SHARIKA TIRTHA (HARI PARBAT)

 

CHAKRESHWARI, the abode of SHARIKA BHAGWATI (HARI PARBAT)

               The Kashmiri Pandit Saptarshi Samvat, since 5098 years consider the days of Ashad Shukla Paksh Saptami, Ashtami and Navami,  the most auspicious and sacred days, as the Sharika Bhagwati, is believed to have made Sharika Tirtha (Hari Parbat) as Her abode. Ever since the Puja and Archana takes place regularly at Hari Parbat with great enthusiasm and devotion. These three days are also dedicated to Sun God and Kashmiri Pandits seek his blessings too. The ritual is observed, as first woman of the family would make the Haar Mandul with different kinds of coloured limes, added with turmeric and powdered dried leaves of the mulberry trees, drawing the seven Chakras. Also the Taher (yellow rice) prepared with all sanctity, is partly offered to Surya Deva and rest is taken as Prasad by the family.

               Ashad Navami (Har Navum) is the birthday of Sharika Devi known as Sharika Jayanti. The Sharika Tirtha is the abode of Mahashakti--- Divine Mother Goddess Durga. The eighteen-armed Goddess Sharika, Ashtadushbuja, is regarded one of the Isht Devi of Kashmiri Hindus. In Tantra Shastra, Para-Shakti is known as Triprusundri. The sacred shrine of Sharika Devi is situated on Hari Parbat hill, in the heart of Srinagar city and is one of the oldest Shakhta shrines of Kashmir. Pandit Kalhana, in Rajatarangni, has described Hari Parbat as “the epicentre of spiritualism in Kashmir”.

           A legend is associated with the Hari Parbat shrine. A powerful demon, Jalodabhava lived in the waters over the place where the hill is. The demon harassed and troubled the Rishis. The Rishis prayed to Goddess Parvati to free them from the demon. The Goddess assumed the form of a bird called Har in Kashmiri, Myna and dropped a celestial pebble which she was carrying in her beak, at the spot where Jalodabhava the water demon was laying. The pebble grew into a hillock, pinning the demon down forever. The Goddess in grateful memory of deliverance took up Her abode at the hill-top and is worshiped as Sharika Bhagwati. The hill is called Hari Parbat --- the hill of Sharika. The legend goes that, the miracle happened on the day of Ashad Shukla Paksh Navami, known in Kashmiri language as Har Navam. The Hindus of Kashmir celebrate this day as birthday of Sharika Bhagwati with great reverence and devotion. Hindus from faraway places join the festivities.

           In Chakreshwari shrine, at Hari Parbat, Sharika is manifest in the form of Chakreshwari, symbolized by   Sri Chakram, which is engraved upon the vertical holy rock, known as Shilla, located in the middle of the western face of the Chakreshwari shrine. The Shilla is smeared with Sindhoor. The Sri Chakram is a symbolic representation of the cosmic union of Lord Shiva and Shakti. It is a famous Yantra.

          A verse from ‘Rudra Yamala Tantra’ describes Sri Chakram as; “The point, the group of 8 triangles, two groups 10 triangles, the group of 14 triangles, 8 petalled lotus, the 16 petalled lotus, the three circles and the quadrangular ramparts all round constitute the Sri Chakram of the Supreme Mother.”  In the Yantra (i) the inner group forming the central dimensionless point (Bindu), the primary triangle (Trikona) with its apex downwards and the figure of eight corners (Astakona) symbolize bliss, Laya or absorption, (ii) the middle group forming the figure of ten angles (Antradasara), another figure of ten angles (Bahirdasara) and the figure of fourteen angles (Catur-dasara) symbolizes mastery over the worlds, preservation or Sthiti and (iii) the outer group consisting of the eight petalled lotus (Asta-dala-padma), the sixteen petalled  lotus (Sodasa-dala-padma) and the square field (Bhupura) symbolize extension or Srsti.

         The shrine of Chakreshwari is also known as Pradyuman Peeth, Sidh Peeth, Shakti Peeth and Sharika Peeth. Bhagawti Mantra is of seven ‘Bijakhsharas’ symbolic of Sharika, seven Sages and seven Lokas. In Tantra Shastra, Udharkosa is a unique Grantha. The first half includes 25 Patalas (paragraphs) and has been composed in the form of Adhyayas (chapters) dealing mainly with Bhijamantras of Gods and Goddess. Similarly, the other half contains 35 Adhyayas (chapters) which also deals in detail the Bhija-mantras. The Mantra is a verbal expression, and Yantra or Sri Chakram is visual expression, of Divine Mother.

             The devotees who concentrate on the Sri Chakram, seek awaken their spiritual consciousness, Kundalini Shakti. The ‘Kundalini ‘Yoga is the main theme of the ‘Pancastavi’. Its five Hymns are descriptive prayers to ‘Tripurasundari’, which is very common with Kashmiri Pandits.

            The Gita speaks, of Para Prakrti, which is none other than Para-Shakti. The collective energy of Brahma, Vishnu and Mahesh is known as Tripura or Sri Tripursundhari. In Tantra, Shiva and Shakti are not two different entities. It is Shiva as Shakti. The appearance of both is like the two sides of the same coin. The dynamic aspect of the highest Reality is Para-Shakti and its static aspect is Parma-Shiva.

           According to the Upanishad, Shiva’s Para-Shakti is manifold, as described in the Veda, the natural energies of knowledge, power and action. Jnana, Bala and Kriya correspond to Jnana Shakti, Iccha Shakti and Kriya Shakti respectively. Tantras corroborate the Vedic classification of Shaktis. Along with the power of Shiva to conceal----Pidhana and power of favour---Anugraha, the Shakti constitute its five-fold expression of Para-Shakti. Para Shakti is the primeval source, the Supreme Mother, with five glorious natural energies.

            Adi Sankaracharya describes in a Shloka of his Saundarya Lahari, ‘Whereas most Gods bestow the boon of fearlessness on their devotees by raising their right hand in Abhaya Mudra, Mother Goddess Durga bestows benedictions from Her Holy Feet.  Those who bow their heads at the feet of Goddess Durga attain their cherished goal.’          

              Ksemaraja explains in Bhatta Narayana, “We bow to Shiva who, enjoining His five-fold glory reveals the spiritual Shakti, the power of consciousness and bliss.” Para- Shakti is the original source, the Supreme Mother, with five glorious natural energies.                                      

            Sri Ramakrishna Paramhansa, has described Kundalani Shakti in his Gospel as; “The centre at the heart corresponds to the fourth plane of the Vedas. There is in this centre a lotus called ‘Anahata’ with 12petals. The centre known as ‘Vishudha’ is the fifth plane. This centre is at throat and has a lotus with 16 petals. When the ‘Kundalini’ reaches this plane, the devotee longs to talk and hear only about God. A conversation on worldly subjects, on ‘Kamini’ and ‘Kanchan’, causes him great pain. He leaves a place where people talk of these matters. Then comes the sixth plane corresponding to the centre known as ‘Ajna’. The centre is located between the eyebrows and it has a lotus with two petals. When the ‘Kundalani reaches it, the aspirant sees the form of God. It is like a light inside a lantern. You may think you have touched the light but in reality you cannot because the barrier of the glass. At last of all is the seventh plane, which according to the ‘Tantra’, is the centre of the 1000 petalled lotus. When the ‘Kundalini’ arrives there, the aspirant goes into ‘Samadhi’. In that lotus dwells ‘Sat Chitanand Shiva’ the absolute. The ‘Kundalini’, the awakened power, unites with ‘Shiva’. This is known as Union of ‘Shiva’ and Shakti”.      

            On Navreh, the New Year Day of Kashmiri Hindus, which falls in the month of Magh and during the days Navratra, devotees regularly visit the Hari Parbat for special prayers and worship of Sharika Bhagwati. Some selected verses of ‘Sundaryalahari,’ ‘Pancastavi’ and ‘Durga Saptshati’ dedicated to Divine Mother are recited by devotees at the shrine.

              A number of holy spots and temples are located on all sides of the Hari Parbat hill. The devotees undertake Parikrama of the whole of hillock. The Parikrama would start from the Mahaganeshas shrine (Ganishon), which is located on the south-western spur of the hillock. Sri Ganesha is represented by a huge rock, ‘Shila’ smeared with ‘Sindoor’. He is worshipped both in the form of image and Yantra inside the temple. The ‘Swastika’ is known as graphic symbol of Lord Ganesha.

             After prayers at Mahaganesha, devotees move towards the rock, known as ‘Sapat Rishi’, with which the earliest scientific calendar devised by Kashmiri Pandits, now 5098 years old is associated, and is worshipped.  Further onto the cluster of four Chinars known as ‘Lal Ded’s Boni’ and from there, devotees move to a small temple of Mahakali. In front of the Kali temple is a large chunk of land known as Sidh Peeth. It is believed that great saints of Kashmir, Rish Peer, Krishna Kar, Sahib Koul, Madhav Dhar and others meditated here and attained divinity.  After Sidh- Peeth, next is Devi Angan at the foot of the hill with Chakreshwari temple at the hilltop. A flight of steps one hundred and eight in number lead to the Chakreshwari temple. The steps are wide, and made of dressed stone slabs.  Devotees then move towards Mahalakshmi sthapna. On its left is Amber Koul temple dedicated to Lord Krishna.                                                                     

            A long trail of about a kilometer ahead is Pokhri-Bal. It is situated well below the hillock on the banks of Nagin Lake. Pokhri means spring and Bal as place, --- the place of springs. The holiest of springs at Pokhribal is known the Amrit Kund. This is a square shaped clear water spring, surrounded by Chinar trees. An ancient Shiva temple stands overlooking the holy Kund. The Amrit Kund is the place where the holy feet of Goddess Sharika are supposed to rest. The holy water of Amrit Kund is sacred and refreshing to devotees, who reach there after a long Parikrama of Hari Parbat. A temple dedicated to Mother Raghnya is a part of Pokhribal complex, besides number of rest rooms, a community kitchen. Other facilities are also available for the devotees. Special Puja is offered on certain auspicious days at Pokhribal. On Hura Ashtami, on the eve of Shivratri devotees cluster around the Amrit Kund and recite Sholakas from the scriptures and sing Bajans collectively throughout the night. Next morning Taher, yellow cooked rice, is distributed as Prasada.            

        Before devotees reach the exit gate, Kathidarwaza, there is a small Hanuman temple at the right side of the foothill.  Hanuman is a very popular deity. This is the last holy spot on the Parikrama route.    

(Lt. Governor of Jammu and Kashmir hoisted a 100-feet tall national flag at the Hari Parbat Fort in Srinagar as part of celebrations for the 75th Independence Day of India)

          On the top of the southern spur of the Hari Parbat hill, the Mughal rulers constructed a fort, which is known as Hari Parbat fort. Inside the fort there is an ancient temple, which was renovated by Dogra kings. The temple is located on the upper terrace of Hari Parbat Fort. It is believed, that the temple enshrined an idol of Sharika Devi. During Muslim rule, the devotees of the Sharika took it to Sarthal in Doda, in the interior of Jammu, to save it from desecration, at the hands of Muslims. The deity is known as Sarthal Devi in Doda now.   

(Source---Kashmir Hindu Shrines by Chaman Lal Gadoo)