Shiv Ratri
by Ashok Raina
Beltsville, MD
A number of festivals
are celebrated by Hindus in India and all over the world. One of the most
prominent of these festivals is Shiv-ratri. For Kashmiri Pandits, Shiv-ratri
is the most important religious festival. Celebration of this festival
has remained proverbial from ancient times. In Kashmiri, Shiv-ratri is
also known as Har-ratri and Herath. It is said that Lord Shiva called Devi
Jagatamba by the name Hairte on this day which eventually got transformed
into Herath. Shiv-ratri is celebrated on the thirteenth day of the dark
fortnight in the month of Phalgun. In Kashmir we have maintained the ritual
of Vatuk-puja, along with the worship of Shiva and Shakti on this day.
A historical episode reflects the faith of Kashmiri Pandits in Shiv-ratri.
It is said that Jabar Khan, the Pathan governor of Kashmir, forbade people
to perform Vatak-puja in Phalgun and instead ordered them to celebrate
it in July. Helplessly, people obeyed the order but to everyone's surprise (harath) it snowed on that day in July. Since then the people of Kashmir
recite, ''Jabar Janda-Haras awu Wandha" (Jabar the rag-man, winter came
in July).
Lord Shiva is omnipotent and omnipresent, being
beyond all emptiness, the primal source of all. He has five functions:
evolution sustenance, involution, preservation and assimilation. Just as
a seed evolves into a tree, and in due course of time involutes back to
seed, likewise the universal divine Shakti, the energy aspect, has to return
to the absolute transcendental rest (Parma Shiva state). An interpretation
for the significance of Shiva-ratri may thus be the celebration of the
union of Shiva and Shakti, also referred to as Shiva's marriage to Parvati.
The 9th century Kashmiri saint-poet Utpaldeva describing Shiva-ratri wrote,
"When the sun, the moon and all the other stars set at the same time, there
arises the radiant night of Shiva spreading a splendor of its own."
The worship of Vatuka is dealt within several
Tantric works. Vatuka, like Ganesha, has been described as a mind bom son
of the Mother Goddess. He is the deity who saves his devotees from all
sorts of misfortunes and calamities. When Kashmiri Pandits were driven
out if the valley in the first half of the fifteenth century, a few families
in the remote villages stayed back. It is speculated that these people
may have started worship of Vatuka for their protection, the custom having
been continued by others when they retumed to the valley in the later part
of that century.
Kashmiri Pandits used to clebrate Shiv-ratri festival
over a period of 23 days. First six days (hurye okdoh to hurye shayam)
were devoted to cleaning of the house and buying puja articles. Next 2-3
days were the days for devotional prayers. Dyara daham was designated for
giving presents to married daughters and newly weds. Gadkah and Vager bah
were special days for the worship of Bhairavas. Herath truvah is the day
for Shiva worship. Herath Kharch (gift of money) is given by the eldest
person to all members of the family on the following day. Herath truvah
is the day for lord Shiva's worship. On Doon mavas, the prasad of walnuts
and rice cakes (tomala-chuut) are distributed, in past, this often continued
until Tila ashtami. The latter day also marks the end of winter, and is
celebrated by burning kangris and singing the chorus of 'ja-tun-tn'. On
the social side, there used to be great joy all around. People wore new
and their nicest clothes, and families would sit together and enjoy the
game with sea shells.
Since a number of us have migrated to far off
places, all over the world, it is rather diffucult to perform the Vatak-puja
in the traditional way. However, we need to maintain the spirit of this,
the most important festival of ours. Jotshi Prem Nath Shastriji has recently
produced an audio tape for a relatively simple Vatak-puja together with
a Mahimna Stotram. Offering and eating meat and fish on Shiv-ratri is stictly
a Kashmiri Pandit ritual, probably to please 'Bhairavas'. However, there
were people like Gurtus and Razdans, who observed strict vegetarinism during
the Shiv-ratri festival. Most of us have given up the tradition of offering
and eating meat on Shiv-ratri day.
One other practice was the celebration of salam
on the day following Shiv-ratri. Muslim neighbors and friends used to visit
us and wish happy Shivratri. People would also invite their relatives and
friends for a sumptous dinner. Since for us the significance of this day
is gone, we can either do away with it or at least call it by a different
name.
AUM NAMAH SHIIVAYA
In writing this article, I have used information
from articles written on this subject by Janki Nath Kaul Kamal, Balji Pandit,
Sarwanand Kaul Premi, B.L. Khar and Swami Moti Lal.
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