J&K Reporter

Wishing you and your family a joyous, blessed, and prosperous Baisakhi/Bassou!
Happy New Year 2083!

By Dharam Kant Dogra

A New Year is not just a change of date or a turning of the calendar. It is a symbol of renewal and of life moving forward in time. It gives us a chance to feel grateful, celebrate our traditions, and stay connected with our roots. Most importantly, it marks a fresh beginning, a time to reflect on the past and move ahead with hope, purpose, and new goals.

Across the world, different calendars mark the arrival of the New Year at different times, reflecting diverse cultural and astronomical traditions. In India, this diversity is especially rich, with many New Year celebrations.

The Gregorian New Year falls on 1st January and is used worldwide for official purposes.
In the Hindu lunar calendar, the new year (Nav Varsha) begins on the first day (Pratipada) of the bright fortnight (Shukla Paksha) in the month of Chaitra, coinciding with the start of Chaitra Navratri. In 2026, it was observed on March 19.
Today, April 14, 2026, marks the Solar New Year, starting the month of Vaisakha. It is linked to the Sun’s movement into Aries (Mesha Rashi) and the beginning of Vikram Samvat 2083. This day is celebrated as Vaisakhi or Mesh Sankranti and represents harvest, prosperity, and the arrival of spring.

Across India, it is known by different names: Vishu in Kerala, Bohag Bihu in Assam, Maha Vishuba Sankranti in Odisha, Pohela Boishakh in Bengal, Puthandu in Tamil Nadu, and Jur Sital in Bihar. It is also observed as Ambedkar Jayanti, honouring Dr. B. R. Ambedkar.

For Punjabis, Baisakhi is a harvest festival celebrating nature’s bounty, especially the Rabi crops. For Sikhs, it is very important as it marks the founding of the Khalsa by Guru Gobind Singh in 1699. At the same time, it is also remembered as the day of the Jallianwala Bagh massacre in 1919, when British troops under General Dyer fired on unarmed people, killing hundreds and wounding thousands of innocent citizens.

Bassou in Bhadradesh
Baisakhi, locally called Bassou is a grand three-day celebration dedicated to Nagraj Vasuki and his divine family. The entire Bhadradesh comes alive with fairs (melas) held at different Nag temples. On the day before Baisakhi, called ‘pass’(the last day of Chaitra), big fairs are held at Subar Nag Mandir, Subar Dhar and Sibi Nag Mandir, Neota. Shri Subar Nag is believed to be Sheshnag, the elder brother, and Shri Sibi Nag the younger brother of Nagraj Vasuki.

Subarnag is the main deity of the Chinta area and the family deity (Kuldevta) of large number of people. The temple is located at about 10,000 feet amidst green grassland on Subar Dhar, hence the deity is also called ‘Dhare ru Nag’. The temple can be reached after passing through a dense pine forest. The exquisitely carved idol, made of black granite, shows a smiling face with seven cobra hoods over the head. On the day of the mela, yatras from various villages like Dugga, Bhalra, etc., carrying ‘nishanian’ (sacred symbols), converge here. Rituals like mundan (first haircut of children) and ‘sukhan’ (animal sacrifice) are performed, and a community meal (langar) is organised.

On Baisakhi day, fairs are held at the Bont Nag Mandir at Halot and the Takhtak Nag (Takshak Nag) Mandir at Thubba. They are also considered the younger brothers of Nagraj. On this day Melas are also held at Nagni Mata Temple at Manthala and at other Vasuki Nag Temples across the valley.

Nagini Mata is believed to be the sister of Nagraj Vasuki and the daughter of Sage Kashyap and Kadru. She is also known as Mansa Devi in the Puranas and Jaratkaru in the Mahabharata. Her temple is located in a forest grove near Manthala village, about 10 km from Bhaderwah. A beautifully carved idol of Nagini Devi adorns the sanctum, while the adjoining shrine of Lord Shiva adds to its importance. The Baisakhi mela here attracts a large number of devotees.

The final and biggest celebration takes place the next day (2nd Vaisakh) at the Mool Sthan Vasukinag Temple in Gatha. A mela is also held at the Kappar Nag Temple at Village Kapra on this day.

The Vasuki Nag Temple at Village Gatha, situated about 2 km from Bhadarwah town, is considered to be the original abode (Niwas Sthan / Mool Sthan) of Nagraj. The temple has finely carved black granite idols of Nagraj and Maharaj Jimootvahan. The famous Kailash Yatra begins from here. The “Jagroo” held at this temple is the largest in the region, and the mela here is one of the biggest in Bhadradesh.

A grand Vasuki Nag Festival is also held in the temple of Nagraj Vasuki in Bantalab, Jammu, attended by a huge number of devotees on Baisakhi.

Bassou in Vasuki Kshetra Bhadrakashi
In Bhadrakashi, the ‘Kashi of the Himalayas’, Bassou is a deeply revered festival, as it is a special day when devotees, after three months, finally get the blessed darshan of Vasuki Nag Maharaj. To recall, during Makara Sankranti, a ritual called 'Ghaal denu' is performed in all the four Vasuki Nag temples. In this ritual, the idols are covered with ghee (clarified butter) and wrapped in thick cotton quilts called 'Talsee' or 'Bugg', leaving only the feet visible for darshan.

Maharaj Vasuki Nag is also known as Basaki Nag, Naga Basaka, and Bashdev. He is the supreme deity presiding over the entire Bhadradesh region. His presence is believed to protect the Bhadrakashi valley through four temples positioned at its four corners. The temple at Vasak Dehra Nagar is known as Durbar Sthan (Royal Court), while the one at Gatha is Niwas Sthan or Mool Sthan (Abode/Origin Place). The temple at Nalthi is regarded as Shir-Sthan (Crown Seat), while the one at Bayion Bhejju is known as the Bhuja-Sthan (Arm Seat). All these temples have beautifully carved black granite idols of Nagraj Vasuki and Maharaj Jimootvahan, showing divine grandeur and the rich tradition of the region.

On the early morning (Brahm Muhurat) of Bassou, the priests first remove Talsee or Bugg (coverings) from the idols. The frozen thick layer of ghee is then carefully removed. A special solution called sajji, made by boiling ash of the siyool plant, is used to remove the ghee. The idols are then bathed with warm water and 'gangajal' to wash away the ghee-infused sajji. This process is repeated many times with great care and devotion until the idols are completely clean. The idols are then gently dried, dressed in fresh clothes, and decorated with ornaments and flowers. The ghee removed during this ritual is considered sacred and is believed to have healing powers. It is traditionally believed that its consumption can bless a woman with a son.

After sunrise, the holy mace and the garland of brass bells (Dallab) are ceremoniously fixed in the temple ground (dramman) by the 'chelas'. The air resonates with the rhythmic beats of traditional instruments like dhons, narsingha, nagfani, bansuri, jhalli, ghanta, etc., played by the ‘bijentries’. The chelas in a state of ‘grihini’ (divine trance) deliver predictions for the coming year. Throughout the day, devotees visit the temples in large numbers to offer prayers.

To celebrate Bassou, melas are held at the Vasuki Nag temples at Naalthi and Bhejja. Until recently, a grand fair used to be held at the 'dramman' of Vasakdehra featuring temporary stalls selling sweets, food items, and toys. Dheku dance and community meals (langar) were also held. Presently, unauthorised constructions and encroachments on all sides have reduced the space in Dramman. As a result, the celebrations have now been limited to the distribution of ‘navaidya’ (oblation), the ‘grehani’ by chelas, and a 'maha-arti' performed by women in the evening.
On this sacred occasion, may the blessings of Nagraj Vasuki bring prosperity, happiness, and spiritual peace to all.

𝗧𝗵𝗲 𝗣𝗼𝗹𝗶𝘁𝗶𝗰𝘀 𝗕𝗲𝗵𝗶𝗻𝗱 𝘁𝗵𝗲 𝗧𝗲𝗿𝗺 ‘𝗖𝗵𝗲𝗻𝗮𝗯 𝗩𝗮𝗹𝗹𝗲𝘆'
By Ramneek Manhas

The widespread use of terms like “Chenab Valley” or “Chenab Belt” is not accidental. It is a carefully crafted political narrative that has slowly been injected into public discourse. The use of the term Chenab Valley by the Muslim community and similarly the term Chandrabhaga by some people from the Hindu community is unfortunate.

Our leaders, intellectuals, youth, and civil society must understand the implications of accepting such terminology without questioning its origins or motives.

For decades, Kashmir-centric lobbies have attempted to redefine the identity of the Doda–Kishtwar–Ramban region by projecting it as some kind of extension of Kashmir Valley. This narrative is neither historically accurate nor culturally valid.

𝗧𝗵𝗲 𝗛𝗶𝘀𝘁𝗼𝗿𝗶𝗰𝗮𝗹 𝗠𝗮𝗻𝗶𝗽𝘂𝗹𝗮𝘁𝗶𝗼𝗻 𝗕𝗲𝗵𝗶𝗻𝗱 𝘁𝗵𝗲 𝗧𝗲𝗿𝗺
To understand the roots of this misleading concept, it is important to understand the Dixon Plan.

In 1950, United Nations mediator Sir Owen Dixon proposed the division of Jammu and Kashmir on demographic, linguistic, and political grounds. His proposal called for Ladakh to remain with India, the Northern Areas/PoK to go to Pakistan, the division of Jammu, and the addition of Poonch-Rajouri and the Doda-Kishtwar-Ramban belt to Kashmir for a plebiscite.

This created the first major push to separate the these areas from Jammu on linguistic grounds and move it under Kashmir’s political influence. Over the decades, Kashmir-based politicians, writers, and activists kept this narrative alive, intentionally or unintentionally.

During the Sheikh Abdullah administration, a conscious effort was made to introduce Kashmiri language and cultural influences into the region, with the aim of gradually weakening the Jammu-centric identity and creating a narrative connection with Kashmir. Unfortunately, this narrative continues to resonate today, and many continue to repeat it without understanding its origins.

𝗧𝗵𝗲 𝗖𝘂𝗹𝘁𝘂𝗿𝗮𝗹 𝗮𝗻𝗱 𝗟𝗶𝗻𝗴𝘂𝗶𝘀𝘁𝗶𝗰 𝗥𝗲𝗮𝗹𝗶𝘁𝘆
What is often forgotten—and deliberately ignored—is that this region was never a part of the Kashmiri-speaking zone.

The people of Doda, Kishtwar, Ramban have always spoken their own rich ethnic languages like Bhaderwahi, Sarazi, Kishtwari, Pogli, Paddari, Gadeshi and Gojri.

These languages reflect a distinct cultural identity that predates modern political boundaries. The population here takes great pride in its unique heritage—even today.
The so-called “Chenab Valley concept” has no historical foundation, no linguistic logic, and no cultural legitimacy.

𝗥𝗲𝗰𝗹𝗮𝗶𝗺𝗶𝗻𝗴 𝘁𝗵𝗲 𝗧𝗿𝘂𝘁𝗵
Doda, Kishtwar, Ramban are Culturally distinct, Linguistically unique, Historically rooted in Jammu, And never a part of the traditional Kashmiri-speaking regions. The term “Chenab Valley” is a fabricated political construct, not a geographical or cultural identity.

It is time we reject this distortion and assert the true identity of our region—with clarity, confidence, and historical accuracy.

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