well. There are versions in every one of the local
Indian languages, as well as simplified folk dramas
that act out its tales for those who cannot read.
Further reading: Peter Brook, director, The Mahab-
harata (videorecording), produced by Michael Propper
(Chatsworth, Calif.: Image Entertainment, 2002); Wil-
liam Buck, The Mahabharata (Berkeley: University of
California Press, 1973); J. A. B. Buitenen, The Mahab-
harata, 3 vols. (Chicago: University of Chicago Press,
1973–78); Alf Heiltebeitl, The Cult of Draupadi, 2 vols.
(Chicago: University of Chicago Press, 1988–91).
Maha Kumbha Mela See KUMBHA MELA.
Maharaj Ji, Guru See RAWAT, PREM.
Mahashivaratri
The 14th day of the dark half of every lunar
month (when the Moon is waning) is called
Shivaratri (Shiva night). The Shivaratri of the
month of Magha (February–March) is designated
as Mahashivaratri (Great Shiva night) and is cel-
ebrated with a festival.
Several stories in the Skanda, Lingam, and
Padma Puranas describe this festival, and the
power associated with it. Once, it is said a hunter
unknowingly fasted, watched over, and bathed a
Shiva LINGAM all night, not knowing it was the
Mahashivaratri time. For this simple deed he was
rewarded by being taken directly to the abode of
Shiva.
Mahashivaratri is the one major Hindu cel-
ebration that is not accompanied by revelry
and gaiety. It is a solemn event that emphasizes
restraint; devotees make vows such as forgive-
ness, truth telling, and noninjury to beings, which
must be honored for the full 24 hours. Fasting and
staying awake all night to worship Shiva are also
important aspects of this observance. One spends
the night reciting the MANTRA of SHIVA—om namah
shivaya—and praying for forgiveness. If the rites
are performed faithfully one is rewarded with
worldly success and the heavenly realm of Shiva.
The festival and its vows probably originated
around the fifth century C.E. In mythological
terms the Mahashivaratri observance is often
attributed to an episode that occurred on that
day: when Shiva manifested himself as the fiery
lingam (jyotir lingam), BRAHMA set off on his swan
vehicle to find the lingam’s top, and Vishnu set
out in the form of a boar to root for its bottom.
Neither of the two divinities was successful, thus
proving that Shiva was supreme. In another story,
Mahashivaratri was the day when Shiva, in order
to save the world from destruction, drank the ter-
rible poison that emerged when the MILK OCEAN
was churned by the gods and demons to produce
the nectar of immortality.Further reading: Swami Harshananda, Hindu Festivals
and Sacred Days (Bangalore: Ramakrishna Math, 1994);
Nath Sharma, Festivals of India (New Delhi: Abhinav,
1978); Guy Welbon and Glenn Yocum, eds., Religious
Festivals in South India and Sri Lanka (Delhi: Manohar,
1982).mahat See BUDDHI.
mahavakyas
The mahavakyas (maha, great; vakya, sayings)
are usually a series of brief statements extracted
from the UPANISHADS that are said to sum up their
philosophy. Occasionally, they are from commen-
taries on the Upanishads or other sources that
express Upanishadic philosophy. They are sub-
jected to extensive exposition and exegesis in the
different schools of VEDANTA.
Most commonly, only four mahavakyas are
counted. These four statements are from the
YAJUR, SAMA, RIG, and ATHARVA VEDAS in order.
Some Vedic systems cite five, six, or even seven
mahavakyas.mahavakyas 269 J