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Hari
Parbat - the Reservoir of Religio-Cultural Strength
Opinder Ambardar, Jammu
The
pious and sacred places of pilgrimages have deep roots in our socio-religious
traditions. They are an inseparable part of our cultural heritage. Kashmir has
been a cradle of spiritual and cultural rejuvenation since time immemorial. The
shrines and holy pilgrimage centres located at every nook and corner of the
valley are places of devotion and reverence for the entire Kashmiri Pandit
Community. They are not only a great source of our spiritual inspiration but
also the main strength of our faith and devotion.
Hari Parbat (the hill of Sharika) situated at
the periphery of Srinagar city is an ancient and one of the holiest places of
Kashmir. It is the abode of Mahashakti - the Divine Mother Jagatamba Sharika
Bhagwati, also known as Maha Tripursundhari or Rajrajeshwari (locally called as
Hari). The eighteen armed Goddess Sharika (Ashtadushbuja*, Fig. 1) is regarded
as the Presiding Deity (Isht-Devi) of Srinagar city. The Goddess Sharika is
manifestation of the foremost Deity and Supreme Mother of the Universe - the
Goddess Durga. The Goddess Sharika is represented by a `Soyambhu' Shrichakra (Mahamaha
Shrichakra), also called Mahashriyantra, which consists of circular mystic
impressions and triangular patterns with a dot (bindhu) at the centre. The
mystic Shrichakra engraved on a vertical holy rock (shila) is located at the
middle of western face of Hari Parbat.
This very shila smeared with a paste of
lead-oxide or red lead (sindhoor) and decorated with silver foils (ropa-vark)
and fresh flowers is the holy shrine of Chakrishwar. The Deity is known as Shri
Chakrishwari (Fig. 2). The shrine can be approached from Deviangan by a flight
of chiselled stones, numbering one hundred and eleven. It is perhaps due to the
Goddess Shrichakra that the capital city of Kashmir is said to have derived it's
name of Srinagar (Shrinagra).
As for the `Visishtadhvaita' doctrine, `Shri' is
the Divine Consort of The Lord and is said to play an intermediatory role
between God and the human soul. The Shrichakra (Fig. 3) is a symbolic
representation of the cosmic union of the Lord Shiva and Shakti. The Shrichakra
is the most famous `Yantra' and Yantra is indispensable in the Tantra
Worship.
Every Goddess is represented by an individual `Yantra'
and among all the Yantras, the most famous and venerated one is the `Shri-yantra'.
The yantra inscribed with specific mantras represents the Divine
Mother, who is the cause of creation, sustenance and dissolution of the Cosmos.
Fig. 1 : Ashtadushbuja
*Gratitude
is expressed to Mrs. Bimla Rainaji for procuring and
providing this rare photograph which is captioned as
"The Centuries old idol of Goddess
Ashtadushbuja, Mata Kaliji, stolen by some
miscreants from an ancient temple of Hari Parbat in
Srinagar.
These
attributes of shakti are recognised by the great
Vedantin Adishankaracharya. The very first line of
the first shaloka of his famous hymn `Saundarya-Lehri',
states clearly that Lord Shiva is powerless without
the divine energy of the Shakti. Some of the
selected shaloka's of `Saundarya-Lehri', `Panchastavi'
and `Durga Saptshati' dedicated to the praises of
the Divine Mother are recited regularly every
morning by the devotees at the holy shrine of Shri
Chakrishwari. The shrine of Chakrishwar has been a
place of worship from the day, the Goddess Sharika
manifested Herself in the form of a `shila'
on the Hari-Parbat. Various names such as `Pradyuman
Peeth', `Sidh-Peeth', `Shakti-Peeth', besides `Sharika-Peeth'
have been assigned to the holy shrine of the Goddess
Chakrishwari.
The
devotees often recite the `Sharika Mahatmya' sholaka
with faith and reverence during the circumambulation
(parikrama) of the shrine. This sholaka
clearly refers to the Pradyuman-peeth as being the
sacred seat of `Shri-Chakra' on the Hari-Parbat.
A verse
from the `Rudra Yamla Tantra' is inscribed on the
marble slab installed above the holy `shila'.
This verse speaks about the nature and form of
Shri-Chakra - the Superme Goddess Sharika.
The `Shakt
Shastra' also admires and glorifies the Goddess
Sharika as the most adorable and magnificient Deity
with eighteen arms, who takes good care of the
universe and Her devotees.
To
worship the Supreme Goddess, the devotees would go
to Hari Parbat regularly and reach the shrine of
Chakrishwar to be at the holy feet of the Divine
Mother in the wee hours of the morning. Phagun
Krishna Paksh Ashtami (Hora Ashtami or Hur Aathum)
and Ashad Shukla Paksh Saptami, Ashtami and Navami (Har
Satum, Har Aathum and Har Navum) are the auspicious
days for the devotional congregational prayers at
the Sharika-peeth Chakrishwar.
Asad
Navami (Har Navum) is said to be the Birthday of
Sharika Bhagwati. On this day, the devotees make
sacrificial offering of `Taher-charvan' (Taher
- rice boiled with turmeric powder and mixed
with oil and salt; charvan - cooked liver of
goat) to the Supreme Goddess.
This
ritual is locally known as `Chout Kharoun'.
On `Navreh' (the New Year Day of Kashmiri Pandits),
during the month of Magh and Navratra days' (Nav-Durgah),
the devotees regularly visit the Hari-Parbat for
special prayers and wroship.
Earlier,
the Birthday of Jagat Amba sharika Bhagwati used to
be celebrated by performing a `Mahachandi Yagna',
which would commence on Ashad Saptami (Har Satum)
and culminate on Ashad Shukla Paksh Navami (Har
Navum) with a sacrificial offering of a lamb called
`Raje-Kath'. Presently, `Har-Navum', the holy
birthday festival of the Goddess Sharika is
celebrated at Chakrishwar shrine with a night long
singing of hymns and bhajans in the praise of
the Goddess.
Some of
the devotees prefer to do parikrama (prakrum)
for the complete month of Magh right from the Lord
Ganishs' temple (Ganishon), passing through
Devi-Angan right upto Kathi-Darwaza.
Pir
Pandit Padshah Resh Peer, one of the greatest saints
of Kashmir of 17th, Century is said to have
performed circumambulation of Hari-Parbat (a
distance of about three miles) on his knees for
forty days in the wee hours of the morning.
A
legend from the `Sharika Mahatmya' records that in
order to save and free the residents of the valley (Satidesh)
from the evil deeds of the demon, the Mother Goddess
Ashtadushbuja Jagatamba Durga took the form of a
bird (Har in Kashmiri and `myna' in
Hindi).
On the
day of Ashad Shukla Paksh Navami (Har Navum), it is
believed to have carried a celestial pebble in its'
beak and dropped it on the demon to crush it to
death. A miracle happened and the celestial pebble
is said to have assumed the shape and form of a
hillock giving the name of Sharika Parbat or Hari
Parbat to the hillock.
Subsequently,
the Goddess Sharika (represented by the mystic `Soyambhu'
Shrichakra), made Her permanent Abode on the Western
face of the hillock (Hari Parbat) on a vertical rock
(shila) to assure the native people of Her presence
and protection.
The
whole hillock of Hari Parbat is a hallowed place. A
number of temples and holy spots representing the
different Deities are located on its' all sides.
It is
because of this belief that the devotees undertake a
circumambulation (parikrama) of the whole
hillock of Hari Parbat. The parikrama starts
from the Lord Ganeshs' shrine (Ganishon),
which is located on the south-western corner of Hari
Parbat. Inside the temple, the Deity is represented
by a huge `shila', smeared with lead-oxide or red
lead (sindhoor). The Principal Devta Ganisha (Adideva
Ganesha) is also known by the names of Ganpati,
Vinayak, Heramba, Ekadenta, Lambodara, Vignesa,
Vighna-Hari and Gajanana. Believed to be kind,
generous and calm, Lord Ganesha is always invoked
before starting any auspicious event or religious
ceremony. Ganpati is worshipped both in the form of
an image and yantra. The `Swastika' is also regarded
as a graphic symbol of Lord Ganesha.
From
Lord Ganeshjis' temple, there are two parikrama
routes; one, along foot-hill of the hillock and the
other along the fortified stone wall locally known
as `Kalai'. The devotees have the option of
taking either of the two routes.
The
next place of obeisance on parikrama route is
the `Saptrishi sthapna (Satresh), which is marked by
an open space on slope of the hillock near a big
boulder in the vicinity of a Chinar
tree. It is at this very spot, that the devotees
used to ascertain their luck (locally known as phall)
by random picking-up of some rice grains scattered
on the boulder. (even number for bad and odd number
for good luck) The Saptrishi, also called `Praja-patis``
are regarded as the mind-born sons (manus-putra's)
of Brahma.
In the
`Shatpath-Brahman', their names are given as Gotama,
Bhardwaja, Vishwamitra, Vasishta, Kashyap, Atri and
Jamad-agni. The seven Rishis are represented in
the sky by seven stars known by the name of Great
Bear. (Satresh).
Furtheron,
the next holy spot to appear during parikrama
is the "thapna" of the Goddess
Kali, which is marked by a small temple adjacent to
a Chinar tree. Mahakali, the consort
of Mahakal, the eternal time represents one of the
aspects of Shakti, the primordial energy, which
comprises the creation (Srishti) and
dissolution (pralay). Kali, the eternal
symbol of the mother cult destroys the evil and
showers blessings on her devotees.
In
front of the Kali-mandir, a large flat chunk of land
measuring about ten kanals or so is known by the
name of `Sidh-Peeth' - A place of awakened Divine
presence. The Sidh-Peeth is believed to be invested
with strong divine spiritual vibrations. Usually,
the devotees worship and chant the holy name of the
Eternal Mother at the Sidh-peeth in the auspicious
hour's of pre-dawn. (Brahma-murta). The great
saints of Kashmir, Pt. Madhav Joo Dhar, Rupe Bhowani,
Krishna Kar, Resh Peer, Sahib Koul and many others'
are said to have meditated and succeeded in their
spiritual pursuits here at the Sidh-Peeth near the Chinar
tree. The Sidh-Peeth also commands a most
picturesque and panoramic view of the whole area.
Next,
on the parikrama route of Hari Parbat is a
vast stretch of open space known by the name of `Devi-Angan'
- the playfield of the Cosmic Mother. It is studded
with small hutments for the purpose of worship and
meditation. Due to scenic charm and absorbing
natural beauty, Devi-Angan is also a place for
religious and social festivities.
Those
of the devotees, who can not pay obeisance at the
holy shrine of Chakrishwar, do pray and worship at
the Devi-Angan. The holy shrine of Shrichakra with
the adjacent open space known by the same name of
Devi-angan is also present in TamilNadu.
Next
holy spot on parikrama of Hari-Parbat is the
"thapna" of `Hari', represented by
a rock (shila), located on the north-eastern face of
the hillock. The shila is also smeared with
sindhoor. Earlier a small dharamshalla used to exist
near this thapna. The devotees after
performing pooja at this spot, take a symbolic
`round-turn' parikrama in front of the shila,
pronouncing loudly the holy words "Hari (Maujee)
Kartum Yari" (The Mother Goddess bless me).
Fig. 2 : Shri
Chakreshwari
In
front of Devi-angan, the two parikrama routes, one
along the fortification wall (Kalai) and the
other below the foothill, merge together.
From
here, the devotees while performing parikrama
pay their obeisance to the Goddess Mahalakshmi by
salutations (namaskar with folded hands) near
Mahalakshmi thapna, which is situated at a higher
elevation near the thapna of `Hari'. The devotees do
not offer pooja here specifically, as Kashmiri
Pandits have preferential adoration for the Goddess
Saraswati - the Goddess of knowledge and learning
rather than Laxmi - the Goddess of fortune and
wealth.
Next
and opposite to Mahalakshmi thapna, on the
left side of parikrama route, there is a
temple called `Amber Kouls' mandir, though some
people wrongly refer it as Ram Kouls' mandir. A
little distance away from this temple is `Waris
Khan's chah.' Amber Koul's temple is believed to
be the first Lord Krishna's temple in the valley.
The devotees after performing pooja and meditation
would enjoy a panaromic view of the Dal-lake, while
taking rest on a wooden platform of the temple
facing east. Next on the parikrama, falls the
thapna of `Vamdhev', which is located on the
left side of the route. Vamdhev is regarded as the
Divine Consort of the Goddess Raghnya. Previously,
there existed a stone statue of Lord Vamdhev and a
small "Dharmshalla". The devotees also
perform parikrama here.
Pokhribal-
the shrine of the Mother Raghnya is the next holy
spot on the parikrama route. It has a holy spring
inside the temple complex. A `samput yagnya'
used to be performed in honour of the Goddess
Raghnya especially on Shuklapaksh Ashtamis and other
auspicious days.
A small
Hanuman temple located on the right side of the
foothill is the last holy spot on the parikrama
route.
The
circumbulation or parikrama ("prakrum") of
the Hari-Parbat ends at "Kathi-Darwaga",
which is one of the two main gates of the township
around Hari Parbat, the other being "Sangeen-darwaza"
towards Hawal. Hari Parbat is surrounded by orchards
of almonds (called Badam-Vari) on its' three
sides i.e. on north, west and east. During spring
the `badam-vari' presents the look of a fairyland
and people visit it to enjoy the almond blossom,
localty known as "Badam phulai".
A
regular visit to Hari Parbat used to be an integral
part of the socio-religious life of every Kashmiri
Pandit. The devotees would flock to the holy shrine
early in the morning for solace, solitude, self
purification and spiritual pursuits.
It is
rightly believed that those who worship at Hari
Parbat are deemed to have worshipped all the Gods
and Goddesses of the Hindu mythology.
Undoubtedly,
the whole hillock of Hari Parbat is a hallowed place
and a source of spiritual, religious and cultural
strength. It is a place of devotion and reverence
for the entire Kashmiri Pandit Community.
Fig. 3 : Sri
Chakra
The
author is an Executive in All India Radio Jammu.
Mailing
Address : 5/R, Trilokpur Road, Ashram Lane, Gole
Gujral, Jammu-Tawai, Pin-180002
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