In our previous editions, we have covered the following samskaras, mentioned in our sacred texts - Grhyasutras and Dharmsutras.

1. Mèkhal Samskar (Upnayan)
2. Kàh-Nèthûr Samskar (Jaatkaram)
3. Shràn Sôndar Samskar
4. Three Gharabh Samskars (Garbhadan or Beejvapanam, Pumsavana and Simantonnayanan)
5. Namkaran Samskar
6. Nishkraman Samskar
7. Annaprashan Samskar
8. Chudakarma (Zarkasay) Samskar
9. Karnavedha Samskar (Kan Tchombun)
10. Vidyarambha Samskara (at age 5)
11. Vedarambha Samskara (at age 8)
12. Keshant Samskara (first shave for boys, at puberty)
13. Rittusuddhi (for girls, at menarche)

In this issue, we plan to take up Celebration of Birthday, although it is not officially listed as one of the SANSKARS, however it is an essential part of every Kashmiri Pandits’ lifespan. So let us discuss in this issue Birthday as per LUNAR CALENDAR; commonly known as KOSHUR VOHORVOD.

Birthday marks the day on which one comes into the world as per the prevalent calendar! Birthdays are occasions that are greatly looked forward to by the young and the old, in every culture across the globe! In India, the occasion has traditionally been celebrated as Janamotsav (Sanskrit) or Janamdivas (Hindi) or Vohorvod (Kashmiri) as per the Lunar Tithi with great joy. Primarily, we have two types of Calendars - the Solar Calendar (based on movement of the Sun across the Zodiac) and the Lunar Calendar (based on movement of the Moon). Amongst the western Solar Calendars (Gregorian or Java), ‘midnight’ marks the beginning of a new date. In Lunar Calendars (Vikrami) a new Day/ date starts from Sunrise (called Tithi in Vikrami, Shaka and Saptrishi calendars). Indian Govt recognizes Shaka Samvat as the ‘official’ Indian calendar. Indian Calendars also keep track of the movement of Sun across various signs of the Zodiac – the day Sun crosses over to a new Zodiac sign is called ‘Sankranti’ in Sanskrit/ Hindi. Several important festivals like Makar Sankrati (January 14, the day Sun enters Capricorn) are celebrated all over India under different names. Sankranti is considered auspicious for taking bath in rivers; some Hindus also observe a fast on Sankranti.

Muslim world also follows a Lunar Calendar called Hijri. Hindus traditionally follow the Lunar Calendars (Vikrami etc) while Kashmiri Pandits, follow the Saptrishi Samvat, again a Lunar calendar and one of the oldest in India – currently, as per Saptrishi Samvat, we are in the year 5099(2023-24) while as per Vikrami it is year 2080 and as per Shaka, it is the year 1945.

Traditionally, in India, our birthdays (or any other important day, for that matter) are recorded as per the local calendar (Panchang) and marked as per the Tithi (day of the lunar fortnight (called Paksh)- dark (Krishna Paksh) or bright (Shukl Paksh), noting the location of Moon (Rashi) and Constellation (Nakshetra). Tithi, in Lunar calendar is decided by the difference between Sun and Moon – every 12 degrees constitutes a Tithi (12x15 = 180 degrees, constituting one half of the moon’s monthly cycle or a Paksh). These technical details were recorded by the Family Priest (Kulguru) and registered in a document called Janam Patrika (Zatukh in Kashmiri). This document, with many, many astronomical and astrological calculations, would be preserved by the family, lifelong – it would serve as an authentic proof of birth details of a person, well before Municipalities started issuing Birth Certificates in India! Why celebrate Vohorvod? Janmotsav celebration is a part of Sanatan Sanskriti across India. It is also called Vardhapan Samskara (among many other names) and procedures for celebrating may vary across regions and cultures. Essentially, it is an occasion to acknowledge life as a blessing from God. Celebration is an ode to life! Life is a precious gift from God and we must value it, cherish it and use it positively. The Sanskrit word is ‘Janam-utsav’, a celebration of life. We must be grateful to God for giving us this life! In Sanatan sanskriti, it is said that a person gets birth as a human being(yoni) after passing through hundreds of births in different life forms (plants to insects to animals)! Hence, this human-yoni birth needs to be utilized for earning punya (doing pious deeds) so that, someday, it can lead to moksha (liberation or nirvana of the soul). Though not technically a Samskara, Vohorvod of every person, male or female, adult or child was celebrated in Kashmir every year.

Preparing for the event:
Preparations for celebrating Vohorvod would start overnight with material (mutton, cottage cheese or tchaman and other vegetables) being procured. Morning saw the Kulguru, having all birth records in his master record ‘pothi’ (diary of sorts), arrive early in the morning to perform Janamotsav Puza(pooja); this would help not disturb the office/ shop going schedule of the person; besides, the person whose birthday was to be celebrated had to observe a fast till the pooja was over (sipping of Tea or milk was allowed in-between) – and explains, the early arrival of Kulguru Ji, so as not to test the hunger pangs! Household would be up early, arranging puza-samgri (pooja material – flowers, incense, dhoop, ratandeep, tchong, milk, curd, uncooked rice with a bit of salt and some dakshina in a thali for ‘zang’; a set of utensils needed for the puza was kept ready before the Kulguru’s arrival. A proper sitting arrangement would be made for the Kulguru and the ‘birthday boy/girl’ wherein the ‘birthday-boy/girl’ would sit facing East. Household ladies would be busy preparing Teher and other special dishes for the feast!

Janmotsav Pooja would be an elaborate affair with two distinct parts:
a) Janamotsav Devta Pooja:
The Pooja follows a given template, invoking Bhagwan Vishnu (Narayan) as the Lord of the Universe who conserves life and the Seven Immortal beings, as per Sanatan mythology – Ashwathama, Maha Bali, Maharishi Vyas, Bhagwan Hanuman, Kripacharya, Rishi Markandeya, and Bhagwan Parshuram. The ceremony starts with the lighting of a Lamp (in contrast, in modern cake cutting ceremony, candles are extinguished). A fresh Yagneopavit (Yoni in Kashmiri) is put on (in case the person has had his Upanayana Samskar by then). The invocation to God is: “Where my parents or family are not around to guide, where I am unable to find any light or know day from night, may the light within me guide me”! Sun God is invoked as it ensures life and growth on Earth. A Nadi Bandh(narivan) with 7 knots representing the 7 immortals is first ‘charged’ thru Pooja and then tied to the right wrist of the person whose birthday is being celebrated (in case of a female, the narivan is tied on the left wrist after marriage). In fact, all family members receive a ‘tilak’ and ‘Nadi Bandhan’(narivan) from the Kulguru as part of Pooja. For obvious reasons, the event is extra special for the wife and she is part of the pooja!

b) Preypyun:
Literally, Preypyun means an offering to the Supreme, Para Shakti. This part governs the Pooja of offerings made to the Gods (called Amrit)! Primarily, freshly cooked food is offered to God as Naivedya. Teher is the Primary Offering on Vohorvod.

In Kashmir, we have a very typical offering called ‘Teher’ – rice cooked with a bit of turmeric and mixed with salt and mustard oil. Teher has traditionally been the principal offering on every pooja, celebration, thanksgiving, or any other religious procedure in Kashmiri Pandit sanskriti. Teher has tantric origins - Kashmir has been a fountainhead of ‘tantra’ besides Shiv-Shakti upasana and Teher has been a part of our religio-cultural traditions since ages. Hence, it is not wise to tamper with Teher by replacing it with pulao or any other rice preparation. We need to realize that our ancestors have devised a highly scientific and logical system – that we have lost the keys to some of those secrets does not make our traditions and practices tamper worthy! Incidentally, preparing and distributing ‘teher’ is also prevalent amongst Kashmiri Muslims – the only difference is that amongst KPs, the preparation is at individual household level (and distributed amongst neighbours and guests) while in Muslims, it is more of a group activity. I recall that during my childhood, Muslim groups would offer ‘teher’ to every passerby outside mosques or even on crossroads.

Father and son performing the Puja together. Its important that we make sure our kids are integral part of all the rituals that we follow so that they know our roots well.

The Teher offerings would be kept in 3 thalis – one for main puza, one for the Kuldevi and the third, called Tsot+ Kshetrapal was offered to deities Yogini, Raudra, Saumya, Ghortara-para, Khechri, Bhuchari and Rama besides remembering the local Bhairav. Offerings are made to Kshetrapals and Sanivaris (two metallic vessels kept in every household wherein food was offered daily before consuming). The pooja concluded by seeking permission from the Lord to consume the Naivedya as Amrit. The offering made to the Kuldevi would be kept for birds as would the Tsot+ Khetrapal offering. The main part of teher would be consumed by the family as Naivedya. The tradition in Kashmir was that the Kulguru would make 3 small morsels (myet in Kashmiri) of Teher, mix those with curd and a bit of nabad (crystalline sugar) and then offer it to the person celebrating his/her birthday. The ‘prasad’ of ‘Teher’ is eagerly awaited by the gathering and is considered a delicacy! My late father was a great fan of ‘teher’ and it used to be prepared on every Tuesday & Saturday!

The concluding part of the pooja would be in the form of the following blessing wish:

Mantra Recited

May the Mantras(prayers) chanted herein bear fruit(safal); may all your desires(manorath) be fulfilled; may you be blessed with deergh aayu (long life), aarogya(healthy life) and Aishwarya( comforts in life).

I recall, during my childhood, birthdays of all family elders would be major family celebrations with elaborate menu which could be vegetarian or nonvegetarian. My late father was born on an Ekadashi; therefore, the vohorvod feast used to be organized on the next day (Dwadashi) so that nonveg dishes could be relished. Friends, close relatives, and neighbours would be invited to partake lunch after the Puja. Naivaidya(teher) would be sent to neighbours along with small portions of the cooked delicacies. Wearing of new clothes on the occasion was mandatory for the ‘birthday boy/girl’. I remember, even when I turned 60, my late father went out to buy a new garment for me – such was the tradition. Wife of the person whose birthday was being celebrated would receive gifts, a new Sari plus a new Athoru (the dangling ear ornament). A gentleman, however, would not get any gift on his wife’s birthday! Talk of discrimination!

For obvious reasons, the birthday of a child would be celebrated with tremendous glee and pomp. On the first birthday, from the child’s Matamal (mother’s house) would be received new clothes, a new bedding for the baby, a set of new utensils (thali, spoon, katori and tumbler). As a kid growing up in Kashmir, I would receive a set of new clothes plus gifts from family and close relatives.

As KPs moved southward from Kashmir, particularly post Exodus, one of the main cultural losses was the institution of Kulguru. The families of Yajmans got scattered, people were in dire straits(after exodus), living in difficult conditions; their own younger generations refused to follow family traditions (as Kulguru). In my family, my father would perform the Vohorvod Pooja in absence of a Pandit Ji- after him, I have taken up the duty. The entire process and mantras are mentioned in the Vijayeshwar Panchangs being brought out by family of Pt Prem Nath Shashtri. Anyone who knows Hindi/ Sanskrit/ Urdu can easily recite the mantras for this pooja.

My late father performing the Birthday Pooja of my daughter as my son and Mom look on!

Over the years, particularly since 1990, the traditions associated with Vohorvod Pooja have taken a backseat. Families got scattered all over the country. Excuses like lack of facilities, tight work schedules, a busy life, etc made their presence felt. People found it ‘difficult’ to keep track of Tithi Vohorvod – consulting a panchang became difficult! Our convenience-oriented people found it more convenient to go with the flow and observe the Calendar birthday alone. Kids, not understanding the rationale of Koshur Tithi Vohorvod (parents probably were unable to explain) found it less confusing to go by the date mentioned on their birth certificates or school records! The modern celebration has more razmataz involved with decoration, balloons, music, exchange of gifts (including return gifts) and finally, cake cutting with the playing of ubiquitous ‘Happy Birthday to You’ song! The trend of midnight greetings has now taken root with people calling at the stroke of midnight, as the date changes, to offer greetings. Social media has further facilitated the communication cycle with GIFs, virtual messages and the like flooding our phones! People, typically like to post their pictures on social media platforms. Last 5 years have seen a sort of cultural revival, a renaissance, amongst KPs. People have started regretting the loss of cultural heritage. People in their 40s n 50s have started talking about memories of their childhood. It is kind of revival of nostalgia. More and more youngsters in 30s are trying to revive old practices. Recently, there was a demand for penning a meaningful Kashmiri Song that could be used on Koshur Tithi Vohorvod to attract the younger generation. Luckily, Team Kosam, engaged in rebirth and teaching of Spoken Koshur language has come out with beautiful lyrics, tunefully sung by Ms Neerja Pandit, the well-known Kashmiri singer. The song has generated wonderful response! Lyrics are as under:

The purpose of this write up is not to deride someone – people do what they find convenient. In our case, the circumstances were tough! My generation and, probably the one senior to us are guilty of neglecting our traditions by not ‘exposing’ us to the intricacies of our ‘dharma’ and rituals. Now that we are seeing a sort of ‘back to the roots’ movement in our community, it is time for us to revisit our rituals and practices. It should not happen that someday, our children shall use the most chilling dialogues of The Kerala Story for us:

Our purpose is to rekindle the spark and introduce our younger generation to our cultural roots and practices. The GenNext needs documentation. Our sincere hope is that we shall be able to pull at a few heart strings amongst GenNext.

Sources:- Independent Research done by Sanjeev Munshi
1. Hindu Samskaras (19870 R.B. Pandey - Motilal Banarsidass - New Delhi.
2. Encyclopedia of Hinduism Volume III page 253 Rupa IHRF.
3. Sabdakalpadruma (1987) Edited by Radhakant Dev - Nag Publishers – Delhi
4. Kashmiri Hindu Sanskars by Sh SN Pandit