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Herath - Watuk Pooza

Herath - Watuk Pooza


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Description: Any account of the customs and rituals of our community, without a mention of the Shivaratri festival, would be incomplete. This is the crown of our festivals, and is spread over a full fortnight of the PhaIguna month. It is a socio-religious function that is the very part of our life. On the first day of the dark fortnight, called Hurya Okdoh the wholesale cleaning of the house, painting and decorating begins with gusto. The pooja room called Thokur Kuth and the front door called Dar are specially cleaned, one for the pooja and the other to welcome Shiva and Parvati, whose communion is the real essence of Shivaratri. The first week up to the Hurya Satam, is busy time for washing, cleaning and collecting the required items. The eighth day called Hurya Aetham is the day of the presiding deity of the valley, Maa Sharika. On this day we have Havan at Hari Parbat and night long Keertan. This is followed by Hurya Navam, Dyara Daham, and Gada Kah. On these days apart from usual pooja, prescribed items of vegetables and/or fish and meat are cooked according to the custom of every home. Ladies go to their parents' house for bathing and washing and return to their own homes with new clothes, a new Kangri (fire-pot) with a silver tsalan dangling behind it. Twelfth day is known as Vager Bah and it is customary to have Vager pooja on that day, which is the first formal pooja of the Shivaratri. The thirteenth day called Herach Truvah is the day of the main pooja. The eldest member of the family keeps fast for the day. Vatuk is brought by the potter which comprises a 'No't', Resh Dul, Dul, Saniwaer, Macha Waer, Dhupu Zur, Sani Potul, assortment of Parva and Taekya. These are cleaned, filled with water and then arranged in the prescribed order in the pooja room. Nariwan and garlands are tied round these items. The No't representing the Kalasha and some other pots are also filled with walnuts. The actual pooja begins in the night when all the family members assemble in the pooja room for the purpose. The Vatuk, representing various Devatas and Bhairavas, is worshipped under the directions of the Kula-Purohita (the family priest). This is an elaborate pooja for a good three hours and is followed by a sumptuous feast. All the items cooked are first offered to the Vatak Nath. Next comes Shiva Chaturdashi. This is popularly called 'Salaam'. Perhaps because on this day friends from the Muslim community would come to felicitate Kashmiri Pandits. Also beggars, bards and street dancers would come to take their due on this festive occasion, and salute the head of the family with the words 'Salaam'. On this day children receive Heraech Kharch the pocket allowance for their enjoyment. The usual pastime is a game of shells which creates a lot of enthusiasm. On the Amavasya day the culminating pooja of the festival is held and the entire paraphernalia of Vatuk is taken off from its place. In the evening a very interesting event is observed. It is called Dub Dub or knock knock. Actually one member of the family goes out and returns with a glass of water. The door is shut on him and when he knocks at the door a conversation takes place. He is asked who he is. He replies that he is Ram bror and has come with wealth, riches, good wishes for health and happiness, food and means of livelihood and all the good things. Then the door is opened. The walnuts are broken to take the kernel out and along with cakes made of rice flour are first offered to the deity and then taken as prashada. From the next day begins an arduous task of distributing the walnuts among friends, relatives and neighbours. The closer the relationship the larger is the number of walnuts given to them. The highest number, in hundreds, goes to the in-laws of the newlywed daughters. The only thing that remains is the disposal of the residual material i.e.; grass seats of the Vatuk, the flowers and Naervan tied round these pots and other such things. These are dropped into the river on the Tila Ashtami, and this marks the grand finale to this great festival. It is believed that every Kashmiri girl is a Parvati and is wedded to Shiva. The Shivaratri symbolises the wedding of the two, and on this occasion the Bhairavas and other Ganas accompanying Lord Shiva are fed with choicest dishes up to the fill and to their satisfaction. That is what is known as Vatuk poojan.

This tradition of customs, rituals and festivals gives a distinct identity to the Kashmiri Pandit community and needs to be preserved and nurtured alongwith other important facets of our community life and our beloved mother tongue, Kashmiri, which has been enriched by the writings of Lal Ded and Nunda Rishi, Habba Khatoon and Arnimal, Parmanand and Shamas Faquir, Masterji, Mehjoor, Azad, Nadim and scores of other poets, writers and thinkers.

These festivals, rituals and customs have had relevance in the past, these are relevant today and they shall remain relevant for all times to come. The relevance is manifold. Firstly, they give us a distinct identity as Kashmiri Pandits. We know about various festivals which are associated with different communities. Durga Puja is for Bengalis what Ganesh Puja is for Maharashtrians. Ayyapa Puja in the south, Holi in the Braja Dham and Jagannath festival in Orissa are very well known. We, in Kashmir, are proud of our socio-religious festival of Shivaratri and other local rituals. Every spring is holy for us, every village has produced a Mahatma of repute and every mountain peak is sacred for us. These festivals and rituals have spiritualised our community for centuries. They have made us god-fearing, non-violent, pious and religious. With all the advancement in science and the technological development, we cannot discard the spiritual aspect of human existence.

After all, our existence is not confined to our gross body alone. These age-old customs of ours help in character building by creating a sense of care and compassion in us. They make us realise our responsibility towards environment, animal world and birds, besides our fellow human beings. These are important props to give us self-confidence, courage to face all eventualities and dynamism in our approach. It is of paramount importance, therefore, for us to preserve and perpetuate these festivals. Their meaning and significance has to be explained to our younger generation in their idiom, cogently and convincingly so that they realise their importance. Carrying forward these traditions is an answer, to a great extent, to our present day problems of stress, strain and tension at the individual level and at the social level of many ills including inter-caste and inter-religious marriages, etc. However, we should not forget that many of these customs are losing their importance because we do not know their underlying significance and the rationale of their observance. This calls for a concentrated effort in the field of research for which our scholars and the knowledgeables should come forward before it is too late and before some meaningful and useful customs get extinct because of non-observance and disuse. This rich tradition of ours is an indescribable 'Radiance', which is self-illumining, self-satisfying, independent, self-supporting, self-creating, self-rooted and this radiance has to be perceived, realised and then drawn into the depths of ourselves.
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Date: 27.04.2004 15:12
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Rating: 3.20 (21Vote(s))
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