Shaivacintamani (analytical study)

by Swati Sucharita Pattanaik | 2022 | 84,311 words

This page relates ‘Note on the Important Shaiva Vratas’ of the English study on the Shaivacintamani—an unstudied text on Shaiva or Shiva worship by Lakshmidhara Mishra, written in the late 17th century and edited for the first time in 1994 by Shri Dukhisyam Pattanaik from the Orissa State Museum. The present research aims to offer a comprehensive study of the Saivacintamani, filling the knowledge gap by being the first to provide in-depth analysis and commentary.

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Part 18 - A Note on the Important Śaiva Vratas

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Among the several of worship prevalent in India today, the vrata alone can be shown to have maintained particularly close connections with its Purāṇic roots. Pūjā, certainly the most popular form of worship, developed independently into the elaborate rituals of the temple worship. In a sense, therefore, vrata may be said to form a connecting link between earlier forms of worship like tapas and tīrtha and the fully developed Āgamic system characterized by elaborate rites classified into karṣaṇa, pratiṣṭhā, utsava and prāyaścitta. The vrata cult has maintained its individuality right forms the beginning. It is entirely Purāṇic in character. This is indicated, among other things, by the fact that the authoritative works on vratas refer to the Purāṇas as their source texts.^[1]

To begin with, it may be pointed out that vrata is essentially a domestic ritual. It contains various elements of the pūjā, such as the installation of the pratimā, dhyāna, abhiṣeka, vastra-samarpaṇa, naivedya and arcanā with flowers, but for obvious reasons, all these rites are performed in a simple and unelaborated manner. The domestic vrata originally had no connection whatsoever with temple worship.

This is clearly indicated by the fact that temples are not mentioned at all in connection with the observance of vratas; on the contrary, the place where the vrata is observed is temporaily converted into a temple. An image is installed and pūjā is offered to the image on a less elaborate scale, and the image is discarded at the end of the vrata.

Over the course of time, however, vratas came to be associated with temples. For instance, It has now become more or less customary for the observant of vratas to visit temples for the darśana and worship of the gods enshrined in them. The god in whose honour a particular vrata is observed becomes the center of attraction on the days of the observance of that vratas. In srilanka, the practice is prevalent to observe fasts on the days when the brahmotsava or other such special celebrations are being held in the local temples. Such vratas have never been prescribed in the Purāṇasor in later works dealing with the vratas.

The etymology of the word vrata implies will, command, rule or conduct; it also means manner, ordiance, or custom. Secondarily, the term assumed the of a religious vow or practice. It ultimately came to indicate any pious observance. Vrata is a meritorious act of devotion or austerity. It is a solemn vow, holy practice, and often involves fasting and continence. The texts dealing with vrata explain it as being a vow essentially connected with mental resolve. It is religious rite which is characterized by physical and spiritual discipline. Like other rituals, Vratas are also of two types, nitya (those which are obligatory) and kāmya (those which are performed for a specific purpose). The times for the observance of the various vratas are fixed and are indicated in the annual almanacs.

Hemādri’s caturvargacintāmaṇi and Viśvanātha’s vratacūḍāmaṇi are the most popular and elaborate treaties on the subject of vrata. Both these works are replete with Purāṇic citations^[2]. The Purāṇas are, indeed, the earliest texts to have recorded the vrata traitions and the rules relating to the practices of the vratas. One may account for the important place which the Purāṇas seem to assign to the vratas in the scheme of religious practices by the fact that the vratas are usually observed in honour of one of the three gods celebrated in these texts. Actually, the vratas only related to two of them, Śiva and Viṣṇu.

Brahmā is rarely thought of in this connection, but some ancillary divinites of Śaivism, like Gaṇeśa, Kārttikeya, and Śakti are at times worshipped through vratas. It may be further pointed out that the pratimās prescribed for worship in connection with the vratas conform to the descriptions of the particular gods and goddesses given in the Purāṇas^[3]. Even the dhyāna, mantras present the gods in a characteristically Purāṇic form. To a certain extent, this would account for the fact that, barring certain peculiarities arising from local traditions (deśācāras), the practices of the vratas were more or less essentially similar.

The holy places scattered throughout Bhāratavarṣa have been proclaimed to be the fittest places in which vratas may be observed. Various mountains, sacred rivers, oceans and forests are mentioned in this connection. Special and frequent mention is, however, made of Gayā, Gaṅgā, Kāśī (Benares), Kurukṣetra, Naimiśārāṇya,

Prayāga, Jambukeśvara, Kedāra, Puṣkara, Someśvara and Vindhya. Among such places are also included the dwelling places usually assigned to Kārttikeya. All this would clearly show how the tīrtha cult and the vrata cult are mutually related.

The most significant feature of the vrata cult is that it can be freely practiced by castes. In this context it may also be pointed out that one of the reasons for the wide prevalence of the cult of vratas is that even women are authorized to practice it.^[4] A few vratas are, indeed, meant exclusively for women.^[5] It is, however, interesting to note that women are required to obtain the permission of their husbands before they undertake any vrata. Some special requirements expected of the observant of the vratas are enumerated. First and foremost among these is adherence to the code of conduct prescribed for the caste to which he belongs.

Purity of mind, absence of greed, truthfulness, and a kind disposition towards one’s fellow beings are some of the other requisites. Also mentioned are faith, aversion to sin, and hatred for pomp and pride. But more than anything else, it is unflagging devotion that is proclaimed to be indispensable for the practice of vratas. Some general rules which relate to the conduct of the practitioner during the observance of any vrata may also be mentioned here. He is to practise kṣamā, satya, dāna, śauca, indriyanigraha, and steyavarjana.

Among the religious acts he is to perform are devapūjā, agnihavana, japa and homa, although the last is only prescribed by a few authorities.^[6] Such acts of personal discipline as lying on a bare floor and charitable acts like distribution of dānas at the end of the vrata or honouring brāhmaṇs with dakṣiṇā are also recommended to the vratin.^[7]

Saṃkalpa marks the beginning of a vrata. This consists of a lengthy formulaic proclamation of the person’s intention to observe the vrata in question. He is to take bath, abstain from food and generally renounce all comforts which are likely to be pleasurable to the indriyas. One authority seems to prescribe abstinence only from the morning meal. According to other teaches, however, a fast is to be observed on vrata-days. The rule regarding abstinence from the morning meal applies to the day previous to the one of complete abstinence; on that day, a single meal is the rule.^[8]

A vrata, once undertaken, is not to be abandoned under any circumstances. One is reborn a caṇḍāla if he violates this rule. As a matter of fact, he is to be treated as a caṇḍāla hence forth in this very life. Exception is, however, made in the case of individuals who are prevented from continuing by illness. Vratas may also be suspended on instructions from the guru.^[9] Further, there is provision for the interrupted vratas being atoned for through suitable expiation rites.For instance, the interruption caused by hunger or greed could be made good by a fast of three days” duration. A complete shaving of the head is sometimes prescribed as an expiatory punishment.^[10]

As a matter of fact, upavāsa is closely connected with vrata. This term has lost its etymological significance. It has now come to mean a complete fast. Upavāsa has been defined as abstinence from all comforts, pleasures, and enjoyments.^[11] Japa, yajña, dhyāna and kathāśravaṇa (possibly of stories relevant to the vratas observed) are the religious acts expected of one who observes upavāsa. Similarly, his conduct is expected to be characterized by compassion for all beings forbearance, purity and absence of greed. The following prohibitions are to be heeded on vrata days. The cleaning of teeth is to be avoided. Some authorities interpret this injunction as only the prohibition of cleaning the teeth with tree twigs. In one context it is stated that, whenever cleaning of the teeth is not possible, one should rinse his mouth twelve times, with one mouthful of water each time.Repeated drinking of water is precluded. Chewing of betel, sleeping during the daytime and sexual intercourse are strictly forbidden. The Purāṇas also refer to these and various other prohibitions.^[12] It is, however, to be noted that under special circumstances some relaxation of these strict is allowed. In this connection, the verdict of the guru and the pronouncement of brāhmaṇas are to be regarded as the guiding principles. At the same time, as indicated above, various expiation rites can be prescribed to counteract any deficiencies in the observance of the vratas. These might consist of japa, flower offerings, or of oblations to Agni. In a few cases, such measures as additional fasts of a severe type are prescribed.

As naimittika rites, vratas are always preceded by the nitya rites. These latter are the rites which the participant is obliged to perform daily.

In exceptional cases, one is permitted to delegate another person to observe vratas on one’s behalf. A pregnant woman, a woman who has just delivered a child, a woman with an illness and a woman in menarche are mentioned in this connection. Though such persons are authorized to depute others to perform apart of their vratas, they are still expected to observe the normal rules of spiritual discipline. This kind of delegations is usually for the offering of pūjā and homa. No deputy is ever permitted for the vratas undertaken for the fulfillment of specific desires (kāmyavratas).

Havis is prepared and offered on vrata-days. Though havis originally denoted an offering to be made to the fire for some specific god, that term has over time acquired a wider sense, and now denotes also the cooked offerings made to god as naivedya. Various restrictions have been laid down with regard to preparation of havis to be offered at vratas. The cereals, condiments, and vegetables to use for the cooking of the havis are all enumerated. Simplicity and absence of richness of any kind are to be the characteristics of this food. The observant is allowed to eat portions of this havis on vrata-days.

The performance of a vrata begins with the appointment of a ṛtvik who officiates at the various rites for the performer or assists the performer in connection with the pūjā. Equipped with the requisites already described and purified by the observance of the various disciplinary restrictions, particularly of upavāsa, the performer engages himself in worship of the deity in whose honour the vrata is being undertaken. In this context, pratimās made of gold and decked with gems are often mentioned. At the end of the vrata, these are to be handed over to a brāhmaṇa along with some dakṣiṇā. The worship of the pratimā forms the most important event in the vrata. Various articles are prescribed for use over the course of the pūjā. They include the five gems, gold, silver and diamonds. Whenever precious gems are not available, gold may be used as substitute. For this pūjā, one can use such items as the sprouts of five trees, namely aśvattha, udumbara, plakṣa, cūta and nyagrodha, pañcagavya, consisting of cow urine, cow dung, milk, curd, and ghee, pañcāmṛta, consisting of dadhi, madhu, ghṛta, Śarkarā and payas, the six rasas, namely, madhura, amla, lavaṇa, kaṣāya, tikta and kaṭuka, and candana, consisting of a mixture of kastūrī, keśara and karpūra. The pratimā is set on kumbha (kalaśa) which is filled with water and decked with the tender sprouts of the trees already mentioned, particularly the cūtapallavas. The various upacāras are offered to the pratimā in which the immediate presence of the deity is definitely assumed. Maṇḍalas are sometimes substituted for the pratimās. The pūjā begins with purificatory rites. Then follows the prāṇapratiṣṭhā^[13], a rites which infuses the image with life. The various acts and items mentioned below may be said to constitute the entire procedure of the pūjā.

The Purāṇas, which have devoted a considerable portion to detailed description of the vratas, have in many cases recounted the circumstances leading to to the coming into vogue of these vratas. In this, they follow the tradition of the Brāhmaṇa texts, which have provided aetiological legends to explain the genesis of the various sacrifices or sacrificial rites. A greater number of the vratas mentioned in the Purāṇas are connected with Viṣṇu. Of course, Śiva also has not a few vratas dedicated to him. The vratas connected with Śakti, Gaṇeśa, and Kārttikeya, are, however, much less in number.

The annual Hindu almanacs mention the specific dates on which different vratas are to be observed. The vratas specifically relatingly to Gaṇeśa are (as mentioned above) comparatively few, although each vrata, like every other domestic rite, must begin with the worship Gaṇeśa. The Agni Purāṇa mentions the Vināyaka-vratas, while the Bhaviṣya Purāṇa refers to the caturthī-vrata. The Gaṇeśa Purāṇa also mentions the caturthī-vrata and the saṅkaṣṭacaturthī-vrata.

The only vrata which is specially associated with Kārttikeya is skandasaṣṭhī. To Umā is assigned the Navarātri, which consists of the Mahānavamī. Many vratas are observed in honour of Śiva; of these, the Mahāśivarātrī-vrata is the most important. The pradoṣa-vrata, connected with Śiva, is of fortnightly occurrence.

Other vratas connected with Śiva may be mentioned the somavāra-vrata, the caturdaśī-vrata and pāśupata-vratas. The vratas in which worship is simultaneously offered to Śiva and Umā are the Umāmaheśvaravratas and the kedāreśvara-vrata.

Below are described some of the vratas relating to śiva and his ancillary divinities which are most commonly observed in India and Srilanka. The normal rules regarding the observance of a vrata that have already been mentioned above are naturally also applicable to the vratas described below. The pūjās performed in connection with the different vratas are also characterized by more or less similar details. Only the mantras vary with various divinities.^[14] Thus, for instance, whenever the upacāras are offered, the appellations used change from deity to deity. Apart from this, there are a few other special characteristics which distinguish one vrata from another. Only such differences are indicted below.

i) Vināyakacaturthī-Vrata

This vrata is to be observed on the Chaturthī, the fourth day of the bright half of the month of Śrāvaṇa. The caturthī of the bright half of the month of Kārttika is also prescribed by some authorities as the day on which the caturthī-vrata is to be observed. A golden pratimā of Gaṇeśa is made and provided with a pedestal which is also made of gold. A kalaśa is installed, and on it is set the pratimā of Gaṇeśa. The pratimā is sanctified by purificatory rites. The other rites such as sthāpana, āvāhana etc., are performed in their usual order. Red flowers, leaves, (patrāṇi), bilva and dūrvā are the articles prescribed in connection with this vrata. The naivedya should mainly consist of modaka as well as jambūphala.

The pūjā is concluded with the following verse, which, incidentally, indicates the purpose for which the vrata is observed:

vināyaka gaṇeśāna sarvadevanamaskṛta/
pārvatīpriya vighneśa mama vighnaṃ vināśaya//^[15]

“O Vināyaka, Lord of Gaṇas, hailed by all the gods, dear to Pārvatī, Lord of obstacles, discard obstacles from me.”

ii) Siddhivināyaka-Vrata

This vrata is observed in the month of Bhādrapada. The tithi is expected to extend at least up to midday. The vrata, which generally conforms to the rules already mentioned, has a few special characteristics of its own. The image obtained for installation is made of clay. Dūrvā is specially mentioned as being offered along with other flowers and leaves. There is a legendary account which explains the greatness (māhātmya) of this vrata. Kṛṣṇa is said to have instructed the Pāṇḍavas about this vrata; they observed it and as the result always succeeded in their warlike undertakings. The sight of the moon is strictly forbidden on the day of this vrata. A mere glance at the moon not only rids one of all the merits of the vrata, the act actually brings him woe, misery and complete ruin.^[16]

The Syamantakopākhyāna recounts in detail the events leading to the peculiar attitude shown to the moon on this vrata-day. The story concerns the gem called syamantaka. After severe tapas, Satrājitā is said to have secured this jewel from the Sun god, who had himself been wearing it. The gem was granted to him on the condition that he maintains absolute purity, and the slightest sign of impurity would result in the loss of the gem. Over the course of time, however, the gem fell into the hands of king Jāmbavān. Jāmbavān later offered it, along with his daughter Jāmbavatī, to Kṛṣṇa. Kṛṣṇa, who now became the possessor of the gem, had a quarrel with his brother Balarāma about it. The latter left his home in anger, and went on a pilgrimage. At Vārāṇasī, he met Nārada, who told him that all this trouble had arisen because, despite the prescribed convention, he had glanced at the crescent moon on a caturthī day. Nārada related to Balarāma how Chandra had once mocked at Gaṇeśa for his queer appearance. The god cursed the moon to become unfit to be seen. Chandra later realized his folly and repented for his mistake by observing the Caturthī-vrata. The curse was, therefore modified, and Gaṇeśa decreed that the moon ought not to be seen only on the caturthī-day.^[17]

iii) Saṅkaṣṭagaṇapati-Vrata

In its details, this vrata agrees for the most part with the vratas described earlier. The pratimā for this vrata is made of gold. On the completion of the vrata, The pratimā is given over to a brāhmaṇa along with the relevant dakṣiṇā.^[18]

iv) Skandaṣaṣṭī-Vrata

This vrata is popular in south India and Srilanka. However, only incidental references have been made to it in the Pūrāṇas and the texts dealing with the vratas.^[19] The ṣaṣṭhī-vrata begins the day after Dīpāvalī and continues for six days.

The last day of this vrata is celebrated in the temples of Kārttikeya in srilanka and South India with the Sūrasaṃhāra festival.

V) Sarasvatī-pūjā

Sarasvatī-pūjā is one of the vratas observed in honour of Śakti. It occurs on the seventh day of the bright half of the month of āśvina. It is laid down that the saptamī-tithi should pervade the early morning hours of the day on which the vrata is to be observed. The details of worship are the same as those already described.

No special rites relating to this vrata have been given in the vratacūḍāmaṇi.

VI) Durgāṣṭamī-vrata

The texts dealing with vratas mention two such aṣṭamīs. One is celebrated as the birthday of Umā, and falls on the eighth of the month of caitra. The rites in this vrata are for the most part the same as those mentioned earlier. The other aṣṭmī occurs on the eighth of the bright half of the month of Āśvina. This is also known as Mahāṣṭmī. No details are given of this vrata in the Vratacūḍāmaṇī.

VII) Maṅgalāgaurī-Vrata

This vrata is observed on all Tuesdays in the month of Śrāvaṇa. The peculiarty of the vrata lies in its being confined only to women. In connection with this vrata, dīpa is substituted for the pratimā. Other pūjā details are the same as describe above. Distributions of sweets at the end of the vrata performer are declared to be the most suitable persons to receive these gifts. Worship with sixteen dīpas and the feeding of sixteen girls are also prescribed. This vrata is performed with a view to obtaining prosperity. As this is possible for women only so long as their husbands live, all this ultimately amounts to ask for longevity for their husbands.

VIII) Amuktābharaṇa-Vrata

This is perfomed on the saptamī of the bright half of the month of Bhādrapada.

The vrata is observed in in honour of Śiva. The details of the pūjā performed over the course of the vrata are the same as mentioned earlier. The speciality of this vrata lies in the tying of a thread around the wrist of the performer.

The following legend is narrated relating to the vrata. Vasudeva and Devakī lost every child born to them due to the hostility of Kaṃsa, the brother of Devakī. Once they met the sage Romasa, who casually told about this vrata. As the result of the observance of this vrata long before, Bhuṣaṇā had won longevity for her children.

The worship of Śiva and wearing that thread on this vrata day vrata day would bring the desirable outcome. The thread is to be made of silver or cotton. Clothes are to be distributed to brāhmaṇas. The performer has to keep awake the whole night, and throughout must engage himself in the worship of Śiva. Homa is prescribed, and oblations to Śiva are offered on the fire. The oblations are to consist of tila, akṣata and ghee. Devakī and vasudeva are said said to have observed the vrata, and this later resulted in the birth of Kṛṣṇa. Kṛṣṇa lived a long life, and one of his great exploits was to have chastised Kaṃsa, who was a terror to everyone.

X) Pakṣapradoṣa Vrata

This vrata is of a fortnightly occurrence. The following verse proclaims the merits which this vrata brings to the performer:

pakṣe vaidikasya pradoṣe śivapūjanam/
agnihotraṃ yathā nityaṃ pāpaghnaṃ mokṣadāyakam//^[20]

“The worship of Śiva at sunset every fortnight always destroys sins and give liberation, like the agnihotra sacrifice.”

Whoever undertakes to observe this vrata in honour of Śiva should abstain from food until the end of the day. He should take a bath two ghaṭikās before sunset. He should wear a white garment. Sandhyā and japa are to be performed as usual. This is to be followed by Śiva-pūjā in the manner laid down in the Āgamas. Gaṇeśa should be installed on the right and Skanda on the left of Śiva. Śakti also is to be worshipped. Nyāsa and sohaṃbhāvanā are specifically mentioned. At the end of the pūjā, there is to be nṛtta, although this is rarely practiced.

The importance of this vrata has been summarized in the following verse:

“The worship of Śiva will destroy even one hundred murders of Brahmins. This has been told by me as the sunset worship of Śiva.”

“This great, meritorious vow, worship of Śaṅkara at sunset is the the supreme means to realize dharma, artha, kāma and mokṣa. The ancient sages have performed it for knowledge, those who desire fortune for fortune, Indra,Viṣṇu and other gods to achieve their function of victory, those desiring knowledge for knowledge, those desiring a son for, those afflicated by disease for health. For Brahmins this excellent vow is the main, especially to cross the Kali age.”

X) Śanitrayodaśī-Vrata

The Śanitrayodaśī-vrata^[21] is said to be observed when trayodaśī and the Śānivāra are on the same day. It is also called Śanpradoṣa. Special significance is attached to the Śanpradoṣa vrata occurring in Śrāvaṇa and Kārttika. In this vrata, Śiva is worshipped in the Liṅga from midday worship is prescribed. Later in the evening commences the pūjā of the liṅga. Tīla and āmalaka are specially mentioned for use in this vrata. Among the liṅgas recommended for worship are mentioned the selfproduced Liṅga (svayaṃbhū) and Liṅgas installed in forests, outside the village, on mountaintops or in the penance groves. The ŚivaLiṅgas installed in Kāśī are, of course, given the greatest importance in this connection. Thirty-two dīpamālās and a thousand lights are to be provided. The one hundred names of Rudra are also to be recited.

The following story is told about this vrata: King Citraka of the Vidyādharas once visited Kailāsa. There he derided Śiva, who was seated amidst his family. Umā was greatly annoyed by the discourteous remarks made by the king. She therefore cursed him that he would be hurled into the world of the mortals. He was, accordingly, born as the demon Vṛtra. Indra is said to have performed Śanpradoṣavrata, and as the result of it have acquired enough strength to easily vanquish this demon.

XI) Somavāra-Vrata

The Somavāra-vrata^[22] is observed in honour of Śiva. The following Somavāravrata-kathā is narrated in the vratacūḍāmaṇi. Once there lived in Āryāvrata a king named Citravarman. He hada son and a daughter. The soothsayers predicted that the daughter had a bright future before her. One of them, however, boldly declared that she would become a widow in her fourteenth year.

The wife of sages Yājñavalkya taught her the details of Somavāra-vrata. Thereupon she began to perform that vrata regularly. Over the course of time, Citravarman gave his daughter in marriage to indrasena. Once, while Indrasena was going out on a sea journey, the ship in which he was sailing was upset and he was drowned. The princess thus became a widow, but she still kept her observance of the vrata. This had the desired effect: she regained her husband. Thereafter, both of them lived long and ruled their country for many years.

XII) Amāsomavāra-vrata

The Amāsomavāra-vrata is to be observed on a Monday which coincides with the new moon day. In this vrata, pūjā is offered to the aśvattha tree, although Śiva and Viṣṇu receive greater attention. The various upacāras are offered to both these gods. The purpose of this vrata is said to be ridding oneself of sins and ensuring the continuity of one’s family. This vrata is also said to prevent widowhood in this and subsequent births.

A story which glorified the Amā somavāra-vrata was narrated by Bhīṣma to Yudhiṣṭhira. There once lived a king by name Ratnasena. In his kingdom there lived a brāhmaṇa called Devasvāmin, who had Dharmavatī for his wife. The couple was blessed with seven boys and one daughter. One day, when the seven brothers offered aims to brāhmaṇa, they were suitably blessed by him and thus became endowed with saubhāgya (fortune). The daughter, however, was not blessed at that time, and was accordingly doomed to vaidhavya. Nevertheless, it was made known that soma brought from saiṃhala would help her out of her out misfortune. The brothers, therefore, crossed the ocen and brought back the soma with the help of an eagle that lived in a huge tree standing on the shore of the sea.

This vrata was practiced by the girl and her vaidhavya was removed.

XIII) Bhakteśvara-vrata

This vrata is to be observed on full moon days. It is especially recommended for barren women. There is the normal vrata-pūjā, wherein the offering of arogya is specially emphasized. As for the genesis of vrata, the Vratacūḍāmaṇī narrates the following story:^[23]

Candra Pāṇḍya, the ruler of Madura, and his queen Kumudvatī were for a long time without any issue. They therefore retired into the wilderness and performed tapas. Thereupon Śiva manifested himself before them and offered them a strange boon: they would have either a long-lived but widow daughter, or a short-lived but wise and highly endowed son. The king, of course, chose the latter alternative. In due course, the king married his son to the daughter of king mitrasahasra and the queen Kalāvatī. The daughter observed the Bhakteśvara-vrata. As the result of this, when the destined hour of the death of her husband approached, the god of death was overpowered and the prince of the Pāṇḍya kingdom and his bride lived happily for a long life.

XIV) Kedāreśvara-Vrata

This vrata is to be observed on the new moon day of the month of āśvina. In connection with the vrata-pūjā, the tying of sūtra (dorabandhana) and the distribution of sweets are mentioned.

The following story is told to glorify this vrata. Once, at Kailāsa, Śiva was seated among his attendants, and much dancing was going on. The sage Bhṛṅgin also danced in great ecstacy, but his dance was quite irregular and unrythimic. This caused an outburst of laughter. Śiva, however, was much pleased with Bhṛṅgin and granted him special favours. Elated by this incident, the sage resolved to worship Śiva exclusively. Accordingly, he purposefully kept Umā out when he made his circumambulation of Śiva. Umā, who was distressed by what was happening, left Kailāsa and went to the hermitage of Gautama. There the sage imparted to her the knowledge of the Kedāra-vrata. Thereupon, Umā undertook to observe the vrata, and this had the desired effect; soon after, Śiva appeared before the goddess and offered her half of his body. This was obviously intended to render the circumambulation of Śiva alone impossible. Puṇyavatī, the wife of Citrāṅga, is also said to have observed this vrata and to have thereby had all her desires fulfilled.

XV) Umāmaheśvara-Vrata

The Umāmaheśvara-vrata^[24] is said to be observed on the caturdaśī of the bright half of month of Bhādrapada. The pūjā is performed as usual. A peculiarity of the vrata is that it has to commence not on the day of the vrata itself but on the day previous to it. The performer takes a bath in morning of that day and then goes through the rite of anujñā whereby permission of the god is sought to observe the vrata.

The following verse is recited in this connection with that rite:

śvaḥ kariṣye vrataṃ yatnād umāmaheśvarābhidham/
ājñāṃ dehi mahādeva soma somārdhaśekhara//^[25]

“Tomorrow, Ishall perform with effort the vow called Umāmaheśvara. Give me the permission, O Mahādeva, accompanied by Umā, you whose diadem is the halfmoon.”

Arcanā of the god is to be performed at midday. At night, the observant can sleep one in the direct presence of the god. On the following morning the vrata-pūjā commences immediately after the performance of the daily rites. The worship of Śiva in this vrata is characterized by elaborate dhyānas. There are the usual āvāhana, pādya, and arghya, and the normal upacāras are performed. This is followed by the tying of thread (doraka) around the wrist of the performer.

Complete fasting is prescribed for the day. The performer keeps awake through the whole night listening to religious stories and performing pūjā at the end of each yāma of the night. Agnikārya and offering to Agni are also prescribed.

The following legend is narrated by the sage Gautama to glorify this vrata. One day, Durvāsas went to Viṣṇu and presented to him a bilva-mālā, which he casually placed on his Garuḍa. The sage naturally got enraged at this and cursed Viṣṇu that he would be deserted by Lakṣmī, Garuḍa, and even Vaikuṇṭha. Thereupon, Bṛhaspati advised Viṣṇu to observe the Umāmaheśvara-vrata, which he did. This enables Viṣṇu to regain all that he had lost, including Vaikuṇṭha.

XVI) Vratas of the Śaivacintāmaṇi Text

Śaivacintāmaṇi is the authorative text of Liṅgarāja worship, Rituals, Śaiva Tradition, Śaiva tantra, aghora mantras, different types of Mudras and jāgara vrata, Śiva caturdaśī, Śiva kṣapā ekādaśī vrata, six syllabus mantra, five syllabus mantra and Gourī mantra etc.

The Epics and the Purāṇas speaks for the first time of pūjās a form of worshipping gods. The Liṅgarāja temple is Hindu temple. It is dedicated to Lord Śiva. Śivakṣapā caturdarśī^[26] is the festival of lord Liṅgarāja,they are going to “sadā śiva padam.” That day the devotee worships the Lord Śiva. The devotee is sleepless and fasting all over night.The devotee should do own afford charity (dānaṃ), japaṃ, pūjā homaṃ.

Śivarātrī(jāgara)^[27] is the main festival celebrated annually in phālgun month when thousands of devotees visit the temple. A part from a full day of fasting, bilva leaves are offered to Liṅgarāja on this auspicious day.

The main celebrations take place at night devotees pray all night long.

prātardeva caturdaśyāṃyaharniśam/
pūjāṃ homa japaṃ dānaṃ kariṣyāmyātmaśaktitaḥ//
idaṃ samuccharan haraṃ samarccayet upoṣya nā/
anidrājāgara priyaścaturṣu yāmakeṣu ca//

The devout usually break their fast after the mahādīpa (a huge lamp) is lit on the spire of the temple. This festival commemorates Liṅgarāja having slayed a demon.

Thousands of bol born pilgrims carry water from river gadagadia ghat(Cuttack).

XVII) Śivarātri-vrata

This is by far the most important of the vratas observed in honour of Śiva. Accordingly, Śivarātrivrata^[28] has acquired wide popularity. In Srilanka it scrupulously observed by all staunch adherents of Śaivism. The day assigned for the observance of this vrata is the caturdaśī in the dark half of the month of Māgha. The tithi is required to extend up to midday. This day, it is said, was the day on which Śiva assumed the liṅga form for the first time. The vrata pūjā is performed as usual. Upavāsa and jāgaraṇa are also undertaken. Pūjā is performed at the end of each yāma of the night, and arghyas are also offered each time. The vratapāraṇam is performed on the following day.

It is said about vrata that if one happens to fast and keep awake on the night of the caturdaśī in the dark half of the month of Māgha, even unintentionally, he is bound to be endowed with the merit ensuring from the regular observance of the Śivarātrī-vrata. The following story is recounted in the Vratacūḍāmaṇi in confirmation of the belief.

Once there lived a hunter who mercilessly killed every animal which he came across in the forest. One day, he came to a bilva tree; there he saw adeer, and prepared to kill it. Just at that moment, the deer made an appeal to the hunter in a human voice. It said that it would go to its mate, bid her farewell and then return and offer itself to the hunter. The latter felt so much assured by the sincerity of the beast that he granted its request. He then climbed the bilva tree, and in order to keep himself occupied while awaiting the the return of the deer, he plucked the leaves of the tree one by one and dropped them down. Soon the mate of the deer herself came to the spot in search of her master. The hunter mistook her for the deer who had promised to return and was about to discharge his arrow. Seeing this, the doe also spoke in a human voice and requested the hunter to spare her until she returned after having met her husband. The hunter agreed and continued to wait for the return of the deer, plucking the leaves of the bilva tree and dropping them down as before in order to divert himself. Thus the hunter was engaged–albeit unintentionally–in the acts of keeping awake through the night and dropping the bilva leaves on a Liṅga that happened to be under the tree. He was also forced by the circumstances to go without food. And the day on which all this happened was the fourteenth day in the dark half of the month of Māgha. The hunter had thus observed, though unknowingly, the Śivarātri-vrata. He therefore became entitled to the fruits of the regular observance of that vrata. Accordingly, on the following morning, the Śiva gaṇas appeared on the scene and led him to the world of Śiva, with all the honours due to divine beings.

Besides these vratas which are more commonly observed, some other vratas, such as the Śivacaturdaśī-vrata,^[29] the Anaṅgatrayodaśī-vrata,^[30] and the Pāśupatavrata,^[31] are mentioned in the Purāṇas. As, however, these latter vratas do not enjoy wide prevalence, they are not treated here.