Mahashivratri Vrat Katha

लोमश उवाच आसीत् पुरा महारौद्रश्चण्डो नाम दुरात्मवान् । क्रूरसंगो निष्कृतिको भूतानां भयवाहकः जालेन मत्स्यान् दुष्टात्मा घातयत्यनिशं खलु । भल्लैमृर्गाञ्छ्वापदांश्च कृष्णसारांश्च सल्लकान् खड्गांश्चैव च दुष्टात्मा दृष्टवा कांश्चिच्च पापवान् । पक्षिणोऽघातयत् क्रुद्धो ब्राह्मणांश्च विशेषतः लुब्धको हि महापापो दुष्टो दुष्जनप्रियः । भार्या तथाविधा तस्य पुष्कसस्य महाभया एवं विहरतस्तस्य बहुकालोऽत्यवर्तत । गते बहुतिथे काले पापौघनिरतस्य च

lomaśa uvāca āsīt purā mahāraudraścaṇḍo nāma durātmavān | krūrasaṃgo niṣkṛtiko bhūtānāṃ bhayavāhakaḥ jālena matsyān duṣṭātmā ghātayatyaniśaṃ khalu | bhallaimṛrgāñchvāpadāṃśca kṛṣṇasārāṃśca sallakān khaḍgāṃścaiva ca duṣṭātmā dṛṣṭavā kāṃścicca pāpavān | pakṣiṇo'ghātayat kruddho brāhmaṇāṃśca viśeṣataḥ lubdhako hi mahāpāpo duṣṭo duṣjanapriyaḥ | bhāryā tathāvidhā tasya puṣkasasya mahābhayā evaṃ viharatastasya bahukālo'tyavartata | gate bahutithe kāle pāpaughaniratasya ca

Long ago there lived an extremely cruel and sinful man named Chanda, a hunter of merciless conduct who brought fear to all creatures. This wicked man killed fish without pause using nets, and slaughtered deer, wild boar, black antelope and other creatures with weapons, even birds and brahmins, taking pleasure in violence. Utterly sinful, he was dear only to the wicked. His wife, called Pushkasi, wife of that same hunter Pushkasa, was every bit as fearsome. Much time passed in this way, the hunter forever absorbed in his stream of sins.

निषंगे जलमादाय क्षुत्पिपासार्द्दितो भृशम् । एकदा निशि पापीयाञ्च्छ्रीवृक्षोपरि संस्थितः कोलं हन्तुं धनुष्पाणिर्जाग्रच्चानिमिषेण हि । माघमासेऽसितायां वै चतुर्दश्यामथाग्रतः मृगमार्गावलोकार्थी बिल्वपत्राण्यपातयत् श्री वृक्षपर्णानि बहूनि तत्र स छेदयामास रूषान्वितोऽपि । श्रीवृक्षमूले परिवर्त्तमानो लिंगं च तस्योपरि दुष्टभावः ववर्ष गण्डूषजलं दुरात्मा यदृच्छया तानि शिवे पतन्ति । श्रीवृक्षपर्णानि च दैवयोगा ज्जातं च सर्वं शिवपूजनं तत् गण्डूषवारिणा तेन स्त्रपनं च कृतं महत् । बिल्वपत्रैरसंख्यातैरर्चनं च महत् कृतम् अज्ञानेनापि भो विप्राः पुष्कसेन दुरात्मना । माघमासेऽसिते पक्षे चतुर्दश्यां विधूदये पुष्कसोऽथ दुराचारो वृक्षादवततार सः । आगत्य जलसंकाशं मत्स्यान् हन्तुं प्रचक्रमे

niṣaṃge jalamādāya kṣutpipāsārddito bhṛśam | ekadā niśi pāpīyāñcchrīvṛkṣopari saṃsthitaḥ kolaṃ hantuṃ dhanuṣpāṇirjāgraccānimiṣeṇa hi | māghamāse'sitāyāṃ vai caturdaśyāmathāgrataḥ mṛgamārgāvalokārthī bilvapatrāṇyapātayat śrī vṛkṣaparṇāni bahūni tatra sa chedayāmāsa rūṣānvito'pi | śrīvṛkṣamūle parivarttamāno liṃgaṃ ca tasyopari duṣṭabhāvaḥ vavarṣa gaṇḍūṣajalaṃ durātmā yadṛcchayā tāni śive patanti | śrīvṛkṣaparṇāni ca daivayogā jjātaṃ ca sarvaṃ śivapūjanaṃ tat gaṇḍūṣavāriṇā tena strapanaṃ ca kṛtaṃ mahat | bilvapatrairasaṃkhyātairarcanaṃ ca mahat kṛtam ajñānenāpi bho viprāḥ puṣkasena durātmanā | māghamāse'site pakṣe caturdaśyāṃ vidhūdaye puṣkaso'tha durācāro vṛkṣādavatatāra saḥ | āgatya jalasaṃkāśaṃ matsyān hantuṃ pracakrame

One day, tormented severely by hunger and thirst, that sinful man, carrying a water-vessel, climbed a bilva tree standing by a pond, bow in hand, staying awake through the night to kill deer, on the fourteenth of the dark fortnight of the month of Magha. To see the path the deer took more clearly, he began plucking bilva leaves and letting them fall. As it happened, purely by chance, those leaves along with the water he spilled from his vessel fell upon a Shivalinga standing at the foot of that tree, a linga he did not even know was there: thus a complete worship of Shiva, water-offering and bilva leaves together, took place entirely without his knowledge. Unknowingly, that sinful Pushkasa performed this great worship, on the fourteenth of the dark fortnight of Magha, at moonrise. Then he climbed down from the tree and, going toward the pond, set about killing fish.

लुब्धकस्यापि भार्याभून्नाम्ना चैव घनोदरी । दुष्टासा पापनिरता परद्रव्यापहारिणी गृहान्निर्गत्य सायाह्ने पुरद्वारबहिःस्थिता । वनमार्गं प्रपश्यन्ती पत्युरागमनेच्छया चिराद् भर्तरि नायाते चिन्तयामास लुब्धकी । अद्य सायाह्नवेलायामागताः सर्वलुब्धकाः तमःस्तोमेन संच्छन्नाश्चतस्त्रो विदिशो दिशः । रात्रौ यामद्वयं यातं किं मतंगः समागतः किं वा केसरलोभेन सिंहेनैव विदारितः । किं भुजंगफणारत्नहारी सर्पविषार्दितः किं वा वराहद्रंष्ट्राग्रघातैः पञ्चत्वमागः । मधुलोभेन वृक्षाग्रात् स वै प्रपतितो भुवि का वान्वेषयामि पृच्छामि क्व गच्छामि च कं प्रति । एवं विलप्य बहुधा निवृत्ता स्वं गृहं प्रति नैवान्नं नो जलं किंचिन्न भुक्‍तं तद्दिने तया । चिन्तयन्ती पतिं चापि लुब्धकी त्वनयन्निशाम्

lubdhakasyāpi bhāryābhūnnāmnā caiva ghanodarī | duṣṭāsā pāpaniratā paradravyāpahāriṇī gṛhānnirgatya sāyāhne puradvārabahiḥsthitā | vanamārgaṃ prapaśyantī patyurāgamanecchayā cirād bhartari nāyāte cintayāmāsa lubdhakī | adya sāyāhnavelāyāmāgatāḥ sarvalubdhakāḥ tamaḥstomena saṃcchannāścatastro vidiśo diśaḥ | rātrau yāmadvayaṃ yātaṃ kiṃ mataṃgaḥ samāgataḥ kiṃ vā kesaralobhena siṃhenaiva vidāritaḥ | kiṃ bhujaṃgaphaṇāratnahārī sarpaviṣārditaḥ kiṃ vā varāhadraṃṣṭrāgraghātaiḥ pañcatvamāgaḥ | madhulobhena vṛkṣāgrāt sa vai prapatito bhuvi kā vānveṣayāmi pṛcchāmi kva gacchāmi ca kaṃ prati | evaṃ vilapya bahudhā nivṛttā svaṃ gṛhaṃ prati naivānnaṃ no jalaṃ kiṃcinna bhuk{}taṃ taddine tayā | cintayantī patiṃ cāpi lubdhakī tvanayanniśām

Now that hunter's wife was named Ghanodari, equally wicked, given to sin, a taker of others' property. She left the house in the evening and stood outside the town gate, watching the forest path, longing for her husband's return. When he did not come for a long time, the hunter's wife grew anxious: 'Today all the other hunters have come home by evening. The four quarters are wrapped in darkness, two watches of the night have already passed: has an elephant come upon him? Has he been torn apart by a lion greedy for his mane? Has he been bitten by a snake, envious of the jewel in its hood? Has he met his death gored by a wild boar's tusks, or fallen to the ground from a treetop, reaching for honey out of greed? Whom shall I look for, whom shall I ask, where shall I go?' Lamenting thus in many ways, she turned back toward her own home. That day she ate no food and drank no water at all, and thinking only of her husband, she passed the night.

अथ प्रभाते विमले पुष्कसी वनमाययौ । अशनार्थं चल तस्यान्नमादाय त्वरिता सती भ्रममाणा वने तस्मिन् ददर्श महतीं नदीम् । तस्यास्तीरे समासीनं स्वपतिं प्रेक्ष्य हर्षिता तदन्नं कूलतः स्थाप्य नदीं तर्तुं प्रचक्रमे । निरीक्ष्य चाथ मत्स्यान् स जालप्रोतान् समानयत् तावत् तयोक्‍तश्चण्डोऽसावेहि शीघ्रं च भक्षय । अन्नं त्वदर्थमानीतमुपोष्य दिवसं मया कृतं किमद्य रे मन्द गतेऽहनि च किं कृतम् । नाशितं च त्वया मूढ लंघितेनाद्य पापिना नद्यां स्नात्रौ तथा तौ च दम्पती च शुचिव्रतौ । यावद् गतश्च भोक्‍तुं स तावच्छ्वा स्वयंमागतः

atha prabhāte vimale puṣkasī vanamāyayau | aśanārthaṃ cala tasyānnamādāya tvaritā satī bhramamāṇā vane tasmin dadarśa mahatīṃ nadīm | tasyāstīre samāsīnaṃ svapatiṃ prekṣya harṣitā tadannaṃ kūlataḥ sthāpya nadīṃ tartuṃ pracakrame | nirīkṣya cātha matsyān sa jālaprotān samānayat tāvat tayok{}taścaṇḍo'sāvehi śīghraṃ ca bhakṣaya | annaṃ tvadarthamānītamupoṣya divasaṃ mayā kṛtaṃ kimadya re manda gate'hani ca kiṃ kṛtam | nāśitaṃ ca tvayā mūḍha laṃghitenādya pāpinā nadyāṃ snātrau tathā tau ca dampatī ca śucivratau | yāvad gataśca bhok{}tuṃ sa tāvacchvā svayaṃmāgataḥ

Then, at clear daybreak, Pushkasi went into the forest; hastening, that faithful woman took food for him to eat. Wandering through that forest she saw a great river, and on its bank she saw, to her joy, her own husband seated. Setting the food down on the bank, she went to bathe in the river, and he too, having looked over the fish caught in his net, gathered them together. Then Chanda said to her: 'Come quickly, eat now; I brought this food for you, having fasted the whole day. What have you been doing all this while, slow one? What have you done, wretched sinner, wasting the whole day gone by?' Then both husband and wife, observant of their purifying rite, were bathing in the river; and while he had gone to eat, a dog came there of its own accord.

तेन सर्वं भक्षितं च तदन्नं स्वयमेव हि । चण्डी प्रकुपिता चैव श्वानं हन्तुमुपस्थिता आवयोर्भक्षितं चान्नमनेनैव च पापिना । किं च भक्षयसे मूढ भविताद्य बुभुक्षितः एवं तयोक्‍तश्चण्डोऽसौ बभाषे तां शिवप्रियः । यच्छुना भक्षितं चान्नं तेनाहं परितोषितः किमनेन शरीरेण नश्वरेण गतायुषा । शरीरं दुर्लभं लोके पूज्यते क्षणभंगुरम् ये पुष्णन्ति निजं देहं सर्वभोवेन चाहताः । मूढास्ते पापिनो ज्ञेया लोकद्वयबहिष्कृताः तस्मान्मानं परित्यज्य क्रोधं च दुरवग्रहम् । स्वस्था भव विमर्शेन तत्त्वबुद्धद्या स्थिरा भव

tena sarvaṃ bhakṣitaṃ ca tadannaṃ svayameva hi | caṇḍī prakupitā caiva śvānaṃ hantumupasthitā āvayorbhakṣitaṃ cānnamanenaiva ca pāpinā | kiṃ ca bhakṣayase mūḍha bhavitādya bubhukṣitaḥ evaṃ tayok{}taścaṇḍo'sau babhāṣe tāṃ śivapriyaḥ | yacchunā bhakṣitaṃ cānnaṃ tenāhaṃ paritoṣitaḥ kimanena śarīreṇa naśvareṇa gatāyuṣā | śarīraṃ durlabhaṃ loke pūjyate kṣaṇabhaṃguram ye puṣṇanti nijaṃ dehaṃ sarvabhovena cāhatāḥ | mūḍhāste pāpino jñeyā lokadvayabahiṣkṛtāḥ tasmānmānaṃ parityajya krodhaṃ ca duravagraham | svasthā bhava vimarśena tattvabuddhadyā sthirā bhava

That dog ate up all that food entirely by itself. Ghanodari, enraged, was ready to kill the dog: 'This sinful creature has eaten the food meant for both of us! What will you eat now, fool, when you will surely be hungry today?' Addressed thus by her, Chanda, who was dear to Shiva, said: 'What use is this perishable body, whose lifespan is already spent? This body, so hard to attain, worshipped though it is, is fleeting in a moment. Those who nourish only their own body, driven by mere appetite, should be known as fools and sinners, cast out from both this world and the next. Therefore give up this pride and this uncontrollable anger; through reflection become steady, become firm in true understanding.' Thus admonished strongly by Pushkasa, that fierce Ghanodari came to her senses; and Pushkasa too then arrived, together with her, at the wakefulness of the fourteenth night.

बोधिता तेन चण्डी सा पुष्कसेन तदा भृशम् । जागरादि च सम्प्राप्तः पुष्कसोऽपि चतुर्दशीम् शिवरात्रिप्रसंगाच्च जायते यद्धद्यसंशयम् । तज्ज्ञानं परमं प्राप्तः शिवरात्रिप्रसंगतः यामद्वयं च संजातममावस्यां तु तत्र वै । आगताश्च गणास्तत्र बहवः शिवनोदिताः विमानानि बहून्यत्र आगतानि तदन्तिकम् । दृष्टानितेन तान्येव विमानानि गणास्तथा उवाच परया भक्‍त्या पुष्कसोऽपि च तान् प्रति । कस्मात् समागता यूयं सर्वे रूद्राक्षधारिणः विमानस्थाश्च केचिच्च वृषारूढाश्च केचन । सर्वे स्फटिकसंकाशाः सर्वे चंद्रार्धशेखराः कपर्दिनश्चर्मपरीतवाससो भुजंगभोगैः कृतहारभूषणाः । श्रियान्विता रूद्रसमानवीर्या यथातथं भो वदतात्मनोचितम् पुष्कसेन तदा पृष्टा ऊचुः सर्वे च पार्षदाः । रूद्रस्य देवदेवस्य संनम्राः कमलेक्षणाः गणा ऊचु प्रेषिताःस्मो वयं चण्ड शिवेन परमेष्ठिना । आगच्छा त्वरितो भूत्वा सस्त्रीको यानमारूह लिंगर्चनं कृतं यच्च त्वया रात्रौ शिवस्य च । तेन कर्मविपाकेन प्राप्तोऽसि शिवसंनिधिम्

bodhitā tena caṇḍī sā puṣkasena tadā bhṛśam | jāgarādi ca samprāptaḥ puṣkaso'pi caturdaśīm śivarātriprasaṃgācca jāyate yaddhadyasaṃśayam | tajjñānaṃ paramaṃ prāptaḥ śivarātriprasaṃgataḥ yāmadvayaṃ ca saṃjātamamāvasyāṃ tu tatra vai | āgatāśca gaṇāstatra bahavaḥ śivanoditāḥ vimānāni bahūnyatra āgatāni tadantikam | dṛṣṭānitena tānyeva vimānāni gaṇāstathā uvāca parayā bhak{}tyā puṣkaso'pi ca tān prati | kasmāt samāgatā yūyaṃ sarve rūdrākṣadhāriṇaḥ vimānasthāśca kecicca vṛṣārūḍhāśca kecana | sarve sphaṭikasaṃkāśāḥ sarve caṃdrārdhaśekharāḥ kapardinaścarmaparītavāsaso bhujaṃgabhogaiḥ kṛtahārabhūṣaṇāḥ | śriyānvitā rūdrasamānavīryā yathātathaṃ bho vadatātmanocitam puṣkasena tadā pṛṣṭā ūcuḥ sarve ca pārṣadāḥ | rūdrasya devadevasya saṃnamrāḥ kamalekṣaṇāḥ gaṇā ūcu preṣitāḥsmo vayaṃ caṇḍa śivena parameṣṭhinā | āgacchā tvarito bhūtvā sastrīko yānamārūha liṃgarcanaṃ kṛtaṃ yacca tvayā rātrau śivasya ca | tena karmavipākena prāpto'si śivasaṃnidhim

Through this occasion of Shivaratri, an unlooked-for understanding arose in them without doubt; through this occasion of Shivaratri, Pushkasa attained supreme knowledge. Two watches of that night had passed, on that night close to the new moon, when many companions of Shiva, sent by him, arrived there, along with many flying chariots that appeared close by. Seeing those chariots and those companions, Pushkasa asked them with great devotion: 'Why have all of you, wearing rudraksha beads, come here?' Some stood in chariots, some were mounted on bulls, all crystalline in radiance, all crowned with the crescent moon, matted-haired, clad in hides, adorned with garlands made of serpent-coils, glorious, equal to Rudra in valour. Asked thus by Pushkasa, all those attendants of Rudra, lord of gods, replied, their lotus eyes bowed low. The ganas said: 'We have been sent, O Chanda, by Shiva the supreme lord himself: come quickly, board this chariot together with your wife. Because you worshipped the linga last night, by the ripening of that very deed, you have attained Shiva's presence.' Addressed thus by Virabhadra, Pushkasa, now himself awakened to understanding, smiled and spoke words fitting to what had been said.

तथोक्‍तो वीरभद्रेण उवाच प्रहसन्निव । पुष्कसोऽपि स्वयं बुद्धद्या प्रस्तावसदृशं वचः पुष्कस उवाच किं मया कृतमद्यैव पापिना हिंसकेन च । मृगयारसिकेनैव पुष्कसेन दुरात्मना पापाचारो ह्यहं नित्यं कथं स्वर्गं व्रजाम्यहम् । कथं लिंगार्चनमिदं कृतमस्ति तदुच्यताम् परं कौतुकमापन्नः पृच्छामि त्वां यथातथम् । कथयस्व महाभाग सर्वं चैव यथाविधि वीरभद्र उवाच देवदेवो महादेवो देवानां पतिरीश्वरः । परितुष्टोऽद्य हे चण्ड स महेश उमापतिः प्रसंगिकतया माघे कृतं लिंगार्चनं त्वया । शिवतुष्टिकरं चाद्य पूतोऽसि त्वं न संशयः शिवरात्र्यां प्रसंगेन कृतमर्चनमेव च । कोलं निरीक्षमाणेन बिल्वपत्राणि चैव हि छेदितानि त्वया चण्ड पतितानि तदैव हि । लिंगस्य मस्तके तानि तेन त्वं सुकृती प्रभो ततश्च जागरो जातो महान् वृक्षोपरि धु।ह्रवम् । तेनैव जागरेणैव तुतोष जगदीश्वरः छलेनैव महाभाग कोलसंदर्शनेन हि । शिवरात्रिदिने चात्र स्वप्नस्ते न च योषितः तेनोपवासेन च जागरेण तुष्टो ह्यसौ देववरो महात्मा । तव प्रसादाय महानुभावो ददाति सर्वान् वरदो महांश्च एवमुक्‍तस्तदा तेन वीरभद्रेण धीमता । पुष्कसोऽपि विमानाग्र्यमारूरोह च पश्यताम् गणानां देवतानां च सर्वेषां प्राणिनामपि । तदा दुन्दुभयो नेदुर्भेर्यस्तूर्याण्यनेकशः वीणावेणुमृदंगानि तस्य चाग्रे गतानि च । जगुर्गन्धर्वपतयो ननृतुश्चाप्सरोगणाः शिवसांनिध्यमगमच्चण्डोऽसौ तेन कर्मणा । शिरात्र्युपवासेन परं स्थानमुपागमत्

tathok{}to vīrabhadreṇa uvāca prahasanniva | puṣkaso'pi svayaṃ buddhadyā prastāvasadṛśaṃ vacaḥ puṣkasa uvāca kiṃ mayā kṛtamadyaiva pāpinā hiṃsakena ca | mṛgayārasikenaiva puṣkasena durātmanā pāpācāro hyahaṃ nityaṃ kathaṃ svargaṃ vrajāmyaham | kathaṃ liṃgārcanamidaṃ kṛtamasti taducyatām paraṃ kautukamāpannaḥ pṛcchāmi tvāṃ yathātatham | kathayasva mahābhāga sarvaṃ caiva yathāvidhi vīrabhadra uvāca devadevo mahādevo devānāṃ patirīśvaraḥ | parituṣṭo'dya he caṇḍa sa maheśa umāpatiḥ prasaṃgikatayā māghe kṛtaṃ liṃgārcanaṃ tvayā | śivatuṣṭikaraṃ cādya pūto'si tvaṃ na saṃśayaḥ śivarātryāṃ prasaṃgena kṛtamarcanameva ca | kolaṃ nirīkṣamāṇena bilvapatrāṇi caiva hi cheditāni tvayā caṇḍa patitāni tadaiva hi | liṃgasya mastake tāni tena tvaṃ sukṛtī prabho tataśca jāgaro jāto mahān vṛkṣopari dhu|hravam | tenaiva jāgareṇaiva tutoṣa jagadīśvaraḥ chalenaiva mahābhāga kolasaṃdarśanena hi | śivarātridine cātra svapnaste na ca yoṣitaḥ tenopavāsena ca jāgareṇa tuṣṭo hyasau devavaro mahātmā | tava prasādāya mahānubhāvo dadāti sarvān varado mahāṃśca evamuk{}tastadā tena vīrabhadreṇa dhīmatā | puṣkaso'pi vimānāgryamārūroha ca paśyatām gaṇānāṃ devatānāṃ ca sarveṣāṃ prāṇināmapi | tadā dundubhayo nedurbheryastūryāṇyanekaśaḥ vīṇāveṇumṛdaṃgāni tasya cāgre gatāni ca | jagurgandharvapatayo nanṛtuścāpsarogaṇāḥ śivasāṃnidhyamagamaccaṇḍo'sau tena karmaṇā | śirātryupavāsena paraṃ sthānamupāgamat

Pushkasa said: 'What have I, a sinner, a killer, one who delighted only in hunting, ever done, wicked as I am? Being of such sinful conduct always, how could I be going to heaven? How did this worship of the linga come to be performed by me? Tell me all of this exactly as it happened, out of the great wonder that has seized me; speak it fully, O great one, in proper order.' Virabhadra said: 'The god of gods, Mahadeva, lord of all gods, husband of Uma, is today thoroughly pleased with you, O Chanda. Incidentally, during Magha, you performed a worship of the linga, and that has pleased Shiva; there is no doubt that you are purified. On the occasion of Shivaratri you performed this worship: watching for the path of the deer, you cut bilva leaves and let them fall, and they landed upon the crown of the linga; by that, O lord, you have earned merit. Then a great wakefulness arose atop that tree, and by that very wakefulness the lord of the universe was satisfied. Even though it happened only by the pretext of watching for the deer, and though neither you nor your wife slept that night of Shivaratri, by that fasting and that wakefulness the great, glorious god was well pleased, and out of grace that great being grants you both every boon.' Addressed thus by the wise Virabhadra, Pushkasa then ascended the finest of chariots, before the eyes of all beings and gods; then kettledrums sounded, many trumpets and drums played before him, vina, flute and mridanga sounded, lords of the gandharvas sang, and troupes of apsaras danced. By that deed, Chanda attained the presence of Shiva; by the fast of Shivaratri, he reached the supreme abode. Pushkasa thus attained the eternal Shiva merely by chance, how much more so those who, endowed with true faith, approach Shiva, the supreme self. Whoever, in this world, offers flower, fruit, fragrance, betel, or rich food to him, is without doubt Rudra himself.

पुष्कसोऽपि तथा प्राप्तः प्रसंगेन सदाशिवम् । किं पुनः श्रद्धया युक्‍ताः शिवाय परमात्मने पुष्पादिकं फलं गन्धं ताम्बूलं भक्ष्यमृद्धिमत् । ये प्रयच्छन्ति लोकेऽस्मिन् रूद्रास्ते नात्र संशयः ऋषय ऊचुः किं फलं तस्य चोद्देशः केनैव च पुरा कृतम् । कस्माद् व्रतमिदं जातं कृतं केन पुरा विभो लोमश उवाच यदा सृष्टं जगत् सर्वं ब्रह्मणा परमेष्ठिना । कालचक्रं तदा जातं पुरा राशिसमन्वितम् द्वादश राशयस्तत्र नक्षत्राणि तथैव च । सप्तविंशतिसंख्यानि मुख्यानि कार्यसिद्धये एभिः सर्वं प्रचण्डं च राशिभिरूडुभिस्तथा । कालचक्रान्वितः कालः क्रीडयन् सृजते जगत् आब्रह्मस्तम्बपर्यन्तं सृजत्यवति हन्ति च । निबद्धमस्ति तैएनैव कालेनैकेन भो द्विजाः कालो हि बलवाँल्लोके एक एव न चापरः । भगतस्मात् कालात्मकं सर्वमिदं नास्त्यत्र संशयः आदौ कालः कालनाच्च लोकनायकनायकः । ततो लोका हि संजाताः सृष्टिश्च तदनन्तरम् सृष्टेर्लवो हि संजातो लवाच्च क्षणमेव च । क्षणाच्च निमिषं जातं प्राणिनां हि निरंतरम् निमिषाणां च षष्ट्या वै पल इत्यभिधीयते । पलैस्तु षष्टिभिश्चैव घटिकैकाभिजायते घटिकानां हि षष्ट्या वै अहोरात्रेति कथ्यते । पञ्चदश्या अहोरात्रैः पक्ष इत्यभिधीयते पक्षाभ्यां मास एव स्यान्मासा द्वादश वत्सरः । तं कालं ज्ञातुकामेन कार्यं ज्ञानं विचक्षणैः प्रतिपद्दिनमारभ्य पौर्णमास्यन्तमेव च । पक्षः पूर्णो हि यस्माच्च पूर्णिमेत्यभिधीयते नष्टस्तु चन्द्रो यस्यां वै अमा सा कत्रता बुधैः । अग्निष्वात्तादिपितृणां प्रियातीव बभूव ह त्रिंशद्दिनानि ह्येतानि पुण्यकालयुतानि च । तेषां मध्ये विशेषो यस्तं शृणुध्वं द्विजोत्तमाः योगानां वा व्यतीपात उडूनां श्रवणस्तथा । अमावस्या तिथीनां च पूर्णिमा वै तथैव च संक्रान्तयस्तथा ज्ञेयाः पवित्रा दानकर्मणि । तथाष्टमी प्रिया शम्भोर्गणेशस्य चतुर्थिका पञ्चमी नागराजस्य कुमारस्य च षष्ठिका । भानोश्च सप्तमी ज्ञेया नवमी चण्डिकाप्रिया ब्रह्मणो दशमी ज्ञेया रूद्रस्यैकादशी तथा । विष्णुप्रिया द्वादशी च अन्तकस्य त्रयोदशी चतुर्दशी तथा शम्भोः प्रिया नास्त्यत्र संशयः । निशीथसंयुता या तु कृष्णपक्षे चतुर्दशी उपोष्या सा तिथिः श्रेष्ठा शिवसायुज्यकारिणी । शिवरात्रीति विख्याता सर्वपापप्रणाशिनी

puṣkaso'pi tathā prāptaḥ prasaṃgena sadāśivam | kiṃ punaḥ śraddhayā yuk{}tāḥ śivāya paramātmane puṣpādikaṃ phalaṃ gandhaṃ tāmbūlaṃ bhakṣyamṛddhimat | ye prayacchanti loke'smin rūdrāste nātra saṃśayaḥ ṛṣaya ūcuḥ kiṃ phalaṃ tasya coddeśaḥ kenaiva ca purā kṛtam | kasmād vratamidaṃ jātaṃ kṛtaṃ kena purā vibho lomaśa uvāca yadā sṛṣṭaṃ jagat sarvaṃ brahmaṇā parameṣṭhinā | kālacakraṃ tadā jātaṃ purā rāśisamanvitam dvādaśa rāśayastatra nakṣatrāṇi tathaiva ca | saptaviṃśatisaṃkhyāni mukhyāni kāryasiddhaye ebhiḥ sarvaṃ pracaṇḍaṃ ca rāśibhirūḍubhistathā | kālacakrānvitaḥ kālaḥ krīḍayan sṛjate jagat ābrahmastambaparyantaṃ sṛjatyavati hanti ca | nibaddhamasti taienaiva kālenaikena bho dvijāḥ kālo hi balavā~lloke eka eva na cāparaḥ | bhagatasmāt kālātmakaṃ sarvamidaṃ nāstyatra saṃśayaḥ ādau kālaḥ kālanācca lokanāyakanāyakaḥ | tato lokā hi saṃjātāḥ sṛṣṭiśca tadanantaram sṛṣṭerlavo hi saṃjāto lavācca kṣaṇameva ca | kṣaṇācca nimiṣaṃ jātaṃ prāṇināṃ hi niraṃtaram nimiṣāṇāṃ ca ṣaṣṭyā vai pala ityabhidhīyate | palaistu ṣaṣṭibhiścaiva ghaṭikaikābhijāyate ghaṭikānāṃ hi ṣaṣṭyā vai ahorātreti kathyate | pañcadaśyā ahorātraiḥ pakṣa ityabhidhīyate pakṣābhyāṃ māsa eva syānmāsā dvādaśa vatsaraḥ | taṃ kālaṃ jñātukāmena kāryaṃ jñānaṃ vicakṣaṇaiḥ pratipaddinamārabhya paurṇamāsyantameva ca | pakṣaḥ pūrṇo hi yasmācca pūrṇimetyabhidhīyate naṣṭastu candro yasyāṃ vai amā sā katratā budhaiḥ | agniṣvāttādipitṛṇāṃ priyātīva babhūva ha triṃśaddināni hyetāni puṇyakālayutāni ca | teṣāṃ madhye viśeṣo yastaṃ śṛṇudhvaṃ dvijottamāḥ yogānāṃ vā vyatīpāta uḍūnāṃ śravaṇastathā | amāvasyā tithīnāṃ ca pūrṇimā vai tathaiva ca saṃkrāntayastathā jñeyāḥ pavitrā dānakarmaṇi | tathāṣṭamī priyā śambhorgaṇeśasya caturthikā pañcamī nāgarājasya kumārasya ca ṣaṣṭhikā | bhānośca saptamī jñeyā navamī caṇḍikāpriyā brahmaṇo daśamī jñeyā rūdrasyaikādaśī tathā | viṣṇupriyā dvādaśī ca antakasya trayodaśī caturdaśī tathā śambhoḥ priyā nāstyatra saṃśayaḥ | niśīthasaṃyutā yā tu kṛṣṇapakṣe caturdaśī upoṣyā sā tithiḥ śreṣṭhā śivasāyujyakāriṇī | śivarātrīti vikhyātā sarvapāpapraṇāśinī

The sages said: 'What is the fruit of this vow, and for what purpose, and by whom was it first established? For what reason did this vow arise, and who performed it first, O lord?' Lomasha said: 'When Brahma, the supreme lord, created this whole universe, the wheel of time then came into being, endowed with the zodiac. There are twelve rashis and twenty-seven principal nakshatras, established for the accomplishment of every task. By these, together with the rashis and stars, time, fitted with its wheel, sustains the universe at play. Time alone sustains, creates, and destroys everything from Brahma down to a blade of grass; all of this, O brahmins, is bound by that one time alone. Time indeed is the one power in this world, and no other; everything here is of the nature of time, of this there is no doubt. In the beginning is time; from time comes the lord of the worlds' lord; from that the worlds came into being, and creation followed thereafter. From creation came a fraction, and from a fraction came the mere instant, and from the instant came, without interruption, the breath common to all beings. Sixty breaths make a pala, sixty palas make one ghatika, sixty ghatikas make a day and night, and fifteen days and nights make a fortnight. Two fortnights make a month, and twelve months make a year: this reckoning of time should be understood by the discerning. Beginning from the first lunar day and running to the full moon, the fortnight is complete, and hence it is called the full moon. And that night on which the moon is lost, that is known by the wise as the new moon, exceedingly dear to the ancestral spirits headed by Agnishvatta. Of these thirty auspicious days, hear now which one is especially distinguished, O best of brahmins. The moment of the yoga called vyatipata, the asterism called Shravana, the day of the new moon and likewise the full moon, and the transitions of the sun, are known as pure occasions for acts of charity. Of the lunar days: the eighth is dear to Shambhu, the fourth to Ganesha, the fifth to the king of serpents, the sixth to Kumara, the seventh is known as the sun's, the ninth is dear to Chandika, the tenth is known as Brahma's, and likewise the eleventh is Rudra's, the twelfth is dear to Vishnu, and the thirteenth is Yama's. The fourteenth too, without any doubt, is dear to Shambhu. Of these, the fourteenth of the dark fortnight, attended by midnight, is the most excellent tithi for fasting, bringing about union with Shiva, renowned as Shivaratri, the destroyer of all sin.'

अत्रैवोदाहरन्तीममितिहासं पुरातनम् । ब्राह्मणी विधवा काचित् पुरा ह्यासीच्च चञ्चला श्वपचाभिरता सा च कामुकी कामहेतुतः । तस्यां तस्य सुतो जातः श्वपचस्य दुरात्मनः दुःसहो दुष्टनामात्मा सर्वधर्मबहिष्कृतः । कितवश्च सुरापायी स्तेयीच गुरूतल्पगः मृगयुश्च दुरात्मासौ कर्मचाण्डाल एव सः । अर्धमिष्ठो ह्यसद्वृत्तः कदाचिच्च शिवालयम् शिवरात्र्यां च सम्प्राप्तो ह्युषितः शिवसंनिधौ । श्रवणं शैवशास्त्रस्य यदृच्छाजातमन्तिके तेन कर्मविपाकेन पुण्यां योनिमवाप्तवान् । भुक्‍त्वा पुण्यतमाँल्लोकानुषित्वा शाश्वतीः समाः चित्रांगदस्य पुत्रोऽभूद् भूपालेश्वरलक्षणः । नाम्ना विचित्रवीर्योऽसौ सुभगः सुन्दरीप्रियः राज्यं महत्तरं प्राप्य निःस्तम्भो हि महानभूत् । शिवे भक्‍तिं प्रकुर्वाणः शिवकर्मपरोऽभवत् शैवशास्त्रं पुरस्कृत्य शिवपूजनतत्परः । रात्रौ जागरणं यत्नात् करोति शिवसंनिधौ शिवस्य गाथां गायंस्तु आनन्दाश्रुकणान् मुहूः । प्रमुञ्चंश्चैव नेत्राभ्यां रोमाञ्चपुलकावृतः आयुष्यं च गतं तस्य शिवध्यानपरस्य च । शिवो हि शुलभो लोके पशूनां ज्ञानिनामपि संसेवितंउ सुखप्राप्त्यै ह्येक एव सदाशिवः । शिवरात्र युपवासेन प्राप्तो ज्ञानमनुत्तमम् । ज्ञानात् सर्वमनुप्राप्तं भूतसाम्यं निरन्तरम् । विना शिवेन यत् किंचिन्नास्ति वस्त्वत्र न क्वचित् प्राप्तज्ञानस्तदा राजा जातो हि शिववल्लभः । मुक्‍ति सायुज्यतां प्राप्तः शिवरात्रेरूपोषणात् तेन लब्ध शिवाज्जन्म पुरा यत् कथितं मया । दाक्षायणी वियोगाच्च जटाजूटेन विस्तरात् वीरभद्रेति विख्यातो दक्षयज्ञविनाशनः । य उत्पन्नो मस्तकाच्च शिवस्य परमात्मनः शिवरात्रिव्रतेनैव तारिता बहवः पुरा । प्राप्ताः सिद्धिं पुरा विप्रा भरताद्याश्च देहिनः मान्धाता धुन्धुमारश्च हरिश्चन्द्रादयो नृपाः । प्राप्ताः सिद्धिमनेनैव व्रतेन परमेण हि

atraivodāharantīmamitihāsaṃ purātanam | brāhmaṇī vidhavā kācit purā hyāsīcca cañcalā śvapacābhiratā sā ca kāmukī kāmahetutaḥ | tasyāṃ tasya suto jātaḥ śvapacasya durātmanaḥ duḥsaho duṣṭanāmātmā sarvadharmabahiṣkṛtaḥ | kitavaśca surāpāyī steyīca gurūtalpagaḥ mṛgayuśca durātmāsau karmacāṇḍāla eva saḥ | ardhamiṣṭho hyasadvṛttaḥ kadācicca śivālayam śivarātryāṃ ca samprāpto hyuṣitaḥ śivasaṃnidhau | śravaṇaṃ śaivaśāstrasya yadṛcchājātamantike tena karmavipākena puṇyāṃ yonimavāptavān | bhuk{}tvā puṇyatamā~llokānuṣitvā śāśvatīḥ samāḥ citrāṃgadasya putro'bhūd bhūpāleśvaralakṣaṇaḥ | nāmnā vicitravīryo'sau subhagaḥ sundarīpriyaḥ rājyaṃ mahattaraṃ prāpya niḥstambho hi mahānabhūt | śive bhak{}tiṃ prakurvāṇaḥ śivakarmaparo'bhavat śaivaśāstraṃ puraskṛtya śivapūjanatatparaḥ | rātrau jāgaraṇaṃ yatnāt karoti śivasaṃnidhau śivasya gāthāṃ gāyaṃstu ānandāśrukaṇān muhūḥ | pramuñcaṃścaiva netrābhyāṃ romāñcapulakāvṛtaḥ āyuṣyaṃ ca gataṃ tasya śivadhyānaparasya ca | śivo hi śulabho loke paśūnāṃ jñānināmapi saṃsevitaṃu sukhaprāptyai hyeka eva sadāśivaḥ | śivarātra yupavāsena prāpto jñānamanuttamam | jñānāt sarvamanuprāptaṃ bhūtasāmyaṃ nirantaram | vinā śivena yat kiṃcinnāsti vastvatra na kvacit prāptajñānastadā rājā jāto hi śivavallabhaḥ | muk{}ti sāyujyatāṃ prāptaḥ śivarātrerūpoṣaṇāt tena labdha śivājjanma purā yat kathitaṃ mayā | dākṣāyaṇī viyogācca jaṭājūṭena vistarāt vīrabhadreti vikhyāto dakṣayajñavināśanaḥ | ya utpanno mastakācca śivasya paramātmanaḥ śivarātrivratenaiva tāritā bahavaḥ purā | prāptāḥ siddhiṃ purā viprā bharatādyāśca dehinaḥ māndhātā dhundhumāraśca hariścandrādayo nṛpāḥ | prāptāḥ siddhimanenaiva vratena parameṇa hi

Here an ancient story is also told: once there was a certain brahmin widow, unchaste in conduct, devoted to an outcaste man out of lust, and by him, that sinful outcaste, she bore a son. That son was unbearable, of a wicked nature, cast out of all righteousness: a gambler, a drinker of liquor, a thief, a violator of his guru's bed, a hunter, of thoroughly evil conduct, virtually an outcaste by his deeds. Half against his will, this man once happened to come to a Shiva temple, and stayed there on the occasion of Shivaratri, near Shiva's presence, and by mere chance heard nearby the recitation of Shaiva scripture. By the ripening of that one deed alone, he obtained a blessed womb thereafter, and having enjoyed the most excellent worlds for eternities, he was born as the son of Chitrangada, marked with the signs of a lord among kings, named Vichitravirya, fortunate, and fond of beautiful women. Having obtained a very great kingdom, he became free of arrogance and truly great; devoted to Shiva, he became wholly absorbed in Shiva's worship. Placing Shaiva scripture foremost, intent on the worship of Shiva, he diligently kept vigil at night in Shiva's presence, again and again singing Shiva's praises, tears of joy in his eyes, his body thrilling with devotion. His whole span of life passed thus, given over to meditation on Shiva; for Shiva is easily attained in this world, even by beasts, let alone by the wise, through devoted service to the one eternal Shiva alone, for the sake of true happiness. By the fast of Shivaratri he attained supreme, unsurpassed knowledge. From that knowledge everything was attained, a constant equanimity toward all beings; apart from Shiva, there is nothing whatsoever that exists anywhere. Having attained this knowledge, that king became dear to Shiva, and attained liberation, union with Shiva, through the fast of Shivaratri. By that same deed, Shiva's own birth long ago, of which I have spoken, at length, through matted locks, arising from the separation from Daksha's daughter: this one, renowned as Virabhadra, destroyer of Daksha's sacrifice, who arose from the very head of Shiva, the supreme self. Many have been carried across in the past by this very vow of Shivaratri alone; sages beginning with Bharata, and other embodied beings, attained perfection of old. Kings such as Mandhata, Dhundhumara, and Harishchandra attained perfection through this same supreme vow.

शिवरात्रिसमं नास्ति व्रतं पापक्षयावहम् । यत् कृत्वा सर्वपापेभ्यो मुच्यते नात्र संशयः उपवासंकरिष्यन्ति जागरेण समन्वितम् । यथोक्‍तशास्त्रमार्गेण तेषां मोक्षो न संशयः अश्वमेधसहस्राणि वाजपेयशतानि च । प्राप्नोति तत् फलं सर्वं नात्र कार्या विचारणा

śivarātrisamaṃ nāsti vrataṃ pāpakṣayāvaham | yat kṛtvā sarvapāpebhyo mucyate nātra saṃśayaḥ upavāsaṃkariṣyanti jāgareṇa samanvitam | yathok{}taśāstramārgeṇa teṣāṃ mokṣo na saṃśayaḥ aśvamedhasahasrāṇi vājapeyaśatāni ca | prāpnoti tat phalaṃ sarvaṃ nātra kāryā vicāraṇā

There is no vow that destroys sin equal to Shivaratri; by performing it one is freed from all sins, of this there is no doubt. Those who observe the fast together with the wakeful vigil, according to the path laid down in scripture, their liberation is beyond doubt. They obtain the fruit of a thousand horse-sacrifices and hundreds of Vajapeya sacrifices; of this there should be no question at all.