Thuk Thuk.....
Kus Chhuv ?
Ram Broor.Kiya Hyath ?
Aan Hyath,
Dhan Hyath,
Sokh Hyath,
Putra Gaash ta Dushman Nash
Herath Mubark
Today is Hur Okdoh
0 comments Today is Hur Okdoh
Hur Okdoh marks the start of the fortnight long Herath festival for Kashmiri Pandits and it ends on Tile Aathum. Hur in Kashmiri stands for both singing and whitewashing and the word is used as a prefix to the first nine days of the festivities.Okdoh means the first day. Hur Okdoh to Hur Shiyam ( first to sixth) are normally reserved for cleaning the entire house to give it a festival look and for collecting the necessary articles like walnuts, utensils and vatuk samagri for main puja on Shivaratri day. The subsequent 3 days--hur sattam, hur atham and hur navam (the birthday of goddess Sharika), were devoted to congregational night-long prayers, preferably in temples at Ganpatyar, Chakreshwar, Pokhri Bal and Kshir Bhawani. Dyara Daham : the day of the Laxmi, the new brides come wearing new clothes and bring with them 'Herath' Bhog' (Shivratri Kharcha) i.e. presents-in kind and cash for her inlaws. Besides the new brides, all ladies who come back from their parent's homes bring presents and 'Atagat', and also 'Kangri', symbolic of goodluck and prosperity. This small gesture pleasantly enough still carries on and is treated as a very good omen.
Hur Okdoh marks the start of the fortnight long Herath festival for Kashmiri Pandits and it ends on Tile Aathum. Hur in Kashmiri stands for both singing and whitewashing and the word is used as a prefix to the first nine days of the festivities.Okdoh means the first day. Hur Okdoh to Hur Shiyam ( first to sixth) are normally reserved for cleaning the entire house to give it a festival look and for collecting the necessary articles like walnuts, utensils and vatuk samagri for main puja on Shivaratri day. The subsequent 3 days--hur sattam, hur atham and hur navam (the birthday of goddess Sharika), were devoted to congregational night-long prayers, preferably in temples at Ganpatyar, Chakreshwar, Pokhri Bal and Kshir Bhawani. Dyara Daham : the day of the Laxmi, the new brides come wearing new clothes and bring with them 'Herath' Bhog' (Shivratri Kharcha) i.e. presents-in kind and cash for her inlaws. Besides the new brides, all ladies who come back from their parent's homes bring presents and 'Atagat', and also 'Kangri', symbolic of goodluck and prosperity. This small gesture pleasantly enough still carries on and is treated as a very good omen.
Gada kah :On this day prescribed items of vegetables and/or fish and meat are cooked according to the custom of every home.
Wager Bah : is the day when new earthenware, specially prepared for the occasion is placed on a small circular seat (aasan) made of grass in the room traditionally reserved for daily worship (thokur kuth). Called Wagur, the pot represents the priest who, according to one prevalent belief, acted as Shiva's messenger to the Himalayas to seek his daughter's hand and also performed the auspicious wedding ceremony of Shiva with Parvati.
Herach Truvah is the day of main pooja. The eldest member of the family keeps fast for the day. Vatuk is brought by the potter which comprises a 'No't', Resh Dul, Dul, Saniwaer, Macha Waer, Dhupu Zur, Sani Potul, assortment of Parva and Taekya. These are cleaned, filled with water and then arranged in the prescribed order in the pooja room. Nariwan and garlands are tied round these items. The No't representing the Kalasha and some other pots are also filled with walnuts. The actual pooja begins in the night when all the family members assemble in the pooja room for the purpose. The Vatuk, representing various Devatas and Bhairavas, is worshipped under the directions of the Kula-Purohita (the family priest).
Salaam: Next comes Shiva Chaturdashi. This is popularly called 'Salaam'. Perhaps because on this day friends from the Muslim community would come to felicitate Kashmiri Pandits. Also beggars, bards and street dancers would come to take their due on this festive occasion, and salute the head of the family with the words 'Salaam'. On this day children receive Heraech Kharch the pocket allowance for their enjoyment. The usual pastime is a game of shells ..haraan gindun Donya Mavas: Ritualistic Puja of the Vatuk reaches its climax on the 15th day called
Dunya Mavas (walnut amavas). On this day all the flower-decked vessels are taken to a stream or river for final ritual immersion just as the images of Durga and Ganesha are immersed at the close of Durga Puja and Ganapati festivals. Before immersion, the vessels are emptied of the soaked walnuts and brought back home after symbolic Puja at the river bank. On reaching home a very interesting event was observed caleed Dub Dub or knock knock. The ladies would shut the main entrance of the house and not allow the head of the family to enter till he promised certain blessings and boons for all members of the family.
The conversation would run as follows after the head of the family knocks at the door: Q: kus chuva? (Who is there?) ; A: Ram Bror (name of the person) ; Q: kya heth? (What have you brought?) ; A: anna heth, dhana heth (food, wealth etc). Then the door was opened.
From the next day begins an arduous task of distributing the walnuts among friends, relatives and neighbours. The closer the relationship the larger is the number of walnuts given to them. The highest number, in hundreds, goes to the in-laws of the newlywed daughters. The only thing that remains is the disposal of the residual material i.e.; grass seats of the Vatuk, the flowers and Naervan tied round these pots and other such things. These are dropped into the river on the Tile Atham.
Kashmiri food is alluringly unfamiliar
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Kashmiri food is alluringly unfamiliar. Kashmiri food is comfortingly familiar. This contradiction is Koshur Saal’s greatest advantage. Written by Chandramukhi Ganju — yet another Non-Resident Indian cookbook author — Koshur Saal is a resolute, practical, and authoritative attempt to record the culinary culture of her community.
The reason why so many NRIs write recipe books is probably that distance brings the necessary perspective to understanding nuances and recording processes. After all, the food your mother and grandmother cook may seem ordinary, even boring, as long as you are at home eating it every day. It’s only when you try recreating it in a completely different set-up that you appreciate the techniques, skills, and measures necessary for every recipe.
The advantage of having someone like Ganju — who now lives in California — hand-hold you through this book is that she’s familiar with the challenges of creating a reasonably authentic meal in a situation that’s a world away from the recipes’ origins. More importantly, thanks to her popular Koshur Saal website, which draws Kashmiris from across the world hankering for a taste of home, Ganju is used to explaining processes to amateur as well as seasoned cooks.
The book’s precise instructions are accompanied by all kinds of tables, photographs and charts, listing everything from the customary glossary of translations (with meanings in Kashmiri, Hindi, and English) as well as step-by-step picture guides to help deal with vegetables like the unusual kohlrabi (similar to a turnip). You can choose how much, or how little, information you want to use.
For Kashmiris who live all over the world and dream incessantly of creamy Yakhean mutton curry, or pulav interspersed with juicy morel mushrooms, or simple rice bread paired with kahwa tea fragrant with cinnamon, this is a realistic guide, empowering them to make these meals almost anywhere.
Ranging from basic omelettes (with chilli, ginger powder, and fresh cilantro) to the ever-popular chicken Rogan josh, with its intricate web of aromatic spice, the recipes are fairly simple.
Alternative ingredients
There are alternatives suggested for ingredients that are rare or unique to Kashmir. Such as leafy mallow which can be substituted with spinach. Since this book is geared chiefly towards American NRIs, it suggests ingredients easily found in their supermarkets or Korean/Chinese/Indian food stores, which aren’t always available to all Indian readers, which can be annoying. Take lotus root, shiitake mushrooms or Granny Smith apples. Or ‘Cornish hen’, the suggested replacement for pacchin, a Kashmiri flying bird.
It’s high time NRI writers took into account the Indian situation when they wrote on Indian food. After all, this is a huge and profitable market.
You really don’t need to be a Kashmiri to use and enjoy this book. Its most charming feature is how unwittingly exotic it has turned out to be. Ganju’s relatively naïve approach, unlike that of the many authors who take advantage of “exotic India’s” marketability, is refreshingly unstudied. Of course, this has its disadvantages. For instance, she has helpfully added an entire section on other Indian food, which dilutes the book’s novelty.
Clearly, Koshur Saal simply wants to share information, which is why it is direct, unfussy, and unpretentious. No glossy pages, chic layouts or fancy prose. Yet, it is a compelling read because it’s so unique.
The reason why so many NRIs write recipe books is probably that distance brings the necessary perspective to understanding nuances and recording processes. After all, the food your mother and grandmother cook may seem ordinary, even boring, as long as you are at home eating it every day. It’s only when you try recreating it in a completely different set-up that you appreciate the techniques, skills, and measures necessary for every recipe.
The advantage of having someone like Ganju — who now lives in California — hand-hold you through this book is that she’s familiar with the challenges of creating a reasonably authentic meal in a situation that’s a world away from the recipes’ origins. More importantly, thanks to her popular Koshur Saal website, which draws Kashmiris from across the world hankering for a taste of home, Ganju is used to explaining processes to amateur as well as seasoned cooks.
The book’s precise instructions are accompanied by all kinds of tables, photographs and charts, listing everything from the customary glossary of translations (with meanings in Kashmiri, Hindi, and English) as well as step-by-step picture guides to help deal with vegetables like the unusual kohlrabi (similar to a turnip). You can choose how much, or how little, information you want to use.
For Kashmiris who live all over the world and dream incessantly of creamy Yakhean mutton curry, or pulav interspersed with juicy morel mushrooms, or simple rice bread paired with kahwa tea fragrant with cinnamon, this is a realistic guide, empowering them to make these meals almost anywhere.
Ranging from basic omelettes (with chilli, ginger powder, and fresh cilantro) to the ever-popular chicken Rogan josh, with its intricate web of aromatic spice, the recipes are fairly simple.
Alternative ingredients
There are alternatives suggested for ingredients that are rare or unique to Kashmir. Such as leafy mallow which can be substituted with spinach. Since this book is geared chiefly towards American NRIs, it suggests ingredients easily found in their supermarkets or Korean/Chinese/Indian food stores, which aren’t always available to all Indian readers, which can be annoying. Take lotus root, shiitake mushrooms or Granny Smith apples. Or ‘Cornish hen’, the suggested replacement for pacchin, a Kashmiri flying bird.
It’s high time NRI writers took into account the Indian situation when they wrote on Indian food. After all, this is a huge and profitable market.
You really don’t need to be a Kashmiri to use and enjoy this book. Its most charming feature is how unwittingly exotic it has turned out to be. Ganju’s relatively naïve approach, unlike that of the many authors who take advantage of “exotic India’s” marketability, is refreshingly unstudied. Of course, this has its disadvantages. For instance, she has helpfully added an entire section on other Indian food, which dilutes the book’s novelty.
Clearly, Koshur Saal simply wants to share information, which is why it is direct, unfussy, and unpretentious. No glossy pages, chic layouts or fancy prose. Yet, it is a compelling read because it’s so unique.
Interesting Speech
0 comments
An ingenious example of speech and politics occurred recently in the United Nations Assembly that made the world community smile.
A representative from India began: 'Before beginning my talk I want to tell you something about Rishi Kashyap of Kashmir, after whom Kashmir is named. When he struck a rock and it brought forth water, he thought, 'What a good opportunity to have a bath.' He removed his clothes, put> them aside on the rock and entered the water. When he got out and wanted to dress, his clothes had vanished. A Pakistani had stolen them.'
The Pakistani representative jumped up furiously and shouted, 'What are you talking about? The Pakistanis weren't there then.'
The Indian representative smiled and said, 'And now that we h ave made that clear, I will begin my speech....'And they say Kashmir belongs to them.................................................
This is one mail I recommend to be shared with 'ALL INDIANS'....... including the world at large.
>
A representative from India began: 'Before beginning my talk I want to tell you something about Rishi Kashyap of Kashmir, after whom Kashmir is named. When he struck a rock and it brought forth water, he thought, 'What a good opportunity to have a bath.' He removed his clothes, put> them aside on the rock and entered the water. When he got out and wanted to dress, his clothes had vanished. A Pakistani had stolen them.'
The Pakistani representative jumped up furiously and shouted, 'What are you talking about? The Pakistanis weren't there then.'
The Indian representative smiled and said, 'And now that we h ave made that clear, I will begin my speech....'And they say Kashmir belongs to them.................................................
This is one mail I recommend to be shared with 'ALL INDIANS'....... including the world at large.
>
Navreh - The New Year of Kashmiri Hindus By Upender Ambardar
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Festivals are windows to our culture. 'Navreh'--the festival of New Year for Kashmiri Pandits reflects their age-old social, ethnic, cultural and religious ethos and ushers them into the freshness of the New Year.
'Navreh', the first day of the Saptrishi Samvat of the lunar year marks the start of the New Year for Kashmiri Pandits. It is also the first day of the Basant or spring and 'Navratras'. It proclaims the advent of spring season, 'Sonth' in Kashmir. 'Navreh'-the festival of the New Year is celebrated on Chaitra Shukla Paksh Pratipadha, the first day of the bright fortnight of Chaitra (March-April).
The momentous festival of 'Navreh' finds a special mention in the 'Brahma Purana'. According to it, the whole universe was created by the Lord Brahma on the first day of Chaitra Shukla Paksh Pratipadha i.e. day of 'Navreh'. As per the 'Matsya Purana', one of the eighteen Puranas of Hindus', Lord Vishnu, the God of preservation among the Trinity is believed to have incarnated, as 'Matsya' avatar on the earth on the day of 'Navreh'. The festival of 'Navreh' also signifies the start of 'Satya Yug', the first of the four golden eras of Hindus. 'Navreh' has historical significance as it signals the initiation of 'Vikram Samvat' to commemorate and memorialize the victory and triumph of famous king of golden era of Indian history, ChandraGupt Maurya over 'Shakas'. 'Navreh' is the day, when the new almanac, an annual calendar of months and days with astronomical data and other related information starts for the new Hindu calendar year.
Navreh heralds the arrival of soothy season of spring when fresh life becomes evident from fields to forests with new foliage, blossoms and riot of colours in the form of flowers making their presence felt everywhere.Yamberzal or Narcissus poeticus, having white coloured petals and yellow stamens is a beautiful and sweet scented flower, which is frequently spotted from meadows to gardens. It is one of the early flowers, which announces the arrival of 'Sonth' in Kashmir. Similarly, the appealing flowers of Primula Rosea, Primulla elliptical and Primula denticulata also make their appearance immediately after the snow melts in Kashmir.
Likewise, the early migratory birds of 'Phemb-Seer' (Paradise Flycatcher), 'Poshnool' (Golden Oriole), 'Kukil' (Ring-Dove), 'Katij' (common swallow), 'Tsini Hangur (Himalayan Sterling) and 'Sheen-pipin' or Doeb-Bai(Pied-Wagtail) also proclaim the advent of 'Sonth' in Kashmir through their melodious notes.
As such, the festival of 'Navreh' is a celebration of change of season, regeneration and fertility, a journey from cold to warmth, an escape from winter confinement to social communion and a beginning for new lease of life everywhere.
The celebration of this joyous day in the medieval times also finds mention in 'Kitabul Hind', a book written by a renowned foreign voyager Al Beruni.According to him, the month of Chaitra denotes festivities for the natives of Kashmir on account of the victory gained by an ancient Kashmiri King Muttai over the Turks. In the words of celebrated historian Srivara, the Chaitra festival in ancient times in Kashmir was laced with enthusiasm and fervour to the accompaniment of lighting and merriment everywhere.
'Navreh' also marks the time to bid 'adieu' to harsh and severe winter and welcome season of spring when multitude generosity of Nature is visible everywhere. The display of new life in nature and invigorating ambience arouses hope and inspiration even in most brazen hearts.
Prior to the festival of 'Navreh', the family priest known as 'Kul Brahman'brings to every Kashmiri Pandit family, the almanace of the New Year known as 'Jantari or Panchang or Nachhipater' in Kashmiri. 'Nachhipater' is a derivation of Sanskrit word. 'Nakshetra Patri'. The Kul-Brahman also brings the 'Kreel Pach', which is an illustrated scroll usually having a picture of Goddess Saraswati or Goddess Sharika with a hymn in Her praise.
On the night prior to Navreh, an elderly lady of the Pandit household fills a big thali with rice. On this rice filled thali, various items like walnuts (in odd numbers usually five or seven), paddy (as per family 'reeth'), a piece of bread (usually 'Kulcha'), a lump of cooked rice, a pen, an inkpot and book, a Katori filled with curds, a currency note or a coin or a gold ornament like ring or a bangle, a pinch of salt, seasonal flowers (usually Yamberzal), a piece of medicinal herb called 'Vai' ) known by the name of Sweet flag or Acorus Calamus and a mirror are arranged. The 'Nachhipatar or Jantari' of the new year and the 'Kreel-Pach' also find a special place in this rice filled thali.
This ritual is known as 'Thal-barun'. Early in the morning of 'Navreh' well before sunrise, a female member of the family, usually a daughter, makes each and every member of the family have a 'darshan' of this thali in their respective rooms. This ritual is known as 'Buth-Vuchun'. The ritual of 'Buth Vuchun' is said to bring happy year full of health, wealth, wisdom and good luck for the entire family. After having darshan of this thali, every elder member of the family puts some money in it, which is then taken by the girl as a gift known by the name of 'Kharch'.
As per mythological belief, a mysterious power lies hidden in all human beings. It can be stimulated only by the use of specific symbols as our subconscious correlates fully with the symbols in comparison to the words.
As such, all the items arranged on the rice filled thali have symbolic significance. Rice, the principle diet of Kashmiris is a symbol of abundance, life, growth, development, expansion and prosperity. Rice is also an integral part of our every auspicious occasion and function in our lives.It also stands for the quality of refinement and purity in the individual life. Paddy or unhusked rice connotes unsullied clarity, natural perfection and untainted life without deception and imitation.
Cooked rice indicates metaphoric process through which paddy has passed upto the cooked form. As such, the cooked rice is a symbol of transformation and progression in life in the right direction. Besides it, the cooked rice is regarded as a 'prasad' and gift of God to the mankind. Apart from it, paddy, rice and cooked rice being the source of survival and sustenance are symbols for our physical and mental growth. Curds is a symbolic representation for fullness, stability and cohesiveness in life. Due to its' 'satvic'-quality, curds also represents placidity, consistency and virtuous conduct in life.The next item of bread kept on the rice thali is a symbolic representation for absorption, expansion and integration in one's socio-cultural surrounding.
The walnuts indicate regeneration, evolutionary process, continuity and flow of life. The four kernals present in the walnut represent the four aspects of dharma or divinity. Wealth or arth, Kama or wish fulfilment and moksha or salvation. A coin or a currency note or a gold ring or a bangle represents good fortune, prosperity, wealth and material strength. The gold ring or gold bangle is a symbol of purity and auspiciousness. The gold metal also has religious and spiritual significance as it not only gives contentment but is also believed to drive away evil influences. The coin, currency note and the gold ornament together remind us not to shun righteousness in the pursuit of material wealth. The medicinal herb of 'Vai' known by the name of sweet flag or Acorus Calamus is a symbolic representation for disease free life and good health.
Flowers represent freshness, hope, fragrance, compassion and feeling of concern in life. They are so inextricably associated with the human life that no celebration or rejoicing is complete without them. Flowers are also symbols for the impermanence of life.
Flowers cheer-up the mood and drive away the feelings of depression and dejection.
The pen, inkpot and the book taken together are symbols for wisdom, knowledge, awareness, insight, enlightenement, learning and intellectual brilliance. They also represent the power of knowledge for the eradication of illiteracy, ignorance and shallowness. They have the allegoric meaning for 'Apara Vidya' i.e. Knowledge of wordily objects and 'Para Vidya' i.e.knowledge of Self. Salt, which is central to our day to day life is supposed to generate positive energy and drive away negative retardants and bad luck.Some families also keep sugar on the rice thali, which signifies cordial social bondings and sweetness at every stage in life.
The 'Jantari' (Nachhipater) represents the symbolic connection of the events in human life to the planetary influences and their movements. 'Kreel Pach'having a picture of Isht Devi is indicative of religious inclination, our trust in Her grace and our total surrender to the sovereignty of the Divine.
Mirror due to its' attribute of reflection stands for duplication of auspiciousness, apart from all the good events of life.
Mirror is also believed to dispel and deflect the damaging impact and influences if present in the house.
As such Goddess Lakshmi is symbolically represented in Her different aspects of Vidyalakshmi (represented by pen, inkpot and book), Dhanyalkshmi (represented by paddy, rice, cooked rice, bread and curd) and Dhanlakshmi (represented by a coin, currency note or a gold ornament). Inversely, the various agriculture and cattle products are symbolic representations of Mother Nature, Mother Earth-Bhoodevi and Goddess Shakambhari, the Goddess of vegetarian and agriculture.
Besides it, Goddess Mahakali, the presiding deity of longevity represented by the medicinal herb of 'Vai' or sweet flag is also worshipped and remembered during the ritual of 'Buth-Vuchun'. On the day of 'Navreh', the rice of thali is used for making yellow coloured rice called 'Tahar' and after performing pooja, it is taken as 'Prasad' or 'Naveed' by the family members.
On 'Navreh' morning, the walnuts of rice thali are thrown in the river as the flowing water of the river and walnuts together symbolically represent regeneration and continuity of fruitful and productive life. It is also a metaphor for the surge and movement of active and energetic life. In the good old days upto mass migration in 1990, on the 'Navreh' morning, Kashmiri Pandits of Srinagar city after having a customary bath and attired in new dresses would make a beeline to Hari Parbhat to pay obeisance to the Goddess Sharika. Hari Parbhat-the historic and heritage hill of Goddess Sharika (one of the manifestation of Goddess Parvati) is the holy spot, which has Chakrishwar Asthapan on it. The Divine Mother Goddess Sharika, the presiding deity of Srinagar city represented by 'Soyambhu' Shrichakra (Mahamaha ShriChakra) is the very cause of creation, sustenance and dissolution of the Universe. The holy site of 'Devi Angan' at the foothill of Hariparbhat is believed to be the cosmic playfield of the Universal Mother, where all the divinely activities are controlled. In the sacred ambience of Devi Angan and in the serenity of it's cool and calm surrounding, the spiritual seekers do meditation for spiritual awakening and enlightenement.
On 'Navreh Mavas', i.e. Chaitra Krishna Paksh Amavasya, which falls a day prior to Navreh, Kashmiri Pandits while in Srinagar used to visit Viccharnag Shrine, which is about eight kms. from Srinagar on the Srinagar-Ganderbal road. They used to offer prayers and have a holy dip in one of it's sacred springs.
In earlier times on 'Navreh Amavasya', a local annual Almanac, known by the alternative names of 'Janthari', 'Panchang' or 'Nachhipater' used to be released for public use after having been compiled and delebrated upon by the native learned Brahmans at Vicharnag itself.
In Srinagar, on 'Navreh' day Kashmiri Pandits dressed in new clothes would visit 'Badam-Vari'-the orchard of almonds situated at the foothills of Hari Parbhat situated in the down-town. Here they would enjoy sipping steaming tea (Kehwa) made in 'Samavar'. They would also relish roasted water chest-nuts (Trapa bispinosa), oil-fried rotis locally known as 'luchie' and 'nadermonje pakoras'. The children with beaming faces would enjoy playing with water-balls, gas-filled ballons and 'tikawavij'.
On this day, the 'Badam-Vari' would present the look of a fairyland due to the pink and white flowers of the almond trees being in full blossom. People would enjoy the almond blossom locally known as 'Badam Phulai'. Almond is the first fruit bearing tree to blossom in the Kashmir valley in this season.
The violet or green coloured spring vegetable locally called 'Vosta-Hak'(Chenopodium sps.) cooked with reddish or 'nadru' is a special dish alongwith a lavish spread of the traditional dishes on the day of Navreh. In addition to it, cheese cooked in combination with a native wild vegetable called 'Tsokalader' having the Botanical name of Polygonum persicaria is a much prized and sought after dish on this day. The near and dear ones especially the daughters and son-in-laws are invited on the 'Navreh' feast.
Zangtrai:
As per prevailing Kashmiri folklore, Lord Shiva and Goddess Parvati were not invited for the 'Navreh' feast by the in-laws of Lord Shiva. Inconsequence, Goddess Parvati felt downcast and dispirited on the day following Navreh. In remembrance of brooding and contemplative mood of Goddess Parvati on the day after 'Navreh', Chitra Shukla Paksh Ditya or the second day of bright fortnight of Chaitra is known by the name of 'Deiviein Doie' in Kashmir. As per the connected folklore, realising the said lapse, the parents of Goddess Parvati later-on invited Her to a feast on the third day after 'Navreh'. As a reminder, this day is known as 'Zangtrai', which falls on the third day of the bright fortnight of Chaitra.
In reverence and regard for this day, Kashmiri Pandit ladies even to this day visit their parental houses and return back to their homes in the evening with salt and cash locally known as 'Aetgath' as a token of good omen. Both these days of 'Deivein Doie' and 'Zangtrai' having indigenous distinctiveness are known and observed only in Kashmir and nowhere else in the country.
The auspicious festival of 'Navreh' epitomises our age old traditions, which make us determined not to forget our rich past, notwithstanding the twists and turns in our history and present-day geographical and climatic separation.
If so many momentous events are embedded in a single day, then that day becomes a special day and that special day is 'Navreh' for Kashmiri Pandits.
Even to this day, 'Navreh' continues to be a popular and adored festival among Kashmiri Pandits and every body eagerly awaits its' arrival every year.
'Navreh', the first day of the Saptrishi Samvat of the lunar year marks the start of the New Year for Kashmiri Pandits. It is also the first day of the Basant or spring and 'Navratras'. It proclaims the advent of spring season, 'Sonth' in Kashmir. 'Navreh'-the festival of the New Year is celebrated on Chaitra Shukla Paksh Pratipadha, the first day of the bright fortnight of Chaitra (March-April).
The momentous festival of 'Navreh' finds a special mention in the 'Brahma Purana'. According to it, the whole universe was created by the Lord Brahma on the first day of Chaitra Shukla Paksh Pratipadha i.e. day of 'Navreh'. As per the 'Matsya Purana', one of the eighteen Puranas of Hindus', Lord Vishnu, the God of preservation among the Trinity is believed to have incarnated, as 'Matsya' avatar on the earth on the day of 'Navreh'. The festival of 'Navreh' also signifies the start of 'Satya Yug', the first of the four golden eras of Hindus. 'Navreh' has historical significance as it signals the initiation of 'Vikram Samvat' to commemorate and memorialize the victory and triumph of famous king of golden era of Indian history, ChandraGupt Maurya over 'Shakas'. 'Navreh' is the day, when the new almanac, an annual calendar of months and days with astronomical data and other related information starts for the new Hindu calendar year.
Navreh heralds the arrival of soothy season of spring when fresh life becomes evident from fields to forests with new foliage, blossoms and riot of colours in the form of flowers making their presence felt everywhere.Yamberzal or Narcissus poeticus, having white coloured petals and yellow stamens is a beautiful and sweet scented flower, which is frequently spotted from meadows to gardens. It is one of the early flowers, which announces the arrival of 'Sonth' in Kashmir. Similarly, the appealing flowers of Primula Rosea, Primulla elliptical and Primula denticulata also make their appearance immediately after the snow melts in Kashmir.
Likewise, the early migratory birds of 'Phemb-Seer' (Paradise Flycatcher), 'Poshnool' (Golden Oriole), 'Kukil' (Ring-Dove), 'Katij' (common swallow), 'Tsini Hangur (Himalayan Sterling) and 'Sheen-pipin' or Doeb-Bai(Pied-Wagtail) also proclaim the advent of 'Sonth' in Kashmir through their melodious notes.
As such, the festival of 'Navreh' is a celebration of change of season, regeneration and fertility, a journey from cold to warmth, an escape from winter confinement to social communion and a beginning for new lease of life everywhere.
The celebration of this joyous day in the medieval times also finds mention in 'Kitabul Hind', a book written by a renowned foreign voyager Al Beruni.According to him, the month of Chaitra denotes festivities for the natives of Kashmir on account of the victory gained by an ancient Kashmiri King Muttai over the Turks. In the words of celebrated historian Srivara, the Chaitra festival in ancient times in Kashmir was laced with enthusiasm and fervour to the accompaniment of lighting and merriment everywhere.
'Navreh' also marks the time to bid 'adieu' to harsh and severe winter and welcome season of spring when multitude generosity of Nature is visible everywhere. The display of new life in nature and invigorating ambience arouses hope and inspiration even in most brazen hearts.
Prior to the festival of 'Navreh', the family priest known as 'Kul Brahman'brings to every Kashmiri Pandit family, the almanace of the New Year known as 'Jantari or Panchang or Nachhipater' in Kashmiri. 'Nachhipater' is a derivation of Sanskrit word. 'Nakshetra Patri'. The Kul-Brahman also brings the 'Kreel Pach', which is an illustrated scroll usually having a picture of Goddess Saraswati or Goddess Sharika with a hymn in Her praise.
On the night prior to Navreh, an elderly lady of the Pandit household fills a big thali with rice. On this rice filled thali, various items like walnuts (in odd numbers usually five or seven), paddy (as per family 'reeth'), a piece of bread (usually 'Kulcha'), a lump of cooked rice, a pen, an inkpot and book, a Katori filled with curds, a currency note or a coin or a gold ornament like ring or a bangle, a pinch of salt, seasonal flowers (usually Yamberzal), a piece of medicinal herb called 'Vai' ) known by the name of Sweet flag or Acorus Calamus and a mirror are arranged. The 'Nachhipatar or Jantari' of the new year and the 'Kreel-Pach' also find a special place in this rice filled thali.
This ritual is known as 'Thal-barun'. Early in the morning of 'Navreh' well before sunrise, a female member of the family, usually a daughter, makes each and every member of the family have a 'darshan' of this thali in their respective rooms. This ritual is known as 'Buth-Vuchun'. The ritual of 'Buth Vuchun' is said to bring happy year full of health, wealth, wisdom and good luck for the entire family. After having darshan of this thali, every elder member of the family puts some money in it, which is then taken by the girl as a gift known by the name of 'Kharch'.
As per mythological belief, a mysterious power lies hidden in all human beings. It can be stimulated only by the use of specific symbols as our subconscious correlates fully with the symbols in comparison to the words.
As such, all the items arranged on the rice filled thali have symbolic significance. Rice, the principle diet of Kashmiris is a symbol of abundance, life, growth, development, expansion and prosperity. Rice is also an integral part of our every auspicious occasion and function in our lives.It also stands for the quality of refinement and purity in the individual life. Paddy or unhusked rice connotes unsullied clarity, natural perfection and untainted life without deception and imitation.
Cooked rice indicates metaphoric process through which paddy has passed upto the cooked form. As such, the cooked rice is a symbol of transformation and progression in life in the right direction. Besides it, the cooked rice is regarded as a 'prasad' and gift of God to the mankind. Apart from it, paddy, rice and cooked rice being the source of survival and sustenance are symbols for our physical and mental growth. Curds is a symbolic representation for fullness, stability and cohesiveness in life. Due to its' 'satvic'-quality, curds also represents placidity, consistency and virtuous conduct in life.The next item of bread kept on the rice thali is a symbolic representation for absorption, expansion and integration in one's socio-cultural surrounding.
The walnuts indicate regeneration, evolutionary process, continuity and flow of life. The four kernals present in the walnut represent the four aspects of dharma or divinity. Wealth or arth, Kama or wish fulfilment and moksha or salvation. A coin or a currency note or a gold ring or a bangle represents good fortune, prosperity, wealth and material strength. The gold ring or gold bangle is a symbol of purity and auspiciousness. The gold metal also has religious and spiritual significance as it not only gives contentment but is also believed to drive away evil influences. The coin, currency note and the gold ornament together remind us not to shun righteousness in the pursuit of material wealth. The medicinal herb of 'Vai' known by the name of sweet flag or Acorus Calamus is a symbolic representation for disease free life and good health.
Flowers represent freshness, hope, fragrance, compassion and feeling of concern in life. They are so inextricably associated with the human life that no celebration or rejoicing is complete without them. Flowers are also symbols for the impermanence of life.
Flowers cheer-up the mood and drive away the feelings of depression and dejection.
The pen, inkpot and the book taken together are symbols for wisdom, knowledge, awareness, insight, enlightenement, learning and intellectual brilliance. They also represent the power of knowledge for the eradication of illiteracy, ignorance and shallowness. They have the allegoric meaning for 'Apara Vidya' i.e. Knowledge of wordily objects and 'Para Vidya' i.e.knowledge of Self. Salt, which is central to our day to day life is supposed to generate positive energy and drive away negative retardants and bad luck.Some families also keep sugar on the rice thali, which signifies cordial social bondings and sweetness at every stage in life.
The 'Jantari' (Nachhipater) represents the symbolic connection of the events in human life to the planetary influences and their movements. 'Kreel Pach'having a picture of Isht Devi is indicative of religious inclination, our trust in Her grace and our total surrender to the sovereignty of the Divine.
Mirror due to its' attribute of reflection stands for duplication of auspiciousness, apart from all the good events of life.
Mirror is also believed to dispel and deflect the damaging impact and influences if present in the house.
As such Goddess Lakshmi is symbolically represented in Her different aspects of Vidyalakshmi (represented by pen, inkpot and book), Dhanyalkshmi (represented by paddy, rice, cooked rice, bread and curd) and Dhanlakshmi (represented by a coin, currency note or a gold ornament). Inversely, the various agriculture and cattle products are symbolic representations of Mother Nature, Mother Earth-Bhoodevi and Goddess Shakambhari, the Goddess of vegetarian and agriculture.
Besides it, Goddess Mahakali, the presiding deity of longevity represented by the medicinal herb of 'Vai' or sweet flag is also worshipped and remembered during the ritual of 'Buth-Vuchun'. On the day of 'Navreh', the rice of thali is used for making yellow coloured rice called 'Tahar' and after performing pooja, it is taken as 'Prasad' or 'Naveed' by the family members.
On 'Navreh' morning, the walnuts of rice thali are thrown in the river as the flowing water of the river and walnuts together symbolically represent regeneration and continuity of fruitful and productive life. It is also a metaphor for the surge and movement of active and energetic life. In the good old days upto mass migration in 1990, on the 'Navreh' morning, Kashmiri Pandits of Srinagar city after having a customary bath and attired in new dresses would make a beeline to Hari Parbhat to pay obeisance to the Goddess Sharika. Hari Parbhat-the historic and heritage hill of Goddess Sharika (one of the manifestation of Goddess Parvati) is the holy spot, which has Chakrishwar Asthapan on it. The Divine Mother Goddess Sharika, the presiding deity of Srinagar city represented by 'Soyambhu' Shrichakra (Mahamaha ShriChakra) is the very cause of creation, sustenance and dissolution of the Universe. The holy site of 'Devi Angan' at the foothill of Hariparbhat is believed to be the cosmic playfield of the Universal Mother, where all the divinely activities are controlled. In the sacred ambience of Devi Angan and in the serenity of it's cool and calm surrounding, the spiritual seekers do meditation for spiritual awakening and enlightenement.
On 'Navreh Mavas', i.e. Chaitra Krishna Paksh Amavasya, which falls a day prior to Navreh, Kashmiri Pandits while in Srinagar used to visit Viccharnag Shrine, which is about eight kms. from Srinagar on the Srinagar-Ganderbal road. They used to offer prayers and have a holy dip in one of it's sacred springs.
In earlier times on 'Navreh Amavasya', a local annual Almanac, known by the alternative names of 'Janthari', 'Panchang' or 'Nachhipater' used to be released for public use after having been compiled and delebrated upon by the native learned Brahmans at Vicharnag itself.
In Srinagar, on 'Navreh' day Kashmiri Pandits dressed in new clothes would visit 'Badam-Vari'-the orchard of almonds situated at the foothills of Hari Parbhat situated in the down-town. Here they would enjoy sipping steaming tea (Kehwa) made in 'Samavar'. They would also relish roasted water chest-nuts (Trapa bispinosa), oil-fried rotis locally known as 'luchie' and 'nadermonje pakoras'. The children with beaming faces would enjoy playing with water-balls, gas-filled ballons and 'tikawavij'.
On this day, the 'Badam-Vari' would present the look of a fairyland due to the pink and white flowers of the almond trees being in full blossom. People would enjoy the almond blossom locally known as 'Badam Phulai'. Almond is the first fruit bearing tree to blossom in the Kashmir valley in this season.
The violet or green coloured spring vegetable locally called 'Vosta-Hak'(Chenopodium sps.) cooked with reddish or 'nadru' is a special dish alongwith a lavish spread of the traditional dishes on the day of Navreh. In addition to it, cheese cooked in combination with a native wild vegetable called 'Tsokalader' having the Botanical name of Polygonum persicaria is a much prized and sought after dish on this day. The near and dear ones especially the daughters and son-in-laws are invited on the 'Navreh' feast.
Zangtrai:
As per prevailing Kashmiri folklore, Lord Shiva and Goddess Parvati were not invited for the 'Navreh' feast by the in-laws of Lord Shiva. Inconsequence, Goddess Parvati felt downcast and dispirited on the day following Navreh. In remembrance of brooding and contemplative mood of Goddess Parvati on the day after 'Navreh', Chitra Shukla Paksh Ditya or the second day of bright fortnight of Chaitra is known by the name of 'Deiviein Doie' in Kashmir. As per the connected folklore, realising the said lapse, the parents of Goddess Parvati later-on invited Her to a feast on the third day after 'Navreh'. As a reminder, this day is known as 'Zangtrai', which falls on the third day of the bright fortnight of Chaitra.
In reverence and regard for this day, Kashmiri Pandit ladies even to this day visit their parental houses and return back to their homes in the evening with salt and cash locally known as 'Aetgath' as a token of good omen. Both these days of 'Deivein Doie' and 'Zangtrai' having indigenous distinctiveness are known and observed only in Kashmir and nowhere else in the country.
The auspicious festival of 'Navreh' epitomises our age old traditions, which make us determined not to forget our rich past, notwithstanding the twists and turns in our history and present-day geographical and climatic separation.
If so many momentous events are embedded in a single day, then that day becomes a special day and that special day is 'Navreh' for Kashmiri Pandits.
Even to this day, 'Navreh' continues to be a popular and adored festival among Kashmiri Pandits and every body eagerly awaits its' arrival every year.
Old Memories
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These pictures are the one which had been taken yesterday in the Ram Mandir ,sathoo barbar shah where we had the residence before our migration…………….This mandir is that where our revered daddy ji used to attend every day and sings the spiritual bhajan . This mandir is where papraj was the active member of executive body. This mandir is where bairaj had learn panchastavi and this mandir is that where we all where going and offering prayers daily and on Ram navmi day we all used to go there with new worn clothes and were cherishing the kashmiri loochi and nadur munju……….
'Me’, Sheetlesvara - The Sheetalnath
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English translation of the original paper written in Hindi by (Embedded image moved to file: pic02469.jpg)IMG_0406.JPG
Dr. Triloki Nath Ganjoo In Sheetal Nath rendered by S. N. Pandit Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Perhaps, past seventeen years, all of you may have forgotten ‘me’; but trust me, even for a single moment none among you has receded from my thoughts, for ‘I’ am the forlorn and neglected historical precinct of the Sathu Sheetalnath Bhairav. About two thousand five hundred years ago ‘my’ geographical location and the topography of the nearby locales was interestingly very different and beautiful. On ‘my’ south-west stood the magnificent and imposing temple of Gourisvari where the festive celebration was held on the third day of the moon-lit fortnight during the month of January. However, after 1390 A.D. the temple was never to be seen again! Only a heap of stone rubble now marks its location. The place now called Gowkadal is but a reminder to perpetuate the hallowed memory of this Gouri temple. Nearby flows Chuntkual, the Candrakuliya of olden times and seen as the outlet to modern Dal Lake, formerly known as Mahasarit or the Satadal, and flowing further in the west meets the river Vitasta at Dubhuja, presently known as Duboonch. To ‘my’ south across the Candrakuliya lies the locality of Makshikasvamin, the present day Maisama. This is the abode of Anandaesvara Bhairav. Nearby, between the eight and eleventh century, on the bank of the Vitasta river stood a great centre of knowledge and learning. It was here Acharaya Abhinave Gupta, in the temple of Bhairava, composed his devotional hymns in the praise of the Lord. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Around it spreads a small lake called Bhattarika Nadvali known presently by the modern name of Brari Nambal. About two thousand years ago, the then king of Kashmir, Pravarasena, erected here a strong embankment to secure his capital city Pravesa Nagri from the devastating flood waters of Candrakuliya, the present day Chuntkual. This embankment erected by him stretched nearly a mile long and originated on the right side of Durga Galika, the modern day Drugian onward right of Chuntkual rivulet reaching right up to the Gourisvari temple or the modern Gowkadal. As a result, the raised ground to the north of the embankment came to be known by the name of Sathu. Right in ‘my’ front, towards the west above the riverbed, came up the locality of Ganit Vihara presently called as Ganpatyar. The Brihad Vihara or the modern Badiyar in the north is an ancient habitation. Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. It was called as Razdan Kadal. In the south-west ‘my’ lake-waters spread from Gowkadal to Basant Bagh. In those days all the present day habitated areas beyond the Rattan Rani Hospital did not exist. Only the beautiful lake waters spread in the beyond. Those who loved ‘me’ called this stretch as Gundahlad Math which as a result of colloquia corruption of the tongue is now known as Gundahlamar. Not too far away to ‘my’ south-west lies an island spot called Kashram Teng. During the eighth century this place was inhabited by the Brahmans of the Kaushik Gotra who had come here from Central India. Here, they laid many magnificent gardens. As a result people called these gardens as ‘Kaushik Retreats’ or simply the ‘Kaushik Gardens’. The area being situated on a mound, as such subsequently came to be called as ‘Tengs’ due to the aberrations of the tongue. Off-course, as Sheetlesvara Sheetalnath, ‘I’ do not count among the eight Bhairava Lords, but for thousands of years i.e. right from the beginning of the auspicious Kashmir Samvat era, Kashmir has been a seat of the followers of the Sakta religion. The Nilamatapurana too attests this belief by attributing the name of Kashmir as Parvati Taej. In the olden times all the ascetics of Kashmir before beginning their penance would pay a visit to ‘my precinct’ to attain equanimity of their physical mental and expounded attributes. It is for these reasons. From times immemorial to 1990 A.D., ‘I’ have become a seat of action for the intellectual and social reformists. The Gowd Brahmans of India now called as Gandhyas have been my staunch followers. Acharaya Sukhananda Shastri had given the ancient holy scroll of ‘my’ autobiographical text to late Pandit Tara Chand and his brother. In fact the way that led to ‘my precinct’ passed through an adjacent lane where they lived. On a mound nearby ‘me’ stood a temple of dedicated Bhairava architecture which in 1766 A.D. was raised to the ground by the Afghans of Kabul. Even now, the strewn debris of it lies buried at the spot. The event dates to the time when ascetics and sages, on way to the Amaresvara pilgrimage, would assemble at the high ground situated in the north. It is probable that religious intolerance and bigotry for such a tradition may have led to the destruction of the temple here and is attested by the fact that whenever Siddhakak Ji Khounmashi would offer his routine prayers to ‘me’, he invariably recited the verse: Sheetlaesvara aarambya amaresvara pooryantam meaning from sheetalnath to amaranth. Following land settlement and survey of the Kashmir Valley by the English civil servant Mr. Lawrence, total land, measuring seven hundred Kanals, was appropriated to my campus and the file which retained this record was available in the archives till 1947 A.D. Occasionally, ‘I’ would reassert the claim and remain reassured by verification of the land appropriated to ‘me’. However, regretfully, ‘I’ recall the unlawful annexation of my land measuring nearly three to four hundred Kanals by the erstwhile Dogra minister late Paras Ram and his family members. My land assets situated in the Mandir Bagh area were grabbed by the Madans. The spread of ‘my’ area extended to Barbar Shah in Gowkadal. In fact the sinister design to grab unlawfully the land appropriated to me began with the misdemeanor of the Arazbeg family who lived near Barbar Shah Embankment. As a result, the campus repeatedly got sub divided in a manner as is narrated in the proverbial cat and monkey story. Today the prime portion of ‘my’ land is held under the massive structure of buildings, bungalows and mansions. Gradually ‘my’ area squeezed just to the stretch that extends to the former minister late Pyare Lal Handoo’s boundary walls enclosing the north, south and western sides of his house. In the south, where a footpath winds on ‘my’ very own land, barbed wire fencing with a big hoarding has come up illegally to demarcate the Rishi Park. At the south-east end, half a Kanal of land has been grabbed by Haji Son Makru and a Kanal has simply become a thoroughfare for public passage! Some members of the Sheetalnath Sabha have swallowed the returns of rent that accrues from the school and by granting renewed and fresh lease have simply become fat with the lap. The temple here is closed since 1990 A.D. The priest, worshipers and the effects ordained for worship, all the three are either absconding or else have deserted ‘me’. The complete name of the Hindu School is simply reduced to H. High School. ‘I’ feel by hearing my tale of woes, you may be bored with disinterest. But my woes do not end here, since ‘I’ continue to be the past, present and yet to come historical land mark of the Kashmiri Pandit community. ‘My’ tragedy at present is caused by a self proclaimed usurper named Shri Gulbod who, following his pivotal role in having greased the palms of well meaning members of the Sheetalnath Sabha with a bribe of rupees one lakh, thinks ‘I’ am his fiefdom. Two years ago Shri Gulbod did not allow Shri Sri Ashok even to place his foot in ‘my’ precinct. [‘Me’, Sheetalesvara Sheetalnath ever since 1340 A.D. right up to 1818 A.D. have withstood the horrors of barbaric history. Between 1818 and 1947 A.D., when ‘I’ had just recovered from the horrendous onslaughts, ‘I’ yet again fell to the cruel hands of time, only to stand on the cross road of history. In fact ‘My’ very existence came under threat during the fierce 1931 up-rise. In order to safeguard my identity. ‘I’ raised my own slogan : “We too have a right to exist”] In return a howling cry of hatred and challenge rand the air. “Kashmiri Pandits –vanish or perish.’ “Kashmiri Pandits – leave your home and hearth.” “Kashmiri Pandits – let your identity dissolve, lose thy name by taking to the faith of the majority.” Before the early decades of the twentieth century, many a reformists and social activists including late Shri Hargopal and others who held the banner of social reform afloat, did not raise their voice of concern from ‘my’ precinct. In fact they had no permanent banner under which they stood. Of course, the historic event when the ‘brave man of action’ – Kashyap Bandhu offered the supreme sacrifice of his blood, drained after incising his finger, during the foundation laying ceremony of the Sharika Bhawan in ‘my’ very precinct ushered a unique new chapter in the history of Kashmiri Pandits. Witnessing the establishment of the All India Kashmir Hindu Yuva Sanatan Dharma Sabha, simply overwhelmed ‘me’. The moment connoted a clarion call of the social resurgence. It followed with the publication of the Martanda newspaper in Urdu that represented the mute and muffled voice of the Kashmiri Pandit community. And following the public spirited Kashyap Bandhu Ji, many a leaders with zest and zeal like Shri Fotedar, Shri Teng, Shri Kilam, Shri Dar, Shri Jalali (Kaul), Shri Bhat and others carried the mission from this very platform. Their voice still echoes in ‘my’ ears! From thisvery seat of the Sheetalesvara Sheetalnath, both Pandit Jawaharlal Nehru and Shrimati Indira Gandhi addressed their rallies. And from here only late Shri Nehru Ji sounded the impending danger when he stated, “If suddenly and somehow the security assurances of Maharaja Hari Singh give away, think, what all can happen then’’! From here, the Pakhtoon leader of west India, Badshah Khan, too made his speech. ‘I’ know that you may not have forgotten the event of the great Indian nationalist Veer Savarkar’s visit to ‘me’. Before he took to the speech podium, ‘I’ recall, he prostrated at the temple altar here, and drank the libation offered to him by Srikanth Bansri-the priest, and only afterwards took his steps towards the podium to make the speech. ‘I’ have seen here, the man of ages, Mahatma Gandhi, calm and serene. It was a Monday, the day to observe silence for Gandhi Ji. So he did not speak at all, instead Sheikh’s wife late Begum Sahiba spoke at length. In September 1947, as a result of the raid by Pakistan based tribal, many Hindus of north-west Kashmir had to flee from there. Hindu and Sikhrefugees thronged Srinagar. Even though there were few places for rehabilitation, yet arrangements were made to accommodate them. The Jammu & Kashmir Sudhar Samiti played a vital role in this task. For next five years, the platform abounding ‘my’ precinct remained an active ground of action. Trust ‘me’, Sheetallesvara Sheetalnath is neither a temple nor a place of worship, nor is it to be looked simply as a piece of land, but indeed it is the sacrificial ground of the Kashmiri Hindus. Following the sinister Paramesvari episode, one is reminded of the sacrifice of those martyred and claimed by the brute force of the government in which innocent and unarmed men were shot to death while the hapless women became the victims of criminal acid-spray as the innocent Hindu girl was abducted at the point of rape. This happened despite Shrimati Indira Gandhi being the Prime Minister, who however, remained a mute spectator to these events. Raising the voice of concern about these happenings, the then President of the erstwhile Jana Sangha, Professor Balraj Madhok thundered to remind that “the medieval Islamic barbarity still remained to be undone.” ‘I’ Sheetalesvara Sheetalnath have not forgotten anything, have been witness from ‘my’ very own precinct to two annual festivals dedicated to ‘me’. The first one that marked ‘my birthday’ was held on Basant Panchmi when the entire campus would remain covered by a blanket of white snow, but still the enthusiastic crowd thronged the venue. And while the smoke from the sacrificial fire spread in all the four directions, the children amused themselves with fire-crackers and pelting of snow-balls with mirth and frolic. Amidst the chanting of the Vedic hymns and verses dedicated to Bhairva, the fragrant aura and aromatic ambience emanating from the temple complex enticed one to all enthralled feelings of the senses. A day before Jammashtami, a large number of decorated tableau would assemble in ‘my’ precinct and from there roll out in a festive procession through the main bzaars only to return to the very same spot by the sunset. Holding flutes, the smiling young boys simply felt overjoyed and bewildered to play Sri Krishna. Various streets and roads of the city were done upto a bridal look by the display of the merchandise of the shops. Next day on the Ashtami, the entire precinct with the erected canopies and colorful spreads would look fabulous to eye. On that particular day, saints, sages, learned scholars and thinkers etc. gave enthralling discourses while the gathering felt greeted by the garland of their oratory acumen. Occasionally, these discourses were sequestered by the melodious music dedicated to Sri Krishna. But past seventeen years now, though these days have repeated, ‘I’ forsake any celebrations and mirth and simply yearned like a hapless forlorn. Today, ‘I’ exist but as a barren abandonment. Without the chant of prayers. ‘I’ have turned into a desolate idol. Someone has torn away my festive apparel of Basant Panchmi, Instead of hearing the Bhairava hymns, hallucinating voices rend me at present. Often ‘I’ dream of past journeys and live on going up and down the memory lane. However, never for a moment have ‘I’ forgotten the fact that ‘I’ am the religious, social and political hub of the Kashmiri Pandits and a seat of their continuing crusade. ************
Dr. Triloki Nath Ganjoo In Sheetal Nath rendered by S. N. Pandit Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Perhaps, past seventeen years, all of you may have forgotten ‘me’; but trust me, even for a single moment none among you has receded from my thoughts, for ‘I’ am the forlorn and neglected historical precinct of the Sathu Sheetalnath Bhairav. About two thousand five hundred years ago ‘my’ geographical location and the topography of the nearby locales was interestingly very different and beautiful. On ‘my’ south-west stood the magnificent and imposing temple of Gourisvari where the festive celebration was held on the third day of the moon-lit fortnight during the month of January. However, after 1390 A.D. the temple was never to be seen again! Only a heap of stone rubble now marks its location. The place now called Gowkadal is but a reminder to perpetuate the hallowed memory of this Gouri temple. Nearby flows Chuntkual, the Candrakuliya of olden times and seen as the outlet to modern Dal Lake, formerly known as Mahasarit or the Satadal, and flowing further in the west meets the river Vitasta at Dubhuja, presently known as Duboonch. To ‘my’ south across the Candrakuliya lies the locality of Makshikasvamin, the present day Maisama. This is the abode of Anandaesvara Bhairav. Nearby, between the eight and eleventh century, on the bank of the Vitasta river stood a great centre of knowledge and learning. It was here Acharaya Abhinave Gupta, in the temple of Bhairava, composed his devotional hymns in the praise of the Lord. To ‘my’ north is the temple of Mangalaesvara Bhairava situated on a mound. But nay, it may be more appropriate to call it a place of belief and faith worthy of devotion and worship. Around it spreads a small lake called Bhattarika Nadvali known presently by the modern name of Brari Nambal. About two thousand years ago, the then king of Kashmir, Pravarasena, erected here a strong embankment to secure his capital city Pravesa Nagri from the devastating flood waters of Candrakuliya, the present day Chuntkual. This embankment erected by him stretched nearly a mile long and originated on the right side of Durga Galika, the modern day Drugian onward right of Chuntkual rivulet reaching right up to the Gourisvari temple or the modern Gowkadal. As a result, the raised ground to the north of the embankment came to be known by the name of Sathu. Right in ‘my’ front, towards the west above the riverbed, came up the locality of Ganit Vihara presently called as Ganpatyar. The Brihad Vihara or the modern Badiyar in the north is an ancient habitation. Several thousand years ago ‘my’ present day boundaries formed the edges of small lake whose one end lay as far as the Brihad Vihara, the modern day Badiyar. To cross this stretch, a foot-over bridge comprising of wooden planks was made by the members of the Razdan clan. It was called as Razdan Kadal. In the south-west ‘my’ lake-waters spread from Gowkadal to Basant Bagh. In those days all the present day habitated areas beyond the Rattan Rani Hospital did not exist. Only the beautiful lake waters spread in the beyond. Those who loved ‘me’ called this stretch as Gundahlad Math which as a result of colloquia corruption of the tongue is now known as Gundahlamar. Not too far away to ‘my’ south-west lies an island spot called Kashram Teng. During the eighth century this place was inhabited by the Brahmans of the Kaushik Gotra who had come here from Central India. Here, they laid many magnificent gardens. As a result people called these gardens as ‘Kaushik Retreats’ or simply the ‘Kaushik Gardens’. The area being situated on a mound, as such subsequently came to be called as ‘Tengs’ due to the aberrations of the tongue. Off-course, as Sheetlesvara Sheetalnath, ‘I’ do not count among the eight Bhairava Lords, but for thousands of years i.e. right from the beginning of the auspicious Kashmir Samvat era, Kashmir has been a seat of the followers of the Sakta religion. The Nilamatapurana too attests this belief by attributing the name of Kashmir as Parvati Taej. In the olden times all the ascetics of Kashmir before beginning their penance would pay a visit to ‘my precinct’ to attain equanimity of their physical mental and expounded attributes. It is for these reasons. From times immemorial to 1990 A.D., ‘I’ have become a seat of action for the intellectual and social reformists. The Gowd Brahmans of India now called as Gandhyas have been my staunch followers. Acharaya Sukhananda Shastri had given the ancient holy scroll of ‘my’ autobiographical text to late Pandit Tara Chand and his brother. In fact the way that led to ‘my precinct’ passed through an adjacent lane where they lived. On a mound nearby ‘me’ stood a temple of dedicated Bhairava architecture which in 1766 A.D. was raised to the ground by the Afghans of Kabul. Even now, the strewn debris of it lies buried at the spot. The event dates to the time when ascetics and sages, on way to the Amaresvara pilgrimage, would assemble at the high ground situated in the north. It is probable that religious intolerance and bigotry for such a tradition may have led to the destruction of the temple here and is attested by the fact that whenever Siddhakak Ji Khounmashi would offer his routine prayers to ‘me’, he invariably recited the verse: Sheetlaesvara aarambya amaresvara pooryantam meaning from sheetalnath to amaranth. Following land settlement and survey of the Kashmir Valley by the English civil servant Mr. Lawrence, total land, measuring seven hundred Kanals, was appropriated to my campus and the file which retained this record was available in the archives till 1947 A.D. Occasionally, ‘I’ would reassert the claim and remain reassured by verification of the land appropriated to ‘me’. However, regretfully, ‘I’ recall the unlawful annexation of my land measuring nearly three to four hundred Kanals by the erstwhile Dogra minister late Paras Ram and his family members. My land assets situated in the Mandir Bagh area were grabbed by the Madans. The spread of ‘my’ area extended to Barbar Shah in Gowkadal. In fact the sinister design to grab unlawfully the land appropriated to me began with the misdemeanor of the Arazbeg family who lived near Barbar Shah Embankment. As a result, the campus repeatedly got sub divided in a manner as is narrated in the proverbial cat and monkey story. Today the prime portion of ‘my’ land is held under the massive structure of buildings, bungalows and mansions. Gradually ‘my’ area squeezed just to the stretch that extends to the former minister late Pyare Lal Handoo’s boundary walls enclosing the north, south and western sides of his house. In the south, where a footpath winds on ‘my’ very own land, barbed wire fencing with a big hoarding has come up illegally to demarcate the Rishi Park. At the south-east end, half a Kanal of land has been grabbed by Haji Son Makru and a Kanal has simply become a thoroughfare for public passage! Some members of the Sheetalnath Sabha have swallowed the returns of rent that accrues from the school and by granting renewed and fresh lease have simply become fat with the lap. The temple here is closed since 1990 A.D. The priest, worshipers and the effects ordained for worship, all the three are either absconding or else have deserted ‘me’. The complete name of the Hindu School is simply reduced to H. High School. ‘I’ feel by hearing my tale of woes, you may be bored with disinterest. But my woes do not end here, since ‘I’ continue to be the past, present and yet to come historical land mark of the Kashmiri Pandit community. ‘My’ tragedy at present is caused by a self proclaimed usurper named Shri Gulbod who, following his pivotal role in having greased the palms of well meaning members of the Sheetalnath Sabha with a bribe of rupees one lakh, thinks ‘I’ am his fiefdom. Two years ago Shri Gulbod did not allow Shri Sri Ashok even to place his foot in ‘my’ precinct. [‘Me’, Sheetalesvara Sheetalnath ever since 1340 A.D. right up to 1818 A.D. have withstood the horrors of barbaric history. Between 1818 and 1947 A.D., when ‘I’ had just recovered from the horrendous onslaughts, ‘I’ yet again fell to the cruel hands of time, only to stand on the cross road of history. In fact ‘My’ very existence came under threat during the fierce 1931 up-rise. In order to safeguard my identity. ‘I’ raised my own slogan : “We too have a right to exist”] In return a howling cry of hatred and challenge rand the air. “Kashmiri Pandits –vanish or perish.’ “Kashmiri Pandits – leave your home and hearth.” “Kashmiri Pandits – let your identity dissolve, lose thy name by taking to the faith of the majority.” Before the early decades of the twentieth century, many a reformists and social activists including late Shri Hargopal and others who held the banner of social reform afloat, did not raise their voice of concern from ‘my’ precinct. In fact they had no permanent banner under which they stood. Of course, the historic event when the ‘brave man of action’ – Kashyap Bandhu offered the supreme sacrifice of his blood, drained after incising his finger, during the foundation laying ceremony of the Sharika Bhawan in ‘my’ very precinct ushered a unique new chapter in the history of Kashmiri Pandits. Witnessing the establishment of the All India Kashmir Hindu Yuva Sanatan Dharma Sabha, simply overwhelmed ‘me’. The moment connoted a clarion call of the social resurgence. It followed with the publication of the Martanda newspaper in Urdu that represented the mute and muffled voice of the Kashmiri Pandit community. And following the public spirited Kashyap Bandhu Ji, many a leaders with zest and zeal like Shri Fotedar, Shri Teng, Shri Kilam, Shri Dar, Shri Jalali (Kaul), Shri Bhat and others carried the mission from this very platform. Their voice still echoes in ‘my’ ears! From thisvery seat of the Sheetalesvara Sheetalnath, both Pandit Jawaharlal Nehru and Shrimati Indira Gandhi addressed their rallies. And from here only late Shri Nehru Ji sounded the impending danger when he stated, “If suddenly and somehow the security assurances of Maharaja Hari Singh give away, think, what all can happen then’’! From here, the Pakhtoon leader of west India, Badshah Khan, too made his speech. ‘I’ know that you may not have forgotten the event of the great Indian nationalist Veer Savarkar’s visit to ‘me’. Before he took to the speech podium, ‘I’ recall, he prostrated at the temple altar here, and drank the libation offered to him by Srikanth Bansri-the priest, and only afterwards took his steps towards the podium to make the speech. ‘I’ have seen here, the man of ages, Mahatma Gandhi, calm and serene. It was a Monday, the day to observe silence for Gandhi Ji. So he did not speak at all, instead Sheikh’s wife late Begum Sahiba spoke at length. In September 1947, as a result of the raid by Pakistan based tribal, many Hindus of north-west Kashmir had to flee from there. Hindu and Sikhrefugees thronged Srinagar. Even though there were few places for rehabilitation, yet arrangements were made to accommodate them. The Jammu & Kashmir Sudhar Samiti played a vital role in this task. For next five years, the platform abounding ‘my’ precinct remained an active ground of action. Trust ‘me’, Sheetallesvara Sheetalnath is neither a temple nor a place of worship, nor is it to be looked simply as a piece of land, but indeed it is the sacrificial ground of the Kashmiri Hindus. Following the sinister Paramesvari episode, one is reminded of the sacrifice of those martyred and claimed by the brute force of the government in which innocent and unarmed men were shot to death while the hapless women became the victims of criminal acid-spray as the innocent Hindu girl was abducted at the point of rape. This happened despite Shrimati Indira Gandhi being the Prime Minister, who however, remained a mute spectator to these events. Raising the voice of concern about these happenings, the then President of the erstwhile Jana Sangha, Professor Balraj Madhok thundered to remind that “the medieval Islamic barbarity still remained to be undone.” ‘I’ Sheetalesvara Sheetalnath have not forgotten anything, have been witness from ‘my’ very own precinct to two annual festivals dedicated to ‘me’. The first one that marked ‘my birthday’ was held on Basant Panchmi when the entire campus would remain covered by a blanket of white snow, but still the enthusiastic crowd thronged the venue. And while the smoke from the sacrificial fire spread in all the four directions, the children amused themselves with fire-crackers and pelting of snow-balls with mirth and frolic. Amidst the chanting of the Vedic hymns and verses dedicated to Bhairva, the fragrant aura and aromatic ambience emanating from the temple complex enticed one to all enthralled feelings of the senses. A day before Jammashtami, a large number of decorated tableau would assemble in ‘my’ precinct and from there roll out in a festive procession through the main bzaars only to return to the very same spot by the sunset. Holding flutes, the smiling young boys simply felt overjoyed and bewildered to play Sri Krishna. Various streets and roads of the city were done upto a bridal look by the display of the merchandise of the shops. Next day on the Ashtami, the entire precinct with the erected canopies and colorful spreads would look fabulous to eye. On that particular day, saints, sages, learned scholars and thinkers etc. gave enthralling discourses while the gathering felt greeted by the garland of their oratory acumen. Occasionally, these discourses were sequestered by the melodious music dedicated to Sri Krishna. But past seventeen years now, though these days have repeated, ‘I’ forsake any celebrations and mirth and simply yearned like a hapless forlorn. Today, ‘I’ exist but as a barren abandonment. Without the chant of prayers. ‘I’ have turned into a desolate idol. Someone has torn away my festive apparel of Basant Panchmi, Instead of hearing the Bhairava hymns, hallucinating voices rend me at present. Often ‘I’ dream of past journeys and live on going up and down the memory lane. However, never for a moment have ‘I’ forgotten the fact that ‘I’ am the religious, social and political hub of the Kashmiri Pandits and a seat of their continuing crusade. ************
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