ESSENCE OF PURANAS SERIES
Chapter 7: Worship of various Deities on select occasions in Kashmira Desha
Condensed English Translation by Sri V.D.N. Rao
King Nila further portrayed a digest of Pujas in vogue in Kashmira Desha to Chandradeva, the descendant of Prajapati Kashyapa. It was on the Pournamaasi of Krittika month that the illustrious Prajapati Kashyapa made possible the formation of Kashmira Desha and thus the celebrations were appropriate; everybody concerned should commemorate and rejoice the occasion by wearing new and colourful dresses, enjoy music, eat scrumptious meal and get pleasure from excellent drinks. On Margasira Pourmami, worship of Moon is performed by white flowers, white clothes as also fruits, white salt, lamps and grains; Pujas are done to Brahmanas; and to women whose husbands and sons are alive. Brahmana women with husbands alive, as also to one’s own sisters, father’s sisters; and wives of friends should also be given red clothes and gifts at these celebrations. In fact, all women should worship Full Moon for improving physical beauty and charm as also family contentment and wealth. Also when the first snow-fall falls in the Kashmira Valley or at the beginnning of the Hemanta ans Sishira Seasons, all concerned should perform worship to Himalaya Deva with ‘Baka Pushpa’/ Grandiflora, ‘Guggulam’/incense smoke and ‘Kulmaasha bhojanam’ (cooked barley) and to Brahmanas. In fact, these occasions are celebrated with music, dance and songs; at snow falls, wine should be served be enjoyed!
Shraaddhas:
Pousha Krishnaashtameem kaaryam Shraaddham shaakai dwijotthamam,
Maagha Krishaashtati maamseyh Phalgunaasya sitaahtameem/
Tripupaih kaarayed –shraaddham nityameva samaahitah,
Navameeshu cha taasweva streenaam shaaddham tu kaarayet/
Shraaddham krutwaa prayatnena Brahmachaari vasennishaam,
Pournaamaasi tu Poushasya Pushyayuktaa yadey bhavet/
( The format of ‘Shraddhas’ is prescribed as follows: on Pousha Krishnaashtami, they are to be executed with vegetables; on Magha Krishnashtami, and on Shukla Ashtami of Phalguna month with ‘Tripupais’or flour cakes; on the corresponding days of the ‘maasas and pakshaas’, Shraaddhaas are to be performed for women. After performing Shraddhaa, the ‘Karta’of the Shraaddha should pass the night practising Brahmacharya; on the full moon night of ‘Pousha Maasa’, he should apply mustard powder and ghee and after taking bath should perform puja by using the purified water in vessels to Narayanam tathaa Shakram Somam Pushya Brihaspati (Narayana, Shakra / Indra, Soma, Pushya and Brihaspati) by offering ‘Pushpa maalas’/flower garlands, ‘Naivedyaas’etc. by chanting appropriate Mantras to the relevant Deities afore-mentioned. Thereafter, the Brahmanas should be honoured with ‘Dakshinaas’/ Cash and grains. Successful execution of ‘shraaddhaas’ with devotion and faith on the above lines should provide ‘Dhana Dhaanyata’ and ‘Paapanaasshanam’/ wealth and foodgrains and demolition of sins.
At the time of auspicious time of ‘Uttaraayana’ when the course of Surya Deva turns into the Northern Direction, a devotee of Madhusudana should smear the Pratima of Hari or Hara with ghee and worship the Pratima for three months to obtain boons for victory over enemies and excellent health of body and mind. The worship should conclude for three months to secure best results and Brahmanas should be given happiness out of gifts like adequate feed material to cows etc. On Krishna Dwadashi of Pousha Month, devotees should observe fasting and celibacy and offer ‘Tilodakas’ or sesame seeds and water to Pitras followed by Naivedyam.
King Nila informed Chandravadana that on Pousha Chaturdashi after bathing in any of the Sacred Rivers like, Vitasta or Vishoka or Chandravati or Harshapatha or Trikoti or Sindhu or Kanakavahini or any other River / waterbody offering clean water should worship various Deities of Destruction : Yamasya Dharmaraajaaya Mrityavey Chantakaayacha, Vaiwasvataaya Kaalaaya Sarva Praanaharaayacha/ (Viz. Yama, Dharmaraja, Mritu, Antaka, Vaivastvata, Kaala and the destroyer of one and all); these Deities should be bathed and worshipped by each name with Pushpa, Dhupa, Gandha, and cooked rice with pulses as Naivedya. By appeasing these Deities, the devotees would get rid of their ‘Mahapatakas’ or irredeemable sins.
On Magha Shudda Chaturthii, Devi Uma is to be worshipped:
Uma sampujanam kaaryam tasyaam Sowbhaagyameepsunaa,
Deepaannamaalya dhupaishchaapyadrakena gudennacha/
Kusumbha lavanaabhyaam cha kumkumaanjana kangkataih,
Kunda pushpaih samaanaathah prayatnaadapi Kaashyapa
Pujyaascha subhagaastratra yoshitastu Pativrataah/
(Devi Uma should be worshipped by all those seek ‘Sowbhagya’/ propitiousness and prosperity with ‘Deepas’, ‘Anna’, ‘Pushpa-maalaas’, ‘Dhupa’, Ginger, Jaggery, ‘Kusumbhha’, ‘Lavana’ or salt, ‘Kumkuma’ or Saffron, ‘Kunda Pushpa’ etc.). Also ‘Pativratas’devoted to their husbands should be also worshipped as they too are of the reflection of Devi Uma! Similar ‘pujas’ are to be performed on Shuddha Chaturthis of Aswiyuja and Jeyshtha months too.
To mark the birth of Raghunandana Shri Rama in the twenty fourth Treta Yuga, King Nila informed Chandradeva that a three day long Shri Rama Navami / Sita Rama Festival was traditionally celebrated on Chaitra Shuddha Navami, when the highlight was the worship of Devi Sita. The Mini-Festival was observed by inviting all the relatives of the maternal and paternal to arrive the Devotee’s house on ‘Ashtami’day itself that would be a day ahead who along with Brahmanas would be treated by a special delicacy called ‘Cheru’ or a kind of mix of boiled milk and grains, besides other items of sumptuous food. On the Navami day, Devi Sita / Devi Karshini is worshipped formally with various services like Dhupa, Deepa, Pushpa, Vastra and Naivedyas in a formal manner with the chanting of relevant Mantras: thus Navami would be the Certral Day of the Puja when a great ‘Bhojan’ would be hosted by the ‘Kartas’and appropriate gifts are distributed among Brahmanas, relatives and friends. During these three days, especially the last or Dashami day, there would be memorable experience of music - dance extravaganza. In fact, the eleventh day coinciding Ekadashi, there would be a spill over of the Festival when Shri Hari would be worshipped.
Following the Festival described by King Nila as above, Maheswara Puja was observed on Chaitra Krishna Chaturdashi signifying austerities, devotion, fasting and ‘Jaagaranas’ or night-watch. The devotees of Shiva observing fasting, snaana / bath and dedication would unveil the woollen cover of the Linga and perform ‘Lingaabhisheka’with Rudra Mantras and decorate it:
Sampujya gandhamaalyaadi raktavasrtaanulepanaih,
Naivedyairvidhai Brahman vahnibrahmanatarpyoh/
Bhaktya raatrou tatah kaaryam nrittageethaih prajaagaram,
Shrotavyaah Shiva dharmaascha pradurbhaavaascha tatkrutaah/
(After the Linga was venerated with Gandha, flower garlands, blood red clothing, smearing of ‘Anulepanas’, Naivedya of a variety of eats, performance of Agni homa and satisfing Brahmanas, the devotees should be awake with devotional singing and dancing, besides listening to ‘Shiva Dharmas’ and ‘Avataras’). Sincere worship on these lines would be provided a firm position in Rudraloka and even secure command of Shivaganaas.
Shraaddhas:
Pousha Krishnaashtameem kaaryam Shraaddham shaakai dwijotthamam,
Maagha Krishaashtati maamseyh Phalgunaasya sitaahtameem/
Tripupaih kaarayed –shraaddham nityameva samaahitah,
Navameeshu cha taasweva streenaam shaaddham tu kaarayet/
Shraaddham krutwaa prayatnena Brahmachaari vasennishaam,
Pournaamaasi tu Poushasya Pushyayuktaa yadey bhavet/
( The format of ‘Shraddhas’ is prescribed as follows: on Pousha Krishnaashtami, they are to be executed with vegetables; on Magha Krishnashtami, and on Shukla Ashtami of Phalguna month with ‘Tripupais’or flour cakes; on the corresponding days of the ‘maasas and pakshaas’, Shraaddhaas are to be performed for women. After performing Shraddhaa, the ‘Karta’of the Shraaddha should pass the night practising Brahmacharya; on the full moon night of ‘Pousha Maasa’, he should apply mustard powder and ghee and after taking bath should perform puja by using the purified water in vessels to Narayanam tathaa Shakram Somam Pushya Brihaspati (Narayana, Shakra / Indra, Soma, Pushya and Brihaspati) by offering ‘Pushpa maalas’/flower garlands, ‘Naivedyaas’etc. by chanting appropriate Mantras to the relevant Deities afore-mentioned. Thereafter, the Brahmanas should be honoured with ‘Dakshinaas’/ Cash and grains. Successful execution of ‘shraaddhaas’ with devotion and faith on the above lines should provide ‘Dhana Dhaanyata’ and ‘Paapanaasshanam’/ wealth and foodgrains and demolition of sins.
At the time of auspicious time of ‘Uttaraayana’ when the course of Surya Deva turns into the Northern Direction, a devotee of Madhusudana should smear the Pratima of Hari or Hara with ghee and worship the Pratima for three months to obtain boons for victory over enemies and excellent health of body and mind. The worship should conclude for three months to secure best results and Brahmanas should be given happiness out of gifts like adequate feed material to cows etc. On Krishna Dwadashi of Pousha Month, devotees should observe fasting and celibacy and offer ‘Tilodakas’ or sesame seeds and water to Pitras followed by Naivedyam.
King Nila informed Chandravadana that on Pousha Chaturdashi after bathing in any of the Sacred Rivers like, Vitasta or Vishoka or Chandravati or Harshapatha or Trikoti or Sindhu or Kanakavahini or any other River / waterbody offering clean water should worship various Deities of Destruction : Yamasya Dharmaraajaaya Mrityavey Chantakaayacha, Vaiwasvataaya Kaalaaya Sarva Praanaharaayacha/ (Viz. Yama, Dharmaraja, Mritu, Antaka, Vaivastvata, Kaala and the destroyer of one and all); these Deities should be bathed and worshipped by each name with Pushpa, Dhupa, Gandha, and cooked rice with pulses as Naivedya. By appeasing these Deities, the devotees would get rid of their ‘Mahapatakas’ or irredeemable sins.
On Magha Shudda Chaturthii, Devi Uma is to be worshipped:
Uma sampujanam kaaryam tasyaam Sowbhaagyameepsunaa,
Deepaannamaalya dhupaishchaapyadrakena gudennacha/
Kusumbha lavanaabhyaam cha kumkumaanjana kangkataih,
Kunda pushpaih samaanaathah prayatnaadapi Kaashyapa
Pujyaascha subhagaastratra yoshitastu Pativrataah/
(Devi Uma should be worshipped by all those seek ‘Sowbhagya’/ propitiousness and prosperity with ‘Deepas’, ‘Anna’, ‘Pushpa-maalaas’, ‘Dhupa’, Ginger, Jaggery, ‘Kusumbhha’, ‘Lavana’ or salt, ‘Kumkuma’ or Saffron, ‘Kunda Pushpa’ etc.). Also ‘Pativratas’devoted to their husbands should be also worshipped as they too are of the reflection of Devi Uma! Similar ‘pujas’ are to be performed on Shuddha Chaturthis of Aswiyuja and Jeyshtha months too.
To mark the birth of Raghunandana Shri Rama in the twenty fourth Treta Yuga, King Nila informed Chandradeva that a three day long Shri Rama Navami / Sita Rama Festival was traditionally celebrated on Chaitra Shuddha Navami, when the highlight was the worship of Devi Sita. The Mini-Festival was observed by inviting all the relatives of the maternal and paternal to arrive the Devotee’s house on ‘Ashtami’day itself that would be a day ahead who along with Brahmanas would be treated by a special delicacy called ‘Cheru’ or a kind of mix of boiled milk and grains, besides other items of sumptuous food. On the Navami day, Devi Sita / Devi Karshini is worshipped formally with various services like Dhupa, Deepa, Pushpa, Vastra and Naivedyas in a formal manner with the chanting of relevant Mantras: thus Navami would be the Certral Day of the Puja when a great ‘Bhojan’ would be hosted by the ‘Kartas’and appropriate gifts are distributed among Brahmanas, relatives and friends. During these three days, especially the last or Dashami day, there would be memorable experience of music - dance extravaganza. In fact, the eleventh day coinciding Ekadashi, there would be a spill over of the Festival when Shri Hari would be worshipped.
Following the Festival described by King Nila as above, Maheswara Puja was observed on Chaitra Krishna Chaturdashi signifying austerities, devotion, fasting and ‘Jaagaranas’ or night-watch. The devotees of Shiva observing fasting, snaana / bath and dedication would unveil the woollen cover of the Linga and perform ‘Lingaabhisheka’with Rudra Mantras and decorate it:
Sampujya gandhamaalyaadi raktavasrtaanulepanaih,
Naivedyairvidhai Brahman vahnibrahmanatarpyoh/
Bhaktya raatrou tatah kaaryam nrittageethaih prajaagaram,
Shrotavyaah Shiva dharmaascha pradurbhaavaascha tatkrutaah/
(After the Linga was venerated with Gandha, flower garlands, blood red clothing, smearing of ‘Anulepanas’, Naivedya of a variety of eats, performance of Agni homa and satisfing Brahmanas, the devotees should be awake with devotional singing and dancing, besides listening to ‘Shiva Dharmas’ and ‘Avataras’). Sincere worship on these lines would be provided a firm position in Rudraloka and even secure command of Shivaganaas.