Part 2.2 - The mode of Lord Śiva’s worship

The Devotee shall recount the excellent worship of Lord Śiva. One shall worship Īśa during the three Sandhyās (morning, midday and evening) and perform the sacred rites in the fire in accordance with one’s capacity.^[1]

The devotee shall at the outset perform Śivasnāna (ablution pertaining to Śiva) and purification of the Tattvas as before. With flowers in the hand he shall enter the place of worship. With flowers in the hand he shall enter the place of worship with great concentration and mental purity. He should recite the mantras of mūrtividyā and Lord Śiva. In the fingers starting with thumb and ending with the little finger,Īśāna and other deities should be installed.He shall then perform Prāṇāyāma three times and the rites of Dahana and Āplāvana. With the hands rendered fragrant with scents, he shall perform the rite of the Nyāsa of the Mahāmudrā (the great gesture).^[2]

With great effort he shall make his body sanctified by the nectar of Śiva as wellas by the perfect knowledge of Śiva and the fire of Brahman. He shall make his body originating from Avyakta (the unmanifest), Ahaṃkāra (ego) and the Tanmātrās (Subtle elements) sanctified by this perfect knowledge^[3]. The Hṛdaya (heart) stands above, the umbilicus about a Vitasti (twelve Aṅgulas) away from it. It stands about the same distance below the cerebrum. The devotee shall recognize it as the great abode of the Universe. He shall meditate on the Lord Sadāśiva in the pericarp of the lotus of the heart in the following form. He has five faces, ten arms and three eys in every face. He is bedecked in all ornaments. The moon adorns his crest. He is seated in the lotus pose. He resembles pure crystal. His upward face is white and the eastern face resembles saffron. The southern face has blue colour. The northern face is very red. His western face^[4] is as white as cow’s milk.

In his hands on the right side he holds the javelin, axe, sword, thunderbolt and Śakti. In the hands to the left he holds the noose, goad, bell, serpent and the excellent dart or his hands show the gestures of granting boons and freedom from fear. The rest is as mentioned before. He wears all kinds of ornaments and garments of diverse colours. He shall worship Lord Śiva worship whose form is the Vedāṅga, who is the most excellent of all excellent Devas and who is the lord of all excellent Devas and who is the lord of Brahman. He shall him with all fervour.

The five Brahmans have already been mentioned. Now listen to the Śivāṅgas (the ancillaries of Śiva). O sages of good holy rites, listen also about heart etc., that are the Śaktis. The recitation of the mula-mantra should again be restored to and everything should be covered with the bija mantra. i.e called hasta of siva. Oṃ the lord is Īśāna of all lores. O beisance to hṛdaya the bīja of Śakti. Oṃ obeisance to the tuft, to the overlord of Brahmā, to one in the form of black fire. Oṃ obeisance to the Kavaca (coat of mail), to the overlord of Brahman, to the black and fierce gust of wind. Oṃ obeisance to the eye, to Brahman, to one who swells, to the Mūrti of the perfect knowledge. Oṃ phaṭ phaṭ to Śiva, to Sadāśiva, to the miraculous weapon Pāśupata, to one who is not thwarted. Oṃ obeisance to Sadyojāta.^[5] Protect me when there is an attack from worldly existence. Obeisance to that form of Śiva which is the source of origin of all worldly existences.

Oṃ Obeisance to Śiva the most auspicious one, to one who has haṃsa in the tuft, to one whose physical body is learning, to one whose form is Ātman and to one who is greatest with none greater. The Aṅgas of Śiva have been mentioned. His Mūrtividyā (the lore of the deity) is accompanied by the ancillaries of the Mūrtividyā which is an Aṅga of Brahman (the Vedas) also in the Śivaśāsana (the order laid down by Śiva).

O sage of good holy rites, I shall mention the mantras pertaining to the sun, viz., Bāṣkala and others. O sage of good holy rites, the Aṅgas are the gist of all the Vedas.

“Oṃ Bhūḥ, Oṃ Bhuvaḥ, Oṃ Svaḥ, Oṃ Mahaḥ, Oṃ janaḥ, Oṃ tapaḥ, Oṃ Satyam, Oṃ Ṛtam, Oṃ Brahman.

This nine-syllabled mantra is glorified as Bāṣkala. It is called Akṣara because is does not perish in this world. Śatyam (truth) is called Akṣara. It is prefixed with Praṇava (i.e. Oṃ) and suffixed with namaḥ (obeisance)^[6].

Oṃ bhūbhuvaḥ svaḥ. We meditate on that excellent refulegence of the lord, the refulgence that urges and guides our intellect. Obeisance to the sun the greatest planet in firmament. Thus the mūla mantra of the great Ātman has been mentioned. He shall worship dīptā and other Śaktis with the nine-syllabled mantra and the sun with the mūla mantra. I shall succinctly mention the aṅga mantras. The first one is mostly covered with Vedic mantras and the middle one with Praṇava.

Oṃ bhūḥ obeisance to the heart, to Brahman. Oṃ bhuvaḥ obeisance to the head, to Viṣṇu. Oṃ svaḥ obeisance to the tuft, to Rudra. Oṃ bhūrbhuvaḥ svaḥ obeisance to the lord having clusters of flames. Oṃ Mahaḥ obeisance to the kavaca (coat of mail), to Maheśvara. Oṃ janaḥ obeisance to the eyes, to Śiva. Oṃ tapaḥ obeisance to the astra (miraculous missile), to one who scorches. Thus incidentally the mantras pertaining to the sun have been mentioned. O sage of good holy rites, the mantras pertaining to Śiva also have been succinctly mentioned along with the mode of nyāsa (fixation).

Thus, he shall worship the lord identical with the mantras, in the lotus of the heart. The Homa is to be performed after duly generating the Śiva fire in the umbilicus by means of the mind. All the holy rites are to be performed in the Śiva fire. He shall meditate on lord Īśvara originating from the Aṅgas of the five Brahmans. The mūrti of Śiva is seated on the seat of red lotus. He is turned into the Sakala from assiduously. O sage of good holy rites, the Mūrti is meditated upon with Mūla mantra and the mantras of the Vedāṅgas, etc. The homa with the sacrificial twigs and ghee is performed mentally. He shall then remember the complete Dhārā(current of nectar) originating from the injunction regarding the purṇāhuti in the Śivaśāsana (treatise on Śiva) he shall meditate on Śiva Śaṅkara in the form of refulgence in face. He shall again remember the lord of chiefs of Devas in the forehead or in the middle of the eyebrows. This detailed worship shall be concluded in the lotus of the heart. He shall meditate on the destroyer of worldly existence in the shape of the pure flame of the lamp. He shall worship the lord in the Liṅga also or worship Sadāśiva on the bare ground.

Śailādi said that I shall comment upon the mode of worship of Śiva according to the manner in which it has mentioned in the Śaiva treatises and which has been formerly recounted by Śiva.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^[7] etc. shall be installed. The fourth^[8] one shall be fixed by means of the thumb and the fifth one by means of ring finger. The sixth one shall be installed by both the palms. The rite of Nārāeāstra 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^[9] mantra and everything shall be veiled by reapting the fourth Bīja-mantra. This is called Śivahasta (Śiva’s hand).

The worship of Lord Śiva should be performed by means of this hand. The devotee shall stabilize the Ātman present in the Tattvas and perform the consecration of the Tattvas as before. After stabilizing the five elements^[10] -the earth, water, fire, wind, and firmament-within the ambit of the four pure ones along with the current he shall perform the consecratory rite of the Tattvas as before. The consecration of the Tattvas is by means of the sixth Bīja^[11] 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 third Bīja mantra accompanied by the sixth Bīja mantra accompanied by sadya and third Bīja mantra ending with Phaṭ.

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 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 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 after the covering up of the Mūla mantra. Thus is the rite of Bandha.

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 Tattva^[12] s shall be meditated upon by means of Praṇava. The Ātman along with the eight Puris and having the shape of the flame of a lamp shall be meditated upon as situated beyond the three Tattvas. The nectarine current flows into the Suṣumnā vessel due to the agitation of Śakti.

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 Brahman) which consists of Amṛtīkaraṇa (transforming into nectar or eternal bliss) in order of creation. Then after fixing the five faces with fifteen eyes and repeating the Mūla 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.

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

i) Ātmaśuddhi

The seat shall be offered alongwith 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 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 Ātmaśuddi (consecration of the Ātman).

ii) Sthānaśuddhi

The consecration of the spot is as follows:-

The devotee controls the Prāṇa and Apāna. Wind shall be stabilized by means of of the Suṣumnā. Then Tālumudrā (gesture of the plate) and the rite of digbandha (binding of the quarters) shall be performed, repeating the sixth Bīja mantra.

iii) 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 first Bīja mantra. It is covered up by means of the fourth Bīja mantra. It is looked at by means of the fifth 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.

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 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 Astra mantra.

iv) 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.

v) 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 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 mantras ending with Phaṭ; Caṇḍa is worshipped in the northeast; Caṇḍa the deity of the pedestal is consecrated by means of the common Astra mantra; the pedestal of the Liṅga and Śiva are consecrated by means of the Pāśupata missile; keeping a flower on the head, the deity is worshipped.

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. 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.

Followes 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 pervade of everything showing the gesture of pervading.

The rite of 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 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. Then he performs 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.

After meditating on the Rūpaka (the diminutive form of the lord) by means of the Mūla mantra he performs 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 worship by means of the Mūla mantra “Oṃ namaḥ Śivāya” (Oṃ Obeisance to Śivāya)

The devotee offers again flowers, incense and the Ācamanīya. The rites of Puṣpāpasāraṇa (removal of the floewers) 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 LiṅgaMūrti 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).

While bathing the Liṅga, a flower should be placed on its head. The head of 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. 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.

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.

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 Pavitrīkarana (sanctifying). He 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. After bowing down the devotee shall worship with the Mūla mantra in the manner of Brahmāṅgabhoga (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.

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. For the achievement of all desired objects,Gaṇeṣa, the lord of the universe,shall be worshipped at the outset and in the end by Brahmins and Devas. 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. He who worships the Liṅga attains identity,no doubt, within six months. The devotee shall make seven circumambulations and prostrate like a straight pole.

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.^[13]

Sūta said that on seeing the fervent emotion of the sages, Nilalohita, Sadāśiva stationed in the mystic diagram said in a majestic tone. Devas and sages saw the lord of Devas in the company of Umā in the Maṇḍala in front of them. His luster was like that of ten million streaks of lightning. He had eight arms, four faces and twelve eyes. He had big mighty arms. Half of his body was female inform. He wore the coronet of matted hairs. He was bedecked in all ornaments. He wore red garlands and had smeared red unguent over his body. He who was the cause of creation, sustenance and annihilation was clad in red garments.

His face to the east was pleasing in appearance and yellow in colour. That is in the form of Tatpuruṣa. His face to the right (i.e. to the south) in the Ahora form was comparable to a mass of blue collyrium. His face to the right (i.e. to the south) in the Aghora form was comparable to a mass of blue collyrium. His face to the north, named Vāmadeva, was very fierce and terrible with curbed fangs and red moustache. It was enveloped by clusters of flames and matted hairs. It had the luster of coral. It was pleasing with the universe for its form. It was the bestower of boons. His western face was splendid and white as the cow’s milik.

The divine face Sadyojāta that destroyed Kāma was shining with the splendor of the sun as the caste mark on the forehead. It was bedecked in garlands consisting of pearls. In the maṇḍala they saw Āditya in the east, Bhāskara in the west, Bhānu in the south and Ravi in the north; all with four faces as before (all these are the different forms of the sun-god).

In the Maṇḍala they saw in the east the Śakti Vistāra, in the south Uttarā, Bhodhani in the west and Āpyāyanī in the north. All these Śaktis had one face and four arms, were bedecked with all ornaments and were approved by all Devas. On the right side they saw Brahmā and on the left they saw Viṣṇu. They saw Śiva identical with the three Mūrtis by way of Ṛg, Yajus and Sāma. They saw lord

Īśāna the bestower of boons, Īśāna Parameśvara, seated on the dais of Brahmā. The bestower of boons was on the seat of virtue and perfect knowledge. They saw the Lord Sarveśvara on a seat equipped with detachment and prosperity which was very pure and worthy of being propitiated which was highly pleasing and which contained all essence.

The Lord was seated in middle of a white lotus and surrounded by Dīptā and other lustres Dīptā (Refulgent) had the form of a bright and brilliant flame. Sūkṣmā (subtle) was blendid with the luster of lightning. Jayā (victorious) had the shape of fiery flame. Prabhā (luster) had golden luster. Vibhūti (magnificence) had the refulgence of coral. Vimalā (spotless) resembled the lotus. Amoghā (invincible) had the shape of Karṇikāra flower. Vidyut (lightning) had universal colour. Sarvatomukhī had four faces and four colours.

They saw the planets all round the lord:-viz., the lord Soma (moon), Aṅgāraka(Mars), Budha (mercury) the most excellent among the intellingent, Bṛhaspati(Jupiter) of enormous intellect, Bhārgava (Venus) the storehouse of refulgence and Manda (Saturn) slow in gait. Sūrya (sun) was Śiva, the lord of the universe and Soma (moon) was Umā herself.

The five elements were the rest. The universe of the mobile and immobile beings was seen as identical with them. On seeing Śiva the consort of Umā, the Lord of Devas, the sages and Devas joined their palms in reverence eulogized him who was the bestower of boons, by means of pleasing and delightful words.

Sages said that Obesisance to Śiva, to Rudra, to Kadrudra, to Pracetas, to Mīḍuṣṭama (the bountiful one), to Śarva, to Śipiviṣṭa, to Raṃhas. I bow down to Lord Bhāskara (refulgent like the sun) seated in the lotus and surrounded by the nine Śaktis on a pedestal which was highly pleasing, large, spotless and essentially powerful. I bow to Āditya, Bhāskara, Bhānu, Ravi and lord Divākara. I bow down to Umā, Prabhā, Prajñā, Sandhyā, Sāvitrī, Vistārā, Uttarā, and Bodhanī as well as Āpyāyanī the bestower of boons. I bow to Brahmā,Viṣṇu and Śiva. After worshipping the group beginning with Soma in due order by means of the mantras in accordance with the prescribed injuctions I remember lord Sadāśiva, Śaṅkara the primordial deity stationed in the Solar disc.

I remember Indra and other Devas as well as Īśvara, Nārāyaṇa, and the lotus-born first Deva in due order from the east,etc.,beneath and above. I remember the thunder-bolt and the lotus. O Lord of Devas, after performing Homa in the fire by means of gingelly seeds etc. of various kinds and after dedicating everything once again, I remember your disc stationed in middle of the lotus of the heart after duly discharging it ritualistically. I remember the pure lotus-like eyes red in colour. I remember the lotus in the right hand and the gesture of granting boons in the left. I remember the ornaments that adorn the lord. Obeisance to lord Śiva,Īśvara, Kapardin,Rudra,Viṣṇu. Obeisance to you Brahman of the form of the sun.

Sūta said that devotee worships thus, with concentration and mental purity, Lord Śiva in the mystic diagram, he who reads this excellent hymn in the morning, midday and evening, acquires no doubt, identity with Śiva.

Footnotes and references:

[back to top]

[1]:

Liṅga.p-Śl-I-Vol-6,Pt-II,Ch-23

[2]:

Ibid-Śl-2-3

[3]:

Ibid-Śl4-8

[4]:

Ibid-Śl-9

[5]:

Ibid,Śl-14-20

[6]:

Ibid

[7]:

Ibid-Śl-2,Ch-24(The Mantra of Aghora)

[8]:

Ibid tuīiya-the fourth,i.e. tatpuruṣa Mantra

[9]:

Ibid(The five-syllabled Mantra of Śiva: namaḥ śivāya”)

[10]:

Ibid-Śloka-3-10

[11]:

Ibid,

[12]:

Ibid, Śloka-12,(tattva-trayaṃ-brahma-Viṣṇu-Rudra rūpaṃ Śaktism Tantrism)

[13]:

Ibid-Śloka-39-41