Maha Shivaratri- “the extraordinary or great night of Shiva” in Hindu tradition and Shaiva devotion is one of the most powerful occasions for celebrating the auspicious and eternal Shiva.
Falling in the month of February-March, Maha Shivaratri commemorates the divine union of Shiva and Shakti by the marriage of Shiva and Parvati, but many also celebrate the occasion as a victory of Shiva over the forces of Tripuri in his Tripurantaka form.
In Kashmir Shaivism, where Tantra reigns supreme, devotees observe the Hara-Ratri or night of Hara (Shiva) and Bhairavotsava- the union of Bhairava and Bhairavi, potent and Tantric forms of Shiva and Parvati.
For others, Maha Shivaratri is the night when Shiva performs his legendary Tandava. As we eagerly look forward to this celebration of Shiva and Shiva-tattva (the essence of Shiva), let us revisit a few divine tales of Shiva from the Puranas and devotional traditions of the country and be mesmerized by the otherworldly yet easily pleased primordial one.
The mother of Asuras, Diti birthed a son Vajraang who was married to a virtuous woman named Varaangi, from whose union Tarakasura came into the world. The powerful Asura (demon) was a menace and force to reckon with, which troubled the gods who approached Brahma.
The creator told them that with his boons Tarakasura was undefeated and the only way to bring auspiciousness and balance back to the world was by uniting Shiva-Shakti, the supreme father and mother whose togetherness is the origin of creation and its sustenance.
Shiva, the Adiyogi was deep in his yogic meditation. To bring him out of his powerful yogic state, Indra called upon Kamadeva, the Lord of desire, and entrusted him with the herculean task.
The sacred Shiva Purana narrates the story of Shiva and Parvati’s meeting in the blissful ambiance of Kailasha. As Kamadeva approached the home of Shiva accompanied by his Sahachar (friend, he who always accompanies) Vasant or spring, the atmosphere of Kailasha became fragrant, decorated with eternally blooming flowers.
At this moment, Parvati with her friends reached Kailasha and stood close to Shiva in meditation, who under the sway of Kama, opened his eyes for a while and adored the transcendental beauty of Adi Shakti.
All the essential conditions for the auspicious union of Shiva and Parvati were in place, and gods Brahma and Indra rejoiced with the thought of the marriage of Purusha and Prakriti (the primordial male and female principles) and the end of Tarakasura.
Kamadeva’s mischief in disturbing the Dhyan (meditation) of Shiva was punished by his Krodhaagni (the fire of his anger), which burnt Kama, leaving him formless, due to which the Lord of Desire is also known as Ananga or “he who has no body” and Shiva came to be known as “Manmathari”, the ari or enemy of Manmatha (he who causes a manthan or churning in the mind, a name for Kama).
This divine play was to tell the world of the powers of Shiva, which become a purifying fire in the hearts and minds of his devotees, burning away worldly desires. After the Lila of Kama-Dahan, Shiva gave his wife Rati a boon, that Kama will be reborn later as Krishna’s son Pradyumn and will reunite with Rati.
The arrows of Kama were not shot in vain. Having seen Shiva, Parvati took the vow of marrying only him. Devarishi Narada visited Parvati and gave her the Panchakshara Mantra- Om Namah Shivaya, a mantra that bestows Dharma, Artha, Kama, and Moksha and is pleasing to Lord Shiva.
Having received the mighty mantra, Devi Parvati began her Tapasya. Gods, whose future depended on this divine union visited Kailasha bowed down in front of Shiva, and asked him to marry Parvati.
After denying the requests, Shiva finally agreed after testing the will of Parvati in many ways. The proposal of Parvati was accepted by Shiva and the three realms began preparing for one of the most enchanting marriages of all time.
The events leading up to the wedding of Shiva and Parvati are intriguing, divine, and timeless in Hindu traditions. The ethereal Baarat or wedding procession of Shiva that entered the land of Parvati’s father Himalaya is known to many.
The members of Shiva’s cosmic procession ranged from the most beautiful gods to the most awe-inspiring and fearsome Bhootas, Pretas, Yakshas, and Shiva-ganas, led by Mahadeva himself, dressed in Bhasma (ashes from funeral pyre), Mundamala (garland of skulls), Naga (serpents) and Baaghacharma (hide of tiger).
The procession made thundering sounds and created an unparalleled vision of otherworldly beings, which made the mother of Parvati, Mena faint.
With the pleadings of gods and the wish of Mena, Shiva finally took the most alluring form, the aura of which put Kama himself to shame. The ornamentation and form of Shiva and Parvati for their marriage have been mentioned in the Parvati Khanda in beautiful detail.
Shiva is dressed in Malati flower garland, jeweled crown, necklaces, and bracelets, glowing like the purifying fire, covered in a paste of sandal, musk, and vermillion, with a gem-studded mirror in his hand and corrylium decorated eyes.
Goddess Parvati has her curled hair in a lovely hairdo, armlets, bracelets, and earrings adorned with jewels, her delicate lips with a red tint like a fresh pomegranate fruit, with Mahavar or red dye in her hands.
Accompanied by all gods, goddesses, the family of Parvati, sages, ascetics, and all other living beings of the world, the marriage of Shiva and Parvati was witnessed by Srishti (creation), marking the eternal union of Shiva and Shivaa, Adi Deva and Adi Shakti for the betterment of the world and annihilation of Tarakasura.
Many however believe that Maha Shivaratri does not celebrate the marriage of Shiva and Parvati, but the emergence of Linga or Lingodhbhava, which has both Shiva and Shakti in its form, and represents the aniconic union of male and female principles.
In the Vidyeshwara Samhita of the Shiva Purana, the power of Shiva-Linga worship is mentioned. The construction of a Paarthiv Shiva Linga by the devotee and its worship is the source of immense bliss and success in every sphere of life.
The Jaap or recitation of Om Namah Shivay in front of a Shiva Linga fulfills every wish of the Bhakta and leads one on a path to the realization of Shiva-tattva.
Most of the devotees visit a Shiva temple during Shiva Ratri and worship the sanctum Shiva Linga with milk, Gangajal, Bilva patra, Dhatura, Ber, white flower, and other favorite objects of Shiva to receive the benevolence of Mahadeva.
The Rudra Samhita (Yuddha Khanda) of Shiva Purana captures the enthralling Lila of Shiva as Tripurantaka- the annihilator of Tripuri or three cities of Tarakasura’s sons. Answering the prayers of gods, Shiva prepared to attack the Tripuri, armed with his divine weapons, sitting on a chariot driven by Lord Brahma.
Having worshipped Ganesha for an auspicious and virtuous result, Shiva aimed his Dhanush or bow at the Tripuri, and with his potent arrows burnt the three cities with all their inhabitants.
The rage of the mighty annihilator after the end of Tripuri caused fear in the hearts of the gods, who witnessed the heat of Shiva’s fiery anger. With Brahma and Vishnu, all gods and goddesses approached Tripurari Shiva and his Shakti with bowed hands.
Pleased with the Stuti (reverence) of the gods, Shiva calmed and blessed the assembly of deities, and returned to Kailasha. The devotees of Shiva remember the divine drama of Tripurantaka Roopa during Maha Shivaratri and evoke Shiva to bless them with omnipresent protection and guardianship.
In the sacred complexes of Madhya Pradesh and Odisha, Maha Shivaratri is celebrated with dance festivals, where traditional dancers perform devotional dance-dramas in the reverence of Nataraja- the Lord of Dance, Shiva.
The Shiva Purana narrates an interesting story of Shiva as a dancer in the context of his marriage, which is a lesser-known tale of the Lord of Dance. In the Shata Rudra Samhita, the story of Sunartak Nata (dancer) is told, which was a form taken by Shiva to visit the court of Himalaya, the father of Parvati.
After blessing Parvati with his hand in marriage, Shiva was asked by the goddess to visit her home and get the permission of her parents for the nuptial ceremony. Shiva as Sunartak (the beautiful dancer) entered the court of Himalaya and danced charmingly, enchanting the audience.
Damru (drum) and other musical instruments playing, Shiva as Sunartak impressed everyone and was offered various jewels and gold as prizes. He however expressed his wish to receive Parvati’s hand in marriage as a gift, which enraged the parents.
The king ordered Sunartak be taken out of the palace, but as soldiers approached him, they saw Sunratak surrounded by aureole blazing fire, which could not be traversed by anyone.
Soon, the king Himalaya saw Sunartak as Vishnu, Brahma, and Surya. He saw him as Rudra with Parvati, smiling blissfully. Mesmerizing everyone with his cosmic dance and Lilas, Shiva as Sunartak went back to Kailasha.
This dance of Shiva in connection to his marriage with Parvati is an interesting narrative, that underlines the auspiciousness of Shiva’s dance, as an expression of divine action (kriya) which is a necessary prerequisite for the union of Purusha and Prakriti (male and female powers) which result in creation.
Besides this episode, Shiva as Natesha (the king of Dancers) is an aspect of Mahadeva associated with his role as the supreme annihilator and the manifestation of the energy that births, sustains, and ends the cosmos.
The lyrical beauty of Nataraja solidified in Chola bronzes is unforgettable, and a sacred artwork that captures the essence of Shiva celebrated by his devotees who envision Shiva as the power that dances (moves) within us all.
What are the benefits of Maha Shivaratri Puja? Why do we worship Shiva on Maha Shivaratri? How to worship Shiva on Maha Shivaratri? These are some of the common questions regarding the rituals of Shiva Ratri.
The answers to them are given by Mahadeva himself, in the Koti Rudra Samhita of Shiva Purana. On the insistence of his devotees, Shiva unveils the powers of Shiva Ratri Vrata- fasting on Shiva Ratri in this chapter of the sacred text.
Among all his rituals, Shiva Ratri Puja is considered the most virtuous and powerful. Krishna Paksha Chaturdashi is considered to be the date of the Shiva Ratri when the devotee is supposed to wake up early in the morning, perform daily rituals, and visit a Shivalaya (Shiva temple).
After taking Shiva’s blessings for the Vrata, the devotee should collect the necessary Samagri or ingredients for the rituals and begin the worship of a Shiva Linga at a temple or one established at home.
Wearing clean clothes, the person having taken the vow of Shiva worship should chant the mantras and offer ritual items to the Shiva Linga.
With musical instruments, song, and dance, the Linga should be worshipped in the first Prahar (first three hours of the day), followed by Stotras or hymns of Shiva, stories of Shiva, and a Jaagaran (staying awake) during nighttime.
The night of Shiva Ratri (considered the best time for worshipping Shiva according to Shaiva tradition) with its different Prahar (time frames divided into three hours each) is described in the Shiva Purana with rituals and offerings to be given to the Shiva Linga as the supremely powerful form of Shiva.
The worship of the Shiva Linga begins with offerings of flowers and fragrances, along with the mantra chants associated with each offering. Once all the offerings are applied and placed on the Shiva Linga, Jala Dhara or water is offered to the Linga.
108 chants of Om Namah Shivay are recited, with water offering to the Linga. Lotus flower with 100 petals, Kaner flower should be offered to the Linga. The eight names of Shiva- Bhava, Sharva, Rudra, Pashupati, Ugra, Mahan, Bheem, and Ishan should be chanted, accompanied by offerings of incense, lamp, and food.
The second Prahar includes an intensification of the rituals, where all the offerings and mantra chants are repeated twice as many times as the past three hours. Til, lotus flower, Bilva patra (leaves), and Kheer (sweet made of rice and milk) should be offered to Shiva.
In the third Prahar, the same worship routine is to be repeated. Aak flowers, Maal Pua (sweet made with sugar and wheat flour), and food offerings made with different vegetables should be prepared and offered to Shiva during these hours.
The fourth Prahar begins with the Visarjan of the previous offerings and Urad and Moong daal (lentil), Kangooni (millet), Saptadhanya (seven types of grains), Shankhapushpi and Bilva Patra offered to Shiva. With sunrise, the devotee should take a bath and worship Shiva, give alms and food to Brahmans, and ask Shiva for Kshama (forgiveness) for any imperfection in the rituals.
These rituals, even if done without any prior knowledge bring great results and auspiciousness in life. For those who take the Sankalp (vow) of Shiva Ratri Puja, Lord Shiva becomes an eternal guardian and bestows fruits of Dharma, Artha, Kama, and Moksha.
1. When is Shiva Ratri in 2024?
Answer- In 2024, Maha Shivaratri or Shiva Ratri is falling on the 8th of March.
2. Why do we celebrate Maha Shivaratri?
Answer- According to Hindu beliefs, Maha Shivaratri is celebrated for worshipping Shiva and his cosmic powers. Many believe that it is in memory of his marriage with Parvati, but others also connect Shivaratri with the Tripuranataka form of Shiva, the emergence of Shiva as the Linga, and the Nataraja aspect of Shiva. For the devotees of Shiva, the night of Shiva Ratri is a potent time, in which they perform various rituals to gain material and spiritual blessings of Shiva.
3. What is the meaning of Maha Shivaratri?
Answer- Maha Shivaratri means “Shiva’s great night”, which underlines the Puja and rituals of Shiva worship that take place during the night time. Since it is one of the darkest nights, falling on the Krishna Paksha (when the moon is waning or losing its light), Shiva Ratri is also a symbol of the cosmic power of Shiva that enlightens even the darkest parts of the Universe and fills it with sacredness.
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