Mahashivaratri
On the 14th day of the dark half of Magh
the great night of Shiva is celebrated. On this day the devotees of Shiva
observe fast.
Once a hunter set out for a hunt. He came near a pond, and for the
purpose of hunting he climbed a “bel” tree (sacred to Shiva). Sitting on a
branch he waited for game. But since the leaves obstructed his vision, he
began to pluck a few leaves, which by chance fell on a Shiva Linga (“pindi”),
which happened to be under that tree. Then a herd of deer came to drink
water. The hunter took aim at a hind (female deer). But as she noticed the
movement of the hunter, she cried out, “Please, wait a moment, before you
shoot let me go home and meet my young ones for the last time. Afterwards
you may take my life at your pleasure.”
The hunter gave the hind permission to go home, and re-mained sitting on
the tree waiting for her to return. Waiting the whole night he was forced to
observe fast. On the Shiva Linga he had inadvertently offered the “bel”
leaves. With his mouth he uttered the name of Shiva, thus he fulfilled the
conditions needed for the observance of the Maha Shiva Ratra vow. So without
knowing how, his heart was changed and he was filled with sentiments of
mercy.
Before dawn the mother deer came back with the entire herd. “Now you may take
my life at your pleasure,” she said.
Seeing the hind’s honesty the hunter’s heart was further softened, and he
completely gave up his thought of killing the hind. Shankar was so pleased that
immediately making all of them sit in a plane he took them to heaven. Both the
hind and the hunter can be seen at night in the sky among the stars in the
constellation of Orion (“Mrugshirsh nakshatra”).
Shiva the “Great God”
“It is probable that, long before the arrival of the Aryans, the ‘great god’
(‘Mahadeva’ or ‘Maheshvara’) was wor-shipped in India.” Mount Kailas in the
Himalayas is the abode of Shiva. “The Ganges came down from the heavens because
Shiva bore on the matted locks of his head the forceful impact of her falling
torrents.”
“He creates and destroys, he sustains the world, he at times obscures by his
power of illusion (maya), or offers grace to the suffering world. These are the
fivefold activities of Siva, symbolised by the five faces of the god (Pancanana).
He sees the past, the present and the future by means of his three eyes (Trilocana).
To save the earth, he drank the poison and his throat became dark-blue (Nilakantha).
A moon’s crescent round or above his central eye (Candrasekhara), clad like an
ascetic with a tiger-skin, he holds a trident (Pinaka) in his hand; he rides the
bull Nandi. Some of his images represent him as a four-armed person-age, two of
the hands holding a battle-axe (khadga) and a deer, the two other hands in poses
signifying assurance of safety and liberality; in some other representations, he
carries a bow, a thunderbolt, an axe, a skull-capped staff, a drum.”
Shiva’s family is composed of his wife Uma (Sakti) and their two sons Ganesh
and Kartikeya (Subrahmanya). Their respective mounts are the bull, the lion, the
mouse and the peacock.
Male and Female
“In the full figure of Siva the male and female principles are united, and
he himself is said to be half man and half woman. The emblem under which he
particularly delights to be worshipped is the lingam or phallus, which is always
erect. Lingam and yoni (the female organ) represent the totality of his nature
and the totality of all created exist-ence.”
“Despite the fact that he (Siva) was later to inspire the tender love among
his devotees, he remains a mysterium tremendum et fascinosum: he terrifies and
he fascinates. Unlike Vishnu and his incarnations there is little that is human
about him; he transcends humanity, and the vio-lence of the contradictions that
he subsumes into himself gives him a sublimity and a mystery that no purely
anthro-pomorphic figure could evoke. The Saktas of a later time sought to
realize in themselves the perfect union of the male and female principles in the
one by combining the strictest control of the senses with the sexual act itself.
A man and a woman, representing Siva and his Sakti, would be in close embrace
but with the senses under such perfect control that no seminal discharge took
place. Thus, it was claimed, the complete fusion of the male and female
principles of Purusha and Prakrti, was realized in the One and indivis-ible Siva
who, though ever chaste. In this close embrace which imitates the inseparable
unity of Siva and Sakti, there is no distinction between liberation and
creativity, between moksha and samsara, because the opposites are felt to have
been transcended. The close union of the sexes is thus the most perfect
representation in the sansaric world of the divine transcendence of all oppo-sites.”
Shiva Linga
The stone in its spherical form untouched by the sculptor, is the form
nearest to the formless. And the sexual union of male and female is the
farthest the human mind can reach to express the creative action of God.
This action, as God Himself, remains a mystery to man. All that man can do
is to look at nature and see how a new being comes into existence. Since
nature is the work of God, it is logical to conclude that both the male and
the female principles must be found in God Himself, the sexes being only a
manifestation of God’s nature. At the level of symbolism, the Shiva Linga or
the stone with the semi-spherical top, makes a positive contribution in
man’s effort to express the Divine Mystery.
Nilakantha
The demons and the celestials agreed to churn the ocean of milk. Mount
Sumeru was the churning staff, the snake Vasuki the churning rope. They
wanted to get ambrosia. But when they were about to get the desired nectar,
poison came from the mouth of the snake. Frightened the gods and the demons
ran away. They had recourse to Shiva, the Great God. Shiva out of compassion
swal-lowed the deadly poison, which remained as a blue stain on his throat.
Hence the name Nilakantha. Saved from the danger the Devas and Asuras
resumed churning the ocean and shared the ambrosia that was obtained.
Twelve Jyotirlingas
The Shiva Linga is the most common object of worship all over India. But twelve
such stones are considered more important and are known as Jyotirlinga. They are
situated in the following places:
Omkareshwar in Madhya Pradesh
Rameshwar in Tamil Nadu
Bhimashankar in Daminyal near Pune in Maharashtra
Mahakaleshwar in Ujjain in Madhya Pradesh
Somanath in Saurashtra
Nageshwar in Dwarka
Mallika1 in Uttar Pradesh,
Kedarnath in the Himalayas,
Dhushmeshwar in Ellora near Aurangabad
Trimbakeshwar near Nashik
Vishvanath in Benares and
Vaidyanath in Parli in Marathvada.