Chapter 33 - The Greatness of Śivarātri Vrata

[Sanskrit text for this chapter is available]

The sages said:

1. What was the name of that Kirāta? What holy rite was performed by him? O great Brāhmaṇa, narrate it. We are very eager.

2. We wish to hear everything. Let it be described exactly. Excepting you, there is no one else, O foremost one among eloquent people. Hence recount everything, O lord of Brāhmaṇas, to us who wish to hear.

3. On being told thus by the noble-souled Śaunaka, (Lomaśa) narrated every thing done by the Puṣkasa^[1] (? Forester).

Lomaśa said:

4. Once there was an excessively terrible vicious man named Caṇḍa.^[2] He used to associate with cruel people. He was roguish and of bad conduct. He used to terrorize all living beings.

56. With a net that evil-minded one used to capture and kill fish incessantly. That wicked fellow killed different kinds of deer, beasts of prey and porcupine as well as rhinoceros by means of arrows. Sometimes he furiously killed birds. The sinner killed Brāhmaṇas in particular. The forester of great sins was wicked himself and was a favourite of all wicked people. The wife of that Puṣkasa was also very terrible, like him.

7-8. Even as he amused himself thus, many years passed by. He continued to be engaged in those sinful activities and much time passed.

9. Once that sinful fellow sat on a Bilva tree at night with the bow in his hand. He wanted to kill a wild boar and he kept awake even without winking. He had stored some water in his quiver, lest he should be distressed due to hunger and thirst.

10. It was the fourteenth day in the dark fortnight of the month of Māgha (January-February). He was looking in front for the animal and unintentionally he (plucked and) made many Bilva (Aegle marmelos) leaves fall down.

11-15. Sometimes in anger he plucked a number of Bilva leaves and dropped them down. Wafted (by the wind) they fell upon a Liṅga that was at the root of the Śrīvṛkṣa (Bilva tree). Sometimes that wicked fellow gargled and that water fell on the Śivaliṅga. The leaves of the Bilva tree also fell. In such a manner, by sheer good luck and happy coincidence the action of that forester became a worship of Śiva.

With mouthfuls of water the great rite of bathing was performed; with the numerous leaves of the Aegle marmelos the great rite of worshipping too was carried out in ignorance, O Brāhmaṇas, by that evil-minded Puṣkasa. On the fourteenth day in the black fortnight of the month of Māgha when the crescent moon was about to rise (at dawn), that Puṣkasa of evil conduct got down from the tree. Coming near the water-pond he began to catch (and kill) fish.

16. The wife of that Puṣkasa was known by the name Ghanodarī. She was vicious and she used to steal other people’s wealth. She was engaged in committing sins.

17. In the evening she started from her house and stood outside the city gates. Desirous of meeting her husband on his arrival, she was watching the road to the forest.

18-22. When even after a long time her husband did not return, the huntress began to think:

‘All the other hunters and fowlers have returned in the evening today. The four cardinal points and the intermediate quarters have been covered with mass of darkness. Two Yāmas (2x3 = 6 hours) have gone by in the night. Has the forester come yet? Was he torn to pieces by a lion because he had coveted the mane? Was he tortured and afflicted by the poison of serpents because he was about to remove the gems and jewels from the hoods of serpents? Did he meet death on being hit and struck by the tips of the curved teeth of boars? Did he fall down on the ground from the top of a tree which he climbed up because he coveted honey? Where shall I enquire? Whom shall I ask? To whom shall I go?’

After lamenting thus in various ways, she returned to the house.

23. Throughout that day, nothing was eaten by her. Even water was not taken in. The fowler’s wife spent the whole of the night thinking about her husband.

24. At dawn when everything was free from impurities (i.e. darkness), the Puṣkasī went to the forest in a hurry, taking with her food for him to eat.

25. Wandering in the forest, she saw a big river. On seeing her own husband seated on its bank, she became delighted.

26. She placed the food on the bank and began to cross the river. On seeing (her), he brought the fish caught in his net.

27. By that time, Caṇḍa was told by her: “Come quickly. Take your food. I have observed fast throughout the day and food has been brought for your sake.

28. What has been done by you today? What was done yesterday, O dull-witted one? Was not anything taken in by you, O stupid fellow? You sinner, did you refrain from taking food?”

29-30. That couple of pure holy rites took their bath in the river. When he went (to the other bank) for taking his food a dog came that way. All the food was eaten by it. The fierce woman became infuriated and proceeded to kill the dog.

31. “Our food has been eaten by this sinful wretch. What will you eat, O dull-witted one? You will have to remain hungry now.”

32-35. On being (reproachfully) told thus by her, Caṇḍa who had become a favourite (devotee) of Śiva,^[3] spoke to her: “I have been gratified by the food that has been eaten by the dog- Of what avail is this perishable body bereft of long life? This ill-fated body of momentary existence is being worshipped in the world. Those who are overwhelmed by emotional attachments and go on nourishing their body, are foolish ones. They should be known as sinners, excluded from both the worlds. Hence abandon false pride and unrestrained anger. Be composed by means of discrimination (between good and evil). Be steady by means of the intellect based on reality (i.e. through knowledge of reality).”

36. That fierce woman was extremely enlightened by the Puṣkasa then. That Puṣkasa had carried out the rite of keeping awake on the Caturdaśī night.

37. In view of the connection with Śivarātri, he attained that perfect knowledge which is undoubtedly produced at the time of Śivarātri.

38. Two Yāmas (i.e. six hours) passed and Amāvāsyā started. Many Gaṇas deputed by Śiva came there.

39. Many aerial chariots also came there near him. Those aerial chariots and the Gaṇas were seen by him.

40. The Puṣkasa spoke to them with great devotion: “From where have you come? All of you wear Rudrākṣa beads.

41. Some of you are riding in aerial chariots. Some have mounted bulls. All of you resemble the crystal. All of you have the crescent moon as coronet.

42. All of you have matted hair. Hides are your garments. (Bodies of) serpents have been worn as ornaments. You are equipped with all glorious features. Your heroism is like that of Rudra. Explain specifically and exactly what is proper unto you.”

43. On being asked by Puṣkasa, then, all the lotus-eyed Pārṣadas (attendants) of Rudra, the lord of Devas, said very humbly:

Gaṇas said:

44. O Caṇḍa, we have been sent by the great god Śiva. Come on. Hurry up. Get into the vehicle along with your wife.

45. The worship of the Liṅga of Śiva has been performed by you at night. As a result of that good rite you have attained Siva’s presence.

46. Told thus by Vīrabhadra, the Puṣkasa too laughingly said the following words relevant to the occasion, in accordance with his own intellect.

The Puṣkasa said:

47. What (good) has been done today by me who have been a sinner, a violent tormentor, an evil-minded Puṣkasa interested in hunting?

48. I have been perpetually committing sins. How can I go to heaven? How was the worship of Liṅga performed? "Let it be explained

49. My curiosity has been roused much. I am asking you for the exact state (of affairs). Explain, O deity of great fortune, everything in due order.

50. As the Puṣkasa put these questions properly, (Vīra-bhadra) described the Śaiva rites entirely with great joy.

Vīrabhadra said:

51. Mahādeva, the lord of Devas, Īśvara, the lord of refulgent ones, Maheṣa, the consort of Umā, is delighted today, O Caṇḍa.

52. In the month of Māgha, the worship of Liṅga was performed by you incidentally. It is the cause of the delight of Śiva. Undoubtedly you have become sanctified today. The worship was incidentally performed on the Śivarātri night.

53. O Caṇḍa, the leaves of the Bilva tree were plucked by you who were on the lookout for a wild boar. At the same time, they fell on the head of the Liṅga. Hence you have become full of merits, O holy lord.

54. Similarly the great rite of keeping awake was performed by you on the tree. The Lord of the universe is delighted at that keeping awake.

55. Under the pretext of watching (the arrival) of a wild boar, you had no sleep on the Śivarātri night. Nor did your wife sleep.

56. The noble-souled lord, the most excellent one among Devas, is delighted on account of that fast and keeping the vigil. In order to please you, the lord of great magnanimity, the bestower of boons, granted you all festivities.

57-60. On being told thus by the intelligent Vīrabhadra, the Puṣkasa got into the excellent aerial chariot even as the Gaṇas, Devas and all living beings were watching. Dundubhi-drums were sounded. Bherīs and many musical instruments were played. The instruments like lutes, flutes and Mṛdaṅgas went ahead of him. The lords of Gandharvas sang; groups of celestial damsels danced. All the groups of Vidyādharas, Siddhas and Cāraṇas eulogized. The Puṣkasa was being fanned with chowries. He was honoured with various kinds of umbrellas. He was brought to Gandhamādana with great festivities and celebrations.

61. This Caṇḍa attained the presence of Śiva on account of that holy rite. By fasting on the Śivarātri night, he attained the greatest region.

62-63. Even a Puṣkasa and that too by means of an incidental (holy rite) attained Sadāśiva. What then in the case of those who have great faith in attaining Śiva, the great Ātman?

There is no doubt about this that those who offer flowers etc., fruits, scents, betel leaves and rich foodstuffs in this world to god Śiva are Rudras themselves.

64. Everything was incidentally performed by Caṇḍa, a Puṣkasa, who was of insignificant intellect. Still his action was fruitful.

The sages enquired:

65. What is the benefit? What is its purpose? By whom was it performed formerly? Wherefrom did this Vrata originate? By whom was it laid down, O holy lord, formerly?

Lomaśa said:

66. When the entire universe was created by Brahmā Parameṣṭhin, the wheel of Time^[4] also was evolved formerly a long with the zodiacs.

67. There are twelve zodiacs and the main constellations are twenty-seven in number, for the sake of achieving the objectives.

68. The Wheel of Time is very fierce with these zodiacs and constellations. Accompanied by this Kālacakra (‘Wheel of Time’), Kāla sportively creates this universe.

69. Kāla creates, protects and destroys everything from Brahmā down to a blade of grass, O Brāhmaṇas. Everything is connected with Kāla.

70. Indeed Kāla is very powerful. It is the only one (of its kind). (There is) nothing else than Kāla. Hence all these (visible worlds) are of the nature of Kāla. There is no doubt about it.

71. The leader of all the leaders of the world is Kāla at the outset because of Kālana (calculation?). The worlds are born therefrom. The creation comes next.

72. From the creation, Lava (i.e. the smallest unit of time) is born. From Lava, Kṣaṇa (moment) is born; from Kṣaṇa, Nimiṣa (i.e. winking time) is born. This occurs continuously in all living beings.

73. Sixty Nimiṣas make one Pala.^[5] Fifteen days and nights make one Pakṣa (fortnight).

74. Two Pakṣas make one Māsa (month); twelve Māsas make one Vatsara (year). Knowledge should be acquired from experts by a person desirous of knowing Kāla.

75. From Pratipad (first day of the lunar fortnight) if we calculate up to the full-moon day, the fortnight becomes complete (Pūrṇa). Hence full-moon day is called Pūrṇimā.

76. The day on which the moon is complete is called Pūrṇa (Pūrṇimā). It is a favourite day of Devas. The day on which the moon vanishes is called Amā by learned men.

77. It is a great favourite of Pitṛs beginning with Agniṣvāttas. All these thirty days have certain auspicious times. Listen to some special features of them, O excellent Brāhmaṇas.

78-79. Among the Yogas (particular division of time; there are 27 such Yogas) [see appendix on Yoga] Vyatīpāta^[6]; among stars Śravaṇa; among Tithis (Lunar days) Amāvāsyā (new-moon day) and Pūrṇimā (full-moon day) and Saṅkrāntis (i.e. when the sun passes from one zodiac to another)—these should be known as sacred ones for the rites of charitable gifts. Aṣṭamī (i.e. the 8th day in a fortnight) is a favourite^[7] of Śaṃbhu and caturthikā (the 4th day) of Gaṇeśa.

80. The fifth day (is a favourite) of the king of Serpents; the sixth day that of Kumāra (Skanda). It should be known that the seventh day (is a favourite) of the Sun and the ninth day is a favourite of Caṇḍikā.

81. It should be known that the tenth day is (a favourite) of Brahmā, the eleventh day that of Rudra; the twelfth day is a favourite of Viṣṇu; and the thirteenth day that of Antaka (i.e. god of death).

82-83. The fourteenth day is a favourite of Śaṃbhu. There is no doubt about it. The Caturdaśī of the dark half which extends to the mid-night is a Tithi (Lunar day) on which one should observe fast It is very excellent and is conducive to the attainment of Sāyujya (identity) with Śiva, The Tithi of Śivarātri is well-known as the destroyer of all sins.

In this context they cite this ancient legend.^[8]

84. There was a certain Brāhmaṇa widow of fickle mind. She loved a certain Cāṇḍāla. She became his beloved through sheer lust.

85. A son was born to her and the Cāṇḍāla of evil mind. His name and soul were both vicious and he was unbearable. He was excluded from all holy rites.

86-87. Urged by sinful nature, he began sinful actions always. He was a gambler, an addict to liquor, a thief and a defiler of the bed of his elders. He was a vicious hunter, a veritable Cāṇḍāla through his action also. Always engaged in evil actions and being vicious though he was, once he happened to go to the temple of Śiva on the Śivarātri night. He stayed there in the presence of Śiva.

88-89. By chance he heard the scriptural texts of the cult of Śiva from close quarters. Now and then, he happened to visit Śiva in the form of Liṅga that was self-born. Though he was a wicked fellow he attained a meritorious birth due to the holy rite of staying in the presence of Śiva and keeping awake on the Śivarātri night.

90. He enjoyed pleasures in the meritorious worlds and spent there many many years. (Ultimately) he became the son of Citrāṅgada with all the characteristics of a great king.

91. He was known by the name Vicitravīrya. He was very handsome and was fond of beautiful women. After attaining the vast kingdom, he became a very great supporter of all.

92. Practising devotional services unto Śiva, he became engaged in holy rites of the Śiva-cult. He was desirous of performing the worship of Śiva in accordance with the scriptural texts of the Śaiva cult. He scrupulously performed the rite of keeping a vigil at night, in the presence of Śiva.

93. Singing the songs of praise of the deeds of Śiva, he used to shed tears of joy frequently from his eyes. He used to experience a thrill of rapture.

94. The whole life passed away thus, when he devoted his attention to the meditation of Śiva. Indeed, Śiva is easy of access to brutes as well as the wise and the learned.

95. In order to serve and for the sake of obtaining happiness, the only (deity) is Sadāśiva.

By observing fast on the Śivarātri he obtained excellent knowledge.

96. Everything is acquired, including equality with all living beings, through knowledge. After realizing Sadāśiva alone, the immanent Soul of all, identical with all, he attained liberation.

Without Śiva there is no object here or elsewhere.

97. Thus one obtains the rare knowledge of the Lord, unconnected with the terrestrial worlds.

After obtaining the (spiritual) knowledge, the king became a beloved (devotee) of Śiva.

98. He attained the liberation of the form of Sāyujya by observing fast on Śivarātri night. What had been obtained by him formerly has been told by me.

99. Being bereaved of the daughter of Dakṣa (the furious lord Śiva) struck his extensive mass of matted hair (on the ground). At that time, the deity well-known as Vīrabhadra, the destroyer of Dakṣa’s Yajña, was born from the forehead of Śiva, the supreme Ātman.

100. Many have been redeemed formerly through the holy rite of Śìvarātri. They achieved Siddhi formerly, O Brāhmaṇas. The souls beginning with Bharata,^[9] achieved Siddhi.

101-102. Māndhātā, Dhundhumāri, Hariścandra and other kings achieved Siddhi through this holy rite alone.

Thereafter, Giriśa engaged himself in sports in the company of Girijā, on the top of the king of mountains. The Supreme Lord (Pareśa) in the company of Bhavānī played the game of dice earnestly.

Notes regarding Śivarātri:

Śivarātri falls on the fourteenth day of the dark half of Māgha. It is sacred to Śiva. Observance of fast on that complete Tithi, worship of Śiva and keeping vigil that night in performing devotional service etc. to Śiva are the main features of the Vrata.

Footnotes and references:

[1]:

Puṣkasa is a hyper-Sanskritisation of Prakrit Pukkasa—name of a forest tribe.

[2]:

The story of a vicious Cāṇḍāla called Caṇḍa illustrates how service to Śiva performed without knowing it and observance of fast on that day forced by unforeseen circumstances leads even a sinner to inclusion in the Gaṇas of Śiva.

[3]:

The transformation of a wicked Cāṇḍāla into a pious devotee of Śiva is due to the observance of Śivarātri Vrata even without knowing it.

[4]:

VV 66-67 explain the concept of Time and its sub-units.

[5]:

Probably some lines are missing after this in the text, as there is a gap between Pala and Pakṣa (a fortnight).

[6]:

Vyatīpāta—It is a Yoga when the Moon and the Sun are on the opposite sides of either solstice and their minutes of declination are the same.

viparītāyanagatau candrārkau krānti-liptikāḥ |
samastadā vyatīpāto bhagaṇārdhe tayoryutau ||
     Sūryasiddhānta XI.2.

There are generally 13 Vyatīpātas in a year. Śrāddha is recommended on this Yoga.

VV 78 and 79a enumerate auspicious occasions for religious gifts.

[7]:

VV 79a-82 state what Tithi (Lunar day) is specially favourite with what deity.

[8]:

This, being a Śaiva Purāṇa, re-emphasizes the importance of Śivarātri by relating legends etc. Vicitravīrya in this legend (vv 84-98) is not the Mbh King who was the son of Śantanu (Mbh, Ādi. 95.49-50; 101.3). The Vicitravīrya in this legend is the son of Citrāṅgada (v 90).

[9]:

As a propagandist of Śaivism, famous ancient persons are claimed as devotees of Śiva. The Who’s Who of the kings mentioned in vv 100-102 is as follows:

(1) Bharata—son of Duṣyanta and Śakuntalā (Mbh, Ādi, 2.95-96) or the son of the 1st Jain. Tīrthaṅkara Ṛṣabha.

(2) Māndhātā—Son of Yuvanāśva of Ikṣvāku face (Mbh, Vana, Ch. 126).

(3) Dhundhumāri—Original name, Kuvalāśva, son of Bṛhadaśva of the Solar race (Mbh, Droṇa, 94.42). He killed demon Dhundhu and got the epithet Dhundhumāra (-māri) (Mbh, Yarn, 204.32).

(4) Hariścandra—Son of Triśaṅku of Ikṣvāku race, famous for truthfulness and charity (Mbh, Sabhā, 12.10-18).