HINDUISM

The epithet ‘Hinduism’ is a misnomer. It doesnot represent one single faith, but is essentially a happy amalgam of various modes of worship professed by its various sects. In its ambit are included also such experiences which command spiritual and philosophical heights. Hinduism can conveniently be divided into two branches, i.e, the Karmakanda, practical and the Jnanakanda, the speculative. This division emanated from the Hindu’s attitude to life, one subscribing to the concept of Pravitti—Zest for life, and the other Nivritti—Denial of life. Within these two extremes, Hinduism has grown from hoary times to the present day.

The Kashmiri Version of Hinduism:

Kashmir as the citadel of the Hindu faith from very ancient times has achieved all these traitseven from its inception. The allegory as depicted in Nilmata Purana actually represents the confrontation of Aryan faith with the Non-Aryan and its consequent fusion with each other. So, it becomes quite clear that Hinduism in Kashmir from the period for which historical data is available, was never a single faith proffesed by its people, but a compromise with the aboriginal beliefs. These aboriginal beliefs and practices even persist today and are performed with due éclat in the shape of Gada Bhatta(Fish and Rice Ceremony) and Khechimavas ( offering of Khichri ), in winter months. Perhaps this approach of synthesis can speak for the habit of meat-eating by the Brahman of Kashmir—a novel practice, in vogue the Pandits of Kashmir only and not found in the Indian sub-continent. Kalhana has often alluded to popular religious beliefs and faiths followed by the kings of Kashmir. Therein, he has offered an eloquent proof of the tolerance and catholicity owned by the kings and their subjects alike. Not a single communal friction has been recorded by him, instead an enviable concord is said to have existed between Shaivites, Vaishnavites and Buddhists. The Shiva king made the Vaishnavas and Buddhists exceedingly comfortable and even erected temples and monasteries for them. Hindiusm in Kashmir, does assimilate all that was good and convenient in other sects, having scaled the mountain-barriers and entered the valley.it may,therefore, be called a blend of Shaivite, Vaishnavate and Buddhist attitudes. The last mentioned faith in spite of getting extinct, in course of time, from the surface, continued to live in the daily religious observances of Hindus. The Tantric ritual owing its origin to Shakti-workship of the propitiation of the Female-Divinity in the form of beautiful Mother also found a convenient niche in every pantheon of Hinduism in Kashmir. It will be expedient to elucidate briefly the variation ingredients of Hindiusm as practiced in Kashmir.

Shiva Worship:

Kashmiri Brahmans prominently profess Shivistic faith. The worship of Shiva is done either in the form of a ‘Linga (Phallus) on the stone-carved statues of Shiva with all its attributive signs, or in the company of his consort Parvati or Bhawani. Kashmir abounds in such Shivalayas (Shiva Temples) and one may often come across a ‘Linga’ on the bank of a ‘Nag’ (spring) if there be not temple whatsoever. Kalhana has copiously recorded about the construction of Jyestheshwara temples by the Kings. The terms ‘Jyesheshwara’ means the ‘Eldest Lord’ which has been regarded to be one of the names of the Shiva. The use of the epithet conforms the view that Kashmiris held Shiva in highest esteem and were predominantly its worshippers. The world-renowed ‘Ice Linga’ at Amar Nath is also a pointer in this direction.

Vishnu Worship:

Even though Vishnu and Brahma are also mentioned in the ‘Nilmata Purana’ but their statues have been lowered in comparison o Shiva. Vishnu-worship today consists in deifying Rama and Krishana the incarnations of Vishnu, but in Kashmir no such temples of Rama and Krishna have been built in earlier ages. Vishnu-Worship was also prevalent in the name of ‘Chakra’ ( the disc-wielder) and some other applications. Rama temples and their worship were introduced by the Dogra rulers who claimed descent from them. The massive temples of Avantiswamin and Vrajeshwara are living testimony to the prevalence of Vishnu cult also.

Shakti Worship:

‘Shakti’ or the Female Energy is also worshiped here under the name of Mahakali, Sharika, Khir Bhavani, Jwala etc. the goddesses are taken as the female consorts of the Hindu Trinity---Brahma, Vishnu and Shiva. They are occasionally seen in their company. ‘Tripura’ or ‘Tripura Sundari’ is also propitiated by a class of Kashmir Pandits known as ‘tikus’—a corrupt local form of Trika.’ Chandi or Durga Puja is also observed during the spring and autumn seasons. Next to Shiva-worship, this Shakti-worship is held in great importance. Thousands of Hindus circumabulate the holy hillock of Sharikaevery morning bare footed. On the 8^th day of every bright fortnight thousands of devotees assemble at Khir Bhawani spring, at Tulmulla,Ganderbal, which changes colour every now and then. For other goddesses specific days of worship are reserved in local Hindu Calendar e.g., fourteenth day of bright fortnight of Ashada for Jawala-Devi, the 8^th day of the dark fortnight for ‘ Maha Kali’ and the ninth day of the bright fortnight in Assuj for ‘Bhadra Kali’. The Shrine of Sharda from which Kashmir derives its name ‘Sharda-Deshan, used to be verified by myriad flocks of pilgrims for propitiating Sarswati.

Tantric Ritualsim:

The Shaktasa or the Votaries of the Energy of the deviene nature in action have woven an inextricable web of escortic incantations around these personified goddesses and have called this mental and ritual exercise as Tantra. This kind of occult ritualism has been borrowed from the Hinayan School of Buddhism, also known as Vajarayns, by the Hindus. Under its preview the Vamachara (the left hand ritual) or the ‘Kanalachara’ have also cropped up in Kashmir. The sole surviving family which projectedthis form of worship amongst the Kashmiri Brahmans is the ‘Sahibs’. Sahib Kaula the illustrious scion of this clan gave his initials to it. The dualistic, as well as, monastic Shaivism has been propounded in Kashmir in the context of such Tantric Lore among which Rudra-Yamala, Svachhanda, Mahini Vijaya etc., are the most prominent.

Bhairva Pujan:

A corollary to each Tantra eulogises the role of Bhairava personification of Universal creation, sustenance and annihilation (Bakaranam, Ravanam,Vamanam respectively). By the passage of time,this Bhairava Pujan degenerated into the symbolic represtation of a stone or a mulberry tree with a red arsenic coating over it. Cooked meat and Yellow cooked rice offerings are made to these on Satarduy and Tuesday and then collectively on the days specified for each, called as their days of birth. There are eight such Bhairavas in Kashmir namely Anandeshwara, Bahukhat-Kheshwara, Purna Raja, Trushka Raja etc. The last named, smacks of a foreign Turkish origin, as the word ‘Turshka’ (the Turk) denotes. Herein also the catholic and assimilative outlook of a Kashmiri seems to be at work. It might also safely be opined that some persons of spiritual eminence adorned by the people earned the name of Shairavas and their hunts are now consecrated as holy places. In course of time, these Bhairavas have come to be looked upon as the Tutelar guardians of the city.

River and Spring Worship:

River have been treated as scared by Hindus always. The river Vitasta (Vyeth), as such, is held in great respect by the Hindus. Nilmata Purana says that Parvati has assumed this form of river in Kashmir simply to bestow bounties on its denizens. On ‘Vyeth Turwah’ the thirteen day of bright fortnight of Badoon every year, birthday of this river is celebrated with dignity and devotion. Similarly , other rivers Sindh (the Indus), Lambodari (Lider) Vishoka (Veshav), etc., are also propitiated by the Hindus of Kashmir. Moreover, at the confluence of these rivers (Sangam) the mortal remains of the dead are also immersed because of its being very sacred. Spring (Nag) is held in utmost respect by the Kashmiri Hindus. Due to some inexpilicable common belief every Kashmiri held that every spring is presided over by a snake, hence serpents(Nagas) are also worshiped , not for this sole reason, but for the fact that these adore the neck of Shiva. The fish hatched in Springs (Naga-Gade) is forbidden to be taken. This fact fully illustrates the piety associated with these springs. Milk offerings are made to these springs usually and on specific days, with the purpose of feeding snakes of the spring.

Karma Kanda:

All the sixteen rites (Sanskaras) right from the bright up to the death, are observed by Kashmiri Hindus. Amongst these Vagneopavit (the thread ceremony) is most prominent from the religious point of view. No Kashmiri Pandit can undertake his obligations towards the Gods or the manes unless he is initiated into thread ceremony. He cannot even marry without it. Manu’s code of conduct is generally observed by Kashmiri Pandits, but a local treatise on such rituals, known as Laugaksha is also in use. Next to sacred thread ceremony, the marriages of children command such respect with the pandits. These are performed on ‘Sanatan Paddhati : i.e., according the religious precepts enuniciated for these having come down to us from immemorial times. Prone to acid-test of times, yet being uninfluenced by it. This is the actual purport of the word ‘Sanatana’. With the appearance of Swami Dayanand Sarswati on the Hindu religion firamanent and his clarion call or ‘back to vedas’, some Pandits do perform these functions according to Vedic rites prescribed by Arya Samaj. However, such a class of Pandits is still in microscope minority. Kashmiri Pandit equates the marriage of his daughter with the liquidation of the debt he owes to man and God alike. Thus ‘Kanya Daan’ the offering of the daughter is taken to be virtue of highest order ; only fortunate few can accomplish it without any social itch now. The final rites (Antyesthit) of the Kashmiri Pandist are performed in two ways. The one simpler (Sadharna) and the other somewhat complicated called (Shaivi). Some gotras have been already earmarked for such Shaivi Kriya in which many purohits recite the Vedas for two or three hours at the ceremotorium, affer clarified butter to the holy fire and pray for the Niravana (emancipation from birth to death) of the deceased. The use of word nirvana has the echoes of Buddhist belief in it, may be such gotras whose belief in Buddhistic ritual was skin deep persisted in the practice of such final rites as enjoined by their previous faith.