The worship of phallic emblem is equivalent to all the charitable gifts, sacred rites, holy centres, restraint and sacrifices, In the age of Kali yuga the worship of phallic image is excellent and yield worldly pleasures and salvation. (Chapter 21 Shlokas 24-26)
Prostrations, obeisance with prayers, sacred rites, sins perish immediately. Sins are said to be quelled by virtues. Pranav is in the form of japa and circumambulation is physical rite. Whom worshipped:
Modes of worship:
Why worship:
When Worshipped: The japa of the five-syllabled mantra (Namah Shivay) shall always be performed along with pranava. The practice should start on Chaturdashi day of bright side of moon and concluded on Chaturdashi day of dark side of moon. The months of magha and bhadrpada are the most auspicious on all occasions. Devotee should take one meal only and avoid useless talks and curb all his sense organs. The five syllabled mantra should be repeated one thousand times daily. All the time remembering the various aspects of Shiva who is seated in lotus pose, five syllabled mantras should be done five lakh times and concluding day twelve thousand times. (Chapter 17 Shlokas 36-38) In case in the dark moon of Ashwin month, if Chaturdashi falls on Sunday and Sankranti is with ardra & mahrdra stars, it is very auspicious for Shiva Puja. Shiva Puja on Magh Chaturdashi in the dark moon bestows the cherished desires, longevity, prevents premature death and accords special powers. (Chapter 16 Shlokas 40-42) The worship of Shiva on Mondays together with making gifts in the month of Kartika supresses excessive poverty and increases prosperity. (Chapter 16 Shlokas 51-52) How Worshipped: For the sake of worship, devotee should invite five Brahmins along with wives who are great shiva devotees. One who is excellent who shall be assigned Simba form, others shall be assigned aspects of Shiva viz. Isana, Aghora, Vama Sadyojata. Worship should start as per scriptural code. After conclusion of worship, havan should be should be done with cow ghee and mantra. Devotee should offer one thousand ablution and Brahmins to offer one hundred eight times. At the end of Haven, devotee should wash the feet of Brahmins, offer meals and give monetary gifts. If the householder completes another five-lakh mantra, all his sins are wiped off. If ten million japas are completed in all, he shall become identical with Brahman. (Chapter 17 Shlokas 43-56) At the beginning of the rite, the person should adore Sri Ganesh to ward off the obstacles in performing sacred rite. To ward off all sort hindrances, the person must worship all the deities. There are three types of hindrances – Adhyatimika (ailments of body), Adhibhautika (extraneous to physical body such as due to animals, instects, trees etc.) and Adhidaivika (divine calamities including pandemic, endemic etc.) (Chapter 18 Shlokas 98-106). In common procedure of Shiva’s worship, the eight names of Shiva viz. om Haray Namah; Om Maheshvaray Namah; Om Shambhvaya Namah; Om Shulpanay Namah; Om Pinakgrishe Namah; Om Shivay Namah; Om Pashupatay Namah; Om Mahadevay Namah, shall be used respectively for the rites bringing the clay, making Shivalinga, installation, invocation, ceremonial ablution, worship, craving the forbearanceand ritualistic farewell. Nyasa rite and anganyasa performed. Meditation with mantra Om Namah Shivay (Chapter 19 Shlokas 47-50) The rites in detail are explained in chapter 20 as under:
Sacred fire rite is performed as prescribed in chapter 18: - Shanti yajna needs to be performed to ward off evil effects. Shanti (peace) yajna should be done every year in Phalgun month. Yajna should be done as under (Chapter 18 Shlokas 107-128):
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Chapter 16, Vidhyeshwara Samhita of Shiva Purana elaborates the importance of Puja of deities. The word puja is derived from “Puh” means “the achievement of the fruit of enjoyment”. By the rite one achieves the fruits. Jayate means “is born.” Worldly fruits and perfect knowledge are achieved from “Puja” done with desires and desireless respectively.
The daily and occasional rites yield their benefits in due course but fruits of kamya rites (rites with wish) are instantaneous. The necessary rites are performed every day. The occasional rites are performed in particular months, fortnights or years or on special occasions. In kamya rites one derives the fruits after the sin is duly quelled. shlokas (chapter 16 shlokas 29-31) Categories of Sacrifices: Rudra-saṃhita (Srishti-khaṇḍa Chapter 12) of Shiva Purana has broadly classified sacrifices done by the devotee in three categories:
The Tapo yajna (sacrifice in the form of penance) is far superior to thousands of Karmas yajnas (ritualistic sacrifices). The Japa yajna (sacrifice in the form of Japas) is far superior to thousands of Tapo yajnas (sacrifices in the form of penance). There is nothing superior to Dhyana yajna (meditation) which is the cause of true knowledge, since the yogin is able to see his favourite (deity) of equanimity through meditation. (45-46) Linga is of two types: the exterior and the interior. The exterior is gross and the interior is subtle. Those who are engaged in ritualistic sacrifices and do regularly worship the gross Linga are unable to steady the mind by meditating upon the subtle and hence they use the gross Linga. He who has not mastered the Linga of the mind, the subtle one, must perform the worship in the gross Linga and not otherwise. The pure undying subtle Linga is ever perceived by the masters of true knowledge in the same manner as the gross one is thought to be very excellent by those who are not yogis. Till the realisation of perfect knowledge, a man should continue the ritualistic worship of Shiva. (51-54, 58) Having an idol is very auspicious for a person who has no such knowledge. It is a ladder that enables him to climb to a higher position. It is very difficult to climb to a position without a support. The idol is only a means to achieve the Nirguṇa Shiva. The attainment of the Nirguṇa through a Saguṇa is certainly possible. In this manner, the symbols of all lords are conducive to a steady faith and belief. Till the realisation of true knowledge, the idol shall necessarily be worshipped. If any one does not worship the idol before he attains perfect knowledge, his downfall is sure. (63-67) Worship should be performed with devotion. Without worship and charitable gifts, sin cannot be kept at bay. As long as there is a vestige of sin in the body, achievement need not be expected. When the sin is wiped off, all rites will bear fruit. (69-70) The root of true knowledge is unswerving devotion. The root of knowledge too is devotion. The root of devotion is good action and the worship of one’s own favourite deity. The root of that is the good preceptor. A good preceptor is secured only through association with good people. If one associates with good people, one will come across a preceptor. From the preceptor mantras and the modes of worship can be learned. Bhakti (devotion) is generated by worship and it gives birth to knowledge. Knowledge leads to perfect knowledge and realisation of the supreme Brahman. When there is perfect knowledge, differentiations cease altogether. When differentiation ceases, the misery of mutually clashing opposites vanishes. He who is free from the tangle of opposites and the miseries attendant on them assumes the form of Shiva. (73-77) As long as the person continues the life of a householder, he shall perform the worship of the idols of the most excellent of the five deities (Ganesh, Sun, Vishnu, Shiva and Devi) with pleasure. Or it is enough if Shiva alone is worshipped. if Shiva is worshipped, all the gods are worshipped. (82-83) Processes or Services of Puja: Vidhyeshwara Samhita in Shiva Purana have explained various process or services of puja to attain the fruits with reference to Shiva Puja. The same processes of puja are relevant for other deities:
The worship of idols made of clay etc. is conducive to attainment of all cherished desires in the world. Sit in lotus pose and worship respectfully. The five deities Ganesh, Sun, Vishnu, Parvati and Shiva shall be usually worshipped (chapter 16 shlokas 3- 22).
Reference: Chapters 3.4,5 6, 16 & 17, Vidhyeshwara Samhita, Chapter 12 Rudra-saṃhita (Srishti-khaṇḍa) of Shiva Purana In Santana Dharma, Shivalinga is supreme, formless and cosmic cause of this universe. Shiva is assumed form of Shivalinga. A Jyotirlinga or Jyotirling or Jyotirlingam i.e., lingam of light, is a shrine where Lord Shiva appeared. Such Jyotirlinga are twelve. These Jyotirlinga of Lord Shiva are the holiest of holy shrines of Lord Shiva. Jyotirlinga are the Twelve special shrines dedicated to Lord Shiva since ancient times.
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