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)

Kaw Punim

Kaw Punim is one of the unique festivals of the Kashmiri Hindus. The full moon of the lunar month Magha is also known as Purnima of the crow. Two sticks are tied in the shape of a cross and on the open ends of the cross grass is woven to make a long handled flat spoon. Again after some pooja, yellow rice is served on this spoon to be offered to the crow. The children sing a melodious song while making the offering to the crow. The song loosely translated reads thus:

Kaw Bhatt Kawo,
Khechrey Kawo.
Gangabala Sharana Karith,
Gurey Mechey Tyoka Karith.
Walbha Saney Larey Pyeth,
Dal Bata Khyene

(O clever crow;  
O, the lover of khichri, crow;  
Come to our new house along with your spouse;  
Be seated on the threshold of our roof – 
And partake of the salty pudding)

This festival is indicative of the love that the Kashmiris have had for the birds and the care they took of them. It may be worth mentioning that every Kashmiri household will scatter some cooked rice on a wooden shelf kept outside the house everyday before serving food to any member of the house. This shelf kept near the top right hand corner of the window is called Kaw paet - a shelf for the crow. Likewise every person keeps apart a little rice from his or her plate to be fed to the dogs. This is called Hoonya myet - the roll of rice for the dog. This shows the compassionate nature of the Kashmiris for the animal world. No doubt the Gita defines a Pandit as one who treats equally a well read Brahmin, a cow, an elephant, a dog and a downcast chandala who devours dog-flesh.

Zang Trai

Zang Trai falls on the 3rd day of the Navreh. On this day all the Kashmiri Pandit Women visit their parental house as a ritual and on their return their parents give them salt and atghat (some money) as a token of prosperity and good omen.

Zang Trai is associated with the first unit of ascent in the Shakti tradition of Kashmir, Known as Vagbhava koot. The nine days of Navaratra are divided in "Three units of deliberation", the First Deliberation is revered as the Vagbhava Koot, the source of Vaakh Parampara (tradition) in Kashmir. The Rishikaas (wives of Sapta Rishis) would hold their own deliberations for their spiritual enlightenment and social awareness. This type of socio-spiritual gathering was convened by the parents of the Rishikas. A wonderful social interaction and respect for daughters is seen in this deliberation.

The Devi Kavacham also establishes that Zang/Jangha in Sanskrit is the abode of Sarva Kaama Pradayini Devi. Here Kaama means the inner recesses of the heart filled with love and dedication. 

Navreh

Kashmiri Pandits celebrate their New Year’s Day on the first day of the bright half of the month of Chaitra (March–April) and call it Navreh - the word navreh, derived from the Sanskrit ‘nava varsha’, literary meaning ‘new year’. The Kashmiri Pandit families that migrated to the plains before 1900 also celebrate Navreh with great pride. On the eve of Navreh, a platter of unhusked rice with a bread, a cup of yogurt, a little salt, a little sugar candy, a few walnuts or almonds, a silver coin, a pen, a mirror, some flowers (rose, marigold, crocus, or jasmine) and the new panchanga or almanac is kept and seen as the first thing on waking up in the morning. This ritual is more or less the same as the Haft Sin of the Iranian and Zoroastrian Nowruz. The Bhringisha Samhita says that the platter should be of bronze (kansyapatraka). The same ritual is observed on Sonth or the Kashmiri spring festival.

The Saptarshi Era of the Kashmiri Hindu calendar is believed to have started on this very day, some 5079 years ago. According to the legend, the celebrated Sapta Rishis assembled on the Sharika Parvata (Hari Parbat), the abode of the goddesss Sharika, at the auspicious moment when the first ray of the sun fell on the Chakreshvara on this day and paid tribute to her. Astrologers made this moment as the basis of their calculations of the nava varsha pratipada, marking the beginning of the Saptarshi Era. Before their exodus Kashmiri Pandits would flock to Hari Parbat in thousands to celebrate Navreh.

Punn

Punn, which means thread in Kashmiri, literary continues unbroken even in exile. Punn is a festival that is celebrated by the Kashmiri Pandits with much aplomb and religious fervour in the month of Bhadon (August/September). The festival falls on the Ganesh Chaturthi (Vinayaka Tsoram) day, with worship of Lakshmi and Ganesha being a common feature of this festival.

After exodus, when many festivals and customs have lost their original charm, Punn festival is still celebrated with the same devotion with which it was celebrated in Kashmir. Perhaps it has something to do with its simplicity and the social message it carries.

Most Kashmiri Pandits remember by heart the story told during Punn Puja mostly by a elder of the household, which is quite similar to the Satyanaryana Katha. The much loved story begins``It was the month of Bhadon, Venayak Chorum te Athwar (fourth lunar day and Sunday), a long time ago, in Kashmir there was a Hindu king ruling comfortably''.

The special feature of this festival is the Roth (sweet thick pancakes fried in ghee) that are prepared and later after puja distributed among relatives, neighbours and friends for ushering in prosperity and auspiciousness..

In Kashmir where Pandits used to live in distinct localities far away from each other, Punn festival also helped in keeping social links active as each household had to distribute Naveed (prasad) of this function in the form of Roth to all their neighbours, relatives and even strangers.

According to the renowned Kashmiri scholar Dr Shashi Shekhar Toshkhani, Punn festival was originally associated with the spinning of newly produced cotton and worshipping the twin agrarian local goddesses, Vibha and Garbha to whom roths were offered. Though scholars dispute that Kashmir is not suitable for growing cotton, but the traditions seems to have preserved the earlier agricultural practices in codified rituals, which suggest that cotton might have been grown in Kashmir in the past.

The twin goddesses later seem to have merged into one another assuming the identity of the folk deity Beeb Garabh Maj (Beeb Garabh Mother), which is represented by a small brass water pot (gadwa) which is placed in the centre of the place where Puja is performed. A cotton thread is tied to neck of the water pot and a handful of runner grass (dramun) is kept inside the pot.

The Story:

There lived a poor Brahmin family comprising of Brahmin, his wife and beautiful young daughter. Brahmin used to support his family by pittance collections he used to get as Bhikshya. The daughter used to go to the forest for collection of firewood. One day during the month of Bhadoon Shakula Paksh on 4th day, when she was in the forest, she saw some Devis descending from Heaven. She hid herself behind a tree and was keen to watch them and to know why they have come to the forest. She saw Devis cardooning off an area and cleaning it thoroughly. They Devis started kneading wheat flour and mixed sugar and ghee and cardamom etc in it and then they baked it on hot plate.. After finishing Devis looked around to find a girl, as they could not perform Pooja without presence of a girl. They took the notice of Brahmin girl hiding behind the tree and called her over. They gave her a bath and a new dress to wear. After finishing pooja they gave her Roth prasad and some money as Dakshana. After this the Devis left for their abode. The Brahmin girl was dazed with what she witnessed and was happy to receive new clothes and some money. She went to her home where her parents scolded and thrashed her on her possessions. They thought that she has got it some ill means. The Brahmin girl narrated to them entire thing that she had witnessed but her parents did not trust her. Days passed by and the routine of their hardships followed.

Brahmin girl developed a desire within to do same thing what Devis had done on the same auspicious day next year. She started preparations for the same in advance. Having no money with her, she collected cow dung where from she separated wheat grain and collected them over for some days, dried them and converted them into flour. She could not afford sugar or ghee and thus made roth without these materials on the auspicious day after cleaning the area etc as Devis had done. This she was doing with absolute faith, which was being witnessed by Devis in their abode and they were happy with such dedicated faith of Brahmin girl. Devis decided to reward her. The Brahmin girl performed pooja of Roths, which she had kept under a cover. After pooja when she removed the cover she was astonished to see Roths converted into golden cakes. She could not believe her stars but knew it was a miracle possible only by blessing of Devis. Thus she thanked Devis and rushed to her home with prized possession. On seeing golden cakes, her parents locked her in a room and thrashed her to maximum thinking that this time she has done some bigger crime. The girl kept on pleading and pleading and told them everything she had done, but her parents did not believe her. During the night Devis came in the dream of her parents and told them about what girl had done and that she should be treated nicely. On listening to Devis, the parents blessed the girl with love and affection. Thus the status of Brahmin family improved and they kept on repeating this Roth puja every year. Devis kept on blessing them with prosperity and wealth.

Years passed by, and one day the King of the state was returning from hunting expedition when he took notice of Brahmin girl who was relaxing under a tree in her courtyard. Her youth and charm fascinated the king and he decided to marry her. He summoned her father to the court next day and asked for his daughter's hand. The marriage was solemnised with great pomp and show and the Brahmin girl became queen of the state.

When the Roth day was approaching, she asked the King to arrange the materials for the performance of Roth Pooja. King asked his minister to do the necessary arrangements. The Minister ill advised the King that it was just a fantasy of the queen and it was not necessary. He did not believe that she could have afforded the material that the queen had asked for while she was not married. He suggested that it was her greed that she is demanding such a huge amount of materials for doing some Puja of which he had not heard of. The king was convinced by Minister's logic and refused to give any material to the queen.

The queen was very upset and she pleaded with the king. She cried and begged of King without any luck. She went to Puja room and begged of Devis to pardon her for no fault of hers.

During the night King dreamt of Devis who warned him that he would lose his kingdom next day as he had not fulfilled the necessary arrangements requested by the queen. Very next day, neighbouring state king invaded his kingdom and he was dethroned and exiled. He realised his mistake and asked his wife to pardon him. His wife in turn asked him to seek pardon from Devis and to take a pledge not to do such things in future. He prayed and prayed and prayed. Finally Devis took mercy on him and blessed him since he vowed to perform this pooja irrespective of whatever condition he would be in. Next day the faithful soldiers of the King who got wind of where the king was hiding came to see him. They assembled in large numbers and worked out a plan to conquer back their kingdom. In next few days the King with the help of his soldiers regained his kingdom. Ever since the king and entire state performed the Roth Pooja every year.

Concluding prayer:

Now we pray Almighty to bless us in the same way as they blessed the Brahmin girl and to strive in us a true, dedicated & strong faith in the pooja.