Pranam
Pradosha and Satyanarayana
Pradoṣa (प्रदोष) refers to “evening”.—The auspicious 3-hour period, 1½
hours before and after sunset. Pradoṣa especially refers to this period on
the 13th (*trayodaśī*) tithi of each fortnight, an optimum time of the
month for meditation. Its observance, prepared for by fasting, is called
*pradoṣa-vrata*
2 प्रदोषो रजनीमुखम् (*pradoṣo rajanīmukham*) Ak; 'प्रदोषेऽध्ययनं
धीमान्न करोति यथाक्रमम् (*pradoṣe'dhyayanaṃ dhīmānna karoti yathākramam*)'
Śabda. Ch.; तमःस्वभावास्तेऽप्यन्ये प्रदोषमनुयायिनः (*tamaḥsvabhāvāste'pyanye
pradoṣamanuyāyinaḥ*) Śi.2.98 (where *pradoṣa* primarily means 'corrupt' or
'bad'); व्रजसुन्दरीजनमन- स्तोषप्रदोषः (*vrajasundarījanamana-
stoṣapradoṣaḥ*) Gīt.5;
Ku.5.44; R.1.93; Ṛs.1.12.
3 Skanda Puranam The importance of Pradosham:
Chapter 6 - Section 3 - Brāhmottara-khaṇḍa
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423662.html>
*The sages said**:*
1-3.0 Sūta <https://www.wisdomlib.org/definition/suta#purana>, the legend
that has been narrated by you is great and wonderful. It shows the
greatness of Śaṃbhu <https://www.wisdomlib.org/definition/shambhu#purana> and
is destructive of all sins. We wish to hear it once again, with more mental
alertness and attention.
What power does Lord Śaṃbhu grant on being adored at Pradoṣa
<https://www.wisdomlib.org/definition/pradosha#purana> time by great souls.
O virtuous one, speak this to us. Though oft heard by us, O Sūta, our
desire goes on increasing.
*Sūta said**:*
4. Well asked by you, O highly wise ones, you are well-known all over the
world. Hence I shall narrate fully the great merit accruing from Śiva
<https://www.wisdomlib.org/definition/shiva#purana>’s worship.
5. The dusk on the thirteenth lunar day is called *Pradoṣa*.[1]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423669.html#note-e-145909>
The
Great Lord and none else should be worshipped then by those who seek
benefits.
6. Who is competent to describe the greatness of the worship at the time of
Pradoṣa? It is at that time that: all the Devas
<https://www.wisdomlib.org/definition/deva#purana> stay near Giriśa
<https://www.wisdomlib.org/definition/girisha#purana> (Śiva).
7. At the time of Pradoṣa, the Lord in his silver abode of Kailāsa
<https://www.wisdomlib.org/definition/kailasa#purana>, performs dances even
as he is eulogized by the Devas revealing his good qualities.
8. Hence, *Pūjā <https://www.wisdomlib.org/definition/puja#hinduism>*
(worship), *Japa <https://www.wisdomlib.org/definition/japa#purana>*, *Homa
<https://www.wisdomlib.org/definition/homa#purana>*, narration of his
stories and eulogies of his good qualities should invariably be carried on
by men desirous of the four benefits (viz. that of virtue, wealth, love and
liberation).
9. It is the holy raft that shows the other bank (of the ocean of Saṃsāra
<https://www.wisdomlib.org/definition/samsara#purana>) to those who get
sunk in the ocean of worldly existence, to the men blinded by the darkness
of penury and afraid of mundane existence (and worries).
10. To those who are distressed due to misery, grief and fear, to those who
wish for the annihilation of all troubles, the worship of the Lord of
Pārvatī <https://www.wisdomlib.org/definition/parvati#purana> at the time
of Pradoṣa is the way to prosperity.
11. Even an evil-intentioned mean fellow, a man deficient in luck, or even
a rogue becomes free from adversities by worshipping the Lord of Devas.
12-13. One who is being struck down by enemies, bitten by serpents,
assailed by mountains, fallen into the great ocean, one who is struck with
Kāla <https://www.wisdomlib.org/definition/kala#purana>’s baton, attacked
by many diseases simultaneously: none of these men becomes destroyed, if he
worships Giriśa at the time of Pradoṣa.
14. By worshipping Śiva, one shakes off poverty, death, misery, and the
weight of debts amounting to a huge mountain and is honoured with riches.
15. In this context I shall recount an ancient *Itihāsa
<https://www.wisdomlib.org/definition/itihasa#purana>* (legend) of great
merit, on hearing which all men have their objects accomplished.
16. In the Vidarbha
<https://www.wisdomlib.org/definition/vidarbha#purana> country,
there was a king named Satyaratha
<https://www.wisdomlib.org/definition/satyaratha#purana>. He was
courageous, of truthful words and strict adherent of all religious rituals
and observances. His habits were decent.
17. Ruling virtuously over the kingdom, O eminent sages, that highly
intelligent king passed a long period of time very happily.
18. The kings of Śālva <https://www.wisdomlib.org/definition/shalva#purana>
with Durmarṣaṇa <https://www.wisdomlib.org/definition/durmarshana#purana> as
their leader were the powerful enemies of this king.
19. Once, rallying together a large groups of armies, these Śālvas
<https://www.wisdomlib.org/definition/shalva#purana> reached the city of
Vidarbha in their desire to conquer it and laid siege to it.
20. On seeing his own city thus besieged, the ruler of Vidarbha marched
against them promptly to fight with a big army to aid him.
21. His battle with the Śālvas who were extremely arrogant due to their
prowess, was like that of the serpent king in Pātāla
<https://www.wisdomlib.org/definition/patala#purana> against the proud
Gandharvas <https://www.wisdomlib.org/definition/gandharvas#hinduism>.
22. Then the king of Vidarbha fought a terrible battle, but ultimately he
was killed in the battlefield by the Śālvas who lost much of their own
armies.
23. When that great warrior of heroic might was killed along with the
ministers, the soldiers who survived the general massacre fled from the
field excessively shattered.
24-25. The battle came to an end; the ministers of the enemies shouted
joyously; there was a tumultuous sound of combatants in the city. At that
time, the chaste wife of the ruler of Vidarbha, came out with very great
difficulty, utterly shattered with grief.
26. She was pregnant. In the darkness of the night, the queen, in her
excessive grief, proceeded towards the West.
27. Even after daybreak, the chaste lady went along the path very slowly.
After traversing a long distance, she saw a lake free from impurities.
28. Distressed by the increasing heat of the day, the beautiful woman
resorted to a lush and luxuriant shady tree on the banks of the lake.
29. As fate would have it, in that lonely spot, on the paved platform
around a tree, the chaste lady gave birth to a son in an auspicious Muhūrta
<https://www.wisdomlib.org/definition/muhurta#purana>.
30. The queen was overwhelmed with thirst; she entered the lake; but the
lady of tender limbs was seized by a crocodile.
31. The new-born child, rendered an orphan by the death of father and
mother, cried piteously on the banks of the lake, feeble and distressed
with hunger and thirst.
32. When that new-born child was crying thus, a Brāhmaṇa
<https://www.wisdomlib.org/definition/brahmana#purana> lady chanced to come
there all of a sudden.
33. She had a one-year-old son with her. Widowed and penniless, she had to
go a-begging door to door.
34. That Brāhmaṇa lady, Umā by name, having no kinsmen except her only son,
having recourse to the path of beggary, saw the prince.
35. On seeing the prince who appeared like the solar disc fallen (from the
sky) crying helplessly, the lady thought at length thus:
36-39. ‘A great miracle has been seen by me now. This infant has not yet
got the umbilical cord cut. Where has its mother gone? Has he no father?
Has it no other kinsmen? Alas! This pitiably helpless boy is lying on the
bare ground.
Is this a Cāṇḍāla <https://www.wisdomlib.org/definition/candala#purana>-born
child? One born of a Śūdra
<https://www.wisdomlib.org/definition/shudra#purana>? Of a Vaiśya
<https://www.wisdomlib.org/definition/vaishya#purana>? Is he the son of a
Brāhmaṇa? Or of a king? How is this to be known about the child?
I would rather take up this infant and nourish it like my own bosom-born
child. But I dare not touch him, because his parentage is not known.’
40-42. As the Brāhmaṇa lady was pondering thus, a certain mendicant, the
veritable Lord Śiva himself, came there. The excellent mendicant told her:
“O Brāhmaṇa lady, do not be upset. O lady of fair eyebrows, guard and nurse
him without the least bit of hesitation. Ere long you will attain great
welfare through this child.”
43-45. Having said this much, the sympathetic mendicant (of Kāruṇika sect?)
went away hurriedly.
When the mendicant had gone, the Brāhmaṇa lady confidently took the child
to her own house. Having full confidence in the words of the mendicant,
that chaste lady brought up the prince too like her own son, with loving
care. She settled down in her house in the beautiful village named Ekacakra
<https://www.wisdomlib.org/definition/ekacakra#purana>.[2]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423669.html#note-e-145910>
46-49. She brought up her own son and the prince by means of the alms she
procured. The Brāhmaṇa lady’s son and the prince were consecrated by
Brāhmaṇas <https://www.wisdomlib.org/definition/brahmana#purana>. They grew
up duly honoured by others. At the proper time, they were invested with the
sacred thread. The boys strictly observed all religious rites and
conventions. Everyday they walked round for the purpose of alms along with
their mother.
Once, in the course of her begging round along with the boys, the Brāhmaṇa
lady happened to enter a temple. The temple was full of elderly sages.
Seeing the boys the wise sage Śāṇḍilya
<https://www.wisdomlib.org/definition/shandilya#purana> said:
50-55. “Ha! Wonderful indeed is the might of fate! Ha! The power of Karma
<https://www.wisdomlib.org/definition/karma#purana> is irresitible. This
boy is dependent on another boy’s mother and sustains himself by means of
alms. Considering this excellent Brāhmaṇa lady as his mother, he has
adopted a Brāhmaṇical way of life along with the Brāhmaṇa’s boy.”
On hearing these words of Sage Śāṇḍilya, that Brāhmaṇa lady bowed down (to
him) in the assembly, and asked with unconcealed surprise: “O Brāhmaṇa,
this boy was brought home by me at the instance of a mendicant. Though I am
unable to trace down his antecedents till today, I am bringing him up like
my own son. In which family is he born? Who is his mother? Who is his
father? I wish to know everything from you, endowed with the eye of wisdom.”
56. On being asked thus by the Brāhmaṇa lady, the sage endowed with the
vision of superhuman knowledge narrated to her the details of his birth and
early life.
57. He narrated in detail that he was the son of the king of Vidarbha, and
that the father was killed in battle and the mother was carried away by a
crocodile.
58-60. That lady whose surprise and curiosity was kindled, again asked the
sage, “How did the king die in battle, thereby forgoing all worldly
enjoyments? O great sage, how did this boy come to face penury? How will he
shake off his poverty and regain his kingdom?
It behoves you to instruct me the means of getting rid of poverty of this
boy as well as of my son, who now maintain themselves by means of the alms
received by begging.”
*Śāṇḍilya said**:*
61. That king of Vidarbha,[3]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423669.html#note-e-145911>
this
boy’s father, was the excellent king ruling Pāṇḍya
<https://www.wisdomlib.org/definition/pandya#purana> kingdom in his
previous birth.
62. Conversant with all pious rituals, the king, ruling the entire earth,
once worshipped Śaṃbhu at the time of Pradoṣa.
63-68. Even as he was devoutly worshipping the Lord of the three worlds
<https://www.wisdomlib.org/definition/three-worlds#purana>, there was a
tumultuous sound all over the city.
Suspecting that there was some revolt in his city on hearing the loud
report, the king ceased to proceed with the adoration and came out of the
palace.
In the meantime, his mighty minisṭer captured the vassal king who attacked
him as an enemy, and approached the king. On seeing his enemy, the haughty
vassal king brought near him by the minister, the king became angry and
asked his head to be cut off. Further, the king had stopped the worship of
Śiva in the middle, and without formally concluding his routine
observances, took food at night. His son too, in the height of his
arrogance, deluded that he was, did the very same mistake. Without
worshipping Śiva at the time of Pradoṣa, he took food and went to sleep.
69. In his next birth that king became the ruler of Vidarbha. In view of
this interruption in his adoration of Śiva, he was killed by his enemies
even as he was having worldly enjoyment.
70. His son in the previous birth became his son in the present birth. He
had to face poverty because of the violation of the rules of procedure in
the worship of Śiva.
71. In her previous births, his mother had fraudulently killed her co-wife.
Due to that great sin, she was seized by a crocodile in the present birth.
72. These are the details of the acts of the persons concerned and have
thus been conveyed to you. Men guilty of non-performance of the worship of
Śiva attain poverty.
73. I am speaking the truth. I am speaking about what is conducive to
welfare in the other world. I am speaking the essence of all the Upaniṣads
<https://www.wisdomlib.org/definition/upanishad#purana>. The turmoil of
worldly existence is actually insignificant There, the significant essence
is the service rendered by a creature to the lotus-like feet of the Lord.
74. Those who do not worship Giriśa at the time of Pradoṣa, those others
who do not bow down to Śiva worshipped by others, those deluded ones who do
not imbibe this story by means of their cupped ears become utterly poor in
all their births.
75. Those who perform the worship of the lotus-like feet of Parameśvara
<https://www.wisdomlib.org/definition/parameshvara#purana> at the time of
Pradoṣa with fully concentrated mind, will have their wealth, stock of
grain, wife, progeny, good luck and assets on the increase in this world
itself.
76. After placing Gaurī <https://www.wisdomlib.org/definition/gauri#purana>,
the mother of the three worlds, on a gemset golden pedestal in his abode on
the Kailāsa mountain, the Trident-bearing Lord wishes to dance at the time
of Pradoṣa. All the Devas then attend upon him (and eulogize).
77. The Goddess of Speech plays on the lute; the Lord of Devas, Indra
<https://www.wisdomlib.org/definition/indra#purana>, plays on the flute
<https://www.wisdomlib.org/definition/flute#hinduism>; the Lotus-born Brahmā
<https://www.wisdomlib.org/definition/brahma#purana> is active on the
cymbals; Goddess Lakṣmī
<https://www.wisdomlib.org/definition/lakshmi#purana> looks into the
musical procedure; Viṣṇu
<https://www.wisdomlib.org/definition/vishnu#purana> dexterously plays on
the Mṛdaṅga <https://www.wisdomlib.org/definition/mridanga#purana> drum;
the Devas stand in attendance all round. Thus everyone serves the Lord of
Mṛḍānī <https://www.wisdomlib.org/definition/mridani#purana> at the time of
Pradoṣa.
78. When the time of Praḍoṣa arrives, Gandharvas, Yakṣas
<https://www.wisdomlib.org/definition/yaksha#purana>, birds, serpents,
Siddhas <https://www.wisdomlib.org/definition/siddha#purana>, Śādhyas,
Vīdyādharas, immortal ones, bevies of celestial damsels and others
inhabiting all the three worlds including goblins, stay at the sides of Hara
<https://www.wisdomlib.org/definition/hara#purana>.
79. Hence, at the time of Pradoṣa, only Śiva should be worshipped and not
the others (such as) Viṣṇu, Brahmā etc. If Maheśa
<https://www.wisdomlib.org/definition/mahesha#purana> is duly worshipped,
all the lords of the celestial beings become pleased.
80. This your son in his previous birth was an excellent Brāhmaṇa, but he
spent his life accepting monetary gifts and not by performing Yajñas
<https://www.wisdomlib.org/definition/yajna#purana> and other excellent
rites.
81. Hence, O beautiful Brāhmaṇa lady, he faced poverty. In order to remove
that defect, let him seek refuge in Śaṅkara
<https://www.wisdomlib.org/definition/shankara#purana>.
FOOTNOTES AND REFERENCES:
[1]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423669.html#note-t-145909>
:
VV 5-14 describe the importance of *Pradoṣa-Vrata
<https://www.wisdomlib.org/definition/vrata#purana>*.
[2]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423669.html#note-t-145910>
:
Mod. Chakarnagar, 16 miles south-west of Itawah—De 59.
[3]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc423669.html#note-t-145911>
:
The motif of rebirth is used to explain the disastrous results of omission
of Śiva-worship.
KR So it is not mere mythical but ethical and no one needs to recommend or
otherwise.
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
*Meaning of Liṅga.*
The original meaning of the word *Liṅga* is ‘sign’, a mark that proves the
existence of a thing. In Śvetāśvatara
<https://www.wisdomlib.org/definition/shvetashvatara#hinduism> Upaniṣad
<https://www.wisdomlib.org/definition/upanishad#vedanta> this word is used
for the first time in the sacred tradition, says that Śiva has no *liṅga* or
mark, meaning that He is transcendent, beyond any characteristic.
na tasya kacit śpatirasti loke
na ceśitā naiva ca tasya liṅgam |
sa kāraṇaṃ karaṇādhipādhipo
na cāsya kaściccanitā na cādhipaḥ ||
There is no ruler of Him in this world, nor any controller. Nor, indeed, is
there any ground of inference with regard to Him. He is the Cause, the
Overlord of lords of the organs. And there is none who is His procreator,
nor even an overlord.
‘Abhijñāna Śākuntala a distinguishing mark, *liṅga* also means a
characteristic and specially, the sign of gender or sex. *Liṅga* “sign”,
not only signifies the existence of perceptible things, but also denotes
the imperceptible essence of a thing even before the thing in its concrete
shape has come out to exist.
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
*Sri Satyanarayana Swami Vratam* (Sri Satyanarayana Puja) is a popular, and
traditional ritual of Hinduism, which is performed in many Hindu households
on important occasions. The ritual seemed to have gained popularity in
modern times because it is considered to have a beneficial effect upon
those who perform it with reverence and sincerity. According to the legends
associated with the ritual, several kings and merchants used to perform it
in the past to overcome adversity and earn the grace of Satyanarayana
Swami, a benevolent form of Lord Vishnu.
People in various parts of India perform the ritual to overcome adversity and
resolve problems and difficulties in their lives. It is especially popular
in Maharashtra, Andhra Pradesh, Gujarat, West Bengal and adjoining areas.
The famous and ancient temple of Sri Satyanarayana Swami, located at
Annavaram in the East Godavari District of Andhra Pradesh, is a famous
pilgrim center. *The stories (Satyanarayana Katha) associated with the
ritual are found in the Skanda Purana*.
Sri Satyanarayana Swami Puja is an elaborate domestic form of ceremony
(puja) performed both in the households and temples on auspicious days such
as the full moon day, 11th day after full moon day (ekadasi), or the day of
solar eclipse. It is also performed to celebrate certain events in a
devotee's life, such as the purchase of a house, entering a new house,
buying some property, starting of a new venture, getting a job, marriage in
the house, or the birth of a child. It is usually performed to neutralize
adversity and overcome difficulties with divine intervention.
During the ritual devotees offer prayers to Lord Ganesha and the nine
planetary deities (Navagrahas) before they worship Sri Satyanarayana in a
traditional manner by chanting his numerous names, making offerings of
flowers, fruits, clothes, water, coconut, incense, flame, and prayers. The
puja is performed with or without an officiating priest.
Offerings are made to a photograph of the deity with a Kalasa placed in
front of him. Before the worship begins, both are placed on a clean ground
in the house or in the prayer room and decorated with flowers, turmeric,
betel leaves, rice, kumkuma (red powder), etc. The ritual is concluded
invariably by narrating a few stories, which highlight the significance of
the ritual and beneficent nature of the chief deity.
*Symbolism of Sri Satyanarayana Puja*
Satyanarayana Puja has a hidden symbolism, which many people do not know. Every
ritual in Hinduism has two aspects: an outer, visible, ritual aspect and an
inner, hidden, spiritual aspect. The ritual performed with gross organs of
the body externally is less significant than the ritual performed with the
sublte mind and intelligence. The ritual performed with the heart is even
more significant than the ritual performed with the body and the mind. This
is affirmed in the Vedas itself.
(A) Satyanarayana means Lord of Truth, or Narayana in truth form. Sat
means both truth and existence, in contrast to asat (untruth and
non-existence). Lord Narayana (literally meaning lord of nara, the pranic
energy or the life sustaining astral water) is Brahman, the highest Supreme
Self. As Brahman, He is both existence (sat) and non-existence (asat), also
called Being and Non-Being. His purest and the highest manifestation in
creation is Isvara, the Primal Being, or the Lord of the Universe, who is
His reflection in the purest form of sattva (suddha sattva).
Lord Satyanarayana is the personification of Brahman as the Truth Being. He
represents truth and personifies truth in action (dharma The ritual is a
promise (or vow) to God that one lives truthfully and honestly in the
service of God (Narayana) and works for one's salvation. Truthfulness is
one of the highest virtues in Hinduism.
If you analyze the stories associated with the Satyanarayana Puja, the
symbolism becomes self-evident. In them you will notice that people suffer
when they fail to honor truth, but overcome their difficulties when they
observe it. Truth and falsehood lead to different consequences (karma) in
life. Truth leads to light, wisdom and liberation. Falsehood leads to
adversity, darkness and suffering. People suffer from adversity and
misfortune when they indulge in falsehood and deception, fail to keep their
promises or live dishonestly.
(1) You can find this symbolism in the stories associated with the ritual.
For example in the first story, sage Narada observes that the people upon
earth are suffering from numerous difficulties. He goes to Vishnu and
requests him for a solution. Vishnu suggests that they should worship the
Lord of Truth (Satyanarayana Swami) to overcome their suffering. The idea
presented here is that observance of truth will help the people on earth to
overcome their negative karma, fulfill their desires, and achieve freedom
from the cycle of births and deaths.
(2) In the second story, a poor Brahmana is suffering from hunger thirst,
as he is unable to practice his livelihood and obtain the support of
patrons. God appears to him as an old Brahmana and advises him to worship
the Lord of Truth. The Brahmana then begins to worship Truth and becomes
rich in the process. He uses all his money in the worship of truth. After
sometime, when a poor woodcutter comes to him for help, he gives him
similar advice and helps him to overcome adversity.
(3) In the third story, a wealthy merchant, who is childless, worships the
Lord of Truth for progeny. When a daughter is born to him, he forgets his
promise to God and fails to worship Him, whereby he faces numerous
difficulties. His problems disappear when he repents for his wrong ways and
agrees to worship the Lord of Truth. In the second part of the same story
you will notice that the merchant suffers from another calamity when he
lies again. While returning home in a boat laden with wealth, he lies to
the Lord of Truth, who comes to him as an old man, that he has nothing to
offer since his boat contains only hay and leaves. As a result, all the
things in the boat turn into hay and leaves and the boat becomes lighter.
When the merchant notices this, his son-in-law tells him that it happened
because he lied to the old man who came to him for help. When the merchant
realizes his mistake and repents for it, The Lord of Truth fills his boat
again with plenty of wealth.
(B) Thus, Satyanarayana Swami Puja is not about an empty ritual we need
to perform to overcome adversity. The real Satyanarayana Puja involves the
practice of truthfulness, which is considered a chief virtue, upon which
rests the entire Dharma. Peace and happiness flow from truthfulness, and
adversity and misfortune arise when people indulge in falsehood and
deception and incur negative karma. Xxxxxxxxx
KR IRS 8721
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