Pt. Amar Nath Sapru immortalised ‘Posh Puza’

By Dr. R.K. Tamiri

'Posha puza' (floral worship), is the most important ritual in the marriage ceremony of Kashmiri Pandits. In fact, the ritual part of the marriage ceremony concludes with 'posha puza'. The couple is made to sit under the canopy of a red shawl or any other red cloth. Flower petals are showered on the couple by the parents of the bride. Other close relations of the bride also join this ceremony. Lately, as an innovation, now the parents of the bridegroom also participate in this ritual.

'Posha Puza' among Kashmiri Hindus has great religious sanctity. Bridegroom and the bride are considered in this ritual as embodiments of Shiva and Parvati. About 'Posh Puza', Dr Shashi Shekhar Toshkhani, the distinguished scholar in his treatise ‘Rituals and Ritual Arts of Kashmir' observes, “The verses recited at this time (during Posh Puza) refer to the names of gods and goddesses, sages and seers, incarnations, warriors, famous Kings and queens of the Vedic lore, pious mothers etc., perhaps to remind them of ideal children like them. ...The bride and the bridegroom are now blessed wishing them a firm and loving relationship and a long, happy and prosperous married life”.

The study of socio-historicity of religious traditions is a fascinating subject. The author of this essay was amazed when he located ‘Posh Puza’, authored by Pt. Amar Nath Sapru in the possession of Rawal family of Jammu. It is perhaps the only work extant which deals with ‘Posh Puza’ in some detail. The book was published in 1914 at Sialkot by Pt. Ravi Narain Handoo (maternal uncle of Cine-Actor AK Hangal), the cousin of Pt. Amar Nath Sapru. Mothers of Handoo and Sapru were real sisters.

Pt. Amar Nath Sapru:

Pt. Amar Nath Sapru was an outstandnig scholar with deep insights into Hindu religious traditions and folk-lore. He knew English, Urdu, Arabic and Persian very well. Subsequently, after retirement he engaged a  teacher for learning Hindi and Sanskrit, when shifted to Gurukul Kangri, Hardwar. He was a Yogi of high order. Despite his appreciation for Arya Samaj tenets, Pt. Amar Nath Sparu did not renounce Sanatani traditions and was a staunch believer in Western Kaula rituals. Initially, he loved to take meat, but abandoned it after he joined Gurukul Kangri.

Pt. Amar Nath Sapru was born at Sialkot in 1883 to Pt. Radhakrishan Sapru and Parvati. Radhakrishan Sapru and Allama Iqbal's grandfather Pt. Kanhaiya Lal Sapru were brothers. Pt. Kanhaiya Lal's son Ratan Lal was Allama Iqbal’s father. Pt. Amarnath Sapru's mother Parvati was daughter of renowned Sanskrit teacher of Sialkote, also a Kashmiri, Pt. Damodar Pandit. The great Sanskrit teacher, departing from tradition, performed the marriage ceremony of Parvati at the famous shrine of Dhuni Saab at Qiladar, out of deep reverence for Saint Mansa Ram Razdan. Pt. Damodar Pandit trained his daughter in religious scriptures and languages. Few could rival her in recitation of Shiv Mahima Sutr, Indrani Path, Hanuman Chalisa, Visnu Sahasarnama. She had studied Ramayan, Mahabharat, Yog Vashishst, Gita, Upanishads. Parvati was also a poet of some standing and wrote over 80 poems, most of these in Punjabi. Parvati had also written some poems in Urdu. Perhaps this treasure is lost forever.

Pt. Amar Nath Sapru derived his inspiration from his mother. After passing his matriculation he was employed in the Upper Chenab Circle (Defence Accounts Section) as a clerk. He served in Sialkot, Lahore and for sometime in Iran as well. At the age of 18 he married Brij Kishori, who belonged to Kashmiri family, Thola. They had one daughter Raj Kishori (b. 1910), who lives in Jammu. Mrs. Brij Kishori died young at the age of 29 years in 1920.

Pt. Amar Nath's ancestor Pt. Sahaz Ram Sapru had left Kashmir to settle in Sialkote in 1819. The family had lot of lands in different parts of Punjab and lived in Mohalla Dharowal (opposite Bari haveli, near Shivala). Most of the old Kashmiri Pandit families in undivided Punjab had lost their language and even some of their religious traditions. This pained a sensitive intellectual like Pt. Amar Nath Sapru. Though his ancestors had left Kashmir a century back, yet Pt. Amar Nath Sapru had deep pride in his ethnic heritage. To read the poetry of Kashmir's patron Saint-poetess Lalleshwari in its original flavour he learnt Kashmiri. Pt. Amar Nath praised the British scholars for preserving Lalleshwari for posterity. He was so much enamoured of her philosophy and poetry that he undertook the difficult task of translating her Vaakhs into Hindi, Urdu and Punjabi. The translations have been said to be faultless.

‘Posh Puza’ :

Strangely, some of the old Kashmiri Pandit families under the impact of local cultures, had come to see ‘Posh Puza’ and some other ritual practices as a liability and wastage of time. ‘Posh Puza’ was often curtailed in order to save time. Others regarded it as tiresome drudgery. Pt. Janki Nath Kaul, Bar-at-Law and Public Prosecutor at Sargodha (1917) even claimed that “Posh Puza” never formed part of true marriage ceremonies but was imposed by some Pandits at some unknown period. He also doubted whether ceremony was beneficent in the interest of the married couple or the ardent listeners of it. But Pt. Janki Nath Kaul admitted, “one thing is very clear that great interest is evoked in the marriage assembly when this ceremony is performed. Although this significance is not in the least understood by those who attend the ceremony”.

These controversies Pt. Amar Nath Sapru took as a challenge.

At a Christmas function, organised by Kashmiri Pandit biradari of Lahorein 1914, Pt. Amar Nath strongy contested those who detested ‘Posh Puza’. He read some “shlokas” and told them that he would soon come out with a book on ‘Posh Puza’, detailing its true significance and great usefulness of this most enchanting episode in the marriage ceremony ritual. He soon, came out with a comprehensive study on ‘Posh Puza’, dilating on its philosophical importance and supplied lot of important information with respect to the institution of marriage.

The book was reviewed by noted Kashmiri Pandits of Punjab (Letter of Sir Tej Bahadur Sapru enclosed in the box) in 1917. Pt. Arjan Nath Mattu, Prof. of Sanskrit and English, Khalsa College, Amritsar said that the book would help Kashmiri biradari understand the ethical and philosophical significance of the sacred rite. Pt. Janki Nath Kaul commented that the translation of the mantras in the book was accurate and the book was “interesting and instructive”. While commending the book, Pt. Gopi Nath Sahib, Naib Tehsildar (Muzaffargarh, 1917) hoped that acceptance of the book by the  biradari would enthuse the author to come out with commentaries on other rituals as well. Pt. Pran Nath Sahib, Deputy Inspector General of Education Gwalior State said, “I advise your skilful tact in including the various much needed measures of reform in our community in this pamphlet which imparts an element of sanctity to them all and this inclines even their opponents to read what they might leave unread otherwise”. Other leading Kashmiri Pandits of Punjab e.g. Rajender Prashad Wanchoo, Pleader Muza-ffargarh; Pt. Shiv Narain Raina, Advocate Chief Court of Punjab (Lahore), Pt. Roop Lal Razdan of Patiala State, Moshar Nath Sapru of Mohalla Sahaib Ganj (Faizabad), Pt. Dwarka Nath Razdan ICG Railway Quetta etc. lauded efforts of Pt. Amar Nath in bringing out this book.

Historicity :

Pt. Brij Nath Sahib also an expatriate Kashmiri, was spiritual guru of Shri Amar Nath Sapru. ‘Posh Puza’ is dedicated to his memory. Pt. Sapru says ‘Posh Puza’ is a compound word Posh and Puza; implying puza with flowers. According to him there are no references as to what time in history this ritual came into existence as part of marriage ritual (In a related custom, also observed by old Kashmiris, brides are bedecked with flowers - Phoolon Ka Gahna and a special Puza is performed). He is of the view that in the marriage ceremony of Lord Rama and Sita all Brahmins showered coloured flowers on them. Tulsi Das corroborates when he says :

Padday Veda Muni Mangal Bani

Gaggan Smran Jehri Ausar Jane

(Munis chant mangal charan. At proper time the coloured flowers are showered on them from sky).

During the ‘Posh Puza’ ceremony specific ‘shlokas’ are chanted, and at the end of each ‘shloka’ flowers are showered on the couple Originally the shlokas linked to ‘Posh Puza’ were three. Subsequently, three more shlokas were added to it. Purohits have now included 55 shlokas, which are in no way relevant to ‘Posh Puza’.

The original six shlokas (in Sanskrit) are displayed separately. Shri Amarnath Sapru has listed the shlokas, giving their background and has also included his commentaries on these. Shloka 1 is a prayer to Brahma, seeking his blessings for giving wealth, noble ideas and deeds and fame to the couple, besides to help the couple to have a good child.

In the shloka 2, the Bridegroom tells the bride to yearn for child only when she attains the child bearing age. In the 3rd shloka the Bridegroom says to the bride that the power of procreation is inherent in him only.

‘Vam Marg’:

Pt. Amar Nath Sapru has also authored a small book titled ‘Kashmiriyon Me Vammarg’ (Left handed ritual practices). He has given many meanings of ‘Koul’ sect, which follow these practices. ‘Kouls’ had exalted status among Pandits. There is no unanimity on the meaning of word ‘Kaula’. According to Pt. Amar Nath Sapru in Sanskrit ‘Kaul’ means a recent creation and a well-considered person. In Sanskrit Panch Tantra the word has been linked with madira (wine). Tulsi Das is also of the same view. In the opinion of Pt. AN Sapru the unique feature in Kaula religious practice is worshipping of Shiva and Shakti together (shakhta dharma). He observes that ‘Koul’ has originated from Vedic through a number of steps: Vedic-->visnu-->shiv-->Dakshan-->Vam-->Sidant-->Kaul. Sapru says that Lord Shiva himself has said to Parvati that no dharma can equal Kaul dharma. Pt. Amar Nath Sapru claims that word ‘Kaul’ was so popular in Kashmir that even some rivulets and shrines were named after it - Sona Kul, Chander Kul, Kuth Kul. Chandra Kaul was dug out by Raja Meher Kaul.

Poetry :

Pt. Amar Nath Sapru was a good poet too. His entire poetic collection, as per his family, was handed over to Mr. C.L. Sapru by Pt. AN Sapru himself. He once composed a couplet on a Vam ritual:

Mera Apna Chota Sa Dar Hai Madhushala

Sees Me Main Saki Hoon Main Hi Peene Wala

Sapruji Mera Pandit Man To Kahta Hai

Chinta Taj Peete Jao

Pyale Par Pyala.

Pt. Amar Nath Sapru was a rationalist and did not see any conflict between Science and Religion. He had great sense of humour and loved children. He did not involve himself much in domestic affairs. Pt. Amar Nath, after his retirement, moved to Gurukul Kangri.

In a rare exception he was allowed to build a house and have a garden in the campus. During his years here he taught for a while and helped the management in administrative matters. Dr. S. Radhakrishan held him in great respect. Pt. Sapru donated his house as well as his vast collection of books to Gurukul. He died in 1960. His mother Parvati had also passed away in Gurkul at the age of 97.

Source: Kashmir Sentinel