The ‘Lamsa Buddha’, actually three in number, are now losing their existence, battling the winds and rains, snowdrifts and the pointed rays of the sun for centuries.
This historical heritage carved on heavy rocks is in danger of extinction due to public carelessness and government inattention and vandalism, although if attention is paid to it, not only local and international tourism but also from wealthy countries of the Far East. Significant income is also expected in terms of religious tourism.
Only ten years ago these carvings were in remarkably good condition, but now their condition is such that the carvings can hardly be discerned. It is feared that if this situation remains and steps are not taken to protect them, this priceless heritage will be completely lost in the coming years.
The 1,000-year-old relic of Lord Buddha is not only of religious, historical and cultural importance, but seeing it also gives an idea of the artist’s access to their art, who used old tools in unknown unfavorable conditions ten centuries ago. With the help of Sing-e-Khara, these figures were engraved on the rocks.
Where are these impressions located?
The district of Shagar is situated north of Skardu and one has to cross the river Indus to reach there. Modern bridges have been built now, but till the 70s, the Indus River was crossed on locally made rafts made of cow and sheep skins from Chomek, a small village in the gorge of the Kharpochu Fort, to go to Shigar.
Crossing the Indus River, one encounters a large sandy plain known today as the Sarfa Ranga Cold Desert and where the Jeep Rally is held every year.
There are two popular and well-known routes to sugarcane from this sand plain. One is the same across Choumak through the sands to Sarfa Ranga village and then after ‘Jarba Jhu’ or Blind Lake to Lamsa, the initial sugar village.
Another route starts from Skardu heading east from the left turn road from Thorgo village. Then crossing the river Indus by an RCC bridge comes the eastern part of the sandy plain of Sarfa Ranga. From there the road descends through a medium hill towards Lamsa village.
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The village of Lamsa is now a line as the waters of the Beraldo River have washed away most of its land and spread the sand. Above the village is a mountain range and there are three Buddha images carved on a large stone. The first two are in a standing position, while a relatively smaller one is made in the traditional style, i.e., sitting on the alti palati.
The traces are now gone
Due to the passage of time, these Buddhas, which according to the researchers are both the seated ‘Siddhartha’ and the standing ‘Buddhivastava’, are deteriorating.
Buddhism began to spread to Kashmir and Baltistan and Ladakh from the time of Ashoka, as Ashoka, after adopting this religion, worked very actively for its education and promotion. However, during the Kushan rule in Kashmir and its surrounding areas and Gilgit-Baltistan, Buddhism gained more momentum. The only known Buddha images in Baltistan are found at Manthal Skardu, Parkota Mehdiabad and the aforementioned Lamsa Shagar.
German experts have done the most work on the history of Gilgit-Baltistan. According to him, the period from the 4th century AD to the 9th century AD was the golden age of Buddhism. They say that these mentioned impressions belong to the era of the millennium AD, that is, they are about a thousand years old.
There does not seem to be any plan to protect these historical artifacts and use them for tourism promotion. A bare platform has been constructed to protect the Lamsa Buddha Sugar, in which a random wall of cement bricks has been built, which has fallen from place to place and is now in a dilapidated condition.
Apart from this, due to the lack of management of their maintenance, they are being vandalized by children, while those looking for valuables are spoiling the beauty of this place by digging around it. Due to the absence of a separate archeology department in Gilgit-Baltistan, dozens of archaeological sites, including Lamsa Budha Sugar, are under the threat of destruction and destruction.
Archaeological sites in Baltistan, especially rock carvings, have received very little research. German scholars AH Franke, Carl Jutmar, Harald Hoffmann and Martina Beiman etc. have done the work of analysis of some sites, while Gerad Fussmann, von Hanover, Dr. Nair, Dr. Ahmad Hasan Dani, Sims William Thewalt Vollmer etc. have done some analysis. Texts have been interpreted.
The Aga Khan Cultural Service Pakistan has listed some sites, while the Baltistan Culture and Development Foundation has conducted a survey but its reports are still in print.
I have been visiting many sites in the four districts of Baltistan for the past seven or eight years for my hobby and this work is still going on and I am trying to write a book in this regard.
#Historical #impressions #Buddha #sugar #erased
Interview with Dr. Aisha Khan, Archaeologist and Cultural Heritage Expert
Editor: Thank you for joining us today, Dr. Khan. You have been closely following the situation with the Lamsa Buddhas. Can you explain the significance of these carvings to our audience?
Dr. Khan: Absolutely. The Lamsa Buddhas are not just artistic representations; they are a testament to the rich cultural and religious history of the region. Carved over a thousand years ago, they provide invaluable insights into the spread of Buddhism in what is now Pakistan. Each carving reflects the craftsmanship and beliefs of the era, making their preservation crucial for both historical and educational purposes.
Editor: It seems these Buddhas are facing serious threats of decay and vandalism. How did we get to this point?
Dr. Khan: Yes, unfortunately, the situation has deteriorated significantly. A combination of climatic factors—like wind, rain, and sunlight—alongside human neglect and vandalism, have taken their toll. Just a decade ago, these carvings were in much better condition. Lack of government attention and community care has exacerbated the problem. There’s a dire need for conservation efforts before they become irretrievably damaged.
Editor: You mentioned the potential for religious and cultural tourism. What impacts can this have if the carvings were to be preserved properly?
Dr. Khan: Preserving the Lamsa Buddhas could attract both local and international tourists, especially from wealthier nations in the Far East. It could significantly boost the local economy and provide opportunities for education and intercultural dialogue. Religious tourism could also flourish, enriching the community culturally and financially.
Editor: Can you shed light on the current measures—or lack thereof—aimed at protecting these carvings?
Dr. Khan: Currently, there are no adequate plans for their protection. A rudimentary structure has been built to shelter the carvings, but it is poorly constructed and has already begun to deteriorate. We urgently need a proper conservation strategy that includes community involvement, awareness programs, and sustainable tourism development to ensure these relics are protected.
Editor: What can the local population and the government do to help save the Lamsa Buddhas?
Dr. Khan: Community engagement is crucial. Local residents can advocate for the protection of these sites and participate in preservation efforts. The government, on the other hand, needs to acknowledge the cultural significance of these carvings and invest in conservation projects. Partnerships with cultural heritage organizations could also be beneficial, providing expertise and funding.
Editor: what message do you want to convey to our readers regarding the Lamsa Buddhas?
Dr. Khan: I urge everyone to recognize that the Lamsa Buddhas are not just ancient figures; they are a part of our shared humanity and cultural heritage. We must act urgently to protect them. This is not only about preserving history but also about honoring the stories and artistry that connect us across time and space.
Editor: Thank you, Dr. Khan, for sharing your insights with us. It’s clear that preserving the Lamsa Buddhas is vital not just for local heritage but for global appreciation of history and culture.
Dr. Khan: Currently, there are minimal protective measures in place for the Lamsa Buddhas. A makeshift platform has been constructed, but it is poorly maintained and has already begun to deteriorate. There’s no dedicated archaeological department in Gilgit-Baltistan, which means many heritage sites, including the Lamsa Buddhas, lack proper oversight and preservation plans. Additionally, vandalism by local children and treasure hunters looking for valuables compromises what little remains of the site. A comprehensive management strategy is urgently needed to safeguard these invaluable relics.
Editor: What would you recommend as immediate steps to help preserve the Lamsa Buddhas and prevent further deterioration?
Dr. Khan: The first step would be to raise awareness within the local community about the cultural significance of the Buddhas. Education programs can foster a sense of ownership and responsibility towards these artifacts. Secondly, we need the government to take action, not just in terms of funding but by collaborating with archaeological and cultural heritage organizations to create a coherent conservation plan. This should include proper monitoring, restoration efforts, and the establishment of tourism infrastructure that respects and preserves the site rather than diminishes its value.
Editor: what can individuals do to contribute to the preservation of such cultural heritage sites?
Dr. Khan: Individuals can help by supporting local and international organizations focused on heritage conservation. They can also advocate for stronger policies regarding cultural heritage protection and participate in volunteer initiatives if they arise. Ultimately, raising public awareness about the importance of these sites can mobilize community action and possibly prompt government engagement. Every little effort counts when it comes to preserving our shared history for future generations.
