24 - The mode of worship of Shiva

Shailadi said:

1. Succinctly I shall comment upon the mode of worship of Sava according to the manner in which it has been mentioned in the Shaiva treatises and which has been formerly recounted by Shiva.

2. 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 Vausat. He shall repeat the japa of the mantras of Murtividya and Shiva. In the fingers beginning with the thumb and ending with the little finger, Ishana and other deities shall be installed; by the fingers beginning with the little finger and ending with the middle finger, Hrudaya 195, etc. shall be installed. The fourth 196 one shall be fixed by means of the thumb and the fifth one by means of the ring finger. The sixth one shall be installed by both the palms. The rite of Narachastra Prayoga (hurling of the missile, dart) by means of the index fingei and thumb shall be performed. He shall again perform the japa of the Mula197 mantra and everything shall be veiled by repeating the fourth Bija-mantra. This is called shivahasta (Shiva’s hand).

195. It refers to the mantra of Aghora.

196. turiyam— the fourth, i.e. tatpurusha mantra

197. The five-syllabled mantra of Shiva: “namash Shivaya”

3-10. The worship of Shiva should be performed by means of this hand. The devotee shall stabilise the Atman present in the Tattvas and perform the consecration of the Tattvas as before. After stabilising the five 198 elements — the earth, water, fire, wind, and firmament — within the ambit of the four 199 pure ones along with the current 200 he shall perform the consecratory rite of the Tattvas as before. The consecration of the Tattvas is by means of the sixth 201 Bija mantra. The consecration of the earth is by means of Sadya and the third Bija-mantra ending with Phat. The consecration of the Varitattva, the principle of water, shall be made by means of Sadya and the thiid Bija mantra accompanied by the sixth Bija mantra and ending with Phat. The consecration of Agni Tattva shall be made by means of the third Bija mantra pertaining to Agni and ending with Phat. The consecration of Vayu shall be made by means of the fourth Blja mantra pertaining to Vayu, accompanied by the sixth Bija mantra and ending with Phat. The consecration of the firmament shall be made by means of the sixth Bija mantra accompanied by Sadya and the third Bija mantra ending with Phat.

198. The number five ‘pancha’ refers to the preceding tattvas, viz. earth, water, fire, wind and ether.

199. Among the four, viz. ego, intellect, Prakruti and Brahma only the latter is Shuddha— pure.

200. dharasahitena — amrutadharaya yuktena ST. accompanied by the stream of nectar. It qualifies ‘sushumnadimargena’ which is supplied by ST

201. shashthena — with the sixth mantra beginning with ‘namo hiranya- bahave’.

11. After concluding this the rite of Tadana (beating) shall be performed by means of the sixth Bija mantra along with the Sadya mantra, the third Bija mantra and the Mula mantra ending with Phat. The rite of Grahana (grasping) shall be performed by means of the third Bija mantra after the rite of Samputikarana (covering up). The rite of Bandhana (binding) shall be performed by means of Yonibija202 after the covering up of the Mula mantra. Thus is the rite of Bandha.

12. The following rites are performed one after the other. The Kalas beginning with Shantyatita and ending with Nivrutti shall be meditated upon as before. Three 203 Tattvas shall be meditated upon by means of Pranava. The Atman along with the eight Puris204 and having the shape of the flame of a lamp shall be meditated upon as situated beyond the three205 Tattvas. The nectarine current flows into the Susumna vessel due to the agitation206 of Shakti.

202. yoni-bija i.e. “hrim”.

203. tattva-trayam — Brahma- Vishnu-Rudra rupam ST.

204. puryashtaka-sahitam — a set of eight beginning with muladhara as explained in the yoga-shastra.

205. trayatitam — beyond the categories of Vishva, Taijasa and prajna.

206. shaktikshobhena — kundaliniprabodhena ST. by awakening the Serpent Power.

13. Within the Kalas beginning with Shantyatita and ending with Nivrutti, the Nada, Bindu, the syllables A, U, and M, Shiva, Sadashiva and three Murtis Rudra, Vishnu and Brahma shall be meditated upon in the order of the creation, etc. This rite is called Brahmanyasa (fixation of the Brahman) which consists of Amrutikarana (transforming into nectar or eternal bliss) in order of creation. Then after fixing the five faces with the fifteen eyes and repeating the Mula207 mantra, the form of the deity beginning with the feet and ending with the tresses shall be meditated upon and the Mahamudra (great gesticulation) shall be shown. The devotee then contemplates — “I am Shiva.” Shaktis and others shall be fixed in the heart. Along with the Shaktis the following shall be meditated upon viz. — the Bija (seeds), sprouts, lotus with the stalk containing pores, thorns, leaves, filaments, virtue, knowledge, detachment, prosperity, sun, moon and fire; the Shaktis, viz. — Vama, Jyeshtha, Raudri, Kali, Kalavikarani, Balapramathani and Sharvabhutadamani shall be meditated upon in the filaments and Manonmani in the pericarp.

207. mulena — see note 197 above.

14. Then the rites of AtmaSuddhi, Sthanashuddhi and Dravyashuddhi shall be performed as follows: —

Atmashuddhi. 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 Upachara. The seat of the lord then shall be conceived as before in the fire-pit in the umbilicus. Sadashiva shall be meditated upon with the nectarine current falling on the mystic diagram of Shiva. Maheshvara shall be meditated upon in the forehead in the form of the flame of a lamp. This is Atmashuddhi (consecration of the Atman).

Sthanashuddhi. The consecration of the spot is as follows: —

The devotee controls the Prana and Apana. Wind shall be stabilised by means of the Sushumna. Then Talumudra 208 (gesture of the palate) and the rite of Digbandha (binding of the quarters) shall be performed, repeating the sixth Bija mantra.

208. talu-mudram— Khechari-mudram ST. one of the twenty-four mudras (positions of the fingers) practised in religious worship.

Dravyashuddhi. The consecration of the materials of worship is as follows: —

The three Tattvas are fixed by means of Pranava 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 Padya (water for washing the feet) etc. the seat is offered unto them as in the case of Arghya. It is inspired with the Samhita mantras and is worshipped by means of the first Bija mantra. It is turned into Amruta (nectar) by means of the second Bija mantra. It is purified by means of the third Bija mantra. It is covered up by means of the fourth Bija mantra. It is looked at by means of the fifth Bija mantra. Protection is accorded by means of the sixth Bija mantra. The materials shall be sprinkled with the Arghya water by means of a bundle of Kusha grass repeating the fourth Bija mantra. The self and the materials shall again be sprinkled with the Arghya watei along with flowers. The several materials are thus separately purified.

15-18. Then the devotee shall inspire with the mantras the following things thus: — The scent with the Sadya mantra, the cloth with the Varna mantra; the ornament with the Aghora mantra, the Naivedya with the Tatpurusha mantra, and the flowers with the lshana mantra. He shall sprinkle the remaining things - repeating Shiva Gayatri. He shall inspire the Panchamrta, panchagavya and other things by means of the Vedangas, Mula209 mantras and other mantras. He shall consecrate the materials by offering Arghya, Dhupa (incense) and Achamaniya severally, repeating the Mula mantra. He shall show the Dhenumudra (the gesture of cow) to them, cover them up by means of Kavacha mantra and accord protection by means of Astramantra.

19. Mantrashuddhi (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 Pranava at the beginning and Namah at the end; and then the handful of flowers shall be offered.

209. muladyaih — panchakshara bijaih ST. with the panchakshara bija mantras.

20. Lingashuddhi (the consecration of the Linga) 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 Samhita mantras; then the Dhenumudra is shown; it is covered up by means of the Kavacha mantra; it is then protected by the Astra mantra. The puja that has already been performed shall again be done by means of the Gayatri mantra, the usual Arghya shall be offered; scents, fragrant flowers, incense and Achamaraya shall be offered with mantras ending with Svadha or Namah; flowers are offered severally by means of Vedic mantras; the Nirmalya (remnants of the worship) is removed by means of the Astra mantra ending with Phat; Chanda is worshipped in the north-east; Chanda the deity of the pedestal is consecrated by means of the common Astra mantra; the pedestal of the Linga and Shiva are consecrated by means of the Pashupata missile; keeping a flower on the head, the deity is worshipped.

21. The devotee meditates on Sadashiva who is full of Kalas beginning with Nivrutti, who is accompanied by the six varieties (? of Kalas) and whose physical body is an ancillary of the Kalas of Karman. 210 The seat is conceived on the rocky back of the tortoise [incarnation of Vishnu], the seeds and sprouts above it, on the rock of Brahma; 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), Jnana (perfect knowledge), Vairagya (detachment), Aishvarya (prosperity), the sun, moon, fire, filaments and Shakti; Manonmani is conceived in the pericarp along with Manonman a; briefly the seat is conceived by saying “for the seat of the endless being.” Then, above it, Sadashiva is meditated upon in the manner as stated before.

22. Flowers 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 Mula mantra along with the Hrudaya 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 pervader of everything showing the gesture of pervading.

21o. Karma-kalanga-deha — Karma-kalango Vedah sa deho yasya ST, Cf. yasya nishshvasitam Vedah.

23. The rite of Paramikaranam (rendering the deity as the greatest one) is performed at the outset by means of the Hrudaya mantra and the inseparable union of Shiva and Shakti; the rite of Amrutikarana (rendering everything nectarine) is performed by means of the Mula mantra beginning with Hrudaya; the rite of Avahana (invocation) is by means of the mantra of Sadya; the rite of Sthapana (founding) is on the top of the Mula mantra by means of the Hrudaya mantra (?) as well as Vama mantra; the rite of Sannirodha (obstruction of the existent one) by means of Aghora mantra on the top of Mula mantra; the rite of Sannidhya (proximity) is performed by means of Tatpurusha mantra, over the Mula mantra and the Hrudaya mantra. He shall worship the deity by means of the Hrudaya mantra, the Mula mantra and lshana mantra. This is the directive.

24. Then he performs the rite of Dehanirmana (creation of a body) for oneself, as before, as well as for lord Fire by means of the Bija mantra along with the five mantras.

25. After meditating on the Rupaka (the diminutive form of the lord) by means of the Mula mantra he performs the rite ending with obeisance, and offers Achamaniya ending with Svadha. He then offers Arghya and all other things, ending with obeisance or utterance of Svaha. The offering of flowers is performed by means of the Mula mantra ending with Vaushat. Every rite ending with obeisance may be performed by means of Hrudaya mantra, or lshana mantra or Rudragayatri. Or he shall worship by means of the Mul mantra “Om Namah Shivaya” (Om obeisance to Shiva).

26-27. The devotee offers again flowers, incense and the Achamaniya. The rites of Pushpapasarana (removal of the flowers) and Visarjana (casting off) shall be performed by means of the sixth Bija mantra. The devotee bathes all the materials of worship by means of the water inspired with the mantras and repeating the Mula mantra. The rite of Abhisheka ablution is performed by means of tlie Ishana mantra. Eight flowers are offered for every article. Arghya is also similarly offered. The scents, the fragrant flowers, the incense and the Achamanlya are offered by means of the Astra mantra ending with Phat. The rite of concluding the Puja shall also be similarly performed. The LingaMurti along with its pedestal is bathed by means of pure water at first after repeating the Mula mantra. Pounded grains, embylic myrobalan are put in the water. Or the Linga Murti can be bathed and consecrated by means of hot water with turmeric etc. put therein. The devotee then recites Rudradhyaya and bathes the Linga by means of scented water in which gold has been placed and Mantrodaka (water inspired with mantras). He repeats Nilarudra, Tvaritarudra, Panchabrahman and other mantras together with Namahshhivaya (obeisance to Shiva)

28-29. While bathing the Linga, a flower should be placed on its head. The head of the Linga should not be kept bare. In this respect there is a verse — If, in the realm of a king the head of the Linga is left bare, he shall have to face misfortune, great ailment, famine and destruction of vehicles.

30. Hence, the king shall avoid this and strive for virtue, love, wealth and salvation. If the Linga* is bare-headed the king and the realm too shall perish.

31. After bathing, the devotee shall offer Arghya and wipe off the Linga with a cloth. Repeating the Mula mantra he shall offer scents, fragrant flowers, garments, ornaments, etc.

32. The devotee shall offer incense, Achamaniya, lamp, Naivedya (food offering) etc. by repeating the Mula mantra. The worship over and above this with the Mula mantra is called the rite of Pavitrikarana (sanctifying).

33. The devotee shall show Arartidipa [waving of the lamps] above the Linga, on the Linga, beneath the Linga and in a general way all round. The lamps shall be inspired with the Dhenumudra, covered up by the Kavacha mantra and protected by the sixth Bija mantra.

34. After bowing down the devotee shall worship with the Mula mantra in the manner of Brahmahgabhoga211 (partial enjoyment of the Brahman) with all these items of service, viz. —invocation, installation, obstruction, presence, Padya (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.

211. brahmanga-bhoga-margena — in the manner prescribed for the worship of Brahma.

35. The following rites shall be duly performed, viz. — meditation on the lord in Sakala and then Niskala form; meditation on the major as well as minor Devas, the Japa of the Mula mantra and of the Brahmanga mantras extending to a tenth of the previous dedication, self-surrender, eulogy, prostrations, etc. The preceptor shall be worshipped in the east and Vinayaka in the south.

36. For the achievement of all desired objects, Ganesha, the lord of the universe, shall be worshipped at the outset and in the end by brahmins and Devas.

37. He who worships lord Shiva in the Linga or on the ground attains identity with him by continuing the holy rites for a year in full.

38. He who worships the Linga attains identity, no doubt, within six months. The devotee shall make seven circumambulations and prostrate like a straight pole.

39-41. He will attain the fruit of a hundred horse-sacrifices for every step made in the course of circumainbulation. 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.