Maha Shivratri-Revisting Kashmiri Ritual Variants By Upender Ambardar

FEstivals are vibrant representatives of traditional values, cultural and religious ethos and mythologised past. The various rituals and religious rites having localised distinctive uniqueness are vital components of festivals. They add substance, strength, warmth and spiritual colour to the weave of human life. The indigenous ritual variants of Kashmiri Maha Shivratri carry multilayered mystic truths and meanings. They not only denote ancient roots but also our cultural and religious moorings. The various Shivratri rituals having a time wrap of antiquity signify centuries old beliefs, traditions and wisdom. The festival is believed to symbolize the celestial wedding of Lord Shiva and Goddess Parvati and that of Goddess Sati in Her previous birth. As per a belief, the auspicious divine function was solemanised by the Lord Brahma Himself in present of all Deities, Rishis and Saints. Maha Shivratri is an eagerly awaited and enthusiastically looked forward festival as Lord Shiva, the great God of the Universe is the most favourite and lovable God, WHO is revered equally by all the Gods, human beings and the demons.Lord Shiva represents a contrasting life of a householder and an ascetic.Lord Shiva also connotes a happy and contented family life, Who is believed to reside in the snowcapped mountain of Kailash along with His ever auspicious spouse Goddess Parvati, sons Lord Ganesh, Lord Kartikey and a host of His faithful attendants like Nandi, Kubera, Yakshas, Gandharvas and other 'Ganas'. Rightly Kailash mountain is also known by an alternative name of 'Ganaparvata', the mountain of 'Ganas' as it is frequented by all the Deities, saints, sages, demi-Gods and the Divine incarnations. As per a popular lore, Lord Shiva also personifies the frightful and disturbing aspect of nature in the form of snow and harsh chilly winter. It is one of the reasons that Maha Shivratri is celebrated in the severe and rough winter. The festival celebrated in the night designated as 'Kalratri' also symbolises ignorance, obscurity, seclusion, tranquillity, quietness, impiety, depravity, incomprehension and degradable imperfections. Lord Shiva is the only Supreme God, who grants redemption from all these imperfections. The dark night of Maha Shivratri is also a metaphor for 'Tamogunic' aspect as Lord Shiva is believed to have revealed His divine appearance just before the Universe stepped into 'Kaliyuga', the fourth and last era of Hindu mythology.Lord Shiva is also regarded as the foremost God of the whole Universe, which comprises earth, sky, air, fire, sun, moon and space. Lord Shiva is also known as the lord of music and dance, both of which are regarded as the divine arts. Lord Shiva is also the God of 'Prates', 'Pischas', Kirates, demons, goblins, ghosts, wandering spirits, the forest spirits of Yakshas' and the troublesome forces of the Universe. It is indicative of the benevolent nature of Lord Shiva, Who is believed to give refuge and shelter to all those, who feel rejected, disregarded, ignored and margianlised. The festival also signifies all that is sacred, pious and auspicious in this Universe. As such, as a run-up the preparations for the festival start nearly a month in advance as the whole house is spruced-up and readied for the welcome of the divine spouses and the divine guests. In tune with the aupiciousness of the Cosmic alliance, all the dress-up attires, utensils are washed and old earthen utensils are replaced by the new one's. The smearing of the house with a mix of mud, water and cowdung and use of earthenwares in the pooja are metaphors for the essential element of Earth, which speak volumes about earths generosity and benevolence.The various Shivratri rituals, which are deeply embedded in our social life denote the celebration of mythologised heritage and indigenous individuality of our presence. The glory of these rituals is like a sweet memory for Sh. P.L. Razdan, an erstwhile resident of Purshiyar Srinagar and now stationed at Subash Nagar, Delhi. He recalled with pride that ritualistic 'Panch-ratri' pooja was an essential component of Shivratri festival in the earlier times. According to him, apart from the customary 'Vayur', two water-filled vessels known as 'Auster Kalash' and 'Mantar Kalash' were reverently seated on the left side corner of the Pooja-room. On the day prior to 'Haerath', in addition to 'Vagur' eleven number of earthenwares known by the name of 'Haerkai' occupied a reverential place in the Pooja-room, They were regarded as special invites for the sacred occasion. On the Shivratri day, in addition to 'Vatuk Bhairav', one more set of eleven earthenwares designated as 'Vatkai', six number of clay pots known as 'Khaterpals' and an additional set of eight more utensils collectively called as 'Asht Bhairav's' were an essential component of Pooja vessels. The eleven 'Vatkai' are said to represent the divine 'barat', while as the eight earthen utensils of 'Asht Bhairav', 'Symbolize the eight guarding deities of Srinagar city, who as per a religious belief are under the direct supervision of Lord Shiva. The 'Asht Bhairav' are also regarded as the body-guards of Lord Shiva. The notable exclusion of the usual wide-mouthed vessel 'Dul', representation of Goddess Parvati is peculiar to Shivratri pooja of his clan. An enormous quantity of flowers along with 'Arg' (a ritualistic mix of dry rice grains and flowers, was used in the 'Panchratri' pooja performed upto midnight for the first five day's of the festival. Speaking further, Sh. Razdan revealed that on 'Amavasya' locally known as 'Doon-maves', in addition to the family members, all the close relatives including married daughters and sons-in-law would join the ritualistic pooja, which would continue upto midnight. The 'doon-mavas' pooja was performed amidst the recitation of 'lila rabdha' stories and offering of Sugar Candy (Kund) offered to the vessel of 'Vatuk Bhairav' and waving of 'ratan-deep' brought individually by them. The said pooja would culminate with the mixing of water contained in 'Astur Kailash' and 'Mantar Kalashi' vessels with a connecting Kusha grass woven string remaining on both the vessels during the ritualistic mixing. The Kusha grass string was known by the name of 'Ginan Khadak'.Afterwards, drops of mixed-upwater were sprinkled on the house inmates with the help of 'Ginan Khadak' amidst the recitation of 'Bahu Roop Garab' sholkas. As a final part of 'Amavasya' ritual, pooja was performed on the river bank of 'Vitasta' at midnight with rice flour made rotis locally known as 'Chochivar' and fried sheep liver pieces forming the main pooja ingredients.The festival of Shivratri is like a walkdown on the memory lane for Sh. Bushan Lal Bhat, original resident of the village Chanderhama, district Baramulla and presently living at Paloura Jammu. Recapping the holy festival, he recollected that seven different items consisting of rice, haize, moong, barley, cooked rice and cotton seeds, locally called 'Kapsi tout' were put in a water filled earthen vessel called 'Satae Laej' on Shivratri day.A few families of the village would also offer uncooked fish to the 'Bhairav Dul'. A small portion of snow usually procurred from the shady area of the village called 'Asthan' also formed an important offering. On 'Tila-Ashtami' evening, walnut shells filled with edible oil were utilized in place of oil lit earthen lamps. As per a local belief snow offering and oil lit walnut shulls give a touch of auspiciousness to the occasion.The oil lit walnut shells were usually kept at the front door of the house, front varandah, courtyard wall, ash-storing container (Soore Laej) and cow-dung heap, locally known as 'gush loedoh'. Recollecting the festival celebration of the yore, Sh M.L. Kemu, an erstwhile resident of Zaindar Mohalla Srinagar and presently at Kunjwani Jammu opined that rituals lend a sense of belonging and an area specific identity to a community. He recollected that offering of a live fish locally known as 'neej gadh' to the designated vessel of 'Bhairav-Dul' was an integral part of Shivratri ritual. Reminiscing about the festival, Sh M.K. Khushoo, an original resident of Wazapora, Alikadal Srinagar recalled that a few families in his neighbourhood would offer a small part of sheep's hair coating locally known as 'moon' to 'Bhairav Dul'. In case of its' non-avalability, the said offering was substituted by unspure cotton. Recollecting further, he revealed that a small quantity of liquor was also a part of ritualistic offering to the vessel designated as 'Vatuk Nath'. A few drops of the liquor put on the palins and taken as 'naveed' by the house inmates was also an integral part of religious faith.Memories of Shivratri celebration at Srinagar are like a sweet recollection for Sh. Papuji Khazanchi of Sathu Barbarshah Srinagar and now a resident of Bakshi Nagar Jammu. He recalled that sheeps' lungs alongwith heart put on an oval earthenware called 'toke' as a token of sacrificial offering during 'Shivratri Pooja' was led to the kites on the following day of 'Salam'. According to him, apart from the lavish delectable meat cuisines, the preparation of roasted minced meat was a special meat offering to the specific pooja vessel of ‘Bhairav Dul’ on Shivratri festival. Sh. Papuji Khazanchi also recounted that fragrant smell of incense resulting from the burning of gugal, locally known as 'Kanthgun' and black seasome seeds was ensured for the entire length of Shivratri Pooja as it's fragrance and aroma are believed not only to please Lord Shiva but also to ward off evil and negative influences. Sh H.L. Bhat, hailing from Sangam, Kokernag Anantnag and now resident of Durga Nagar, Jammu regards rituals as watchwords of a festival as they reinforce our implicit faith for the time-tested traditional customs.Recounmting the Shivratri Pooja of yesteryears he reminisced that about seven families of his village would make a sacrificial offering of coagulated blood of slaughtered sheep to the designated pooja vessel of 'Bhairav Dul'. It was procured either from the butcher or from the village abattoir (Zabahkhana). He also stated that a preparation of cooked lungs offered to 'Bhairav Dul' was also a part of tantric rituals.

Herat Mubarak

Herat Mubarak.

Lord Shiva along with Aadishakti, Mata Parvati will descend from Kailash Parbat , their Eternal Abode to be our Guests in our homes for three days & to impress upon us the Truth hinted in the Vedic Mahavakay:" Tat Tavam Asi......Thou art That".

Please have a view of their abode(appended below or in the attachment) & remain bles
sed.
The Amarnath Abode of Lord Shiva in Kashmir....the majesty of Gufa is in full view.

Here is an English translation of one of the most famous Hymns composed by Adi Shankarachariyaji....{in our Janthries(Koshur Calender) you will find this hymn marked "Shivoham Shivoham"}.This is a very profound announcement made by Great Shankarachariya about our Real Nature as well:those who commit this hymn to memory & recite it are really the Blessed ones. Shiva in the hymn has to be understood as Brahman of

Vedant doctrine or Param Shiv of Kashmir Shaivism :

Om, I am neither the mind, intelligence, ego, nor ‘chitta,’ Nor the senses of smell and sight, neither ether, nor air, I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

I am neither the ‘prana,’ nor the five vital breaths, Neither the seven elements of the body, nor its five sheaths, Nor hands, nor feet, nor tongue, nor other organs of action. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

Neither fear, greed, nor delusion, loathing, nor liking have I, Nothing of pride, of ego, of 'dharma' or Liberation, Neither desire of the mind, nor objects for its desiring. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

Nothing of pleasure and pain, of virtue and vice, do I know, Of mantra, of sacred place, of Vedas or Sacrifice, Neither I am the eater, the food or the act of eating. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

Death or fear, I have none, nor any distinction of 'caste,' Neither father, nor mother, nor even a birth, have I, Neither friend, nor comrade, neither disciple, nor guru. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!

I have no form or fancy, the All Pervading am I, Everywhere I exist, and yet I am beyond the senses, Neither salvation am I, nor anything to be known. I am Eternal Bliss and Awareness. I am Shiva! I am Shiva!


Magnificient view of Parikrama Route(Circumambulation).The Parikrama takes 3 days for a journey of 30 miles.The mount is the Linga & the path of Parikrama is the Yoni....& this picture depicts the Shiva -shakti Principle in complete unison...inseprable.... & yet can be worshiped separately as Shiva & Gauri.

The Mount Kailash (22028 ft above msl).

Magnificient view of Parikrama Route(Circumambulation).The Parikrama takes 3 days for a journey of 30 miles.The mount is the Linga & the path of Parikrama is the Yoni....& this picture depicts the Shiva -shakti Principle in complete unison...inseprable.... & yet can be worshiped separately as Shiva & Gauri.

A History of Kashmiri Literatureby Trilokinath RainaSahitya Akademi, 2002

Rupa Bhaawani (1625‑1721)
Rupa Bhaawani is the second well‑known mystic poetess of Kashmir. She was born to 1625 (some say 1621) and died in 1721. This yogini with a mastery of Sanskrit, Persian and Hindustani was well‑versed in Vedanta, Upanishads and Shaivism, and was adored for her saintliness and sayings by Hindus and Muslims alike, so much so that when she died the Hindus wanted to cremate her while the Muslims insisted on a proper burial, like what happened when Kabir died.
Coming from a Kashmiri Pandit family at Nawakadal, Srinagar, she suffered the agony of an early marriage like Lal Ded. Her father, Madhav Joe Dhar proved to be her spiritual mentor in that period of spiritual anguish as Sidh Shrikanth was for Lal Ded. He introduced her to a Muslim fakir called Sayyed Kamal. Eventually she decided to leave home and meditated for 12 years at Chashma Sahibi, after which during her sojourn over the valley she spent many years at Manigam, Laar and Vaaskur. She rose to great spiritual heights. The Dhars called her the spiritual head of the group and she was known as Alkeshwari (Divinity of the Lock of Hair) for she wore her long hair unkempt and Alak Ishwari (Incarnation of the Invisible). Her death anniversary in mid‑winter is celebrated every year (7th of the dark fortnight of Magh).
Her vaakh have come to us to the usual oral tradition. No authentic collection is available with commentaries like Grierson, Barnett and Temple's on the Lal vaakh. A manuscript in the Sharada script about 200 years old, which was with Ram Chand Dhar, former librarian of the Research Department, is now with the Alkeshwari Trust. As Kachru says, " The recent collection of her sayings in Hindi, entitled Shri Rupabhauani Rahaysopadesha (the
mystery of the spiritual teachings of the divine Rupa) is the most detailed text available. It provides the lexical meanings and commentaries on the vaakhs with the divided into four parts. viz, salvation. knowledge, ecstacy of self‑realization and divine happiness. The vaakh are not identical in structure; they vary from three to seven lines, the last line being the refrain."
Her vaakh are difficult to understand for various reasons:
They present an esoteric mystical experience.
Their language is at many places completely Sanskritized, thus not intelligible to the layman.
The imagery and diction is not as effective as in Lal Ded.
To quote Prem Nath Bazaz (Daughters of Vitasta) “The language is archaic; there are double and occasionally more meanings to what she said. The expressions are obscure, unintelligible, mystical and esoteric. The devotees, afraid to incur the saint's displeasure, refuse to explain the sacred secrets: probably they themselves know precious little of what they recite or contemplate in blind admiration."
Her vaakh reveal the influence of both Kashmir Shaivism and Islamic Sufism; and explain the mystic symbolism of her yogic practices. According to her, non-attachment and dissolution of 'self’ or ego are the essentials of realization:
Selflessness is the sign of the Selfless;
Bow down at the door of the Selfless.
The selfless are the highest authority -
The kings of the time and wearers of the crest and crown..
As a tailpiece, an example of her profundity combined with ready wit is provided by her conversation with Shah Sadiq Qalandar:
He: Come to me (i.e. become a Muslim) and your rwoph (silver) will become gold.
She: Come to me (i.e. become a Hindu) and you will become mwokhta (pearl)
Mark the puns: rwoph is her name: It also means 'silver', mwokhta means both 'pearl' and 'salvation'.

Dear All
This photograph brought torrents of memories of Kashmir to my mind. The lady Musalmanian, in this picture is setting her shop on the shores of Dal Lake:

The Nadur is symbolically as significant to us as is the Chicken to the Punjabi Tandoori cuisine. Nadier Yekhin, Nadier Palak, Nadier Vaustahak, Nadier Gaddah,Choak Nadier & the most famous Nadier Muenji & The Nadier Churmah. After Dumaloo, nadier churmah was always in great demand by baraties in a khander saal. It was also a less messy thing to distribute & any one of the severing brigade in a khander saal (old style in a sitting position) would seize the first opportunity to handle its distribution as it offered opportunity to put a few pieces in the mouth stealthily without anybody noticing. Sometimes however the crunching noise will give the game away!
I remember two profound thoughts composed by poets of the yore, associated with Nadur,a brittle stuff in its mature form, that is retrieved by hanjies from the Dal and Anchar lakes.The fare from Anchar lake was considered of lower quality than from the Dal. The famous bhakti kavi Swarg. Krishnajuv Razdan Sahib(1850-1926)),put the verse this way in one of his very famous poems which he is believed to have written extempore during a Dal-Saer by a dunga. These are the opening lines:
Sara Kor Samasar, Na-durui Drav
Dal Mo Hoshi, Chetki Pamposh Tschaw
After great evaluation & discrimination using faculties of mind & intellect, we found that the physical universe as it has been created, is not at all durable & everlasting ..……’Na’ means ‘not’ & ‘Dur’ meaning ‘strong & durable’. “Na” & “dur” together meaning lotus root which comes from Sar(a water body) and “Sara karun” means evaluation & assessment. Do not get distracted & lose your senses (Dal Mo Hoshi), but admire & remain entranced by the lotus like bloom of your Consciousness. Symbolically, it suggests that the samsara offers beautiful & irresistible attractions & pleasures like Dal lake offering Nadur a delicious padarath…. but these are impermanent. Enjoying worldly pleasures will certainly deflect our attention from the main aim of seeking Parmanand because world can only offer opportunities of just securing anand. The poet has beautifully used the pun on the words by bringing Dal ,Pamposh, Nadur & Sar together in the poem.

The other verse or vak that again uses the pun on the words very beautifully is as follows. Its author is not known to me:
Aanchari Bichari vichaar vonun, Nadur chiv the hey-yew ma
Teebooz trukev tim laig vanani, Na-Dour chuh the hey-yew meh
The lady hailing from Anchar Lake (Anchari),innocent,not endowed with wisdom(Bichari) is hawking around Nadur. While she implores you to purchase (hey-yew ma), she unknowingly is also making a profound statement (vichaar vanun) about the temporariness (Na Dur) of the world. The subtle meaning was easily appreciated & picked up by the wise,Trika Shaivites (trukev booz) who preached impermanence of the physical world &,therefore, advocated that one should not get attracted towards its physical charms(hey-yew meh i.e. do not purchase even though unlimited kinds of pleasure are available in the world because these will bind one to the world & hence, there is no salvation).
{Note: I have tried to recollect the actual phrases or the words of this Vak, as accurately as I could. I am not very sure if it is really this way. In Melbourne where I presently live, no one is available to help me out? Could anybody help, please? But I cannot restrain my thought process when it comes to anything to do with Kashmir or any aspect of life or living in Kashmiri.}

---------------------------------------------
ZUV CHUM BRAMAAN GARAH GACHA HA

Dekhlo Kashmir

Nice Dilbert's one liners...

1. I say no to alcohol, it just doesn't listen.
2. A friend in need is a pest indeed.
3. Marriage is one of the chief causes of divorce.
4. Work is fine if it doesn't take too much of your time.
5. When everything comes in your way you're in the wrong lane.
6. The light at the end of the tunne may be an oncoming train..
7. Born free, taxed to death.
8. Everyone has a photographic memory, some just don't have film..
9. Life is unsure; always eat your dessert first.
10. Smile, it makes people wonder what you are thinking.
11. If you keep your feet firmly on the ground, you'll have trouble putting on your pants.
12. It's not hard to meet expenses, they are everywhere.
13.. I love being a writer... what I can't stand is the paperwork.
14. A printer consists of 3 main parts: the case, the jammed paper tray and the blinking red light.
15. The guy who invented the first wheel was an idiot. The guy who invented the other three, he was the genius.
16. The trouble with being punctual is that no one is there to appreciate it.
17. In a country of free speech, why are there phone bills?
18. If you cannot change your mind, are you sure you have one?
19. Beat the 5 O'clock rush, leave work at noon!
20. If you can't convince them, confuse them.
21. It's not the fall that kills you. It's the sudden stop at the end.
22. I couldn't repair your brakes, so I made your horn louder!
23. Hot glass looks same as cold glass. - Cunino's Law of Burnt Fingers
24. The cigarette does the smoking, you are just the sucker.
25. Someday is not a day of the week
26. Whenever I find the key to success, someone changes the lock.
27. To Err is human, to forgive is not a Company policy.
28. The road to success.... Is always under construction.
29. Alcohol doesn't solve any problems, but if you think again, neither does Milk.
30. In order to get a Loan, you first need to prove that you don't need it.
And my favourite ...
31. All the desirable things in life are either illegal, expensive, fattening or married to someone else.

What the mind can conceive and believe, the mind can achieve

Guys,
Yesterday i ran Airtel Delhi Half marathon ( 21 KM ), and thought to share some of the experience with you. After enrolling for this, 21 km seems to be a mammoth task and especially running it in a stipulated time window of 3 hrs seems even more challenging. We assembled at about 6:30 am and race started at 7:35 am, believe me it was a altogether a different and great experience. The first thing i learned from this "There is hell lot of difference between participating in and event (activity) and being a spectator"
· "You will not know the real difference unless and until you get into things"
Then we started running, first 3 Km was an easy ride i steadily and without burning so much of energy passed 5KM mark and that was really satisfying. "Start and activity without worrying too much about final output"
· "Well begun is half done"
Kept on running, till i reached 11 KM mark, this was something fulfilling beyond words. But this quickly reminded me of next 10KM. "Most people fell Half way, don't let your efforts go waste" Tempo was up for Next 3 KM in an anticipation of success, so 13KM was there to be conquered. " Sometimes taste of success make you run a mile extra" The life after 13KM was a real challenge, walking was getting difficult forget about running. " The key Mantra was to keep hanging"
· "Run hard when it is harder to run"
Now every KM was an uphill task, and i was on a verge of breakdown. Now you start looking at your running mates and see them stretching beyond limits. `"Stretch beyond your limits, this is what separates you from the rest"
· "Anything that doesn't kill you will make you stronger"
Finally i could see 18 KM mark, all drained and practically no juice left. Than suddenly a large crowd of Delhi Run (7KM) joined in, and suddenly got refilled with so much of extra energy, that started running as if i just started the race. "Being in a company of self motivated and common goal oriented people help you reach your objective faster."
· " Be in a company of common goal oriented people"
And finally i could see the 21 KM mark, oh man such a relief. You can't imagine the taste of success unless you actually taste it.
· "All is well that ends well"
The main conclusion that i draw from this event is. "We unnecessarily put constraints and limitations to our goals and objective, practically speaking there is nothing that can actually stop you from doing anything other than your mind."
" What the mind can conceive and believe, the mind can achieve "