The Takhat Sulaiman (Throne of Solomon) is a large temple situated on the top of a hillock near the Dal Lake in Srinagar, Kashmir. It was renamed Sankarachariya by the Hindu Maharaja in 1848. There are four inscriptions, in Persian Sulus script, chiseled onto this monument, two of which are still legible. The inscriptions are recorded in Khwaja Hassan Malik’s book, Tarikh-i-Kashmir (Khwaja Hassan Malik, Tarikh-i-Kashmir, f. 56).
Concerning the year 54, mentioned in the inscriptions cited below, Professor Fida Hassnain notes the following:
“Note that since Islam did not exist during the reign of Gopadatta (79-109 AD), connecting the year 54 with the Muslim Hijra Era is absurd. During that period, the Laukika Era was exclusively used in Kashmir. As this era started in 3076 BC, the 54th year mentioned in the inscription would come to either 22 BC or 78 AD (since Laukika Year 1 is 3076 BC, 3054 would be 22 BC, and 3154 would be 78 AD.) As it was not possible for Jesus Christ to have traveled to Kashmir in 22 BC, I take the year 78 AD to be the correct date of his arrival.”
The Persian script is still legible on the monument today. That script is composed of the first two lines of an original four lines that once appeared on the monument. The last two lines can still be seen on the monument, but are now illegible.
We present the transliteration of the original four lines of the Persian script (recorded in several works, as you will read below), then the English translation follows.
Khawaja Nazir Ahmad:
In his book, Jesus in Heaven on Earth: Journey of Jesus to Kashmir, his preaching to the Lost Tribes of Israel and death and burial in Srinagar, Nazir Ahmad states:
“After the conquest of Kashmir by the Sikhs, these last two inscriptions were mutilated. They are still visible but cannot be read intelligibly (Pirzada Ghulam Hasan, Tarikh-i-Kashmir, MSS. Vol. 3 f. 25 (b) (Research Library, Srinagar). Mulla Nadiri, the earliest Muslim historian of Kashmir, whom I have already quoted, gives the text of the last two only (Mulla Nadiri, Tariki-i-Kashmir, MSS. f. 35). It is identical with the one given by me. He mentions only these two, probably because they contained information of far greater historical value than the first two inscriptions. Khwaja Hassan Malik Chaduara, who wrote his Tarikh-i-Kashmir during the reign of Emperor Jahangir, mentions all the four inscriptions but does not give their text at all. (Khawaj Hassan Malik Chaduara, Tarikh-i-Kashmir, MSS.f 2-12). In Wajeez-ut-Tawarikh four inscriptions are mentioned but the text of the first three only is given. Khawaja Hassan Malik in his Tarikh-i-Kashmir also speaks of these four inscriptions. I will quote only the first and third inscriptions given in his book:
1. Maimar een satoon Raj Bihishti Zargar. Sal panjah wa chaharam.
3. Dar een waqt Yuz Asaf da’ wa-i-paighambari mikunad. Sal panjah wa chahar.”
“This reads exactly as the wording already given. It must be noted that during the times these three writers wrote their histories the inscriptions were intact and had not been obliterated.
“Major H.H. Cole gives photographic reproductions of the first two inscriptions. They read:
“Again, I would like to point out that the first inscription as given by Major Cole corresponds exactly with the wording given by Mulla Nadiri. Major Cole also, without quoting their text, speaks of the two inscriptions:
‘There are also two mutilated inscriptions on each side of the two flank walls encasing the stairs. Their characters are in Persian’ (Ibid, 8).