Maha Shivaratri

Shiva, the benevolent Lord of transformation

The name Shiva means “benevolent”, yet it represents the terrible God of indomitable nature, the God of destruction and asceticism.

With its ambivalent character, it represents the bipolarity of the Almighty, “the creative force” and the destructive power, that detaches itself from the world and transforms itself into a sublime and supreme entity permeated with compassion towards all beings.

Shiva appears in the modern era in an extremely fascinating figure that contains a refined cosmogonic representation and a perfect synthesis of the qualities and powers of God: Lord Nataraja. Shiva is, in fact, the eternal dancer, the lord of music and dance. The entire cosmic act of creation, maintenance and destruction are regulated by rhythm and its innumerable forms.

Bronzes and stone bas-reliefs that have this theme as their subject demonstrate an evident iconographic evolution. Shiva in the simplest forms has few attributes, he is at the beginning of his dance, at the beginning of creation, and from his raised foot slowly emanate the forms. Then his figure becomes more detailed, around him appears the circle of flames, and his steps become more elaborate. In the impetus of the dance his figure is increasingly complex, his hair represents his energy that is completely disseminated in the manifestation, and with his multiple arms he dances intricate rhythms. God’s activity in the world is his dance: Shiva Nataraja is the king of dancers, the cosmos is his theater.

Another subtle and extremely symbolic representation of Shiva is the linga (literally “sign”), the expression of the formless Absolute. The linga, symbol of the transcendent power that cannot be expressed in an iconographic form, encompasses the central part of the cult of Shiva.

Myths about Shivaratri

Mahashiva-ratri is associated with several myths contained in many Puranas.

One of them links this occasion to the marriage between Shiva and Gauri. Another one says that on this day Shiva performed his famous dance of creation, tandava.

In the Linga-purana it is told how Shiva manifested himself in the form of lingodbhavamurti – an aniconic expression of God and a symbol of creation, a cosmogram. In the myth Shiva manifests his extraordinary power in the form of linga through which He is worshipped as nishkala, formless and nameless.

The flames that sprang from the terrifying weapons of Brahma and Vishnu could destroy the three worlds: their battle anguished the other Gods who watched paralyzed with terror.

Suddenly an indescribable flash interrupted the fight between Brahma and Vishnu and all their weapons disintegrated in an immense column of fire that unexpectedly manifested before them. The two Devas wondered what was the nature of the strange and powerful phenomenon that was beyond their senses and their powers. Then, abandoning the fight, they allied themselves to find, respectively, the beginning and the end of that column.

Vishnu, in the form of a boar, dug into the depths of the earth, until exhausted returned without success. Brahma, in the form of a swan, flew high in the skies. On his seemingly endless journey, he met a flower and asked: “Who are you, where do you come from?” The flower, Ketaki, replied that she came from the center of the pillar of fire and reassured him that no one could ever see its beginning. Brahma then asked for his complicity to testify to Vishnu that he had finally found the apex of the pillar of fire.

After he, on his return, reported the outcome of his enterprise to Vishnu, immediately Shiva emerged from the pillar of fire and manifested himself in all his grandeur. Shiva was terribly angry with Brahma for having lied and cursed him never to be worshipped in any temple (this also explains why there are not many temples dedicated to Brahma in India). He also cursed the Ketaki flower never to be used in ritual worship again. He explained that they themselves were born from Him and that they later split into three aspects to form the Trimurti.

In another myth, it is said that a man from a village, a great devotee of Shiva, one day went to the forest as usual to collect wood. When the shadows of night fell and darkness slowly enveloped the forest, he was unable to find his way back. Frightened by the terrible roar of the tigers that were prowling in the darkness, he took refuge in the branches of a Bilva tree. Hours passed, but the poor man could not find the courage to leave his refuge. To stay awake, he began to let the leaves he detached from the branches fall to the ground, reciting the name of Shiva and spent the whole night in this way. When the first lights of dawn illuminated the forest, the man saw that, where he had let the leaves fall, a Shiva linga had sprung up: his deep devotion had protected him from danger and had produced the extraordinary apparition.

According to tradition, the custom of celebrating a night (ratri) in honour of God Shiva began since then, reciting prayers and hymns in his honour, practising fasting and austerities, performing rites and meditating on his form.

Temple Practices on the Occasion of Maha Shivaratri

With joy shining on their faces, devotees begin preparations for this festival with the sunrise on the day of Shivaratri and continue with the celebrations throughout the night, till dawn of the next day.

In more orthodox temples and families, celebrations begin with a ritual bath – preferably in the waters of the Ganges – and are followed by a puja to Shiva, one every three hours, with water, milk, honey, bilva leaves, incense and oil lamps.

From the temples resound the cries of devotion and invocation to Shiva, accompanied by the ringing of bells, the scent of incense and the light of swinging lamps that illuminate His image. Endless lines of devotees, especially women, flock to bring their offerings and receive the darshana, the vision, of the Divinity.

Shivaratri is dear to women

Shivaratri is a festival that is eagerly awaited by both married and unmarried women, who observe fasting and offer puja to Goddess Parvati, the consort of Shiva. Gauri is the One who bestows all prosperity: a good husband similar to Shiva to those who wish to find one, the protection of the husband and a long and happy married life.

Vows and Asceticism

Shiva is the ascetic par excellence and it is therefore not surprising that Mahashiva-ratri is above all an occasion to practice austerities, tapas, and observe vows, vrata.

Many stay awake all night, jagarani, some eat only fruit and drink milk, others do not even drink a drop of water and practice fasting, upavasa.

Merits of Vows

The scriptures state that vows during Mahashiva-ratri help to control the most instinctive forces, those related to rajas (passionate activity) and tamas (inertia) and to develop noble (sattvik) qualities such as generosity and knowledge.

These observances are, in fact, associated with the repetition of the names of God, hymns and songs in His praise. The mind, in this way, is concentrated on the Divine qualities and is purified.

It is believed that this celebration absolves living beings from their mistakes, purifies karman and thus accelerates the path to God-realization, mukti.

Shiva protects and blesses with all material and spiritual good all those who worship Him; He is, in fact, Ashutosha, easily pleased by the devotion of the devotees; He is supreme goodness, Shankara.