which continue to be important today.
Shivananda’s learning and religious
charisma made him greatly respected,
and in keeping with his original voca-
tion, one of the charitable works spon-
sored by the Divine Life Society is a free
medical clinic. For further information
see David Miller, “The Divine Life
Society Movement,” in Robert D. Baird
(ed.), Religion in Modern India, 1998.
Shiva Purana
One of the eighteen traditional puranas,
which were an important genre of smrti
texts and the repository of much of tra-
ditional Indian mythology. The smrtis,
or “remembered” texts, were a class of
literature, which, although deemed
important, were considered less author-
itative than the shrutisor “heard” texts.
In brief, the shrutis included the Vedas,
the oldest and most authoritative Hindu
religious texts, whereas the smrtis
included the Mahabharataand the
Ramayana, the dharma literature, the
Bhagavad Gita, and the puranas. The
puranas are the collection of all types of
sacred lore, from mythic tales to ritual
instruction to exaltation of various
sacred sites (tirthas) and actions. Most
of the puranas stress the worshipof
one deity as supreme over all others
and as this one’s name clearly shows
it is focused on the worship of Shiva.
The Shiva Purana is one of the
longer and larger puranas. It gives an
exhaustive account of Shiva’s mythic
deeds—many of which have become
the common mythology for many
traditional Hindus—as well as instruc-
tions for how, where, and when Shiva is
to be worshiped.
Shivaratri
(“Night of Shiva”) The most important
annual festival for devotees (bhakta) of
the god Shiva, celebrated on the four-
teenth day of the dark (waning) half
of the lunar month of Phalgun
(February–March). Worshipers of
Shiva on this night are said to receive
unlimited religious benefits. The obser-
vances for this festival fall into three
general categories: fasting (upavasa),
wakefulness, and worship. Those fast-
ing on Shivaratri must abstain from all
grains—which define the difference
between a “snack” and a “meal”—but
are free to eat all other things. During
the night observers stay awake, prefer-
ably at a temple, relating and listening to
Shiva’s mythic exploits, and worship
Shiva early the next morning. Shivaratri
is a major Indian festival, and in many
places the readings and discourses are
broadcast through loudspeakers, so
that those nearby may also share the
religious merit.
The charter myth for this festival
describes the power of any religious
observances performed on this day,
even if unknowingly. According to the
story, a hunter lost in the woods on the
evening of Shivaratri climbs a tree for
safety, and spends the night. Unknown
to him, at the base of the tree is a linga,
the pillar-shaped object which is Shiva’s
symbolic form. The hunter passes a cold
and miserable night, and through his
shivering shakes the tree, sending dew
and leaves from the tree as offerings
onto the linga; upon descending the tree
he kneels to pick up an arrow he has
dropped during the night and thus
kneels before the linga. Despite a life-
time of bad karmagenerated by his
livelihood as a hunter, the religious
merit from this unknowing observance
brought this hunter to the abode of
Shiva on his death, and to a later rebirth
as a king.Shiwalik Goddesses
Local goddesses from the Shiwalik hills
separating the Himalayas from the
northern Indian plain. Some have little
importance beyond the borders of their
particular villages, whereas others have
become important regional deities. As
with all the goddesses of India, the
Shiwalik goddesses are considered to be
manifestations of the same feminine
divine energy—the Goddess. As oneShiwalik Goddesses