Kashmiri Rituals
The
generalizations
and conceptual frames of reference adopted by western scholars, which still
form the broad basis of explanation of the historical past of Kashmir and
the history of its people, deserve to be abandoned now. The Burzahom civilization
has revealed a continuity in the past of Kashmir, which dates back to the
later stone-age cultures. That the early man of the Aryan stock, whose
descendants live in Haryana now, should have been found to have lived in
the later stone-age or Neolithic settlements at Burzahom and other places
in Kashmir, links the history of Kashmir to the proto-Vedic period of Aryan
civilization and refutes the traditional concept of Aryan race movement
across Kashmir into northern India. Perhaps, Kashmir was never a theater
for the Aryan immigration the way it is believed to have occurred by Grierson
and the other English scholars of Kashmir History.
The myth about
migratory character of the inhabitants of Kashmir, in ancient times or
the medieval times must be discarded. The arrival of Sanskrit Aryans from
India into Kashmir, in the beginning of the Neelmat period, which commenced
with the induction of the calcolithic tools or metals into Kashmir, most
probably from the surrounding Sind Valley civilization, indicates a cultural
change, which was not dictated by any race movement. The people living
in Kashmir, from the time of the Neolithic age of Burzahom, have been of
a single racial stock. The Nagas and Pisachas were also people of the proto-Aryan
racial origin, and formed the local cultural denominations after Sanskrit
Aryans arrived in Kashmir. There is hardly any anthropological evidence
to prove that ancient people of Kashmir were racially of a different stock
than the people inhabiting the Burzahom settlements. There is also little
evidence to prove that early people of Kashmir, lived through the millennia,
following the Burzahom civilization, in remoter regions of northern Kashmir
and Baltistan, where western scholars believe the Pisachas, particularly,
toak refuge after Sanskrit Aryans extended their hold over the Kashmir
Valley.
The Austroloid
and the proto-Austroloid race movements across India had a marginal impact
on Kashmir. No ethnographic evidence is available to show any proto-Austroloid
elements in the people of Kashmir. The only other race movement, which
could have affected the racial content of the people of Kashmir in ancient
times, is that of the Alpanoids, who are believed to have descended from
the European Steppes and moved south-east across India. Alpanoids, also
known as western Brachycephalics, did not leave any trace on the people
of Kashmir. Brachycephalics are broader- heads, measured in accordance
with specific anthropometric methods in accordance with which various cephalic
or cranial indexes are calculated. Kashmiri people are predominantly docile-cephalic,
with specific cranial indexes, indicating longer heads and nasal indexes,
similar to that of the Aryan people.
The Austroloid, proto-Austroloid and Alpanoid race remnants, which lingered on in remote
regions, settling into endocrine social groups in India, and very often
recognized as the aborigine tribes of India have a specific racial content
and are not related to the early people of Kashmir. There were no aborigine
people in Kashmir, and Nagas and Pisachas have no aboriginal history.
The ritual
culture of the people of Kashmir grew from its Burzahom past and is, therefore,
formed of several sediments; the basic sediments have their origin in the
ritual structure of the Burzahom people and the people of Kashmir who lived
through the Neelmat period. The Vedic Grah-Sutras and Kalpa- Sutras were
adopted for the Battas of Kashmir, or the Kashmiri Pandits, by Laugaksha Muni, a great sage, sometime in the first millennium B.C. Before the adaptation
of Sanskrit scriptures, Kashmiri Battas had already a highly evolved and
intricate ritual structure, which symbolised their proto-Aryan origin.
A part of the pre-Laugaksha ritual was integrated into the Laugaksha adaptation.
The rest lingered on and survived and in due course of time became a part
of the religious culture of the Battas. These rituals are still extant,
and preserved and practised by the Kashmiri Pandits even now. A vast number
of rituals followed by Kashmiri Pandits, in their birth, death and marriage
rituals have a phenomenal identity and theological content. Besides there
are numerous rituals, traditions and festivals of proto-Vedic origin which
the Kashmiri Pandits follow.
Perhaps, the
most interesting development of the Neelmat period was the evolution of
Shakht religious system with its deep theological basis. Shakht ultimately
formed the substructure of the Bhawani worship and Tantric Buddhism as
well as Shaivism in Kashmir.
Rituals like Gada-Batta, Kaw Punim, Khachi Mavas,
Herath, etc. have an ancient past
and are symbolic of a theological philosophy, which predates the advent
of the Sanskrit Aryans into Kashmir. These rituals have a proto-Aryan origin
and should not be aseribed to any aboriginity in the ancient past of Kashmir.
They have rich theulogical backglound and cannot be explained by simplisitic
explanations, based upon nineteenth century methodologies of history.
Mythology is
a part of the cultural tradition of all people, and Hindu mythology is
also a part of its cultural tradition. Hindu rituals cannot be explained
by rationalisation and conjecture. Gada Batta is a ritual form which must
be traced to the Butzahom period of Kashmir history and has a long theological
tradition. Gada-Batta is a ritual associated with the family and the clan
organisation of the early Hindus of Kashmir and is not in any way connected
to superstition or the last long meal left for the aged who were unable
to migrate in winter as suggested in an article published in the Hindi Section of the 'Koshur Samachar' (Shivratri Special: March 1994).
- by Dr.
Santosh Kaul
Source: Koshur
Samachar
 The
Festivals of the Kashmiri Pandits
The
pious and compassionate Kashmiri Rishis did not neglect the
nagas and rakshasas who were the original tribesmen living in
this land. They made arrangements to satisfy their needs acid
requirements from time to time. This gave rise to certain
peculiar customs and festivals, not prevalent in any other part
of the country.
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 Yagneopavit
Yagnopavit
is symbolic of the initiation of a householder into performing
his threefold duties to the household, to his devas, and to
his pitras - hence the three strands with brahmagandh or
divine knot and three ways of wearing it (over the right
shoulder, over the left shoulder, and round the neck only) as
a necessary ritual tool when performing these three duties.
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 A
Kashmiri Pandit Marriage
Kashmiris
first match the teknis (horoscopes) of the prospective bride and
groom. Besides this, the other factors which are taken into
consideration while selecting a match are the background, status
and moral character of the family of the prospective match and
their close relatives. >>>
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 A
Kashmiri Pandit Marriage in Pictures
These
pictures show religious rituals being followed in the
marriage.
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Vivah
This ceremony begins
like the Yajnopavita ceremony with gara-navai or house cleaning
and then, in like manner, henabandi and divagon are performed.
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 Diwali
Celebrations by Kashmiri Pandits
Deepawali
is one of the oldest rituals for Kashmiri Pundits. We find a
mention of its celebrations in Nilmat Puran. >>>
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 Pun
Deun
This
is a traditional celebration which almost all Kashmiri
families celebrate in the month of Bhadron (August/September)
by preparing very delicious Roths of wheat pan-cakes) which
are fried in Ghee (Butter).
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Roth Story
It is a story
that emphasises on belief and faith. It may not stand to any
logic thus reaffirming that if you have strong faith in doing
anything, miracles would happen defying any logic. >>>
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 Navreh
Navreh
is the lunar new year which is celebrated in Kashmir and many
other parts of the country. This coincides with the first day
of the Chaitra (spring) Navratras. >>>
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 Navratra
Celebrations
Not
all KP's observe all nine days as Navratras. Some people
observe it from the 5th to the 8th day and some only the 8th
day which is Ashtami and traditionally a sacred day for our
community.
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 Shivratri
(Herath)
Shivratri
is the crown of our festivals, and is spread over a full
fortnight of the Phalguna month. Among the KPs this is known
as Herath, a phonetic derivation of Har-ratri the night of
Hara (Shiva). It is a socio-religious function that is the
very part of our life.
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Haaran
Gindun
Literally
Haar small molluskan
seashell found in the sea means in Kashmiri the
money or a playing object and a particular game in
Kashmir. An old game that Kashmiri Pandits used to
play on the eve of Maha Shivratri was full of
calculations and entertainment till my childhood
days.
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Zang
Tri
According
to mythology, Lord Shiva created the Universe on Nowreh. On
the third day, His Consort (Parvati) paid a visit to Her
parent's home. >>>
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Pitr Rin
According to Shastras, a Hindu is born with three
debts (rin) which he/she has to repay during his/her lifetime.
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Festivals
of Kashmiri Pandits
Let
us cast a glance at some of the religious festivals celebrated
by the Kashmiri Hindus. An interesting fact about them needing
investigation is that some of these are celebrated a day ahead
of their celebration by Hindus in other parts of the country.
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 Sonder
On
the eleventh day of the delivery or on any other suitable date,
ladies of the neighborhood, near relatives and ladies in the
house collect in the morning. >>>
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 Mansik
Shanti Mantra
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Kah Nethir: Commentary
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The
Flavour of Kashmir Festivals and Rituals
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Audio Visuals
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List
of Festivals
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Sources:
The Kashmiri
Pandit
by Pandit
Anand Koul
Thacker, Spink
& Co.
Calcutta
and
Koshur
Samachar
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