Chapter 24 - The mode of worship of Śiva (Continued)

Śailādi said:

1. Succinctly I shall comment upon the mode of worship of Śiva according to the manner in which it has been mentioned in the Śaiva treatises and which has been formerly recounted by Śiva.

2. Both the hands shall be smeared with sandal paste. The devotee shall perform the rite of offering handful of flowers by the mantra ending with Vauṣaṭ. He shall repeat the japa of the mantras of Mūrtividyā and Śiva. In the fingers beginning with the thumb and ending with the little finger. Īśāna and other deities shall be installed; by the fingers beginning with the little finger and ending with the middle finger, Hṛdaya^[1] etc. shall be installed. The fourth^[2] one shall be fixed by means of the thumb and the fifth one by means of the ring finger. The sixth one shall be installed by both the palms. The rite of [Nārācastra?] Nārācāstra Prayoga (hurling of the missile, dart) by means of the index finger and thumb shall be performed. He shall again perform the japa of the Mūla^[3] mantra and everything shall be veiled by repeating the fourth Bīja-mantra. This is called Śivahasta (Śiva’s hand).

3-10. The worship of Śiva should be performed by means of this hand. The devotee shall stabilise the Ātman present in the Tattvas and perforin the consecration of the Tattvas as before. After stabilising the five^[4] elements—the earth, water, fire, wind, and firmament—within the ambit of the four^[5] pure ones along with the current^[6] he shall perform the consecratory rite of the Tattvas as before. The consecration of the Tattvas is by means of the sixth^[7] Bīja mantra. The consecration of the earth is by means of Sadya and the third Bīja-mantra ending with Phaṭ. The consecration of the Vāritattva, the principle of water, shall be made by means of Sadya and the third Bīja mantra accompanied by the sixth Bīja mantra and ending with Phaṭ. The consecration of Agni Tattva shall be made by means of the third Bīja mantra pertaining to Agni and ending with Phaṭ. The consecration of Vāyu shall be made by means of the fourth Bīja mantra pertaining to Vāyu, accompanied by the sixth Bīja mantra and ending with Phaṭ. The consecration of the firmament shall be made by means of the sixth Bīja mantra accompanied by Sadya and the third Bīja mantra ending with Phaṭ.

11. After concluding this the rite of Tāḍana (beating) shall be performed by means of the sixth Bīja mantra along with the Sadya mantra, the third Bīja mantra and the Mūla mantra ending with Phaṭ. The rite of Grahaṇa (grasping) shall be performed by means of the third Bīja mantra after the rite of Sampuṭīkaraṇa (covering up). The rite of Bandhana (binding) shall be performed by means of Yonibīja^[8] after the covering up of the Mūla mantra. Thus is the rite of Bandha.

12. The following rites are performed one after the other. The Kalās beginning with Śāntyatīta and ending with Nivṛtti shall be meditated upon as before. Three^[9] Tattvas shall be meditated upon by means of Praṇava. The Atman along with the eight Puris^[10] and having the shape of the flame of a lamp shall be meditated upon, as situated beyond the three^[11] Tattvas. The nectarine current flows into the Suṣumnā vessel due to the agitation^[12] of Śakti.

13. Within the Kalās beginning with Śāntyatīta and ending with Nivṛtti, the Nāda, Bindu, the syllables A, U, and M, Śiva, Sadāśiva and three Mūrtis Rudra, Viṣṇu and Brahmā shall be meditated upon in the order of the creation, etc. This rite is called Brahmanyāsa (fixation of the Brahman.) which consists of Amṛtīkaṛana (transforming into nectar or eternal bliss) in order of creation. Then after fixing the five faces with the fifteen eyes and repeating the Mūla^[13] mantra, the form of the deity beginning with the feet and ending with the tresses shall be meditated upon and the Mahāmudrā (great gesticulation) shall be shown. The devotee then contemplates—“I am Śiva.” Śaktis and others shall be fixed in the heart. Along with the Śaktis the following shall be meditated upon viz.—the Bīja (seeds), sprouts, lotus with the stalk containing pores, thorns, leaves, filaments, virtue, knowledge, detachment, prosperity, sun, moon and fire; the Śaktis, viz.—Vāmā, Jyeṣṭhā, Raudrī, Kālī, Kālavikaraṇī, Balapramathanī and Sarvabhūtadamanī shall be meditated upon in the filaments and Manonmanī in the pericarp.

14. Then the rites of Ātmaśuddhi, Sthānaśuddhi and Dravyaśuddhi shall be performed as follows:—

Ātmaśuddhi. The seat shall be offered along with all homages. The inner organs of will shall be thought of as an exterior thing by means of yogic Upacāra. The seat of the lord then shall be conceived as before in the fire-pit in the umbilicus. Sadāśiva shall be meditated upon with the nectarine current falling on the mystic diagram of Śiva. Maheśvara shall be meditated upon in the forehead in the form of the flame of a lamp. This is Ātmaśuddhi (consecration of the Atman).

Sthānaśuddhi. The consecration of the spot is as follows:—

The devotee controls the Prāṇa and Apāna. Wind shall be stabilised by means of the Suṣumnā. Then. Tālumudrā^[14] (gesture of the palate) and the rite of Digbandha (binding of the quarters) shall be performed, repeating the sixth Bīja mantra.

Dravyaśuddhi. The consecration of the materials of worship is as follows:—

The three Tattvas are fixed by means of Praṇava in the Arghya vessel, the inner part of which is wiped with cloth, etc. The Bindu is meditated upon above them. They are filled with water. The materials are then arranged and flooded with nectar. In the vessels intended for Pādya (water for washing the feet) etc. the seat is offered unto them as in the case of Arghya. It is inspired with the Saṃhitā mantras and is worshipped by means of the first Bīja mantra. It is turned into Amṛta (nectar) by means of the second Bīja mantra. It is purified by means of the third Bīja mantra. It is covered up by means of the fourth Bīja mantra. It is looked at by means of the fifth Bīja mantra. Protection is accorded by means of the sixth Bīja mantra. The materials shall be sprinkled with the Arghya water by means of a bundle of Kuśa grass repeating the fourth Bīja mantra. The self and the materials shall again be sprinkled with the Arghya water along with flowers. The several materials are thus separately purified.

15-18. Then the devotee shall inspire with the mantras the following things thus:—The scent with the Sadya mantra, the cloth with the Vāma mantra; the ornament with the Aghora mantra, the Naivedya with the Tatpuruṣa mantra, and the flowers with the Īśāna mantra. He shall sprinkle the remaining things repeating Śiva Gāyatrī. He shall inspire the Pañcāmṛta, pañcagavya and other things by means of the Vedāṅgas, Mūla^[15] mantras and other mantras. He shall consecrate the materials by offering Arghya, Dhūpa (incense) and Ācamanīya severally, repeating the Mūla mantra. He shall show the Dhenu-mudrā (the gesture of cow) to them, cover them up by means of Kavaca mantra and accord protection by means of Astramantra.

19. Mantraśuddhi (the consecration of the mantras) is as follows:—

Arghya water is offered at the outset. The scent is taken up by means of the chest (?); it is consecrated by means of the Astra mantra; the performance of the worship, etc., upto the end of protection is pursued; the consecration of the materials till the dedication of the worship is performed silently;then a handful of flowers is offered; all the mantras are repeated with the Praṇava at the beginning and Namaḥ at the end; and then the handful of flowers shall be offered.

20. Liṅgaśuddhi (the consecration of the Liṅga) is as follows:—

At the outset the common Arghya vessel is filled with water. Offering scents and fragrant flowers, etc. it is inspired with the Saṃhitā mantras; then the Dhenumudrā is shown; it is covered up by means of the Kavaca mantra; it is then protected by the Astra mantra. The pūjā that has already been performed shall again be done by means of the Gāyatrī mantra, the usual Arghya shall be offered; scents, fragrant flowers, incense and Ācamanīya shall be offered with mantras ending with Svadhā or Namaḥ; flowers are offered severally by means of Vedic mantras; the Nirmālya (remnants of the worship) is removed by means of the Astra mantra ending with Phaṭ; Caṇḍa is worshipped in the north-east; Caṇḍa the deity of the pedestal is consecrated by means of the common Astra mantra; the pedestal of the Liṅga and Siva are consecrated by means of the Pāśupata missile; keeping a flower on the head, the deity is worshipped.

21. The devotee meditates on Sadāśiva who is full of Kalās beginning with Nivṛtti, who is accompanied by the six varieties (? of Kalās) and whose physical body is an ancillary of the Kalās of Karman.^[16] The seat is conceived on the rocky back of the tortoise [incarnation of Viṣṇu], the seeds and sprouts above it, on the rock of Brahmā; in the pores of the stalk of the endless being the following shall be conceived—the fibres, the leaves the thorn, the pericarp, the filaments, Dharma (virtue), Jñāna (perfect knowledge), Vairāgya (detachment), Aiśvarya (prosperity), the sun, moon, fire, filaments and Śakti; Manonmanī is conceived in the pericarp along with Manonmana; briefly the seat is conceived by saying “for the seat of the endless being.” Then, above it, Sadāśiva is meditated upon in the manner as stated before.

22. Flowers shall be taken in both the hands; they shall be pressed with the thumbs. By means of the gesture of invocation, they are gradually taken from the heart upto the head, uttering the Mūla mantra along with the Hṛdaya mantra in the Pluta (prolated) note; the deity who has the form of the flame of a lamp and who has faces and hands all round is invoked very much from the spot of the Bindu and is installed as the per-vader of everything showing the gesture of pervading.

23. The rite of Paramīkaraṇa [Paramīkaraṇam] (rendering the deity as the greatest one) is performed at the outset by means of the Hṛdaya mantra and the inseparable union of Śiva and Śakti; the rite of Amṛtīkaraṇa (rendering everything nectarine) is performed by means of the Mūla mantra beginning with Hṛdaya; the rite of Āvāhana (invocation) is by means of the mantra of Sadya; the rite of Sthāpana (founding) is on the top of the Mūla mantra by means of the Hṛdaya mantra (?) as well as Vāma mantra; the rite of Sannirodha (obstruction of the existent one) by means of Aghora mantra on the top of Mūla mantra; the rite of Sānnidhya (proximity) is performed by means of Tatpuruṣa mantra, over the Mūla mantra and the Hṛdaya mantra. He shall worship the deity by means of the Hṛdaya mantra, the Mūla mantra and īśāna mantra. This is the directive.

24. Then he perforins the rite of Dehanirmāṇa (creation of a body) for oneself, as before, as well as for lord Fire by means of the Bīja mantra along with the five mantras.

25. After meditating on the Rūpaka (the diminutive form of the lord) by means of the Mūla mantra he perforins the rite ending with obeisance, and offers Ācamanīya ending with Svadhā. He then offers Arghya and all other things, ending with obeisance or utterance of Svāhā. The offering of flowers is performed by means of the Mūla mantra ending with Vauṣaṭ. Every rite ending with obeisance may be performed by means of Hṛdaya mantra, or Īśāna mantra or Rudragāyatrī. Or he shall woi‘ship by means of the Mūla mantra “Oṃ Namaḥ Śivāya” (Om obeisance to Śiva).

26-27. The devotee offers again flowers, incense and the Ācamanīya. The rites of Puṣpāpasāraṇa (removal of the flowers) and Visarjana (casting off) shall be performed by means of the sixth Bīja mantra. The devotee bathes all the materials of worship by means of the water inspired with the mantras and repeating the Mūla mantra. The rite of Abhiṣeka ablution is performed by means of the Īśāna mantra. Eight flowers are offered for every article. Arghya is also similarly offered. The scents, the fragrant flowers, the incense and the Ācamanīya are offered by means of the Astra mantra ending with Phaṭ. The rite of concluding the Pūjā shall also be similarly performed. The Liṅga-Mūrti along with its pedestal is bathed by means of pure water at first after repeating the Mūla mantra. Pounded grains, embylic myrobalan are put in the water. Or the Liṅga Mūrti can be bathed and consecrated by means of hot water with turmeric etc. put therein. The devotee then recites Rudrādhyāya and bathes the Liṅga by means of scented water in which gold has been placed and Mantrodaka (water inspired with mantras). He repeats Nīlarudra, Tvaritarudra, Pañcabrahman and other mantras together with Namaḥśivāya (obeisance to Śiva),

28-29. While bathing the Liṅga, a flower should be placed on its head. The head of the Liṅga should not be kept bare. In this respect there is a verse—If, in the realm of a king the head of the Liṅga is left bare, he shall have to face misfortune, great ailment, famine and destruction of vehicles.

30. Hence, the king shall avoid this and strive for virtue, love, wealth and salvation. If the Liṅga is bare-headed the king and the realm too shall perish.

31. After bathing, the devotee shall offer Arghya and wipe off the Liṅga with a cloth. Repeating the Mūla mantra he shall offer scents, fragrant flowers, garments, ornaments, etc.

32. The devotee shall offer incense, Ācamanīya, lamp, Naivedya (food offering) etc. by repeating the Mūla mantra. The worship over and above this with the Mūla mantra is called the rite of Pavitrīkaraṇa (sanctifying).

33. The devotee shall show Ārārtidīpa [waving of the lamps] above the Liṅga, on the Liṅga, beneath the Liṅga and in a general way all round. The lamps shall be inspired with the Dhenumudrā, covered up by the Kavaca mantra and protected by the sixth Bīja mantra.

34. After bowing down the devotee shall worship with the Mūla mantra in the manner of Brahmāṅgabhoga^[17] (partial enjoyment of the Brahman) with all these items of service, viz.—invocation, installation, obstruction, presence, Pādya (water for washing), water for ritualistic sipping, homage of holy articles, scents, fragrant flowers, incense and food offering, the second ritualistic sipping and wiping of the hands and chewing the scented nuts for rendering the mouth fragrant.

35. The following rites shall be duly performed, viz.—meditation on the lord in Sakala and then Niṣkala form; meditation on the major as well as minor Devas, the Japa of the Mūla mantra and of the Brahmāṅga mantras extending to a tenth of the previous dedication, self-surrender, eulogy, prostrations, etc. The preceptor shall be worshipped in the east and Vināyaka in. the south.

36. For the achievement of all desired objects, Gaṇeṣa [Gaṇeśa?], the lord of the universe, shall be worshipped at the outset and in the end by brahmins and Devas.

37. He who worships lord Śiva in the Liṅga or on the ground attains identity with him by continuing the holy rites for a year in full.

²¹¹ brahmāṅga-bhoga-mārga [mārgeṇa]—in the manner prescribed for the worship of Brahmā.

38. He who worships the Liṅga attains identity, no doubt, within six months. The devotee shall make seven circumambulations and prostrate like a straight pole.

39-41. He will attain the fruit of a hundred horse-sacrifices for every step made in the course of circumambulation. Hence, one shall worship the lord every day for achieving all desired objects. He who seeks enjoyment shall attain enjoyment; he who seeks a realm shall attain realm; he who seeks sons shall attain sons; the ailing patient shall be liberated from sickness. Any devoted man will attain his all desires.

Footnotes and references:

[1]:

It refers to the mantra of Aghora.

[2]:

turīya [turīyam]—the fourth, i.e. tatpuruṣa mantra

[3]:

The five-syllabled mantra of Śiva: “namaś śivāya”

[4]:

The number five ‘pañca’ refers to the preceding tattvas, viz. earth, water, fire, wind and ether.

[5]:

Among the four, viz. ego, intellect, Prakṛti and Brahma only the latter is Śuddha—pure.

[6]:

dhārāsahita [dhārāsahitena]—amṛtadhārayā yuktena Śivatoṣiṇī. accompanied by the stream of nectar. It qualifies ‘suṣumnānāḍīmārgeṇa’ which is supplied by Śivatoṣiṇī.

[7]:

ṣaṣṭha [ṣaṣṭhena]—with the sixth mantra beginning with ‘namo hiraṇyabāhave’.

[8]:

yoni-bīja i.e. “hrīṃ”.

[9]:

tattva-traya [trayam]—Brahma-Viṣṇu-Rudra rūpa [rūpam] Śivatoṣiṇī.

[10]:

puryaṣṭaka-sahita [sahitam]—a set of eight beginning with mūlādhāra as explained in the yoga-śastra.

[11]:

trayātīta [trayātītam]—beyond the categories of Viśva, Taijasa and Prājña.

[12]:

śaktikṣobha [śaktikṣobheṇa]—kuṇḍalinīprabodha [kuṇḍalinīprabodhena] Śivatoṣiṇī. by awakening the Serpent Power.

[13]:

mūla [mūlena]—see note 197 above.

[14]:

tālumudrā [tālu-mudrām]—Khecarīmudrā [Khecarī-mudrām] one of the twenty-four mudrās (positions of the fingers) practised in religious worship.

[15]:

mūlādyaiḥ—pañcākṣara bīja [bījaiḥ] ST. with the pañcākṣara bīja mantras.

[16]:

Karma-kalāṅga-deha—[karma-kalāṅgo vedaḥ sa deho yasya]—Śivatoṣiṇī. Cf. yasya niśśvasitaṃ vedāḥ.

[17]:

brahmāṅga-bhoga-mārga [mārgeṇa]—in the manner prescribed for the worship of Brahmā.