Holy Pilgrimage – Jammu and Kashmir State –( Hari Parbht, Shankaracharya temple, Srinagar, Maha Kalika temple, Kheer Bhawani temple and Kashmir Pandits ) -2 at 10:55 PM

Holy Pilgrimage – Temples in Jammu and Kashmir State

Hari Parbat, Srinagar, J&K

Hari Parbat or Koh e Maran (Urdu: کوہ مارں‎)(Hindi: हारी पर्बत) Coordinates:  34°6′19″N 74°48′58″E is a hill overlooking Srinagar, the largest city and summer capital of Jammu and Kashmir, India. It is the site of a Durrani fort, built in 1808. It has the famous Shakti Temple on the western Slope and Muslim shrines of Khwaja Makhdoom Sahib and Akhund Mullah Shah on the southern slope. On the southern side of the outer wall there is a Gurudwara, which commemorates the visit of Guru Hargobind.

 

History of the fort

The first fortifications on the site were constructed by the Mughal emperor Akbar in 1590. He built an outer wall for the fort, and planned a new capital called Nager Nagor to be built within the wall. That project was never completed. The present fort was built in 1808 under the reign of Shuja Shah Durrani.

Sharika Temple

The hill is considered sacred by the Kashmiri Pandits due to the presence of temple of Sharika. Temple is of goddess Jagadamba Sharika Bhagwati. She has 18 arms and is regarded as the presiding deity (`isht`-Devi) of Srinagar city. The goddess is represented by a Swyambhu Shrichakra (Mahamaha Shrichakra), also called Mahashriyantra, which consists of circular mystic impressions and triangular patterns with a dot (bindu) at the center. Sharika Devi is believed to be a form of Durga Mata or Shakti.

Legendary origin

According to legend, the Koh e Maran hill was once a huge lake inhabited by the demon Jalobhava. The inhabitants called on the goddess Parvati for help. She took the form of a bird and dropped a pebble on the demon's head, which grew larger and larger until it crushed the demon.Koh e Maran is revered as that pebble, and is said to have become the home for all the gods of the Hindu pantheon. Another version of the myth says that two demons, Tsand and Mond, occupied the fair valley. Tsand hid in the water near the present location of Koh e Maran and Mond somewhere above the present Dal Gate, and both terrorized the people of the valley. The gods invoked Parvati who assumed the form of a Haer (myna) and flew to Sumer, picked up a pebble in her beak, and threw it on the demon Tsand to crush him. The pebble grew into a mountain. Parvati is worshipped as Sharika in Shri Tsakra (an emblem of cosmic energy pervading the universe) occupying the middle part of the western slope of the hill. The hill is also called Predemna Peet.
On the birthday of Sharika Bhagwati, the devotees make a sacrificial offering of `Taher-charvan' (Taher - rice boiled with turmeric powder and mixed with oil and salt; Tcharvan - cooked liver of goat) to the goddess. This day is celebrated as Har Navum.

 

Hari Parbat situated at the periphery of Srinagar city is an ancient and one of the holiest places of Kashmir. It is the abode of Mahashakti-the Divine Mother Jagatamba Sharika Bhagwati, also known as Maha Tripursundhari or Rajrajeshwari (locally called as harie). The eighteen armed Goddess Sharika is regarded as the Presiding Deity (Isht - Devi) of Srinagar city. The Godess Sharika is represented by a Sayambhu’ Shrichakra (Mahamaha Shrichakra), also called Mahashriyantra, which consists of circular mystic impressions and triangular patterns with a dot (bindhu) at the Centre. The mystic Shrichakra engraved on a vertical holy rock (Shila) is located at the middle of western face of Hari Parbat. The shrine can be approached from Deviangan by a flight of chiseled stones, numbering one hundred and eight. The number one hundred and eight has mystical signficance in Hindu mythology. It is perhaps due to the Goddess Shrichakra that the capital city of Kashmir is said to have derived its name of Srinagar (Shrinagra)

As per the ‘Visishtadhvaita’ doctrine, ‘Shri’ is the Divine consort of of the Lord and is said to play on intermediatory role between God and the human soul.

The Shrine of Chakrishwar has been a place of worship from the day, the Goddess Sharika manifested Herself in the form of a ‘Shila’ on the Hari-Parbat.

To worship the Supreme Godess, the devotees used to go to Hari Parbat regularly and reach the Shrine of Chakrishwar to be at the holy feet of the Divine Mother in the wee hours of the morning. Phagun Krishna Paksh Ashtami (Hora Ashtami) and Ashad Shukla Paksh Saptami, Ashtami and Navami (Har Satum, Har Aatham and Har Navum) are the auspicious days for the devotional congregational prayers at the Sharika-peeth Chakrishwar.

Ashad Navami (Har Navum) is said to be the Birthday of Sha-rika Bhagwati. On this day of Sharika Jayanti the devotees make sacrificial offering of ‘Teher-charvan’ (rice boiled with turmeric po-wder and mixed with oil and salt and cooked liver of goat) to the Supreme Goddess. This ritual is locally known as ‘Chout Kharoun’. On ‘Navreh’ (The new Year Day of Kashmiri Pandits, during the month of Magh and ‘ ‘Navratra’, the devotees regularly visit the Hari Parbat for special prayers and worship.

Shree Yantra or Shree Chakra

Shree Yantra is considered one of the most auspicious, important and powerful Yantras which not only gives the maximum benefit, but also proves beneficial for almost everybody. While this Yantra has been used as a source of attaining all worldly desires and wishes, the Yogis, saints and spiritual personalities, by virtue of their devotion, have used it as an instrument to attain the ultimate.

To attain the ultimate, the great spiritual personalities have always focused their energies on a “ Swayambhu” Maha Shree Yantra considered to be in the old city of Srinagar, Kashmir. While in India there are 52 energy centres, but the energy centre of Hari Parbat Srinagar is considered the only of its kind in the entire universe which has a great significance in terms of attaining spiritual bliss.

The word “Shree” means wealth and “Yantra” an instrument— and it makes the sense of “Instrument for Wealth”. At Hari Parbat, where the Shree Yantra is considered to be in the shape of a rock, people have craved for spiritual wealth and they attained what they wished.

The whole hill of Hari Parbat seems to be the multi-dimensional figure of geometrical figure of Goddess Sharika and at the corner of the hill is this magnificent and holy rock and those who have the eye to look at it can find different geometrical images in the shape of triangles, squares and pentagons . On gets lost while gazing at this energy centre as it emits different figures while concentrating on it.

Although most of the lines and shapes are not so visible due to the “sindoor” coated on it yet those who can see through, can identify themselves to be a part of this holy rock.

It was great painter-cum-scholar of Kashmir— Late Ghulam Rasool Santosh who was benefited by this Yantra in his art. Those who have gone through his art work, could see how Santosh painted Shree Yantra in his master-pieces in a bid to reach near to the ultimate.

Santosh could not carry forward his dream of deciphering all those geometrical figures emitting from this holy rock and kits sorroundings. There were many reasons for that.

After the mass migration of Hindus from the valley in 1990, this place is presently a little in a state of neglect although visited by people in one or two once in a blue moon. This author had an opportunity to visit this foundation rock of Kashmiri Pandits in recent past only to see some security personnel guarding it. Those on the guard had high regard for the place but were unaware of the importance of this Shila of Sharika— the Maha Shree Yantra. The security personnel posted at this place said that there exists a committee and it members visit quite often this place and also arrange religious functions. They, however, regretted that under the present circumstances, when Kashmir is in turmoil, this place is by and large ignored in terms of visit by devotees and daily prayers.

An elderly Muslim recalled those golden days when the Kashmiri Pandits in thousands would visit this holy place every day. The youngsters had no knowledge of this Yantra. A youth wondered how a person by name of Ghulam Rasool (Santosh) was obsessed with this rock and place.

This Shree Yantra has a great significance for Hindu community. Those who have its knowledge, categorize it in two forms— Evolution Yantra of Samyachar Order of Kashmir and Involution Yantra of Koulahar order of Kashmir.

There are nine folds of Shri Yantra— Outer three circles that depict the Chakra ruling the three worlds; Sixteen petals depicting 16 Yoginies associated with the attainment of desires; Eight petals— depicting power of speech, holding, walking, excreting, pleasure, abandoning, concentration and detachment; Fourteen triangles describing all good fortune and associated with chief nadis or currents of bio-energy; Ten outer triangles depicting Yognies of 10 vital breaths; Inner ten triangles depicting Shakties of 10 vital fires; Eight triangles depict powers that rule cold, heat, happiness, sorrow, desire and three gunas— Sativas, Rajas and Tamas; Central Triangle depicts Chakra giving all success and Bindu depicting Maha Tripura Sundari— the ultimate.

According to Kamlesh Tufchi, member Satisar Foundation, the entire hillock of Hari Parbat is a great Yantra. While Yantras are normally two dimensional, this Yantra is a three- dimensional and that is why it holds great spiritual importance, Tufchi said. The concept of three-dimensional Yantra is also vived by this rare picture that was clicked by the author on his recent visit.

This foundation rock of Kashmiri Pandits has withstood the evil and bad times. It is witness to number of occasions when Kashmiri Pandits had to migrate from the valley. It is also witness to the fact that Kashmiri Pandits have firm belief and faith in this energy centre, the description of which is in Nilmatpuran and Rajtarangani.

.Earlier, the Birthday of Jagat Amba Sharika Bhagwati used to be celebrated by performing a ‘Mahachandi Yagna’, which would commence on Ashad Saptami (Hari Satum) and culminate on Ashad Shukla Paks Navami (Har Navum) with a sacrificial offering of a lamb called ‘Raze-Kath’. Presently ‘Har-Naum’, the holy birhtday festival of the Goddess Sharika is celebrated at Chakrishwas Shrine with a night long singing of hymns and bhajans in the praise of the Goddess.

Some of the devotees prefer to do parikarma for the complete month of Magh right from the Lord Ganisha’s temple), passing through Devi-angan right upto Kathi-Darwaza. A legend from ‘Sharika Mahatmya’ records that inorder to save and free the residents of the valley (Satidesh) from the evil deeds of the demon, the Mother Goddess Ashatadushbuja Jagatamba Durga took the form of a bird (Haer in Kashmiri) On the day of Ashad Shukla Paksh Navami (Har Navum), it is believed to have carried a celestial pebble in its beak and dropped it on the demon to crush it to death.

A miracle happened and the celestial pabble is said to have assumed the shape and form of a hillock giving it the name of Sharika Parbat or Hari Parbat. Subsequently the Goddess Sharika (represented by the mystic ‘Soyambhu Shrichakra’) made Her permanent abode on the western face of the hillock (Hari Parbat) on the vertical rock (Shila) to assure the native people of Her presence and protection. The whole of Hari Parbat is a hallowed place. A number of temples and holy temples representing the different deities are located on its all sides. It is due to this belief that the devotees undertake a circumambulation of the whole hillock of Hari Parbat. The parikrama starts from the Lord Ganesh Shrine, which is located on the south-western corner of hari Parbat. Inisde the temple, the deity is represented by a huge ‘shila’ from Lord Ganesh’s temple, there are two parikarama’ routes; one along the foot-hill of the hillock and the other along the fortified stone well, locally known as ‘Kalai’. The devotees have the option of taking either of the two routes. The next place of obeisance on parikarama route is the ‘Saptrishi sthapna (Satresh) which is marked by an open space on the slope of a hillock near a big boulder in the vicinity of a chinar tree. Here, the devotees ascertain their luck (locally known as ‘phall’) by random picking up of some rice grains scattered on the boulder.

Furtheron, the next holy spot on the ‘parikarma’ is the ‘sthapna, of the Goddess Kali, which is marked by a small temple adjacent to a Chinar tree. Infront of the Kali temple, a large flat chunk of pond measuring about ten Kanals or so is known as ‘Sidh-Peeth’-- a place of awekened Divine presence. The ‘Sidh Peeth’ is said to be invested with strong divine spiritual vibrations.

Next, on the parikrama route is a vast stretch of open space known as ‘Devi Angan’- the playfield of the Cosmic Mother. It is studded with small hutments for the purpose of worship and meditation. Due to its scenic charm and absorbing natural beauty, Devi-Anagan is also a place for religious and social festivities. Next holy spot on parkarama of Hari-Parbat is the ‘sthapna’ of Hari, represented by a rock located on the north eastern face of the hillock. The devotees after performing pooja here, take a symbolic ‘round turn’ parkrama infornt of the ‘Shila’ pronouncing loudly the holy words ‘Hari Kartum Yaeri (Mother Goddess bless me). Infront of Devi-Angon, the two perikarma routes, one along the fortification wall (Kalai) and the other below the foothill merge together. Next on the parikarma route, the devotees pay their obeisance to the Goddess Mahalakshmi a next and opposite to Mahalakshmi sthapna, on the left side of parikarma route, there is a temple called ‘Amber Kouls’ mandir, though some wrongly refer it as Ram Koul’s Mandir.

Next on the parikarma, falls the sthapna of ‘Vamdev’, which is located on the left side of the parikrama route. ‘Vamdhev’ is regarded as the Divine Consort of the Goddess Reghnya. Earlier, there existed a stone statue of Lord Vamdev and a small ‘dharamshalla’. The devotees also perform parkarma here. Pakhribal, the shrine of the mother Raghnya is the next holy spot on the parikarma route. It has a holy spring inside the temple complex. A ‘yagnya’ is performed in honour of the Goddess Raghnya especially on Shiklapaksh Ashatmi’ and other auspicious days. A small Hanuman temple located on the right side of the foothill is the last holy spot on the parkrama route. The circumbatation (parikarama) of the Hari-Parbat ends at ‘Kothi-darwaza’, which is one of the two main gates of the old township around Hari Parbat, the other being ‘Sangeen-darwaza’ towards Hawal. It is rightly believed that those who worship at Hari Parbat are deemed to have worshipped all the Gods and Goddesses of the Hindu mythology.

 

 

Shankaracharya Temple, Srinagar, J&K

The Shankaracharya temple is situated in the Srinagar district on the hill known as Takht-e-Suleiman. It is housed at a height of 1100 ft. above surface level of the main city on the hill. It is believed that Raja Gopadatya got the temple constructed in 371 BC, giving it the name of Gopadri. The great philosopher Shankaracharya is supposed to have stayed here when he visited Kashmir to revive Sanatan Dharma. This incident, which took place ten centuries ago, led to the renaming of the temple as the Shankracharya temple.

The Shankracharya Mandir of Kashmir, India is dedicated to Lord Shiva and is thought to be the oldest shrine in the Kashmir valley. The temple, as it stands today, has undergone many repairs throughout its life. The first repair is supposed to have been done under the rule of Lalitaditya. The second repairs were undertaken by Zain-ul-Abideen after the temple got damaged in an earthquake. These repairs were carried out during the Governorship of Sheikh Mohi-ud-Din. Maharaja Gulab Singh, a Dogra ruler, is credited for the stone steps that form a part of the passage to the shrine. The electrification of the Shankracharya temple was done in 1925.

. The temple is of great importance, not only from the point of view of religion, but also from architectural viewpoint. A high octagonal platform supports the temple, approached by a flight of approximately hundred steps. The sidewalls of the steps once bore some valuable inscriptions. There is also a Persian inscription inside the temple, dating back to Emperor Shahjahan's rule. The main surviving shrine, consisting of a circular cell, provides a magnificent view of the valley below. The inner chamber of the Shankaracharya temple, after being repaired, is now covered with a modern ceiling

The Shankaracharya Temple  also known as the Jyesteshwara temple or Pas-Pahar, is located in Srinagar, Kashmir. It is dedicated to Lord Shiva.   The temple was visited by the Adishankaracharya and has ever since been associated with him. Furthermore, it is regarded as being sacred by Buddhists, who call the mandir "Pas-Paha

The temple was originally built by Sandiman, who reigned in Kashmir from 2629 to 2564 BC.^[2] It was repaired by King Gopaditya (426 – 365 BC) and by King Lalitaditya (697–734). Its roof was also repaired by Zain-ul-Abidin after an earthquake; later, its dome was repaired by Sheikh Ghulam Mohiuddin, a Sikh Governor (1841–1846).

Srinagar

Srinagar    is the summer capital of the Indian administered state of Jammu and Kashmir. It is situated in the Kashmir Valley and lies on the banks of the Jhelum River, a tributary of the Indus. The city is famous for its gardens, lakes and houseboats. It is also known for traditional Kashmiri handicrafts and dry fruits.

Origin of name

Etymologically Srinagar is composed of two Sanskrit words, śrī (venerable) and nagar, which means "city". One theory of the origin of the name is that a Pandava King Ashoka (not to be confused with the Mauryan Emperor Ashoka) built the city of Srinagari (Srinagar). Another theory is that Mauryan Emperor Ashoka founded the original city of Srinagar, then situated on the site of the present village of Pandrethan, 5 km to the north of the existing capital.

History

Srinagar has a long history, dating back at least to the 3rd century BC ^] and has been known by different names. The city was founded by the King Pravarasena II over 2,000 years ago, named it Parvasenpur ^] The city was then a part of the Maurya Empire, one of the largest empires of the Indian subcontinent.^[ Ashoka introduced Buddhism to the Kashmir valley, and the adjoining regions around the city became a centre of Buddhism ^] In the 1st century, the region was under the control of Kushans and several rulers of this dynasty strengthened the Buddhist tradition. Vikramaditya (of Ujjain) and his successors probably ruled the regions just before the city fell to the control of the Huns-a nomadic tribe from central Asia in the 6th century, and Mihirkula was the most dreaded ruler of the city and the valley ^]
Srinagar became the capital of Kashmir around 960 CE.  Some of the notable independent rulers were Lalit Aditya, Avantivarman who named his city Avantipora and Sangrama Deva. The independent Hindu and the Buddhist rule of Srinagar lasted until the 14th century when the Kashmir valley, including the city, came under the control of the several Muslim rulers, including the Mughals. It was also the capital during the reign of Yusuf Shah Chak, an Independent Kashmiri ruler who was tricked by Akbar when Akbar failed to conquer Kashmir by force. Yusuf Shah Chak remains buried in Bihar in India. Akbar established Mughal rule in Srinagar and Kashmir valley.
With the disintegration of the Mughal empire after the death of Aurangzeb in 1707, infiltrations to the valley from the Pashtun tribes increased, and the Durrani Empire ruled the city for several decades. Maharaja Ranjit Singh of Punjab province annexed a major part of the Kashmir Valley, including Srinagar, to his kingdom in the year 1814 and the city came under the influence of the Sikhs. In 1846, the Treaty of Lahore was signed between the Sikh rulers and the British in Lahore. The treaty inter alia provided British de facto suzerainty over the Kashmir Valley and installed Gulab Singh as an independent and sovereign ruler of the region. Srinagar became part of his kingdom and remained until 1947 as one of several princely states in British India. The Maharajas choose Sher Garhi Palace as their main Srinagar residence.
After India and Pakistan's independence from Britain, certain Pashtun tribes such as Mehsud and Afridi from mountainous region of North-West Frontier Province (NWFP) of Pakistan, at the instigation of Pakistan and with its collusion, entered the Kashmir valley to capture it.
The Maharaja signed the instrument of accession on 26 October 1947 which was accepted by India the next day. The government of India immediately airlifted Indian troops to Srinagar, defended the city and drove away the invaders.The India army never left

 

The city is located on both the sides of the Jhelum River which is called Vyath in Kashmir. The river passes through the city and meanders through the valley, moving onward and deepening in the dal Lake. The city is famous for its nine old bridges, connecting the two parts of the city.
Hokersar is a wetland situated near Srinagar. Thousands of migratory birds come to Hokersar from Siberia and other regions in the winter season. Migratory birds from Siberia and Central Asia use wetlands in Kashmir as their transitory camps between September and October and again around spring. These wetlands play a vital role in sustaining a large population of wintering, staging and breeding birds.
Hokersar is 14 km (8.7 mi) north of Srinagar, and is a world class wetland ^] spread over 13.75 km² (5.31 sq mi) including lake and marshy area. It is the most accessible and well-known of Kashmir's wetlands which include Hygam, Shalibug and Mirgund. A record number of migratory birds have visited Hokersar in recent years. season.
Birds found in Hokersar—Migratory ducks and geese which include Brahminy Duck, Tufted Duck, Gadwall, Garganey, Greylag Goose, Mallard, Common Merganser, Northern Pintail, Common Pochard, Ferruginous Pochard, Red-crested Pochard, Ruddy Shelduck, Northern Shoveler, Common Teal, and Eurasian Wigeon

Climate

Srinagar has a humid subtropical climate (Köppen Cfa), with a climate much cooler than what is found in much of the rest of India, due to its moderately high elevation and northerly position. The valley is surrounded by Himalayas on all sides. Winters are cool, with a January daily mean of 2.5 °C (36.5 °F), and temperature remains below freezing at night. Moderate to heavy snowfall is expected in winters and the only road that connects Srinagar with the rest of India may get blocked a few days due to avalanche. Summers are warm with a July daily maximum of 30.1 °C (86.2 °F). The average annual rainfall is around 710 millimetres (28 in). Spring is the wettest season while autumn is the driest.

• Highest temperature: 38.3 °C (100.9 °F); lowest −19.9 °C (−3.8 °F)

Tourism

Srinagar is one of several places that has been called the "Venice of the East" or the "Kashmiri Venice  It is known for its lakes, which include Dal Lake – noted for its houseboats – and Nagin Lake.
Srinagar has some Mughal gardens, forming a part of those laid by the Mughal emperors across the Indian subcontinent. Those of Srinagar and its close vicinity include Chashma Shahi (the royal fountains); Pari Mahal (the palace of the fairies); Nishat Bagh (the garden of spring); Shalimar Bagh; and the Naseem Bagh
The Sher Garhi Palace houses administrative buildings from the state government ^] Another palace of the Maharajas, the Gulab Bhavan, has now become the Lalit Grand Palace hote

 

Transport

The city is served by many highways, including National Highway 1A and National Highway 1D

Air

Srinagar Airport (IATA code SXR) has regular domesitc flights to Leh, Jammu, Chandigarh and Delhi and occasional international flights. The International flights terminal was inaugurated on 14 February 2009 with an Air India flight from Dubai.

Rail

Main article: Srinagar railway station

Srinagar is a station on the 119 km (74 mi) long Kashmir railway that started in October 2009 and connects Baramulla to Srinagar, Anantnag and Qazigund. The railway track will connect to Banihal across the Pir Panjal mountains through the newly constructed 11 km long Banihal tunnel in 2012 and finally to the Indian railway network after a few years.

Boat

Boats are often used for transport, as the city is situated on the Jhelum River and Dal Lake.

Culture

Like the state of Jammu and Kashmir, Srinagar too has a distinctive blend of cultural heritage. Holy places in and around the city depict the historical cultural and religious diversity of the city as well as the Kashmir valley.

Places of worship

There are many religious holy places in Srinagar. They include:

  

  Kheer bhawani in Ganderbal

  Hari Parbathill hosts shrine of Sharika Mata temple

  Shankaracharya temp

Performing Arts

Bhand Pather, a form of traditional folk theatre art form of play and dance, is performed by a group of about ten to fifteen artists. They depict in a satirical style social evils. Performance is accompanied by light music.

Chakri is a major and popular form of Kashmiri folk music.

Another form of Kashmiri genre of music called Sufiana music is also practiced in the city. It was introduced in the valley in the 15th century from Iran. Over centuries, it has assimilated a number of Indian Ragas, and has established itself as a classical music of the region. The instruments used in the music include Santoor, Sitar, Kashmiri Saz, Tabla, and Wasool.

Hafiz Nagma, a form of dance, is performed to the accompaniment of Sufiana music. The dancer is a female while males play different instruments used in Sufiana music.

Rouf is also an important foulk dance kashmiri women do in marriages or on the eve of IDD/EID. All women's hands on another women's shoulders moving to and fro.

Celebrity of Kashmir

Swami Lakshman Joo Raina (9 May 1907 – 27 September 1991) was a mystic and scholar of Kashmir Shaivism or Trika. He was known as Lal Sahib (friend of God) by followers, who considered him a fully realized saint.^[1] He attracted the attention of western writers such as Paul Reps, whose rendering of the Vigyan Bhairav Tantra, later used by Osho, brought Lakshman Joo and the meditation methods of his school to international prominence, and Miguel Serrano, the Chilean mystical writer. Swamy Lakshman Joo was also the founder of Srinagar based Ishwar Ashram trust, which Continues his teachings on Kashmir Shaivism & Trika philosophy.
Lakshman Joo was involved in teaching Kashmiri Shaivite texts throughout his adult life. He translated the texts he considered the most important of his tradition into both Hindi and English;
Over a period of nineteen years John Hughes recorded Lakshman joo's translations of the following texts. Transcripts of these lectures are maintained in the Universal Shaiva Fellowship library.

 

Maha Kalika Temple, Reasi, J&K

 

Maha Kali Mandir is the most prominent temple in Reasi town situated in district Reasi of J&K state. It is located on a hilltop close to the Reasi Bus Stand in the heart of the main city. It is said that 300 years ago Kalika Mata came in the dream of Pandit Jagat Ram Sharma and indicated her presence in the form of a Pindi (stone) lying under ground on this hill. On excavation of the area the Pindi was found. Thereafter a small temple was constructed on the hill and Pandit Jagat Ram Sharma became the caretaker.
Over the years the temple has gained prominence due to a strong belief of the people in Kalika Mata. The local people have contributed to the development of this temple. The devotees visit the temple in large numbers during the days of Navratri.

 

Reasi is a town and a notified area committee, tehsil and now a district in the Indian administered state of Jammu and Kashmir. It is situated at the bank of River Chenab. Reasi derived its name from its old name "RASYAL".In the eighth century Reasi was called Bhimgarh state,established by Bhim Dev.

Reasi is located at 33.08°N 74.83°E. It has an average elevation of 466 metres (1,529 feet).

Brief history

The erstwhile Bhimgarh State now called Reasi was established by Bhim Dev in the eighth century. Brief account of the successive rulers is known from 1652, when Hari Dev was the king of Jammu. In 1810, during the rule of Diwan Singh, Jammu was under turmoil. Palace intrigues and mutinies shook the administration. It was at this time that Maharaja Ranjit Singh sent Gulab Singh to take control. Gulab Singh came down heavily on the rebels and established the rule of law. After defeating the rebels in the Reasi area he handed over the administration to his trusted commander, General Zorawar Singh, when he became the King of Jammu in 1822. In 2005, the first municipal election was held and Mr.Kuldeep Mengi elected as a first chairman of municipal corporation REASI.

Historical places

Mata Vaishnodevi [2], Bhumika Temple, Deva Mai, Nau Pindian, Baba Dhansar, Siar Baba, Bhimgarh Fort, Kalika Temple, Sula Park, Sihar Baba & Shivkhori are few of the attractions of Reasi besides its picturesque locale and surroundings.
Being far away from the Jammu - Udhampur highway and somewhat inaccessible due to the hilly area, economic progress in Reasi has been rather slow. However, the economic activity picked up since the 1980s with the construction of the Salal Hydroelectric Project. The militancy in the 1990s came as a setback to prosperity but induction of Army in the area has given a sense of security to the people. But what may change the face of Reasi in the not so distant a future, is the Jammu - Srinagar Railway Line which will pass through Reasi and is likely to bring development and prosperity to this area, after providing district status development of Reasi would be tremendous. almost all major banks have their presence in reasi to meet financial need of newly created district.

Transport

Reasi is 64 km from Jammu and can be reached by Road, Rail or Air. Nearest Airport is 80 km and railway station 26 km. In 2010 rail link is expected to reach Reasi.

 

Kheer Bhawani Temple, (near Srinagar, J&K)

 

Kheer Bhawani is a temple dedicated to the Goddess Kheer Bhawani (originally just Bhawani) constructed over a sacred spring .The worship of Kheer Bhawani is universal among the Hindus of Kashmir. The temple is situated at a distance of 14 miles ( 25 Kms) east of Srinagar near the village of Tula Mula. The term kheer refers to rice pudding that is offered in the spring to propitiate the Goddess, which became part of the name of the temple. As is the custom with Hindu deities, she has many names: Maharagya Devi, Ragnya Devi, Rajni, Ragnya Bhagwati, and so on. The Kashmiri devotees often say this mantra in their morning prayer-"Namaste Sharada devi Kashmir purvasini Twamham prartheye nityam Vidya daanam che de hi me" meaning "I owe my full gratitude to the great goddess Sharada who lives in Kashmir I request you to fill in my mind with utmost power of concentration and studies"

 

Temple description

It is the most important temple for the followers of Historical Vedic Religion in Kashmir, known as the Kashmiri Pandits. Around the temple is an area covered with smooth and beautiful stones. In it are large, old-growth chinar trees beneath which the pilgrims sit or sleep on mats of grass. While most of the colours do not have any particular significance, the colour of the spring water changes occasionally. When black or darkish, its believed to be an indication of inauspicious times for Kashmir. In 1886, Walter Lawrence, the-then British settlement commissioner for land, during his visit to the spring, reported the water of the spring to have a violet tinge. Kashmiris claim to have observed a darkish or murky tinge to the water just before the assassination of Indira Gandhi and the 1989 insurgency in the valley.

 

History

Maharagya was pleased with the devotion of Ravana and appeared before him and Ravana got an image of the Goddess installed in Sri Lanka. However, the Goddess became displeased with the vicious and licentious life of Ravana and so didn't want to stay in Sri Lanka. Therefore, she is believed to have instructed Lord Hanuman to get the image from Sri Lanka and install it at the holy spot of Tula Mulla.
The mention of Kheer Bhawani is found in Kalhana's Rajtarangini. Kalhana writes that the sacred spring of Tula Mula is situated in a marshy ground. The name of the spring is Mata Ragini Kund (pond).
Maharagini is the form of Durga Bhagvati. The brahmins of Kashmir worship this spring and pilgrims from every comer of the country visit to have the darshan of the place.
In Rajtarangini, Tula Mula and the spring of Maharagya has been considered very sacred and the brahmins of Tula Mula considered notable for their spiritual prowess. Thousands of years ago, many floods occurred in Kashmir and the sacred spring of Tula Mula was inundated under its sway and the holy place could nowhere be traced. At last, Kashmir's Yogi Krishna Pandit had a dream in which the Goddess appeared to him and directed that she would swim in the form of a snake at the proper place and that he should stick large poles to demarcate the holy spot in the marsh land. Subsequently, when the water subsided there the holy spot was discovered. This event happened during the Samvat 4041 (Hindu lunar date).
Abul-Fazal in his book Aini-Akbari mentions the area of Tula Mula extending over a region of hundred bighas (unit of land area) of land, which used to sink in the marshy lands during the summer season.
Swami Rama Tirtha and Swami Vivekananda also visited here to have the darshan of the place.

 

In the past, with incessant offering of milk and sugar candy in the spring by pilgrims, a thick layer of offerings had accumulated at its base. When it was cleared, the ruins of an old temple and shrine slabs engraved with figures were discovered. Here many images were also found but nobody rebuilt the temple till the Samvat 1969 (Hindu lunar date) when Maharaja Pratap Singh who was the disciple of the Goddess, got a temple of marble made in the midst of the spring which shines like a pearl in a shell. The marble temple was completed in 1920s. Some people are of the opinion that there was a mulberry tree near holy spot of Kheer Bhawani which, in local language, is called tul mul. But tul mul is also derived from the Sanskrit word atulya mulya meaning great value. It is believed that Ravana, after his worship of the Goddess, offered her kheer (rice pudding), which she accepted and since then it is called Kheer Bhawani. Coordinates: 34°13′15″N 74°43′49″E

Birth of Goddess in human form

Pandit Prasad Joo Parimoo, a Kashmiri pandit, is believed to have been a grahasta (house-holder) saint of tall order and as such his peers would call him Jada Bharata, who was a legendary saint of Puranas times. He used to live in Sekidafer area of Srinagar in Kashmir. He was married but didn't have any children so he is said to have finally adopted a son named Madhav Joo. He would regularly meditate at this holy spring and during one such occasion, while being in a meditative trance (samadhi), he is said to have had a vision of the deity of Mata Kheer Bhawani, who reprimanded him for his hasty decision of going for an adoption when she was herself desirous of taking birth in his family as his daughter. Nonetheless, she is said to have blessed him with the boon and eventually Pandit Prasad Joo Parimoo's wife did give birth to a daughter, who was named Haar Maal. Approximate year of her birth would be 1870-1880 (see notes). In the course of time, Smt Haar Maal got married to Pandit Narayan Joo Bhan and gave birth to a son in 1898 who later came to be called Bhagwan Gopinath during his lifetime.

Sacred spring

A unique septagonal spring dedicated to Goddess Kheir Bhawani flows from west(sheer or head section) to the east(padh or feet). The holy spring is known to change its colour with various hues of red, pink, orange, green, blue, white, etc. which was noted by Abul Fazal and Swami Vivekananda. A black shade of the spring water is believed to be inauspicious

 

Kashmiri Pandit

The Kashmiri Pandits are the indigenous community originating from Kashmir,  a mountainous region in South Asia, India.

History

 

Early history

The Hindu caste system of the Kashmir region was influenced by the influx of Buddhism from the time of Asoka, around the third century BCE, and a consequence of this was that the traditional lines of varna were blurred, with the exception of that for the Brahmins, who remained aloof from the changes  Another notable feature of early Kashmiri society was the relative high regard in which women were held when compared to their position in other communities of the period.
A historically contested region, Northern India was subject to attack from predatory Turkic and Arab regimes from the eighth century onwards, but they generally ignored the mountain-circled Kashmir Valley in favour of easier pickings elsewhere. It was not until the fourteenth century that Muslim rule was finally established in the Valley and when this happened it did not occur primarily as a consequence of invasion so much as because of internal problems resulting from the weak rule and corruption endemic in the Hindu Lohara dynasty.  Mohibbul Hasan describes this collapse as

The Dãmaras or feudal chiefs grew powerful, defied royal authority, and by their constant revolts plunged the country into confusion. Life and property were not safe, agriculture declined, and there were periods when trade came to a standstill. Socially and morally too the court and the country had sunk to the depths of degradations.

The Brahmins had something to be particularly unhappy about during the reign of the last Lohara king, for Sūhadeva chose to include them in his system of onerous taxation, whereas previously they appear to have been exempted.

Medieval history

Zulju, who was probably a Mongol from Turkistan  wreaked devastation in 1320, when he commanded a force that conquered many regions of the Kashmir Valley. However, Zulju was probably not a Muslim  The actions of Sultan Sikandar Butshikan (1389–1413), the seventh Muslim ruler in Kashmir were also significant to the area. The Sultan has been referred to as an iconoclast because of his destruction of many non-Muslim religious symbols and the manner in which he forced the population to convert or flee. Many followers of the traditional religions who did not convert to Islam instead migrated to other parts of India. The migrants included some Pandits, although it is possible that some of this community relocated for economic reasons as much as to escape the new rulers. Brahmins were at that time generally being offered grants of land in other areas by rulers seeking to utilise the traditionally high literacy and general education of the community, as well as the legitimacy conferred upon them by association, Moving away from areas where they were under threat of forced religious conversion, the Brahmins were in turn imposing their own religion on their new locales. The outcome of this shift both in population and in religion was that the Kashmir Valley became a predominantly Muslim region.
Butshikan's heir, the devout Muslim Zain-ul-Abidin (1423-74), was tolerant of Hindus to the extent of sanctioning a return to Hinduism of those who had been forcibly converted to the Muslim faith, as well as becoming involved in the restoration of temples and of Hindu rituals such as sati, which his father had banned. He respected the learning of the Pandits, to whom he gave land as well as encouraging those who had left to return. He operated a meritocracy and both Brahmins and Buddhists were among his closest advisors.

Modern history

Early modern

Akbar conquered Kashmir in 1587 A.D. During his mughal rule the Hindus enjoyed security of person & property & were alloted high government posts. It was he, who pleased with their intelligence, gave them the surname Pandit.^[13]The Mughals rule was followed by that of Afghans. The 500 years of Muslim rule in Kashmir coupled with the missionary work of Sufis led to the conversion of the majority of the Kashmiri Pandits to Islam, leaving only a small population of Kashmiri Pandits who still practiced the Shaivite religion

Modern

The Hindus of Kashmir established themselves in the Northern area of India, first in the Mughal courts and then in the service of the Dogra rulers of Kashmir. This cohesive community, highly literate and socially elite, were one of the first to discuss and implement social reforms.

Recent events

Exodus from Kashmir (1985–1995)

The Kashmiri Pandits, who had stably constituted approximately 4 to 5 per cent of the population of the valley during Dogra rule (1846–1947), and 20 per cent of whom had left the Kashmir valley by 1950, began to leave in much greater numbers in the 1990s. According to a number of authors, approximately 100,000 of the total Kashmiri Pandit population of 140,000 left the valley during that decade.  Other authors have suggested a higher figure for the exodus, ranging from the entire population of over 150,000,  to 190,000 of a total Pandit population of 200,000  to a number as high as 300,000.The US government has reported on the terrorist threat to Pandits still living in the Kashmir region.

PRC and the JKMIP Acts

There are zones set up with offices for relief   Many Orders, Circulars and recommendations have been issued for relief of Kashmiri Pandits.
The Jammu And Kashmir Migrant Immovable Property (Preservation, Protection And Restraint On Distress Sales) Act, 1997, provides that "Any person who is an unauthorised occupant or recipient of any usufruct of any immovable property of the migrant shall pay to the migrant such compensation for the period of unauthorised occupation and in such a manner as may be determined by the District Magistrate."

Panun Kashmir

The community had hoped to return after the situation improved, but have not been able to do so for 20 years because normalcy has yet to return to the valley and they fear a risk to their lives

Population distribution

The estimated population of Kashmiri Pandits in the Kashmir Valley in 2011 was around 2,700-3,400. Majority of the approximately 1,00,000 pandits that migrated out of Kashmir during the exodus of the 1980s are now scattered throughout India, with majority populations in Jammu region and the NCR while others have settled across the country and abroad

Religious beliefs

Kashmiri Hindus are all Saraswat Brahmins, known by their exonym Pandit. The endonym used within the community is Bhatta. ^]Kashmiri Pandits are chiefly followers of Shiva. Their favourite goddess is Khir Bhawani. The spring of Khir Bhawani at the mouth of Sind Valley is considered one of their most sacred places. Their branch of Shiva worship is known as Kashmir Saivism. The primary tenet of Kashmir Saivism is that the
Song is an integral part of several Kashmiri Pandit religious ceremonies. This style of choral singing is called Wanvun.

Culture

Dress

Early records and archaeological evidence such as terracotta sculptures do not record the present-day dress, which comprises items such as the turban, taranga, and pheran. Instead, records indicate that attire was varied and included leather doublets, woollen cloaks, and clothes made from hemp, cotton, linen and different types of silk. Many items of clothing reflected the cold winter climate of the area.
Kshemendra's detailed records from the eleventh century describe many items of which the precise nature is unknown. It is clear that tunics known as kanchuka were worn long-sleeved by men and in both long- and half-sleeved versions by women. Caps were worn, as well as a type of turban referred to as a shirahshata, while footwear consisted of leather shoes and boots, worn with socks. Some items were elaborate, such as the peacock shoes – known as mayuropanah – worn by followers of fashion, and steel-soled shoes adorned with floral designs, lubricated internally with beeswax.^]
There are many references to the wearing of jewellery by both sexes, but a significant omission from them is any record of the dejihor worn on the ear by women today as a symbol of their being married. Kaw has speculated that this item of jewellery may not have existed at the time. The texts also refer to both sexes using cosmetics, and to the women adopting elaborate hairstyles. Men, too, might adopt stylish arrangements and wear flowers in their hair, if they had the financial means to do so.

Pilgrimage sites

Harmukh is traditionally revered by Kashmiri Pandits and in 2009 there was an attempt by them to revive pilgrimages to the site. ^]The Mata Khirbhawani temple shrine in Srinagar, considered one of the holiest Hindu shrines, saw the largest gathering of Kashmiri Pandits in the Kashmir valley in 2012 The shrine is located in Tullamulla village, 24 km from Srinagar in Ganderbal district.  Some holy sites of Kashmiri Pandits include the Martand Sun Temple at Mattan, Mahakali shrine in Srinagar on the banks of vitasta, & above all the Amarnath cave shrine, the pilgrimage to which is conducted during shravan purnima.

Festivals

The religious festivals of the Hindus of Kashmir have Vedic and Proto-Indo-Iranian roots. The Kashmiri Pandits share many of their festivals with other Hindu communities and some with Zoroastrians and Shin of Hindukush, and other Persian and Central Asian peoples, the pre-Islamic elements of whose cultures are derived from the Proto-Indo-Iranian religion from Kashmir. Shivratri (or Herath as it is known in Kashmiri language) is one of the major festivals of Kashmiri Pandits. Navreh or the Kashmiri lunar new year is also an important Pandit festival and has some link to the Persian festival of Nowruz.

 Kashmiri Pandit festivals

The religious festivals of the Kashmiri Pandits Brahmins of Kashmir have Rigvedic and Proto-Indo-Iranian roots. The Kashmiri Pandits share most of their festivals with other Hindu communities and some with the Zoroastrians, Shin of Hindukush, and other Persian and Central Asian peoples, the pre-Islamic elements of whose cultures are derived from the Proto-Indo-Iranian religion.
Some Kashmiri Pandit festivals are Herath (Shivaratri), Navreh (Navroz or Nowruz), Zyeath-Atham (Jyeshtha Ashtami), Huri-Atham (Har Ashtami), Zarmae-Satam (Janmashtami), Dussehra, Diwali, Pan (Roth Puza / Vinayaka Tsoram / Ganesha Chaturthi), Zyeth Atham (Jyeshtha Ashtami), Khetsimavas (Yakshamavasya), Kava Punim, Mitra Punim (Mehregan), Tiky Tsoram, Gengah Atham, Tila Atham, Vyetha Truvah, and Anta Tsodah

Herath (Shivaratri)

An interesting fact about Kashmiri Pandit festivals, needing investigation, is that some of these are celebrated a day ahead of their celebration by Hindus in other parts of the country. Shivaratri, regarded as the most important festival of the community, for instance, is celebrated by them on trayodashi or the thirteenth of the dark half of the month of Phalguna (February–March) and not on chaturdashi or the fourteenth as 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. Called ‘Herath’ in Kashmiri, a word derived from the Sanskrit ‘Hararatri’ the ‘Night of Hara’ (another name of Shiva), it has been described as Bhairavotsava in Tantric texts as on this occasion Bhairava and Bhairavi, His Shakti or cosmic energy, are propitiated through Tantric worship. According to the legend associated with the origin of the worship, the linga appeared at pradoshakala or the dusk of early night as a blazing column of fire and dazzled Vatuka Bhairava and Rama (or Ramana) Bhairava, Mahadevi’s mind-born sons, who approached it to discover its beginning or end but miserably failed. Exasperated and terrified they began to sing its praises and went to Mahadevi, who herself merged with the awe-inspiring jwala-linga. The Goddess blessed both Vatuka and Ramana that they would be worshipped by human beings and would receive their share of sacrificial offerings on that day and those who would worship them would have all their wishes fulfilled. As Vatuka Bhairava emerged from a pitcher full of water after Mahadevi cast a glance into it, fully armed with all his weapons (and so did Rama), he is represented by a pitcher full of water in which walnuts are kept for soaking and worshipped along with Shiva, Parvati, Kumara, Ganesha, their ganas or attendant deities, yoginis and kshetrapalas (guardians of the quarters) - all represented by clay images. The soaked walnuts are later distributed as naivedya. The ceremony is called ’vatuk barun’ in Kashmiri, which means filling the pitcher of water representing the Vatuka Bhairava with walnuts and worshipping it.
The Puja comprises elaborate Tantric rituals that involve observance of a fast during the day and performance of a yaga or fire sacrifice at night. Choice dishes, mainly of meat and fish but also vegetarian as an option, are cooked as sacrificial food and partaken of by the worshipper and his family after being symbolically offered to the whole host of deities and attendant deities associated with Shivaratri. This is essential for everyone, the related texts em­phasize. Those who do so are supposed to achieve progress and prosperity in life and have all their wishes fulfilled. But those who do not partake of the sacrificial food and do not break their fast after the Puja are bound to go to hell or take re­birth as lowly animals besides facing all kinds of disappointments in life, as related texts like the Shiva Samhita say:
“yo yagotsavam ulanghya tishthet nirashano vrato, jivan sa pashutameti mrito niryamapnuyat”
The symbolism of the aniconic earthen images, vagur, sonipotul and others representing Shiva, Ganesha, Parvati, yoginis and kshetrapalas, is not clear, as no available text has cared to have thrown any light on it. The vagur, specially worshipped on the dvadashi night itself, is perhaps a vestige of the rites of the Kaula cult as the manual on Shivaratri Puja suggests. It further indicates that these rites are related to Bhairava Puja: “atha dvadashyam pujanam Bhairavam namami”, without elaborating. This has resulted in ridiculous etymologies of the names of the anicons being claimed by some people. The clay images are, nonetheless, essential to the performance of the ritual activity. As they are not made on the potter’s wheel, their worship may have originated in an early period.
However, it is clear from what we have said above that there is difference in the way Shivaratri is celebrated by the Kashmiri Pandits and by Hin­dus elsewhere in the country. The Pandits not only celebrate it as Bhairavotsava one day earlier but also perform quite different rituals. Further, the tradition among Hindus in general is to strictly observe a fast on the Shiva Chaturdashi day. Even taking fruit or betel leaf is considered as violation of the fast.
“Shivayaga chaturdashyam ma vrate phala bhojanam”, says the Padma Purana. The Markandeya Purana going a step ahead adds: “tambulam api na dadyat vrata bhanga bhayam priye”. It is not that the Kashmiri Pandits do not celebrate on the chaturdshi day, but it is a day of feasting for them. The Nilamata Purana, it may be noted, clearly says that Shivaratri is celebrated on the chaturdashi of the dark fortnight of Phalguna.

Khetsimavas

There are several other festivals and Puja rites peculiar to Kashmiri Pandits, some of them dating back to hoary antiquity. One such distinctly Kashmiri festival is Khetsimavas or Yakshamavasya which is celebrated on the amavasya or the last day of the dark fortnight of Pausha (December–January). Commemorative of the coming together and co-mingling of various races and ethnic groups in prehistoric Kashmir, khichari is offered on this day as sacrificial food to Kubera indicating that the cult of Yaksha existed there from very early times. Khetsimavas appears to be a folk-religious festival - a pestle, or any stone in case that is not available, is washed and anointed with sandalwood paste and vermilion on this evening and worshipped taking it to be an image of Kubera. Khichari is offered to him with naivedya mantras and a portion of it is kept on the outer wall of his house by the worshipper in the belief that Yaksha will come to eat it.

Navreh (Navroz)

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 or Navroz, 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, which coincides with the vernal equinox Nowruz.
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.

Zyeth Atham

On Zyeth Atham (Jyeshtha Ashtami in Sanskrit) or the eighth day of the bright half of Jyeshtha (May–June) a grand festival is held at Tulmul to celebrate the pradurbhava of the Goddess Ragya (Kshir Bhavani). Another festival is held at the shrine on Asharha Ashtami with equal devotional fervour, the sacred spring of the shrine that miraculously changes its colour having been discovered on the saptami of that month. The devotees offer their worship, individually or in groups, waving lamp (dipd) and burning incense (dhupa) while reciting hymns to the Goddess and singing devotional songs. They make offerings of khir to her and of milk, loaf-sugar and flowers, which they offer into the spring. Ritually no specific procedure is prescribed for the Puja at Kshir Bhavani. The Bhringish Samhita simply says that the Devi, whose mantra is of fifteen syllables, accepts offerings of milk, sugar candy and ghee only - “sa kshira-kharuladi bhojanam”.

Tiky Tsoram

Tripura Sundari, literally meaning “she who is lovely in the three worlds”, is one of the most important goddesses worshipped in the Tantric tradition in Kashmir. Her cult is particularly popular among the Tiku clan of Kashmiri Pandits who celebrate her festival on Tikya Tsoram, one day before Vasant Panchami. The surname ‘Tiku’ is derived from “trika”, according to popular etymology. Her devotees believe that she combines in her form all three Goddesses, Mahalakshmi, Maha-sarswati and Mahakali, and all three of her cosmic functions. However, she is also worshipped by the entire Brahmin community in Kashmir and from very early times.

Pan

Pan (literally meaning thread) is a festival originally associated with the spinning of newly produced cotton and worshipping the twin agricultural goddesses, obviously local, Vibha and Garbha to whom roths or sweet bread cakes were offered. Though Kashmir is not said to have a climate suitable for growing cotton, there is a strong tradition suggesting that it actually did grow there. The festival falls on the Ganesh Chaturthi (Vinayaka Tsoram) day and the worship of Lakshmi on this occasion seems to have been inducted later. Not that the worship dedicated to the local goddesses was appropriated wilfully by followers of the cult of Lakshmi, but there appears to have been a mix-up at some point of time. The twin goddesses themselves seem to have merged into one another assuming the identity of the folk deity Beeb Garabh Maj, whose very name- obviously a distortion - points to such a possibility. Beeb Garabh Maj is represented by a lota or a water pot which is placed in the centre of the place where the Puja is to be performed, a cotton thread being tied to its neck and handful of dramun or runner grass kept inside it, pointing again to its agricultural origin. A story is told at the Pan Puja which is quite similar to the Satyanaryana Katha, showing some sort of confusion between two different Pujas. Preparation of the roths and their distribution for ushering in prosperity and auspiciousness has, however, become an important part of Kashmiri Pandit religious life.

Ancient Kashmiri Pandit festivals

Till the 11th century AD, the Kashmiri Pandits celebrated Mitra (Mithra) Punim, a variant of Mehregan, on the fourteenth (full moon) night of the bright fortnight (shukla paksha) of the Hindu autumn month of Ashvin or Ashwayuja. On this night, they remembered Mitra (Mithra), the patron divinity of honesty, friendship, contracts and meetings, by lighting a diya for him. The next morning was called Mitra Prabhat (Bamdad-e-Mithra), or the Morning of Mitra. Lotuses, rose petals and marigolds, washed in the water of the rivers Vitasta (now called Vyeth or Jhelum), along with walnuts, fruits and milk or milk-based sweets, were kept on a decorated platter in the honor of Mithra. Children were bathed in the same Vitasta(Vyeth) river and dressed in bright red, orange, or yellow silk robes, representing the radiance of Mithra's glory. Games were organized for children so that they were encouraged to forge new friendships. Clothes and quilts were donated to the needy and the fruits, nuts, and milk-sweets placed on the Mithra platter were shared with them. Nadir (lotus stem) was cooked on this day. In the Vedas, mitra also refers to the morning sun.

Om Tat Sat

                                                        

(Continued...)                                                                                                                              

(My humble  salutations to the great devotees ,  wikisources  and Pilgrimage tourist guide for the collection )