature touching even
0.9 degree Centigrade to heat wave in summers when the temperature shoots up to 46 degree
centigrade. Jammu District is spread over an area of 3097 Sq Kms and has a population of
about 15.88 lakhs as per the estimates of 2001. It is largest populated District of the state and
second largest in terms of population density and falls under the category 'B'. The literacy
percentage of the District is 77% in as per 2001 census which was highest in the state.
Administratively the District has been divided into 5 tehsils, 11 blocks 13 towns
including one municipality 1192 villages and 201 panchayats including 41 command areas.
This District is having a National Airport situated at Satwari. This District serves as the
Winter Capital of J & K state from November to April when all the offices move from
Srinagar to Jammu.
Jammu the Duggar land where the past still has a living presence. A land of grand
ancient temples, and beatiful palaces. All nestling in the foothills of the Himalayas. It is said
that, on becoming King, the Suryavanshi Jambu Lochan went on a hunt and, crossing the
Tawi, found a deer and a tiger drinking water from the same tank. His ministers explained
that this meant that the soil of the place was so virtuous that no living creature bore enmity
against another. Raja Jambu Lochan, who lived in the later vedic period, decided to found his
capital , Jambupura, on his soil, on the right bank of the Tawi, overlooking his brother king
Bahu's fort. Today the temple of Maha Kali ( better known as Bahu or Bawey Wali Mata),
located in the Bahufort, is considered second only to Mata Vaishno Devi in terms of mystical
power. The present temple was built shortly after the coronation of Maharaja Gulab singh, in
1822. The existing fort, as well as the Manasabdar's palace inside it, was constructed in 1820.
Jammu is justly famous for its temples. In fact it is known as the city of temples and
the every fame of its tends to overshadow its palaces, forts, forests and powerful ziarats. If
Bahu Mata is the presiding deity of Jammu, the dargah of Peer Budhan Ali Shah is the other
shrine that protects Jammuites. The other major tourist attraction is the Ragunath Temple
Complex. Maharaja Gulab Singh began the construction of the Raghunath Mandir Complex
in the crowded downtown Bazaar named after it, in 1851. It was left to his son, Ranbir Singh,

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to inaugurate it six years later perhaps the most popular temple north of Benares, it contains
representations of almost entire Hindu pantheon, though the emphasis falls on the various
incarnations of Lord Vishnu. The complex houses a rich collection of ancient texts and
manuscripts.
Location
The District is bounded in the north and north east by the Tehsils of Reasi in
Udhampur district in the east and south east partly by tehsil Ramnagar of Udhampur district
and partly by tehsil Billawar of Kathua district,in the south and south west by Kathua district
and Sialkote district of Rawalpindi (Pak) and in the north west by Tehsil Nowshara of district
Rajouri and parts of the district Bhimber now under the occupation of Pakistan.District
Jammu falls in sub-mountaineous region at the foothills of the Himalayas.Shivalik range rises
gradually in the north part of the district and merges with the Indo-Gangetic plains in the
south. Jammu city is at an elevation of 1030 feet above the sea level.
The District comprises five tehsils i.e. Jammu, Samba, R.S.Pura, Akhnoor and
Bishnah.The entire district can be divided into two distinct portions.The area forming north
of Jammu-Chhamb road and Jammu-Pathankot road which is known as Kandi area is
comparatively under-developed and is mostly rainfed. The area south of these roads is largely
fed by canal and tubewells for irrigation purposes and is relatively more prosperous. As per
the census of 1981,Jammu district consists of 1192 villages out of which 1054 villages are
inhabited. Latest, as per DISNIC SURVEY conducted during 1994, the number of inhabited
villages in the District reported are 1170.In the district,there are 11 NES Blocks.Out of
these,the administrative control of two blocks namely Vijaypur and Samba is with the
directorate of Command Area Development who is charged with the responsibility of looking
after the developmental activities in the sectors of Agriculture and Horticulture, Cooperation
and Rural Development

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Some Important Districts of Jammu Region
The Jammu region comprises the districts of Kathua, Jammu, Udhampur, Doda,
Rajouri and Poonch.
Kathua
Kathua town is situated on the Jammu - Pathankot National Highway at a distance of
about 87 km. east of Jammu and about 25 km. west of Pathankot. The district shares its
boundary with Punjab in the south, Himachal Pradesh in the east and Udhampur in the north.
The geographical area of the district is 2,651 sq. km. with four tehsils namely, Basholi,
Bilawar, Kathua and Hiranagar. The literacy rate is65.29 per cent. The majority of the
population of Kathua district is dependent on agriculture. About 80 per cent of agricultural
land in the district is non-irrigated. A large section of the population depends on wage labour
and government employment.
Jammu
Jammu district is extended along the whole length of the international border with
Pakistan. It shares its border with Rajouri, Udhampur and Kathua district in the north in the
east and in the southeast respectively. The geographical area of thedistrict is 3097 sq. km.
with 5 tehsils, namely, Jammu, Samba, Akhnoor, R.S. Puraand Bishnah. The literacy rate
stands at 77.3 per cent, which is not only highest among all the districts in the state but higher
than the national average. The rural population depends mainly on agriculture. Except for the
Kandi area, the land is irrigated and fertile.
Udhampur
Udhampur is the third largest district of Jammu and Kashmir and is situated at an
altitude of 2,134 feet above sea level. It is located at a distance of 66 km. From Jammu on the
Jammu-Srinagar National Highway. Rajouri bounds the district in the west, Jammu in the
southwest, Doda in the east and Kathua in the southeast. It also shares its boundary with
Anantnag in the north. The geographical area ofthe district is 4,550 sq. km. with 5 tehsils,

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namely, Udhampur, Chenani, Ramnagar, Reasi and Mahore. Literacy rate is 54.16 per cent.
The principal occupation of the people is agriculture. There are few industries in the district.
Doda
Doda is the largest district in the Jammu region. Doda town, after which thedistrict is
named, is situated at an altitude of 5,000 feet above sea level. The Khilani village of the
district is situated on the National Highway at about 45 km.rom Batot linking the Kashmir
valley with Jammu and other parts of the country. The district shares borders with Anantnag
district of Kashmir Valley and the Chamba district of Himachal Pradesh. The entire area is
hilly. The area of thedistrict is 11,691 sq. km. The district comprises six tehsils, namely,
Doda, Kishtwar, Bhaderwah, Gandoh, Ramban and Banihal. The literacy rate is 46.92
percent. The people in general are poor due to inadequate production of food grains in the
district. The majority of the population depends on ration supply through government shops
(PDS). The widespread unemployment has further increased after the government banned
leasing of forest to the contractors.
Rajouri
Rajouri district was carved out of Poonch district in 1968. It shares a long border from
Sunderbani to Bhimbergali with Pakistan occupied Kashmir (PoK) in the west. It is bounded
by Udhampur district in the east and by Jammu in the southeast. The northern part of the
district consists of hilly terrain. The geographicalarea of the district is 2,630 sq. km. It
comprises of six tehsils, namely, Thanamandi, , Budhal, Kalakote Sunderbani and Nowshera.
The literacy rate is 57.65 percent. About 80 per cent of the population of the district depends
on agriculture. There is no industry in the district. Rearing livestock is the main source of
income. The economic condition of the people is generally unsatisfactory.
Poonch
Poonch town, the headquarters of the district by the same name, is situated at a
distance of 246 km. northwest of Jammu. The town is at a height of 3,287 feet above sea

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level. It is surrounded by the Line of Control (LoC) on three sides and is separated from
Kashmir Valley by the mighty Pir Panjal range in the north. The geographical area of the
district is 1,674 sq. km., comprising three tehsils, viz., , Surankote, and Haveli (Poonch). The
literacy rate is 51.07 per cent. The people of Poonch district are mainly dependent on
agriculture and government jobs.
There are no industrial units in the district. The terrain is hilly with little fertile land
and therefore there is great dependency on government jobs.
Population Density
As per the census of 2011,the district has a population of 15.30 lakh. Scheduled caste
population in the district is 3.94 as such percentage of total population works out to be
24.81%.The average density of population in the district as per census of 2011 is 653 persons
per square km
Area Utilization
The total area of Jammu district is 3097 square kilometers. In 2005-06, the net area
sown was 1.05 lakh acres. Adding to it, the areas sown more than once which was of the
order of 1.08 lakh acres, the gross cultivated area works out to be 2.13 Lakh acres
Occupation Patterns
According to census of 2001 the occupation pattern of the District is such that the
number of Cultivators is 134576, Agriculture Labourer is 27523, Business man 8042 and
other 358190. The percentage of agricultural labourer is about 25% of the total working force
Climate
Jammu district has a sub tropical climate with hot and dry climate in summer and cold
climate in winter. Being in the foothills of the mountains, nights are generally cooler than
what they are in the neighbouring areas of Punjab. Minimum and Maximum temperature is

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around 4 Degree Celsius and 47 Degree Celsius respectively.Rainy season usually starts from
the end of June or the beginning of July. Average rainfall in the district is about 1246 mm
Transport
Jammu city has a railway station called Jammu Tawi (station code JAT) that is
connected with major cities of India. The old railway link to Sialkot was broken after
the Partition of India and Jammu had no rail services until 1971, when the Indian
Railways laid the Pathankot - Jammu Tawi Broad Gauge line. The new Jammu Tawi station
was opened in October 1972 and is an origination point for Express trains. With the
commencement of the Kashmir Railway, all trains to the Kashmir Valley will pass through
Jammu Tawi. A part of the Kashmir railway project has been executed and the track has been
extended to Katra. Jalandhar - Pathankot - Jammu Tawi section has been doubled and
electrified.
National Highway 1A which passes through Jammu connects it to the Kashmir valley.
National Highway 1B connects Jammu with Poonch town. Jammu is just 80 kilometres
(50 mi) from Kathua town, while it is 68 kilometres (42 mi) from Udhampur city. Katra is
also 49 kilometres (30 mi) away.
Jammu Airport is in the middle of Jammu. It has direct flights
to Srinagar, Delhi, Amritsar, Chandigarh, Leh and Mumbai and Bengaluru (erstwhileBangalo
re)Jammu AirPort Operate daily 30 arrival and departure flights which is Goair, Air
India, Spicejet and Indigo running daily flights.
The city has JKSRTC city buses under and mini buses for local transport which run on some
defined routes. These mini buses are called "Matadors". Besides this auto-rickshaw and
cycle-rickshaw service is also available. Local taxis are also available.
Administration
Jammu city serves as the winter capital of Jammu & Kashmir state from November to
April when all the offices move from Srinagar to Jammu. Srinagar serves as the summer
capital from May to October.[8] Jammu was a municipal committee during 2001 census of
India. With effect from 5 September 2003, it has upgraded status of a municipal
corporation.[9]

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Economy
Jammu city is the main cultural and economic centre of the administrative division of
Jammu. The city has a number of small industries. Jammu has a number of woodgrain mills
to cater to the local population. One of the most famous local Basmati Rice is produced in RS
Pura area near jammu, which is then processed in rice mills in Jammu. Apart from Rice Mills
scattered all around Jammu, industrial estate at Bari Brahamna has a large presence of
Industrial units manufacturing a variety of products right from carpets, electronic goods,
electric goods etc. The local government gives incentives for new units by foregoing taxes for
a few initial years of establishment. Bari Brahamna also has a freight rail link that helps carry
the goods manufactured here to other parts of India.
Tourism
Tourism is the largest industry in Jammu as in the rest of the state. It is also a focal
point for the pilgrims going to Vaishno Devi and Kashmir valley as it is second last railway
terminal in North India. All the routes leading to Kashmir, Poonch, Doda and Laddakh start
from Jammu city. So throughout the year the city remains full of people from all the parts of
India. Places of interest include old historic palaces like Mubarak Mandi, Purani Mandi, Rani
Park, Amar Mahal, Bahu Fort, Raghunath Temple, Ranbireshwar Temple, Karbala, Peer
Meetha, Old city and a number of shopping places, fun parks, etc.
Bahu Fort
Bahu Fort, which also serves as a religious temple, is situated about 5 km from
Jammu city on a rock face on the left bank of the river Tawi. This is perhaps the oldest fort
and edifice in Jammu city. Constructed originally by Raja Bahulochan over 3,000 years ago,
the fort was improved and rebuilt by Dogra rulers.[10] Inside the fort, there is a temple
dedicated to the goddess Kali, popularly known as Bave Wali Mata,[10][11] the presiding deity
of Jammu. Every Tuesday and Sunday pilgrims throng this temple and partake in "Tawi
flowing worship". Today the fort is surrounded with a terraced garden which is a favourite
picnic spot of the city folk.

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Gauri Shankar Temple at Channi Himmat is a lord Shiva temple which is located in
the heart of the Channi Himmat (opposite railway crossing) which is about 3–4 km from the
railway station. The unique architecture of the temple is at its best in the evening. The food is
offered to people on every Saturday evening.
Bagh-E-Bahu, located on the banks of Tawi river, is a Mughal-aBagh itself . There is
a small cafeteria on one side of the garden. On the by-pass road behind Bahu Fort, the city
forest surrounds the ancient Mahamaya Temple overlooking the river Tawi. A small garden
surrounded by acres of woods provides a view of the city. Opposite the Bahu Fort,
overlooking the River Tawi, is a temple dedicated to Mahamaya of Dogra decent, who lost
her life fourteen centuries ago fighting foreign invaders. The present temple of Bawey Wali
Mata was built shortly after the coronation of Maharaja Gulab Singh, in 1849. It is also
known as the temple of Mahakali and the goddess is considered second only to Mata Vaishno
Devi in terms of mystical power.
Raghunath Temple
Amongst the temples in Jammu, the Raghunath Temple[12] takes pride of place being
situated right in the heart of the city. This temple is situated at the city center and was built in
1857. Work on the temple was started by Maharaja Gulab Singh, founder of the Kingdom of
Jammu and Kashmir, in 1835 AD and was completed by his son Maharaja Ranbir Singh in
1860 AD. The inner walls of the main temple are covered with gold sheet on three sides.
There are many galleries with lakhs of saligrams. The surrounding Temples are dedicated to
various Gods and Goddesses connected with the epic Ramayana. This temple consists of
seven shrines, each with a tower of its own. It is the largest temple complex in northern India.
Though 130 years old, the complex is remarkable for sacred scriptures, one of the richest
collections of ancient texts and manuscripts in its library. Its arches, surface and niches are
undoubtedly influenced by Mughal architecture while the interiors of the temple are plated
with gold. The main sanctuary is dedicated to Lord Vishnu's eighth incarnation and Dogras'
patron deity, the Rama. It also houses a Sanskrit Library containing rare Sanskrit
manuscripts.
Peer Kho Cave

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Alongside the same Tawi river are the Peer Kho Cave temple,[13] the Panchbakhtar
temple and the Ranbireshwar temple dedicated to Lord Shiva with their own legends and
specific days of worship. Peer Kho cave is located on the bank of river Tawi and it is widely
believed that Ramayan character Jamvant (the bear god) meditated in this cave. The
Ranbireshwar Temple has twelve Shiva lingams of crystal measuring 12" to 18" and galleries
with thousands of saligrams fixed on stone slabs. Located on the Shalimar Road near the New
Secretariat, and built by Maharaja Ranbir Singh in 1883 AD. It has one central lingam
measuring seven and a half feet height (2.3 m) and twelve Shiva lingams of crystal measuring
from 15 cm to 38 cm and galleries with thousands of Shiva lingams fixed on stone slabs.
Shri Mata Vaishno Devi
Situated at an altitude of 5,200 feet above sea level, the Holy Cave Shrine of Mata
Vaishno Devi or Trikuta Bhagwati has been a beacon of faith and fulfillment to millions of
devotees from all over the world. The pilgrimage to the Shrine holds great significance for
the pilgrims. The Yatris have to undertake a trek of nearly 12 km from the base camp at
Katra. At the culmination of their pilgrimage, the yatries are blessed with the Darshans of the
Mother Goddess inside the Sanctum Sanctorum - the Holy Cave. These Darshans are in the
shape of three natural rock formations called the Pindies. There are no statues or idols inside
the Cave.[14]
A geological study of the Holy Cave has indicated its age to be nearly a million years. As per
belief the practice of worshipping Shakti, largely started in the Puranic period and the first
mention of the Mother Goddess is in the epic Mahabharat. When the armies of Pandavs and
Kaurvas were arrayed in the battlefield of Kurukshetra, Arjun, the chief warrior of Pandavs
upon advice of Sri Krishna; meditated upon the Mother Goddess and sought Her blessings for
victory. This is when Arjun addresses the Mother Goddess as 'Jambookatak Chityaishu
Nityam Sannihitalaye', which means 'you who always dwell in the temple on the slope of the
mountain in Jamboo' (probably referring to the present day Jammu). On a mountain, just
adjacent to the Trikuta Mountain and overlooking the Holy Cave are five stone structures,
which are believed to be the rock symbols of the five Pandavs.[15]

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Demographics
As of 2011 census [16] the population of Jammu was 612,163 . Males constituted
52.7% of the population; females numbered constituted 47.3% of the population. The sex
ratio was 898 females per 1,000 males against national average of 940. Jammu had an
average literacy rate of 89.66%, much higher than the national average of 74.4%: male
literacy was 93.13% and female literacy was 85.82%. In Jammu, (8.47% of the population)
persons were under 6 years of age. Most of Jammu and Kashmir's Hindus live in the Jammu
region and are closely related to the Punjabi-speaking peoples in the Punjab state; many
speak Dogri,[17] earlier considered a dialect of Punjabi,but Punjabi university still holds the
fact tthat Dogri is a dialect of Punjabi on the basis of grammar and vocabulary.
Refugees and migration
The annual rate of intra-regional migration is estimated between 29% to 35%. Being
comparatively safe from terrorism, Jammu has become a hub of refugees. At present there are
about 9-13 lakhs refugees living in and around Jammu in different relief camps. These
primarily include Kashmiri Pandit IDP who migrated from Kashmir in 1989, Pakistan
administered Kashmir refugees (mainly Hindus), refugees from Reasi, Doda and Kishtwar
(both Hindus and Muslims)

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Chapter 2
History of Jammu
Jammu has historically been the capital of Jammu Province and the winter capital of
the erstwhile Jammu and Kashmir princely state (1846–1952). Jambu Lochan was the brother
of Raja Bahu Lochan who constructed a fort, Bahu Fort, on the bank of river Tawi. The city
name figures in the ancient book Mahabharata. Excavation near Akhnoor, 32 kilometres from
Jammu city, provides evidence that Jammu was once part of the Harappan civilization.
Remains from the Maurya, Kushan, Kushanshahs and Gupta periods have also been found in
Jammu. After 480 CE, the area was dominated by the Hephthalites and ruled from Kapisa
and Kabul. They were succeeded by the Kushano-Hephthalite dynasty from 565 to 670 CE,
then by the Shahi from 670 CE to the early 11th century, when the Shahi were destroyed by
the Ghaznavids. Jammu is also mentioned in accounts of the campaigns of Timur. The area
witnessed changes of control following invasions by Mughals and Sikhs, before finally
falling under the control of the British. The Dev Dynasty ruled it for about 984 years from
840 CE to 1816 CE. The city remained in scientific isolation and lagged behind other Indian
cities.

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The ancient name of the Jammu 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.

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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

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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."

Page 16
A 43 km long railway line connecting Jammu with Sialkot was laid in 1897 but it was
abandoned after the Partition of India as the railway link to Sialkot was broken. Jammu had
no rail services until 1971, when the Indian Railways laid the Pathankot - Jammu Tawi Broad
Gauge line. The new Jammu Tawi station was opened in 1975. In 2000, much of the old
railway station was demolished to make way for an art centre. After partition of India,
Jammu continued to be the winter capital of the state.

Page 17
Chapter 3
Culture of Jammu
Culture plays an important role in understanding the local inhabitants
of Jammu. Their festivals and lifestyle tell you a lot about them. During
your visit to Jammu you will meet residents belonging to various tribes,
religion and castes. These people's lifestyle has been influenced by the
mountainous terrain of the Himalayas
Jammu is home to people b elonging to various sections of society.
Hindu Brahmin priests enable Indian and foreign pilgrims to worship at the
various temples in Jammu. The Amarnath Cave and Vaishnodevi are two
popular temples here. O ther religious sections of society living in Jammu
are Sikhs, Buddhists and Muslims. Dogras, Chibalis, Sudans, K ishtwari,
K hatris, Mahajans and Paharis are some of the ethnic tribes in Jammu.
Some of the major tribes are given below:
Dogras
D ogras belong to the Aryan tribe who came to India in ancient
times. They later branched out into higher castes of Brahmins and Rajputs,
as well as, merchant classes of Mahajans and others. Some embraced

Page 18
Sikhism and Islam when these religions influenced this region of India.
They speak Dogri, which is one of the India's national languages. Like
Punjabis, Dogras are known to be brave people. The Dogra Regiment in the
Indian Army is proof of this fact. Heren and K ud are Dogra styles of
theatre and dance that are performed during festivals in Jammu.
Gujjars
Muslim Gujjars form a major section of Jammu inhabitants. They are
basically from Gujarat and Rajasthan and speak Gujari. They are unlike
hilly people; they are tall and have handsome features. Their lifestyle is
semi- nomadic to nomadic. Herding sheep and mountain cattle is their
primary occupation.
Chibali
Chibalis are a small race in Jammu. They are usually followers of
Islam. Though, some are also Buddhists. They speak the language, Dogri,
and are of Punjabi descent.
Sudhan
Another Muslim section of Jammu, the Sudhans, speak both
K ashmiri and Dogri languages.

Page 19
Chapter 4
Lifestyle and Festivals in Jammu
People in Jammu lead a rather basic lifestyle. Their home interiors,
garments and everyday food are extremely simple. They are religious, warm
and friendly. You will find them affectionate and helpful. Festivals are
celebrated with fancy dresses and merriment, unlike their usual lifestyle.
Some of the major festivals celebrated in Jammu are:
 Lohri
 Baisakhi
 Shivratri
 Bahu Mela
 Jhiri Mela
 N avratri Festival
Popular performing traditions of Jammu Region
Kud
It is basically a ritual dance performed in honor of Lok Devatas. This dance style is
performed mostly during nights. It is spontaneous dance and people of all ages and sexes
participate in this folk dance form. Instruments used during this dance are Narshingha,
chhaina, flute, drums etc. It is the rhythm of music which contrils the movement of
participants. This dance continues for the whole night. Number of participants ranges from 20
to 30 members.
Heren
It is a traditional theatre form performed during Lohri festival by 10-15 members.
This style is mostly performed in hilly regions of Jammu.
Fumenie and Jagarana

Page 20
This dance style is performed by the ladies on the eve of groom's departure to inlaws
house. Both the songs are sung by a group of females consisting 15-20 members. This
traditional dance form depicts the feelings and emotions of women folk.
Bakh/Gwatri/Kark/Masade
It is a chorous narrative singing sung by a group of 10 singers without the
accompaniment of any musical instruments.
Gwatri
It is a singing/ dance combined tradition in which the singers narrate some text which
is enacted by the Gwatari dancers.
Karak
It is a tale ballet singing form sung by a community called 'Jogies'. They narrate a
popular folk tale in their dance style, performed by three members with accompaniement of
typical folk instrument called 'Rabab'.
Benthe
This is chorous singing tradition performed specific community of trible called
Gujjar and Bakerwal. Dance is performed by 5-7 members.
Dogra Cuisine: Food for mind and body
The Dogra food adds colour and richness to the life of the people who struggle
throughout the year due to vagaries of weather and topography. Inspite of the constant
struggle against the elements the Dogras are cheerful, contented and less prone to undue
worry and despair. For them life is a struggle and the food is a way of celebrating life.
It may be said that the Dogra cuisine is a perfect embodiment of Sattvic and Rajasic qualities
as mentioned in ancient scriptures. It is that food which purifies, nourishes and is beneficial
to the body and helps in development of higher senses

Page 21
.No doubt such food has influenced the people of this region to be patron of art,culture and
full of valour and adventure. The Dogra Cuisine has a distinct identity and brings to the fore
the diversity and uniqueness of the Dogra Culture which flourishes and prevails over Shivalik
Hills and its adjoining plains in Jammu and Kashmir,Punjab and Himachal Pradesh.Dogra
food is known for mouth-watering but simple, nutritious and wholesome dishes.The beauty of
the cuisine is in the preparation, combination and the saute procedures followed. The food is
not extravagant and thus less atrocious to digestion.
The hallmark of the Dogra Cuisine is in its preparations of 'Madra' ,pulses cooked
with curd or garnished with Khoya and dry fruits. 'Maa Ka Madra' is a delicacy relished by
the Dogras on festive occasions. Rajmash ( red kidney beans) served with Basmati rice and
anardana Chutney ( raw pomegranate seeds) is a feast in itself, Kalari is a traditional
ripened cheese product indigenous to Udhampur. Rongi (Black eyed beans) and Kulthi (
Horsegram) known for its medicinal properties are also a popular part of the diet.Dal cooked
especially in a clay pot locally called Kunni and left to simmer over slow wood fire lends a
distinct flavour. Dogras are fond of relishing sweet, sour and tangy preparations like Auriya a
dish of curd and potatotes spiced and fermented with rye. Mani is another tasty preparation
made of half ripened mangoes. Ambal is a dish made of pumpkin, jaggery and tamarind.
Timbroo chutney is also well liked .It is believed that tangy dishes combined with pulses help
in the digestion of protein rich food. Tourists coming in Jammu must taste these delicious
dishes. During weddings it is typical to make kayoor and kund.

Page 22
Kalari Cheese
Kalari is at raditional ripened cheese product indigenous
to Udhampur, Jammu province of Jammu and Kashmir state of India. It is a very dense
cheese that is usually sautéd in its own fat and salted while serving. Kalaris are usually made
from cow's or buffalo's milk, though kalaris made from goat's milk are also available, and
have a whitish color.[2] Traditionally Kalaris are made from raw (uncooked) full fat milk that
is separated using soured milk. The solidified part is paced in doonas (small bowls made of
leaves) and sun dried. The excess liquid drips down from the semi-porous doonas and rest of
the moisture is lost by sun drying. As the ambient temperature is low and the sun is strong in
the mountains, the Kalari becomes dry from outside yet retains moisture from inside. Some
times fungus grows on this and gives it a unique flavour.
Background
Kalari, traditionally a Ramnagar, Udhampur cheese,[3] is an authentic Dogra cheese
and often made part of various cheese-based cuisines, such as the "Kalari-Kulcha," which is a
popular snack in the Jammu province. Kalari Kulcha is famous street food of J&K and can be
seen in the menu list of road side vendors and big shops. To prepare a Kalari, it is dabbed in
salt and sautéd in its own fat, it is covered while sautéing. Preparing Kalari requires some
expertise that may be mastered in couple of trials. Some people use butter or ghee for making
it more viscous and for making it properly crispy. After some time the Kalari is flipped over

Page 23
and covered again. After sautéing, it gets brownish crispy layer outside and soft, creamy,
gooey melted cheese inside (akin to melted mozzarella cheese).[4]
Kalari is often served hot and salted with tomatoes, onions, bread and cabbage.[5] In recent
improvisation it is made like a burger with Kalari as the patty in layers of coleslaw like salad,
tomatoes, etc. filled up in a bun. The complete ensemble is shallow fried. Earlier Kalari was
served on its own without any bread. Later Kalari sandwich came into existence that
consisted of Kalari placed in two slices of bakery bread with complete sandwich shallow
fried in the pan containing left over fat from frying the kalari. Some tamarind chutney with
red chilli powder and salt are also added.

Page 24
Chapter 5
Literature Review
Tourism is one of the fastest growing and single largest industries in the world. The
contribution of tourism industry in the global as well as individual perspective is really
amazing. Many countries in the world depend upon tourism as a main source of foreign
exchange earnings. The World Tourism Organization recorded a total number of 763 million
international tourist traffics in 2004 and earned US$ 623.00 billion. Tourism continues to
surge as a world economic force, contributing nearly $5.5 trillion to the world’s economy in
2004. The increasing trend of tourist arrivals and earnings is continuing. In 2005, the world
tourist arrivals rose to 808 million. The World Tourism 2020 Vision forecasted that this
figure will be 1,006.4 million in 2010 and the same will reach to 1,561.1 million in 2020.
This continued growth in tourism business throughout the world is encouraging and nations
are becoming more concern to attract more tourists to their own destinations and trying to
promoting this sector as a major source for the economic development of the nation. Indian is
not left unaffected by this trend. Kashmir being called as “paradise on Earth” is one of the
major tourist attraction in India. Tourism industry is very much affected with perception the
tourists carry with them about a destination. This study captured the perceptions of the
visitors about J&K state, as a tourist destination which had ventured into tourism
development since independence. With large-scale tourism developments being planned
ahead, identifying the underlying dimensions of the image perceptions becomes critical in the
destination’s positioning. Study is such an initiative to evaluate the perceptions of visitors
(tourists) towards J&K state with the broader objective of examining its alignment with the
induced image and drawing some insights on the dimensions of the image perceptions related
to the overall and specific characteristics of the place. SPSS19 and Factor analysis method
was used to analyze the data. Factor analysis extracted three factors. Impact factor is more for
“J&K Tourists Attractions (Destinations & Spots)”; followed by “J&K Culture,
Traditions, Lifestyle and Hospitality’. Least is for the third factor ‘Paradise J&K’.
Findings resulted in drawing conclusion that visitors do not carry the requisite level of
positive perception for J&K as tourist destination in respect of eleven variables out of 37
variables studied in all three factors extracted.
There are many approaches to the study of destination image. In fact, it’s nature is
interdisciplinary mostly led by theories in marketing that focus on the needs of positioning

Page 25
the destinations (Gallarza, Saura and Garcia 2002). Destination image has been defined in
different ways. One set of definitions is based on the overall impressions people have about a
destination and the other set focuses on the selected benefits or attributes sought by different
tourist segments. The definitions such as “impressions a person hold about a state in which
they do not reside” (Hunt 1975, 13:1) and “the sum of beliefs, ideas and impressions that a
person has of a destination” (Crompton 1979 quoted in Gallarza, Saura and Garcia 2002,
29:60) are based on the overall images held by the tourist, which is a rounded view of a few
preferred or selected image components. The attribute-centred definitions differ in that they
elucidate the process of image formation by incorporating behavioural aspects relating to
image selection. For instance, WTO defines the destination image as an aura, an angle, and a
subjective perception accompanying the various projections of the same message transmitter”
(WTO 1979 quoted in Ady and Pizam 1995, 33:21). These definitions generally describe
images as vague mental pictures of something ‘unknown’, ‘unseen’ or ‘yet to be experienced’
by an individual. This perhaps, implies the ‘seen and experienced’ image of a destination,
which may be different from these mental pictures held in the pre-visit phase by the traveller.
In this context Gun’s (1972) description of Destination Image (DI) formation appears to lend
itself better in understanding the images that ‘get recorded’ during the visitation. The ‘seen
and experienced’ image holds much relevance to the marketers as it determines the
destination loyalty. The translation of the mental image into word-of-mouth messages has a
telling effect on prospective visitor’s image of the place (Nolan 1976 quoted in Olivia 1999).
Chon (1992) highlights the need for closing the gaps between image expectation and actual
evaluation with interesting observations. A negative pre-visit image and a positive post-visit
image enhance the overall positive image unduly favourable. Hence matching the visitation
experiences to the images of a visitor is crucial in tourism marketing. Image studies are also
intertwined with the theories of consumer behaviour due to the influence of many controlling
factors in image formation mostly associated with an individual’s self concept, learning,
attitude, involvement and level of motivation (Swarbrooke and Homer 1999). These have to
be studied in relation with the attributes or holistic image dimensions considered otherwise.
Therefore mere de-aggregation of holistic images into components will not serve the purpose
of understanding or predicting the process of image formation.
Source: Dr. Deepak Jain
Lecturer (Marketing), School of Business, College of Management,
Shri Mata Vaishno Devi University, J&K, India

Page 26
Chapter 6
OBJECTIVES OF THE STUDY
 To promote sustainable tourism and encourage the conservation and preservation of
unique natural and cultural heritage of Jammu.
 To encourage Tourism Research and development in universities of the Jammu
Division.
 To promote various festivals and Events.
 To promote skills among the youth to make them employable in tourism Sector as
service providers.
 Reinforcing and promoting Jammu as a safe and friendly destination.
 Promotion and marketing of different tourist destinations and products of Jammu
Division.
 To harnessthe opportunitiesavailable inthe sectorslikeAdventure,Handicrafts,Pilgrimage,
MICE, Heritage,Eco-TourismandGolf etc
 To develop potential new and emerging markets through targeted marketing strategies
based on tourist profile.
 Diversification of Jammu Tourism products.
 Showcasing Jammu as a brand.
 To standardize the establishment of tourism products and services by eco-friendly
infrastructure.

Page 27
Chapter 7
Methodology of Research
 Type of Research: The nature of research is exploratory in nature because current
study identifies and evaluates the perception of visitors towards J&K Tourism.
 Research Approach: For designing the questionnaire qualitative approach has been
used, but in the further procedures, the data gathering by questionnaire and data
analyzing the approach is quantitative.
 Type of Data: The data which has been used in this paper is secondary data which
had been collected by survey.

Page 28
Chapter 8
Findings and Conclusion
Findings
Tourist Profile
In Jammu region total 111 tourists were interviewed, out of total tourists 86.49% were males
and 13.51% were females. All of the interviewed tourists were Indians. (40.54%) of tourists
were in the age group of >30 years and up to 45 years, 29.73% of tourists were in the age
group of >15 years and up to 30 years, 12.61% were of up to 15 years and 15.32% were of
>45 years and up to 60 years, 1.80% of tourists were of more than 60 years. 44.14% tourists
visiting Jammu region had occupation in the services, 27.03% of tourists were businessmen,
11.71% were students, 8.11% were housewives, 7.21% were self employed. 1.80% were in
any other kind of occupation.
Mode of transportation adopted
Majority of tourists visit Jammu by train, 84.54% of tourists came to Jammu by train, 9.28%
of interviewed Indian tourists arrived in Jammu by bus, 3.09% each respondents said that
they arrived by taxi and aero plane.
Purpose of visit of tourists
In Jammu tourists come from different corners of India to visit Vaishnodevi shrine. To
explore the other reason of their visit we asked the purpose of their visit to J&K
Age wise
Tourists gave multiple responses for giving the idea about the purpose of their visit. In
22.54% responses tourists said there purpose of visit is to enjoy the scenic beauty of J&K,
17.34% of responses
were for religious work and pilgrimage. This can be observed that high percentage of people
also traveled for religious work and pilgrimage purpose. In 16.76% of responses tourists said
that their purpose of visit is to take part in picnic. In 11.56% of responses tourists said that
there one of the purpose to visit J&K is the availability of handicraft materials. In 6.94%
responses tourists said that there purpose of visit is to see the historical monuments, 4.05%

Page 29
each responses were for forest sanctuary and wild life and business and professional
requirements of tourists respectively, 3.47% responses were for shopping. In 2.89% of
responses tourists said that there purpose of visit is trekking, In 2.31% of responses tourists
said that there purpose of visit is to experience local culture and tradition of the J&K.1.16%
responses each were for water sports, for museum, for trout fishing, for meeting friends and
relatives. 0.58% of responses were for fairs and festivals.
Revisit by Tourists in Jammu
It is observed that in present security environment tourists are not revisiting the Jammu, most
of the tourists who were interviewed were visiting Jammu first time. 69.16% of tourists said
that they have come to Jammu first time; only 30.84% tourists said that they are revisiting the
place. Only 9.35% of tourists said that they had already visited the place once before. 4.67%
of tourists said that they had visited Jammu twice before. 0.93% of tourists said that this is
their fourth visit. 15.88 % of tourists said that they had already visited Jammu more than four
times before. Among all the 30.84% tourists who said that they have revisited the Jammu
before, In (82.85%) responses majority of them said that they have come for pilgrimage and
religious work, in 12.12% responses tourists said that they have revisited for business and
professional work. In 2.85% each responses tourists said that they have revisited Jammu for
scenic beauty and picnic respect
In case of Jammu, tourism industry was badly affected because of the terrorism in the
state. But in the year 1998 with the efforts of the state government an export house status was
provided to the tourism industry. A citizen charter with an objective of development and up
gradation of tourism infrastructure facilities, adoption of adequate promotion tools and
promotion of pilgrimage tourism was also formulated by the state government to increase the
pace of tourism growth in the state.
The working of the management of the selected pilgrimage sites must be more
transparent. At the selected pilgrimage sites, the tourists face many problems due to
overcrowding. The demand for the basic tourism infrastructure facilities is much more, than
their availability. So, to increase the growth of tourism at these places more facilities related
with food, accommodation, drinking water, parking, sanitation, transportation, medical
facilities and shelter must be provided. Pilgrims face inconvenience due to beggars and the
availability of non-vegetarian food near these religious sites. So, these two activities must be

Page 30
strictly banned. More promotional efforts must be undertaken by both the state and the
central government to increase both the domestic and the foreign tourism in India. Further,
more basic tourism infrastructure facilities must be provided to the tourists to increase the
growth of tourism. Prices of goods and services at these selected pilgrimage sites are very
high. So, there is dire need to formulate a regulatory authority to regulate the prices of goods
and services at these sites.
Conclusion
Before independence very less importance was given to the tourism industry. Even
after independence the Governmental activism was limited on this front. As a result India
could have its first tourism policy in 1982 only. However, the economic reforms of 1991 had
a positive impact on tourism due to the increased participation of the private sector. In 2002,
the Government came with a new tourism policy which seeks to enhance employment
potential within the tourism sector and foster economic integration through developing
linkage with other sectors. Government efforts during the tenth five year plan have started
yielding positive results.
The study explores the different variables that build perception amongst tourist’s
w.r.t. tourist destinations especially in reference to Jammu; and to evaluate what visitor’s
thinks about Jammu as tourism destination mandatory to identify for branding the state in
front of other tourist destination within India and abroad. Being able to recognize the tourist’s
perceptions on different variables; the J&K Tourism and private players must adapt different
strategies to ensure that tourists’ needs are met. Hence, the results from this research may
have some significant suggestions for the strategic decision makers of Companies of repute
and J&K tourism department. The recommendations are based on the results of the
quantitative analyses performed. Specifically, taking into consideration the variable loadings
on the factors, the service providers can work on improving the variables with low loadings
in order to build favorable image towards J&K tourism.
The significance of tourism is viewed from many angles like economic, social,
cultural, political, etc. Tourism is now the fastest growing and single largest industry in the
world. The industry has attained the impressive growth in the world-wide in terms of tourist
arrivals and foreign exchange earnings which has led the ever increasing competition among
the destination countries and gained the top priority in most of the destination countries.
Every destination country is trying to attract more tourists by drawing the attention and

Page 31
growing the interest among the potential tourists through adopting effective marketing
strategies. Promotion is an important element of marketing mix and plays a vital role in
developing marketing strategies. Because of tourism is a field where the customers/tourists
want to know in advance about the attractions and facilities of the destination. Marketers
need to provide such necessary information to the prospective.
Reference:
http://www.peacekashmir.org/tourism-culture/culture.htm
https://en.wikipedia.org/wiki/Jammu
http://www.searchkashmir.org/2014/06/history-of-jammu-state.html
http://www.indialine.com/travel/jammukashmir/people-and-
lifestyle.htmlhttp://blessingsonthenet.com/travel-
india/destination/article/id/1010/tour/id/184/history-of-jammu
Research Papers:
1.) Dr. Deepak Jain
Lecturer (Marketing), School of Business, College of Management,
Shri Mata Vaishno Devi University, J&K, India
2.) Final report of 20 year perspective plan for sustainable development of Tourism in
Jammu & Kashmir.

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