Mahāśivarātri is one of the most important parvas among the festivals of Bhāratīyas. Just as Prayāga and Pushkara are called ‘Tīrtharāja’, Mahāśivarātri is called ‘vratarāja’. This vrata is observed in all parts of Bhāratadeśa with concern reverence and devotion.
Though this is a festival where the prominent deity is Śiva and a very special parva for śaivites, even Vaishṇavas and worshippers of other great devatās also should specially worship God (Śiva) on Śivarātri. Śāstras say that those who are indifferent to Śivarātri i.e. those who turn away from it without observing it, and those who abstain from doing worship in the Antarmukha state but remain Bahirmukhas, happen to lose all the benefits of worship and become unfortunate.
शैवो वा वैष्णवो वाऽपि यो वा स्यादन्यपूजकः ।
सर्वं पूजाफलं हन्ति शिवरात्रिबहिर्मुखः”
(Whether it is a Śaiva or a Vaishṇava or a devotee of any other God, if one keeps indifferent to Śivarātri, he will lose all the benefits of worship).
Every Kṛshṇa Caturdaśi in the entire year is dear to Lord Śiva and is called ‘Śivarātri’. Among them, the caturdaśī of the month of Māgha is most special, and so it is called ‘Mahāśivarātri’ As in Ekādaśī, in the observance of this vrata also, fasting is an important part and so it is also called ‘The festival of fasting’. Generally, nights are not auspicious for the worship of devatās. But on Śivarātri, the whole night is specified as auspicious for God’s worship, and so the name ‘Śivarātri’ also suits this. All the four yamas of the night are very auspicious for the worship of God.
Śāstras and traditions loudly proclaim the great glory of the Śivarātri vrata.
This festival of observance of Śivarātri is the best among all the yajnas. None of these i.e. dāna, yajna, penance, a place of holywater, vratas and karmas can equal even a ten millionth part of the Śivarātri vrata.
शिवरात्रिरिति ख्याता सर्वयज्ञोत्तमोत्तमा ।
दानयज्ञतपस्तीर्थव्रतकर्माणि यानि च
शिवरात्रिव्रतस्यापि कोट्यंशे न समानि च॥
We come across such words of praise with regard to other vratas as well. They are called ‘Arthavāda’ i.e. their purpose is only to emphasise the importance of those vratas. It should not be understood that other vratas are inferior and that this vrata alone is superior. Even then, prominence to Śivarātri is very much there, because of the significance of the distinct time and the superiority of the availability of abundant time for worship and dhyāna.
The Garuḍa Purāṇa proclaims that if one observes fast and keeps vigil during the night, and performs worship on this day of Kṛshṇa caturdaśī that comes between the months of Māgha and Phālguṇa, Rudradeva will bestow both bhukti and Mukti, and redeems him from hell.
माघफाल्गुणयोर्मध्ये कृष्णा या तु चतुर्दशी ।
तस्यां जागरणाद्रुद्रः पूजितो भुक्तिमुक्तिदः ॥
उपोषितैः पूजितस्सन्नरकात्तारयेत्तथा” (गरुड पुराण I-124)
“It removes all sins. One who observes fast and keeps vigil through the night and worships Śiva with the leaves of bilva in all the four yāmas of the night will become equal to Śiva himself”.
कृतोपवासा ये तस्यां शिवमर्चन्ति जाग्रताः।
बिल्वपत्रैश्चतुर्यामं ते यान्ति शिवतुल्यताम्”
Those who worship thus will have no rebirths..
मातुः पयोधररसं न पिबेत् स कदाचन”
Those who do not worship Śiva the Lord of the three worlds on that occasion, are poor creatures. They wander through thousands of lives.
न पूजयति भक्त्येशं रुद्रं त्रिभुवनेश्वरम् ।
जन्तुर्जन्मसहस्रेषु भ्रमते नात्र संशयः ॥
All people i.e. men, women and people belonging to all varṇas and all castes must observe this vrata.
वर्षे वर्षे महादेवि नरो नारी पतिव्रता ।
शिवरात्रौ महादेवं कामं भक्त्या प्रपूजयेत् ॥
शिवरात्रिव्रतं नाम सर्वपापप्रणाशनम् ।
आचण्डालमनुष्याणां भुक्तिमुक्तिप्रदायकम् ॥
Like ŚrīKṛshṇajayantī and Janmāshṭamī vratas, Mahāśivarātri is also both a nityavrata and a kāmyavrata. It is stated that this may be observed by people who desire the four-fold values of life, and also that people who do not observe this vrata will be incurring sin. And so, this is both a Nitya and a Kāmya vrata.
This is a sacred vrata which should be instructed only to a person who is ātmaguṇasampanna and who is pure both in body and mind. A preceptor) who initiates this vrata to a person who does not possess the above qualifications, will go to hell.
अहिंसा सत्यमक्रोधो ब्रह्मचर्यं दया क्षमा
शान्तात्मा क्रोधहीनश्च तपस्वी ह्यनसूयकः ।
तस्मै देयमिदं देवि गुरुपादानुगो यदि
अन्यथा यो ददातीदं स तदा नरकं व्रजेत्॥
If one observes the vrata on that day, all the sins committed in the entire year will get redeemed. On that day, all the liṅgas both moveable and immoveable, will have the special sānnidhya of Lord Śiva.
लिङ्गेषु च समस्तेषु चलेषु स्थावरेषु च ।
सङ्क्रमिष्याम्यसान्दिग्धं वर्षपापविशुद्धये॥
The great glory of Mahāśivarātri
ŚivaPurāṇa describes the great glory of Śivarātri as follows:-“Mondays, Kṛshṇapaksha, Ashṭamī and Caturdaśī are the ones which undoubtedly cause delight to Śiva. Among these four, the Śivarātri (i.e. the Kṛshṇa Caturdaśī) is most auspicious. Those who desire Bhukti and Mukti must necessarily observe this vrata.”
सोमवारः कृष्णपक्षः अष्टमी च चतुर्दशी ।
शिवतुष्टिकरं चैतन्नात्र कार्या विचारणा ॥
चतुर्ष्वपि बलिष्ठं शिवरात्रिव्रतं हरे ।
तस्मात्तदेव कर्तव्यं भुक्तिमुक्तिफलेप्सुभिः ॥
There is no other vrata which is better than this, that brings in great benefit to (human beings). This is an excellent vrata which may be observed by all for the attainment of dharma. All people, be it nishkāmas or sakāmas, should observe this vrata. This is a vrata that can be observed by people of all Varṇas and Aśramas, women, boys, servants and maids, devatās and all people who bear a body, for prosperity.
एतस्माच्च व्रतादन्यत् नास्ति नृणां हितावहम् ।
एतद्व्रतं तु सर्वेषां धर्मसाधनमुत्तमम् ।
निष्कामानां सकामानां सर्वेषां च नृणां तथा ।
वर्णानामाश्रमाणां च स्त्रीबालानां तथा हरे ।
दासानां दासिकादीनां देवादीनां तथैव च।
शरीरिणां च सर्वेषां हितमेतद् व्रतं वरम् ॥ (कोटिरुद्रसंहिता, अध्याय 38)
This is the great day when Brahma and Vishṇu worshipped Śiva in Arunācala. Śiva was pleased with the pūja, and named this day which became dear to him as ‘Śivarātri’ and granted the following boon to this great day as follows:- “The one who on this day observes afast, keeps vigil through the night, restrains the senses, and worships Śiva in an idol or a Liṅga honestly and to the best of his ability, will obtain the benefit equivalent to the worship performed for the whole year. Just as the time of moonrise causes waxing of the sea, Śivarātri increases the Śivadharma in a person”
तुष्टोऽहमद्य मां वत्स पूजयास्मिन् महादिने ।
दिनमेतत्ततः पुण्यं भविष्यति महत्तरम् ॥
शिवरात्रिरिति ख्याता तिथिरेषा मम प्रिया ।
एतत्काले तु यः कुर्यात्पूजां मल्लिङ्गबेरयोः ॥
कुर्यात्स जगतः कृत्यं स्थितिसर्गादिकं पुमान् ।
शिवरात्रावहोरात्रं निराहारो जितेन्द्रियः॥
अर्चयेद्वा यथान्यायं यथाबलमञ्चवकः ।
यत्फलं मम पूजायां वर्षमेकं निरन्तरम् ॥
तत्फलं लभते सद्यः शिवरात्रौ मदर्चनात्।
मद्धर्मवृद्धिकालोऽयं चन्द्रकाल इवाम्बुधेः ॥
(विद्येश्वरसंहिता - अधायाय 8)
If fast is observed on Śivarātri knowingly or unknowingly, or for any other reason, the mind gets purified. There are several stories which shower praises, say that if a person causes the bilva leaf to fall on Śivaliṅga and gives the Śivaliṅga a holy bath with pure water even unknowingly, he will obtain mahāpurushārthasiddhi. Among them, the story of Beḍarakaṇṇappa is very famous. The flood of devotion flowed in the Śivānandalahari Stotra composed by Śrī Śankarabhagavatpāda based on the story below, is well known:-
“The footwear that has worn out after long walks may become a kūrca to wipe the divine body of the Lord Śiva. The water gorgled in the mouth does the work of the divine holy bath to Puraripu. The left over of the mouthful of meat eaten a little bit, becomes a freshly prepared navyanaivedya fit to be used in worship. What is it that Bhakti cannot do? Even the hunter who dwells in the forest may be considered as an outstanding devotee! What a wonder!
मार्गावर्तितपादुका पशुपतेरङ्गस्य कूर्चायते ।
गण्डूषाम्बुनिषेचनं पुररिपोर्दिव्याभिषेकायते ॥
किञ्चिद् भक्षितमांसशेषकबलं नव्योपहारायते ।
भक्तिः किं न करोत्यहो! वनचरो भक्तावतंसायते॥ (Śloka 63)
According to Śiva Purāṇa the hunter’s name is Gurudruha. This most wicked and cruel hunter had to fast inevitably for the whole day on a Śivarātri, as he did not get any game. On that night, waiting for a game he was seated on a bilva tree, had kept by his side a dried gourd container filled with water. When he was just about to shoot an arrow at a doe that accidentally came there, the water from the gourd cup, and the bilva leaves happened to fall on a Śivaliṅga which was at the foot of the tree and (this sequence) turned out to be the Śivapūja of the first yāma without the knowledge of the hunter. And thus his sins were redeemed. He became compassionate and confident towards the doe and sent it to it’s group to obtain their permission and return. Somehow the worship of Śiva was done during the remaining yāmas also of the night, unawares. At that period of time, it happened that this doe’s sister and other deer came there to drink water, and he let them also to return after obtaining the permission of their group. And finally, by the virtue of the worship done by him in the last yāma, all his sins got burnt into ashes and jnāna dawned on him. Then he released all the deer that had come back as promised, and so Bhagavān Mahādeva appeared before him in personified form and named him ‘Guha’. He also blessed him that when Śrīmannārāyaṇa in his divine incarnation as Śrīrāma comes to the forest he (i.e. guha) will have the yoga of friendship of Rāma, and by serving him, he will obtain Mukti which is hard to obtain. “Even those deer also will attain salvation.” (says Lord Śiva)
एतस्मिन्नन्तरे ते तु कृत्वा शङ्करदर्शनम्
सर्वे प्रणम्य सन्मुत्तिं मृगयोनेः प्रपेदिरे ॥
(शिवपुराण, कोटिरुद्रसंहिता, अध्याय 40)
In GaruḍaPurāṇa and AgniPurāṇa, the name of the hunter is stated as ‘Sundarasenaka’. The hunter returns to his home and does ‘Pāraṇa’. At the time of his death, the servants of Lord Śiva drive away the servants of yama who had come there to take him, and then they take him and also his dear dog to Kailasa. (Garuḍa purāṇa: I 111-24; Agnipurāṇa: 193-6)
According to Skāndapurāṇa the name of that hunter is ‘Canda’. Unable to get any food, he and his wife who was also most sinful like him, fast on the night of Śivarātri. The next morning, some dog eats up the food she had brought for her husband. When she angrily rushes to kill the dog, her husband stops her. As he had unknowingly observed fasting and Śivapūja on the previous night, several ātmaguṇas such as compassion manifest in his mind. So he becomes most dear to Lord Śiva. On the Amāvāsya which was the next day after that Śivarātri, in the afternoon, he along with his wife attains the divine world of Śiva itself.
एवमज्ञानतः पुण्यं ज्ञानात्पुण्यमथाभयम् (गरुड पु. I-124)
अज्ञानात्स व्रतं चैतत् कृत्वा सायुज्यमाप्तवान् ।
किंपुनर्भकिंसम्पन्ना यान्ति तन्मयतां शुभां॥
स(कोटिरुद्र संहिता - अध्याय 40)
Are these stories true or only imaginations? Even if all of them are true which story is the true one? To what extent? Questions such as these are not important to us. All these stories proclaim a single conclusion that when it has happened that because someone, without any devotion, faith or knowledge and with no specific reason happened to fast on Śivarātri and offered bath and bilwa leaves to Śiva obtained such a great state, why can’t one attain the supreme purushārtha if he worships Śiva with devotion, faith and knowledge, after fasting on that day?
Jnānis say—“We discussed all the śāstras. We critically assessed all the dharmas. We discussed and made the critical assessment several times. The conclusion drawn from all that is that the observance of Śivarātri is the best of all. None of all these viz many vratas, various pilgrimages, awesome danas, several kinds of yajnas, penances or japas can equal this vrata of Śivarātri. Those who desire happiness should observe this Śivarātri vrata, which is most auspicious, and which bestows Bhukti and Mukti. I have thus narrated the glory of this sacred Śivarātri vrata. This is called ‘King of vratas’. What else you want to hear, Please ask”.
विचार्य सर्वशास्त्राणि धर्मांश्चैवाप्यनेकशः ।
शिवरात्रिव्रतमिदं सर्वोत्कृष्टं प्रकीर्तितम् ॥
व्रतानि विविधान्यत्र तीर्थानि विविधानि च।
दानानि च विचित्राणि मखाश्च विविधास्तथा ॥
तपांसि विविधान्येव जपाश्चैवाप्यनेकशः।
नैतेन समतां यान्ति शिवरात्रिव्रतेन च॥
तस्माच्छुभतरं चैतत्कर्तव्यं हितमीप्सुभिः ।
शिवरात्रिव्रतमिदं भुक्तिमुक्तिप्रदं सदा ॥
एतत्सर्वं समाख्यातं शिवरात्रिव्रतं शुभम् ।
व्रतराजेति विख्यातं किमन्यच्छ्रोतुमिच्छसि ॥
Śivarātri vrata should necessarily be observed by all. On that day Śivā should be worshipped by fasting, restraint of senses, meditation, pūjā and singing of his praises. By these, one attains all the four fold values. The purport of these stories is to drive home this tattva indeed.
When and at what time should this be observed
We have already noted that Mahāśivarātri vrata should be observed on the caturdaśī of the Kṛshṇapaksha of the month of māgha. Now we shall explain the specific day of the vrata and the time of worship.
As the very name Śivarātri indicates, auspicious and the prescribed time for the observance is the night alone, and there can be no doubt about it. Though as a general rule the yajnas and pūjas related to devatas are prohibited during nights, it is special that the night time is highly auspicious for worship of Śivarātri.
Śāstras state that Paraśiva himself has proclaimed as follows:- “During ‘kaliyuga’, I travel on the earth only during the night of that caturdaśī, and I enter into all that is animate and inanimate things. I shall redeem the sins committed by jīvas during the whole year. This Mahima will not be there during the day time”.
माघमासस्य कृष्णायां चतुर्दश्यां सुरेश्वर ।
अहं वत्स्यामि भूपृष्ठे रात्रौ नैव दिवा कलौ ॥
लिङ्गेषु च समस्तेषु चलेषु स्थावरेषु च ।
सङ्क्रमिष्याम्यसन्दिग्धं वर्षपापविशुद्धये ॥ (नागरखण्ड)
The following statement from skandapurāṇa also justifies that the night only is precious for the observation of the vrata.
As Lord Śiva with the trident held in his hand, and also his (forces) and the Bhūtagaṇas travel in the night of that caturdaśī, their worship should be done then only.
निशि भ्रमन्ति भूतानि शक्तयः शूलभृद्यतः ।
अतस्तस्यां चतुर्दश्यां निशि तत्पूजनं भवेत् ॥
We remember here with reverence the explanation bestowed upon us by Śrīraṅgagurudeva in this regard. He said:- “The bhūtas that have been stated here as attendants of Śiva are not beings that cause fear or disgust. They, are his retinue, and are devotees and Jnānis. They have the power to grant jnāna and other desires and prosperity to those who worship them. They help Rudradeva in the work of destruction also”.
One should not raise an objection here saying—“Will not there be the sānnidhya of the Lord during day time on that day? Why should HE the ever omnipresent should be worshipped specially only during the night”? It is true that Jnānis visualize God at all times, as evident from the words “सदा पश्यन्ति सूरयः”. Even then, the principle that should be noted here is, as per the Saṅkalpa of the almighty, in the body of the Kālarūpa of that God Mahākāla, the environs and the circumstances both inner and outer present on that day, will be highly congenial for both meditational worship of God and the accomplishment of the desires and prosperity of the devotees, during that night only.
Again we remember here the inspiring words by Śrīraṅgamahāguru which carry the following purport:- “The day is Śivarātri. It is a great night. It is a dark night for sins. But a night of happiness for Siddhas and Sādhakas. It is a strange night, which is dark for the spiritually poor, but daytime itself for the great souls with inner vision. Outside, it is a night with a clear sky bereft of clouds. Inside also, it is a clear sky of pure divine knowledge without the veil of the clouds of ignorance. Outside, the moon (is seen) with only one kalā, and inside it is the kalā of pure Caitanya. The Jnānis having experienced the auspicious festival of Jnānananda inside, and calling it ‘Śivarātri’ for the external world, and merging the Kālātīta into the time, made him the object of worship. This is that ‘Mahāśivarātri’, which the Jnānis have brought forth to us.”
What should be the extent of the caturdaśi tithi on that day? Some śāstravākyas say that it should prevail in the midnight. Some other śāstravākyas opine that it should prevail in the pradosha samaya.
निशीथा संयुता या तु कृष्णपक्षे चतुर्दशी ।
उपोष्या सा तिथिः श्रेष्ठा शिवसायुज्यकारिणी ॥ स्कान्द I-1-33
प्रदोषव्यापिनी ग्राह्या शिवरात्रिचतुर्दशी।
रात्रौ जागरणं यस्मात् तस्मात्तां समुपोषयेत् ॥ (हेमाद्रि)
The treatise śāana samhita says that caturdaśi should prevail even before midnight and also after midnight, and Śivarātri should be observed at that time only.
The conclusion in this regard is drawn as follows: There is no doubt that Śivarātri should be observed if caturdaśi prevails both in Pradosha and during night. If caturdaśi prevails on the nights of both the days, or, if it does not prevail on the nights of both the days then Śivarātri is (to be observed) on the day of Pradoshavyāpti. If there is Pradoshavyāpti on both the days, or, if there is no Pradoshavyāpti on both the days then Śivarātri is to be observed on the day when it prevails in the night (midnight). If it prevails during the night on one day and during pradosha on the other day, then Śivarātri should be observed on the day, when there is Jayāyoga (Trayodaśīyoga)
In this regard, Śrīrangagurudeva had stated as follows:- “Trayodaśīi is a form of Śakti. caturdaśi is a form of Śiva. Therefore if caturdaśi tithi is conjoined with trayodaśī, then the yoga of Śiva and Śakti occurs. If such a good time becomes available, it is precious for the observance of Śivarātri”.
We had noted earlier that it is auspicious for the observance of ŚrīKṛshṇajayantī if it happens to fall on a Wednesday or Monday. The śāstras say that it is best for the observance of Śivarātri, if it happens to fall on a Sunday or a Tuesday.
माघकृष्णचतुर्दश्यां रविवारो भवेद्यदि।
भौमो वापि भवेद्देवि कर्तव्यं व्रतमुत्तमम् ॥ (स्कान्द)
How should it be observed?
Śivarātri vrata should be observed in such a manner that it pleases Lord Śiva. The bliss of meditation and the wealth of ātmaguṇas are very dear to him. The eight famous ātmaguṇas are—kindness to all the living beings, absence of envy, purity, obsence of exertion (difficulty), absence of greed, absence of stinginess, forgiveness and auspiciousness. One should possess both the external and the internal purities which are in accordance with the experience of ātmānanda and the expression of ātmaguṇas. The vows such as non-violence, truthfulness, absence of anger, Brahmacarya etc., which are common in all observances should be strictly followed in this vrata also. Mānasapūja of God is the best. It is also good to perform the external worship that fosters the mental worship, or as a form of expression of mental worship. The inner worship is in the form dhyānasamādhi. The external worship will be in the form of Āvāhana, Āsana, Arghya, pādya, Ācamanīya, Abhisheka, Vastra, Upavīta, Gandha, Pushpa, Dhūpa, Dīpa, Arcana, Naivedya, Pradakshiṇanamaskāra, stotra and Sangīta (inclusive of dance, songs and instrumental music etc.) Among these services, Abhisheka is most dear to Śiva. The śāstras say:
“अलङ्कारप्रियो विष्णुः, अभिषेकप्रियः शिवः”. If this abhisheka is done through the horn of a cow, Śiva feels highly pleased. Among the flowers and leaves, bilva leaves, lotus flowers, and tumbe flowers make Lord Śiva distinctly pleased. Śrīgurudeva had told us that the red hibiscus is most dear to Lord Śiva.
Śāstras mention two special means to make oneself Śivamaya during Śivarātri.—1. Fasting and 2. Keeping awake in the night. In this, Śivarātri may be compared to Ekādaśī. Both are festivals of fasting.
Which is more important in the observance of Śivarātri? Fasting or keeping awake? In the purāṇas and the works of tantra śāstra, we come across a discussion on this topic. The treatise ‘Tithitattva’ says that fasting itself is more important.
अस्यामुपवासः प्रधानं न स्नानेन न वस्त्रेण न धूपेन न चार्चया ।
तुष्यामि न तथा पुष्पैः यथा तत्रोपवासतः
यो मां जागरयते रात्रिं मनुजः स्वर्गमारुहेत्
These statements tell us the greatness of Jāgaraṇa. Pūja is indeed important. Some others give equal importance to all the three i.e.- fasting, vigil and worship.
वस्तुतस्तु त्रयाणामेव प्राधान्यमित्ययमेव पक्षः ।
वैश्वानरविद्योपासनन्यायेन समुदाय एव अत्र अनुष्ठेयः ।
There is no doubt that observing all the three i.e. pūja, fasting and Jāgaraṇa in keeping with one’s ability is excellent. But it is necessary for us to understand which one among these three is most important. When one is not able to observe all the three, which two should be necessarily observed? If even those two cannot be observed, which one of the two should be observed? Of the three which is primary? Which are secondary? These should be understood with composure.
God should be worshipped for the attainment of the four fold values of life viz. dharma, artha, kāma and moksha. He should be worshipped both internally and externally. To facilitate such meditation and external worships, total fasting is prescribed. “If dhyāna and worship become affected as a result of such fasting, which of them should be given up? Is it dhyāna or fasting? The answer is, fasting should be considered unimportant. Those who are unable to fast for the whole day, may fast at least for a part of the day. Let them not consume such foods which produce rajas and tamas. Let them take such food permitted by the śāstras in a small quantity to keep the body light. Let them not consume foodstuffs which cause heaviness in the body and agitation to the senses, as evident from the saying “Annakke Mūru Mānavādare Appaccige Āru māna”
Now let us discuss the issue of Jāgaraṇa. The entire night of Śivarātri should be utilized for meditation and worship of God. Śāstras say that one should keep vigil during the night so that he may not waste such an invaluable time of the night in indulging in sleep, which is the work of tamoguṇa. We can see that ordinary people forgetting this (tattva), merely think that it is meritorious to keep awake and indulge in undesirable activities through that night, such as stealing, quarrelling and viewing pictures (or films) which agitate the senses etc., In a certain village, some youth roaming about during the night of Mahāśivarātri went on pelting stones at houses. The householders were busy in protecting themselves and their houses from this rain of stones. Somebody asked—“Cannot this bad habit of these youth be stopped? Is it proper they indulge in such a sinful act on such a meritorious day?” Some foolish leaders said in reply “Whatever be it, did this not facilitate Jāgaraṇa by both i.e. the band of youth and the householders for the whole night? Both of them have obtained the puṇya by observing Jāgaraṇa of Śivarātri because of that only.” This is shameful and ridiculous foolishness!
Jāgaraṇa on Śivarātri means only to keep oneself awake in meditation and worship of God. Keeping awake for worldly matters which are opposed to meditation and worship, and that too keeping awake and indulging in undesirable things, is a Jāgaraṇa which is demonical in nature. It can never be a dear to Lord Śiva. The stories which render the glory of Śivarātri are only arthavādas which praise Jāgaraṇa and fasting for the purpose of worship; they are not śāstras which just preach the ideals of observances of devotees.
“What should be the observance of devotees of God at all times (especially on the days of festivals)? What should they not observe? What is the rule? What is forbidden? When such doubts airse, who (or what) should be the ordainer (or the ordaining factor)?” The answer is, one should always remember God and never forget HIM. All the dos and don’ts are dependent on these two only.
सर्वे विधिनिषेधाश्च एताभ्यामेव यन्त्रितौ॥
This ambrosial teaching of Śrīmad Anandatīrtha may be remembered here.
Now, based on the course of these arguments, what the śāstras and traditions tell us about the worship of God, is the next topic.
How should the parva be observed?
To the question how should the great Śivarātri parva be observed, the direct and the essential answer is “It should be observed in a manner that pleases Śiva”. Śiva is the Lord who is an embodiment of jnāna - ānanda and amṛta. As said in “यश्शिवो नामरूपाभ्याम्”’, HE is the one who has the most auspicious names, forms, attributes and deeds. If one immerses himself in such a God and fills up himself with that God in his mind, speech and acts, it will be a thing which pleases HIM.
“As the adage goes “Sadāśivanige ade dhyāna”, meditation pleases HIM exceptionally. In the internal worship, meditation upon God is dearest to him. To facilitate that, Japa, singing of praises, worship, dāna and Homa etc. should be performed on that day. To the extent possible, fasting should be observed to facilitate mental purity, and vigil at night should be observed for the sake of special worship. As the words “अभिषेकप्रियः शिवः” states, abhisheka is very dear to Lord Śiva. During the Jāgaraṇa at night, as a part of the worship, one should listen to the sacred stories such as Tripurāsura samhāra which proclaim the great glory of Śiva, and by singing HIS praises and by listening to (the rendering of) music, one should get immersed in that Parameśvara who loves the devotees and who is āśutosha (one who is pleased instantaneously). The custom of fasting, Jāgaraṇa and listening to the stories of Lord Śiva is there in all parts of the country. Some special regulations related to the worship etc may be abridged as follows:-
After observing fast on the previous night of Śivarātri, one should make a saṅkalpa that he is going to observe Śivarātri the next day, and should pray to the Lord for an obstacle free completion of the vrata. Abhisheka should be performed to Śivaliṅga using pañcagavya and pañcāmṛta, and chanting of vedic hyms related to Rudra such as śatarudrīya (namaka, camaka) and Śivapañcākshari mahāmantra. After offering Shoḍaśopacāras such as Āvāhana, Arghya etc., Lord Śiva should be invoked in the holy fire and the naivedya of mustard and caru should be offered. At the end of Agnipūja, pūrṇāhuti should be offered and then the stories of Lord Śiva should be relished by listening to his glories, songs of praise and music etc. God should be worshipped this way, through all the four yāmas of the night. Dānas should be done, keeping with one’s ability. Gratitude should be offered to Lord Śiva for blessing with success in completing the pūja without any hurdles, and with humility and devotion, pardon should be begged for offences that might have been committed in the name of service, and for the redemption from all other sins. God should be prayed to grant suitably the fourfold values of life. It is best to observe this precept on all the twelve Śivarātris of the year. It should be observed at least on the day of Mahāśivarātri.
Some śāstras say that abhisheka should be performed to Śivaliṅga with milk during the first yāma, with curds during the second yāma, with ghee during the third yama, and with honey during the last yama, and, mantras with the sacred names of gods viz - Īśāna, Tatpurusha, Aghora, Vāmadeva and Sadyojāta should be offered. In some pūjākalpas, we come across the following description:—“Devotees should wear the rudrāksha and tripunḍra with sacred ash and go should to the temple of Śiva in the evening and should offer prayers to God. With aṅganyāsa and karanyāsa, Japa of SadāŚiva mantras should be done and the holy kalaśa should be worshipped, Praṇa Pratishṭhā should be performed in the Śivaliṅga and Shoḍaśopacāras should be offered. If it is a Sthiraliṅga, or if it has been sanctified by Jnānis, there is no need for praṇapratishṭha. The Lord should be offered abhisheka with the chanting of individual mantras viz., ‘Āpyāyasva’ and ‘Āpohishṭhā’, and with the full hymns of ‘Mahārudra’, and ‘Purusha sūkta’; and with pañcamṛta, sandal paste, vermillion, camphor, holy water and holy water mixed with turmeric. Instead of performing the holy bath with a conch, the horn of a cow should be used. Tarpaṇa should be offered to the eight forms of Śiva- viz., ‘Bhava’, ‘Śarva’, ‘Īśāna’, ‘Paśupati’, ‘Ugra’, Rudra, ‘Bhīma’, and ‘Mahādeva’ and also to his respective divine consorts. God should be offered bilva leaves together with the chanting of ashṭottarasahasranāmas or mūlamantra (Pañcakshara) and then other services should be offered.”
The flowers and leaves that are specially prescribed for the worship of Śiva are Ekka, oleander, bilva, pagaḍe, dhatthūrī and bṛhatī.
चतुर्णां पुष्पजातीनां गन्धमाध्राति शङ्करः ।
अर्कस्य करवीरस्य बिल्वस्य वकुलस्य च ॥
धत्तूरैर्बृहतीपुष्पैश्च पूजने गोलक्षफलम् ।
Even among these, the most sacred is the bilva leaf. We respectuflly remember here with gratitude the enlightenment bestowed upon us Śrīraṅgamahāguru with a demonstration, as to how the petals of bilva leaf are composed of the forms of Brahma, Vishṇu and Rudra, and what is the specialty of the aspect of Rudra among them, and how the sight, touch and offering of that leaf help us to get elevated to the place of Śiva. He had also commanded that japākusuma was also auspicious for the worship of Śiva.
Śāstras say that the observance of this ‘Mahāśivarātri for twelve or twenty four years, and performing the (Udyāpana) will bring in the best of best benefits.
Though there are differences in the pūjakalpas, all of them prescribe meditation upon Lord Mahādeva, doing Rudrābhisheka either once or eleven times, worshipping of the Lord, Jāgaraṇa and fasting on that day.
The treatise Dharmasindhu expounds— “Mahādeva is shining like a silver mountain. His head is splendid with the lovely partial moon. He is adorned with jewels of gems. He is holding an axe, and a deer, and is sporting the Varadābhayamudrā. He is seated in padmāsana. He is wearing the skin of a tiger. He is the great Lord with five faces and three eyes. He is the original form of the universe and is surrounded by groups of devas who praise him. He is praised by the whole world. He removes the fear of all, and He is the one with a serene form. One should always meditate upon him, especially on the night of Mahāśivarātri.”
ध्यायेन्नित्यं महेशं रजतगिरिनिभं चारुचन्द्रावतंसम्
रत्नाकल्पोज्ज्वलाङ्गं परशुमृगवराभीतिहस्तं प्रसन्नम् ।
पद्मासीनं समन्तात् स्तुतममरगणैर्व्याध्रकृत्तिं वसानम्
विश्वाद्यं विश्ववन्द्यं निखिलभयहरं पञ्चवक्त्रं त्रिनेत्रम् ॥
“When should the Pāraṇa be done by those who observe the Śivarātri vrata? Pāraṇa is only after the caturdaśi tithi ends”.- “तिथ्यन्ते पारणं भवेत्” say a few texts. According to skandapurāṇa, if caturdaśī tithi extends even beyond three yāmas, then Pāraṇa may be done during caturdaśi tithi itself. It is best to continue fasting till caturdahsi tithi ends and then Pāraṇa should be done”. If it happens to be Amāvāsya the next day, and the obligation of tarpaṇa remaining, those who are supposed to do tarpaṇa, should do it and only after that Pāraṇa should be done.
Now we shall discuss in brief, some important aspects regarding Śiva who is the worshipful deity of the great parva of Mahāśivarātri.
Why should we discuss Śiva here? All these i.e. his form, natural state, attributes, glory and sacred names are well known, isn’t it? Are not the Vedas, smṛtis, purāṇas, history, āgamas, kāvyas, and literature full of abundant praise for HIM?
Some may even think “He is Mahādeva, Maheśvara, and Lord of all the Kshetra and Kshetrajnas. He is the Lord who is the respository of knowledge, power, wealth, valour, strength and effulgence. He has both frightful and benign forms and attributes. He is Rudradeva the destroyer; At the same time, He is a merciful God who protects his devotees and grants them their desires soon, and the one who is instantaneously pleased, very pleasant, has a benign form, and especially a great teacher of the universe who bestows knowledge. Being the most auspicious in form, acts and mind etc., he is also the true form of auspiciousness even to Gaurīdevī who is sarvamaṅagalā. He shines with the appropriate name ‘Śiva’.
“तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम्” “नमश्शिवाय च” “शिवतराय च” “नमश्शङ्कराय च मयस्कराय च” “या ते रुद्र शिवा” “तनूरघोराऽपापकाशिनी” “आद्यं पुरुषमीशानं पुरुहूतं पुरुष्टुतम्” “कल्याणगुणधाम्नेऽस्तु शिवाय विहिता नतिः” “ज्ञानं महेश्वरादिच्छेत्” “प्रधानपुरुषेशाय सर्गस्थित्यन्तहेतवे” “स हि देवः परञ्ज्योतिः तमसः परमुच्यते”
Divine statements such as these and the divine experiences of great yogis openly proclaim this opinion. The tradition of worshipping Lord Śiva on Śivarātri with devotion, faith and trust is also there in our country. “Why then the necessity of any discussion about him?”-Some may ask.
But we feel that there is such a need distinctly in these days. It is because, writings which shake the very foundation of devotion and faith basic for the worship of Śiva, are breeding both here and abroad. Therefore we feel is it necessary to discuss the matter here at least briefly, to bring to light the true meaning of these.
There are two categories of people who are engaged in balderdash. The first ones are the traditionalists with a narrow mind, and the others are those who proclaim themselves as ‘Rationalists’ and declare that it is possible to explain spiritual truths by just expounding some points taken from linguistics and history. The first (category) of people raise three important objections regarding the worship of Śiva.
1) “Though Śiva is a deity, he is cruel, a destroyer of all, and a savage; He not only hands death to the living beings time to time, but also without kindness or pity kills all the living beings (except the liberated souls), at the time of deluge. As a mark of this cruelty, he also performs the ferocious Tānḍava Dance. “Prapancasamhārakatānḍavāya”. How can a God with such terrible acts and thought be worthy of worship by pious people who are kind and compassionate to living beings? Why should the virtuous people adore this Rudra who has given up kindness itself, which is the supreme among dharmas? Instead of him, why not worship godly great people who are Dharmavīras and Mahavīras, and who have sacrificed their body for the good of the world?” This is one objection.
2) “He lives in the cremation ground. He wears a garland of skulls. His body is smeared with the ashes of the cremation ground. He is either nude or wearing the fresh skin of a tiger or an elephant. He wears inauspicious dress and has inauspicious practices. He roams about with groups of Bhūtas who are similar to him in form, conduct and behaviour which are ferocious. His names such as ‘Bhīma’, ‘Rudra’, ‘Ugra’ etc are also ferocious. How can he be worshipful to the pious devotees with pure customs and conduct?” This is the second objection.
3) “Rudra is not qualified to receive important havirbhāga in Vaidika yajnas.
There is a rule that water should be touched for purification immediately after any Havis or Bali is offered to him. Therefore his worship causes blemish to vaidik purity”.—This is the third objection.
Among these the first objection is related to *Rudra’*s job of destruction. Is not killing a cruelty? This may be answered by stating that the act of killing at distinct times can become an act of mercy only. For example, sometimes creatures writhing with pain due to major accidents are killed with a single blow to put an end to their suffering. This is called mercy killing. But God Rudra kills even those living beings who are happy. Such an act cannot be called mercy killing.
Killing the wicked that are a bane to the world is also an act of mercy. By such a deed the world is helped and the killed jīva suffers here itself, and thus escapes the punishment in the next world. The jīva gets purified because of the due atonement for its sin commited. But Rudra kills even innocents at the time of deluge and kills even the devatās who work for the welfare of the world. How can this be mercy killing or a killing that causes the welfare of the world?
Then why does God Rudra carry out these acts of unrighteousness and injustice?” This is the question.
The Jnānis provide the right answer to this with the example of sleep in everyday life. Some may say - “Why should God give us sleep every day? Had he not given this sleep at all, some people could have enjoyed more happiness and pleasure. Not only this, they could have done much more for the welfare of the society. So, God is really unjust as he has denied them such good opportunities by giving them sleep”—Those who accuse God like this must be a fools only. Such fools will realize what a punishment it is, if they are unable to sleep even for just a day. During sleep all the organs of the body are withdrawn from activities. But people know by experience, how much of rest, peace and relief are obtained by sleep. Living beings which are tired and weary after work for the whole day, obtain rest from sleep, and after rest, gain fresh energy and inspiration to get into their work. And God, who has created this thing called sleep which provides happiness and enthusiam, should be called merciful indeed by the wise, isn’t it? And it is Rudra who causes that sleep. He is the God of Sushuptisthāna.
In the same way the jīvas which have become tired after doing karmas for (several yugas) need a very long rest and deep and lengthy sleep and God Rudra provides such a long (enduring) rest for all the jīvas by destroying them by the slaying of their bodies at the time of deluge. As rest is needed for all the jīvas, the Puṇyajīvis, the pāpajīvis and the Miśra jīvis in the spate of Karma, He destroys them. After this long spell of rest, he pushes them into life, as is evident from the saying “धाता यथापूर्वमकल्पयत्” By that time, they will have gained the required strength to complete their remaining Karmas and to attain the four fold values of life. It is Lord Rudra who bestows sleep everyday to provide rest. It is Lord Rudra who secures death to the jeevas whose bodies have become (worn out) and rendered impossible to perform their Karmas and makes them (the jīvas) to get new bodies. It is again Lord Rudra who, at the time Mahāpralaya carries out total destruction and provides sleep-rest (to the jīvas) till the time of Mahākāla. Salutations again and again to such a supremely merciful Rudradeva. Lord Rudra is as merciful as Lord Brahma the creator and as merciful as Lord Vishṇu the sustainer, Even though the three mūrtīs share and perform these three functions, actually it is only one paramātma who carries out all the three. These three are indeed his own incarnations. The Brahmasūtra “ओं जन्माद्यस्य यतः” proclaims this purport only. Vishṇu purāṇa also expresses the same purport.
सृष्टिस्थित्यन्तकरिणीं ब्रह्मविष्णुविशात्मिकाम् ।
स संज्ञां याति भगवान् एक एव जनार्दनः ॥
2) It is nothing but calumny to call Rudra ‘inauspicious’ just because he wears a (garland) of human skulls, puts on a raw hide and smears his body with the ashes from the cremation grounds, as all of them are inauspicious things. Generally mangaladravyas are used for the purpose of warding off misfortune or attainment of desired wealth. Śiva, by his mere will can routout misfortunes. He is the refuge for the (whole) world itself. And the one whose all wishes (desired) have been gained (satisfied) leaving no desire to be fulfilled. What is the need of auspicious things to Him? Our national poet Kālidāsa gives a fitting reply to this (objection) (in his composition.)—
विपत्प्रतीकारपरेण मङ्गलं निषेव्यते भूतिसमुत्सकेन वा ।
जगच्छरण्यस्य निराशिषस्सतः किमेभिराशोपहतात्मवृत्तिभिः ॥ (कुमारसम्भव-सर्ग 5)
By his mere touch even the ashes of cremation pyre become sacred and becomes a form of prasāda for the great sages. To HIM who is omnipresent, both a garland of skulls and a necklace of gems are one and the same, and both a house of wedding and a cremation ground are just the same, as is evident from the words “तस्मात् सर्वगतश्शिवः” He is the omniscient who is untouched by anything. And he is a śuddhacaitanyasvarūpa.
So also, his appearance either as naked person, or as a frantic (mad) person adorned by serpents is only because of the absence of worldly desires and interests. and not at all because of either poverty or lack of handsomeness. A story may be recalled here. He who was Bhīmeśvara in the work of destruction, is also described as ‘Sundareśvara’ at the time of his wedding, surpassing even Manmatha in handsomeness.
Śrīraṅgamahāguru had enlightened us as follows: “His companions, the bhūtagaṇas are also the glories of Lord Rudra who help him in his work of dissolution. They are pure Jnānis, holy souls and like Lord Śiva himself, can assume any form at will. They are endowed with the power to grant boons or punish. They must be worshipped at the time of the worshipping of Lord Śiva who is (jnānamaya). Even during auspicious religious functions, the devotees of Śiva should remember them for warding off misfortunes. Lord Śiva who shines in the association of such great souls, also happens to be the Lord of great souls.”
3) Why is that Lord Śiva is not offered more havirbhāgas in the sacrifices of the VaidikaKarmakānḍa.?
It is because he belongs to the jnānakānḍa which is above karmakānḍa. In the jnānakānḍa, it is clear that he receives a special worship which is evident from the saying “ज्ञानमिच्छेन्महेश्वरात्” And in the Rudra and Atirudra (sacrifices) etc., he is the main deity. In the other Karmakānḍa yajnas also, he is given a stipulated part of the havis. Dakshaprajāpati was subjected to punishment because he committed the offence of averting it.
Śrīraṅgagurudeva had told us a yogarahasya regarding one aspect here—“Śāstras say that after offering the oblation to Śiva one should touch water.** But this is not for removing any impurity. If it were to be so, the atonement vidhi would be like “Hands should be washed well, Bath should be had” etc. Here it has been ordained that water should just be touched. The purpose is not purification. While offering havis to Śiva the Lord of dissolution, the person offering the oblation should be in the state of dhyānasamādhi specially. The touch of water helps him to return from that state to the state of wakefulness, for performing Karmas. So, water is to be touched for that purpose only and not for the purpose of purification. Though meditation is necessary for offering havis to any devatā, the mind gets dissolved in the Lord of dissolution (Śiva), who is always immersed in dhyānasamādhi as the saying goes ‘Śadāśivanige ade dhyāna’ To return from that state to the state of wakefulness, one has to touch water”.
No doubt it is a great kalpa to worship Nārāyaṇa as Paradevatā. But making offensive accusations against Rudra is not a part of that worship. Similarly, speaking contemptuously of Nārāyaṇa by the Upāsakas of Śiva who single mindedly worship him, does not become a part of *Śiva’*s worship. Here we would like to remind that it is auspicious for both to worship their chosen deity with single minded devotion, by remaining truthful, peaceful and by exercising restraint.
We wish to present clarification to some wrong notions regarding Lord Śiva, in the format of questions and answers.
Question 1: Śiva is a God of tamoguṇa. It is for this reason the purāṇas and Itihāsas state that it is mostly the Asuras and Rākshasas who worship him. For example, Bhasmāsura, Vṛkāsura, Bāṇāsura, Rāvaṇa and others are well known as great devotees of Śiva. Therefore is it not improper for sattvikas to worship the tamomaya Rudra-Śiva who is Raudrarasapradhāna?
Answer: The above conclusion does not conform to śāstras. Lord Śiva in the form of Rudra is the presiding deity of tamoguṇa. As per the will of God, he was appointed as the presiding deity of tamoguṇa. Lord Rudra is a diety who controls it, and is not a deity under its control. He has the radiance of both tāmasa and sāttvika guṇas. The asuras with tāmasa propensities worship the tāmasa radiance in him, and obtain terrible occult powers accordingly. Likewise the (sattvik) pious and gentle devotees -i.e. the devatās, sages and human beings, worship the sāttvika radiance and obtain Siddhis like divine knowledge etc. The examples for this are Kubera the king of yakshas, great sage Mārkanḍeya, sage Vyaghrapāda and the hunter Bedara Kaṇṇappa and others. There is neither any proof in the śāstras to state that all the devotees of Śiva are tāmasa, nor there are any clearly decided examples.
In HIS divine bodies, both the forms ie. Ghora and Aghora are there. The Asuras and Rākshasas etc. worship the ghora form and obtaining siddhis accordingly, cause torment to the world. Then God himself subjugates them assuming a different form. For example, we learn from the purāṇas that MahāVishṇu killed demons like Bhasmāsura, Vṛkāsura and Rāvaṇa and Vishṇu broke the (arrogance) of Baṇasura etc.
Question 2: Is there any poof in the śāstras to state that Lord Śiva has a benign peaceful form also?
Answer: There is a very clear proof. The very name Śiva says that he is the embodiment of auspicious forms, guṇas and power. Even in his form of Rudra there are two modes viz Ghora and Aghora. The śatarudrīya śruti clearly states that devotees obtain auspiciousness from the form Aghora, which is not pāpaprakaśaka.
“या ते रुद्र शिवा तनूरघोराऽपापकाशिनी ।
तयानस्तनुवा शन्तमया ।”
When there is a benign, peaceful mode even in his Rudra form itself, there is no need to state separately that the Śiva form of his is tranquil and exceptionally auspicious.
Question 3: Modern commentators say “RudraŚiva is really a ferocious form. To be violent is his nature. As he makes people cry by his violence he is called Rudra. He is named Śiva for pretention to escape his cruelty as he is (by nature) violent. For example the samvatsara by name Kshaya is called akshya samvatsara preferring atleast a good name for it. The inauspicious day (i.e Tuesay) is called Maṅgalavāra ! Likewise, the custom of calling the inauspicious Rudra by the peaceful name Śiva has come into vogue from ancient times. In linguistics this is called euphemism (i.e., a gentle word, a gracious word, a mild word). Basically Rudra was a God of terror and wickedness”. Is this opinion of the modern critics correct?
Answer: It is certainly not correct. If RudraŚiva were to be a deity full of tāmas which inspires wickedness, he would not have been described vividly as Lord SadaŚiva immersed in deep meditation. It would not have been stated that one should desire divine knowledge from him. “ज्ञानमिच्छेन्महेश्वरात्”. Had it been so, śāstras would have rather stated—“Learn tāmas from him,” instead of “Learn tapas from him”. This is not the view of the śāstras.
Question 4: According to the Māhābhārata, Brahma and Rudra were respectively born from the tranquility and anger of Parabrahman “तावुभौ विबुधश्रेष्ठौ प्रसाद-क्रोधसम्भवौ” How can Rudra born of anger grant Dhātuprasannatā and divine knowledge?
Answer: The purport of that sentence is, he kills the wicked by invoking anger; At the time of the great deluge he destroys all beings for the welfare of all the jivas. and that Rudra is the form of God who blesses the jīvas in the form of a punisher, and not that he is a prakṛtapurusha who is overcome by the force of anger. One should understand that anger is an attribute which he has accepted out of volition.
Question 5: Śāstras state that ‘Ekādaśarudras’ are forms of Rudradeva and the form of Śankara among them is prominent. “रुद्राणामस्मि शङ्करः” Also it is mentioned that they are devatās who help Indra and are under his control. So, How can this group of Rudras who are under the control of Indra, and Śankara the prominent among them be called Bhagavanmūrti?
Answer: Even though Lord Rudra himself has incarnated in that form out of his own will to help Indra for the completion of tattvas, there is no doubt that he is naturally the all controlling divine form. For example, God MahāVishṇu incarnated in the form of Upendra i.e. as the younger brother of Indra for the protection of Indra and for the completion of tattvas. But in reality, Upendra is the auspicious form of God. So also is God Rudra.
Question 6: There are only three full sūktas which refer to Rudra in the Ṛgveda. There is only one sūkta for Soma. It is found in bits in other places. The name of Rudra appears only seventy five times in all. But there are 250 on Indra. No other devatā has the prominence or glory as that of Indra. He alone is the popular national devatā of the ancient Aryan. Rudra is a very secondary deity. So also is Vishṇu. The modern scholars state that both of them obtained paramount importance only in later times. Is it correct?
Answer: When we placed this question before Śrīraṅgagurudeva he had graced a kind reply as follows:- “It is true that the praises of Indra outnumber the praises of Rudra and Vishṇu which appear in the portions of vaidikasamhitābrāhmaṇa. It is proper also. It is because the samhitābrāhmaṇas are related to Karmakāṇḍa. The importance in Karmakāṇḍas is for Indra and others only. But in the Upanishads which are jnānakāṇḍa, the paramount supremacy of Vishṇu and Rudra has been clearly proclaimed. Rudra is eulogized as ‘The supreme Lord of all the Lords. He is the supreme devatā of all the devatas’. (तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम्). The kaṭhopanishat declares the place of Vishṇu as ‘Parama pāda’. “सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्” There is no need for the mention of Rudra in Karmakānḍa to a greater extent.”
Even in the parts of Samhitas, in the prayers made for ojas (power), tejas, strength and protection from dasyus, there are sentences that clearly proclaim the purport that Śiva and Vishṇu are supreme devatās and Gods. For example, the Aitareya brahmaṇa states—‘Agni is placed very low among devatas. But Vishṇu is the most supreme devatā’. ‘अग्निर्वै देवानामवमो विष्णुपरमः’. One can note samhita mantras here (which proclaim he supremacy of Vishṇu)—“He is ancient to all devatās. He is the doer of everything. Though ever ancient, he is ever new. He is accompanied by his divine consort. One should praise his glory in the state of incarnation also”. “यः पूर्व्याय वेधसे नवीयसे सुमज्जानये विष्णवे ददाशति। यो जातमस्य महतो महिब्रवात्” etc. So also, there are Vedic hymns that proclaim the total supremacy of Rudra in abundance. As this is a chapter related to Rudradevatā, we shall quote some of those Vedic hymns. “Rudra is the Lord of this great universe”
ईशानादस्य भुवनस्य भूरेः (2-33-91)
“Śrī Rudra is the father of the entire world.”
भुवनस्य पितरं गीर्भिराभी रुद्रम् (6-49-10)
There is no one else who is more effulgent than Rudra.”
न वा ओजीयो रुद्र त्वदस्ति (ऋ 2-33-10)
Rudra is famous. He is hidden in the cave.
स्तुहि श्रुतं गर्तसदं युवानम् (ऋ2-33-11)
“He is a God who pervades fire, water, herbs and creepers. He can create this universe and the world. Salutations to such a Rudra”
यो रुद्रो अग्नौ यो अप्सु अन्तर्यओषधीर्वीरुध आविवेश।
य इमा विश्वा भुवनानि चक्लृपेे तस्मै रुद्राय नमो अस्तु” ॥
(अथर्व सं. 7-92-1)
“Rudra is only one, he has no equal”
एक एव रुद्रो न द्वितीयाय तस्ये
(He himself is aryamā, varuṇa, and he alone is the Mahādevarudra)
“सोऽर्यमा स वरुणः स रुद्रः स महादेवः (अथर्व 13-41)
“O Rudra ! we have heard that you are the best physician even among physicians.”
भिषक्तमं त्वा भिषजां शृणोमि (ऋग्वेद सं II 33-11)
“I take refuge in Rudra like the one who takes shelter under a tree in a hot sun”.
घृणीव छायामरपा अशीय (यजु, II-33-7)
Moreover, the famous part of Yajurvedasamhitā viz Śatarudrīya expounds the purport that Rudra is the omnipresent God and the whole universe is filled with Rudra’, And it has been clearly proclaimed in the samhitā, brahmaṇa and Upanishads that Rudra is God himself. Only in the Karmakānḍa it is stated that he is the helping deity of Indra. It should be understood that all (unique) words such as - “विश्वरूप” “गर्तसद” “पुलिस्ति” “अधिवक्ता” “प्रथमो दैव्यो भिषक्” “देवानां हृदयः” etc that appear in the Vedas, expound his divine true form only.
Question 7: “Rudra was the devatā of Bhāratīya Ārya race, Śiva was the devata of Dravidians. When the cultures of Āryas and Drāviḍas got merged in course of time, Śiva- Rudra was conceived as one God and was consequently established in vaidik culture” is the opinion of some people. The reason for this is, in the Ṛgveda mantras, this devatā is called only by the name ‘Rudra’. The name Śiva is not to be found anywhere there. Therefore the Aryans must have received this name from the Dravidians. Dravidians were worshipping ‘Śiva’ since ancient times. Even now the population of Saivities is more in the Drāvida country only. Dravidians did not know the name ‘Rudra’. They took it from Aryans and in the end, combined both these devatās, and both Aryans and Dravidians started worshipping it. Basically speaking it is evident that Rudra is a devatā of Northern (Aryan) people and Śiva is a devatā of Southern (Dravidian) people.“—Some opine like this, Is it correct?
Answer: It is true that the western (Christian) priests have spread the notion in the east (i.e. in Bhārata) that Rudra is the god of northerners and Śiva is the god of the southerners. But this opinion is wrong. This concept of north-south deity is as ridiculous as distingushing (the sun as) “Sun of North India and Sun of South India”. Actually, from times immemorial, both the names viz. Rudra and Śiva are used to refer to the same God in our culture, and this is the definite opinion of the Vedas, Smṛtis, Itihāsas and traditions and also the Mahā yogis. There is no proof in any of the śāstras to say that both Śiva and Rudra were originally different. Though the name Śiva has not been used for Rudra in the Ṛgveda mantras that are currently available, he has been clearly called Śiva and Śivatara in Yajurveda mantras. “नमश्शिवाय च शिवतराय च” (Śatarudrīya). In the Ṛgveda mantras also we see the words such as śantama, mīḍhushṭama, mṛḷa and mayaskara which give the sense of Śiva i.e., (auspicious) only.
कद्रुद्राय प्रचेतसे मील्हुष्टमाय तव्यसे वोचेम शन्तमं हृदे (ऋग्वेद 143/1-2, 4-6)
“मृळा नो रुद्रोत नो मयस्कृघिः (ऋग्वेद 1-114/1-11)
That the word ‘Śiva’ signifies auspiciousness is clear from the following hymn:—
‘शिवा नस्सुमना भव’ ‘शिवापतिभ्यः सुमनास्सुवचा’ (Ṛgveda—Vivāha-mantra). Therefore we have no doubt in the fact that the word Śiva denotes Bhagavān Śiva which is Maṅgalātmaka and which is acceptable to the ancient Vedas. There is no question of division as Arya-Drāviḍa, Language, race etc. here.
Question 8: There may not be evidence in the Vedas and śāstras to say that ‘Śiva’ is a devatā of Dravidians. But according to the modern linguistics the word ‘Śiva’ has come from the group of Dravidian languages only. In the original Dravidian language there is a seed word ‘Śin’. Śin means red. Words ‘cin’, ‘cen’ and ‘ken’ belong to this category. As Śiva was a red coloured kencanna, Dravidians gave him the name ‘Śiva’. Therefore this does not give the sense of an Aryan deity. Is it not true?
Answer: Certainly it is not true. It is because in the samskṛta language, the word Śiva is derived from the root ‘sī’ which means to sleep, and there is brevity in saying so. Everyone who has experienced the bliss of sleep knows that there is no other state which is more blissful. Experts say that Rudra is the presiding deity for deep sleep. There is no harm in understanding that just as the word ‘Śam’ is the origin for the words śānti (peace), and Śama (nemmadi-serenity), the word ‘sī’ is the source for the word ‘Śiva’. This is not a round about meaning, but a direct meaning.
Moreover, there is no evidence at all to say that Śiva is pure red complexioned.
Question 9: There is not doubt that *Śiva’*s form appeared as a red complexioned one to the eyes of the Vedic seers. He is a form of Agni. “रुद्रो अग्निः स्विष्टकृत्” The color of Agni is red. Also, the Ṛgveda describes Rudra as Babhruh, Prababhruh (2-33, 2, 8, and 15), i.e., yellow colored, closer to Red (brown), and the one who shines like gold. “हिरण्यमिव रोचते. ” Therefore”, says a modern scholar by name Śam bā Joshi “the word Śiva denotes one who is red coloured”, isn’t it?
Answer: His explanation is against the vaidika description. The Ṛgveda mantras have not at all stated that he is of pure red complexion as he puts it. They describe HIM as brown complexioned and white complexioned only. “प्रबभ्रवे वृषभाय श्वितीचे”. The word Babhru means both yellow coloured and brown colored. There is no nearness to red colour even while describing Rudra as shining like gold “हिरण्यमिव रोचते” Because in the description “शुक्र इव सूर्यः हिरण्यमिव रोचते” (1-43, 1-2, 4-6) the comparison of the white complexioned sun is given with gold. The word ‘śvitīce’ makes clear that he is of white complexion only. Śāstras state that he is. So the word ‘Śiva’ does not mean kenchanna”. Śiva is white complexioned, or shining like pure gold.
Question 10: In the Rudra mantra, since Rudra deva is called as “Tāmra, Aruṇa, Babhru and Sumaṅgala” (असौ यस्ताम्रो अरुण उत बभ्रुस्सुमङ्गलः) can there remain any doubt in the fact that he is red complexioned?
Answer: That mantra appears in the yajurveda. We are happy to note that you have taken this mantra as a proof similar to the one of Ṛgveda. But the words tāmra and babhru appearing there, do not directly apply to the divine auspicious from of Rudradeva. This is made clear by the sentence next to it. (In fact) it is the description of Sūryadeva. He appears as tāmravarṇa followed by aruṇavarṇa [these are variants of red color] and babhru varṇa (brown colored), by changing colors at distinct times. He is seen even by the cowherds. “The women carrying water also see him.” (उतैनं गोपा अदृशन्नदृशन्नुदहार्यः) This sentence applies to the Sun only, isn’t it? It is only the Sūryadeva who appears clearly to the (external) eyes not only of the Jnānis but also of the ordinary people. This Sūrya also is a form of Rudra visible to even ordinary people when he changes over to red and brown colours. Even Agni is the external form of that Rudra. Nowhere in the Vedas has it been described that all the colours of visible Śiva as pure red. It is not the true form of Rudra; but the form of Sūrya which is the abode of his worship, This is but the natural purport. The opinion of Sayaṇa and other commentators is also the same.
Question 11: “Ancient commentators have interpreted the word Rudra as the one who makes everyone cry during deluge, the one who gives the speech of spiritual knowledge, the one who rives darkness or the one who cried witnessing the torment of ‘Prajāpati’, and the one who destroys the grief of the wordly life etc., But it is not right. The correct meaning is ‘the one who is red complexioned. And that word (Rudra) is closer to the words rudhira, red and ruddy. Therefore Rudra also is a Dravidian devatā. The Aryans translated the pure Kannada word ‘Śiva’ kencanna into Sanskrit word as ‘Rudra’.“—This is the argument of some modern scholars. Is this correct?
Answer: It won’t be correct. Because, the word ‘Rudra’ is closer to rud (To cry) and not to the word ‘Rudhira’ (blood). Even from the view point of linguistics, the meanings viz, ‘the one who makes the sinners cry’, ‘the one who makes everyone cry during the time of destruction,’, ‘the one who also cries beholding the grief of the jīvas and the one who makes sounds etc. are closer to the word ‘Rudra’. It also matches the description of Rudradeva described in the śāstras.
Question 12: “The concept that Rudra is a destroyer is of recent origin. According to Ṛgveda the God of death is only yama and not Rudra”. This is the expositon by some scholars. Is it acceptable to the śāstras?
Answer: It is not acceptable to the śāstras. Even though yama is the devatā of death, it is only Rudradeva who is the great destroyer. This is the definite opinion of the Vedas and śāstras. That is why he is prayed -as follows:—“O God, do not separate us from seeing Sūryadeva (मा नः सूर्यस्य सन्दृशो युयोथाः२-३३-१-१५ ऋग्वेद)
“Do not destroy our elders, children, our cattle, parents and the dear body of ours people.”
मा नो महान्तमुत मा नो अर्भकं मा न उक्षन्तमुत मा न उक्षितम् ।
मा नो वधीः पितरं मोत मातरं मा नः प्रियास्तन्वो रुद्र रीरिषः ॥
(ऋग्वेद 1-114/1-111)
“When destroying thus, he makes everyone cry, and so he is ‘Rudra’. “रोदयतीति रुद्रः”, or because he cried, he is Rudra. “यदरोदीत्तद्रुद्रस्य रुद्रत्वं.” This explanation itself is acceptable to the science of grammar and the science of language. Interpretation of words should conform to the pramāṇagranthas like the Vedas, śāstras, purāṇas, Itihāsas etc, and vedāṅgas like grammar, nirukta, and to the experience of the great yogis, and not just according to linguistics. The modern theories of linguistics can not be definite evidences. “Philological laws work blindly”.
Question 13: Śiva is called as Hāṭakeśvara also in some holy places of pilgrimage. Here the word ‘Hāṭaka’ is derived from the word ‘Hāṭṭikāra’. Haṭṭikāras are Dravidians. Therefore Śiva must be originally a Dravidian god only, isn’t it?
Answer: The word Haṭaka has not originated from the word Haṭṭikāra. It gives the sense of gold only, and not a Haṭṭikāra (a cowherd). Gold is called ‘hāṭaka’ because it is effulgent. It is derived from the root “Haṭa dīptau”. As Śiva shines like gold “Hiraṇyamiva Rocate,” he is called ‘hāṭakeśvara’ This is clear from the word-sense relationship and it leaves little doubt here. So it is most incoherent to relate ‘Hāṭakeśvara’ with the word ‘Haṭṭikāra’. It is as ridiculous as saying that the word ‘cottage’ in “English has originated from the Kannada word ‘Kottige, and like saying “Englishmen changed the word ‘tamasā’ which is the name of a river of our country to ‘Thames’. The word ‘Hāṭakeśvara’ as the Vedas describe, makes us understand the golden effulgence, immutability and great preciousness of Śiva.
Question14: Śiva devatā was prodminently a worshipful deity for the yaduturvasus. The yaduturcasus are haṭṭikāras, (cowherds) who were Dravidians. So, at least the theory that Śiva is a god of Drāviḍas is correct, isn’t it?
Answer: It is certainly not correct, and there is no doubt that this argument is wrong. “Yaduturvasus” were the kshatriyaputras of the great king Yayāti who was a supreme kshatriya born in Devayāni, the daughter of sage Śukracārya. It is very clearly said in Itihāsas and purāṇas that they lost (the right to rule) the kingdom because of their disobedience to their father. They were kshatriyas only and not cowherds. Yādavas became kings of Madhurā in course of time. Kauravas and Pānḍavas had (marital) relationship with them. How can they be cowherds?
Question 15: But Yādava Śrī Kṛshṇa belongs to the Gopālaka (cowherds) caste, Isn’t it?
Answer: Nanda and Yashoda, were Vaiśyas (by birth) but gopālaks by profession, and brought him up in his childhood. But his parents, Vasudeva and Devaki were Kshatriyas only. After killing Kamsa, Śrī Kṛshṇa also followed the Kshatriya profession only, which was natural to his caste.
Question 16: In Karnataka, Śiva is also called by such names as Mallayya, Malleśa, and Parvatappa etc. The word Mallāri means Indra the vaidika devatā who is the enemy of mountains. Śiva the Lord of mountains being his challenger and referred to as ‘Malleśa’ must be a god of Dravidians Isn’t it ?
Answer: There is no substance at all in this interpretation. It is associated with an imagination of a wrong meaning. Calling Śiva as ‘Mallayya’ and ‘Malleśa’ is based on the famous meanings of samskṛta words viz., ‘Girīśa’ and ‘Giriśa’. While the word ‘malleśa’ appears in Kannada language, the words ‘Girīsha’ and ‘Giriśa’ appear in Vedic literature itself, considered by scholars to be the oldest known litereature in the world. The opinion that the word ‘Mallāri’ denotes Indra is also not correct. It only denotes Śrī Kṛshṇa, the enemy of Mallas (wrestlers). It is well known that Śrī Kṛshṇa defeated and killed Chāṇuramalla and got the name ‘Mallamardana’. Though Indra is famous as the enemy of mountains, he becomes their friend, after he broke their arrogance. In the Vedas we come across the name ‘Indrāparvata’, which is related to two deities. As per the Vedas, Vishṇu has Lordship over the mountains. “Vishṇuh parvatānāmadhipatih”. Both Indra and Vishṇu are friends of Śiva, and not his enemies. The word Mallāri is in usage to denote Śiva also. It is because Śiva is the enemy of demon wrestlers such as Andhakāsura, Tripurāsura etc. In this way the words Mallāri and Giriśa match both Śiva and Vishṇu. And, it is indeed a foolish adventure to prove that Śiva is a drāviḍa devatā basing the argunment merely on the word ‘malleśa’.
Question 17: The Vedas have called Rudra as the father of Maruts. “आ ते पितर्मरुतां सुम्नमेतु” The ‘Maruts’ were forest dwellers who were giving marundu i.e. medicines to people. They are also called ‘Kaḷḷas (thives). It is stated in the Rudramantra that Śiva is “स्तेनानां पतिः” i.e. ‘Lord of thieves’. Therefore Śiva-Rudra is the god of Dravidians only, isn’t it?
Answer: Śiva is not the Lord of the thieves only. He is also the Lord of pious tradesmen and also sthapatis (carpenters). “स्थपतये वृक्षाणां पतये नमः नमो मन्त्रिणे वाणिजाय”. This says that Śiva is indeed Viśvarūpi Bhagavān and does not mean to say that he is just the Lord of the tribe of thieves. It is also wrong to interpret that all Dravidians are thieves and cheats stated by the words ‘śtena’ and “Vancate parivancate” It won’t be a matter of pride for Dravidians either. As in the words of Sruti “सर्वो वै रुद्रः तस्मै रुद्राय नमो अस्तु”, this also tells the expansion of universal form of Śiva. Like the purushasūkta which praises the glory of the omnipresence of Purusha Nārāyaṇa in “पुरुष एवेदं सर्वम्”. this Rudrādhyāya praises the grandeur of the omnipresence of Rudra.
The word ‘Maruttaru’ is not related to the word ‘marundu’ which denotes medicine. The narrative of ‘Saptamāruta’ which appears in Itihāsas and purāṇas makes it clear that the word means ‘Those who should not cry’. And, there is no proof at all to say that the story of “Sapthamāruta” is of recent origin, and ‘marundu’ and ‘Maruta’ are ancient.
Question 18: Then how did the relationship of father and son come to pass between Rudradeva and Maruddevatās?
Answer: Maruts are Vāyudevatās. They are the presiding deity of even the vital life breaths (praṇa vāyu). Rudra-Śiva is “प्राणाधिपः कृत्तिवासाः पिनाकी” and in the words of Śrutis, he is “प्राणस्य प्राणम्” i.e. the Lord of all these (vital life breaths) too.
Question 19: In the Dravida (country) the tradition of trishashṭimaruts i.e. the sixty-three ancient great Śaiva devotees is still in practice. But, as the tradition of ‘त्रिषष्टिः मरुतर’ त्रिषष्टिः त्वा मरुतः” (Ṛgveda 8-96-8) has not continued among the vaidikas, those maruts must be Dravidians only, isn’t it?
Answer: Those sixty three ancients have continued even in the vaidik a class. The Kenopanishat tells us that they are the sixty three vidyādevatās who preside over each of these sixty three branches of (knowledge). The deity of Brahma Vidya (which is the sixty fourth) is Goddess ‘Umāhaimavatī’ herself. The Kālikā Purāṇa states “The sixty three vidyās, if taken independently, give trivial benefits. The sixty fourth, the Brahmavidya bestows Amṛtattva
क्षुद्राः त्रिषष्टिविद्याःस्युः तत्फलं नश्वरं भवेत् ।
चतुष्षष्टितमी ब्रह्मविद्यात्वमृतदायिनी ॥
Therefore the argument that it was Dravidians who continued the tradition of sixty three ancients, and that their God is Śiva-Rudra, is without any substance. Even though the prāṇas have been divided into five, seven, ten and twenty one etc., the sixty three devatas of vidyā are the śaktis and upaśaktis only of ‘Praṇadeva’.
Question 20: Dravidians normally wear Rumālu (a particular type of headgear). In Ṛgveda, Maruts and Rudradeva have been described as ushṇīshī. (A person who wears a turban) Therefore Maruts and Rudradeva must be Dravidians only, isn’t it?
Answer: Even North Indians regard the wearing of a turban as a mark of honor. Even the vaidik as there do not perform auspicious rituals without wearing the turban. Mahābhārata says that when the arrow of Karṇa spirited away Arjuna’s crown, Arjuna immediately wrapped a white turban around his head. The Vedic literature also says “लोहितोष्णीषा ऋत्विजः प्रचरन्ति” meaning “Ṛtviks wearing red colored turbans are walking around”. Therefore the wearing of turbans is not the distinctiveness of Dravidians only. Thus, it is not correct to argue that Maruts and Rudra-Śiva are the exclusive gods of Dravidians.
Question 21: In the Vedas the worshippers of Liṅga (the god of phallus) are called enemies of Aryans.
“मा शिश्नदेवाः असिशुः ऋतं नः (ऋग्वेद 7-21-5)”
“वेदघ्नान् शिश्नदेवान् अभिवर्पसा भूत्”
But Dravidians have been worshipping Śiva in the form of Liṅga for ages. Even in Harappa and Mohenjadaro cultures, we see the marks of the worship of Liṅga. Therefore is it not justified to say that the phallus shaped Śiva-Rudra was the god of anaryas (i.e. Dravidians) earlier, and later was accepted by the Aryans?
Answer: The condemnation of god of phallus in the Vedas is not the condemnation of the worship of Śivaliṅga. It is only the libidinous who are always attached to the pleasures of the procreating organs, who think that those organs are the ultimate goal in life who are censured here, and it is not the worship of Śiva in the form of Liṅga that is condemned here. Even in the Upanishats, Śiva is referred to as a form of Liṅga.
Question 22: Though it is true that Śiva is praised in ‘MahāNārāyaṇaopanishat’ as “ऊर्ध्वलिङ्गाय नमः, हिरण्यलिङ्गाय नमः”, it cannot be held as authentic, as that upanishad is of recent origin.
Q: Is their any evidence to claim that upanishat is modern?
Answer: It is considered modern because ancient ācāryas like Śankara Bhagavatpāda and others have not writeen commentaries on it.
The answer of the Siddhanti:- This argument is not corrcet. Even though Śrī Śankaracārya and others have not written a gloss on ‘Mahānārāyaṇopanishat’, ancient sages like Āpastamba, Bodhāyana and others have honored it. They have called it “याज्ञिकी उपनिषत्” and there is the practice of giving libations to its Gods in their sūtra treatises. This is also included in the ‘Navakānḍaṛshitarpaṇa’. The custom of studying and teaching this upanaishat with intonation is also there. Sandhyāvandana, Vaiśvadeva and baliharaṇa mantras have also adorned this upanishat. Therefore it is one among the ancient upanishats which are honored by great sages such as Bodhāyana, Āpastamba and others.
‘Then why is the praise of Śivaliṅga appearing in upanishats not authentic? The answer is ‘Because it is modern’. Why is it modern? The answer is ‘It is because the praise of Śivaliṅga is there which is a modern concept. This type of an answer is called anyoynāyāśrayadushta.
Question 23: May be that God Rudra -Śiva is an honourable deity in the Vedas. But since god Liṅgadeva is clearly condemened in the Ṛgveda, can we not say that the worship of Liṅga has come from the class of anāryas?
Answer: It is not correct to say so. As we have expounded earlier, it is not the worshippers of Śivaliṅga that are condemned in the Vedas, but the worshippers of the sense organs.
One may ask—“Is there any evidence in the samskṛta language where the word “śiśnadevāh” is interpreted to mean the worshippers of sense organs (and not the worshippers of Śivaliṅga)?” The answer is, ‘yes and without any doubt’. Our spiritual treatises call those who are sheer seekers of sensual pleasures as ‘śiśnodaraparāyanās’, and consider them inferior.
Question 24: Just as the word ‘Liṅga’ in samskṛta denotes the procreative organ, it also has other meanings, such as “a mark” and “a subtle form.” In Śvetāśvatharopanishad, in the usage “Naiva ca liṅganāśah” the meaning of the word Liṅga is “subtle form” only. Śrīśankarācārya has commented that the word “liṅgasya stands for sūkshmarūpasya”. Not only this. The word ‘Liṅga śarīra’, stands for subtle body only, in our spiritual treatises. Again, “Na liṅgam dharma kāraṇam” means, an external mark will not be a reason for dharma. When it is so, why should the word Liṅga be interpreted to mean only the procreative organ? It is possible that the custom of worshipping Śiva has come to indicate that Śiva is subtle in form, and he is minuter than the minute. Or, that he is formless, isn’t it? The word ‘Lī’ in Sanskrit also means to go and unite with, and to hide. As the whole universe merges in Śiva, or as Rudra-Śiva is the god of dissolution, the custom of worshipping Śiva as the form of “Liṅga” might have come; isn’t it? What all this means is that, all these meanings for the word ‘Liṅga’ were given at later times. Originally it meant the procreative organ only.
The argument that the Liṅga that is worshipped is not the phallus, is dismissed by the shape of the Liṅga itself. From the time of mohenjodaro, Liṅgas in the shape (form) of phallus are available. In the Śiva temple of ‘Gudimallāpura’ which belongs to to the second century AD, the Liṅga is completely in the shape of the phallus. Devotees of Śiva say that it is not auspicious to worship the Liṅga only and, only the Liṅga along with the śakti pīṭha (prakṛti pīṭha, yoni pīṭha) is fit for worship. Though the exalted tattvik feeling that Liṅga and śakti pīṭhas are symbolic of the united form of ‘Purusha and-Prakṛti the creators of the universe came later, fundamentally the words Liṅga and yoni mean the physical organs of procreation.
The original concept of this liṅgadevatā existed in the Astroasiatic tribe. Those who belonged to that tribe used to wear the Liṅga as a sign of protection. The people of Śākta sect in Bengal took that concept from them. Then the Śaiva Drāviḍas sect took that concept also from them into their relgion and brought harmony between Śivadeva and Liṅgadeva”.—So says a recent critical work by name ‘Śiva rahasya’. Is not this argument of this book correct?
Answer: There is no doubt that in samskṛta the meaning “procreative organ” for the word ‘Liṅga’ is very much there.
One can agree that it is only in a special sense the relation of oneness between God and that sense organ has been conceived. But there is no evidence whatsoever to state that it was borrowed from the Astroasiatic race by the Śāktas and Śaivas.
Question 25: It is disgusting to imagine the sameness between God the formless, and the procreative organ. And therefore it would be correct to interpret Śivaliṅga as the symbol of God who is formless God or who is subtle in form, isn’t it?
Answer: The śāstras propound the worship of many such symbols of god. But there is no moksha for the worshippers of symbols. As is evident from the words “अप्रतीकोपासकान्नयतीति बादरायणः” (Brahmasūtra 4.3.15) śāstras declare that the worship of symbols does not give the benefit of permanent Mukti. The Śaiva purāṇas proclaim that if the worship of Śivaliṅga is performed in accordance with the precepts, jnāna is obtained and from that moksha will be accomplished. Therefore, the meaning of Śivaliṅga is conceived as a pratīka, only recently. Such commentaries have emerged with the feeling that it is disgusting to imagine the sameness between Śiva and the organ of procreation.
Question 26: In that case, how is it appropriate to equte the never changing and the pure Paramātman with the procreative organ? What is wrong in understanding him that the never changing and pure is a symbol of God who is subtle and has no form?
Answer: There is no doubt that God is very subtle and is the form of divine bliss and knowledge. But the Liṅga which the Jnānis have recommended to worship is one of the divine forms clearly beheld in the inner vision by the pure souled yogis. Yogis see that divine Liṅga in the inner spiritual centers viz- Mūlādhāra, Hṛdaya, Bhrūmadhya etc., and shed all the common blemishes and attain divine knowledge.
मध्यमे च हृदयस्य ललाटे
स्थाणुवज्ज्वलति लिङ्गमदृश्यम् ।
अस्ति गार्गि परमार्थमिदं तत्
पश्य पश्य मनसा शिवरूपम् ॥
When the treatises on Yoga clearly state—‘Behold! Behold! Lord Śiva in the form of Liṅga’ which is evident from the above sloka, why interpret it only as a symbol? Why should one imagine a thing which is directly seen, as only a pratīka of that? It is a form of Liṅga which is full of effulgence. It is most sacred. There is not even an iota of samskāra in that (Liṅga) which make the senses to plummet. Those whose senses have a downward tendency will never be able to see that. We humbly remember here with gratitude one of the teachings of Śrīraṅgamahāguru, a supreme Yogi who had enlightened us on Sāligrama and Śiva Liṅgas in a session. He had said-“observe that the Śiva Liṅga which the Jnānis have asked us to worship is always facing upwards. This is related to the path of salvation. As evident from the śloka “ज्ञानिनां ऊर्ध्वगो भवति अज्ञानिनां अधोमुखः । एवं वै प्रणवस्तिष्ठेत् यस्तं वेद स वेदवित्”, It is the Śivaliṅga which has the deportment of the upward praṇava. As said in “ऊर्ध्वं गच्छन्ति सत्त्वस्थाः”, it provides the upward movement for the śuddha sāttvikas who keep spiritually moving up. It is a divine form that takes the devotees towards the most high deportment, like the eye on the forehead of Śivanaṭarāja and the Ūrdhvapunḍra of MahāVishṇu. The Mahābhārata proclaims its upward movement only. “भस्मदग्धोर्ध्वलिङ्गाय” (Mahābhārata-Bhīshmastavarāja). It is the divine Liṅga of Mahādeva. When the Liṅga move downwards, it leads to the growth of samsāra and when yogis get upward in deep meditation, it leads to liberation from samsāra. Though the worship of Liṅga is prescribed in the worship of Śiva, in reality it is composed of Brahma, Vishṇu and Rudra. And the great yogis worship such an upward liṅga which consists of the trinity and which is full of effulgence. Don’t join the group of Pāmaras who measure that divine form which is Śuddhabuddha and which is seen naturally in a divine state that has no touch of the samskāras of both puṇya and pāpa, with their unrefined knowledge. Don’t descend to the life of a beast by looking at Pashupati with a beastly mindset. There are of course other paths other than this worship of Śivaliṅga to attain the state of Parabrahma that are supremely high. But there is no doubt that this too, i.e. the upāsana of Śivaliṅg a is also a yogamārga”. We wish to declare that it is not wise to interpret matters which have emerged from the tattvabhūmi of Jnānis, merely from the level of manobhūmi which is an abode of Saṅkalpa, Vikalpa and āgrahas.
Question 27: Then what is the fate of the opinions based on the study of linguistics and the history of the Dravidian and Austro-Asiatic race?
Answer: Such opinions which evolve in that field, develop there, and after projecting the agitations and cleverness as some (new) light, play some deranged games and finally (die and) get buried there itself. And, now and then, they raise their heads and later meet the same fate again and again. The Śivaliṅga which the Jnānis have asked us to worship belongs to the realm which is beyond the senses and so, any description pertaining to that realm should be obtained there in the suprasensory field itself. It should be visualized there itself, and bliss should be experienced. Any person belonging to any race of any time period, can experience it with the light of his own self, when he ascends to the realm of divine knowledge. It will be nothing but unofficiousness to attribute it to any one particular race belonging to a particular period.
The conclusions based on anthropology, linguistics, material sciences and intellectual knowledge which only lead to increase in doubts and (ever) changing opinions.
Question 28: “In Rudrādhyāya it has been stated that Rudra is the Lord of the thieves. “Stenānām patih”, The thieves that are mentioned here are not the ordinary thieves who loot from houses, but an ancient race by name ‘kaḷavara’. These people are from the Kannada Country. They were opposed to yajnas and used to steal the cows belonging to the Aryans performing the yajnas. They were Anāryas. As these people were kaḷavaras (thieves), their God also was called “Stenānām pathih“ i.e. the Lord of thieves. So, Rudra must be basically a non-Aryan God”-This is the argument of some ultramodern (scholars). Is this argument correct?
Answer: It is totally wrong. Rudra is not called the Lord of thieves only. “कुलालेभ्यः कर्मारेभ्यश्च वो नमः”. Even the potters and blacksmiths are called as the gaṇas of Rudra. Rudra is the Lord of these also. If the above said ‘kaḷavaru’ belong to the Kannada country, then to which country these potters and black smiths belong? Are they Telugus? Or Tamils? This has to be explained. Actually speaking, thieves or potters or blacksmiths do not belong to a particular area only. They are found in all regions. All people of all classes of all the countries are the forms of Rudra only. Here the natural meaning is that Rudra is indeed the omnipresent Lord. The question of Ārya-Drāviḍa does not arise here at all. People practicing the above said occupations are found in all races and in all the countries.
Question 29: The concept that Śiva is omnipresent is of recent origin. Therefore it should be interpreted that he is the devatā of ‘Kaḷḷar’, a non-Aryan race isn’t it?
Answer: That Rudra is omnipresent is an eternal truth. In ŚrīRudrādhyāya, not only Rudra but also his attendants who can assume any form at (will), are called ‘विरूपेभ्यो विश्वरूपेभ्यश्च वो नमः’ The Rudragaṇas of various forms are ‘ghora’, ‘Aghora’ and ‘Ghoratara’ etc.
Question 30: In Kannada language, the saying “Avanu Rudra Helidanu” (He recited Rudra) means “He committed a theft”. So, can we interpret the word Rudra to mean ‘God of thieves’ and ‘God of Kannadigas’ and “Stenānām patih”?
Answer: It is neither an honest meaning of that nor a serious interpretation. No doubt the name of theft appears in the Rudramantra. Rudra is called the Lord of thieves. Therefore to interpret the word ‘Rudrapārāyaṇa’ to mean stealing amounts to a derisive interpretation only, and cannot be an honest meaning. For example: Virtuous people do ‘Gītāpārāyaṇa’ in the morning. And people who are addicted to play the game of cards may play cards in the morning also. Therefore in the derisive sense, the words ‘doing Gītāpārāyaṇa’, have come to mean ‘Playing cards’. Why should one associate the supremely pious Lord whom the Vedas praise as Viśvādhika and Rudramaharshi with theft?” Thieves, torturers, robbers and potters are all forms of Rudra only. It just means that Rudra is indeed omnipresent.
Question 31: We shall present a strong reason to state that Rudra was a God of Non-Aryans. The devotees of Rudra are called ‘kannaru’ also. Kaṇṇaru is another form of ‘Kaḷḷaru’ ‘kaḷavaru’. Is not Kaṇṇappa a very grerat devotee of Śiva? He indeed belongs to the ‘kaḷavara’, group i.e. the group of ‘Kaḷḷas’ (thieves) i.e. the group of the devotees of Śiva of the Kannada country. Rāvaṇa an outstanding devotee of Śiva, was also a great thief. He justifies as correct his kidnapping of Sita. He was also opposed to the yajnas that were being performed by Ārya-maharshis. All these are Anāryas. Therefore we establish that basically Śiva was the God of Anāryas only. How will you oppose this argument?
Answer: It is not at all a Siddhānta. It is only a weak argument. There is no rule that the word ‘Kaṇṇaru’ must be the other form of the word ‘Kaḷḷaru’. In the Tamil (Drāviḍa) language, the word ‘Kaṇṇa’ is derived from the word ‘Kṛshṇa’. It may mean a dark complexioned person. We hear the story that, the famous devotee of Śiva by name Kaṇṇappa, offered his eyes (kaṇṇu) to Lord Śiva and so he came to be called Kaṇṇappa. Even if you do not accept this story, it is possible that Kaṇṇappa is the other form of Kṛshṇappa. One cannot prove that Bedara Kannappa was from Kannada Country only. He is treated as one among the great devotees of Śiva in the Tamil Country also. The word ‘Kaḷ’ in Tamil means “Liquor’. Therefore the word ‘Kaḷḷappa’ can also mean an alcoholic, or one who sells liquor. Instead of this, it is better to interpret it as ‘the one who offered his ‘Kaṇṇu’, or the one who is of a dark complexion. In Telugu, Ḷa (ळ) replaces ṇa(ण) n Sandhi. So, the word ‘Kaḷḷajodu’ is used in the Telugu language for spectacles. Therefore even if he is called ‘Kaḷḷappa’, it means a great man who gave the kaṇṇu (eyes). Thus, giving up the natural meaning and saying that ‘Kaḷḷa’ (thief) is the basic meaning for the word Kaṇṇu amounts to a mean adventure indulged by you.
“Your interpretaion that Rāvaṇa was a devotee of Rudra and was a thief, and therefore all the devotees of Rudra were only thieves earlier who stole the cattle of Aryans and were opposed to yajnas is not correct. Because there is no mention in the purāṇas that Bāṇāsura, and Candikeśvara who are considered Mahā pāśupatas, like Rāvaṇa, had committed theft. They are also not ill famed as the ones opposed to yajnas. Even though Rāvaṇa was creating troubles for the yajnas of the sages, he himself was performing tāmasa yajnas. He was learned in the Vedas which are a treasure of knowledge of the aryamaharshīs. And, above it Śiva was never opposed to yajnas. In temples of Śiva, the deer in the hand of the utsavamūrtī, is the form of ‘Yajna’ only. Śiva is indeed its protector. Śiva destroyed the yajna of Dakshaprajāpati only because it was Aśāstrīya and was performed with arrogance, and not that Śiva was opposed to all yajnas. Therefore your argument that all the devotees of Śiva were thieves earlier, were opposed to yajnas, and Rudra-Śiva also is the king of Non-Aryan thieves, is absurd. The outstanding devotees of Śiva, such as Mārkanḍeya, Vyāghrapāda, and Upamanyu- were neither thieves or Non-Aryans.
Macdonold and some others say that the word ‘Marut’ which means ‘to shine’ has been derived from ‘Mar’. They are called ‘Pavamāna’ as they have the ability to produce sound in air. There is no evidence to say that they are non-Aryans. Because, they help Indra, the great god of Aryans, in the slaying of vṛttrāsura. There is a mention that without joining Indra, they on their own tore open the tissues of joints of the demon ‘Vṛttra’ and released the cows. How can the non-Aryan tribes accomplish this work of the devatās? They are called ‘asuras’ (asūnrānti, asushu ramante, śatrūṇām nirasitārah) because they protect the (prāṇas) or because they are strong or enjoy in the prāṇas or because they drive away the enemies. God varuṇa has been called ‘Asura Pracetah’. He is not a non-Aryan devata at all. Why then should the ‘Maruddevatās’ be crowned as non-Aryan?
Question 32: In the Ṛgveda it is seen that the number of Maruts has been considered as sixty three ‘त्रिषष्टिः त्वामरुतः Actually speaking, the word Trishashṭi is not a Sanskrit word that gives the sense of the number 63. The words ‘Tirasaṭa’, ‘Trisaṭṭi’ and ‘Tirasaṭṭi’ mean those who are irritable (short tempered), strange, and a set of people of the third path which is different from others. This suggests that they belong to a peculiar path of the non-Aryans as different from the path of Aryans. Therefore, the Maruts and their father Rudra, who have these attributives, must be non-Aryans only, isn’t it?
Answer: This is nothing but the method of squeezing with difficulty a meaning from a word rather than taking the meaning which naturally arises from a word. The word Trishashṭi is only a numeral and not (at all) an adjective. The number of the Rudra gaṇa is stated as ‘Ekavimśati’ (21) in one place and ‘trishashṭi’ (63), in another place in the Vedas, and so it is a word denoting only a number. Therefore, mistaking it for a Kannada word and interpreting it to mean people of strange nature is untenable here. The Jains also refer to 63 great men in their community called ‘ancient śalākāpurshas’. Among ancient Śaivas, there is a reference to 63 ancients. Maruts are also 63 in number. This vedic number 63 of the Maruts has been adopted by Jains as well. Here 63 is the number of persons whereas there, they are the representatives of sixty-three (vidyās). They are the (attendants) of the sixty fourth (vidyā) i.e. the Brahmavidya. All the sixty-three vidyās will lead to Śiva only who is the sixty-fourth and the form of spiritual knowledgede which is the sixtyfourth. All of them are his progeny only.
क्षुद्राः त्रिषष्टिविद्याः स्युः तत्फलं नश्वरं भवेत् ।
चतुष्षष्टितमी ब्रह्मविद्यात्वमृतदायिनी ॥
As evident from the words “ईशानस्सर्वविद्यानां” Śiva is the Lord of all these vidyās.
Thus the word trishasṭi here is just the number 63 and certainly is not an adjective standing for the meanings viz. ‘tirasaṭa’, strange, or the one whose path is anārya as different from the path of the Āryas.
After making a study of all the accounts mentioned above, a natural conclusion that can be drawn is that Rudra-Śiva is Mahādeva. He is not just a god of some race, but is shvara who is the Lord of all the living beings, He is the Lord who is expounded in the Vedas, smṛtis, Itihāsas and Āgamas and worshipped by the vaidika, Tāntrika and vaidik-Tāntrika and many other paths, and fortunate persons who specially worship him on the day of Mahāśivarātri as per precepts, will obtain all the Purushārthas.