Winter 1996-97 IssueShiv Ratri

Winter 1996-97 IssueShiv RatriAshok Raina, Beltsville, MDA number of festivals are celebrated by Hindus in India and all over the world. One of the mostprominent of these festivals is Shiv-ratri. For Kashmiri Pandits, Shiv-ratri is the most importantreligious festival. Celebration of this festival has remained proverbial from ancient times. InKashmiri, Shiv-ratri is also known as Har-ratri and Herath. It is said that Lord Shiva called DeviJagatamba by the name Hairte on this day which eventually got transformed into Herath.Shiv-ratri is celebrated on the thirteenth day of the dark fortnight in the month of Phalgun. InKashmir we have maintained the ritual of Vatuk-puja, along with the worship of Shiva and Shaktion this day. A historical episode reflects the faith of Kashmiri Pandits in Shiv-ratri. It is said thatJabar Khan, the Pathan governor of Kashmir, forbade people to perform Vatak-puja in Phalgunand instead ordered them to celebrate it in July. Helplessly, people obeyed the order but toeveryone's surprise (harath) it snowed on that day in July. Since then the people of Kashmirreacite, ''Jabar Janda-Haras awu Wandha" (Jabar the rag-man, winter came in July).Lord Shiva is omnipotent and omnipresent, being beyond all emptiness, the primal source of all.He has five functions: evolution sustenance, involution, preservation and assimilation. Just as aseed evolves into a tree, and in due course of time involutes back to seed, likewise the universaldivine Shakti, the energy aspect, has to return to the absolute transcendental rest (Parma ShivaMiltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html1 of 109/18/2008 1:22 AMstate). An interpretation for the significance of Shiva-ratri may thus be the celebration of theunion of Shiva and Shakti, also referred to as Shiva's marriage to Parvati. The 9th centuryKashmiri saint-poet Utpaldeva describing Shiva-ratri wrote, "When the sun, the moon and all theother stars set at the same time, there arises the radiant night of Shiva spreading a splendor of itsown."The worship of Vatuka is dealt within several Tantric works. Vatuka, like Ganesha, has beendescribed as a mind bom son of the Mother Goddess. He is the deity who saves his devotees fromall sorts of misfortunes and calamities. When Kashmiri Pandits were driven out if the valley inthe first half of the fifteenth century, a few families in the remote villages stayed back. It isspeculated that these people may have started worship of Vatuka for their protection, the customhaving been continued by others when they retumed to the valley in the later part of that century.Kashmiri Pandits used to clebrate Shiv-ratri festival over a period of 23 days. First six days(hurye okdoh to hurye shayam) were devoted to cleaning of the house and buying puja articles.Next 2-3 days were the days for devotional prayers. Dyara daham was designated for givingpresents to married daughters and newly weds. Gadkah and Vager bah were special days for theworship of Bhairavas. Herath truvah is the day for Shiva worship. Herath Kharch (gift of money)is given by the eldest person to all members of the family on the following day. Herath truvah isthe day for lord Shiva's worship. On Doon mavas, the prasad of walnuts and rice cakes (tomala-chuut) are distributed, in past, this often continued until Tila ashtami. The latter day also marksthe end of winter, and is celebrated by burning kangris and singing the chorus of 'ja-tun-tn'. Onthe social side, there used to be great joy all around. People wore new and their nicest clothes,and families would sit together and enjoy the game with sea shells.Since a number of us have migrated to far off places, all over the world, it is rather diffucult toperform the Vatak-puja in the traditional way. However, we need to maintain the spirit of this,the most important festival of ours. Jotshi Prem Nath Shastriji has recently produced an audiotape for a relatively simple Vatak-puja together with a Mahimna Stotram. Offering and eatingmeat and fish on Shiv-ratri is stictly a Kashmiri Pandit ritual, probably to please 'Bhairavas'.However, there were people like Gurtus and Razdans, who observed strict vegetarinism duringthe Shiv-ratri festival. Most of us have given up the tradition of offering and eating meat onShiv-ratri day.One other practice was the celebration of salam on the day following Shiv-ratri. Muslimneighbors and friends used to visit us and wish happy Shivratri. People would also invite theirrelatives and friends for a sumptous dinner. Since for us the significance of this day is gone, wecan either do away with it or at least call it by a different name.AUM NAMAH SHIIVAYAIn writing this article, I have used information from articles written on this subject by JankiNath Kaul Kamal, Balji Pandit, Sarwanand Kaul Premi, B.L. Khar and Swami Moti Lal.Miltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html2 of 109/18/2008 1:22 AMArti (Tiku) Kaul gave a superb performance of Kashmiriand Hindi songs in Northern California, in June 1996.My KashmirKANCHAN AUTAR MATTOOKanchan Autar Mattoo is pursuing his masters degreein fine arts at the university of California (Irvine).She sits and waits for us,along the whitest of white peaks.She does not understandwhy we destroy her land,her children, her life.She wishes to be at peacewith the ones she borefrom the depths of her womb.Miltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html3 of 109/18/2008 1:22 AMNo one god holds true happiness,she cries.Allow yourselves to be one with me.For, I am she who you fight over.For, I am she who hundreds havedied over.For, I am she who has been abandoned.For, I am Kashmir,and I want my children back.KOA east-coast camp participants. About 230 people attendedthe 1996 camp held at Sunrise Resort in Connecticut.Chinar-'Boiun' of Kashmirby P.N. WanchooChinar,'Boiun' (Platanous Orientalis 'kashmiriana'), Plane tree, London Plane, Sycamore, etc. arethe various species of platanous known to the world. In Kashmir, it is aboriginally known as'Boiun', a word derived from the Sanskrit expression of 'Bawani', the Goddess who has beenworshipped in Kashmir since time immemorial. The large hollow trunks of this tree have oftenbeen used as places of meditation and these trees are regarded as being sacred. For this reason,they are usually planted at places of worship. At many places of Hindu worship in the valley ofKashmir, chinar tree trunks are painted with red oxide (sendur) and a multicolored thread(nar-i-ivan) is tied around their trunks. The trees are irrigated with milk by worshipers. Chinar isalso associated with 'Maej Bhawani'- Goddess Durga's shrines in Kashmir, such as in Tulamullaand Tikar (Kupawara district).Whether chinar is a native tree of Kashmir, or was imported from elsewhere, is unknown. Itsmention is found in Kalhana's Rajtarangni (Raj VIII-2556-2706), being present in a shrine ofSharada in 'Saradavana'- in the upper Kishen ganga valley in north Kashmir. An earlier source,the 'Sarada Mahatmya', narrating the origin of tirtha and mentioning the various stages ofpilgrim's routes reveals that at Ghausa - present day Goosu in Kupwara district of north Kashmir- a little grove of walnut trees and chinars existed by the side of Kamil river. Some foreigntravelers, who traveled into the valley before amd after the Mougul era have made mention ofthe existence of chinar trees in the valley.Miltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html4 of 109/18/2008 1:22 AMThere is no doubt that chinar is a beautiful and a majestic tree in its finest form. As a child I havedrawn much pleasure from climbing and hiding in the hollow trunks of manificient specimens thatexisted in the gardens, camping sites, and rural areas in Kashmir. I recall from my school daysthat the chinar with the largest circumference was about 400 years old, and existed at a camp sitein Bejbehara. At the confluence of the river Indus and Jehlum (Vetesta) at Shadipur - also knownas Priyag - a chinar tree has been known to be in existence for ages, and is used for immersion ofashes of the dead by Kashmiri Hindus.The qualities, benefits, and experience of human relationship with this majestic tree symbilized itsmagnanimous and protective nature with that of the devine 'Mother Bhavni', and thus becameknown as Bouin in KashmiriOne does not find any other species of chinar grow this large in size in other parts of the world,except in Kasmir. In general, chinar tree wood is heavy, hard and has a coarse grain. It is notmuch used for furniture making because of its heavy weight, and for the same reason it is usedextensively for making butcher blocks and grain husking mortars (kanz and mouhals). Whileburning heat index (caloric value) of chinar wood is considered one of the highest, the shade ofthese trees in summer is the coolest and the healthiest. A walk over fallen dry chinar leavesmakes a wonderful rustling and musical sound. Dry chinar leaves are burned to make lightcharcoal for use in the kangris.Havan being performed at the east-coast camp.YAGNOPAVIT CEREMONY - A PERSONALEXPERIENCERohit Wanchoo and Nishey WanchooAs the coming of age ceremony in the Hindu relegion, yagnopavit had many levels of meaningfor me and my family. It not only represents an induction into the culture, but also is a show ofresponsibility and obligation. This sense of duty was nothing short of overwhelming. From thispoint onwards, we would have to provide our best efforts to be an ideal citizen at all times. Wewould now have to resist temptation and choose the right path, without exceptions. The reasonsfor our decisions could no longer be superficial, they now have to be concrete in principle and ofsteadfast morals.Miltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html5 of 109/18/2008 1:22 AMBefore the ceremony itself, we had realized the magnitude of the experience of yagnopavit. Wewere aware of what was going on while sweat rolled off our folehead in front of blazing fire. Butit was not until after the ceremony that we understood the ramifications of yagnopavit and theprofound impact it would leave on our lives. It was not until after the ceremony that the emotionsbegan to set in.On May 19, 1996, it was a long day sitting at one spot in front of the havan fire. We shaved ourheads as a mark of letting our egos depart. Later, we went around and asked for bhiksha. Earlier,we had celebrated manhdirat and devgon in prepration for the grand ceremony.The day after the yagnopavit ceremony we felt different and, in some way, changed. Wesomehow felt lighter in our hearts and minds - not because of our shaven heads. We felt goodabout ourselves, even though we had not physically changed much, we felt transfonned. Thisposes a question "Was there really any difference in us?" We do not have any answers, but weknow that we had crossed a landmark event in our lives. We do not know where it may lead us.We guess only time will tell.The Sharda Peeth Rishi Model School at Battal Ballian camp isfully operational, and will soon start computer classes.Helping Our Own: KOA's Efforts In Refugee RehabilitationForced and sudden exodus of our community from Kashmir in early l990 has been a very painfulexperience for all of us. Although they were able to escape from the cycle of deleberate andtargetted violence against them, many of our unfortunate brothren had to seek shelter in therefugee camps in Jammu, Udhampur and elsewhere, and face enormous hardships in theirindividual and collective lives. In order to extend our helping hand to those in need and distress,KOA launched a number of projects. Six KOA sponsored projects currently in progress are:l) KOA medical van and local volunteer physicians visit and treat patients in the refugee camps.2) Nutrition and health maintenence program for about 150 children born in the camps isunderway.3) A school with four class rooms has been built in Udhampur.4) Educational scholorships have been awarded for 55 students for higher technical education.5) Financial-assistance is provided to persons affected with catestrophic illnesses for treatment.6) Vocational training is provided to destitute women in the camps.Miltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html6 of 109/18/2008 1:22 AMYoung women receiving sewing training from qualifiedteachers at Nagrota camp in Jammu.Please Donate Generously to Help YoungKashmiri Students in Need.Contact Tej N. KoulKOA medical van operated under the auspices ofShriya Bhat Medical Mission.Kashmiri Hindus and the Cast SystemBy Subhash KakIt is generally accepted that all Kashmiri Hindus belong to the same community or jati. Is thatbecause they belong to a single cast or varna resulting from conversion of other casts to Islam?Or, does this represent a vatient of Hindu religion where the caste system does not exist?Let me first deal with the designation Pandit that is applied to Kashmiri Hindus. According toMiltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html7 of 109/18/2008 1:22 AMHenny Sander in her book " The Kashmiri Pandits" (1988), this designation was requested by JaiRam Bhan, a Kashmiri courtier in the Moughal court of Empror Muhammad Shah (1719-1749),and the request was granted. Apparently, before this period, both Kashmiri Hindus and Muslimswere addressed as 'khuajah' in the Moughal court.Some children of Mishriwalla camp, Jammu, gatheredfor their medical check-up.Kashmiri Hindus call themselves 'Batta', which is derived from the Sanskrit word 'bhartri'meaning 'master'. Such an appellation may be a reflection of the community's self-image thatemphasizes success and excellence, and it may not have any sociologic implications. Twosubgroups that were considered separate are 'Buher' (Kashmiri for grocer) and 'Purib' (Kashmirifor easterner). It appears that these subgroupings, that have all but disappeared now, reflected theprofession or business in the case of Buher, and an ancestry that could be traced to an immigrantfrom east India, in the case of Puribs, Kashmiri Hindus also have other names that indicateancestry outside of India; for example, the name 'Turki'. The dominant philosophical andreligious current in Kashmir is that of Shaivism. According to the texts of the Shaivites, all thosewho accept the (Shaivite) 'Kula Dharma' came to be known as 'Kauls', irrespective of theirbackground.An open-air school in Battal Ballian camp, Udhampur.Sun or rain did not dampen the urge of these children to learn.The fact that Kashmiri Hinduism is universal does not mean that social inequality did not exist inKashmir. Such inequalities reflect the social and political ideas of its times, and did not springfrom any fundamental religious considerations. To return to the question: do Kashmiri HindusMiltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html8 of 109/18/2008 1:22 AMhave a cast system? The answer is an emphatic no. Kashmiris are brahmin in the sense of BrahmaPurana, according to which, every human being desirous of knowledge is a brahmin.KOA-Midwest region get-together camp.Internet JokesRussians space riders are called "cosmonauts', the American ones are called "astronauts"; what does one call a Kashmiri space rider?A tabakhnaut.Participants at the mid-west region KOA camp held atIndiana Dunes State Park, Indiana.Greetings and GripesAshok RainaKashmiri Overseas Association is proud to bring you another edition of Miltsar. As you know,KOA publishes KPI newsletter as well as Miltsar. The newsletter is primarily meant forMiltsar: Kashmiri Overseas Association Newsletterfile:///D:/Websites/koanew/miltsar/Winter96/index.html9 of 109/18/2008 1:22 AM