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Trakhàn 

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Ghulam Muhammad

Editor’s Note

In Gilgit-Baltistan, The former rulers had the title of Ra, and there is reason to suppose that they were at one time Hindus, but for the last five centuries and a half they have been Muslims. The names of the Hindu Ras have been lost, with the exception of the last of their number, Shri Buddutt. Tradition relates that he was killed by a Muslim adventurer, who married his daughter and founded a new dynasty, since called Trakhàn, from a celebrated Ra named Trakhan, who reigned about the commencement of the fourteenth century. The previous rulers—of whom Shri Buddutt was the last—were called Shahreis.

Tra-Trakhan, an ancient Ra of Gilgit, is said to have married a woman of a wealthy family of Darel. The Ra was very fond of playing polo and used to go to Darel weekly for the purpose of playing his favourite game with the seven brothers of his wife. One game was played on the condition that whichever party lost the game should be murdered. After a long and skilful game the Ra was winner, and according to the conditions of the agreement he executed all his brothers-in-law. The Soni (queen), who was much disturbed on hearing the sad news of her brothers’ death, determined to revenge them and mixed arsenic in her husband’s food. So he died, and she took the reins of government into her own hands. After a lapse of a month she gave birth to a son who was named Trakhan ; but, his mother, who was deeply grieved on account of her brothers’ fate, did not like to see the son of a murderer, and cruelly locked him up in a wooden box, which she secretly threw into the river. The box is said to have been carried away by the current as far as Hudur, a village in the Chilas District, where it was seen by two brothers of poor means, who were collecting wood on the river bank. Noticing that the box was floating quite close to the bank, and thinking that it might contain some treasure, one of them jumped into the river and brought it ashore. Thinking it better to open the box in their house, they concealed it in a bundle of wood and carried it home. There they opened it; but to their and their mother’s great surprise, a lovely infant was found in it still alive. Their mother brought up this outcast child with every care. The family was in straitened circumstances, but after the arrival of the child they grew richer and richer, and they considered his arrival the cause of their prosperity.

When the infant was six years of age he began to talk freely with his foster mother, who now related to him the story of his appearance among them, and their becoming more prosperous since his arrival. When Trakhan reached his twelfth year he wished to see the Gilgit district, of which he had heard a great deal, especially in respect of its fertility. So he set out for the place accompanied by his foster brothers. He stayed for a few days on Harali, a hill to the north of Gilgit which was a flat stretch of land called “Baldas” on its top. This was cultivated in those days, as the water-supply (which has now dried up) was sufficient, and there existed a small village on the spot.

The mother of Trakhan was still the ruler of Gilgit, but had then fallen dangerously ill. The people were therefore in search of another competent Ra from any of the neighbouring districts, as there was no one left of the ruling family of Gilgit. One early morning when the village cocks began to crow, the birds, instead of the usual noise of Kukroonkoon, uttered the following words, to the great astonishment and delight of the people, “Beldas tham bayi” (there is a king at Baldas). Men were at once sent thence to bring down any stranger they happened to find. The three brothers were seen by them and captured and forcibly carried before the queen. Trakhan was handsome and stately in appearance, and the queen therefore addressed him, and asked him to relate the reason of his undertaking this journey, and inquired of his country and his birth. He related all his history at full length, and she found, to her extreme surprise and joy, that the boy then speaking was her own son, whom she had so mercilessly thrown into the river, when her mind was disturbed by the murder of her brothers. She then embraced Trakhan and proclaimed him the rightful ruler and heir to the chief ship of Gilgit.

The writer was chief clerk in the political office and have written a book titled, “ Festivals and Folklores of Gilgit.

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Rumi, the Moral Psychologist

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Maulana Jalal-ud-Din Mohammad (1207-1273), popularly known as Rumi, was a Muslim theologian-turned-poet. His poetry, published in two genres of masnavi and ghazal is mainly focused on the idea of love and its relation to the intimacy with God. However, the thoughts of Rumi, expressed through thousands of verses and ghazals, go beyond love and touch upon various aspects of human life and the universe. Even a cursory reading of Rumi’s poetry reveals his wide-ranging and thoughtful expressions on nature, universe, world, anger, lust, justice, purity, etc. According to Ahmed Javed, a contemporary literary critic, Rumi is the best author of human experience in the world. In other words, Rumi best describes the meaning of being a human on planet earth. Alan Williams, professor of Iraninan studies and translator of the works of Rumi, has identified the voice of moral reflection or homily as one of the seven voices while defining the narrative structure of Masnavi, a long poem by Rumi published in 06 volumes. Similar vein of advice and observations on moral psychology can be found in over 3,000 ghazals of Divan or Divan-e- Shams, the collection of ghazals by Rumi. Brittanica, an online encyclopedia, defines moral psychology as “the empirical and conceptual study of moral judgement, motivation and development”. This article details the verses of Rumi, from both Masnavi and Divan, which convey the deep observations of the poet regarding moral psychology. The verses are easily discernible for enduring reliability.


Like other poets, Rumi deploys the tropes of allegory, metaphor, simile, folklore, historical events, personalities, Quranic verses, Hadith etc to make his point. I will present a selection of verses from Rumi’s Masnavi and Divan highlighting the moral psychology therein.


این جہان کوہ است و فعل ما ندا
سوئ ما آید نداہا راصدا
(M I:215)
This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.

Rumi has explained the recompense for deeds and misdeeds by comparing the whole world to a mountain. Just like the mountain returns the schists by echoing it, the good and bad deeds are accordingly rewarded in this world.
Rumi’s places a lot of emphasis on the importance of thoughts in the life of a human being. He considers that a human being is nothing but a thought itself.


ای برادر تو همان اندیشه ای
ما بقی خود استخوان و ریشه ای
گر گ‌ُل است اندیشه ای تو گُلشنی
ور بوُد خاری تو هیمه گُلخنی
Brother! Your worth is in your thoughts alone; you are blood and flesh apart from that
You are rose, if all your thoughts are selfless
If bitter, you are a thorn that is judged worthless
Brother, your worth is in your thoughts alone
M II, 277-278

The formidable effect of a person’s thoughts are highlighted in the above verses. The precursor of every action is a thought. In a sense Rumi is ahead of René Descartes (1596–1650), French philosopher, by three hundred years who affirmed cogito ergo sum ( think therefore I am!). In other words, the ability to think and perceive constituted the most important element of human existence. At many places in both Masnavi and Divan Rumi elucidates how negative thoughts disempower and depress a human being and how he can rise above those thought processes. In the opening verse of Ghazal 2500 of Divan, Rumi diagnosed that the doom and gloom is always characterised by mean thoughts of a man:


چه افسردی در آن گوشه چرا تو هم نمی‌گردی
مگر تو فکر منحوسی که جز بر غم نمی‌گرد
Why are you depressed and cornered instead of moving ahead?
But then you are an epitome of mean thought and you are obsessed over grief

In numerous verses, Rumi emphasises the layered and unfathomable inner world of a human being, making it all the more important to avoid judging someone through appearances alone. An example:


َمرد را صد سال عم و خال او
یک سر ُمویی نہ ِبیند حال اُو
A man’s paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair (M:3, 4249)

Rumi underlines the complexity of human psyche in that it is characterised by an inner world which is rarely apparent. In other words, he implies that our judgements based on the outward appearances or behaviour of a person may well be wrong considering that appearances never represent the human being on the whole.

Regarding worldly gains and glory, Rumi maintains that on the one hand they uplift and increase a person’s standing among the people but conversely they become the reason of the downfall too as succinctly expressed in the verse below:


دشمنِ طاؤس آمد پر اُو
ای بسی شہ را بکشتہ فر اُو
The peacock’s plumage is its enemy: O many the king who hath been slain by his magnificence!
(M1:208)

Rumi is of the view that by reciprocating a bad deed, one becomes equal to the perpetrator of the act. He, therefore, exhorts restraint or better still good behaviour in response to treatment.


گر فراق بندہ از بد بندھگی است
چون تو با بد بندگی پس فرق چیست

Have I deserved my fate for some offence; If you hurt sinners what’s the difference?(M:1,1564)

It can be discerned from the above selection that besides numerous themes in his collection of verses (in Masnavi and Divan) Rumi conveys a message of morality in unmatched eloquence and clarity. Perhaps it is beauty and depth and a sense of wonder in these verses that remain relevant to date and keeps guiding anyone who immerses in the ocean of his wisdom.

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Exploring Baltit Fort: A Jewel of Hunza Valley

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Baltit Fort

Nestled in the heart of Pakistan’s breathtaking Hunza Valley, Baltit Fort is a testament to the region’s rich history and cultural heritage. This stunning fort, with its majestic wooden architecture and panoramic views, offers visitors a unique glimpse into the past while providing a gateway to the natural beauty of the surrounding landscape.

A Glimpse into History

Baltit Fort dates back over 700 years, originally built as a defensive structure to protect the local population. It was the residence of the ruling Mirs of Hunza until the mid-20th century. The fort’s design showcases a blend of Tibetan and Central Asian influences, reflecting the diverse cultural tapestry of the region. In 1993, it underwent extensive restoration, making it a significant site for history enthusiasts and casual visitors.

Architectural Marvel

As you approach the fort, you’ll be captivated by its distinctive architecture. The intricate wooden balconies, colorful frescoes, and robust stone walls create a striking visual appeal. The fort is built on a hillside, which adds to its charm and offers stunning views of the surrounding peaks, valleys, and the picturesque Hunza River.

A Journey Through Time

Once inside, you can explore various rooms and halls that were once occupied by the ruling family. The museum within the fort showcases artifacts, traditional clothing, and tools used by the locals, providing a deeper understanding of the region’s heritage. Each room tells a story, making your visit a journey through time.

Breathtaking Views

One of the highlights of visiting Baltit Fort is the breathtaking panoramic views it offers. The fort overlooks the vibrant landscapes of Hunza Valley, with terraced fields, orchards, and the majestic Rakaposhi and Ultar Sar mountains in the background. Be sure to bring your camera; the vistas are simply unforgettable.

Cultural Significance

Baltit Fort is not just a historical site; it is a cultural hub for the community. Throughout the year, various cultural events and festivals are held here, showcasing local music, dance, and art. Engaging with the local people and participating in these events can enrich your experience and provide insight into the traditions of the Hunza Valley.

Tips for Visiting

  • Best Time to Visit: The ideal time to explore Baltit Fort is from April to October, when the weather is pleasant, and the landscape is lush and vibrant.
  • Getting There: The fort is easily accessible from Karimabad, the main town in Hunza. You can either hike up the hill or take a short drive.
  • Guided Tours: Consider hiring a local guide who can provide in-depth knowledge about the fort’s history and significance.

Conclusion

Baltit Fort is more than just an ancient structure; it is a symbol of the enduring spirit of the Hunza Valley. Its historical significance, architectural beauty, and stunning natural surroundings make it a must-visit destination for travelers exploring Pakistan. Whether you’re a history buff, a photography enthusiast, or simply seeking to connect with nature, a visit to Baltit Fort will leave you with lasting memories and a deeper appreciation for this enchanting region. So pack your bags and embark on a journey to this extraordinary fort—you won’t be disappointed!

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Altit Fort Hunza: A Must-Visit Destination in Pakistan

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Altit Fort Hunza is a hidden gem in the heart of the Hunza Valley, Pakistan. This ancient fortress, dating back to the 11th century, offers a captivating blend of history, architecture, and natural beauty.

This is an ancient fort in the Altit town in the Hunza valley in Gilgit BaltistanPakistan. It was originally home to the hereditary rulers of the Hunza state who carried the title of ‘Mir‘, although they moved to the somewhat younger Baltit fort nearby three centuries later. The Fort and in particular the Shikari tower is around 1100 years old, which makes it the oldest monument in the Gilgit–Baltistan. The fort has received the UNESCO Asia Pacific Heritage Award for Cultural Heritage Conservation in 2011.

Why visit Altit Fort Hunza?

  • Historical Significance: As one of the oldest surviving monuments in the Hunza Valley, Altit Fort provides a glimpse into the region’s rich past.
  • Architectural Marvel: The fort’s intricate woodwork, carved balconies, and beautiful murals are a testament to the craftsmanship of its builders.
  • Panoramic Views: Perched on a hilltop, Altit Fort offers breathtaking vistas of the Hunza Valley and surrounding mountains.
  • Cultural Experience: The fort serves as a museum, showcasing artifacts and traditions of the Hunza people.
  • UNESCO World Heritage Site: Its recognition as a UNESCO World Heritage Site highlights its cultural and historical importance.

Tips for Visiting:

Best Time to Visit: Spring (March-May) and autumn (September-November) offer the most pleasant weather for visiting.

How to Get There: You can reach Altit Fort by trekking from Karimabad or hiring a taxi.

Entrance Fee: There is a small entrance fee to enter the fort.

Things to Do: Explore the fort’s chambers, visit the museum, and enjoy the panoramic views.

Don’t Forget: Bring a camera to capture the stunning scenery and architecture.

Here are some additional photos:

Altit Fort

This fort is a must-visit destination for anyone traveling to Pakistan. Its historical significance, architectural beauty, and cultural richness make it a truly unforgettable experience.

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