The
Secret of Shivratri
by
T.N. Dhar 'Kundan'
Shiva worships Bhawani
Shiva is the eternal existence and, therefore, the Supreme
Truth. He is free of bondage, devoid of attributes, all pervading and yet
above everything, ‘Ati tishthat dashangulam’. He is Consciousness,
‘Chita’ and Bliss, ‘Ananda’. Everything emanates from
Him and everything ultimately merges with Him. He adopts the form of Brahma
and with the attribute of Rajas (Rajoguna) creates the universe. He
assumes the form of Rudra and with the attribute of Tamas (Tamoguna)
destroys the creation. In between He holds the form of Vishnu and with the
attribute of Sattva (Sattvaguna) looks after and preserves the
creation. He is free to desire, to know and to act (Iccha, jnana and kriya).
All this, however, needs energy or power and that takes the form of Shakti,
which in essence is an aspect of Shiva Himself. Sometimes Shiva propitiates Shakti
and She enters Him to enable Him to perform five acts of creation, ‘utpatti’,
sustenance, ‘sthiti’, and destruction, ‘samhara’,
concealing, ‘pidana’, and showering His grace, ‘anugraha’.
While explaining the importance of Shakti, in Bhawani Sahasranama, Shiva says
to His favourite devotee Nandi, “It is the grace of Bhawani that I have been
able to create the entire universe, humans, animals, birds, devas, asuras,
gandharvas, stars, planets, flora, fauna, et al.”
Bhawani worships Shiva
Some other time the Bhawani herself meditates on Shiva,
invokes Him, merges with Him whose inseparable aspect She is and becomes the
cause of the birth of Kumara Kartikeya. This brings an end to the demon
Tarkasur and saves the devatas from his wrath. This merger or marriage of
Shiva with Shakti is what is celebrated as Shivaratri in Kashmir called ‘Herath’
or Hara ratri, the night of Shiva. This festival has the same importance in
our part of the country as Durga puja has in Bengal, Ganesh puja in
Maharashtra, Ayyapa festival in the South, Holi in Brajadam and Baisakhi in
the Punjab. This is perhaps the only festival in India that is celebrated in
Kashmir for a full fortnight and has become a unique socio-religious event. It
starts on the first day of the dark fortnight of Phalguna (February/March)
with cleansing and renovation of the houses and concludes on the fifteenth
amavasya day with the distribution of prasada of walnuts after performing the
prescribed puja. Every married daughter is regarded as a Parvati and is sent
by her parents to her Shiva’s home in new dresses carrying money and gifts.
We worship Both
Although the fact of one God is universally accepted, the
relationship between ‘jeeva’ the individual soul and ‘Brahman’,
the universal soul is perhaps extensively discussed and explained only in our
scriptures both in ‘Nigamas’(Vedas) and ‘Agamas’(other Shastras).
There is an oft-quoted Vedic pronouncement, ‘Ekam sat viprah bahudha
vadanti’ the Truth is one, yet it is explained by the wise in different
ways. This has given rise to different schools of philosophy propounding ‘dvaita’
(dualism) and ‘advaita’ (Non-dualism). The Shiva school of
philosophy espouses non-dualism and the Kashmir Shaiva Darshan, also called
‘Trika’ system stands for non-dualism in its pristine purity. It
advocates that the creation being the manifestation of Shiva cannot be an
illusion or Maya as propounded by Shankaracharya. It is, therefore,
real and pervaded by Shiva. We in Kashmir worship Shiva in both the aspects of
Shiva and Shakti. Shakti for us is Rajna, Sharika, Jwala
and many other forms of the energy aspect of Shiva. Worshipping Her gives us
unflinching faith in Shiva, the source of all knowledge and the destination of
all the seekers (‘Eko gamyah’ as stated in Mahimnastotra).
Shiva for us is the supreme Truth. Worshipping Him leads us to unwavering
trust and belief in the Mother, the giver of protection, solace and divine
grace.
Shivaratri Celebration
The celebration of Shivratri, therefore, is symbolic and
this symbolic leads to the Real. Attainment of the real coincides with self-realisation
and self-realisation is the ultimate aim and goal of a true seeker. The faiths
world over have believed that it is from the mundane that one advances to the
spiritual and supramental. Even Sufis have proclaimed that from Ishqe
Majazi, the worldly love one rises to Ishqe Haqiqi, the true
eternal love where one is able to realise (Ham O ast), I am He or (Man
Khuda), I am the God. This is called ‘Aham Brahmasmi’, I am the
Divine in Vedantic parlance. This undisputedly establishes the importance of
idol or symbol worship in general, which takes the form of Vatuk Puja
on Shivaratri in Kashmir, The various pots that constitute the Vatuk - Dul,
Ryesh Dul, Sanivar, Machivar and No’t, etc, stand for various deities or
in other words, the different aspects of the same Divine. We propitiate them
and pray for world peace and well being of Mankind. From here we march on to
self-realization and for this is needed an inward journey.
In the words of the great Lal Ded :
Go’ran dopnam kunuy vatsun
Nyebra dopnam andar astun.
My preceptor revealed to me the single truth and that was
to go from without to within.
(Taken from the Book ‘A Window on Kashmir’
written by T.N. Dhar)
|