SAJTH, July 2012, Vol. 5, No. 2

BOOK REVIEW Shri Sharada Mahatmyam ENGLISH TRANSLITERATION and TRANSLATION

The book under review titled Shri Sharada Mahatmyam , English Transliteration and Translation authored by Late Shri Brij Nath Tikoo and runs into 135 pages. It has been thoughtfully structured into six chapters namely introduction of Shri Sharada Mahatmyam , abstract of the Sharada Mahatmyam, Symbol, Form and Concept of Pooja Padati , a Historical Perspective of Sharada Panchanga, Shri Sharada upasana and archana and lastly Shri Sharada Sahasranam Stotaram. The book is a recounting of the ethno-historical unfolding of the Sharada Mahatmyam and multi-linear exploration of the holiest Shrine of Goddess Sharada with contextual focus on the specific ritualistic pattern including the connected myths, legends and beliefs. Perhaps it is for the first time that the said book gives a telling insight into the various aspects ranging from the background of the Sharada Mahatmyam and landscape of the area where Shandalya stayed meditated and established the holly shrine in ancient times. In its very introduction the author emphasises that in spite of the shrine being out of bounds for the devotees, the enormous faith content for Shri Sharada Mata Shrine now located in Pak occupied has in no way diminished. The strong religious and emotional bonds associated with the shrine which stretch back to the age old times of Shandalya Rishi continue to remain intact and alive even in displacement as Sharada Mata temple represents the spiritual and religious soul of Kashmir. The Goddess is the presiding of Kashmir whose spiritual, religious and mythological sovereignty stretches from POK to Kashmir valley extending into whole of . The author Sh. Tikoo has rightly said being the Goddess of speech, intellect, spiritual wisdom and exalted thoughts, the Goddess is

© South Asian Journal of Tourism and Heritage 172 UPENDER AMBARDAR the cosmic mother as Sharada Mata is present everywhere, wherever speech and communication exist. The Goddess Sharada is also known by the alternative of Vak Savitri , the creator of all kinds of communication, knowledge, wisdom particularly the spiritual one. The author regards the Goddess as the sole creative power and matrix of all the and the embodied souls including the whole universe comprising of matter and life. As per the author, the Goddess graced the Shri Shila at the village Shardi to give Yagnopavita Sanskar to her ardent devotee Shandalya Rishi in bygone times and the Goddess Sharada continues to be attainable and available in this very form to her true devotees. The author also traces the sojourn of Rishi Shandalya during his wanderings from the south and also identifies the various holy halting spots like the present day villages of Gushi Tikker in district and the village Kalusa in Bandipora. It is stated in the Mahatmyam that Goddess Sharada along with her companion Vak appeared at the Madhumati river bank (village Kalusa in ) and is believed to have finally taken her abode at the village Shardi in the present day POK. Quoting the ancient historical narratives of Adi Shankaracharya of the eight century and the famous voyager Alburuni the author Sh. Tikoo reveals that Sharada shrine complex enshrining the wooden idol of the Goddess in ancient times was the most revered idol not only in Kashmir but throughout undivided India of earlier times. As per the author it was only at Sharada shrine that Adi Shankaracharia was conferred the coveted seat of Sarvajana or the highest seat of religious and spiritual knowledge and wisdom after which only he was ushered inside the shrine complex from the southern gate. The said gate prior to him had remained closed for the scholars from the south. After receiving the Goddess Sharada’s grace , Adi Shankaracharya carried the divine mission of Sharada tradition to the south and western India where he afterwards established Dwarika Sharada Peeth and Sharadamba Peeth at Shingeri . In the third chapter titled Symbol Form and Concept of Pooja Padati the writer rightly opines that quality of excellence of culture is determined by rituals, rites and customs which enrich lives by nourishing our souls. In the process they give a purposeful meaning to our lives as they ensure cultural, religious and spiritual welfare by guiding our everyday actions. The said chapter familiarises the reader regarding the relevance of the words, sounds and symbols in invoking the Goddess’s grace as each Form has a name and a specific shape. According to the author the shape of the form is called Yantra and its name is Sound or ‘ Varnatmik Dhavni Sapand’ and this very sound is called Mantra. The method that keeps both Yantra and Mantra in proper form is known as Tantra Karika . The author then proceeds to enlighten the reader with Matrika Sounds numbering fifty two which are inherent in the cerebro-spinal systems of the human body. These very sound impulses work and regulate all the functions of different systems of the body in different motor and peripheral planes. The knowledge of these matrika sounds known as Shri Mata or Shri Sharada is essential in Shri Sharada Pooja

SHRI SHARADA MAHATMYAM 173 Archana. The author has also given the Matrika kala names of both Hindi vowels and consonants at the end of the chapter. The next chapter unfolds the tantric nature of Sharada Panchanga in hiostirical perspective. The Sharada Archana , Chakra Puja and Sahasranam Satvaraja are parts of the Sharada Panchanga . Both Sharada Panchanga and Bhawani Sahasranam are parts of Rudrayamala Tantra , wherein Tripurvabharavi is the presiding deity. It is popular among Kashmiri pundits as the said recitation is must not only during the Navratra Pooja but also during all havan and swahakars. The said chapter also enlightens us about exalted and esteemed position enjoined by Kashmiri as acknowledged by Rishi Bhardawaja in the gathering of celebrated of ancient India at the present site of Shri Shaila of Sharada complex as enshrined in Sharada Mahatmyam of Adi Purana. It gives credence to the notion that kashmiri Pooja system is not only very ancient but also an exalted system of pooja. In the fifth chapter titled Shri Sharada Archana and Upasana the author familiarises the reader with the methodology to be adopted for Shri Sharada Pooja, the primary essentialities being the purity of mind and the body. A step by step ritualistic mode having Sanskrit Shalokas along with English renderings and Roman transliteration is an added beauty of this chapter. The related procedure for invocation of the goddess along with the meaning of each recitation and mantra has also been given by the author. The last chapter of the book deals with the Sanskrit version which includes Aavahanam Shatottara Shasranama Phal Shruti and the namavali in the Chaturthi form for Archana. The book rightly brings out that the Goddess Sharada is the most revered and one of the tallest deity of the Kashmiri pundits who also happens to be the Isht-Devi of the whole of Kashmir region as Kashmir was known as the Sharada Mandala . Her shrine at the village sharidi since ancient times was one of the holiest of shrines as faith in the Goddess Sharada existed down the ages transcending social, cultural and religious belief affiliations. It was a religious and spritural heartland of Kashmir upto 1947. The entire neighbourhood of krishen-Ganga valley extending up to the entire Kashmir region is the holy domain of the Goddess Sharada. Sharada Mata is an integral part of native identity and collective faith asset of thousands of years old civilisation heritage of Kashmir. Irrespective of social and cultural diversity and beliefs the reverence and faith in the Goddess Sharada is integrated fully in the socio- cultural history and folklore of Kashmir. Lastly, this is a valuable book for one and all. It reflects the related facts information and ritualistic Pooja details. Painstaking work, efforts and study and research have been undertaken by the author to prepare this religious -cultural guide which makes the book to stand out from the rest. It will definitely serve as a base material for further research in this direction.

A Review by Upender Ambardar