Kashmiri Hindu Festivals :

The religious festivals of the Kashmiri Hindus have Rigvedic roots. Some festivals of Kashmiri Hindus are unique to Kashmir itself. Some Kashmiri Pandit festivals are Herath (Shivaratri), Navreh, Zyeath-Atham (Jyeshtha Ashtami), Huri-Atham (Har Ashtami), Zarmae-Satam (Janmashtami), Dussehra, Diwali, Pan (Roth Puza / Vinayaka Tsoram / Ganesha Chaturthi), Gaad Batt, Khetsimavas (Yakshamavasya), Kava Punim, Mitra Punim, Tiky Tsoram, Gengah Atham, Tila Atham, Vyetha Truvah, and Anta Tsodah.

Herath (Shivaratri) :

An interesting fact about Kashmiri Pandit festivals, needing investigation, is that some of these are celebrated a day ahead of their celebration by Hindus in other parts of the country. Shivaratri, regarded as the most important festival of the community, for instance, is celebrated by them on trayodashi or the thirteenth of the dark half of the month of Phalguna (February–March) and not on chaturdashi or the fourteenth as in the rest of the country. The Puja comprises elaborate Tantric rituals that involve observance of a fast during the day and performance of a yaga or fire sacrifice at night. Choice dishes, mainly of meat and fish but also vegetarian as an option, are cooked as sacrificial food and partaken of by the worshipper and his family after being symbolically offered to the whole host of deities and attendant deities associated with Shivaratri. This is essential for everyone, the related texts emphasize. Those who do so are supposed to achieve progress and prosperity in life and have all their wishes fulfilled.

Khetchmaavas :

There are several other festivals and Puja rites peculiar to Kashmiri Pandits, some of them dating back to hoary antiquity. One such distinctly Kashmiri festival is Khetsimavas or Yakshamavasya which is celebrated on the amavasya or the last day of the dark fortnight of Pausha (December–January). Commemorative of the coming together and co-mingling of various races and ethnic groups in prehistoric Kashmir, khichari is offered on this day as sacrificial food to Kubera indicating that the cult of Yaksha existed there from very early times. Khetsimavas appears to be a folk-religious festival - a pestle, or any stone in case that is not available, is washed and anointed with sandalwood paste and vermilion on this evening and worshipped taking it to be an image of Kubera. Khichari is offered to him with naivedya mantras and a portion of it is kept on the outer wall of his house by the worshipper in the belief that Yaksha will come to eat it.

Navreh :

Kashmiri Pandits celebrate their New Year's Day on the first day of the bright half of the month of Chaitra (Mar–Apr) and call it Navreh - the word navreh, derived from the Sanskrit nava varsha, literary meaning ‘new year’. The Kashmiri Pandit families that migrated to the plains before 1900 also celebrate Navreh. On the eve of Navreh, a platter of unhusked rice with a bread, a cup of curd, a little salt, a little sugar candy, a few walnuts or almonds, a silver coin, a pen, a mirror, some flowers (rose, marigold, crocus, or jasmine) and the new panchanga or almanac is kept and seen as the first thing on waking up in the morning. This ritual is more or less the same as the Iranian Haft-Seen and Zoroastrian Nowruz. The Bhringisha Samhita says that the platter should be of bronze (kansyapatraka). The same ritual is observed on Sonth or the Kashmiri spring festival.

The Saptarshi Era of the Kashmiri Hindu calendar is believed to have started on this very day, some 5079 years ago. According to the legend, the celebrated Sapta Rishis assembled on the Sharika Parvata (Hari Parbat), the abode of the goddess Sharika, at the auspicious moment when the first ray of the sun fell on the Chakreshvara on this day and paid tribute to her. Astrologers made this moment as the basis of their calculations of the nava varsha pratipada, marking the beginning of the Saptarshi Era. Before their exodus Kashmiri Pandits would flock to Hari Parbat in thousands to celebrate Navreh.

Zyeth Atham :

On Zyeth Atham (Jyeshtha Ashtami in Sanskrit) or the eighth day of the bright half of Jyeshtha (May–June) a grand festival is held at Tulmul to celebrate the pradurbhava of the Goddess Ragya (Kshir Bhavani). Another festival is held at the shrine on Asharha Ashtami with equal devotional fervour, the sacred spring of the shrine that miraculously changes its colour having been discovered on the saptami of that month. The devotees offer their worship, individually or in groups, waving lamp (dipd) and burning incense (dhupa) while reciting hymns to the Goddess and singing devotional songs. They make offerings of khir to her and of milk, loaf-sugar and flowers, which they offer into the spring. Ritually no specific procedure is prescribed for the Puja at Kshir Bhavani. The Bhringish Samhita simply says that the Devi, whose mantra is of fifteen syllables, accepts offerings of milk, sugar candy and ghee only - "sa kshira-kharuladi bhojanam".

Tiky Tsoram :

Tripura Sundari, literally meaning "she who is lovely in the three worlds", is one of the most important goddesses worshipped in the Tantric tradition in Kashmir. Her cult is particularly popular among the Tiku clan of Kashmiri Pandits who celebrate her festival on Tiky chorum(4th.maag one day before Vasant Panchami) . The surname ‘Tiku’ is derived from "trika", according to popular etymology. Her devotees believe that she combines in her form all three Goddesses, Mahalakshmi, Maha-sarswati and Mahakali, and all three of her cosmic functions. However, she is also worshipped by the entire Brahmin community in Kashmir and from very early times.

Pann :

Pann (literally meaning thread) is a festival originally associated with the spinning of newly produced cotton and worshipping the twin agricultural goddesses, obviously local, Vibha and Garbha to whom roths or sweet bread cakes were offered. Though Kashmir is not said to have a climate suitable for growing cotton, there is a strong tradition suggesting that it actually did grow there. The festival falls on the Ganesh Chaturthi (Vinayaka Tsoram) day and the worship of Lakshmi on this occasion seems to have been inducted later. Not that the worship dedicated to the local goddesses was appropriated wilfully by followers of the cult of Lakshmi, but there appears to have been a mix-up at some point of time. The twin goddesses themselves seem to have merged into one another assuming the identity of the folk deity Beeb Garabh Maj, whose very name- obviously a distortion - points to such a possibility. Beeb Garabh Maj is represented by a lota or a water pot which is placed in the centre of the place where the Puja is to be performed, a cotton thread (Pann) being tied to its neck and handful of dramun or runner grass kept inside it, pointing again to its agricultural origin. A story is told at the Pann Puja which is quite similar to the Satyanaryana Katha, showing some sort of confusion between two different Pujas. Preparation of the roths and their distribution for ushering in prosperity and auspiciousness has, however, become an important part of Kashmiri Pandit religious life.

Gaad Batt :

Gaad Baat (literally meaning 'Fish and Rice') is another festival for Kashmiri Pandits which focusses on the dependence of Kashmiri Pandit festivals on the sacrificial offerings. This ritual is basically for the Guardian of the House, locally called as Gar Divta, for which the sacrificial offering of fish is offered. According to Kashmiri Pandits, Gar Divta has been perceived by many acts. Some people were even said to have communicated with Him. Gaad Batt is celebrated by having the fish sacrifice worshipped and offering the served rice-and-fish to Gar Divta, keeping it at a place that could be kept unaccessible for a night. He is known to keep our house away from evil spirits and protect us.

Ancient Kashmiri Pandit festivals :

Till the 11th century AD, the Kashmiri Pandits celebrated Mitra (Mithra) Punim, on the fourteenth (full moon) night of the bright fortnight (shukla paksha) of the Hindu autumn month of Ashvin or Ashwayuja. On this night, they remembered Mitra (Mithra), the patron divinity of honesty, friendship, contracts and meetings, by lighting a diya for him.The next morning was called Mitra Prabhat (Bamdad-e-Mithra), or the Morning of Mitra. Lotuses, rose petals and marigolds, washed in the water of the rivers Vitasta (now called Vyeth or Jhelum), along with walnuts, fruits and milk or milk-based sweets, were kept on a decorated platter in the honor of Mithra. Children were bathed in the same Vitasta(Vyeth) river and dressed in bright red, orange, or yellow silk robes, representing the radiance of Mithra's glory. Games were organized for children so that they were encouraged to forge new friendships. Clothes and quilts were donated to the needy and the fruits, nuts, and milk-sweets placed on the Mithra platter were shared with them. Nadir (lotus stem) was cooked on this day. In the Vedas, mitra also refers to the morning sun.