Mallikarjuna Jyotirlinga Temple

The Sri Bhramaramba Mallikarjuna Temple is a Hindu temple dedicated to the deities Shiva and Parvati, located at Srisailam in Indian state of Andhra Pradesh.

Located in a picturesque environment of Nallamalai Hills, ‘Srisailam’ the abode of Siva and Sakthi is on the right side of the river Krishna in Kurnool district of Andhra Pradesh. It is at an altitude of 476 meters above the sea level, at Latitude of 16 12” North and Longitude of 78 5” East.

The presiding Deities of this Kshetram God Mallikarjuna Swamy is one of the twelve Jyothirlingas and Goddess Bhramaramba Devi is one of the eighteen Mahasakthis and both are believed to be self-manifested. The unique feature of this Kshetram is the co-existing of Jyothirlingam and Mahasakthi in one Temple complex, which is the rare and only of its kind.

At this place the river Krishna flows through a deep narrow valley, approximately 100 meters wide and nearly at a depth of 1000 meters from the hill top. The river flows at a distance of 70 Km to the up of Srisailam and continues to flow in the same valley for a further distance of 80 Km to the down till it reaches Nagarjunasagar. The narrow flow of the river at such deep valley is fine looking and more pleasant near Srisailam where it is called as Pathalaganaga. Actually the river takes two repeated bends at Pathalaganga with in a short distance and makes a large stretch of high Plateau in each bend. The right part of it we have Srisailam and whereas on the left there is ruined Chandraguptanagara which is mentioned in the Skandapurana and also some of the celebrated Literary works of 12th to 16th centuries.

In the traditional Hindu mythology, this Kshetram is identified as the Kailasa on the earth and named as ILA - KAILASAM. Besides its mythical antiquity, Srisailam is also having a hoary historical antiquity. Starting from the Satavahanas who were the earliest rulers of Andhradesa, the region around Srisailam appears as a prominent religious centre and it continues to be so into the present times. The inscriptional evidences available at Srisailam are of the 12th century A.D and afterwards, which is very intriguing. However, the inscriptions belonging to various early historical places found in various parts of the Deccan and Andhra Pradesh, testify to its historical antiquity starting from first century A.D. In this small book the temple complex of Srisailam is analysed from the view point of chronology, art and architecture, sculpture and iconography.

Shiva is worshiped as Mallikarjuna, and is represented by the lingam. His consort Parvati is depicted as Brahmaramba. It is the one of the only three temples in India in which both Jyotirlinga and Shaktipeeth is revered.

The legend is that Kumar Kartikeya, the eldest son of Lord Shiva once got angry and came to the Kronch Hills from Kailash. Lord Shiva and Maa Parvati came here and stayed on with the name Arjun and Mallika. Thus the place and the temple were called Mallikarjun.

When Shiva and Parvati decided to find suitable brides for their sons, Ganesha and Kartikeya argued  as to who is to get wedded first. Shiva bade that the one who goes around the world in Pradakshinam could get married first. By the time Kartikeya could go round the world on  his  vahana, Ganesha went round his parents 7 times (for according to Shastras, going in pradakshinam round one's parents is equivalent to going once around the world (Bhupradakshinam)). Siva got Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity) married to Ganesha. Kartikeya on his return was enraged and went away to stay alone on Mount Kraunja in the name of Kumarabrahmachari. On seeing his father coming over to pacify him, he tried to move to another place, but on the request of the Devas, stayed close by. The place where Siva and Parvati stayed came to be known as Shrishailam.

As per Hindu legend, the presiding deity in the form of Linga (an iconic form of Shiva) was worshipped with jasmine (locally called Mallika), leading to the name of presiding deity as Mallikarjuna.

Mahashivratri is the main festival celebrated at Srisailam Mallikarjuna Swamy temple.

There are inscriptional evidence from the Satavahana dynasty which place the temple to be existent from the 2nd century. Most modern additions were done during the time of king Harihara I of Vijayanagara Empire.

The temple complex covers 2 hectares and houses four gateway towers known as gopurams. The temple has numerous shrines, with those of Mallikarjuna and Bhramaramba being the most prominent. The temple complex houses many halls; the most notable is the Mukha Mandapa built during the Vijayanagar period. The temple is situated facing East. The center mandapam has several pillars, with a huge idol of Nadikeshwara. The temple is enclosed by tall walls measuring 183 m (600 ft) by 152 m (499 ft) and 8.5 m (28 ft) tall. There are a number of sculptures in the precinct each rising above another. The Mukamandapa, the hall leading to the sanctum, has intricately sculpted pillars. The shrine where Mallikarjuna is housed is considered the oldest in the temple, dating back to the 7th century. There is a Sahasra linga (1000 linga), believed to have been commissioned by Rama and five other lingams believed to have been commissioned by Pandavas. A mirror hall in the first precinct has images of Nataraja.

The temple is maintained and administered by government of Andhra Pradesh.

The nearest railway station are Markapur, Nandyal and Kurnool. From both the places the distance is 158 km. The most conveinent way is to take a bus or taxi from Hyderabad. Temple committee cottages and dharamshalas are available here.

Lord Shiva in this temple is referred to as one of the twelve Jyotirlingas. Goddess Bramarambha's shrine is referred to as one of the fifty two Shakti peethas. This temple is classified as one of the Paadal Petra Sthalam.

On the way to the main temple is located Shikreshwar temple.It is said that by having darshan in the temple one does not get rebirth.

Krishna River here is called Patal Ganga. One has to go down 852 stairs to reach the river. The Shiva Linga is bathed with the water of this river.

Jyotirlinga

As per Siva Mahapuranam, once Brahma (the Hindu God of creation) and Vishnu (the Hindu God of preservation) had an argument in terms of supremacy of creation. To test them, Shiva pierced the three worlds as a huge endless pillar of light, the jyotirlinga. Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either directions. Brahma lied that he found out the end, while Vishnu conceded his defeat. Shiva appeared as a second pillar of light and cursed Brahma that he would have no place in ceremonies while Vishnu would be worshipped till the end of eternity. The jyotirlinga is the supreme partless reality, out of which Shiva partly appears. The jyotirlinga shrines, thus are places where Shiva appeared as a fiery column of light. Originally there were believed to be 64 jyotirlingas while 12 of them are considered to be very auspicious and holy. Each of the twelve jyotirlinga sites take the name of the presiding deity - each considered different manifestation of Shiva. At all these sites, the primary image is lingam representing the beginningless and endless Stambha pillar, symbolizing the infinite nature of Shiva.

Shakti Peeth

Srisailam Sri Mallikarjuna Swamy Temple is one of the 18 Maha Shakti Peetha. The legend of Daksha Yaga and Sati's self-immolation resulted in the emergence of Sri Parvati in the place of Sati Devi and making Shiva a householder. This mythology is the story behind the origin of Shakti Peethas. They are holy abodes of Adiparashakti formed due to the falling of Sati Devi's corpse when Shiva carried it and wandered. It is believed that Sati Devi's Upper lip has fallen here.

Somnath Jyotirlinga Temple

 

The Somnath temple located in Prabhas Patan near Veraval in Saurashtra on the western coast of Gujarat, is believed to be the first among the twelve Jyotirlinga shrines of Shiva. It is an important pilgrimage and tourist spot of Gujarat. Reconstructed several times in the past after repeated destruction by several Muslim invaders and rulers as well as the Portuguese, the present temple was reconstructed in Chaulukya style of Hindu temple architecture and completed in May 1951. The reconstruction was started under the orders of first Home Minister of India Vallabhbhai Patel and completed after his death.

The temple is considered sacred due to the various legends connected to it. Somnath means "Lord of the Soma", an epithet of Shiva.

According to tradition, the Shivalinga in Somnath is one of the 12 jyotirlingas in India, where Shiva is believed to have appeared as a fiery column of light. The jyotirlingas are taken as the supreme, undivided reality out of which Shiva partly appears.

Each of the 12 Jyotirlinga sites take the name of a different manifestation of Shiva. At all these sites, the primary image is a lingam representing the beginning-less and endless stambha (pillar), symbolizing the infinite nature of Shiva.

The site of Somnath has been a pilgrimage site from ancient times on account of being a Triveni sangam (the confluence of three rivers: Kapila, Hiran and Sarasvati). 

Soma the Moon God, is believed to have lost his lustre due to a curse, and he bathed in the Sarasvati River at this site to regain it. The result is the waxing and waning of the moon, no doubt an allusion to the waxing and waning of the tides at this seashore location. The name of the town Prabhas, meaning lustre, as well as the alternative names Someshvar and Somnath ("The lord of the moon" or "the moon god") arise from this tradition.

Ancient Indian traditions maintain a close relationship of Somnath with release of Chandra (Moon God) from the curse of his father-in-law Daksha Prajapati. Moon was married to Twenty-Seven daughters of Daksha. However, he favoured Rohini and neglected other queens. The aggrieved Daksha cursed Moon and the Moon lost power of light. With the advice of Prajapita Brahma, Moon arrived at the Prabhas Teerth and worshipped Bhagvan Shiva. Pleased with the great penance and devotion of Moon, Bhagvan Shiva blessed him and relieved him from the curse of darkness. Pauranic traditions maintain that Moon had built a golden temple, followed by a silver temple by Ravana, Bhagvan Shree Krishna is believed to have built Somnath temple with Sandalwood.

The research based on ancient Indian classical texts show that first Somnath Jyotirling Pran-Pratistha was done on the auspicious third day of brighter half of Shravan month during the tenth Treta yug of Vaivswat Manvantar. Swami Shri Gajananand Saraswatiji, Chairman of Shrimad Aadhya Jagadguru Shankaracharya Vedic Shodh Sansthan, Varanasi suggested that the said first temple was built 7,99,25,105 years ago as derived from the traditions of Prabhas Khand of Skand Puran. Thus, this temple is a perennial source of inspiration for millions of Hindus since time immemorial.

The Moon God is said to have been relieved from the curse of his father-in-law Daksha Prajapati by the blessings of Bhagvan Somnath. In the Shiva Purana and Nandi Upapurana, Shiva said, `I am always present everywhere but specially in 12 forms and places as the Jyotirlingas`. Somnath is one of these 12 holy places. This is the first among the twelve holy Shiva Jyotirlings.

Other spots in the temple are Shri Kapardi Vinayak and Shri Hanuman Temple in addition to Vallabhghat. Vallabhghat is a beautiful sunset point. The temple is illuminated every evening. Similarly, the Sound & Light Show “Jay Somnath” is also displayed every night during 8.00 to 9.00, which allows the pilgrims an ethereal experience in the backdrop of grand Somnath temple and the holy wave sounds of the Ocean.

According to popular tradition, the first Shiva temple at Somnath is believed to have been built at some unknown time in the past. The second temple is said to have been built at the same site by the "Yadava kings" of Vallabhi around 649 CE. In 725 CE, Al-Junayd, the Arab Governor of Sindh is said to have destroyed the second temple as part of his invasions of Gujarat and Rajasthan. The Gujara-Pratihara king Nagabhata II is said to have constructed the third temple in 815 CE, a large structure of red sandstone.

However, there is historical record of an attack on Somnath by Al-Junayd. Nagabhata II is known to have visited tirthas in Saurashtra, including Someshvara (the Lord of the Moon), which may or may not be a reference to a Siva temple because the town itself was known by that name. The Chaulukya (Solanki) king Mularaja possibly built the first temple at the site sometime before 997 CE, even though some historians believe that he may have renovated a smaller earlier temple.

In 1024, during the reign of Bhima I, the prominent Turkic ruler Mahmud of Ghazni raided Gujarat, plundering the Somnath temple and breaking its Jyotirlinga despite pleas by Brahmins not to break it. Historians expect the damage to the temple by Mahmud to have been minimal because there are no records of pilgrimages to the temple till 1038, for 12 years no pilgrim due to damages. However, powerful legends with intricate detail developed in the Turko-Persian literature regarding Mahmud's raid, which "electrified" the Muslim world according to scholar Meenakshi Jain. They later boasted that Mahmud had killed 50,000 devotees. The devotees had tried to defend the temple from being vandalised and looted.

The temple at the time of Mahmud's attack appears to have been a wooden structure, which is said to have decayed in time (kalajirnam). Kumarapala (r. 1143–72) rebuilt it in "excellent stone and studded it with jewels," according to an inscription in 1169.

The temple was again destroyed by the Delhi Sultanate's army in 1299 CE. During its 1299 invasion of Gujarat, Alauddin Khalji’s army, led by Ulugh Khan, defeated the Vaghela king Karna, and sacked the Somnath temple. Legends in the later texts Kanhadade Prabandha (15th century) and Khyat (17th century) state that the Jalore ruler Kanhadadeva later recovered the Somnath idol and freed the Hindu prisoners, after an attack on the Delhi army near Jalore.

The temple was rebuilt by Mahipala I, the Chudasama king of Saurashtra in 1308 and the lingam was installed by his son Khengara sometime between 1331 and 1351.

In 1395, the temple was destroyed for the third time by Zafar Khan, the last governor of Gujarat under the Delhi Sultanate and later founder of Gujarat Sultanate. In 1451, it was desecrated by Mahnud Begada, the Sultan of Gujarat.

In 1546, the Portuguese, based in Goa, attacked ports and towns in Gujarat including Somnath and destroyed several temples and mosques.

By 1665, the temple, one of many, was ordered to be destroyed by Mughal emperor Aurangzeb. In 1702, he ordered that if Hindus revived worship there, it should be demolished completely.

Before independence, Veraval was part of the Junagadh State, whose ruler had acceded to Pakistan in 1947. After India refused to accept his decision, the state was made a part of India and Deputy Prime Minister Patel came to Junagadh on 12 November 1947 to direct the stabilization of the state by the Indian Army and at the same time ordered the reconstruction of the Somnath temple.

The ruins were pulled down in October 1950 and in May 1951, Rajindra Prasad, the first President of the Republic of India, performed the installation ceremony for the temple. 

The present temple is built in the Chaulukya style of temple architecture or "Kailash Mahameru Prasad" style and reflects the skill of the Sompura Salats, one of Gujarat's master masons. The temple's sikhara, or main spire, is 15 metres in height, and it has an 8.2-metre tall flag pole at the top.

The temple is situated at such a place that there is no land in a straight line between Somnath seashore until Antarctica, such an inscription in Sanskrit is found on the Baṇastambha (Sanskrit: बाणस्तम्भ, lit. arrow pillar) erected on the sea-protection wall. The Baṇastambha mentions that it stands at a point on the Indian landmass that is the first point on land in the north to the South Pole at that particular longitude.

Temple Website: Somnath Temple

Teela Aetham

Teela Aetham festival is celebrated by Kashmiri Pandits. This is a festival held on the 8th day of the bright fortnight of Phalguna month (February - March) 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 oil 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 Kangris (fire pots) 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 burns down. Then it is hurled faraway into the waters of the flowing river. While doing so the children cryout, ‘Jateen teen, Jateen teen’; meaning that it is a flame, it is burning.

Sonth

Sonth for Kashmiri Pandits heralds the Spring season, similar to Navreh which is the New Lunar Year. It is customary in Kashmiri Pandit community to celebrate with ‘Thal Barun’ (loosely translated as filling of plate). A plate is filled overnight with rice, yoghurt, milk, nuts, cake, flower, bread, pen, gold coin, vhy (a herb root), picture of a deity or the goddess, except for to place the new Panchang which is done only on the occasion of Navreh.

This is kept covered for the night and early in the morning every member of the family views the contents of the plate, first thing after getting up from the bed and seeks blessings for the year to follow.

It is considered as an omen of prosperity, happiness and knowledge. In earlier times people would go to the river bank, take a dip and throw these nuts in the water then offer Puja at homes or in temples.

A Vedic explanation of Sonth (Thal Barun) is explained as follows;

Ancient Vedic Rishis have bifurcated our Solar system into 12 slots known as 12 signs (Rashi’s).

Each slot comprises of 30 degrees out of total of 360 Degrees.

Sun takes a month i.e. 30 days to cover these 30 degrees and when ever Sun enters new 30 degree slot (sign or Rashi) that event or Day is known as Sankrati.

There are total 12 Sankrati in a solar year except during Malmass year wherein the name of 13th Sun is known as Malinmunch (mal mass).

While as the Moon takes only 2.25 days to cover a 30 degree slot. Moon covers the entire ecliptic path in just approximately 29 day while as sun takes a year.

Whenever creation of this Universe started, it must have started from 0 degree.

We celebrated our new year when both Sun and Moon reach to their starting point and that happens on Navreh day.

The Solar year reaches to its last slot of 30 degrees, when sun enters Meen Rashi - Pisces. The Sun as usual stays in this last slot for 30 days.

The day when Sun enters last slot to reach Zero degrees to start its new year is known as Sonth.

Sun remains in this last slot from Sonth day upto Vaishakhi day.

Meanwhile Moon too completes the 2.25 days in Pisces – Mean Rashi to reach 0 Degree, the day of Navreh.

The dark fortnight of Moon during this last slot is known as Kreel Paksh. This fortnight was used to give a just of calander for queries if any from public. Those queries were incorporated in new Jantri to be used on Navreh.

We start the Solar year from Sonth and Lunar from Navreh.

Herath (Shivratri)

Herath (Shivratri)

Kashmir has been a spiritual seat since ancient times. Kashmiri Pandits are Shaivites andHerath (Shivratri) is the most important festival of Kashimri Pandit community who are the ancient and original inhabitants of Kashmir.

This festival has the same importance in Kashmir as Durga Pooja in Bengal, Ganesh Pooja in Maharashtra, Ayyapa festival in south India, Holi in the Braja Dham and Jagannath festival in Orissa.

Herath (Shivratri) finds its reference in various sacred texts like - ‘Nilmat Puran’ of the sixth century Sanskrit text of Kashmir, 'Shivastrotravali' by Shaivite philosopher Utpal Dev of the eighth century, 'Tantraloka'and 'Pratyabhijna Darshnam' by Abhinav Gupt, 'Sivadrashti' by Acharya Somananda and 'Rajtarangni' by Kalhan which have contributed immensely towards the enrichment of Kashmir Shaivism.

Shivratri is called ‘Herath’ in Kashmiri, a word derived from the Sanskrit ‘Hararatri’ the ‘Night of Hara,’ which is another name of Shiva also it is the night of the Tandava for Shiva, but the grace of the Watuka Bhairava makes that Tandava into the auspiciousness of higher bliss.

Kashmiri Pandits worship Lord Shiva in His both forms of Shiva and Shakti. Shakti for us is the Goddess Raginya, Sharika, Kali or Durga, who are the energy aspects of Lord Shiva. Worshipping Lord Shiva leads to the cosmic mother, who offers solace, protection and divine grace to one and all.

Accordingly, the ultimate Truth or Supreme Reality is Lord Shiva Himself and the whole creation is His manifestation.Lord Shiva represents the life cycle of living beings. It is due to this very fact that walnuts are used in the Shivratri Pooja. Walnuts, known in Kashmiri as 'doonya' is a seed, which in reality represents a complete life-cycle i.e. the beginning and end of life. It is also a miniature representation of our universe and is symbolic of our respect for the entire cosmos. The four kernels of the walnut are also believed to represent the four directions of the hemisphere and the four Vedas.

Kashmir Shaivism, also called Trika Shastra is the philosophy of triad, which comprises Shiva-the Universal consciousness, Shakti-the Divine energy and Nara-the human soul. Kashmir Shaivism is the exploration and realization of the divinity within ourselves. Lord Shiva is also known as Mahadeva-the Great God, Triloki Nath-the Lord of three worlds, Umapati, Gauripati, Parvatipati, Chandrashekhar-the moon-crested, Gangadhar-the bearer of Ganga, Girisha-the mountain Lord, Mahakal -the Lord of death, Pashupati-the Lord of beasts and Vishwanath-the Lord of Universe. HE is the Lord of his spiritual consort, the Goddess Parvati, which in reality is the cosmic energy. The union of Lord Shiva with Shakti is Shivratri, also known by the names of Mahashivratri, Kalratri and Talaratri.

In Kashmir we celebrate Herath (Sivratri) with the grand ritual of Watuka Pooza. Watuk is actually word Batuka, the young Bhairava - that is Shiva.

CELEBRATION DATE

Herath (Shivratri) is celebrated on trayodashi or the thirteenth of the dark half of the month of Phalguna (February–March) by Kashmiri Hindus and not on chaturdashi or the fourteenth as is celebrated by Hindus in the rest of the country. The reason for it is that this long drawn festival that is celebrated for one full fortnight as an elaborate ritual is associated with the appearance of Bhairava (Shiva) as a jwala-linga or a linga of flame.

As per a prevalent belief in Kashmir, the Divine Couple of Lord Shiva, and Goddess Parvati visit the devotees homes on the night of Mahashivratri and are said to stay as Divine Guests upto Amavasya, known as 'Doonya Mavas' (15th day of Phalgun Krishnapaksh).

ORIGIN OF SHIVRATRI

The origin of Shivratri is attributed to several stories in Hindu mythology.

One very popular story traces the origin of this festival to the churning of the Ocean of Milk by devas (gods) and asuras (demons). It is said that when both gods and demons were churning the Ocean of Milk to obtain amrita (water of immortal life), they came across many unusual substances, including the deadly poison Kalakuta. As soon as they touched the poison, it exploded into poisonous fumes that threatened to envelope the entire universe by darkness. When the destruction of the universe seemed inevitable, the gods ran for assistance from Brahma and Vishnu, but neither was able to help. At last they ran to Lord Shiva, who raised his trident and condensed the fumes. In order to save the creation, Shiva swallowed the poison without spilling a single drop. The poison left a dark blue mark on Shiva's throat. The gods praised and worshipped Shiva for saving the universe.

The philosophical essence of the above myth is as follows: gods and demons symbolize all kinds of individuals (both good and bad) in the world. The Ocean of Milk represents the ideal world that is full of peace and happiness for all human beings. Churning the Ocean of Milk signifies the human activity in the world. The amrita symbolizes happiness and the poison represents human greed and selfishness. Shiva symbolizes the atman (self), the spiritual essence of an individual. Worship of Shiva denotes meditation and contemplation by an individual on his or her own self.

The above story is symbolic of the fact that individuals perform actions in the world in order to achieve happiness. In this process a person is usually overpowered by greed and selfishness, ruining his or her efforts for obtaining peace and happiness. Thus the only way to achieve peace and happiness is by worshipping Shiva at night, that is, by meditating on one's own self during the night when the individual is free from the distractions of the physical world. When the individual attains self-knowledge, he or she can live in the world without being affected by anger, greed, and selfishness, the three enemies of one's soul. Shlce Shivratri symbolizes the worship of the atman within, this festival is celebrated as a purely religious festival by all Hindus, as stated earlier.

According to sacred texts at this time a forceful natural upsurge of energy is said to take place in the human system, which advances the process of soul purification and enlightenment. This energy in combination with the significant planetary positions help in the upward flow of the energy flow in the human beings. These energy forces help us to overcome the Karmas and raise one's consciousness beyond the veil of illusion resulting in the intensification of the spiritual process.

Another story in Hindu mythology also emphasizes the auspiciousness of Shivratri: On the day of Shivratri, a hunter, who had killed many birds in a forest, was chased by a hungry lion. The hunter climbed a Bilva tree to save himself from the lion's attack. The lion waited throughout the entire night at the bottom of the tree for its prey. In order to stay awake to avoid falling from the tree, the hunter kept plucking the leaves of the Bilva tree and dropping them below. The leaves fell on a Shiva Linga that happened to be located at the bottom of the tree. Shiva was pleased by the offering of the Bilva leaves by the hunter, although inadvertently, and saved the hunter in spite of all the sin the hunter had committed by killing the birds. This story emphasizes the auspiciousness of worshipping Shiva with Bilva leaves on Shivratri.

SCHEDULE

Herath (Shivratri) festival starts on the first day of the dark fortnight of Phalguna, with cleansing and renovation of the houses and concludes on the Amavasya day with the distribution of Prasada of Doonya (walnuts)and Chochi Waer (rice flour roti) after performing theprescribed Pooja.

Day 1

Hur`i Okdoh: This day marks the beginning of the fortnight long Herath festival for KashmiriPandits that ends 15 days later on Amavasya.

Day 1 to Day 6

Hur`i Okdoh to Hur`i Shiyam: The first day of celebration to the sixth day is to clean,known as Hur Dalun. Also house as required is painted and decorateto give it a festive look.

The Pooja room called Thokur Kuth and 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 Shivratri.

After Hur`i celebration, Hokh`u Siyun/ dried vegetables are not cooked as a dish. There is a logic behind it. Since the Watuk Raz is to be invoked with serenity, thus there should be something new vegetable to be offered, which could be easily available.

Day 7, 8 and 9

Hur`i Sattam, Hur`i Atham and Hur`i Navam: The eighth day called Hur`i  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. It is on ' Hur`i -Navum' that ladies especially newly-wed Kashmiri Pandit brides visit their parental homes.

Day 10

Dyare Daham (Dashmi): On this day when ladies / newly-wed Kashmiri Pandit brides return from their parental homes, they bring alongwith them ‘Herath - bhog’ the 'Kangri' (the traditional fire-pot) with a silver tsalan dangling behind it, a pack of salt, 'rotis' (bread), new clothes and some money locally called 'Atagut' as 'Shivratri Shagoun'.

It is on this day that vegetarian or non-vegetarian food are cooked as per the family ritual or 'reeth'.

Day 11

Gada Kah (Phagun Gatapach Kah): On the eleventh Tithi of the Phalguna Krishna Paksha, the Fish is cooked and offered to the Ishtadeva to seek his blessings for the Anushtthanam / invoking deliberations of the Wagura on the following day. Wagura is the Tantric net, which needs to be woven with the Shri Raja Rajeshvari Mantra, which is the Reshi Dulij of the great event. It is purely Sattvic, as the name Reshi Dulij suggests. Only vegetarian food, milk and candies are offered to this cosmic shape of the Divine. The main event is on the Shiva Ratri day deliberations, according to the Kula Riti/ family tradition.

Day 12

Wager Baah: It is customary to have Wagur pooja on this day, which is the first formal pooja of the Shivratri. A small earthenware pot known as 'Wagur' is installed amidst elaborate rituals in the pooja-room, locally known as 'Watuk-Kuth'.

At sunset, tie a narivan around a small pitcher (wagur: the priest: the messenger) and offer tilak. The messenger brings the good news about Shiva and Parvati visiting next day.

Another tumbler or pitcher is filled with water and walnuts (called kalusha: the witness: the mind). The priest and kalusha sit on grass mats. In the evening after performing 'Wagur Pooja', cooked rice, vegetarian or non-vegetarian dishes depending upon one's individual family 'reeth' or ritual are offered to the 'Wagur'.

Watuk Raz Parivar is to be bought from the potter in the Deity form of Watuk Bhairava, Ram Go`d, Reshi Dulij, Sani-Potul, Khetra Pal, Dupu Zoor. It was necessarily bought after Hur`i Satam upto Wage`r Baah.

Watuk Parivar needed for the occasion should be preferably of baked clay. Nowadays brass/steelis also used depending on availability.

Day 13

Herath (Shivratri): The thirteenth day called Herach Truvah (trayodashi) is the day of the main pooja. Shiva and Parvati come to stay in the home. The eldest male in the family keeps a fast and an elderly lady of the family fills-up the earthen-pitcher designated as 'Watuk-Nout / Ram Go`d' with fresh water and walnuts, usually 101 or 151. This ritual known as 'Watuk-Barun' is performed before the sun-set.

The 'Watuk-Nout / Ram Go`dis a symbolic representation of Lord Shiva, whileas a other earthen-pitcher, called 'Reshi Dulij' placed adjacent to the 'Watuk-Nout' represents the Goddess Parvati.

The smaller earthenwares such as 'Sanivari/Khetra Pal' (two in number), 'Machvari' (2-4 in number) a hollow cone-shaped 'Sanipatul' representing lord Shiva and a 'Dhupzoor (an earthen dhoopstand) are suitably placed near the 'Watuk-Nout'.

Sani Patul represents the cosmic creation of the Shiva Shakti in One Emblem. ‘Sini’ is a Sanskrit word, which refers to the woman having a white complexion and ‘Putula’ in Sanskrit language means the icon of Shiva. So Sani-Patul is the Shiva Shakti Eka Rupani /Shiva and Shakti are one in essence, which is the base of the Kashmiri Herath.

Wusur and A’ir is Prithvi Tattva or the Earthly existence. Wusur is the Apbhramsha of the word Wasura, which denotes existence of the Mother earth. That is the reason the Wusur is made of Petchi Diyol, a special weed of the Dal lake. As Mother earth is both soil and the water. The dried Petcha grass known as diyol is put in three whirls with a knot, to represent the Trigunatmak Prakriti of Sattva-Rajas-Tamas.It is placed at the bottom of the Watuk Raz`u. Ram Go`d, Reshi Dulij and two Khetrapals, the guardian deities of the great event. Wusur is an offering of garland and A‘ir is an Asana/seat. It is to invoke the Kundalini Shakti within the aura of Watuk Raz. The Deities are wrapped properly with the garland. This is the very start of the Thirty six Tattvas of the Trika Shasana/ Darshanas or popularly recognized as the Kashmir Shiva Darshan to start with the Prithvi Tattva. The Shasta /Principal deity of the Five day Pooja is the Watuk Raz`u. The thirty six Tattvas is the universal Existence of Shiva, where Shakti helps Shiva to manifest as a universal Spirit. The Watuka Paddhati establishes that fact.

Mystical Diagram of the Watuka Bhairava:

In every Kashmiri Pandit Religious Anushthana, we need to invoke the Kalasha Purusha, with mystic diagrams to be drawn by the Rice flour. The Yantras differ from one deliberation to another. The Kalasha are of two types. The First is the Brahma Kalasha and the other is the Indra Kalasha. Brahma Kalasha is purely the Hiranya garbha, which needs to be invoked through the Atharva Vedic Ganapati Avahan, followed by the Panchayatan Deva Vedic Suktas of Ganesha, Surya Vishnu, Shiva and Devi. The Puranic Mantras are also recited during invocation, followe by the Tantric Bijaksharas. You know it well, that Kalash Doonya is highly revered and is the First Naivedya after the Hasta Phalam/ Athi Phol’u is offered and Shanti Mantras are recited. This is known as the Achhidra of the Deliberationa/Anushthhanam. The walnuts are offered to the Kalasha Purusha, because Walnut is the Ritu Phalam of Kashmir, which are easily available in the whole cycle of the year. Offering of Ritu Phalam is purely Puranik in substance, as it is the fifth step in the Panch Upchara Pooja.

After the Pooja Mahimnapar is recited. This is one of the favorite prayers with Kashmiri Pandits (Pushpadanta Mahminaparam) that extols the virtues of Shiva. It was written by Pushpadanta to appease and pray to Shiva to lift the curse on him for stealing flowers meant for Shiva’s worship. At the end of the Pooja, all the water used in the Pooja (nirmaal), flowers, rice cakes offered to Watuk, and any offerings to the departed are collected and deposited under a shade tree. The eldest person in the household now can break his fast and the feast is enjoyed.

Day 14

Salaam: The day following 'Herath' called 'Shiva chaturdashi' is locally known as 'Salam.'Morning pooja is offered to the Watuk. Rice cakes and walnuts are eaten as Prasad / Naveed.

As part of the ritual, special vegetarian or non-vegetarian dishes according to one's family ritual or 'reeth' are offered to the 'Dulij'. On this day, all the family members and near relatives are given pocket-money called 'Herath-Kharch' by the head of the family.

During Shivratri days, playing of indoor-game with the sea-shells, locally called 'Haren-gindun' is a usual practice especially among the children.

Day 15

Doonyaya Mavas: (walnut Amavasya - day of Parmozun). The day Shiva and Parvati return to the Himalayas.

Late in the evening, pooja is performed either on the river bank (Yarbal) or at home as per the family tradition. The practice of performing pooja of walnuts taken-out from the 'Watuk-Nout' called as 'Watuk Parmozun'.

Then we empty the pots, collect water and flowers in a large bucket. Keep the wet walnuts at home. Later on carry the bucket and empty it under a shade tree. Return home to enjoy rice cakes and walnuts.

It is a usual practice in most of the house-holds, who perform pooja at the river-banks to allow the head of the family to enter the house only after he promises blessings and boons in the form of health, wealth, education, employment, peace and prosperity to each and every member of the family.

The conversation in Kashmiri, which takes place between the head of the family (who is outside the closed door, and senior lady of the house goes like this, "thuk or dubh-dubh', kous chuv?, Ram Broor 'Kya Heth?, Anna Heth, Dhana-Heth Doarkoth,  Aurzoo Heth, Vidya, Kar-bar, Te Sokh Sampdha Heth.'

Prasad(Naveed):

Shivratri 'naveed' in the form of water-soaked Doonya (walnuts) and chochi waer (rotis), distributed among near and dear ones during the period of 'Doonya-Mavas' to Tila-Ashtami, locally known as 'Tile-Aethum', which falls on Phalgun Shuklapaksh Ashtami.

The walnuts are broken to take the kernel out and along with chochi waer (rotis) made of rice flour are first offered to the deity and then taken as prasad.

Day 16 to Day 22

Distribution of Prasad / Naveed:

From this day begins an arduous task of distributing the walnuts among friends, relatives and neighbours. The closer the relationship the larger is the number of walnuts given to them. The highest number, in hundreds, goes to the in-laws of the newlywed daughters along with noon (salt), chochi (roti), atagat from her parental home.

Why Walnut?

Walnut is the Rituphal for all religious functions, where Agni is to be invoked, Kalasha is to be installed, there walnuts are put in the Kalasha and being sanctified with the Shanti Mantras, Bahuroopa garbha, Rudra Mantra, as is being practiced in case of the Shiva Ratri. After the Pooja is over, the ‘Kalash Lav’ is sprinkled with Shanti and Swasti Mantras of the Vedas, Athifo`l/ Purna Ahuti Samagri is a must. Walnut symbolizes the four Vedas in one nut. It is the symbol of the Haranyagarbha as well.

Day 23

Tila-Ashtami:

Seven days after Doonyaya mavas, on the day called Teel Aatham, one lights an adobe lamp outside the house on the stoop. A number of earthen oil lit lamps are placed at different places starting from one's home to the river-bank (yarbal) and also one of the oil lamps is made to float on the river with its base seated on grass ring or 'arie'.

The day of 'Tila-Ashtami' also signals the end of the severe cold of winter and advent of the pleasant season of spring, locally known as 'Sonth'. On this day, the change-over of season is celebrated by children by burning old fire-pots (Kangris), stuffed with dry grass and tied with long ropes are rotated around in the air, all the time uttering the words of 'Jateen-Tantah'. It marks the final good-bye to the holy festival of Mahashivratri or 'Herath'.

Disposal of the residual material i.e.; grass seats of the Watuk, the flowers and Naervan tied round these pots and other such things into the river is done on the Tila Ashtami, and this marks the grand finale to this great festival. 

Jotshi Prem Nath Shastriji audio tape for a relatively simple Watuk-Pooja together with a Mahimna Stotram can be obtained from Youtube.

Shivratri Puja Manual: https://drive.google.com/drive/folders/1t_FcnsH9AMaIS85H8QzeMdflf9UKtJqh

Source: Various articles on Herath (Shivratri)

Gauri Tritiya (Gora Trai)

Kashmiri Pandits celebrate Gora-Trai or Gauri Tritya in the honour of goddess Saraswati on the third day of the shukla paksha 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 bride's 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 - O Lord, you are my mother as also my father.' This chaturthi is also known as 'Tripura Chaturthi' as the goddess is worshipped on this day in her Tripura Sundari form. The goddess is regarded as the energy aspect of the Supreme Divine. It is this aspect of energy that activates the Divine undertake the five functions of creation, sustenance, destruction, providing cover and granting grace.

According to ancient Hindu scriptures, Gauri tritiya fast is observed to get the blessing of Goddess Parvati. It is observed by the devotees to attain the blessings of Lord Shiva and goddess Parvati.

It is believed that observing the fast with dedication and devotion towards the lord, helps the person attain a happy and prosperous life. Goddess Gauri is known best to fulfill the desires of her devotees.

According to Gauri Tritiya scriptures, those who worship the goddess with proper rituals are blessed with a good fortune. Females who observe this fast are blessed with a blissful married life and children. According to the legends, it is said that goddess Gauri took birth on earth in the form of King Daksha’s Daughter. She was known as Sati. She performed hard penance to get Lord Shiva in the form of a husband. Lord Shiva was pleased by her penance and fulfilled her wish.

Goddess Sati is known by various names in hindu culture. It is believed that Goddess Sati got married to Lord Shiva on the tritiya of Shukla paksha. Thus, it is considered to be an auspicious day for devotees. Observing this fast fulfills all the desires of the devotee.

On this day, the person observing the fast should wake up early in the morning, take bath and worship the whole family of Lord Shiva. He should first, bathe the idols of the god and the goddess with panchamrit. Then worship the idols with incense, rice, deep, and five types of fruits. The resolution of the fast should be taken before commencing the prayer.

Lord Ganesha should we worshipped with water, roli, vermillion, sacred thread, rice, betel leaves, cloves, supari, cardamom, bel patra, fruits, dry fruits, and some money. The idol of the goddess should be bathed with panchamrit, and decorate it with sindoor, chandan, henna etc. Cosmetics are used to adorn the idol of the goddess. After worshipping the idols, Gauri Tritiya katha is heard to conclude the prayer ceremony. 

It is a very important fast for females. The tritiya tithi is considered to be an auspicious day for married woman. Married women keep this fast for their husband’s long life.  Those who are unmarried keep this fast to get a compatible husband.