Chapter 7 - The Importance of Pradoṣa: The Procedure of Śiva’s Worship

[Sanskrit text for this chapter is available]

Sūta said:

1. On being thus informed by the sage, the chaste Brāhmaṇa lady bowed down to him again and enquired about the procedure of Śiva’s worship.

Śāṇḍilya said:

[Note: The sage explains the Tantric procedure of Śiva-worship at Pradoṣa in vv 2-76.]

2. On either half of a lunar month, on the thirteenth Tithi, one should observe fast. He should take the holy bath three Ghaṭis prior to sunset.

3. Wearing white garments, he should remain calm and have restraint on his speech. He should take to the routine vows and observances. After performing the Sandhyā rites and Japa, he should begin the worship of Śiva.

4-9. In front of the Lord the ground should be cleaned with fresh water. A Maṇḍala (mystic diagram) should be drawn beautifully. The learned devotee should adorn it with canopies of white cloth as well as fruits, flowers and germinating sprouts.

A lotus design of five colours should also be made. The devotee should scrupulously collect together all the requisites of the adoration and remain pure in mind and body. He should be seated devoutly on a splendid stable seat.

The intelligent devotee should invoke the pedestal reciting the Mantra prescribed in the Āgamas. Thereafter, he should sanctify himself and the elements as well.

He should then perform breath control (Prāṇāyāma) thrice, uttering the Bīja syllables along with the Anusvāra. He should then perform the Nyāsa rite of the Mātṛkās (syllables of the alphabet) duly after meditating on the Supreme Deity.

Concluding the ritualistic touching of the limbs, uttering the Mātṛkās again, he should meditate on the great Lord Śiva. He should bow down to the preceptor on the left side and to Gaṇapati on the right side.

10. After performing the ritualistic touch (Nyāsa) of Dharma etc. on the pairs of shoulders and thighs as well as on the navel and sides, he shall perform the Nyāsa of Adharma etc. and Ananta etc. Then he should perform the Nyāsa of the Mantra in the heart as well as on the pedestal.

11-15. The Nyāsa of the entities beginning with Ādhāraśakti (Basic Power) and ending with Jnānātman (Brahman in the form of knowledge), should be done in due order. In the lotus of the heart perfectly visualised in the mind, in the charming pedestal consisting of nine Śaktis Lord Umāpati should be meditated upon.

Dhyāna-mantra of Śiva:

He has three eyes. The moon forms his coronet. He has the lustre of ten millions of moons. He has his hair matted, tawnish in colour. He shines forth with his gemset crown. His neck is blue in colour. His limbs are fine. He is embellished with serpents for his garlands. With one hand he shows the gesture of offering boon, (with the other that) of protection from fear. He wields an axe. Serpents constitute his bracelets, armlets, shoulder-ornaments and rings. He is clad in tigerhide and is seated on a throne decorated with gems.

After meditation of Śiva thus the devotee should contemplate upon the Daughter of the Mountain (seated) on his left side.

Dhyāna-mantra of Gaurī:

16-21. She has the brilliant lustre of a Japā flower and the rising sun. She resembles (in brilliance) the cluster of lightning. She is slim and fascinating to the mind and the eyes. The crescent moon constitutes her crest jewel. She is kindly and affectionate. Her forelocks are blue in colour and are curly. She is shining forth with her dark-blue hair beautiful like a swarm of black-bees. Her shining gem-set ear-rings enhance the charm of her countenance. Her cheeks with spots of fresh saffron powder shine like the surface of a mirror. Sweet smile increases the brightness of the sproutlike reddish lips. She has folds in her neck like (the interior of a) conchshell. She is auspicious and benign. Her breasts are protruding like an opening bud of lotus. Her beautiful four hands hold a noose, a goad and exhibit the gestures of freedom from fear and granting of boons. Her bangles and rings remarkably shine with a number of gems. She is embellished with a golden waistband, the beauty of which is enhanced by the three folds (in the navel region). She wears red garments and garlands. Divine sandal-paste is smeared over her body. The coronets of the wives of the Guardians of the Quarters bow down at her lotus-like feet. She is seated on a gemset throne; serpent kings form her retinue.

22-25. After meditating on the great Lord and the Goddess, the Daughter of the Mountain, thus, he should worship them in the same order as in Nyāsa (ritualistic touching of the limbs) by means of sweet scents etc. With five Brahmas he shall perform Puṣpāñjali (offering of handfuls of flowers) in the stipulated places or in the heart. With the Mūla Mantra he should perform it thrice. Assuming that he is Śiva himself, the aspirant devotee should worship the Lord on the external pedestal.

26. At the beginning of the adoration, he should utter the Saṃkalpa (solemn vow) with mental and bodily purity. Joining the palms together in prayer, he should think about Śaṅkara in the heart.

Saṃkalpa-mantra:

27-29. “In order to eradicate indebtedness, sin, ill-luck and poverty, O Śaṅkara, be pleased with me and bring out the destruction of sins in their entirety. O Bull-vehicled Lord, save me who am excessively distressed by the fire of misery and grief and afflicted with the fear of worldly existence, who am an utter wretch afflicted with many ailments. Come, O lord of the chiefs of Devas, O great lord, according freedom from fear. Accept in the company of Pārvatī, the worship performed by me unto you.”

30. After uttering the Saṃkalpa thus, he shall duly begin the external adoration. He shall worship Guru (Preceptor) and Gaṇapati (respectively) on his left and right sides.

31. He shall worship Kṣetreśa on the north-east corner and then in due order, worship Vāṣtoṣpati, Vāgdevī and Kātyāyanī.

32. He should worship Dharma, Jñāna, Vairāgya and Aiśvarya with their respective words ending with namaḥ (obeisance). He should worship the feet of the pedestal in due order in the north-east and other corners uttering the vowels. He should then worship Adharma etc. (Ajñāna, Avairāgya and Anaiśvarya) along with Anusvāra and Visarga.

33. In the four quarters and in the middle, he should worship Ananta along with Tāraka (Auṃ) with the forms of Sattva. He should perform the Nyāsa of the three Guṇas beginning with Sattva on the pedestals, in the form of threads (for guṇa means ‘thread’ also).

34-36. Then in the upper petal, he shall worship Māyā along with Lakṣmī and Śiva. At its tip, he shall worship the lotus again as well as the entire triad of Maṇḍalas pervaded by leaves, filaments and blossoms by means of the letters constituting the Tāra (Praṇava) Mantra. After worshipping the three Padmas within the Maṇḍala (diagram) with great respect, he should worship in the quarters, Vāmā, Jyeṣṭhā and Raudrī with their parts etc.

37. He should worship the nine Śaktis along with the nine vowels. He should worship them in the heart by means of the Pīṭhamantra beginning with the three Bījas.

38-40. Vṛṣabha, Kṣetreśa, Caṇḍeśa, Durgā, Skanda and Nandin, Gaṇeśa and Sainyapa, characterised by their own special signs, should be worshipped along with the following: Repeated first parts, five Mūrti Śaktis, Triśakti Mūrtis, the two Nidhis (Śaṅkha and Padma), Ananta etc., the Mothers, Vṛṣa etc. and the Siddhis beginning with Aṇimā, Indra and others together with their weapons.

41-43. The eight Aiśvaryas (Supernatural Powers) are these: Aṇimā (minuteness), Mahimā (greatness), Garimā (weightiness), Laghimā (lightness), Īśitva (ability to rule), Vaśitva (ability to control), Prāpti (ability to reach), Prākāmya (abundance). The eight powers are in the form of fiery elements. The adoration has been mentioned by the sages to be along with five Brahmas, Hṛllekha etc. as well as Umā and others, Indra and others constituting the ancillaries. He should worship Umā, Caṇḍeśvara and others beginning with the north.

44. Thus, the devotee should worship Lord Sadāśiva accompanied by Umā. He is in the form of refulgence and in the worship he has to be honoured along with the Āvaraṇas (coverings—ancillary deities). The worship should be a full-fledged one with all Upacāras (services as mentioned in the following verses):

45-51. The Lord should be bathed by means of the holy waters from five conchshells as well as Pañcāmṛta. While bathing the Rudrasūkta should be recited with single-pointed devotion. Āsana (offering of seats) and other services should be rendered while the requisite Mantras are being recited. The seat offered should be a gold one covered with divine garments. The Arghya should have the eight requisite qualities. The Pādya (washing the feet) should be with clear water. The same thing for ritualistic rinsing of the mouth. Madhuparka should abound in honey. Ācamana should be offered again and the holy ablution be conducted by means of Mantras. Similarly a sacred thread, garments and ornaments should be offered. Pure sweet scents with eight ancillaries should be offered.

The Sādhaka (devotee) then should offer different kinds of sweet-smelling flowers and garlands of flowers as and when obtained such as Bilva, Mandāra, Kalhāra, Lotus, Dhattūra, Karṇikāra, Śaṇa flower, Jasmine, Darbha, Apāmārga, Tulasī, Mādhavī, Caṃpaka etc., Bṛhatī and Karavīra. The incense offered should be of black agallochum and the lamp shall be splendid.

52-56. The next item is the offering of Naivedya with milkpudding along with ghee and side dishes and also sweetmeat with cooked pie together with sugar and jaggery. It should be soaked in honey and the snacks should be blended with curds. With this alone as Havis (what is offered into the sacred fire) the devotee should consign it to the fire sanctified by means of Mantras. In accordance with the injunctions contained in the Āgama texts, the devotee should be restrained by the instructions of the preceptor and should offer Naivedya once again along with an excellent Tāṃbūla. He should then dedicate incense, Nīrājana (offering of lights in a circular waving motion), a beautiful umbrella and an excellent mirror while reciting different kinds of Mantras both Vedic and Tāntrika.

If the devotee is physically incapable or if he is poor, he should worship only as per his monetary capacity. The Lord of Gaurī becomes satisfied even with a mere flower given with ardent devotion.

57. Thereafter, he should worship all the subsidiary deities, Gaṇeśa and others. The wise man should eulogize with different kinds of hymns and prayers and should prostrate himself with his eight limbs touching the ground.

58. Thereafter, the devotee should circumambulate Vṛṣa (bull), Caṇḍeśvara and others. After concluding the adoration duly, he should pray to the Consort of the Daughter of the Mountain.

The Eulogy and the Prayer:

59. “Be victorious, O Lord; O Lord of the universe. Glory to (you), O Śaṅkara, the eternal one. Be victorious, O presiding deity of all Suras. Be victorious, O Lord worshipped by all Suras.

60. Glory to you, O Lord transcending all the attributes. Be victorious, O bestower of all boons. Glory to you, O eternal one having no need of support. Be victorious, O immutable one, O sustainer of the entire universe.

61. Be victorious, O Lord, the sole one to be known in the whole universe. Glory to you, O Lord wearing the serpent king as an ornament. Be victorious, O Lord of Gaurī, O Śaṃbhu. Be victorious, O Lord with the semicircular moon as your crest-jewel.

62. Hail to you (who are) brilliant like ten million suns (combined); to you, the receptacle of infinite good qualities.

63. Victory to Rudra of uneven (three) eyes, one beyond comprehension, the pure (unsullied one). Be victorious, O Lord, O ocean of mercy. Glory to you, O destroyer of the distress of the devotee. Be victorious, O Lord who redeem us from the impassable ocean of worldly existence.

64. Be pleased with me, O great Lord. I am distressed and disgusted with the world. Remove all the fear due to sin, and protect me, O great Lord.

65-66. I am sinking in the mire of great poverty. I am blighted by great sins. I am ruined by intense grief. I am engulfed by the weight of indebtedness. I am being burned by (my) actions. O Śaṅkara, be pleased with me afflicted by malignant Planets.”

67. If the devotee is poor, he should request thus the Lord of Girijā, at the conclusion of the adoration. The king though possessing much wealth should request Lord Īśvara as follows:

A Prayer:

68. “O Śaṅkara, with thy favour, let me have a long life, freedom from diseases, ever increasing treasury, progress in might and bliss forever.

69. May the enemies perish. May the Planets be favourable to me. Let the marauders and robbers perish. Let all the people of the nation be free from adversity.

70. May famine, pestilence and distress subside all over the earth. Let there be food-grains in plenty. Let all the quarters be happy and cheerful.”

71. Thus the devotee shall propitiate the Lord of Girijā at the time of Pradoṣa. Thereafter, he should feed Brāhmaṇas and please them with monetary gifts.

72. Thus the worship of Śiva has been narrated by me. It bestows all cherished desires as a boon. It destroys all sins. It is destructive of all poverty.

73. It shall eradicate all major sins and most of the minor sins except that resulting from misappropriating Śiva’s assets.

74. Expiations for all the sins including that of Brāhmaṇa-slaughter are shown in the Purāṇas and Smṛtis, but none for the sins of those who misappropriate Śiva’s property.

75. Why speak too much? I shall summarise everything in half a verse. The worship of Śiva shall eradicate hundreds of (sins of) Brāhmaṇa-slaughter.

76. Thus the procedure of the worship of Śiva at the time of Pradoṣa has been narrated to you. It is a secret to all living beings. There is no doubt about it.

77. Let the adoration be performed by these two boys. Within a year you will all attain the highest achievements.

78. On hearing these words of Śāṇḍilya, the Brāhmaṇa lady bowed down to the feet of the sage along with the two boys.

The Brāhmaṇa lady said:

79. O holy Sir, I am contented and blessed today merely by your vision. These two boys have sought refuge in you.

80. This is my son named Śucivrata. This is the prince named by me as Dharmagupta.

81. These two and I, O holy Sir, are servants at your feet. Save us who have fallen into the terrible ocean of poverty.

82. When the Brāhmaṇa lady sought refuge in him thus, the sage consoled her with nectar-like sweet words. Thereafter, the sage imparted the specific Mantras for the propitiation of Śiva.

83. Then the boys who had been instructed by the sage and the Brāhmaṇa lady, bowed and took leave of them. Then they departed from that Śiva temple.

84. Thereafter those two boys began to perform the adoration of Pārvatī’s Consort (Śiva) at the time of Pradoṣa in accordance with the instructions of the excellent sage.

85. Even as the Brāhmaṇa boy and the prince began to adore the Lord, four months passed by very happily.

86. Once the Brāhmaṇa boy, unaccompanied by the prince, went to the river to take his bath. He roamed about playfully.

87. There in a paved platform near the bank of the river, that had been eroded by the continuous flow of the stream, he saw a treasure trove shining.

88. On seeing it and considering it a divine legacy, the boy took it on his head and went home highly delighted.

89. With great excitement, he brought the treasure trove inside the house and spoke to his mother:

90. “Mother, mother, see the favour of (gift from) the Lord of Girijā. A treasure in the form of a pot has been shown by the merciful one.”

91. That chaste lady who got surprised, called the prince and congratulating her son said, acknowledging (the efficacy of) the worship of Śiva:

92. “Listen to me, dear sons. Share this treasure trove equally between you two. That is my order.”

93. On hearing these words of his mother, the Brāhmaṇa boy was glad. But the prince who was confident of the worship of Śaṅkara, replied thus:

94-95. “O mother, this has come to your son due to his own merit. I do not wish to share the acquisition. Let him alone enjoy what has been obtained through his own merit. The same Lord will be merciful to me.”

96. Then they continued their worship in the same house with extreme delight. Thus a year passed by.

97. Once, when spring season had set in, the prince was sporting about in the forest along with the Brāhmaṇa boy.

98. They went far into the forest. Both of them saw Gandharva maidens in hundreds playing there.

99. Seeing from a long distance those comely damsels playing about, the Brāhmaṇa boy spoke to the prince:

100-103a. “Beyond this you should not go. Some females are playing there. Learned men with hearts free from impurities avoid proximity with women. These are proud of their prime of youth. They fraudulently delude the people they see. They are great experts in the art of speaking coaxing words. Hence a scholar engaged in his own duty and particularly a Brahmacārin (religious student) should avoid the proximity of women and conversation with them. Hence I am not enthusiastic to go to the place of sport of these fawn-eyed ones.”

103b. Saying so, the Brāhmaṇa boy returned and stood at a distance.

104. But the prince was overcome by curiosity. He fearlessly proceeded towards their sporting ground.

105. Amongst those Gandharva girls, there was a girl of very lovely face. Seeing the prince approaching in her own direction, she thought thus:

106-107. ‘Oh, how wonderful! Who is this youth of lovely limbs, handsome in his bodily features? He is walking majestically like an elephant in rut. Verily he is the ocean of the nectar of beauty of form. His eyes are large and tremulously roving. Sweet smile adds to his attractiveness. He can be compared to the god of Love in his glorious form. His body is characterised by tenderness of limbs.’

108. Thinking thus with increasing wonder, on seeing the prince from far, she turned to her friends and spoke these words:

109-110. “Dear friends, a little away from this place there is an excellent forest full of Campaka, Aśoka, Punnāga and Bakula trees of various sorts. All of you go to that forest and gather flowers. I shall wait for you here till you return.”

111. On being commanded thus, the friends proceeded towards the other forest. With her eyes fixed on the prince, the Gandharva girl stood there waiting.

112-113. On seeing that girl of tender limbs blooming in the prime of her youth far excelling Tilottamā in the richness of beautiful form, the prince stared at her with curiosity. As luck would have it, he experienced the pain of the arrows of Madana (the god of Love).

114. As the prince arrived, the Gandharva girl quickly got up and offered him a seat of tender foliage.

115-116. All her patience and restraint had already gone at the sight of the handsome features of the prince. Her senses were disturbed. Still the slender-waisted girl offered all formalities (of reception). After he was seated, she began to ask him: “Who are you, O lotus-eyed one? From which land have you come? Whose son are you?” On being asked thus lovingly he related to her everything.

117. He revealed his identity as the son of the king of Vidarbha orphaned due to the death of both the parents. He told that his original region had been captured by enemies and that he had been compelled to live in a foreign realm.

118-119a. After mentioning everything, the prince asked her in return: “O beautiful girl, who are you? What is the purpose of your being here? Whose daughter are you? What are you thinking in your heart? What do you wish to speak?”

119b-124. On being asked thus, she said: “Listen, O most excellent prince, there is an eminent Gandharva named Dravika. I am his daughter named Aṃśumatī. On seeing you come, I became eagerly desirous of speaking with you. I have sent away all my friends. I am now alone, O highly intelligent one. There is no one who excels me in all musical arts. All the celestial damsels are happy in my company. I am an expert in all fine arts. I am able to understand the innermost workings of everyone. I know what you wish. Your mind has united in love with me. In the same manner my eagerness towards you has been ordained by destiny. Henceforth, there will be no separation between our affections.”

125. After speaking to him thus with great love, the Gandharva girl presented him with a pearl necklace that had adorned her breasts.

126. Taking that wonderful necklace from her, the love-lorn prince spoke to her as she stood there full of excessive delight:

127-128. “O timid girl, what you said is true. Still I have something to say. I am a poor prince deprived of my realm. How can you be my beloved? You are a girl with a father to look after you. How can you transgress his instructions? It does not behove you to do as you please like a deluded girl.”

129-130. On hearing these words of the prince, the girl spoke with a pure smile: “Let it be so. I shall do like that. See my fancy. O my lover, go home now. Come back in the morning day-aftertomorrow. Come here itself. This is a serious matter. It is no joke.”

131. After saying this to the prince, that comely girl went away in the company of her friends. So did the prince.

132. He approached his friend, the Brāhmaṇa boy, with delight and told him everything. In his company he went home too.

133. The prince delighted the chaste Brāhmaṇa lady (with his story), and went to the forest along with the Brāhmaṇa boy the day after the next day.

134. Reaching the place indicated by her before, the prince saw the king of Gandharvas accompanied by his daughter.

135. The king of Gandharvas heartily welcomed the boys, and made them sit in a charming seat. He then spoke to the prince:

The Gandharva said:

136-137. O son of an eminent king, yesterday I had been to Kailāsa. There I saw Lord Mahādeva accompanied by Pārvatī. That Lord of Devas called me and in the presence of the heaven-dwellers the Lord, the ocean of sympathy, said:

138-140. “There is a prince on the earth named Dharmagupta. He is poor. He has been ousted from his kingdom. His realm has been occupied by his enemies. At the instance of his preceptor that boy is always engaged in adoring me. Due to his power all his ancestors attained to me today. O excellent Gandharva, you must help him. Let him be reinstated in his kingdom after killing his enemies.”

141-142. On being commanded thus by Maheśa, I returned to my palace. I have been repeatedly requested by my daughter too. Realizing that all these things constitute the will and command of Śaṃbhu, the compassionate one, I have hence taken my daughter and come to this forest.

143. I am now giving my daughter Aṃśumatī to you. After killing your enemies, I shall establish you in your own kingdom at the behest of Śiva.

144. You shall enjoy all pleasures in that city along with this my daughter. At the end of ten thousand years, you will go to Śiva’s abode.

145. There too my daughter will rejoin you with this very divine body in the presence of Śiva.

146. Addressing the prince thus, the king of Gandharvas gave his daughter in marriage to him.

147-148. He gave as present dazzlingly brilliant jewels in plenty, a crest-jewel resembling the moon, shining pearl necklaces, divine ornaments and garments, gold utensils, ten thousand elephants and hundred thousand blue horses.

149. He gave him thousands of chariots made of gold and very huge in size. (He gave him) a divine chariot also and a bow too comparable to Indra’s weapon.

150. He gave him thousands of miraculous weapons, two quivers with inexhaustible supply of arrows, an unbreakable golden shield and a Śakti (javelin) that could devastate enemies.

151. In order to attend upon his daughter, he gladly gave five thousand slave-girls and wealth of different types.

152. In order to help him, the king of Gandharvas gave him a formidable army of Gandharvas with all the four conventional divisions.

153. Thus the son of the eminent king attained excellent glory. Accompanied by a loving and lovable wife, he rejoiced with his wealth.

154. After celebrating the marriage of his daughter at the proper time, the king of Gandharvas ascended an aerial chariot and went to heaven.

155. After his marriage Dharmagupta went to his city again accompanied by the army of Gandharvas and killed the army of the enemies.

156. After killing Durdharṣaṇa in battle by means of Śakti, and with the help of the Gandharva army, he annihilated the armies of his enemy and entered his own city.

157. Then he was crowned by the ministers and excellent Brāhmaṇas. Seated on a gemset throne, he ruled the kingdom free from thorns (enemies).

158. The Brāhmaṇa lady who had looked after and brought him up like her own son, continued to be his mother and the Brāhmaṇa boy his own brother.

159. His wife was the daughter of Gandharva. Thus the lord of Vidarbha propitiated Lord Giriśa and became king by the name Dharmagupta.

160. Thus others too, by propitiating the Lord of the Daughter of the Mountain at the time of Pradoṣa, acquire desired objects and attain salvation on death.

Sūta said:

161. This is a great meritorious act of devotion—the worship of Śaṅkara at the time of Pradoṣa. It is the greatest means of attaining moral excellence, wealth, worldly enjoyment and salvation.

162-164. If anyone listens to this meritorious, extremely wonderful greatness of Pradoṣa, or narrates it with mental and physical purity at the end of the worship, at the time of Pradoṣa, he will never be tormented by poverty in the course of hundreds of births. Endowed with knowledge and prosperity, he will go to Śiva’s city at the end.

After attaining the very rare human body those who perform the worship of the feet of Parameśvara are really blessed. They have conquered the three worlds by means of their own merit. The dust of their lotus-like feet sanctifies the entire universe.