THE BITTER TRUTH: NIlamata Purana

The NIlamata Purana (नीलमत पुराण) is an ancient text (6th to 8th century AD) from Kashmir which contains information on its history, geography, religion, and folklore. It was used by Kalhana as one of sources of his history. The dating of the text is based on the following reasoning: "The textual study of the work shows that some alterations and additions have been made in it after the ninth or tenth century A.D. in order to incorporate into it the monistic Saiva Philosophy of Kasmira. Had the Nilamata been composed after the ninth century A.D. there would have been no scope for such change. The lower limit of the date thus may be eighth century A. D. and the upper one about the sixth century A.D. as Buddha began to be regarded as an incarnation of Visnu from about 550 A.D."
According to the historian Ved Kumari: "If the Rajatarangini is important from the point of view of the political history of 'Kasmira', the Nilamata is no less important for the cultural history of that part of the country." Its critical edition was published in 1924. It is the national epic of Kashmir along with Rajatarangini encompassing modern day regions of modern day India, Pakistan Afghanistan, Khorasan, Tajikistan, Modern Dardic regions of world.

Summary of the contents

The Nilamata opens with Janamejaya's enquiry from Vaisampayana as to why the king of Kashmir did not participate in the war of Mababharata although his kingdom was not less important than any other in the country. Vaisampayana states that some time before the Mababharata war was fought, king Gonanda of Kashmir had been invited by his relative Jarasandha to help him in a war against the yadavas. Gonanda complied with his request and was slain on the battle field by Lord Krishna's brother, Balarama. In order to avenge his father's death, Gonanda's son Damodara went to Gandhara to fight with lord Krishna who had gone there to attend a Svayamvara. Krishna killed Damodara in the fight but taking into consideration the high sanctity of Kashmir he coronated his rival's pregnant widow Yasovati. Damodara's Posthumous son Bala Gonanda was a minor at the time of the great war, so he did not join either the Kauravas or the Pandavas. Vaismpayana points out the importance of Kashmir by referring to its numerous charms and its identification with Uma. He points out further that the valley was originally a lake known as Satisaras. This leads to the question about the origin of 'Kashmir' to which Vaisanipayana replies by relating a dialogue held previously between Gonanda and the sage Brahadasva.
Brahadasva gives at first the account of the divisions of time, the destruction of the world at the end of manvantara, the presevation of Manu and the seeds in a ship, the birth of the land and the lake, of Sati, the origin of various tribes from Kasyapa and Visnu's allottment of Satisaras to the Nagas. Then follows the story of the demon Jalodbbava born in the waters and reared by the Nagas. Having obtained boons from Brahma, the demon began to destroy the descendants of Manu dwelling in the lands of Darvabhisara, Gandbars Jubundura, the Sakas, the Khasas etc. Seeing this devastation, Nila the king of the Nagas approached his father Kasyapa and prayed to him to intercede with the gods to punish the evil-doer and to save the innocent victims. He requested the gods, Brahma, Visnu and Siva to do the needful. Visnu followed by Brahma, Siva and various other deities, proceeded to Naubandhana to punish the demon. The demon was imperishable in the waters; so Visnu asked Ananta to make an outlet for the waters by breaking forth the mountain-barriers. He did accordingly. Visnu then cut off the demon's head with his disc. Now the dry land being available in the valley, Kasyapa expressed the desire that it should be inhabited by the Nagas as well as by the descendants of Manu. The Nagas, however, flatly refused to have Manavas as their co-hahitants. Filled with rage Kasyapa cursed them to live with the Pisacas. At the request of Nila the curse was modified to the extent that the Pisacas would go every year for a period of six months to the sea of sand and the Manavas would live in the land jointly with the Nagas during that period. Visnu further assured the Nagas that the occupation of Kasmira valley by the Pisacas would last for four ages only.
After the passing away of the four ages, the Manavas, as usual, had gone out for six months. An old Brahmana, Candradeva did not accompany them. Troubled by the Pisacas he approached the Naga King Nila and begged of him to ordain that 'Kasmira' might henceforth be inhabited by Manavas without the fear of emigration. Nila complied with this request on the condition that the Manavas should follow his instructions revealed to him by Kesava. Candradeva lived for six months in the palace of Nila and was initiated into the mysteries of ri

tes or ceremonies prescribed by Nila. In Caitra, when the emigrant population of 'Kasmira' came back, he related the whole incident to Virodaya - king of Manavas. The lengthy dialogue held between Nila and Candradeva describes sixty five rites. ceremonies and festivals many of which are similar to those mentioned in other Puranic works and observed in many parts of India, while a few are peculiar to Kasmira only. At Janamejaya's enquiry as to what Gonanda had asked after listening to the teachings, another dialogue between Gonanda and Brhadasva follows. Gonanda expresses his desire to know the names of the principal Nagas dwelling in Kasmira and Brahadasva enumerates not fewer than Sir hundred Nigas. He expresses his inability to enumera enumerate all the Nagas, as their number was too great. He further refers to four Nagas, the guardians of directions and relates the story of the Naga Sadangula and the Naga Mahapadma.
Then follows Gonanda's enquiry about the sacred places of Kasmira and Brhadasva's reply referring to various places dedicated to Siva and other deities. Two names Bhutesvara and Kapatesvara raise Gonanda's curiosity which leads Brhadasva to relate Bhutesvara Mahatmya and Kapatesvara Mahatmya. Then follows the enumeration of the sacred places of Visnu and other tirthas situated in the valley of Kasmira. Thereafter is given the eulogy of the river Vitasta and the work ends with the remark that, as this treatise in the form of a dialogue between Janamejaya and Vaisampayana was not useful everywhere (i. e. was of local interest mainly), Vyasa did not include it in the Mahabharata lest that should become too exhaustive.
In Georg Buhler’s words it is a real mine of information regarding the sacred places of Kashmir and legends which are required to explain the Rajatrangini. It is a valuable source of the cultural political life of ancient Kashmir. such as the legend of Satisar lake, the battle between Kasyapa and Nagas and other mythical accounts with the historical names of Gonanda and Queen Yasomati. This legend of lake is also found it Kalhana’s Rajatarangini in the Mahavamsa, the Chinese vinaya of the Mula Sarvastivadin sect and in travels of Hiuen Tsang.

Articles on Culture and Religion in Kashmir

Living Rituals of Nilmat Purana

by Prithvinath Bhat

Koshur Samachar
Puranas are a treasure house of knowledge of our past. They shed light on different customs and rituals that were observed by the Hindus at different places and different times of the year. Puranas are many in number and have been written in Sanskrit. There are eighteen Puranas and an equal number of up-Puranas. Purana means old. It also means a story of the ancient times. Puranas deal with the creation and destruction of the universe, with the lives of Saints and Sages, with the dynasties of Kings, with the importance of Gods and Goddesses, places of pilgrimage, rivers and rivulets, with festivals, customs and rituals etc, prevalent among the Hindus in olden times. So Puranas have a great religious and social significance. They are the explanation of Shastras.
Nilmat Puran is one of the famous Puranas that deals with the Valley of Kashmir in respect of its creation, its original inhabitants-Nagas, Pisachas and Brahmins, their style of living, religion, customs, festivals and topography. It peeps into the ancient history of Kashmir. It was written by some Kashmiri Brahman between 6th and 7th century A.D. In all there are 1453 verses in it. Some verses and parts thereof are missing with the passage of time. Kalhana, the great historian of Kashmir, has taken help from this document in tracing four Kings- Gonanda I, Damodar, Queen Yashovati and her son Gonanda II from it.
Nilmat Puran is named after the King Nila of the Nagar dynasty that ruled Kashmir in the beginning.
Puranas are written in the descriptive form wherein two persons converse in question and answer style and the story is narrated. In Nilmat Puran, King Janmejaya of the Kuru dynasty asks questions to Vaishampayan the son of Vyas of the Mahabharat times. The first question put to Vaishampayan was why the King of Kashmir did not participate in the Mahabharat war. Vaishampayan replies that Gonanda II was a child those days, so could not take part in the war. Janmejaya further asks how did the lake Satisar dry and how people settled there. The author has brought in two more persons in the Puran who also narrate the story in question- answer form, they are sage Brihdashva and King Gonanda of Kashmir. Thereafter starts the story of Kashmir. Jalodbhav demon lived in the waters of Satisar. He terrorised the people and killed them. King Nila of Kashmir approached his father Sage Kashyapa and requested him to get rid of the demon. Both approached God Vishnu who ordered Ananta to break the Himalaya with his plough. Ananta broke the mountain at Khadanyar. The waters of the lake gushed forth and its bed became visible. Vishnu caught hold of Jalodbhava and killed him with his chakra. He ordered Nagas and Pishachas to live in harmony. Brahmins and other castes of the plains lived as Gypsies in Kashmir. They stayed in the Valley for six months of the Summer and returned to the plains with the setting in of the Winter. One day Brahmin Chandradeva could not leave Kashmir due to old age and weakness. He was teased by Pishachas. He approached King Nila for protection who readily provided it. Then Nila narrated him the way of life of Nagas, their religion, customs, festivals, the places of worship, rivers and rivulets, hills and mountains and all about Kashmir. He also granted the Brahmins and others to settle permanently in Kashmir.
The King Nila described sixtyfive rituals and festivals which were celebrated by the Nagas, with great devotion, faith, pomp and show. Some of the rituals and festivals find mention in other Puranas also. Some of these are celebrated in Kashmir even today. Kaw Poonim and Yaksha Mavas are celebrated in Kashmir only.
Nilmat Puran describes in detail which rituals and festivals are to be celebrated on a particular day of the year. Both men and women participated in them. They kept fasts, prayed to Gods Vishnu, Shiv, Brahma and Goddesses Parvati, Laxmi and Saraswati. They sang and danced and enjoyed life to their best satisfaction. They were freedom loving and happy-go-merry people. The King also participated in the festivals with his subjects. He looked after the welfare of the people and provided them guidance. In fact the festivals and rituals were started by Nila for the prosperity, health and happiness of his people.
As mentioned above, there is a list of Sixty-five rituals and festivals in Nilmat Puran. Here we would make mention of only those rituals (religious practices) which are observed by the Kashmiri Pandits even today.
1. Sukhsuptika or Deepawali
Sukhsuptika literally means sleep with happiness. On Kartika Amavasya all except the sick and the children keep fast. In the evening Laxmi, the Goddess of Wealth is worshipped. Lamps are placed in temples, on crossings of roads, cremation grounds, banks of rivers, streams and lakes, hills, houses, at the foot of trees, cow-sheds, courtyards and shops. Shops are decorated tastefully. Feast is arranged in the evening in which friends relatives, Brahmins and servants participate. On the next day people with new clothes on, gamble and listen to vocal and instrumental music.
This festival is celebrated now as Deepawali and not as Sukhsuptika. Now electric bulbs illuminate houses, temples, shops courtyards and trees etc. besides the lamps. Laxmi is worshipped in the evening. Sweets are distributed, crackers are burst and fire-works illumine the skies.
2. Margshirsha Poornima
According to Nilmat Puran people kept fast on that day and broke it at night after worshipping the moon with white garlands, eatable offerings. Brahmins also were worshipped. The Brahmin lady, sisters and the wife of a friend each was to be honoured with a pair of red clothes.
Nowadays it is celebrated in a different way. Tahar-rice boiled with turmeric, mixed with oil and salt, is prepared. Pooja is performed, a little Tahar is kept in an earthen pot and placed on the roof or the uppermost storey of the house for the house-diety.
We call it MANJHOR TAHAR.
3. Tila Dwadashi
This ritual was observed on the twelfth dark day of Magha. Shradha of the dead was performed with oil and seasame.
Now this ritual is performed on the eighth dark day of Phalgun. How this change occurred is not known. On this day Tarpan (Water oblation) is given with seasame to the dead and a lamp is also lit.
4. Magha Poornima
Shradha with seasame was performed on this day and food was offered to the crows.
Not only food i.e. boiled rice is placed on Kawpatals (A plate woven of grass around two twigs placed one on the other at right angles) and is offered to the crows. Children celebrate this festival with gaiety as they play with Kawpatals after the boiled rice is eaten away by the crows.
5. Shivratri
This festival is the most famous and important of all the festivals of Kashmir. It is celebrated on the dark thirteen of Phalguna. Shivlinga is worshipped with flowers, incense and milk. All members of the family except the sick and the children keep fast. Devotional songs are sung. On the 15th dark day, Shiva is worshipped again and sweet dishes are offered to worshippers and Brahmin.
This festival is celebrated with great devotion, faith and pomp and show now. On 12th dark day of Phalguna, Wagur (an earthen pot or steel pot now) is brought to the house. Food is placed into it and is placed on a small circular asana made of grass. It is supposed to be the Brahmin who has to perform the marriage ceremony of Shiva with Parvati. Some say that Wagur is Shiva's messenger to Himalaya for his daughter Parvati's marriage with Shiva. On the 13th dark day, Watak consisting of big earthen pitcher, two small earthen pitchers, two smaller earthen pitchers, one elephant trunk shaped figure, seven bowls are decorated with flowers garlands and sindoor. They represent Shiva Parvati, Ram Brahmin, Seven Rishis, Ganesa and some other rishis. Walnuts are washed and placed into the pitchers and seven bowls. Then these are filled with water, some milk is poured into each one of them. Mishri (Sugar) is also poured into them. Pooja is started at Pradosh Kala (Dusk). All the members of the family take part in it. It continues with devotion and full faith till late in the night. Then fast is broken and boiled rice with a variety of cooked vegetables is taken. The worship continues, upto Amavasya and in the evening the Shivratri comes to a close. The walnuts in the pitchers are taken out and washed, Pooja is performed and the flowers and other pooja samgri used for worship is immersed into the river, walnuts are used as prashad and distributed among neighbours and all the relatives.
6. Navsamvatsara (Navreh)
This festival is celebrated on the first bright night of Chaitra. According to the lunar calendar, it is the first day of the New Year. It is also the first day of the creation of universe. Brahma, Vishnu and Shiva are worshipped on this day. It is also the beginning of Navratras. According to the custom, a plate (thali) is filled with rice. The following articles are also placed on the rice (i) milkpot (ii) flowers (iii) walnuts (iv) pen (v) inkpot (vi) coin or a currency note of any denomination (vii) Panchang of the new lunar calender year (viii) boiled rice (ix) Sugar or mishri (x) salt (xi) ghee (xii) baked rice flour bread (xiii) wuy a root of some kind of grass that grows in water and (xiv) picture of Vishnu or Shiva-Parvati. This plate is filled on the eve of Navreh (Navsamvatsara). Early in the morning of Navreh, the grandmother or elder lady or mother gets up and brings this thali for darshan by every member of the family. It is considered a good omen for the new year. Tahar of the rice is cooked and served after Pooja. Goddess Sharika is worshipped at Hariparbat. Flowers and Tahar are offered there. Navratras are celebrated with great devotion and faith. Goddess Mother is worshipped in homes and temples. Wye and kernels of walnuts are taken by every member of the family before taking any other thing in the morning.
7. Chaitra Navmi
It is the ninth bright day of Chaitra. Goddess Bhadrakali is worshipped. Fast is also kept. Navratras come to an end on this day. It is celebrated in the whole of northern India as Rama Navami.
Bhadrakali is a famous temple about eight kilometers to the west of Handwara (Dist. Kupwara) on a hilltop in a thick forest of Devdars. There is a statue of Bhadrakali which is worshipped on Chaitra Navmi.
8. Vasta Pooja
It was celebrated on the eleventh bright night of Chaitra. Grehdevta (House-deity) was worshipped and offerings were made to Him for the protection, prosperity and health of the family. Now this festival is celebrated only on Tuesday or Saturday of the dark night days of Pausa. Gadabatta (cooked fish with boiled rice) is offered to the house-deity after performing Pooja.
9. Janmashtami
Lord Krishna's birthday is celebrated on the eighth dark night day of Bhadrapada with great devotion and faith. Fast is kept and broken at the rise of the moon. Temples are decorated and people in large numbers go there to perform pooja.
10. Shradha Pakhsha
Dark half fortnight or Ashwin is celebrated as Pitra Paksha in memory of the dead ones of the family and maternal side. Fast is kept, shradha Kriya is performed. Brahmins are offered food, fruit and clothes etc. It is also known as Kambirpach.
11. Mahanavmi
In olden days, Goddess Durga was worshipped in the evening. Arms and weapons were also worshipped. Shanti was worshipped too. Now the practice of worshipping arms and ammunition has stopped. Only Goddess Durga is worshipped at Hariparbat, Durganag and Akingam.
12. Ashokikashtami
This day is celebrated on the eighth bright half of Bhadrapada. Goddess Uma (Parvati) and Ashoka tree are worshipped. Nowadays only Goddess Uma is worshipped. A Yagna is performed each year on this day at Umanagri (Utrasoo), Distt. Anantnag, where there is a famous temple of Uma. Fast is observed and prayers are offered.
13. Vitasta Utsava
This is observed on the thirteenth bright half of Bhadrapada as the birthday of the Vitasta river (Jhelum). After bathing in the river, the pilgrims worship Vltasta at Shadipora (confluence of Vitasta and Sindhu). Now this festival is observed at Vethvothur near Verinag (Dist: Anantnag) Pilgrims take bath in the holy spring of Vethvothur and worship the idols of Vitasta and Parvati. Fast is also kept. (Vethvothur is considered as the origin of the Vitasta.) The sixtyfive rituals and festivals have now shrunk to thirteen only. Navhimpatosava was also observed in the past on the first snowfall of the year.
The observance of rituals is incomplete without fasts, worship and offerings to gods and goddesses. From Nilmat Puran, we have learnt what food and eatables the people of Kashmir used to take in those ancient times. Khichri (rice, moong, pepper, turmerics, salt, ghee or edible oil; with water is cooked to form Khichri) barley, milk, curd, ghee, honey, grapes, meat, fish, bread, moong and masoor etc. were used as food items.
The observance of these rituals and festivals speaks of the highly civilized and cultured Kashmiri society. We are proud of being their progeny and we have tried to preserve our culture even after facing onslaughts of marauders of Central and West Asia. We should not give up our festivals and rituals even under the present trauma. We must not forget our language Kashmiri - because that gives us our identity. We must propagate it, learn it, speak it and write it in Devnagri script.