Shivaratri As Bhairavotsava In Kashmir
Advaitavadini Kaul
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Shakti worship is a strong tradition in Kashmir that evolved along with the worship of Shiva. Over time, invocation of Shakti seems to have become more intense. There is ample evidence of this in miniature paintings.Devi in the Svacchanda Tantra is shown seated on the lap of Svacchanda Bhairava Shiva. Bhairava and Bhairavi are also depicted in some paintings separately but in the same form and with the same attributes. We also observe Bhairavi emerging as a full-fledged goddess known as Sarika in Kashmir.Sarika Pitha, situated on a hill at the centre of Srinagar city , is also known as Chakresvara or Chakresvari. There is evidence of a long line of sadhakas who have achieved spiritual heights through their regular meditational practice around this spiritual abode. A beautiful image of Sarika Bhagavati was recently developed in Kashmiri calendar art.With great reverence to the goddess, this image adorns each Kashmiri home even after their exile from Kashmir. A replica of the Sarika shrine has been created near Delhi in Faridabad, which is evidence of this deep-rooted tradition. One is also reminded of the practice of the strong Bhairava tradition in Kashmir where eight Bhairavas or Lokapalas guard the city . There may be changes in the nomenclature but one can definitely observe by this that the practice was complemented by physical models. In whatever condition these sites are at present, they stand as reminders of this hallowed tradition.
Shivaratri is observed as Bhairavotsava by Kashmiris, in which bhairava yajna is performed with elaborate ritual worship of BhairavaBhairavi along with devi putras, Vatuka and Ramana symbolically represented by the vessels of different shapes and sizes, during the Shivaratri Puja.
Once, while in ananda mudra, Shiva was in a playful mood. All his ganas appeared in his service. While thinking of Parvati, the Supreme Shakti, Shiva saw her in a garden in the Himalayas along with many other goddesses (her own creations) who were preparing various food items. Some goddesses were making containers of different shapes.
Seeing all this in his samadhi, Mahadeva Shiva took the form of Svacchanda Bhairava and appeared before them and frightened them.
Mahamaya became disturbed by seeing all this and looked into a water container. When she did so Vatuka Bhairava appeared there, along with his attributes. Finding the young boy, Vatuka, incapable of facing Svacchanda Bhairava, she looked inside another water container and there appeared the handsome Ramana along with shields. In this way Mahamaya created many ganas in order to combat the fearful form of Shiva. At this point the form of Shiva that had frightened all, disappeared. Thereafter all came to Parashakti for refuge. Offering delicious food, she blessed them. This day was the 13th day of the dark fortnight of the month of Phagun.
Shiva also appeared on this day at sunset in the form of Jvala Linga dispersing heat that cooled down by the midnight. The symbolic representation of this Jvala Linga is the Sunya Putula, the prime deity worshipped during Shivaratri puja as niskala Svacchanda Bhairava.
Shivaratri concludes with the ritual oblations made to each entity through the conceptualisation of the entire universe as Vishwadeva, one single divine entity . This is a great reminder to our obligation towards preserving and nourishing every creation of the blissful and compassionate Svacchanda Bhairava and Bhairavi who are popularly called Shiva and Shakti.
Shivaratri is observed as Bhairavotsava by Kashmiris, in which bhairava yajna is performed with elaborate ritual worship of BhairavaBhairavi along with devi putras, Vatuka and Ramana symbolically represented by the vessels of different shapes and sizes, during the Shivaratri Puja.
Once, while in ananda mudra, Shiva was in a playful mood. All his ganas appeared in his service. While thinking of Parvati, the Supreme Shakti, Shiva saw her in a garden in the Himalayas along with many other goddesses (her own creations) who were preparing various food items. Some goddesses were making containers of different shapes.
Seeing all this in his samadhi, Mahadeva Shiva took the form of Svacchanda Bhairava and appeared before them and frightened them.
Mahamaya became disturbed by seeing all this and looked into a water container. When she did so Vatuka Bhairava appeared there, along with his attributes. Finding the young boy, Vatuka, incapable of facing Svacchanda Bhairava, she looked inside another water container and there appeared the handsome Ramana along with shields. In this way Mahamaya created many ganas in order to combat the fearful form of Shiva. At this point the form of Shiva that had frightened all, disappeared. Thereafter all came to Parashakti for refuge. Offering delicious food, she blessed them. This day was the 13th day of the dark fortnight of the month of Phagun.
Shiva also appeared on this day at sunset in the form of Jvala Linga dispersing heat that cooled down by the midnight. The symbolic representation of this Jvala Linga is the Sunya Putula, the prime deity worshipped during Shivaratri puja as niskala Svacchanda Bhairava.
Shivaratri concludes with the ritual oblations made to each entity through the conceptualisation of the entire universe as Vishwadeva, one single divine entity . This is a great reminder to our obligation towards preserving and nourishing every creation of the blissful and compassionate Svacchanda Bhairava and Bhairavi who are popularly called Shiva and Shakti.
