26- The mode of worshipping Agrora

Shailadi said:

1. Or the devotee shall worship lord Shiva, lshana in the Linga, the devotee who is a brahmin, has faith on Shiva and is engrossed in the meditation on Shiva.

2. He shall take Bhasman originating from the Agnihotra fire repeating the mantra beginning with “Agni” etc. and dust it all over his body from head to foot.

3. He shall wear the sacred thread, sit facing the north and perform the rite of Achamana with the sacred water of the Brahman. Repeating “Om namah Shivaya” he shall then inspire his own body.

4. He shall worship the lord with that mantra as well as the Pranava. The greatest of all the worship is that of the trident-bearing lord Aghora.

5. O sage of good holy rites, the actual worship and all the holy rites in the fire are common. But the difference is in the mantras for that lord and in the meditation on Aghora.

6-8. This is the mantra: — “Obeisance to you. Obeisance to Aghoras who are terrible, very very terrible. Obeisance to all Sharvas. Obeisance to those in the forms of Rudras”. (angnyasa is done as follows using the above mantra). “Obeisance to Aghoras.” ' Obeisance to the tranquil heart; “and then to the terrible ones." Svaha in the head of all Atmans and Brahmans ‘‘unto those very very terrible ones." Vasat in the tuft with clusters of flames, “unto all and all Sharvas. Hum unto the tawny- coloured coat of mail"; “Obeisance be to you, to those of the forms of Rudra", Vaushat unto the deity in the three eyes; “Obeisance unto the thousand-eyed one, to one difficult to be pierced," Hum phat to the missile pertaining to Pashupati.

The rite of Aghamarshana after bathing, performing the Achamana and sprinkling water all over the body, the Tarpana rite, Arghya unto the sun and worship of the sun, (all these as explained in chapter 24) are common to the worship of Aghora. The only difference is in the mantras to be uttered. The rites of Marga Shuddhi (purification of the path) and the worship of Vastvadhipa (the lord of the site of dwelling place) at the portals are performed first.

9-12. After performing this worship, he shall wash his hand, sit on a splendid seat, place the Bhasman over the lotus-like nose and allow it to be blown by the wind that wafts³¹⁹ the fire from his eyes. ²²⁰ He shall sanctify it by the holy water. He shall conceive of the Kala of the Brahman in the nectarine juice by means of the shakti. He thall split Aghora mantra into five parts and perform anganyasa (as mentioned above) accompanied by the five angas. Thus the Nyasa rite is performed in accordance with the injunctions by fixing the Jnanakriya (the process of knowledge). The deity is meditated upon in the heart as seated in an excellent seat in the umbilicus as seated on fire; and in between the eyebrows as shining like a lamp. This is called Trinetra Nyasa.

219. dagdhakshah — having burnt (given up) all ceremonials.

220. kshubhikagnina viraktyanalena ST. by the fire of detachment.

13-21. He shall then meditate on the lord as follows — he is seated in the Shivasana which contains Shanti, Bija, Ankura, Ananta, Dharma and others, where Soma (moon), the sun and the fire are present, where the three murtis of the trinity are present, which holds Vamadeva and others and where Manonmani is lso present. The lord is stationed as the Atma Murti; his form is Akshaya (imperishable). Thirtyeight Kalas constitute his physical body. Lord Shiva is accompanied by the three Tattvas. He has eighteen arms; elephant’s hide forms his upper garment. He wears the garment of the lion’s hide. Aghora, Parameshvara is surrounded by the thirty-two Shaktis in the form of thirty-two syllables. He is bedecked in all ornaments. He is bowed to by all Devas. A garland of skulls forms his ornament. Even serpent and scorpions adorn him. His face is gentle and resembles the full moon. He has the lustre of ten million moons. He holds the crescent moon on his crest. He is blue in form and accompanied by Shakti. In his right side hands, he holds a sword, a club, ²²¹ a noose, a goad studded with jewels and a Naga kaksha (a kind of noose), a bow, a Pashupata missile, a staff and a club. In his left side hands, he holds a Vina, a bell, a trident, a drum, a thunderbolt, an iron club, a deer, a bright axe and an iron rod. His hand shows the gesture of granting boons and freedom from fear. The devotee shall meditate on the excellent Parameshvara in the above manner and worship him. He shall then perform Horn a in the fire.

221. khetakam se = charma ST. shield.

22-25. The entire Homa is to be performed as before, with difference in the mantras as has already been mentioned. The worship shall be made with eight flowers, scents, etc. The rites of eulogy dedication and inner oblation shall be performed as before. The sacrificial altar and pit are prepared as before in accordance with the injunctions pertaining to fire (Vahneya). ²²² The oblations are then offered by means of these mantras after duly drawing the mandala (mystic diagrams) in it. “Unto the Rudras, unto the Mothers, unto the Yakshas, unto the Asuras, unto the planets, unto the Rakshasas, unto the stars, unto the Vishvas and unto the Kshetrapalas (guardians of frontiers).” Thereafter, he shall offer oblations unto the Kshetrapalas in the quarters of the north-west and west.

222. Vahneyena i.e. as prescribed in the Agnipurana ST.

26-31. Arghya, scents, flowers, incense, lamps, food offerings and articles to render the mouth fragrant shall be offered duly, O sage of good holy rites. Thereafter, the devotee shall submit his requests, ritualistically dismiss the deity and worship with eight flowers. O leading sage, all these rites are common to all worships. O sage of good holy rites, thus has succinctly been mentioned the worship etc. of Aghora. The worship of Aghora is in the Linga or on the bare ground. The excellent worship on the Linga has ten million times the benefit of the worship on the bare ground. A brahmin who is engaged in the worship on the Linga is not affected by the sins called Mahapa takas like the leaf of the lotus that is not affected by water. The viewing of the Linga is holy. Touching it is holier than viewing it. Undoubtedly, O son of Brahma, there is nothing that excels the worship. It cannot be recounted in detail even in the course of a hundred crores of years.