Umā-Maheśvara Vrata

The Umā-Maheśvara Vrata is a vrata (sacred vow) to Śiva (Maheśvara) and his consort Pārvatī (Umā). The Brahmottara Khaṇḍa of the Skanda Purāṇa calls it a mahāvrata, a great vow. It is the highest means for women, and for everyone who takes it up, to gain fulfilment both in this world (iha-loka) and beyond (para-loka).

In this vrata, golden images of Śiva and Pārvatī are honoured on a lotus maṇḍala (sacred diagram) on every Ashṭamī (eighth lunar day) and Caturdaśī (fourteenth lunar day) of both fortnights for one year. It ends with an udyāpana, a closing ceremony. The blind muni Dhruva taught this vrata to Śāradā, who had been widowed as a child. On the night of her udyāpana, Pārvatī herself appeared in her own form and gave the highest boon.

The Nature of the Vrata

The Umā-Maheśvara Vrata is called trailokya-prasiddha, famous in all three worlds, and a supreme means to both bhukti (worldly enjoyment) and mukti (liberation). It is taught especially for women, though anyone may keep it. It brings saubhāgya (good fortune in marriage), helps overcome hardship caused by past karma, and in the end leads to Śivaloka, the world of Śiva.

The vrata is especially linked with changing the karma of widowhood. The story of Śāradā shows that even the most fixed fate of past karma, widowhood at the time of marriage, can be changed by the power of this vrata and the grace of Jagadambā, the Mother of the world.

When to Begin

The vrata should be started in the month of Caitra or Mārgaśīrsha, in the Śukla Paksha (bright fortnight), on an auspicious day, with the guru’s permission (gurv-anujñā).

The Days of the Vrata

The vrata is kept on the Ashṭamī (eighth lunar day) and the Caturdaśī (fourteenth lunar day) of both fortnights. That makes four days a month and forty-eight days in the year.

On each of these days:

  1. Morning purification: tarpaṇa (water offerings) to the pitṛ-devatās (ancestors), then a return to the vrata-maṇḍapa (the pavilion of the vow).
  2. The maṇḍala: a lotus is drawn in five colours (pañca-varṇa). The outer border has fourteen petals, the middle ring twenty-two petals and the centre eight petals, all set within a square. Grain (dhānya) and rice are placed at the centre, and a kūrca (sacred bundle of grass) is laid on them. On top of the kūrca a kalaśa (pot) filled with water is placed and covered with a coloured cloth.
  3. The images: golden images of Śiva and Pārvatī are placed on top of the kalaśa. They are installed with the set āvāhana (invitation) mantras.
  4. Pañcāksharī and Rudrābhisheka: the images are bathed with pañcāmṛta (five nectars) and then with pure water. The Ekādaśa Rudra japa (eleven recitations of Śrī Rudram) is done. Then 800 japa of the Pañcāksharī (Namaḥ Śivāya) are done, and the bhasma (sacred ash) to be worn is made holy with them.

Meditation on Śiva

The devotee meditates on Śiva in this form:

White as kunda flowers and the full moon. Adorned with serpents as ornaments. Holding the gestures of blessing (varada) and fearlessness (abhaya), an axe (paraśu) and a deer (mṛga) in his four hands. His tawny matted hair flows with the waters of Gaṅgā. He is crowned with the crescent moon, with the serpent kings as ornaments. His throat is blue (nīlakaṇṭha). The sun and moon are his two eyes. He wears an elephant skin and sits on a jewelled throne. He is the master of all the worlds.

Meditation on Pārvatī

Pārvatī is meditated on in this form:

Holding a noose (pāśa), a goad (aṅkuśa), and the gestures of blessing and fearlessness in her four hands. A young crescent moon shines in her hair. She wears a bodice (kūrpāsaka), bracelets, a ring (mudrikā), a girdle (kāñcī), anklets (nūpura) and jewelled earrings (ratnakuṇḍala), with a red garment (rakta-vastra) and a jewelled garland (ratna-mālā). All her limbs shine. Her face gives compassion. She delights in divine play (līlā). Kuruvaka, aśoka, punnāga and fresh campaka flowers adorn her hair. She is the Mother of the universe.

The Order of Pūjā

After meditation and invitation:

  • Arghya (water offering) to Śiva: “Pārvatī-nātha namaste — trilokyasya varadā, tryambaka, īśa, mahādeva — arghyaṃ svīkuru, namasstu.”
  • Arghya to Pārvatī: “O Devadeveśī, prasanna-bhaya-hāriṇī! O Ambikā, varadā, Devī, Śiva-priyā — arghyaṃ svīkuru.”
  • The arghya mantra is said three times, then all the offerings are made in order: akshata (unbroken rice), gandha (sandalwood paste), pushpa (flowers), dhūpa (incense), dīpa (lamp), naivedya (rice cooked in milk, with ghee) and tāmbūla (betel).
  • Homa (fire offering): 108 āhutis (offerings) with the root mantra.
  • To close: waving of incense and lamp (nīrājana), removal of the prasāda, and namaskāra (bowing).
  • The same pūjā is done again in the evening.
  • Night meal: havishya (pure food) made with milk, eaten in silence.

Udyāpana: The Closing Ceremony

After the full year of the vrata, the udyāpana is performed:

  • Śatarudra snāna: the images are bathed with water made holy by Śatarudra japa (a hundred recitations of Śrī Rudram).
  • The images are honoured for the last time with mantras from the Āgamas.
  • The gold images, the kalaśa, the coloured cloth and the vrata images are given to the ācārya (the teacher of the vrata), together with new white cloth (suvarṇa, kalaśa, pratimā).
  • Feeding brāhmaṇas: brāhmaṇas are fed with devotion and given dakshiṇā (gifts) of gold, cows and cloth.
  • Then the one who kept the vrata eats with family and friends.

The Fruits of the Vrata

  • Twenty-one kulas (generations) of the devotee’s family are set free
  • Every wished-for enjoyment (bhoga) is gained in this life
  • The devotee rises through the realms of the lokapālas (guardians of the worlds), then to Brahmaloka, then to Vishṇuloka for three hundred years of a Brahma-kalpa
  • In the end: Śivaloka, with Śiva-sāyujya (union with Śiva), for a hundred kalpas (vast ages), never to return to a womb

The Sūta declares: “Even the hardest manoratha (heart’s wish) is fulfilled through this vrata.”

The Story

The story that shows the power of the Umā-Maheśvara Vrata is that of Śāradā. She was widowed as a child and kept this vrata for one year under the guidance of the blind muni Dhruva. Then Pārvatī appeared in person and gave the muni back his sight. She also revealed to Śāradā that her true husband of the soul existed, and explained the wondrous nature of her pregnancy, which had come about through union in a dream.

Sources

  • Skanda Mahāpurāṇa, Brahma Khaṇḍa, Dharmāraṇya Khaṇḍa, Uttarārdha, Chapter 18
  • Skanda Mahāpurāṇa, Brahma Khaṇḍa, Dharmāraṇya Khaṇḍa, Uttarārdha, Chapters 18–19