The Linga Purana

by J. L. Shastri | 1951 | 265,005 words | ISBN-10: 812080340X | ISBN-13: 9788120803404

This page describes Method of Acamana and Ablution (snanavidhi) which is chapter 25 of the English translation of the Linga Purana, traditionally authored by Vyasa in roughly 11,000 Sanskrit verses. It deals with Shaiva pilosophy, the Linga (symbol of Shiva), Cosmology, Yugas, Manvantaras, Creation theories, mythology, Astronomy, Yoga, Geography, Sacred pilgrimage guides (i.e., Tirthas) and Ethics. The Lingapurana is an important text in Shaivism but also contains stories on Vishnu and Brahma.

Chapter 25 - Method of Ācamana and Ablution (snānavidhi)

The sages said:

1. O Romaharṣaṇa,[1] how is the great lord to be worshipped in his Liṅga-form? Please explain this to us now.

Sūta said:

2. At Kailāśa[2] the great lord was asked the same by the Goddess Parvati, the daughter of the lord of the Himālaya, who was seated on his lap. The lord, then, described to her the procedure of worshipping the Liṅga,

3-5. At that time, Nandin the son of Śālaṅkāyana was standing nearby. O sages of good rites, he heard everything and mentioned it to Brahma’s son Sanat. From him Vyāsa of great refulgence received the great discourse on the worship of the Liṅga, as also the bathing and other rites, as declared in the Vedas. I shall recount the same in the manner he heard it orally from Nandin.

Nandin said:

6. Henceforth, for the welfare of the brahmins, I shall recount the rules of procedure for the sacred ablution, which is destructive of all sins. Formerly it was declared by lord Śiva himself.

7. By taking holy bath in accordance with this procedure, by worshipping lord Śiva and by observing Brahmakūrca[3] at a time, one is liberated from sins.

8. O most excellent among the sons of Brahmā, three types of ablution are enjoined by Śiva, the lord of Devas, for the welfare of the brahmins and others.

9-10. One shall at the outset perform the watery bath and then the sacred ash-bath[4] and thereafter the Mantra ablution and then the worship of the lord. One who is defiled in emotions and feelings is not purified even after taking bath in water or after applying ashes. Only one who is emotionally pure will proceed with purificatory rites and not otherwise.

11. There is no doubt that an emotionally defiled man does not become pure even if he takes bath in rivers, ponds and lakes till the dissolution of the universe.

12. The lotus-like mind of man is asleep due to Tamas. When it is wakened up by the refulgence of knowledge, man becomes pure[5].

13- 4. The devotee shall take clay, cowdung[6], gingelly seeds, flowers and ashes for bath and keep them on the bank. He shall then scatter Kuśa grass into the holy water for bath. After washing his feet, doing ācamana and removing dirt from the body with the articles placed on the bank, he shall perform the rite of ablution.

15-16. Repeating the Mantra “Uddhṛtāsi”[7] he shall dean the body again with a small quantity of day and wearing another cloth he shall bathe. Repeating the Mantra “gandhadvārāṃ durādharṣām”[8] he shall smear himself with the cowdung of the tawny cow gathered even before it touches the ground.

17-20. Taking bath again he shall discard the dirty cloth; wear (fresh) white one and perform ablution again. For dispelling sins he shall invoke Varuṇa. He shall them worship the lord by meditation. He shall perform ācamana thrice, and then plunge into the holy waters (all the while) thinking about Śiva. Again doing ācamana he shall inspire the holy water with Mantras. Plunging again into the water he shall repeat the Aghamarṣaṇa[9] Mantra. With great selfcontrol the devotee shall remember the discs of the sun, moon and fire in that water.

21-22. The knower of the Mantras shall perform Ācamana, and rise up from the waters and standing in the middle of holy waters he shall pour water over his head from cow’s horn,[10] or by means of cups made of well washed Palāśa leaf. The water shall be scattered with Kuśa grass and flowers.

23-25. O brahmins, while pouring water over his head, he shall repeat these mantras remembering the forms of the respective deities (invoked therein) and the sages concerned for increase of his holiness. The mantras include Rudra,[11] Pavamāna what is called Tvarita, two Śāntimantras[12] and the mantra ‘śan no devī,[13] and the five holy mantras[14] of Sadyojāta.

He shall then meditate in his heart on lord Tryambaka[15] having five faces.[16]

26-29. After rinsing his mouth and doing ācamana as prescribed in his own Sūtra and wearing pavitra in the hand, he shall sit comfortably in a clean spot, sprinkle kuśa water on his body with his right hand and perform ācamana again. Then artfully he shall wheel water round him and perforin circumambulation. This will wipe off his sins of violence. O virtuous brahmins, this excellent procedure of ablution and ācamana has been succinctly mentioned for your welfare.

Footnotes and references:

[1]:

See p. 2 note 7.

[2]:

Mount Kailāsa is a part of the Himalayan range lying to the north of Mānasa-sarovara, not far off from the source of Ghogra (Sarayu) river. The detailed description of the mount is found in the Matsya P. Chapter. 121.

[3]:

It is a kind of penance in the observance of which the five products of the cow (pañcagavya) are eaten.

[4]:

āgneya [āgneyam]—It is the bath of bhasma (ashes)—the product of fire-consumed cow-dung or wooden sticks.

[5]:

This verse is a fine piece of poetical composition involving metaphor.

[6]:

śakṛt—cow-dung. It is considered to be pure and used in religious rites.

[7]:

Udhṛtāsi Varāheṇa Taittirīya Āraṇyaka. 10.1.8; Mahān U. 4.5.

[8]:

gandhadvārāṃ durādharṣām Taittirīya Āraṇyaka. 10.1; Mahān U. 4. 8.

[9]:

aghamarṣaṇa: ṛtaṃ ca satyam Taittirīya Āraṇyaka 10.1.13; Mahā U. 5.5.

[10]:

śrṅgeṇa—gośṛṅgeṇa Śivatoṣiṇī. with the cow’s horn.

[11]:

tvarita—yo rudro Tattirīya Saṃhitā. 5.5.9.3.

[12]:

śāntidvayena—śanno mitrā Ṛgveda. 1.90.9.10.

[13]:

śāntidharmeṇa—śanno devī Ṛgveda. 10.9.4.

[14]:

pañca-brahma-pavitrakaiḥ—mantras beginning with sadyojāta.

[15]:

tryambaka [tryambakam]—three-eyed or three-mothered Śiva.

[16]:

pañcāsya [pañcāsyam]—five-faced. See p. 49 note 65.

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