Maha Siva ratri - Introduction
This falls on the 13th (or 14th) day of the dark half of Phalgun (February-March). The name means "the night of Shiva". This is a festival observed in honour of Lord Shiva. People observe a strict fast on this day. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins.
The Story of King Chitrabhanu
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked, "O king! why are you observing a fast today?"
King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.
The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.
"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.
"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.
"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."
Maha Siva ratri and the attainment of turiya state
The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. The hunter was pursuing them to kill his desires. You have to conquer these evil tendencies first.
The hunter Suswara had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara.
The hunter’s birthplace is Varanasi. The Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.
Why did the hunter climb the Bael tree in the night? Bael leaf has three leaves on one stalk. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the Bael tree by the hunter is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.
Why did the hunter stay awake in the night? Night / darkness represents ignorance in the yogi. Day light represents the wisdom which glows as bright as a billion Suns. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he was determined to keep awake.
Why did the hunter weep for his wife and children? His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy that comes out of pure divine love. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.
Why did the hunter pluck and drop the bael leaves? The yogi had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves represent the three Nadis. The dawning of day symbolises the entrance into the Fourth state called Turiya or superconsciousness.
Why did the hunter come down and saw the Lingam? In the Turiya state, the yogi saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realise the supreme, eternal abode of Lord Shiva in course of time.
Why does the hunter go home and feed a stranger? A stranger is one whom you have not seen before. The stranger is none other than the hunter himself reborn as a complete Yogi, and transformed into a new person. The food was the likes and dislikes which he had killed the previous night. Food represents the karma that was accumulated by the hunter.
Why did the hunter not consume the whole food? A little karma because of his unfulfilled desires still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya.
There are four types of salvation known as salokya, samipya, sarupya, and sayujya. This is purely a devotee’s idea, of closeness to God by degrees of nearness.
To live in the same domain as God is one kind of attainment. If God is in heaven, you also are in heaven; you may not be very near God, you may be far away, but you are in the same kingdom; where the king rules, that country is your abode also; you may not be able to see the king but you are happy that you are in the same land which is ruled by the king. This is salokya mukti. This is also a great thing. After all, you are in the Land of God though you may not see God.
Samipya means nearness to God; you are living just by the side of the Ruler of the country; you will feel some elation - the King’s Palace is just here and I am here. Though you have nothing to do with that Palace, you will gain nothing by the nearness, but the mind will say ‘I am so near the Palace of the King; He is here only!’ Thus, nearness to God also is a stage in liberation. This is samipya, closeness.
Still greater freedom is sarupya, assuming the same form of God; you become an ambassador of God. God has given you the powers which He wields. The ambassador has practically all the powers of the kingdom which he represents; he can speak for the whole country of which he is the ambassador. The last one is sayujya, merging in God, the Highest attainment.
Om Namoh Sivayah
Om Namoh Bhagavateh Rudrayah
Om Namoh Narayanaya
