Part 2.4 - Installation of the Liṅga

Liṅga is the symbol of Śiva. Lord Śiva is the easily propitiable deity. He is Ashutosh (the deity who quickly satisfies his devotee by fulfilling his desire) and doesn”t need an elaborate ritual for his gratification. Even the wild products like the fruit of bilva (wood apple or Aegle Mammelos), flowers of Aak (a wild shrub), the fruits of ber (plums)etc., if given in the offering can satisfy this Lord. Not only this,just pouring of water or milk over his Liṅga is enough to propitiate Lord Śiva.Domestic worship is also offered to him. First of all the house-owner should ritually worship Lord Ganeśa, Goddess Sarasvatī, followed by the ceremonial welcome of the priest. This rite of animation is undertaken to consecrate the idol or the Liṅgaṃ. The Liṅgaṃ, having thus been made and consecrated, is solemnly placed on an unborn Bilva leaf and the “Pūjā’ or worship is offered to it.

The temple worship is more elaborate. The devotee begins the ceremony by “Parikramā’ (circumambulation) of the temple court seven times, always remembering to keep his right hand towards the shrine. He then enters the vestibule or porch of the innermost shrine where the image is kept, and into which only the priest (“Pūjārī’) is allowed to go. Generally there is suspended from the roof of the vestibule a bell which the devotee strikes in order to arouse the attention of the Lord. The priest often blows-at fixed times-a conch-shell kept for the same purpose. The devotee then advances to the threshold of the shrine and presents his offerings to the idol (Liṅga) like flowers, milk, fruits etc.) Placed right at the sanctum sanctorum. Uttering a short verse or prayer begging the Lord Śiva’s acceptance of his worship, accompanied with the act of prostration, or simply joining hands or lifting the hand to the forehead are necessary obligations to this act of worship. [This style of worship is more an attempt to establish the communion with the chosen Lord.]

The favourite time of worshipping Lord Śiva is Pradoṣa (the onset of the night) Kāla (time) and his favourite day is Monday. The linking period between the thirteenth and the fourteenth day of the dark fortnight is believed to be the most favourite time to propitiate Lord Śiva during a month. All these celebrations and worship etc. become very significant during the Mahāśivarātrī time. Thus falls on Phālguna-Kriṣṇa caturdaśī (fourteenth lunar date during the dark fortnight of the month Phālguna, which according to the English calendar is between 15^th Feb. and 15^th March). If Mahāśivarātrī falls on a Monday (Somavāra) it is considered very auspicious. Somavāra is the day of Lord Śiva. Soma means the Moon. The crescent moon is an adornment on Lord Śiva is also called “Chandramauleeshvara’ or “Inducooda” as both Chandra and Indu mean the moon. The moon was given refuge by Lord Śiva is his matted hair when the luminary was under a curse. Because of this reason, people observe SomavāraVrata or fasting on Monday to please Lord Śiva.

If Mahāśivarātrī falls on Monday and also under the asterism of Adra (orionis) the day becomes doubly auspicious. On this special day, under Ardra, Lord Śiva becomes particularly merciful towards his devotees. The Purāṇa highlights the importance of this day by recounting a story which is given below. There lived a hunter in the Himalayan region many aeons ago. One day while he was hunting he was overtaking by nightfall. As he was anxious not to become a prey to the wild beasts, He climbed a tree. Tormented by cold and hunger he passed a miserable night is strict watchfulness. That night happened to be the Mahāśivarātrī day falling on Monday under the asterism of Ardra. And at the foot of tree the hunter was taking refuge was a liṅgaṃ. That tree itself was a bilva tree. His discomforts obliged him to change his position frequently and the shaking of the tree caused some leaves of the bilva tree fall on the Liṅgaṃ. When a few days after the hunter died, the messenger of the death-god, Yamadoota, happened to reach there to capture his soul. But they were prevented by Śiva’s gaṇas who came to escort the hunter’s soul to the realm of Lord Śiva on account of the hunter observing the fast on the Mahāśivarātrī Day and casting the bilvapatra on the Liṅga albeit accidentally. This led to a scuffle between the messengers of the death-god and Śiva. Eventually, the messengers of Śiva succeeded in taking possession of the hunter’s soul and in taking it to the realm of Lord Śiva. When Yama complained to Nandi of this treatment by Śiva’s hench-persons, Nandi replied: “This man has been a great sinner who has not scrupled to shed blood, but before he died, he fasted, watched and offered the bilva leaves to the Liṅga. This single action has cleansed him from his sins.” During the four parts of Mahāśivarātrī night, one has to keep vigil and worship Śiva. At midnight, on the “Caturdaśī’ (i.e., on 14^th lunar tithi night), all holy waters and “devatās’ are said to merge in the Śiva liṅgaṃ.

Mythologically, it was on this sacred day Lord Śiva manifested himself as a pillar of Light whose beginning or end could not be ascertained by the two super gods (Brahma and Viṣṇu)-meaning thereby that Lord Śiva’s influence is unfathomable and that a ŚivaLiṅga is only a convenient, concrete form of allpervading Lord for the devotees to offer worship. On Mahāśivarātrī day, both Brahma and Viṣṇu worshipped Śiva, setting an example to others that the day is particularly auspicious for invoking the blessings of Śiva. Those who fast day and night on Mahāśivarātrī day and worship the ŚivaLiṅgaṃ with bilva leaves will attain closeness to ŚivaLiṅgaṃ with bilva leaves will attain closeness to Śiva. All men and women should observe this fast for their welfare in this world and the next. The Purāṇa says that those who observe this “Vrata’ for 12 years or more will become a “Gaṇa’ (an attendant) of Lord Śiva. The Purāṇa says that once Pārvatī herself asked Śiva: “What are the disciplines to be observed on that day and night/” Lord Śiva replied: “One should maintain silence or one should not utter bad words. Singing hymns is of special significance on this day. One should bathe and then worship me with a pure heart and mind. Keeping ready all “pūjā’ articles including the bilva leaves, flowers, fruits and Pañcāmṛta (a special concoction prepared by mixing milk, curds, honey, sugar and Ghee with the sprinkling of the sacred Tulsi (basil) leaves), one should pray to me: “O Lord Śiva, please accept these offerings along with your spouse, Pārvatī”. After this the devotee should do “ācamana’ (rinsing ritually) thrice as a purificatory rite, and then do the “Prāṇāyama’ (rhythmic breathing) to keep his attention pin-pointed. Then one should repeat the “Pañcākṣyara Mantra”(Oṃ namaḥ Śivāya) at least 108 times.

This offering should be followed by the “Abhiṣekaṃ’ (ceremonial bathing of the Liṅga) with Pañcāmṛta. “Subsequently the devotee should mediate on my Eight forms”, advised Lord Śiva (while chanting the relevant Mantras as given below)

Mantra— Liṅga
sarvāya namaḥ pṛthvī — (clay) liṅga;
bhāvāya namaḥ — jala-liṅga;
ugrāya namaḥ— vāyur-liṅga;
rudrāya namaḥ— Jyoti-liṅga;
bhemāya namaḥ — ākāśa-liṅga;
pāśupataye namaḥ — yajña-liṅga;
mahādevāya namaḥ — soma-liṅga;
Īśāya namaḥ — sūrya-liṅga;

All these Liṅgaṃs are imagined to be formed of the earth, water, light, air, space, sacrificial material, Soma creeper and of the sun respectively. Each mantra should be changed, imagining these very Liṅgaṃ as being kept before one.

Then in the first part of the might on Mahāśivarātrī, the devotee should bath the Liṅga with milk, in the second part with curds, in the third part with ghee and the fourth-part with honey. Śaivites give much emphasis to the “bīja-Mantras”.

[Literally they are “seed incantations” in which much emphasis is placed on their correct pronunciation or the phonetic effect and less on their correct pronunciation or the phonetic effect and less on their meanings].

Besides these, on that auspicious day, in the early morning, one should chant the bīja Mantra: Hriṃ tatpuruṣāya namaḥ.

Finally, after waving of the lighted lamp around the Liṅga one should partake of the pañcāmṛtaṃ and the prasādaṃ (of the offerings). This fast is the most auspicious one and the ultimate day for the worshipper of Śiva, the Master of Time and Universe.

The sages said that O Sūta of great intelligence, O Romaharṣaṇa, the mode of performing śrāddha of living persons has been recounted by you for the sake of our liberation despite the fact that we are foolish.

O sage of good holy rites, how is the installation of Rudra, Āditya and Vasus, of Indra and others; how is the installation of Śiva the deity represented by the Liṅga; how are the following deities installed:-Viṣṇu, Indra, Brahmā,Agni, Yama,nirṛti, Varuṇa, Vāyu,Soma, Yakṣa, kubera, Īśāna, Earth, Śrī, Durgā, Śiva the excellent daughter of the Himavān, Skanda, Gaṇrāja and nandin in particular? It behoves you to describe in detail the characteristics of the installation of other Devas and Gaṇas. The sages stood there for a while. At that time a mysterious thing happened in front of him (Sūta) and the sages. Goddess Sarasvatī herself uttered these words from the sky:—

“May the questions of the sages stop. The whole world is identical with the Liṅga. Everything is founded on the Liṅga. Hence, one shall eschew everything, install the Liṅga and worship it. One shall pierce the cosmic egg instantaneously by performing the rite of installing the Liṅga which acts like a large sword fixed to the path of the good. The devotee shall then unhesitatingly go out.

All these are firmly founded on the Liṅga:-Upendra, Brahmā, Indra, Yama, Varuṇa, Kubera, Īśvara and others. They have installed Maheśvara Śiva,whose physical form is the Liṅga. O Brahmins,they have become the chief among their kinsmen by installing Śiva thus.

Brahmā,Hara,Viṣṇu,Ramā,Dharā,Lakṣmī, Dṛti, smṛti, Prajñā, Dharā, Durgā, sacī,Rudras, Vasus,Skanda, Viśākha, Śākha, Naigmeśa, guardians of the quarters, planets,the Gaṇas, Nandin, Gaṇapati, Pitṛs, sages,those lustrous ones beginning with Kubera, Ādityas, Vasus, Sāṃkhyas, the excellent physicians Aśvins, Viśvedvas, Sādhyas, Paśus, birds and animals-nay everything beginning with Brahmā and ending with an immobile thing is founded on the Liṅga. Hence, one shall eschew everything and instal the unchanging Liṅga. If one worships it, it is as good as worshipping everything installed assiduously.

Sūta said that on hearing these words in the Heaven, the great sages joined their palms in reverence. Deciding to install the Liṅga they bowed down mentally to the unchanging lord identical with the Liṅga. Indra the lord of all Devas, the unborn lord Viṣṇu, the lord of everything,the excellent sages including Guru-the preceptor of Devas,the groups of Devas, Asuras and excellent men-all these imagined themselves to be identical with the Liṅga. On hearing these words in the Heaven the sages of the six great spiritual families, endowed with concentration eschewed everything and attempted to install the lord. The sages of holy rites then asked the sinless Sūta about the installation of the Liṅga. Their voices were choked with delight. He shall mention succinctly duly and precisely the installation of the lord in the form of Liṅga for obtaining virtue, love, wealth and salvation.

The Liṅga shall be made with great assiduity in accordance with the injunctions. A Liṅga shall be made of rock. It shall be identical with Brahmā,Viṣṇu and Śiva. It may be made of gold studded with jewels,or of Silver or copper. It shall have its pedestal and the exit for water. The top portion shall be sufficiently wide. The devotee shall clean Liṅga along with the pedestal and then devoutly install it.

The pedestal of the Liṅga is goddess Umā and the Liṅga is Maheśvara himself. By worshipping these two the lord and the goddess are worshipped. By their installation, the lord of Devas is installed along with the goddess. Hence, the most excellent among the installers shall install the Liṅga with the pedestal.

Lord Brahmā resides at the root; lord Viṣṇu in the middle. The unborn Rudra,Pāśupati, the lord of all,the most excellent one resides at the top. Since this lord of the Gaṇas is worthy of being worshipped by all Devas the devotee shall install and worship a very weighty Liṅga.

Those who always worship Maheśa the most excellent lord among Devas, in his physical form of Liṅga, those who worship him by the pious articles of worship viz: scents,garlands, incense, lights, ablutions, Homas, oblations, prayers,chanting of mantras and offerings of presents become free from the fear of birth and death. They become worthy of being saluted and worshipped by Siddhas, Devas and Gandharvas. They are bowed to even to even by the most excellent Gaṇas.

Hence, one shall install the great Liṅga with devotion and fervent offerings of services. He shall worship the Liṅga for the achievement of all objects. After worshipping it he shall install the Liṅga in the middle of the holy centre in the seat of Śiva. The Liṅga shall then be wrapped in cloth,Darbha grass,etc. Eight pots with the guardians of the quarters as their deities shall be placed in a circle with Darbha grass bundle inserted into each of them. Akṣata grains shall be put into the pots and they shall be tied with threads of various colours. Svastika and other auspicious signs shall be represented therein; they are then to be covered with cloth, and installed round the Liṅga by repeating the Īśāna mantra. The canopy above shall be fumigated with incense and lamps. Cloths are spread with the pictures of the emblems the guardians of the quarters and their vehicles such as elephant buffalo etc. The devotee shall tie all round the place garlands of Darbha grass, with all their characteristic marks and woven into various beautiful forms.

The devotee shall then keep it within water along with incense and lights for five days, three days, or only for a single night. He shall spend this period studying the Vedas, performing dances and singing auspicious songs or playing on Vīṇā and other instruments to the accompaniment of tingling of small bells. The sacrificer shall have mental concentration and be free from excitement. After taking it out he shall meditate on the Svastika. The Liṅga shall then be placed in the maṇḍapa endowed with characteristics. There shall be nine pits all round endowed with their characteristic marks. The eight auspicious articles called Aṣṭamaṅgalas shall be spread there. There shall be the eight emblems of the guardians of the quarters. The pits shall have the auspicious signs mentioned before. They shall be placed in the directions beginning with the east. The chief pit shall be made in the north-east oblong in shape. Or five pits made into one and a bare spot of ground shall constitute one unit. They shall be endowed with the paraphernalia and requistites of the sacrifice and ornaments, used in the worship of Śiva. In the middle of the altar there shall be a great bed bedecked in gold. A five-wicked lamp shall be kept nearby. The bed shall be covered with a white cloth. After arranging these he shall place the idol of the lord thereon. He shall place the Liṅga with its head towards the east. He shall place it duly repeating Īśāna mantra. After performing the rite of Ratnanyāsa (fixation of jewels) he shall place the Kalaśa (water-pot) above.

The Liṅga shall be warpped all round by two cloths and the Darbha grass. After doing the Ratna nyāsa the nine Śaktis, Vāmā etc. shall be fixed. The nine precious stones accompanied by gold, Pañcagavya and all kinds of grains shall be placed on the rock. One shall install the brahmaliṅga by repeating Śiva gāyatrī. One shall install the unchanging Śiva by repeating the Praṇava alone. He shall fix the Brahmā portion of the lord with the mantra beginning with “Brahma jajñānam.” He shall fix the Viṣṇu portion with Viṣṇu Gāyatrī.

He shall fix Śarva in the pedestal consisting of the three Tattvas by means of Praṇava with the mantras “namaḥ Śivāya”, “namahaṃsa Śivaya” or by reciting the Rudrādhyāya after scrubbing Śarva (i.e. the Liṅga). He shall install the kalaśas all round by means of Vedic mantras.

He shall place them in the middle of the altar along the lines mentioned before. He shall fix Śiva in the middle and the goddess Śiva in the southern pot. He shall Brahmā in the pot pertaining to Skanda and Viṣṇu in the pot pertaining to Īśa. It shall be wonderfully decorated or he shall fix the body of Brahmā” in the pot pertaining to Śiva. The Brahmans are briefly–Śiva, Maheśvara, Rudra, Viṣṇu and pitāmaha, These, Hṛdaya etc. and the mothergoddess shall be fixed in the middle of the altar in accordance with the injunctions mentioned before.

He shall fill the Vardhanī vessel with scented water and install goddess therein. He shall place gold, silver and jewels in pot pertaining to Śiva. O sage of good holy rites, the Vidyeśvaras shall be fixed in the Vardhanī assiduously by reciting the Gāyatrī and ancillary mantras. He shall fix Ananta, Īśa and other Devas in the pots pertaining to the quarters and filled with Brahmakūrca (cow’s urine). The mantra begins with Praṇava and ends with namaḥ. He shall cover with afresh cloth each of the eight pots.

He shall put gold, jewels etc. in the pots of Viśveśvaras. Homas should be be performed in the order of the faces (of Śiva) with Gāyatrī and ancillary mantras. The rites ending with “Jaya” and “Sviṣṭa” shall be performed as before. Water shall be sprinkled all round from Śivakumbha, Vardhanī, those belonging to Viṣṇu and Brahmā, the Brahmā portion particularly the vessel belonging to Pitāmaha. He shall sprinkle Parameśvara with from the pots of Vidyeśvaras.

As before he shall fix all the mantras with concerntration and worship after performing the rite of ablution. The Dakṣiṇā shall be a thousand Paṇas at the most. Half of that or one-fourth of it shall be given to others if possible.

Garments, fields, ornaments, cows and cash shall be given to the chief. A great festival shall be celebrated. Homa, Yāga and Bali shall be offered in due order for the durartion of nine,seven or three days or even for one day. Homa shall be done as mentioned before daily after worshipping Śaṅkara. Homas on behalf of Devas, Bhāskara etc, shall be done as before. They shall be daily worshipped within and without as also in the fire. He who installs the liṅga in this manner becomes identical with Parameśvara himself. By doing this Devas, Rudras, sages and the Apsarases shall be installed and worshipped by him. In fact,the three worlds of the mobile and immobile beings are being worshipped by him.