Gai Jatra – Nepal’s cow festival to celebrate the dead

Gaijatra festival being observed
Kathmandu
- The traditional festival of Gaijatra or the 'cow festival' is being observed from today in the three cities of Kathmandu Valley and some other places in the country amidst fun, gaiety, humor, satire and entertainment.
The festival, beginning on the first day of the waning moon in the month of Bhadra as per the lunar calendar, lasts for a week.

During this time-honored tradition, people of all ages in the guise of cows and lunatics go around the city, wearing odd costumes to commemorate those who died during the past year. The bereaved families offer fruits, bread, beaten rice, curd and money to those participating in the procession including the cows.
As the saying goes, the festival derives its name from the religious belief that the deceased, during their journey to heaven, crosses a legendary river by grabbing the tail of a cow.
This festival is believed to have started during the reign of King Pratap Malla, who, in a bid to console his queen, much grieved at the death of her son in a smallpox epidemic, ordered his people to organize humour and satire programmes in various comic postures.
This tradition has been continued in the form of the Gaijatra festival during which people also give vent to pent-up feelings towards social and political anomalies, human follies and other contemporary affairs through comic skits, cartoons and the like.
Newspapers and magazines also bring out special humour and satire supplements to mark the occasion.
The day is a public holiday in Kathmandu Valley. Apart from Kathmandu Valley, the festival is also observed in Banepa, Dhulikhel, Trishuli, Dolakha, Khotang, Bhojpur, Chainpur, Ilam, Dharan, Biratnagar, Birgunj, Hetauda and Pokhara. RSS

 

 

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Gai Jatra – Nepal’s cow festival to celebrate the dead

by Dave from The Longest Way Home ~ August 30th, 2015. Filed under: Nepal.

Gai Jatra in Kathmandu – Festival of the Cow and remembering the Dead

Given the year, the 2015 Gai Jatra (Gaijatra / Sa Paru) festival in Nepal is perhaps one of the most meaningful events of the year for many families who lost loved ones. The festival has a long history dating back further than its 17th century modern day interpretation. The mean of Gai Jatra is literally – Gai – “Cow” and Jatra – “Festival”.

A young girl dressed as a cow during Gai Jatra (the cow face is printed on the colorful headdress)

So what do cows and the celebration of death have to do with each other. And why is it a festival?! Read on to discover more about this amazing festival in Nepal. History of Gai Jatra Firstly, the cow is revered deeply in Hinduism. The cow is a symbol of the Earth. It gives and feeds which represents life and the support of life. Hence a festival dedicated to cows. King Pratap Malla facing his family home Lost in the annals of history it is said the people of the Kathmandu Valley worshiped Yamaraj (Yama), the Hindu “lord of death” on this day. During King Pratap Malla’s reign 1641 – 1664 his family were stuck by a tragedy when his son died. The king’s wife was grief stricken and inconsolable.  Distressed by his wife’s grief the king tried to cheer her up but failed at every attempt to make her smile. At his wits end the king finally offer a reward to anyone who could make his wife smile again. During Gai Jatra festival when the cow procession was passing my the window of 33 virtues in Kathmandu Durbar square a group of boisterous performers shocked everyone. Past meets present: The window of 33 virtues today in Kathmandu Durbar Square where king Malla and his wife watched the precession in the 17th century The group began ridiculing and mocking the rich, members of high society. While at the same time they highlighted the plight of the poor. They then showed the injustices within society with no mercy spared. The queen erupted into laughter! King Pratap Malla then ordered that laughter, jokes, satire and mockery should be included in the Gai Jatra festival from then on. Tradition then took foot and people who lost a family during the year would take part in the festival by leading a cow along the precession. If no cow is available then a young boy is used as a substitute.

Gai Jatra today in the Kathmandu Valley

Though Gai Jatra celebrates the dead it’s done so with laughter and happiness to send the souls in a happy after life – sometimes it takes a while …

Gai Jatra is still celebrated every year in several cities within the Kathmandu Valley. It’s usually celebrated on the first day of Bhadra month of the Lunar calendar. In other words at the end / start of August / September. In 2015 Gai Jatra was celebrated on August 30th.The primary location for the festival is Kathmandu city. As this is where much of it originated from. A procession is lead through Durbar Square and several other localised areas within the city.

Many participants in the festival are given milk from a cow as the cow represents symbol of wealth, strength, abundance, selfless giving and a full Earthly life

In Bhaktapur the procession includes decorated chariots which display photographs of those that passed away during the year. Men also dress as women and dance with others along the streets.

People shave their head after the recent loss of a family member

In Patan Gai Jatra is celebrated similarly to Kathmandu but with less fanfare. If you don’t like crowds this is a better option. Gai Jatra in Kirtipur is celebrated a little differently due to a merging of several beliefs. In Kirtipur it is said that the gates of heaven open up on this day. People dress as Hindu gods rather than cows and dance along the streets. People are encourage to knock on neighbors doors and invite them to come out and dance with them.

People, young and old,  who lost loved ones dress up during Gai Jatra

The Kathmandu Gai Jatra Festival Gai Jatra this year in Kathmandu started at 8am in Basantapur (Kathmandu Durbar Square). It follows a short parade style route going from Basantapur (Hanumandhoka)-Maru-Jaisidewal-Lagan-Gokhal-Brhmatole-Onde-Hyumat-Jaisidewal-Kohiti-Bhimsensthan-Maru Maru-Pyaphal-Naradevi-Bangemuda-Asan-Kamalakshi-Bhotahity-Asan-Indrachowk-Hanumandhoka

In Kathmandu, Bhaktapur and Patan people often join Gai Jatra with photographs of loved ones who died during the year

Up at 5am I was at Basantapur (Kathmandu Durbar Square) by 6am. Rather shockingly the ticket counters were open early to charge tourists  750 rupees on a national holiday – bit cheeky that. More in the coming weeks. Nevertheless Kathmandu Durbar square was still relatively quiet, but busier than usual as tents were set up to provide water for the mornings activites. I do advise anyone who does not like crowds to come early. Find a quiet spot on the northern section of Durbar Square and stay put. The southern section was very crowded as was the area around the window of virtues.

Dressing up is an important part of Gai Jatra as it adds to the comical element that King Malla declared should be part of the festival in the 17th century

What’s the Gai Jatra Festival like in Bhaktapur? Bhaktapur takes on a much more colorful approach to Gai Jatra. It’s also a lot more crowded. Dancing and colorful characters perform around the three main squares. Durbar Square, Taumadhi Square and Dattatreya Square.

Each of the festivals in Kathmandu, Patan and Bhaktapur have slightly separate meanings but are celebrated similarly on the same day

The festival kicks off at 1pm and continues on for the afternoon. During the night dancing and music continues on in the squares. Though accommodation doesn’t book out completely it does rise dramatically in price. Booking accommodating like this ahead of time is advisable. What’s the Gai Jatra Festival like in Patan? Dancing and colorful figures surround Patan Durbar Square. While more colorful than Kathmandu’s Gai Jatra it’s harder to get a vantage point. Do be prepared to join the jostling crowd here.

Colorful  dancer in Patan

The festival takes place over two days. There’s no need to stay in Patan as it’s close to Kathmandu city. What time does Gai Jatra start? Kathmandu Gai Jatra: 8am – 11am Bhaktapur Gai Jatra: 1pm – 8pm Patan Gai Jatra: 8am – 5pm The Scouts of Nepal were volunteering to help keep the area clean – well done to them as they did a great job Tips and help to enjoy Gai Jatra in Nepal In Kathmandu Sadhus were already gathering between 7-8am. A colorful bunch but very money oriented. Even looking at one with a camera will have them coming up asking for money. Likewise street children are often found to be asking for money throughout the day. Do be careful giving money to either group as you could quickly be surrounded by many all looking for the same. By 8 am people started arriving dressed in colorful attire. Processions start at a trickle which is very nice for those that don’t like crowds. Families walk through Durbar Squares in small groups. People stand beside the procession and hand family members dressed up food (fruit, biscuits, sweets) and small denominations of money as they walk by. It’s perfectly fine to photograph people dressed up. Just don’t block the middle of the walkway. Don’t expect any “offical” help from event organisers – local people will be your best source of information It is very possible to make the festival in Kathmandu, Patan and Bhaktapur on the same day. But, you’ll need to use a taxi if you wish to visit all three and spend time there. Alternatively you could leave the Kathmandu Gai Jatra at between 10am-11am take a taxi to the bus park and then a bus to Bhaktapur to be there by 1pm.

Two colorful  youngsters taking a quiet break from the festivities of Gai Jatra

Gai Jatra the nearly offical start to tourist season in Nepal

 

 POSTED BY  : VIPUL KOUL

EDITED BY    : ASHOK KOUL

Harishur Ancient Cave of Loard Shiva

Harishur Ancient Cave of Loard Shiva
Harishur Ancient Cave of Loard Shiva as per Neelmat Purna, usually visited by lacks of Hindu devotees on Shrawan Purnamia. From Srinagar to Khunmoh by bus or any other vehicular Traffic and from Khanmoh to Holy cave on foot with a trackking distance of nearly ten Kms usually taking 6 to 8 hours.
Khonmoh,Khrew, Srinagar
Nearby cities: Wuyan , Chandhara Area, Awantipora
Coordinates: 34°4'22"N 74°57'15"E

Raksha Bandhan

Raksha Bandhan (Marathi: रक्षा बंधन Hindi: रक्षा बन्धन) is also called Rakhi Purnima or simply Rakhi or "Rakhri", in many parts of India. The same festival is celebrated as Janai Purnima (जनै पूर्णिमा) in Nepal.
The festival is a Hindu festival and is also a secular festival which celebrates the love and duty between brothers and sisters. The festival is also popularly used to celebrate any brother-sister relationship between men and women who are relatives or biologically unrelated.
The festival is also observed by Jains as a religious festival, as on Raksha Bandhan, Jain priests give threads to devotees.
The festival is also celebrated by many communities as a secular festival. This secular aspect is observed among all people, irrespective of their religion, in West Bengal and Punjab. Various fairs are held in Punjab to mark the occasion.
On Raksha Bandhan, sisters tie a rakhi (sacred thread) on her brother's wrist. This symbolizes the sister's love and prayers for her brother's well-being, and the brother's lifelong vow to protect her. The festival falls on the full moon day (Shravan Poornima) of the Shravan month of the Hindu lunisolar Nepali calendar.
Raksha Bandhan is primarily observed in northern and western India, Mauritius and major parts of Nepal. It is also celebrated by Hindus in parts of Pakistan, and by some non-resident Indians and non-resident Nepalis around the world.
Raksha Bandhan as a religious festival focuses on performing the aarti and saying prayers prior to tying the rakhi. The prayers draw inspiration from the Hindu scriptures. The other religious feature is the application of the tilak on the forehead of the person wearing the rakhi.
Raksha Bandhan in Sanskrit literally means "the tie or knot of protection". The word Raksha means protection, whilst Bandhan is the verb to tie. It is an ancient Hindu festival that ritually celebrates the love and duty between brothers and their sisters. The sister performs a Rakhi ceremony, then prays to express her love and her wish for the well being of her brother; in return, the brother ritually pledges to protect and take care of his sister under all circumstances. It is one of the several occasions in which family ties are affirmed in India.
The festival is also an occasion to celebrate brother-sister like family ties between cousins or distant family members, sometimes between biologically unrelated men and women. To many, the festival transcends biological family, brings together men and women across religions, diverse ethnic groups and ritually emphasizes harmony and love. It is observed in the Hindu calendar month of Śrāvaṇa, and typically falls in August every year.
The festival is marked by the several rituals, which vary regionally within India. Typical rituals include:

Prepare for Raksha Bandhan

Days or weeks before Raksha Bandhan, women shop for Rakhi, the ceremonial thread to tie around her brother's (or brother-like friend's) wrist. Some women make their own Rakhi. A Rakhi may be a simple thread, woven and colorful; or a Rakhi may be intricate with amulets and decoration on top of it. Sometimes, a Rakhi may be a fancy wrist watch or men's wrist accessory in the form of bracelet or jewelry. Rakhi in the form of a colorful woven thread is most common. Typically the brother(s) too shop for gifts for the sister, ahead of Raksha Bandhan. The gift from the brother can be a simple thoughtful token of love, and may be more elaborate.

On the morning of Raksha Bandhan the brothers and sisters get together, often in nice dress in the presence of surviving parents, grandparents and other family members. If the sister and brother are geographically separated, the sister may mail the Rakhi ahead of the Raksha Bandhan day, along with a greeting card or letter wishing her brother well. The ritual typically begins in front of a lighted lamp (diya) or candle, which signifies fire deity. The sister and brother face each other. The sister ties the Rakhi on her brother's wrist
 
On the morning of Raksha Bandhan the brothers and sisters get together, often in nice dress in the presence of surviving parents, grandparents and other family members. If the sister and brother are geographically separated, the sister may mail the Rakhi ahead of the Raksha Bandhan day, along with a greeting card or letter wishing her brother well. The ritual typically begins in front of a lighted lamp (diya) or candle, which signifies fire deity. The sister and brother face each other. The sister ties the Rakhi on her brother's wrist

Prayer, aarti, promise and food

The Festival of Raksha Bandhan

1. Tie the Rakhi 2. Wish, do tilak, promise 3. She feeds him with her hands 4. Hugs and gifts The key rituals of Raksha Bandhan. In the first image, the 'Rakhi' is evident on the brother's wrist.

Once the Rakhi has been tied, the sister says a prayer for the well being - good health, prosperity and happiness - for her brother. This ritual sometimes involves an aarti, where a tray with lighted lamp or candle is ritually rotated around the brother's face, along with the prayer and well wishes.
The prayer is a self composed note, or one of many published Rakhi poems and prose. One of the earliest examples of a Rakhi prayer is found in Book V, Chapter V of Vishnu Purana; it is the prayer that Yasoda says while tying a Raksha Bandhan amulet on Krishna's wrist^t. An abridged form of the prayer is:

May the lord of all beings protect you,
May the one who creates, preserves and dissolves life protect thee,

May Govinda guard thy head; Kesava, thy neck; Vishnu, thy belly;
the eternal Narayana, thy face, thine arms, thy mind, and faculties of sense;

May all negativity and fears, spirits malignant and unfriendly, flee thee;
May Rishikesa keep you safe in the sky; and Mahidhara, upon earth.

After the prayer, the sister applies a tilak (Tikka), a colorful mark on the forehead of the brother. After the tilak, the brother pledges to protect her and take care of his sister under all circumstanc
The sister then feeds the brother, with her hands, one or more bites of sweets (desserts), dry fruits and other seasonal delicacies.

Gifts and hugs

The brother gives his sister(s) gifts such as cards, clothes, money or something thoughtful. The brother may also feed his sister, with his hands, one or more bites of sweets, dry fruits and other seasonal delicacies. They hug, and the larger family ritually congratulate the festive celebration of brother-sister love and protection.
The brother(s) wear the Rakhi for the entire day, at school or work, as a reminder of their sister(s) and to mark the festival of Raksha Bandhan

पांडवों तपस्या

ये है हिमालय की सबसे बड़ी और रहस्यमयी गुफा, भीतर है चौंकाने वाली चीजें
हिमालय में स्थित यह सबसे लंबी, पुरानी और रहस्यमयी गुफा आज भी कई राज समेटे हुए हैं। भगवान शिव ही नहीं बल्कि पांडवों ने भी यहां तपस्या की थी। यह गुफा हिमाचल के सोलन जिले के करोल पहाड़ के टॉप पर स्थित है। इसका रहस्य आज तक नहीं सुलझ पाया।पांडव गुफा के नाम से विख्यात यह गुफा कितनी बड़ी है इसका आज तक कोई पता नहीं लगा पाया। कहते हैं गुफा के अंदर कई अजीबों गरीब चीजें हैं जिन्हें देखने के बाद किसी की अंदर जाने की हिम्मत नहीं होती।
मान्यता है कि इस गुफा में भगवान शिव और उनका परिवार रहता था। गुफा के अदर कई शिवलिंग भी बने हुए हैं। ऐसे में यह गुफा भगवान शिव से जुड़े अनेकों रहस्य समेटे हुए हैं। आज भी सावन के महीने में स्‍थानीय लोग यहां भगवान शिव की पूजा करते हैं।
ऐसा माना जाता कि अज्ञातवास के दौरान पांडवों ने भी यहां तपस्या की थी। झील के अंदर थोड़ी दूरी पर विशाल झील भी बनी हुई है। कहते हैं दो साधु इस गुफा का रहस्य जानने अंदर गए थे लेकिन कभी वापस नहीं लौटे। यह गुफा कितनी बड़ी है इसका पता आज तक नहीं चल पाया। लेकिन अनुमान है कि यह करीब 28 से 30 किलोमीटर लंबी हो सकती है।
कुछ लोग गुफा के करीब एक किलोमीटर अंदर तक भी गए हैं। अंदर जाते ही यह गुफा काफी चौड़ी हो जाती है। इस दौरान शिवलिंग, शेषनाग जैसी आकृतियां गुफा के अंदर दिखने लगती है। वैज्ञानिकों की टीम भी इस गुफा का मुआयना कर चुकी है। टीम ने अंदेशा जताया था कि इस गुफा के अंदर बड़ी झील हो सकती है।
इस गुफा का एक सिरा कालका के साथ लगते पिंजौर में निकलता है। कहते हैं कि पहाड़ा का पानी इस गुफा से होता हुआ पिंजौर तक पहुंच जाता है। इस बारे में वैज्ञानिकों ने भी पाया कि यहां पानी के साथ बहे ओक पेड़ के पत्ते पिंजौर में निकलते हैं।
गुफा तक पहुंचने के लिए करोल चोटी के शिखर पर जाना पड़ता है। यह एक अच्छा ट्रैकिंग का रास्ता भी है। टॉप पर बनी गुफा दर्जनों किलोमीटर दूर जाकर मैदानी इलाके में खत्म होती है। यहां चोटी के शिखर पर अब मंदिर भी बनाए गए हैं। यहां के स्‍थानीय लोग अक्सर सैलानियों को इस गुफा की कहानी सुनाते हैं।
पांडव गुफा से सोलन और शिमला का नजारा भी देखने लायक होता है।

Shakumbhri Devi

Shakti Peeth Shakumbhri, meaning the abode of Shakti Goddess Shakambhari or Shakumbhri, is situated in the Jasmour village area, at a distance of 40 km to the north of Saharanpur in Uttar Pradesh state of Northern India. It has two important temples of Hindu deities: one of the Goddess (Devi) Shakumbhri herself and another one, Bhura-Dev temple, located one kilometer away from it to the east, of the deity Bhairava, considered to be her guard. Another temple dedicated to this goddess and quite famous is near the Sambhar Lake, in Rajasthan.Another big temple of Shakumbari devi is located in Badami, of Bagalkot District of Karnataka.
It is said that, at this place, Mother Goddess Shakumbhri killed the mighty demon king (Maha Daitya) Mahishasura. It is also believed that, here she performed worship and meditation (Tapas) for 100 years, having a vegetarian meal (shaka-ahar) only once at the end of every month. During this time, the saints and seers (Rishis/Munis) who came for her worship (Darshan) were welcomed and honoured with vegetarian meals. Because of this the temple was named the Shakumbhri Devi temple and she also got very strongly connected with the cult of vegetarianism among Hindus.
 The temple is considered as one of the more ancient temples of maa sakumbhari and the idol considered swayambhu (appeared naturally). the temple is close to the town of udaipur shekhavati and in sikar district. The temple holds colourful navratras festival and there is an ancient mutt or shaktipeeth.
 The temple is on the site of the ruins of a more ancient temple and was constructed by the Pundir Rajputs under Rana Bahadur Singh Pundir who was the representative of the Pundir chief Rana Pitambar Singh Pundir of Jasmour.^[1] Though it is not an ancient temple, its devotees consider it to be a Shakti Peetha, a powerful seat of Shakti, the divine feminine.^[2] The devotees have a strong faith in the Goddess and the temple attracts a large number of devotees from India as also from outside the country particularly during the Navratree days. The temple is well maintained and is well laid out to have full darshan of the idols in the sanctum sanctorum of the temple. It is found from the plaque displayed near the staircase that it was during the early 1960s that a properly covered corridor, connecting the main entrance gate and outer varandah of the temple, was constructed for the convenience and comfort of the devotees. This work was done, with the permission of the Ranas of Jasmour who own the temple, by one Shri Radha Kishan,then Treasurer of the erstwhile Kalsia State (Chhachhrauli)(presently in Yamunanagar District of Haryana)from his personal contribution and also by collecting donations from several devotees.It is indeed an experience of life to visit the main temple as also the nearby Bhuradev Temple seeking their blessings and benedictions.It is rightly said that a visit to these temples with faith and devotion always brings great satisfaction, rewards and contentment in life and family.These temples are easily approachable by road or train from different parts of the country and their location is surrounded by hills and serene environment.

Twice a year, in the Ashwin and Chaitra months of the Hindu calendar (during the days of Navratra),as also at the time of Holi festival, the famous Shakumbhri melas are organised.It is during these melas, in particular, that the roads from Saharanpur(U.P.) to the Temple are properly maintained so as to facilitate to and fro smooth journey for the devotees. The devotees to Shakumbhri first visit Bhura-Dev temple which is about one kilometer before the Temple and then proceed to the Temple of the Goddess.
The popularity of this temple has been increasing day by day and many devotees from far and near visit this temple for "Darshan" these days. During this famous melas lakhs of Hindu devotees visit this temple for darshan. It is indeed considered to be a rewarding experience to visit the Temple with devotion and faith in the munificence of the Goddess .

POSTED BY  : VIPUL KOUL
EDITED BY   : ASHOK KOUL

Upanayana or Yugnopavit

Yugnopavitam paramum pavitram

prajapateyrth sahjam purastat

ayusham agrim pratimoincha shuibrem

yugnopavitam balam astu tejah

By Pushkarnath Nehru

1. What is Upanayana?

Upanayana is one of the most important SAMASKARAS  (symbolic events) in the life of the child.

In the ancient times a child was initiated into the pursuit of secular knowledge (like astronomy, mathematics, metaphysics, logic, medicine and other vedic literature) as well as into the realm of spiritual development by putting him on the task of learning and practicing such disciplines by way of his parents handing him over to a Guru for the purpose of learning and practicing them under his guidance. But eventually this institution became out of vogue due to the socio-economic changes. The Upanayan ceremony is now restricted to and revolves around the investiture of the sacred thread or the ‘yugnapavit’ and the teaching of Gayatri Mantra to the child.

Cultural Nostalgia
Maekhal (Yugnopavit) around 1940s.

By virtue of the performance of the Upanayana ceremony, which connotes the taking of the charge of the student by the teacher, the student is supposed to have second birth (Dvija) in the world of knowledge through education. This is done after staging symbolically all the previous events (Samaskaras) right from his or her birth. In the Vedic birth of the student, symbolised by wearing the “girdle” and the sacred thread, Savitri becomes the mother and Guru the father.

2. What is Yugnopavit (sacred thread) ceremony?

This initiation of a student by the teacher, entailed various functions, such as selection of Guru, auspicious time, preparation, wearing of garments, the girdle, the sacred thread (“Yugnopavit”), presenting of deer skin, the staff, Savitri Mantra, sacred fire (agnihotra) and alms etc. Later on when the conception of Upanayana underwent a change in the course of time, the mere initiation of the child by the teacher became a sacred lore. The original idea of initiation for education got overshadowed by the mystic significance of Upanayana which lead to the idea of second birth (dvija) through the Gayatri Mantra. The initiation, which marked the taking over of the charge of the student by the Guru, revolved around the establishment of connection between the student and Savitri (through the Gayatri Mantra) performed by the Guru and his teaching of this mantra.

The Upanayana in the present form is the investiture of the sacred thread (“Yugnopavit”) on the child which involves the initiation and symbolically staging all the said Samaskaras. The most important part of this ceremony is the wearing of the sacred thread and the accompaniment of the recitation and teaching of the Gayatri (Savitri) Mantra which is one prayer that is the crux of the whole vedic wisdom.

The wearer of this thread is supposed to be constantly reminded of his commitment to the secular and spiritual goals which he has set upon himself on this solemn occasion. That this life may not pass away just in unconscious striving but become a means of the expansion of our ‘being’; That it may provide a view of one’s self and the world without being in conflict with the action that comes by ; That life, even at its worst, may still provide us a source of sharing the joyousness of our existence; This is the greatest art of life, which comes, not through wanton experimentation, but through prayer and humility alone and through that the divine grace.

Abiding by the secular obligations towards his Guru, his family and the society are some of the definitive prescriptions that cannot be separated from his spiritual goals. Firstly the sacred thread has three folds which represents the trinity of existence symbolizing the three worlds; Earth, Space and the Heaven or Brahma (the unfolding of the world and this life), Vishnu (the sustenance) and Mahesh (the re-absorption). The central knot of the sacred thread and tying together of the three strands, represents Parambrahma (the supreme expansion of consciousness) into which all the three ‘tattvas’ (aspects of Godhead) such as Brahma, Vishnu and Mahesh merge. This knot is known as ‘Brahmagranthi’. The three cords remind the wearer that he has to pay the three debts he owes to the ancient seers (rishis), the ancestors (pitras) and the Devatas and that his consciousness has to expand into all the three worlds. The threads are doubled at the time of marriage signifying the additional sacramental obligations towards his consort.

3. Gayatri Mantra (also called Savitri)

The focal point of the whole Upanayana ceremony is the recitation of the Gayatri Mantra and teaching its essence to the initiated. The mantra is considered to be the most sacred and according to Manu ‘there is nothing more exalted than the Gayatri’.

Om tat savitur varenyam

bhargo devasya dhimahi

dhiyo yo nah pracodayat

This original ‘Gayatri Mantra’, which is also known as ‘Savitri’, is a Rigvedic hymn (RV III, 62-10) which usually is preceded by the recitation of ‘Om Bhur, Bhuvah Svah’ which upon translation connotes :

Om bhur bhuvah svah

tat savitur varenyam

“That splendid magnificence of Savitre, the Cosmic Sun, permeating the three worlds, the Earth, the Space and the Heavens is assuredly Savitri; the inspirer, life giver, the stimulative force"

Bhargo devasya Dhimahi

“May we meditate on the life giving divinity, Savitri assuredly is God, and therefore I meditate on his splendor”.

dhiyo Yyonha prochudayat

“May He himself illumine our intelligence. May He himself breath it into us”.

The Gayatri Mantra derives its name from the metre in which it is written, the Gayatri being a Vedic poetic metre of 24 syllables of which, as per tradition, is authored by the sage Vishvamitra. The mantra consists of three sections (PADS) having eight syllables each and have to be recited in a particular sequence. Therefore the Gayatri Mantra is not a magic formula nor is it merely a logical sentence. It connects in a very special way the objective and subjective aspects of reality. It is neither a mere sound nor sheer magic. Words have not only sound but also meaning which is not apparent to all those who simply hear the sound. Such living words have a power that transcends the mental plane. To acquire this energy of the word one has to grasp not only its meaning but also its message, or its vibrations, as they are sometimes called in order. Therefore the phonetic quality of the mantra demands that it be recited in a particular way. Faith, understanding and physical utterance as well as physical continuity (since the mantra is supposed to be handed down by a master) are the essential requisites. Every word links up with the source of all words. The ultimate character of the word (Shabada Brahma) is a fundamental concept in spirituality.

4. Abhid (the alms)

The alms giving (Abhid) is now a symbolic act reminiscent of ancient institution of obtaining voluntary contributions made for the sustenance of the Guru’s Ashram in which the initiated students used to study. Presently during the Yugnopavit ceremony the act of alms giving is symbolically staged and is known as Abhid. This has now taken the complexion of “Dakshina” for the presiding Guru.

5. Relevance of Yugnopavit in the present times

The Yugnopavit ceremony used to be one of the most exalted functions in the life of a Brahmin, particularly in respect of the Kashmiri Brahmins. But due to major changes in the social and economic factors its importance in the course of time has significantly dwindled. In recent times it has lost its vitality and sublimity. It has unfortunately now been reduced to a social “Tamasha” without any attempt by us to restore its former sanctity. This sacrament used to be one of the most important instruments for inculcating and imparting discipline, values of life and the principles of right conduct.

Now, in the aftermath of our exodus from Kashmir it is doubly important to try and restore the intrinsic sanctity and usefulness of this samaskara so that we are able to give a worthy gift unto the young. Whereas modern education with its scientific spirit and vocational training is important for our children, but at the same time cultivation of matrices of right conduct, overall personality development with humane values of life so as to develop a vibrant ethos are the very essential credentials that would enable us to face the challenges of the present world. At present our children are facing a cultural cul-de-sac which suggests a drifting and a meaningless existence.

A sense of direction is needed more than ever before. The infusion of the spirit behind the “Yugnopavit” ceremony which also aims to promote compassion, love, benevolence, non-violence, fraternity, self-discipline and finer human relationship etc. in addition to the urge to meditate on the resurgence of the Supreme Consciousness can act as one of the most important instruments for achieving this goal.

The intrinsic message of the Gayatri Mantra engulfs a wide gamut of ideals such as what the Isha Upanishad says:-

Yastu sarvani bhutanyatmanayay vamu pashyeti

sarva bhuteshu ch atmanam tato na vijugupsate

yasiman sarvani bhutanyatmyvabhdi janatah

tatra ko moha kah shokah eikatva manupashytaha

“He who sees all creatures in himself, himself in all creatures, does not show abhorrence to any one; knowing all beings to be ones own-self and seeing the unity of man-kind, how can there be for him delusions, sufferings and sorrows”.

Source: Kashmir Sentinel

A Typical Kashmiri Pandit Marriage

	A Typical Kashmiri Pandit Marriage Kashmiris first match the teknis (horoscopes) of the prospective bride and groom. Besides this, the other factors which are taken into consideration while selecting a match are the background, status and moral character of the family of the prospective match and their close relatives. All this and more is taken into consideration before the alliance is finalised.  The wedding date is proposed by the bride's parents. Once the groom's parents also give their consent, the purohit (priest) fixes the wedding date. The wedding can take place in the morning or in the night. An auspicious time is fixed by the purohit. Click here for a typical Marriage in Pictures [ Pre-Wedding Rituals ]  [ The Wedding Rituals ]  [ Post-Wedding Rituals ] Pre-wedding Rituals Formal Engagement or Kasamdry Once the two families agree to the alliance, a formal commitment ceremony takes place in the form of kasamdry. The family purohits fix the date of the engagement ceremony as per the Kashmiri calendar. The ceremony takes place in front of an idol. The elderly persons of both sides meet in a temple and exchange flowers as a sign of celebration of the formalisation of the alliance. The girls' family lays out a meal comprising of traditional Kashmiri food. Separately in the houses of the bride and the groom, the eldest aunt (of the boy and the girl) prepares var (a special rice pudding) which is distributed among the neighbour and relatives. The girl's family sends cash, fruits, dry fruits and a pot containing nabad (misri, sugar lumps) to the boy's house. This is what happened in olden days. Nowadays, the boy and the girl meet in a temple or at boy's house and exhange golden rings. Livun An auspicious day is chosen for the livun, the traditional cleansing of the house before a wedding. The bride's family and the boy's family do not necessarily do the livun on the same day. On this day, the floors of the Kashmiri mud houses are cleaned and treated with a mixture of mud and water. All the married female members of the family attend the ceremony. The bua or pof (father's sister) of the boy and that of the girl prepare var which has to be distributed to all the neighbours and relatives. They are given cash by the respective parents of the bride and the groom as a token of love. This is also the day when the waza (family cook) arrives and puts together a mud-and-brick oven called wuri in the backyard of the house. This is where the traditional meals will be cooked for the wedding ceremonies. The consumption of meat is traditionally forbidden in Kashmiri weddings. This is how it used to happen in olden days when most of the Kashmiri houses were mud houses that have been replaced with concrete ones these days. Wanvun:  During every evening following livun, up to the marriage ceremony, a sangeet (music) session is held in both the bride's and the groom's houses where the participants include neighbours and relatives. The guests are served a salted pink tea (called noon or sheer chai) at the end of such singing sessions.  Maenziraat The maenzraat ceremony takes place a week prior to the wedding. It begins with krool khaarun, a ceremony which involves decorating the door of the houses of the prospective bride and the groom by their respective aunts (father's sister). In the evening, the bride-to-be follows an elaborate bathing ritual, during which her feet are washed by her maternal aunt. After the bath, her eldest aunt decorates her hands and feet with maenz (henna). Maenz is also distributed among the relatives and neighbours. The women invited for this occasion are served a delicious Kashmiri meal prepared by the waza. Dinner over, all participate in a lively wanvun or music session. In the groom's house, a little mehendi is applied on his hands as it is a symbol of auspiciousness. Thread Ceremony (yagneopavit) If the Janayu or thread ceremony has not been performed earlier for the groom, then it is conducted a few days before the wedding. If the ceremony is conducted post-adolescence he wears a thread of 6 strands as opposed to 3 worn if the ceremony was performed in his younger days. Divagone The divagone is a ceremony that marks the transition of the bride and the groom from brahmacharya ashram to grihastha ashram. The bride and the groom worship God Shiva and Goddess Parvati. The ceremony is observed separately by the girl's family and the boy's family in their respective homes. Before participating in the rituals, the relatives of the bride and the groom observe a fast. The purohit conducts the ceremony in front of a sacred fire. The ornaments and utensils that will be given to the bride by her family are also placed in front of the fire. An essential part of the rituals is the kanishran. This involves bathing the boy /girl with a mixture of water, rice, milk and curd. Flowers are also showered over the boy/girl. They change into a new set of traditional attire following the kanishran. The parents of the bride give her jewellery, clothes, household items, etc. An essential item of the jewellery is the dejaharu (click here), an ear ornament that has gold tassels strung on a sacred thread that passes through the middle ear cartilage. These holes are pierced in the ears of all Kashmiri girls when they are 2 or 3 years of age. The significance of wearing the dejaharu is that the bride is now ready for matrimony. Food served: The women present among the relatives and neighbours are invited for dinner which is served in traditional kiln-baked pots called tabche. The food prepared by the waza consists of the following (click here for Kashmiri recipes):  Dumaalu: This is a delicious preparation made from potatoes cooked in spices.  Nadrooyakhni: This dish consists of the lotus plant cut across its width into pieces and cooked in milk and curd.  Chock wangun: This dish comprises brinjals cooked with spices to give a delicious bitter-sweet taste.  Vyath chaman: This dish consists of paneer (cottage cheese) cut into large pieces and cooked with spices.  Nich chaman: This dish also consists of paneer cut into small pieces but cooked in turmeric and curd to give a yellow colour.  Nadroo hakh: This dish contains a lotus stem cut in a particular diagonal shape along with Kashmiri saag (collard-greens).  Mujchatni: This dish consists of white radish, grated and mixed with green chillies and curd.  Entertaining guests: The ladies invited for the occasion indulge in wanvun (music session) throughout the night. In the more affluent families, traditional singing groups (called bachkots) are invited to entertain the guests. In the groups, the main dancer is called bacha and the musicians accompanying him comprise the sarangi player, the santoor player, the rabab player, the tumbaknari player, the harmonium player and the natoo player besides the lead singer.  The boy's divagone: The groom is also given a kanishran. His mama (maternal uncle) presents him with a new set of clothing which consists of the following: 1. A pheran with tight, long sleeves, having a triangular neckline called taninaal, the upper lapel of which is tied at the left shoulder with a piping called dov and  2. A waistband made of ruffle / pashmina with the ends embroidered with a golden thread and zarbaf called louing. Duribat: On the same day, the maternal relatives of both the bride and the groom are invited for lunch at their respective houses. They are served first with milk, followed by kahwa. They are then served a traditional vegetarian lunch, consisting of dumaalo, nadroo yakhni, chock wangun, vyath chaman, nich chaman, nadroo hakh and mujchatni.  Presents: Traditionally , the maternal relatives have to bring presents for the bride's or the groom's parents in case of duribat at the groom's residence. The presents include clothes for either the bride or the groom from their maternal grandparents. The immediate relatives like aunts of the bride or the groom, as the case may be, are presented with the traditional headgear, namely, the tarang.  The Wedding Rituals The bride's clothes The traditional wedding attire is the pheran. The groom wears a tweed pheran with a sword in his waistband and jootis in his feet. His headgear is a turban (gordastar) to which a peacock feather has been tied with a golden thread. The bride's pheran is usually made of raffle, with ari or hook embroidery at the neck, cuff and edges. Over the kalpush, a long piece of starched and ironed snow-white cloth, about three centimeters in width and two to two-and-a-half metres long, is wrapped at the level of the forehead in three to four layers. A white scarf (called zoojh) is wrapped over the kalpush and it covers 50 per cent of the head from behind. This scarf is left hanging on the back of the head over the braid till it reaches just below the shoulders. It is made of fine cotton or silk on two sides and consists of a silk or cotton net in the middle. The edges are elegantly embroidered with golden and silk threads. A snow-white glazed paper is wrapped over this headgear and stitched from behind. Over the glazed paper, a white tranparent sheet of slolite paper, of the same width as that of the inner glazed layer, is placed and stitched on the sides near the back towards the braids. Over this slolite paper is placed another piece of starched muslin cloth (called pooch) which covers 60 per cent of the headgear from behind leaving 40 per cent of the front exposed. This cloth is left loose from behind reaching up to the knee joint or even lower, where the free end is appropriately bifurcated and curled separately. Two all-pins with black and golden heads are fitted into the headgear. (The entire head attire is called tarang.) A belt about two metres along and one-and-a-half metres wide (called haligandun), with its loose ends embroidered, is tied to the waist of the bride.  Ceremony at the groom's house The groom's paternal uncle helps him to tie the gordastar (turban).  While the groom's turban is being tied, a plate of rice containing some money (zung) is touched to his right shoulder.  Before marriage procession leaves for the bride's house, the groom must stand on a vyoog (rangoli, a decorative pattern made of rice flour and colours). He is given nabad to eat, a conch shell is sounded to announce his departure, and two rice pots containing some money are given away as alms to the poor as a gesture of goodwill. The groom and his party (baraat) leave for the bride's house by car. Reception Ceremony On arrival of the marriage procession relatives of the bride greet the procession warmly and is announced by blowing a conch shell. The fathers of the bride and the groom exchange jaiphal or nutmeg symbolising the solemnisation of the relationship with a promise of a life-long friendship. The bride's maternal uncle has to carry her out to the place where vyoog has been prepared and where the groom is made to stand. The eldest female member of the family or the bride's mother performs puja with lamps made of wheat flour and feeds nabad to the bride and the groom and kisses them on the forehead. Two rice pots are given away to the poor. The couple is led by the family purohit to the door. He performs a small ceremony here called dwar pooja before leading them to the lagan mandap. Food served: The relatives and friends of the groom are served kahwa followed by a vegetarian meal served in earthen kiln-baked pots (called tabhe) As many as 21-25 dishes are prepared for the guests. These dishes include, in addition to the seven basic vegetarian preparations mentioned earlier, delicacies like kangach, which is a rare and expensive dish; marchwangan pokore; madur pulao (a sweet rice prepared on special occasions); and shufta, which is made from paneer, fried with nuts and sweetened with sugar.  The wedding ceremony (Lagan) The purohit performs the rituals in front of a sacred fire. For the first time the groom and the bride see each other through the images formed in the mirror. This is a custom which is still prevailing. After the groom and the bride see each other they are made to hold hands of each other in a firm grip not to get loosened with the passage of time. The groom holds the left hand of the bride with his right hand and same is being done by the bride. Their hands are covered with a cloth. This in Kashmiri is called Athwas. According to Kashmiri folklore, the first to be able to pull out the engagement ring of the other will be the one to play a dominating role in the relationship. A mananmal, golden thread, is tied to their foreheads. The left foot of the bride and groom are placed on a kajwat or grinding stone. The first phera or round around the sacred fire is made by stepping on seven one rupee coins, putting always her right foot forward and at the end of the walk is being received by the groom's father. There are a total of seven pheras. The wedding ceremony is followed by a vegetarian dinner with rice. The bride and groom are made to eat from the same plate. Posh Puza At the end of the ritual of marriage, saptapadi etc. the bride and the groom are made to sit in a comfortable posture. A red cloth is placed on their heads, and then all the people around offer them flowers (posh) in accompaniment of Veda mantras. This is called worshipping the couple with flowers. The rationale behind this custom is that the couple is considered to be Shiva and Parvati and the two are duly worshipped. First there are mantras for the bride and the groom separately followed by those meant for the two jointly. We are of the view that marriage is a spiritual union between a boy and a girl and they have to live this life of Artha (wealth) and Kama (desires) with due regard to Dharma (righteousness) and aspire for Moksha (emancipation). The four together are called Purusharthas. That is why the newly-weds are treated as Shiva and Parvati and worshipped as such at the time of the Posh Puza. Excerpts: "The Festivals of the Kashmiri Pandits" by T. N. Dhar, 'Kundan' Posh Puza: Blessing the couple with flowers The newly-weds must stand on the vyoog while the eldest female member of the bride's family offers them nabad thrice and kisses them on the forehead. As the bride leaves her parent's house, she throws a fistful of raw rice over her shoulder in the direction of that house. This symbolises that prosperity may continue to remain in the home the bride leaves. The bride carries some more rice in her other hand which is scattered at the doorstep of her new home. This symbolises that she brings prosperity to her new home. Her relatives and friends bid her good-bye as she sets off for her new home. Welcoming the newly-weds In a playful moment, the groom's eldest aunt refuses the newly-weds entry into their home until she is given some cash or jewellery. The couple must stand on a specially created vyoog and have nabad, offered by the groom's eldest aunt or mother. She kisses them on the forehead.  The mananmal tied on the forehead of the couple are exchanged. The aunt leads them to the kitchen where they must sit on the mud stove. The waza serves them food and the aunt feeds them.  After the meal, the bride is now made to change into a new sari and jewellery given by her in-laws. Ataharu, which consists of several strands of gold/ silver tassels are strung below the dejaharu which she is already wearing, signifying that she is now a married lady. Post-wedding Rituals Satraat The bride goes to visit her parents in the evening. Her husband and a couple of children, probably those of her sister-in-law, accompany her. The parents of the bride give the bride a set of new clothes and some salt and cash. The groom is also presented with new clothes including a dusa (six yard pashmina shawl). The bride and the groom change into new clothes before returning to the groom's house. Phirlath This is the ceremony that takes place when the couple visit the bride's parents for the second time. Once again, they are given new clothes to mark the occasion. Roth Khabar On a Saturday or Tuesday after the wedding, the bride's parents send a roth or a traditional, long freshly baked cake (bread decorated with nuts), to their son-in-law's family. Then she is given salt as shagun. Gar Atchun This is equivalent to the modern-day reception held at the girl's place. The bride's brother and sister come to the marital home and escort the bride back to her parent's home for one day. This ritual is known as the Gar Atchun. The bride wears all the jewellery given to her by her in-laws and proceeds to her parent's home. The bride's family prepares a lavish spread of non-vegetarian delicacies for the relatives from both homes. After the grand meal, the bride and groom return to the marital home, carrying with them all the gifts presented to the bride by her parents. It marks off the beginning of a fruitful and happy life for the couple and their families. Kashmiri Rituals