KASHMIRI PANDIT FESTIVALS Monjaher taeher: Monjhaer in Kashmiri means the lunar month of Marga Shirsha. Taeher means yellow cooked rice mixed with mustard. It is customary for Kashmiris to cook such rice on all auspicious days, and on Tuesdays and Saturdays, offer it to their chosen deity and then distribute it among neighbors, friends and relatives. But on the first day following the end of Margashirsha, that is the beginning of the Pausha month, such rice is specially cooked, offered to the Griha devata and Grama devata and then distributed. Gada Bhatta: This word literally means fish and cooked rice. On any Tuesday or Saturday of the dark fortnight in the lunar month of Pausha, except when there is panchak, fish is specially prepared and near ones are invited to the dinner. First of all a plateful of rice and fish is arranged and it is placed at a clean place in a room on the top floor, called Kaeni. This is meant for the deity of the house referred to as Ghar Devata. The plate is properly covered with an up-turned basket and nearby is placed a glass of water. Some house-holds even serve a raw fish. There are eye witness accounts that the next morning the food is found consumed and even the fish bones are found lying by the side of the empty plate. After placing the plate at the fixed place for the deity, a feast of rice and fish is held along with near and dear ones. Khyachi Mavas: This is also known as Yaksha amavasya. In other words, the last day of the dark fortnight of Paush dedicated to the Yaksha, which again appears to refer to some forest-dwelling tribe that lived there before the rishis. On this day a special dish of moong mixed with rice is prepared in the evening. It is served to the Yaksha on an improvised plate made of dry grass. The plate is placed on the top of the compound wall. The kitchen mortal is placed on a grass ring, worshipped as a symbol of the cosmos and decorated with sindoor, sandal, raw rice and flowers. Some households serve fish on this day also. Shishur: This literally means the winter. This is an exclusive occasion for the new born baby and the newly-wed bride. On this day a little lime powder is placed in a piece of Zarbaft cloth and stitched into a small triangular shape. This is then fixed on the cap of the new born or on the side of the sari which covers the head of the bride. The rationale behind this custom is to ward off any evil eye and any ill omen. On this day yellow meat is specially cooked and this along with pan cakes is distributed among the relatives, friends and the neighbor’s Gora-Trai:Gora-Trai or Gauri Tritya is celebrated on the third day of the bright fortnight of Magha. Gauri is the name of the Goddess Saraswati, the goddess of learning. On this day the family priest brings a portrait of the goddess, below which are printed some shlokas in praise of the goddess. Whenever a child is born or there has been an addition of a bride, the occasion is special and the family priest of the brides parents also brings a specially decorated portrait and in return gets a handsome honorarium. This must have been the day of teaching the child the first alphabets after offering pooja to the goddess of learning. This is borne out by the fact that the following day is called Shruka tsoram or the Shloka Chaturthi. Obviously, on this day the child was taught the basic Sanskrit shlokas like Twameva Mata cha Pita twameva Kaw Punim: The full moon of the lunar month Magha is also known as Purnimaof the crow. Two sticks are tied in the shape of a cross and on the open ends of the cross grass is woven to make a long handled flat spoon. Again after some pooja, yellow rice is served on this spoon to be offered to the crow. The children sing a melodious song while making the offering to the crow. The song loosely translated reads thus: O clever crow; O, the lover of khichri, crow; Come to our new house along with your spouse; Be seated on the threshold of our roof – And partake of the salty pudding. This festival is indicative of the love that the Kashmiris have had for the birds and the care they took of them. It may be worth mentioning that every Kashmiri household will scatter some cooked rice on a wooden shelf kept outside the house everyday before serving food to any member of the house. This shelf kept near the top right hand corner of the window is called Kaw paet - a shelf for the crow. Likewise every person keeps apart a little rice from his or her plate to be fed to the dogs. This is called Hoonya myet - the roll of rice for the dog Teela Aetham: This is a festival held on the 8th day of the bright fortnight of Phalguna month of the lunar calendar. In effect it is the culmination of the Shivaratri festivities as also bidding adieu to the shivering winter. To begin with, pooja is offered at home and a number of lamps are lit. These lamps are taken to the river bank and floated on grass bases in the river after the prescribed pooja. Afterwards, old firepots, Kangris , are filled with grass. A long rope is tied to its handle and fire is lit in it. Then the kangri is moved round and round in circles rhythmically till the whole kangri bums down. Then it is hurled faraway into the waters of the flowing river. While doing so the children cry out, Jateen teen, Jateen teen; meaning that it is a flame, it is burning. Zetha aetham and Shravana punim: The eighth day of the bright fortnight of Jyeshtha and the full moon day of Shravana are both very auspicious days for the Kashmiri Pandits, the former is dedicated to the Goddess Maharagyna and the latter to Lord Shiva. On the Jyeshtha Ashtami devotees assemble at the shrine of Tula Mula. After taking a dip in the waters of the Sindhu, they enter the precincts of the shrine. The marble temple is situated in an L-shaped spring, the waters of which change colour, believed to be the change of the dress by the Mother Goddess. After individual pooja and a collective Aarati, there are night long Bhajans and Kirtan. The refrain of the Aarati is Gaurim-ambam amburuha-akshim-ahameedey - I bow to my beautiful mother whose eyes resemble a lotus. On Shravana purnima, while the entire country celebrates Raksha Bandhan in Kashmir we have the world famous pilgrimage to Swami Amarnath cave for the glimpse of the Ice-Lingam, which waxes and wanes along with the growth and decline of the moon. On this day the Kashmiri Pandits collect the holy clay from the Shankaracharya hill, mix mercury with it and make the required number of Partheshwaras for a private pooja. They keep fast on this day and immerse the Partheshwara in the river waters in the evening. Pasting is an essential aspect of the spirituality of a Pandit. Amavasya, Purnima, Ekadashi, Ashtami are the monthly fasts and, besides, there are occasional ones like Chandan Shashti, Bhimsen Ekadashi, Kali Ashtami, Shiva Chaturdashi, Kumara Shashti and the like. The anniversary day of the parents as also of the sages like Alakheshwari and Rishi Peer are also observed as fast days. Auspicious days of Ashada: There are four important days in the month of Ashada, called Haar in Kashmiri. The seventh day of the bright fortnight is called Hara Satam. On this day, the courtyard, the front door and the gallery called the Vuz are decorated with Hara Mandul - a round design made of multicolour powders. This is to greet the goddess who is expected to grace our houses by her presence The Kashmiri community is predominantly worship Shiva and Shakti. They are grouped into three groups according to their affiliation to three different forms of the Goddess, Maharajna, Sharika and jwala. The three shrines for them are situated at Tula Mula, Hari Parbat in Srinagar and the hill at the village Khrew respectively. It is noteworthy that all the three festivals for these forms of the Divine Mother are held in the month of Ashada. On ashtami is the festival of Tula Mula. On navami is the festival at Chakreshwara, Hari Parbat and on Chaturdashi it is at Khrew to worship Goddess jwala. Vyatha Truvah: Vitasa or the River jhelum holds an important position in our religious and cultural life. Most of our famous temples are situated on its banks, noteworthy being Ganesh temple, Mahakali shrine, Somayar - the temple of the Moon, Raghunath Mandir, Batayar, Bokhatakeshwar Bhairav Temple etc. It is not surprising, therefore, that we celebrate thePracdurbhava divas or the appearance days of this life line of Kashmir on the thirteenth day of the bright fortnight of Bhadrapada, for all the ghats of this holy river are sacred for us to perform Sandhya, to have a dip and to offer pooja. The river is worshipped by offering water, milk oblations vermillion, raw rice and flowers. People also go for pilgrimage to its source at Vyatha Votur’ and Verinag Pan Dyun: Ryetav manza ryethah, Baedearpyethah, Venayka chooram to Aathvar- The month is Bhadrapaetha, the day fourth day of the bright fortnight and hopefully a Sunday. This is the festival known all over the country as Ganesh Chaturthi and celebrated in Kashmir in a unique way. Early morning a metal pot is cleaned and placed at a suitable clean place, with some water filled in it. The ladies of the house prepare a sweet pancake called Roth. Poppy seeds are fixed over these on both the sides. The family members sit near the pot and the lady of the house narrates a story of Beeb garaz Maej. This story has a moral that by performing pooja of Shri Ganesha on this day, preparing sweet pancake and offering the same to the deity, poverty and the miseries of the person are removed and one lives a pious life full of comfort. After listening to the story, all the members fill the pot with flowers and a specific variety of green grass, which they hold in their hands throughout the narration of the story. The sweet pancake prepared on this day becomes the prashada and is distributed among relatives, friends and neighbours. Distribution of such things as Tahaer, Roth, Yogurt, cakes, walnuts is a common feature of the Kashmiri life Dodh: Literally it means milk but what is implied is yoghurt. Whenever a lady is in the family way, she needs to inform her in-laws so that due care is taken of her health, diet and other comforts. It was difficult for her to convey this news to her in-laws with the same ease with which she could to her mother or sister in her parental home. Therefore, after her parents get the information, she was asked to carry two gadvis (metal pots) full of yoghurt and place one each in front of her father-in-law and mother-in-law. This was meant to be a signal to them that now is the time to take extra care of their daughter-in-law Sonder: On the eleventh day of the delivery or on any other suitable date, ladies of the neighborhood, near relatives and ladies in the house collect in the morning. The mother and the baby are properly bathed and suitably dressed. Thereafter small pieces of bhojpatra bark are burnt and lighted barks moved round the heads of the two by turns. A specific folk song is chanted, perhaps to ward off the bad omens and to wish a further safe delivery in due time. These pieces of the bark are then dipped into the water kept in a pot nearby. This is called Burza Myet. Sonth, Navreh and Zanga trai: Sonth heralds the Spring season and the Navreh the New Lunar Year. Both these days are important in our calendar. A unique custom on these two days is to fill a plate overnight with rice, yoghurt, milk, nuts, cake, flower, pen, gold coin, picture of a deity or the goddess, and the new panchang (only on Navreh). This is kept covered for the night and early in the morning every member of the family sees this plate and the nice items placed in it, first thing after getting up from the bed. Thereafter people go to the river bank, take a dip and throw these nuts in the water. Then they wear new clothes and offer pooja at home and in the temples. On the third day from the Navreh, ladies go to their parents house and dine there. From there they go to the temples and gardens with their kiths and return in the evening with new dresses and the customaryNoon, Tsocha and Atagat i.e., salt, cakes and some cash. These three items are a must to be given to the married daughters, whenever they come to their parents house, at the time of their return to their home. Shivaratri: Any account of the customs and rituals of our community, without a mention of the Shivaratri festival, would be incomplete. This is the crown of our festivals, and is spread over a full fortnight of the PhaIguna month. It is a socio-religious function that is the very part of our life. On the first day of the dark fortnight, called Hurya Okdoh the wholesale cleaning of the house, painting and decorating begins with gusto. The pooja room called Thokur Kuthand the front door called Dar are specially cleaned, one for the pooja and the other to welcome Shiva and Parvati, whose communion is the real essence of Shivaratri. The first week up to the Hurya Satam, is busy time for washing, cleaning and collecting the required items. The eighth day called Hurya Aetham is the day of the presiding deity of the valley, Maa Sharika. On this day we have Havan at Hari Parbat and night long Keertan. This is followed by Hurya Navam, Dyara Daham, and Gada Kah. On these days apart from usual pooja, prescribed items of vegetables and/or fish and meat are cooked according to the custom of every home. Ladies go to their parents house for bathing and washing and return to their own homes with new clothes, a newKangri (fire-pot) with a silver chalan dangling behind it. Twelfth day is known as Vager Bah and it is customary to have Vager pooja on that day, which is the first formal pooja of the Shivaratri. The thirteenth day called Herach Truvah is the day of the main pooja. The eldest member of the family keeps fast for the day. Vatuk is brought by the potter which comprises a Nout, 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 Nout 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). This is an elaborate pooja for a good three hours and is followed by a sumptuous feast. All the items cooked are first offered to the Vatak Nath. 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 Kah Naethar: Kaha nethar is the purificatory ceremony after confinement. It is performed on the eleventh day after delivery when the mother leaves the confinement room. A havan is performed and the child is given a name. Prior to this, bath is given to both mother and baby on or after the sixth day of the delivery and it is called Shran Sunder. After the bath lighted pieces of birch bark are passed round the head of the child and of all the persons present. This is done by the midwife who, while doing so, repeats --Shokh tah punahsund. Haaran Gindun: To play with Haars Literally Haar small molluskan seashell found in the sea means in Kashmiri the money or a playing object and a particular game in Kashmir. An old game that Kashmiri Pandits used to play on the eve of Maha Shivratri was full of calculations and entertainment. Haar (Kaudi in Hindustani) is used in this play as the main component and the participants can be from two up to any tolerable limit. There are rules and regulations, which are to be followed by the players very strictly, especially on the day of Salaam the next day after Shivratri pooja the players gather at one place as this was one of the finest indoor games known in Kashmir amongst Kashmiri Pandits Pitr Rin According to Shastras, a Hindu is born with three debts (rin) which he/she has to repay during his/her lifetime. These are: 1. Dev rin: Debts we owe to Gods for our smooth journey in this and next life. 2. Pitr rin: Debts we owe to our ancestors who have departed the earthly abode. 3. Rishi rin: Debts we owe to learned ones including our Guru who guides us in our day to day life. Zang tri Zang Tri is the third day of the New Year (Nowreh). According to mythology, Lord Shiva created the Universe on Nowreh. On the third day, His Consort (Parvati) paid a visit to Her parents home. So, all Kashmiri married women go to their MALYUN for an hour or two, conveying good wishes for the new year, and then return to their homes. That is Zang Tri.
Posted on: Tue, 19 Aug 2014 06:25:10 +0000
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