74 - Mode of worshipping Siva

The Lord said: 

1. Ishall describe the (mode of) worshipping Siva. After having sipped water, and repeated the syllable Om, oneshould wash the entrance of the temple with water (consecrated by the) mantra of the weapon and worship the guardian deities of the door-ways and of the oblations etc. 

2-3. Oneshould worship goddess Sarasvati (consort of Lord Brahma), Lakshmi (consort of Lord Vishnu) and Gaņa at the threshold, Nandin (attendant of Lord Siva) and the Ganges on the right and Mahåkåla (form of Śiva) and the Yamuna (river) on the left imagining himself as having divine sight, and after having driven the spirits and impediments present in the sky by throwing a consecrated flower. 

4. Oneshould kick the earth thrice with the right heels and enter the place of worship after leaping across the threshold holding the left door frame. 

5. Having entered (the temple) by placing the right foot (first) and placing the weapons at the threshold, oneshould worship at its centre (repeating the following): om, ham, (obeisance) to Brahmi, the presiding deity of the dwelling place. 

6. Then heshould go to the river Ganges silently carrying pure golden pitchers by means of searching instruments, after having obtained permission from Siva. 

7. Oneshould fill them with waters of the river filtered with the cloth after the repetition of gayatri or the hrudayamantra, and purifying one's body. 

8. The materials for worship such as the perfumes, unbroken rice and flowers etc.should be placed in front of the place and the purification of five material components (of the earth)should be done. 

9. Having placed (these materials) on the right side of the deity with a pleasing face and having lifted theseshowing samhāra mudrā (posture of the fingers representing destruction), oneshould place them on the head with (the repetition of) the mantra. 

10-11. One who is desirous of enjoying the fruits of actionshould meditate upon his soul in the twelve-petalled lotus in the heart by means ofshowing pāņikacchapikā (a particular way ofshowing the fingers)¹. As an alternative oneshould purify the five elements by meditating upon the apertures in the body from the toes of the feet upwards both inside and outside. 

1. Representing the tortoise. 

12. One who meditatesshould control his breath and meditate on the energy which pervades the region of the heart, in the letter hum which resembles the fire and which is situated at the centre of the aperture. 

13. The breathshould then be let out and the fiery imageshould be led through the heart, neck, palate, the intervening space between the two eye-brows and the seat of the soul in the head (brahmarandhra), with the ending (syllable) phat. 

14. Having broken the knots, the life syllable humshould be located on the head and the consciousnessshould be reflected back in the heart by means of the pūraka (filling with air drawn through the nostril). 

15. Having placed (the syllable) hum on the tuft, oneshould meditate upon the absolute soul of the form of a speck. Having withheld the breath at a single stretch, oneshould unite the consciousness with Sambhu (Siva). 

16. After having merged himself with Siva, by means of drawing his consciousness with the aid of bijamantras and the recaka (exhalation of the breath), (the worshipper)should purify by carrying in the reverse order the luminous point (in the brain) to the point in (the nerve-complex). 

17. Oneshould merge the earth, wind, water, fire and sky, one into the other without any deviation in the order. You hear about it now! 

18. The principle of earth is hard, of yellowish colour and bears the mark of thunderbolt. Then its destruction is wrought by the subtle mantra of the soul (namely) haum. 

19. The entire body from foot to headshould be contemplated as a four-sided figure, and the principle of windshould be meditated therein by five stretches of retention of breath. 

20. This principle which has been established with the principal syllable hrimshould be contemplated as of half-crescent-shaped in a liquid state, white in colour, beautiful and impressed with the figure of) the lotus. 

21. The reverential principle of fire which is causeless and which is the end of men,should be purified by four stretches of retention of breath along with the Rāma mantra. 

22. The orb of fireshould be conceived as three-sided, red (in colour), marked with (the sign of) svastika and as the form of knowledge and endowed with the principal syllable hüm. 

23. The principle of watershould be purified by means of three stretches of awful minuteness. The orb of wind (principle) (should be conceived) as marked with six dots. 

24. Itshould be meditated as composed of tranquility, black in colour and endowed with the principal syllable of hrim (and purified) by two stretches (of retention of breath). The principle of earthshould be purified. 

25. (Itshould be contemplated) as filled in with ether, as of the form of the speck of ether, uniformly circular, spotless like the pure crystal and adorned by the energy of bindu. 

26. After having contemplated on the form of the digit that is beyond tranquility by means of the (mantra) haum ending with phat, oneshould contemplate the pure (thing) by one stretch (of retention of breath). 

27. Oneshould then permeate the lotus or circles such as adhara (base), ananta (endless), dharma (righteousness) and jñana (knowledge) with theshower of ambrosia with the principal mantra. 

28. After having contemplated this seat of the heart, oneshould then invoke the form of essence of Śiva placed inside that (lotus) with twelve petals. 

29. Then that formshould be permeated everywhere with the divine ambrosia with the mantra of the energy ending with vaushat and the sakalikaraņa (accomplishing) riteshould be performed. 

30. The sakalikaraña is that by which the mantras for the heart etc. are placed in the different parts of the body such as the heart, arms, and the little fingers of the hand. 

31. Having protected the enclosure with the weapon and the outer place with its mantra the mahamudrà consisting of the energyshould beshown below and above that. 

32-33. Oneshould worship Siva in the lotus in the heart from head to foot with the retention of breath and with the flowers of one's own feeling. Oneshould then offer the clarified butter of ambrosia to the fire of Siva in the sacred pit of the navel with the mantras of Śiva. Oneshould contemplate the white figure of the form of bindu on the forehead. 

34. One of the vessels among the golden pitchers,should be purified by water of nectar got from the speck and by unbroken rice. 

35. Having filled the vessel with the six constituents and after having worshipped it, itshould be consecrated. After having protected it with the mantra hà oneshould cover it with the armour. 

36. After having made ready the water of offering, oneshould sprinkle the eight constituents (with water) by (showing) the dhenumudra (a particular form of intertwining the fingers representing the cow). Oneshould then sprinkle one's own self on the head with the particles of that water. 

37. Oneshould sprinkle water of the weapon on the materials of worship kept there. Oneshould then encircle them with the armour of pinda with the hot (mantra). 

38-39. After havingshown the amota mudra (formation with fingers denoting non-decay) and putting flower on its seat and a mark on the forehead consecrated by the principal mantra (of the god) a bold manshould remain perfectly silent at the time of bathing, worship of the god, (offering) oblation unto fire, eating, practising yoga and repetition of necessary (mantras). 

40. The mantrashould be purified by pronouncing the nada (om) at the end. That purified mantrashould then be used in the worship along with the gåyatri (mantra) and the general water of oblationshould be offered. 

41. After having repeated the brahmapaficaka¹, (the worshipper)should collect the garland from the linga and offer it to Chaņda in the north-eastern direction. 

1. The five mantras of the five brahman forms ofshiva 

42. The purification of the linga consists in the washing of the pedestal and the linga with the water (consecrated) by the mantra of weapon and hrudmantra and sprinkle with the water (for washing) from the vessel of arghya. 

43. All the celestialsshould be worshipped for the purification of the self, the materials, the mantra and the linga. Ham, salutations to God Ganapati in the north-western direction. Oneshould pay obeisance to the preceptor in the north-east. 

44-45. Oneshould worship the goddess of the seat (of the god) in the kūrmasila (the tortoise form on the stone) as possessing complexion of the tendershoots and the seat ofshiva known as ananta (endless)should be worshipped as seated on the brahmašila along with the attendants of the god such as Vicitrakeśa, Kruta and Tretā who form the seat andshoes as they were of divinity. 

46. Then the worshippershould worship righteousness, knowledge, detachment and prosperity, towards the south-east as possessing the hues of camphor, saffron, gold and collyrium respectively. 

47-48. At the centre of the lotus-shaped diagram and in its petals in the east etc. oneshould worship the energy goddesses- Vämä, Jyeshtha, Raudri, Kali, Kalavikariņi, Balavikaraņi and Balapramathani in order as holding the chowries and as conferring boons and offering protection. 

49. Oneshould worship (the goddesses)—Ham, (salutations) to Sarvabhūtadamani, (salutations) to Manonmani, to Kshiti, to Suddhavidyå at the extremities of the petals (of the lotus diagram) as also the seat as spread over the component parts of the universe. 

50-51. The lord of white complexion, possessing five faces and ten arms, all-pervasive, bearing the crescent moon and carrying weapons-spear, sword, lance, and staff in the right hands and a drum, citron, blue lotus, a string and a waterlily in the left handsshould be located on the lion-seat. 

52-54. The image ofshiva possessing thirty-two characteristics (should be installed) at the centre. Ham, ham, ham (salutations) to the image ofshiva. After having meditated upon the self-luminantshiva, the mantrashould be led to the spot sacred toshiva after leaving below the place sacred to Brahma. Then (the worshipper) having meditated upon that Supreme form of Śiva, effulgent with the splendour of the moon, as a luminous point at the middle of the forehead and being invested with the six constituents, with flowers in folded palms,should deposit (those flowers) on the form of (Goddess) Lakshmi. 

55-57. Om, ham, haum salutations to Śiva. (The deity)should be invoked with the invoking hrud (mantra). Having established Śiva with the sthapani (mudra)¹, and placed near (that)should be checked with Nishțhura, and Kälakānti concluding with phat. After having removed obstructions by sending them away and making obeisance by (showing) the lingamudrā, itshould be covered with the hrud (mantra). The invocationshould follow it. Then standing in front of the image heshould repeat. “Let you be located and firmly established. O lord! I am in your presence.” 

1. Formation with the fingers denoting firm establishment. 

58. The (rite of) avagunthana signifies the presence and super vision of the God and the exhibition of one's devotion (to the God) from the commencement to the end of the act. 

59. After having done the accomplishing act with the six mantras, the (rite of) amrtikaraṇashould be performed by mentioning different parts of the body along with the body. 

60-61. The worshippershould permeate his heart with the energy of consciousness of Sambhu (Śiva). Similarly, (heshould contemplate) the tuft of hair of Śiva as formed of the eightfold glories. The worshippershould contemplate the invincible energy of God as forming his armour, the unbearable prowess of God which removes all impediments (and the words) salutations, svadha, svadha and vaushat (should be appended) in order. 

62-65. The water for washing the feetshould be offered preceded by the recitation of the hrud (mantra). The water (should be offered) at the lotus feet and the water for the rinsing of the mouth at the face of the image, the respectful offering at the head of the lord along with the durva (grass), flowers and unbroken rice. Having purified the supreme lord with the ten purifications thus, oneshould worship with the five kinds of services such as the flowers etc. as laid down (in the code books). Having sprinkled and rubbed (the image) with salt, mustard secd etc., itshould be slowly bathed with drops of water, flowers, perfumes, milk, curd, ghee, honey and sugar successively. 

66. The defects in the above materialsshould be rectified by worshipping with materials along with the recitation of Isha mantras. Lordshivashould be bathed with water and fragrance with the principal mantra. 

67-68. Having applied the paste of barley, itshould be bathed copiously with cold water and also with fragrant water according to one's ability. Having wiped it dry with a clean cloth, the preliminary offering of watershould be given. The handshould not be moved over the head (of the image). The lingashould never be left without any flower on its head. 

69. Having smeared it with sandal etc. and worshipped with flowers with the mantras ofshiva, the vessel for holding the perfumesshould be consecrated with the weapons (mantra) and worshipped with the mantras ofshiva. 

70. The bell consecrated by the weapon (mantra)should be taken and the incenseshould be offered. The water for rinsingshould be given then (with the repetition of) svadha at the end and with the hrud mantra. 

71. Havingshown light for the idol in the night, then water for rinsingshould be offered. After having made obeisance to god and taking his permission, eatables and other articles of enjoymentshould be offered. 

72. The heartshould be worshipped in the south-east, the moon on the north-east, the golden-colouredshiva together with the tuft and blood on the south-west, Krishņa and armour on the north-west. 

73. These gods having four faces and four armsshould be worshipped in the petals in the cast etc. along with the divine weapon similar to thunder and fierce teeth. 

74. Haum salutations toshiva at the base, Om ham hüm him hom in the head, hem to the tuft, haim to the armour, haḥ to the weapons and to one with the attendants. 

75-76. Waters for washing the feet, for rinsing the mouth and respectful offering, perfumes, flowers, incense, lamp, food offerings and water for rinsing again,should be given to lord Śiva. Intertwined blades of kuša and unbroken riceshould be placed on the head of the image) of the lord. Perfumes, betel, piece of cloth for wiping the face and a mirror (should also be offered to the deity). 

77-78. After having repeated the principal (mantra) eight hundred times, the sword of the lord covered by thesheath, protected by the kuša and flowers and consecrated by hrud (mantra) along with the unbroken rice and with the udbhava mudrā (a formation made with the fingers indicating generation). O most mysterious! Accept this repetition (of mantra) for our welfare. 

79-81. "May there be success for me by this by your presence here". Having recited this verse at first, the worshippershould offer to Sambhu (Shiva) the waters of respect with the right hand with (the repetition of) the principal mantra. Whatever good or bad that I may do O lord! let it be cast off from me who am in the region ofshiva. Hüm kshaḥ O Śarkara,shiva is the giver,shiva is the enjoyer,shiva is all this universe. 

82.shiva is victorious everywhere. I am identical withshiva. After having repeated these two verses, the japashould be dedicated to the lord. 

83. One-tenth (should be dedicated) to the limbs ofshiva. Having offered the waters of respect, oneshould adore (the deity). After circumambulating (the deity), oneshould bow to the eight-formed (representing the five elements, sun, moon and yajamāna) deity by prostrating the (the eight limbs touching the ground). After salutation (the deity)should be worshipped in a picture or in the fire by meditation etc.