25 - Method of Achamana and Ablution 

The sages said: 

1.    O Romaharshana,132 how is the great lord to be worshipped in his Linga-form? Please explain this to us now.

132. See p. 2 note 7. 

 Sūta said: 

2. At Kailāśa133 the great lord was asked the same by the Goddess Pärvatī, the daughter of the lord of the Himalaya, who was seated on his lap. The lord, then, described to her the procedure of worshipping the Linga. 

133. Mount Kailāsa is a part of the Himalayan range lying to the north of Mānasa-sarovara, not far off from the source of Ghogra (Sarayu) river, the detailed description of the mount is found in The Matsya P. Ch. 121. 

3-5. At that time, Nandin the son of Shālankāyana was standing nearby. O sages of good rites, he heard everything and mentioned it to Brahmā's son Sanat. From him Vyāsa of great refulgence received the great discourse on the worship of the Linga, as also the bathing and other sites, as declared in the Vedas. I shall recount the same in the manner he heard it orally from Nandin. 

Nandin said: 

6. Henceforth, for the welfare of the Brahmins, I shall recount the rules of procedure for the sacred ablution, which is destructive of all sins. formerly it was declared by lord Shiva himself. 

7. By taking holy bath in accordance with this procedure, by worshipping lord Shiva and by observing Brahmakūrma134 at a time, one is liberated from sins. 

134. It is a kind of penance in the observance of which the live products of the cow (panchagavya) are eaten. 

8. O most excellent among the sons of Brahma, three types of ablution are enjoined by Shiva, the lord of Devas, for the welfare of the brahmins and others. 

9-10. One shall at the outset perform the water bath and then the sacred ash-bath135 than thereafter the Mantra ablution and then the worship of the lord. One who is defiled in emotions and feelings is not purified even after taking bath in water or after applying ashes. Only one who is emotionally pure will proceed with purificators in and not otherwise. 

135. Agneyam It is the path of bhasma (ashes) - the product of fire-consumed cow-dung or wooden sticks. 

11. There is no doubt that an emotionally defiled man does not become pure even if he takes bath in rivers, ponds and lakes till the dissolution of the universe. 

12. The lotus-like mind of man is asleep due to Tamas. When it is wakened up by the refulgence of knowledge, man becomes pure.136 

136. This verse is a fine piece of poetical composition involving metaphor. 

13-11. The devotee shall take clay, cowdung137, gingelly seeds, flowers and ashes for bath and keep them on the bank. He shall then scatter Kuśha grass into the holy water for bath. After washing his feet, doing āchamana and removing dirt from the body with the articles placed on the bank, he shall perform the rite of ablution.  

137. Cow-dung is considered to be pure and used in religious rites. 

15-16. Repeating the Mantra “Uddhrutāsi”138 he shall clean the body again with a small quantity of clay and wearing another cloth he shall bathe. Repeating the Mantra "Gandhadvārām Durādharşhām"139 he shall smear himself with the cowdung of the tawny cow gathered even before it touches the ground. 

138. Udhrutāsi Varahena TA. 10, 1.8; Mahan u. 4.5.

139. Gandhadvāräm durādharşham TA. 10, 1; Mahan u. 4. 8.

17-20. Taking bath again he shall discard the dirty cloth; wear (fresh) white one and perform ablution again. For dispelling sins, he shall invoke Varuņa. He shall then worship the lord by meditation. He shall perform achamana thrice. and then plunge into the holy waters (all the while) thinking about Shiva. Again doing achamana he shall inspire the holy water with Mantras. Plunging again into the water he shall repeat the Aghamarşhana 140 Mantra. With great selfcontrol the devotee shall remember the discs of the Sun, moon and fire in that water.

140. Aghamarşhana: rutam cha satyam TA. 10. 1. 13; Mahăn u. 5.5. 

21-22. The knower of the Mantras shall perform Āchamana, and rise up from the waters and standing in the middle of holy waters he shall pour water over his head from cow's horn,141 or by means of cups made of well washed Palāśha leaf. The water shall be scattered with Kusha grass and flowers. 

141. śhrungena-gośhrungeņa ST. with the cow's horn.

23-25. O brahmins, while pouring water over his head, he shall repeat these mantras remembering the forms of the respective deities (invoked therein) and the sages concerned for increase of his holiness. The mantras include Rudra,142 Pavamāna what is called Tvarita, two Shantimantras143 and the mantra 'shan no devi,144 and the five holy mantras145 of Sadyojāta. 

142. tvarita--yo rudro TS. 5.5.9.3.

         143. shāntidvayena-šhanno mitrā RV.1.30.9.10.

144. shantidharmeņa--šhanno devi RV. 10.9.4.

145. pañcha-brahma-pavitrakaiḥ--mantras beginning with sadyojāta. 

He shall then meditate in his heart on lord Tryambaka146 having five faces.147 

146. tryambakam - three-eyed or three-mothered Shiva.

147. panchasyam-five-faced. Sec p. 49 note 65.

26-29. After rinsing his mouth and doing āchamana as prescribed in his own Sūtra and wearing pavitra in the hand, he shall sit comfortably in a clean spot, sprinkle kusha water on his body with his right hand and perform achamana again. Then artfully he shall wheel water round him and perform circumambulation. This will wipe off his sins of violence. O virtuous brahmins, this excellent procedure of ablution and āchamana has been succinetly mentioned for your welfare.