Haerath Maha Shivratri of Kashmiri Pandits Puranas (written between 6th-7th Century AD) mentions Shiva Worship

On Shivratri was prevalent in Kashmir right before the arrival of Swarswat Brahmins from plains. One of the conditions put forward by King Nila for permitting these Swarswat Brahmins to settle in the valley was to observe their festivals which included celebration of the festival of Shivratri. After a passage of time this festival came to be called Haerath in Kashmir. It is the most ancient, auspicious, traditional socio-religious and cultural festival of Kashmir. From the times immemorial, this grand festival of Jammu and Kashmir has remained a star attraction for everyone within and outside the valley of Kashmir. Its description is available in all major chronicles, scriptures and history books of Kashmir and it has fascinated the Kashmir observers, always and ever. Maha Shivratri (Shivratri) in Bharat Shivratri (Maha Shivratri), ‘The Great Night of Shiva’ as per notable greater Hindu festival is celebrated annually in honour of the deity Shiva observed on the fourteenth day of the dark (waning) half of the lunar month - Krishna Paksha of Phalguna. The festival commemorates the wedding of Shiva and Parvati and the occasion that Shiva performs his divine dance, called the Tandava. A remembrance of ‘overcoming darkness and ignorance’ in life and the world through Shiva by chanting prayers, fasting, and meditating on ethics and virtues such as honesty, non-injury to others, charity, forgiveness, and the discovery of Shiva. Offerings  Of Fruits, Leaves, Sweets and Milk are made to Shiva, some perform all-day fasting with Vedic or Tantric worship of Shiva, and some perform Meditative Yoga. In Shiva Temples, the sacred Panchakshara Mantra of Shiva, ‘Om Namah Shivaya’ is chanted throughout the day. Devotees praise Shiva through the recitation of the hymn called the Shiv Chalisa. Ardent Devot ees stay awake throughout this night. Others visit one of the Shiva temples or go on a pilgrimage to the Jyotirlingams. The festival is believed to have originated in 5th century BCE. The Maha Shivaratri is mentioned in several Puranas, particularly the Skanda Purana, Linga Purana, and Padma Purana. Also, medieval era Shaiva texts present different versions associated with this festival, such as fasting, and offering reverence to a Lingam - An Emblematic Figure of Shiva. Interestingly, unlike  most Hindu festivals which are celebrated during the day, Maha Shivaratri is celebrated at night. Furthermore, unlike most Hindu festivals which include expression of Cultural Revelry, Maha Shivaratri is a solemn event notable for its introspective Focus, Fasting, and Meditation on Shiva, Self-study, Social harmony and An All-night Vigil at Shiva Temples. In South Bharat, there was and is still, a tradition in certain areas to throw small pebbles on the roofs of the people in order to remind them to keep awake during the night of Maha Shivratri so that they are led to do ‘Sadhana’ during the blissful night. Maha Shivratri as ‘Haerath’ for Kashmiris For Kashmiris, Shivratri being called Haerath, people have given various explanations for this like - Haerath signifies emergenceof Datuk Nath Bhairava (in ancient past from an earth pot)- Bhairava is one of the manifestations of Rudra. Haerath falls on ~13th day of Phalgun Krishna Paksha and that is why we celebrate it on this day and explains why earthen vessels were used. Shiv-Chaturdashi of Phalgun Krishna Paksha is called Maha Shivratri and it is a coincidence that two festivals are celebrated together. Another view is that Haerath is the altered form of Hari-Rat - An Offshoot of Har-Ratri, The Night of Hara -The Lord of Lords, Divine Night or Harish-Rat - The Night of Delight. Not to forget the fact that Haerath is dedicated to the two wishful sons of Bhagwan Shiva and his consort Mata Parvati, who are called Vatuknath and Raman (Ramgaudh). They and especially Vatuk Bhairava are recognised as Bhairavs with the divine power of removal of distress (Sankat-Haaree). Another version is that it has been derived from Hairat- A Persian word for Utter Surprise. It is stated that during the Pathan Rule, Jabar Khan who was Governor of Kashmir ordered that instead of Feb/March the festival should be observed in the month of June/July (Har in Kashmir) which are among hottest months I Kashmir. Kashmiri Hindus obeyed his orders and celebrated the festival in Har (June/July). The forced alteration of date brought innumerable curses upon the valley. There was untimely snowfall in the hot summer. The Pathans expressed Hairat- Utter Surprise, at this. Since then Shivratri came to be known as Hairat or Heyrath or Haerath. There is a Kashmiri couplet which records the perversity of Jamar Khan- which is, ‘Wuchiv Kya Gav Jabbar Jandas Harras Ti Kurran Wandha’ (Fie on the wretched jabber Khan for having turned summer into winter). Shivratri – Haerath of Kashmiris, festival begins from   the first day of the Phalguna lunar month with the cleansing process of houses and especially of the place where the Vatuknath-Puja is ceremonised. The establishment of the Vatuk-Bhairavas in the form of ‘Kalashas’ in homes is a very significant part and the  core of the whole festival. Walnuts are put in the water filled  and beautifully decorated ‘Kalashas’. The Walnuts later are taken as the ‘Prasad’ of the deities and of the whole puja performed on the great occasion. The festival comes to a complete end on the eighth day of the bright fortnight of Phalgun lunar month  (Teelae-Aitham). Haerath is among Most Solemnized Religious Festivals of Kashmiris For a Kashmiri Pandits (Hindus) Haerath is King of Festivals. It spans over a period of 23 days starting from 1st day of the Krishan Paksha of Phalgun (Lunar Month) to Ashtmi (8th Day) of Shukla Paksha. It encompasses all social, religious and even cultural activities. From 1st day of the known (Hurya Okdoh) to 6th day (Hurya Shyam) the whole house and the household things are cleaned after long & severe winter. Materials to be used in Puja such as Earthen Ware, Walnuts, Grass (for making ‘Aarries’- the grass ring on which Vatuk Vessels are kept)), and other materials are collected. 7th day (Hurya Saptami), 8th day (Hurya Ashtmi) and 9th day (Hurya (Navmi) are the days for devotional prayers at home and congregational prayers with bhajans in temples. 10th day (Dyara Daham) is the day when daughter in-la of household who visit their parents during these days return back to their in-law’s house along with some Shaguns  for their happiness. Such as Kangri, Salt, Bread Loves (Chuchas) and Cash (Haerat Bhog). 11th day (Ekadashi-Gada Kah) and 12th day (Wagur Bah) are special days for worship of Bhairvas. 11th day Fish in large quantities are procured and processed but not cooked. 12th day Wagur Bah, A Pot filled with water is installed at a place reserved for Puja: Wagur -A Pot filled with water and decorated with flowers is called Wagur. It represents Lord Shiva’s messenger, who went to Himalaya King Himvat’s house, with proposal for his daughter, Parvati’s marriage with Lord Shiva. The night falling between Wagur Bah and 13th day Trayodashi (Haerath Truvah) is main time for Shiva Worship. Vatuk Puja is a very elaborate worship where Lord Shiva, Parvati, Bhairavas and Shiva Ganas are worshipped in the manner as per chart given hereunder. People in Kashmir chiefly, used have the tradition of offering cooked meat and fish as Bhog to Bhairava on Trayodashi which has undergone dilution now after emigration of 1990, too. 14th day (Chuterudashi) which celebrated

as Maha Shivratri by Hindus all over India by keeping a strict Upavas (fast) and prayers, is a day of feasting and not fasting for Kashmiri Pandits - They call it Salaam. What is Actual Shivratri in Bharat, it is Festive Day (Termed Salaam) in Kashmir On Salaam of Haerath e.g. Chaterudeshiof Shivratri, friends and relatives are invited for a lunch to share the delicious fish and meat. Sons-in-law of the family are specially invited. People who render services to the community such as Washer man, Barbers, Postman, Electricity Maintenance Man & such other like persons come to offer greetings receive gifts of cash. The music lover bands come & dance (especially if there is a new born or a new bride in the house) and receive hefty presents of cash. Most of those people are Muslims who greet Kashmiri Pandits with Salaam. Children and Ladies are also given gift of cash on this day which is called Heyrath Kharach. Children get up early in the morning and go to elders &greet with Salaam – A virtual call for payment of gift money. Family Daughters, Sons-in-law and their Children are also paid this gift in terms of cash. It is sent to them later on. along with, Prashad of Walnuts, Newly Wed Bries & Newly Born Children receive good amount of money. Kashmiri Sect called Gurtoos are strictly Vegetarian during Haerath celebrations. They may not join other groups for three days from12th-14th day. The Day of Dunye Mavas (Dunye Parmanzun) – Amavasi Following HaerathThewater from Pots (Vatuk Nath and other Ganas) is replaced with new water every day in the morning and in the evenings, brief prayers are offered to Vatuk Deity by the head of the family from the day of Vatuk Puja to Amavasi. On the day of Amavasi (Dunya Mawas) the Ladies of the house carry Vatuk Pots (Amrit) to the river bank in the evening and empty all water content there along with all the flowers with which Vatuk was decorated along with  immersion of ‘Aarries’. An Earthen Lamp with burning oil wick is placed on the New Floating Grass ‘Big Aarri Type’ - Th e Floating of Lamp is reminiscent of a similar scene at Haridwar during evening prayers. On their return back home, they are promised due reward in the form of blessings by house holder especially unmarried daughter (with recitation of blessings for the home before opening the main door of house as shown below). All functions of this festival comes to a complete end on the eighth day of the bright fortnight of Phalgun lunar month (Teelae-Aitham) which also signifi es the end of severe winter and setting afl ame of severe winter used Kangris –Traditionally known as (Jatteen-Taaee). Genesis of Haerath Shivratri Puja Th e current puja system is based on the earlier traditions, by Rishi Logaksha, thousand years ago and the Grah-Sutra. A modern-day puja is the ‘Logaksha-Padati’ by Pt. Keshav Bhat Shatri, which is almost a Century ago adopted by the Kashmiri Pandit community as the final way of Puja. Th e coincidental togetherness of Haerath with Maha Shivratri is the beauty of the festival and adds charm and bliss to the festival both socially and spiritually. Both the nights of the Haerath and the Maha Shivratri are considered spiritually oriented nights and the great ‘sadhaks’ use these two nights as a means to their spiritual advancement and attainments. Haerath is an extraordinary manifestation of Understanding, Co-existence, Assimilation and Beauty of thoughts that impact the Spiritual and Cultural Pathways. Also, Vedic Tradition, Advaita Philosophy, Shaivism, Kashmir’s Sarvastvadin School of Buddhist Philosophy, Vajrayana Bhairav-Lineage and Vaishnava and Shiva Astuti are assimilated in the Tradition of Kashmir, Kashmiri Pandits, and Haerath. Haerath, is a festival of great social importance to Kashmiri Pandits, when all family members of all ages assemble together to pray to God and receive blessing of elders. children have special fun. Th ey play a game where in Cowries’ are played in which children (boys and girls) and elders also join. While elders remain busy with worship, house ladies get an opportunity to show their Art of Cooking. Daughters of all ages visit their parents. Parshad (walnuts & chuchas -bread loves) is shared with neighbors & relations thus strengthening social bonds. Walnuts are distributed among Muslim friends, as well, which strengthen sinter-Religious andInter-Community Bonds. Esoterically, the light of Chaturdasih/ Amavash (Darkest in Phalgun Krishna Paksha Amavasa) is ideal time for the union of   Atman)Jiva and Parm-Atman (Lord Shiva) the supreme sources of perennial joy & esternal beauty. It is a dawn of knowledge of the supreme self. At the mundane level this festival symbolizes the union of Goddess Parvati or Durga, Th e Divine, Shakti that stands with Shiva who is all pervading but static. Alas! Now, Islamic fundamentalist have forced the Kashmiri Pandit Community to leave their homes & hearths, thus community bond has been somehow disassociated but Kashmiri Community, has been die-hardto maintain the traditions where ever Kashmiri Pandit families reside, in Exile-in Globe due to the mass exodus of militancy since 1990, and all this is Grace of Shiva and Shakti

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