Puja, Krriya & Bhakti

The Puja – Shiva Purana

4/16/2023

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:

Ritualistic (Karmas Yajnas)
Penance (Tapo Yajna)
Meditation (Dhyana Yajna)

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:

Desirelessness - Shiva rank is achievable by rendering service. The performer should be the person who is free from desire. (Chapter 3, shloka 18)
Shravana, Manana and Kritana - One, who establish Shiva linga or image and perform worship by Shravana, Manana and Kritana every day, crosses the ocean of worldly existence. (Chapter 5, shloka 1)
Glorifications - The essential means to attain great fruits is listening the glory of shiva, glorifying him by means of words, and meditating on him. (Chapter 3, shloka 21-24)
Deliberations - The steady continuance in the act of deliberation & meditation is most important. (Chapter 4, shloka 2)
Glorification (Kirtana) - It is the clear expression of Shiva’s attributes, forms, etc. in good taste. It is singing songs of praise. (Chapter 4, shloka 3)
Listening (Shravana) - It is achieved in the company of good persons. (Chapter 4, shloka Shravana, Manana and Kritana are the means in conformity of with Vedic ideals and are the excellent means of salvation. (Chapter 4, shloka 18-20)
1. Days - The worship of Shiva and other deities on their respective tithis is conducive to full enjoyment for the devotees. If tithi extends to midday, that part of it which falls at sunrise shall be taken for worship of deities. (chapter 16 shlokas 26-27)
2. Holy centres - One should strive to stay in the holy centre (Chapter 12, shloka 8). By staying in the Shiva region for seven, five, three or one night, one gradually attains Shiva region He will obtain results according to his conduct and befitting to his caste. (Chapter 11, shloka 59-61). When a Shiva temple is built by ordinary man, its phallic emblem is holy up the radius of 15-30 metres, if built by sages or deities, it is holy up to 150-300 metres, if phallic emblem is self-risen (Svayambhu), it is holy up to 600-1200 metres. (Chapter 11, shloka 55-56). Shiv Ji has himself raised temples and holy centres in different places for the liberation of the residents of the localities. In these holy centres and temples, ablutions, charitable gifts, japas etc. must be regularly performed to remain healthy and prosperous. (Chapter 12, shloka 5)
3. Ritualistic worship (Chapter 11, shlokas 24-29) –
Worships of the mobile emblem (12 fingers of devotee) with the sixteen types of services, shall accord gradually in the region of Shiva. The sixteen types of services are – invocation (Avahana), offering the seat (Asana), water of offering (Arghya), washing of feet (Padya), water for rinsing the mouth as a mystical rite (Achmana), oil bath (Abhyanga snana), offering of cloth (Vastra), Scents (Gandha), flowers (pushpa), incense (dhupa), lamps (deepa), food offering (Nivedana), waiving of light (Nirajana), beetal leaves (Tambula), obeisance (Namaskara), and mystical discharge and conclusion (Visargana).
Or the devotee need perform the rites from water offering to food offering alone duly.
Or the devotee shall daily, as he can, ablution (purification process - Abhisheka, bathing in river), food offering (Naivedya), and obeisance (Namaskara) and propitiation (Tarpana), - all these in order. It shall accord in the region of Shiva.
Or he shall perform all the sixteen rites in the phallic emblem of human, saintly or godly origin, or in naturally risen up (Svayambhu) or in one of the extra ordinary natures installed duly. By circumambulation and obeisance, he will attain Shiva’s region gradually.
1. Penance: By suppressing the sense-organs with the mind, penance takes place. Penance is performed with steady & firm mind, by observing sacred rites and muttering mantras. Penances are done in difficuly physical postures such as by lifting hands, standing on only one leg and gazing at the sun, amidst fires, and gradually reducing intake of water & food.
2. Japa worship - Repetition of mantras are efficacious depending upon the intensity & numbers of times done. Repetition of Pranav Om mantra ten thousand every day or a thousand times at the time of dawn and at dusk, it purifies mind. (Chapter 11, shloka 36-39) Repetition of five syllabled mantra – Namah Shivay – is especially efficacious with the pranav OM prefixed. The mantra received from the preceptor by proper initiation brings desired fruits. Repetition of the mantra five crore times will render him equal to Sadashiv. By repetition of the mantra one, two, three or four crore times, one attains the level of Brahma, Vishnu, Rudra or Maheshvara respectively. (Chapter 11, shloka 42-45) If a mantra consists of only one syllable it shall be first repeated a crore time and thereafter a thousand times with great devotion. (Chapter 11, shloka 51) Doing thus according to one’s capacity one shall gradually attain Shiva’s region. It is duty of everyone to repeat a mantra pleasing to him every day till death. (Chapter 11, shloka 52) If a person repeats “Om” a thousand times he shall get his desires fulfilled at the bidding of Shiva. If one renders service by sweeping and cleaning Shiva temple, he shall attain Shiva region. (Chapter 11, shloka 53)

Worship of Idols: (Vidhyeshwara Samhita chapter 16 shlokas 3- 22)
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).

By worship of Ganesh, the devotee shall attain his wish in this world itself. The days of special worship of Ganesh are Fridays, the fourth day of the bright half of the lunar months of Shraavana & Bhadrapada, and the satabhiksha star of the month of Dhanus. Worship on these days or continuously for hundred or thousand days (chapter 16 shlokas 3- 22).
A person who seeks prosperity shall worship Ma Parvati who bestows all worldly pleasures on Mondays, Navami and in the star of Margashirsha. Navami of the month Ashwin in the bright moon accords desired results.
The worship of Sri Skandika (Karttikeya) on Tuesdays and by gifting lamp & bell etc., the person gains power of speech. (chapter 16 shloka 53)
The worship of Vishnu on Wednesdays in the month of Kartika together with the gifts cooked rice with curd yields good progeny. (chapter 16 shloka 54)

Reference: Chapters 3.4,5 6, 16 & 17, Vidhyeshwara Samhita, Chapter 12 Rudra-saṃhita (Srishti-khaṇḍa) of Shiva Purana

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The greatness of Jyotirlingas and their Upalingas - Shiva Purana

7/22/2022

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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.
There are many names of Shiva in which 108 names are found in Puranas, but know the names here- Mahesh, Neelkanth, Mahadev, Mahakal, Shankar, Pashupatinath, Gangadhar, Natraj, Trinetra, Bholenath, Adidev, Adinath , Trimbak, Trilokesh, Jatashankar, Jagdish, Pralayankar, Vishwanath, Vishveshwara, Hara, Shivshambhu, Bhootnath and Rudra.
According to Shiva purana, Brahma, Maya, Jiva, Mind, intellect, mind, ego, sky, air, fire, water and earth are called Jyotirlinga or Jyoti Pind.
Spiritual Significance:
Those who see Shiva's life and philosophy with real vision are Shiva devotees with the right intelligence and catching the reality, because Shiva's philosophy says live in reality, live in the present, do not fight with your mind, look at them as strangers and also use imagination for reality. Before Einstein, Shiva had said that imagination is more important than knowledge.
Shiva has given darshan to people in every era. Shiva was also there during the time of Rama. There was Shiva even in the Mahabharata period and there is a mention of Shiva's darshan in the time of Vikramaditya. According to Bhavishya Purana, Lord Shiva also appeared to King Harshavardhana.
What is Jyotirlingas:
The Jyotirlinga is an aspect of the Supreme Shiva, in his formless form. He is the Lingodbhava, the one who arises from the Linga and appeared as a fiery column of light. The Jyotirlinga temples are the places where Shiva took a form as that radiant column of light. The Jyotirlingas are considered to be the most sacred among the Shiva shrines. The Jyotirlingas' are filled with a divine light, radiance or Jyoti. The term "Jyotirlinga" thus means the radiance of the Almighty God, Shiva. It is believed that the divine effulgence emanated by these lingams can be seen only by those who have attained a high state of spiritual enlightenment.
According to the Shiva Mahapurana, Brahma and Vishnu once had an argument over who among them was Supreme. In order to end their debate, Shiva pierced the three worlds, taking the form of a massive Infinite Pillar of Light (Jyotirlinga).
According to Vayu Purana, in the Holocaust, all creation which gets absorbed and which appears in the reincarnation period is called Linga. In this way, the entire energy of the world is the symbol of gender. This whole universe is a point-sound form. The point is Shakti and Nad Shiva. Point means energy and sound means sound. This is the basis of two whole universe. For this reason, worship of Shivling is a symbol.
Where located:
The twelve Jyotirlingas are:
Someshwara in Saurashtra (Near Veraval, Gujarat), Mallikarjuna in Srisailam (Andhra Pradesh), Mahakaleshwara in Ujjain (MP), Parmeshvara in Omkara (Khandwa, near Indore, MP), Kedarashwara on the Himavat (Garhwal Himalayan range, Uttrakhand), Bhima Shankara in Dakini (In Sahyadri hills near Pune, Maharashrtra), Vishwashwara in Varanasi (UP), Tryambakeshvara on the bank of Gautami (Near Nashik, Maharashrtra), Vaidyanatha in the cremation ground (Deodhar, Jharkhand), Nagashwara in the Daruka Forest (Near Dwarka, Gujarat), Rameshwara at Setubandha (Tamil Nadu) and Ghushmeshwara at Shivalaya (Near Ellora, Maharashrtra). The Upalingas of Jyotirlingas are:
The Upalinga of Someshwara is called Antakesha and it is installed at the confluence of the river Mahi and the ocean. The Upalinga of Mallikarjuna is glorified as Rudreshvara. It is pleasing and is stationed in Bhṛgukakṣa. The Upalinga of Mahakala is well known as Dugdhesha. It is famous in the region of Narmada and is remembered as destructive of all sins. The Upalinga of Oṃkara is famous as Kardamesha in the Bindu lake and yields the fruits of all desires. The Upalinga of Kedareshvara is Bhutesha on the banks of the Yamuna. It is destructive of sins of the visiting devotees. The Upalinga of Bhimashankara is Bhimeshvara. It is famous in the Sahya Mountain and it causes the increase of great strength. The Upalinga of Nageshwara is Bhuteshvara. Installed on the banks of Mallikasarasvati, it quells sins by the very sight. The Upalinga attached to Rameshwara is Gupteshvara. The Upalinga attached to Ghushmesha is Vyaghreshvara.
Why Worshipped:
He who reads or recites the twelve names early in the morning is freed from all sins and attains the fruits of all Siddhis. Those who recite them without any desire but with purity of mind will never have rebirth involving residence in the mother’s womb. By worshipping these, people of all castes get their miseries destroyed in this world and become liberated hereafter, to be sure. The food offerings of these Jyotirlingas shall be taken and others shall be fed with the same. Such acts reduce the sins to ashes instantaneously. Even if a person of base birth happens to see Jyotirlinga, he will be born in a pure and good family.
How Originated:
Kotirudra Saṃhita of Shiva Purana deliberates on the greatness and origins of Jyotirlingas and their Uplingas. The entire universe is in the form of a phallus (Linga). In Sanskrit, Linga means a "mark" or a symbol, which points to an inference. Formless Shiva is prayed as Lingam (Nirankar). Thus, the Shiva Linga is a symbol of Lord Shiva.
Nothing other than Shivalinga (Phallic image) has real existence. There is no limit to the number of phallic images. The holy centres are equipped with phallic images. The three worlds consisting of the gods, Asuras and human beings are pervaded by Shiva in the form of phallic image for the welfare of the worlds. Shiva is worshipped by the gods, Asuras and human beings.
In order to bless the worlds, Shiva assumes different phallic forms here in the holy centres as well as in other places. Shiva incarnates in those places wherever he is devoutly remembered by the devotees. After carrying out their task he stations himself there. He has assigned his phallic form for the benefit of the worlds. The devotee attains perfection by worshipping that form.
The legends of various Jyotirlingas are mentioned in ensuing articles to be published as per Shiva Purana.

Reference: Shiva Purana, Koṭirudra Saṃhita, Chapters – 1.

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Sequential Worship of Shiva – Shiva Purana

7/18/2022

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Sequential Worship of Shiva – Shiva Purana

Chapter 11 & 13 of Srshti Khanda of Rudra-saṃhita in Shiva Purana, elaborates the procedure of Shiva worship. One should perform the worship of Shiva duly and regularly for the achievement of all desired objects.

During the worship, items such as Cow Ghee, Milk with or without sugar, Scented oil, honey, Ganga water, flowers, unsplit rice grains mixed with sandal paste, Bilva leaves, petals or full flowers, incense, lamps, etc. are used. The processes include food-offerings, Arghya, Aartika (waving of lights), Pradakṣiṇa, Namaskara, Kṣamapana (craving forgiveness and Visarjana) the ritualistic dismissal). At that time Satarudriya mantra, Rudraikadasa mantra, Rudrajapya mantra, Puruṣa Sukta, Ṣaḍanga mantra, Mahamṛtyunjaya mantra, Gayatri, names ending with Namaḥ and beginning with Praṇava or Agama mantra shall be repeated. The mantra used shall be pleasing. At the end he shall feed other devotees.

Devotee who performs the worship, will become eloquent. He will achieve all he desires. The Supreme lord Shiva will quell all his miseries, ailments, sorrows, heart-burns, crookedness, poisonings and everything distressing quickly. (Chapter 11 Shlokas 29-83)

Sequential Steps of worship:

Devotee should get up in the Brahma Muhurta (within an hour before dawn).
Then remember the preceptor, holy centres and meditate on Hari. Thereafter, remember the deities and the sages. Then recite a prayer in the name of Shiva duly.
After bath and observing the preliminaries, devotee shall perform water libation propitiating gods, sages and the manes and wear washed & dried clothes.
In a clean place or puja room, the devotee shall take his seat made of wood or a cloth-cover. A seat of diverse colours is conducive to the achievement of all desires. Devotee shall sit on it and apply Tripuṇḍra with the ashes. If ashes are not available marking may be done with holy water. After marking Tripuṇḍra, the devotee shall wear Rudrakṣas.
He himself shall sit near all the materials of worship around him. Cooked rice, a vessel for Arghya with water, scented raw rice grains and other items shall also be brought.
The devotee shall think upon the preceptor and ritualistically take his permission for the worship. He shall perform the rite of Saṃkalpa (including the requisite mantras and statements about the puja, the day, month, year etc. and the purpose of the Puja) and aver his desire.
Devotee shall perform the worship of Shiva devoutly. Showing the mystic mudra and using saffron and other materials he shall bow to and worship Ganesh accompanied by his consorts Siddhi and Buddhi. He shall repeat his names ending with Namaḥ and prefixed with Pranav. Thereafter the pedestal shall be arranged. After craving for forgiveness of the deity, he shall be worshipped again in the company of his brother Kartikeya with great devotion and shall be bowed to again and again. Thereafter, Goddess Sati, Girija shall be worshipped. After worshipping Shiva with sandal paste, saffron, incense, various lamps, and food-offerings of different sorts he shall bow down again.
In the house the Linga shall be made of clay, silver or any other metal or mercury. Make the mystical diagram of the lotus of eight petals and install Shiva in its middle. It shall be bowed to with devotion. If that is worshipped, all deities are worshipped. In the house, Shiva shall be worshipped by the root mantra.
He shall face the north and perform Achamana thrice with the requisite mantras (with drop of Ganga water and wash the hands.
The devotee shall wash his hands and feet and perform Pranayama ten times with Mulamantra. Five mystic Mudras shall be shown with the hand before the worship. Only after showing the Mudras shall the worship be performed.
Perform Pranayama thrice.
Meditate on Tryaṃbaka (three-eyed Shiva). Shiva shall be invoked then with the following mantra. “I am invoking Shiva, the blissful and favourably disposed to the devotees, Shiva seated on the summit of Kailasa, the excellent lord of Parvati, Shambhu both with or without qualities possessed of five faces, ten hands, three eyes and the bull for banner, as white as camphor, of divine limbs, having crescent moon on the head, wearing matted hair, clad in the hide of an elephant and with the hide of the tiger as upper garment, with Vasuki and other serpents turned round his body, holding Pinaka and other weapons, having the eight Siddhis (accomplishments). During meditation, identify himself with Shiva and burn off his sins.
Then the ritualistic purification of the body by touching the various parts of the body with holy water shall be performed. The Nyasa of the Mulamantra (the root mantra) and that of the six angas with Pranav (Oṃkara) shall be performed thereafter.
After ritualistically touching the heart, he shall start worship. Different vessels shall be set apart for Padya (water for washing the feet), Arghya (water for the reception of the guest and Achcamana (sipping water).
Darbha grass shall be spread and cool water sprinkled over the nine vessels.
Reciting the oṃkara, the devotee shall sprinkle the various materials of worship.
The fragrant root of the plant Usira and sandal-paste shall be put in the water for washing feet. Fine powders of Jati, Kaṃkola, Karpura, root of Vaṭa and Tamalaka should be put in the water intended for sipping. Sandal powder shall be put in all these nine vessels.
Nandi, the divine Bull of Shiva shall be worshipped beside the lord Shiva. The latter shall be worshipped with scents, incense and different lamps.
The Linga (phallic image) shall be purified and installed with various mantras beginning with Pranav and ending with Namaḥ (obeisance).
The pedestal in the form of Svastika or lotus shall be assigned with Pranav.
In the eight petals, in the eight quarters, the eight achievements are identified -the eastern petal is Aṇima (minuteness), the southern is Laghima (lightness), the western is Mahima (greatness), the northern is Prapti (power of reaching), the south-eastern is Prakamya (power of sufficiency), the south-western is Ishitva (lordliness); the north-western is Vasitva (power of control), the north-eastern is Sarvajnatva (omniscience) and the pericarp is the moon (Soma).
Beneath the moon is the sun and beneath that is the fire. Dharma etc. are beneath that. All these shall be assigned regularly.
In the four quarters Avyakta etc. the unmanifest principle and in the end of Soma the three Guṇas shall be assigned.
Lord Shiva shall be invoked by the formula “I am addressing Sadyojata”. Then the devotee small repeat Vamadeva mantra and stand on his seat. The Sannidhya rite shall be performed with Rudra Gayatri mantra and the rite of Nirodha shall be performed with Aghora mantra.
Rudra shall be worshipped with the mantra Isanaḥ Sarvavidyanam etc. Padya, Achamaniya and Arghya shall be offered duly. Rudra shall be duly bathed with water, scented with sandal in the same manner as with Panchagavya after taking it in a vessel duly instilled with mantras.
Then the deity shall be bathed invoking Pranav with cow’s milk, curds, honey, sugarcane juice etc. Worshipping Rudra who bestows everything that is wholesome and desirable with ghee, the devotee shall perform the Abhisheka with all materials of worship reciting Pranav. In the holy vessels full of water, he shall pour water reciting various mantras after straining it with a white cloth duly.
The sprinkling need not be performed until sandal paste is mixed. The water poured over the deity in a continuous current shall be rendered fragrant. The water ablutions shall be made reciting Vedic mantras or six-syllabled mantra eleven times, then the deity shall be wiped with a cloth. Then the Achamana shall be offered and cloth dedicated. Gingelly seeds, barley grains, wheat, green gram or black gram shall then be offered to Shiva with various mantras.
Then Offerings of flowers, especially white flowers and rare flowers, shall be made to Lord Shiva. Holy basil leaves or Bilva leaves shall be offered with great devotion. Flowers - Apamarga, Karpura, Jati, Campaka, Kusa, Dhatturas, Mandaras, Paṭala, Karavira, Mallika, Kamala (lotus), rose and Utpalas (lilies) of various sorts shall be used.
Sweet smelling cloves etc. shall be offered with Pranav.
A worship performed with due recitation of Vedic mantras bestows all benefits. Offerings of flowers and water ablutions shall be made with these mantras whether caused to be read or committed to memory and orally repeated—The Rudra mantra, Nilarudra mantra, Shukla Yajurveda mantras, auspicious Hotṛ mantras, Atharvasirṣa mantras, Shanti mantras, Maruta mantras (सर्वभूतानुभावज्ञ लोकजीवन मारुत । प्रगृह्यतां बलिर्देव मन्त्रपूतो मयोद्यतः ॥), Samaveda mantras, if desired, Devavrata mantras, Rathantara mantras with Puṣpa Suktas, Mṛtyunjaya mantras and the five-syllabled mantra. The water offerings shall be a thousand times or hundred and eight times. They shall be offered strictly in accordance with Vedic injunctions or by repeating the names of the deity.
Sweet smelling sandal paste and other unguents shall be applied to the deity.
Then, worship of the Linga shall be performed, by Pranav mantra alone. Incense, lamps with ghee, Naivedyas, good betel leaves, pleasant Nirajana (waving of lights) shall be duly offered.
Arartika (the rite of waving lights) shall be performed with a lamp with five wicks. Light shall be waved four times at the feet; twice in the umbilical region, once near the face and seven times over the whole body.
Then the devotee shall perform meditation as stated before and repeat the mantras.
The deity Shiva shall be eulogised lovingly with various hymns. Then the devotee shall perform circumambulation around Shiva by and by.
Then he shall perform many times ashtanga prostration i.e., Ashtanga अष्टाङ्ग, means eight parts - Uras (Chest), Shiras (Head), Drishti (Eyes), Manas (Attention), Vachana (Speech), Pada (Feet), Kara (Hand), Jahnu (Knee).
He shall then offer handfuls of flowers with great devotion repeating the following mantra. Then, he shall beg pardon for the insufficiency in the worship with or without knowledge.
Prayers, obeisance etc. with various mantras shall be performed. Arghya and flower offerings shall be made at the foot.
Then Achamana shall be performed immediately.
The devotee shall kneel down and devoutly pray to the lord.
The devotee shall take some flowers in his hands, stand up with palms joined in reverence and repeating the following mantra shall pray again to Isana, Shankara. O Shiva, may this Japa, Puja etc. performed by me with or without the requisite knowledge be fruitful, thanks to Thy grace. After repeating the above mantra, he shall place the flowers joyously over the Shivalinga.
Then the rites of Svastyayachna Asirvada (benediction), Marjana shall be performed.
Then Homage, a prayer for forgiveness and Acamana shall be performed.
Repeating the Agha mantras for the expiation of sins namaskara shall be duly performed. He shall pray with devout feelings. “Devotion to Shiva, devotion to Shiva, devotion to Shiva in every birth. I have no other refuge. You alone are my refuge.”
After praying thus to the lord of the Gods, the bestower of all achievements, the devotee shall loudly pray.
He shall then perform namaskara along with the members of his family. He shall feel delighted in all these and thereafter carry on his daily routine.

Rewards of objects of worship:
Chapter 14 of Srshti Khanda of Rudra-saṃhita in Shiva Purana, has highlighted the rewards of different objects used by the devotee in worship – Darbhas is for liberation; Durva grass for long life; Dhattura plant with red stem for auspiciousness; Agastya flowers will earn great fame; Tulasi for worldly pleasures and salvation; Aeka or Kubjaklhara flowers secure great valour; Japa flowers (China rose) brings about the death of enemies; Karavira flowers drive away all ailments; Bandhuka flowers for ornaments; Jati flowers will acquire good vehicles; with Atasi flowers tol attain favour of Viṣhṇu; Sami leaves for salvation. With Mallika flowers to secure an auspicious woman; Karṇikara flowers to secure plenty of garments; Nirguṇḍi flowers to purify mind; one lakh Bilva leaves used for worship will secure the fulfilment of all desires etc. Excepting the Campaka and the Ketaka there is no flower which does not appeal to Siva. Different grains such as rice, wheat, barley, green grams etc. bring different gains. (25 -52).
Reference: Chapter 11, 13 & 14, Srshti Khanda of Rudra-saṃhita in Shiva Purana

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Fivefold Worship of Deities - Shiv Purana

6/24/2022

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Fivefold Worship of Deities - Shiv Purana
Shiva Purana deliberates on ways and means to purify body, mind and wealth. Shiva Purana in simple language highlights the advantages of five-fold procedure of worship of deities - Yajna (fire-sacrifice), Daan (charitable gifts), japa, Tapas (austerities) and Puja. (Chapters 13 - 16, Vidhyeshwara Samhita)

At the beginning of the first creation, Bhagwan Mahadeva, the omniscient, merciful created the different week days for the entire world. First week day is his own day of Shiv ji, the global physician, the bestower of good health. Next, he created the day of Maya, the bestower of prosperity. The day after that created for the sake of surmounting mishaps and idleness. With the desire to bless the world and for their nature and protection he created next day dedicated to Sri Vishnu, the protector of world. The next day created for the sake of longevity of the world dedicated to the creator of the three worlds, Brahma. The last two days of the week created are for Indra and Yama. In the beginning when Bhagwan created Punya and Papa (virtue and sin) for the three worlds to flourish, these deities preside over them were assigned these two days. The last two days are bestower of worldly enjoyment and remover of premature death respectively.
Different days have their own master (swami) in the planetary system, created by Shiv ji. (Sunday – Sun, Shiv Ji, Monday – Moon, Laxmi, Tuesday – Mars, Kali, Hanuman ji, Wednesday – Mercury, Vishnu, Thursday – Jupiter, Friday – Venus and Saturday – Saturn, Rudra). Their worship on respective days accords the respective benefits viz. health, riches, removal of sickness, nourishment, longevity, enjoyment of pleasures and prevention of death respectively. The five-fold procedure to propitiate the deities is:

Yajna (Fire sacrifice).
Daan (Charitable gift)
Japa (The repeated recitation of the respective mantras).
Tapas (Austerities)
Puja (Propitiation on the altar, idol, fire or an imagining deity in the brahmin by worshiping through sixteen forms).

Day is divided into three periods – morning, midday and evening. In morning, daily rites should be performed as ordained in the scriptures, in midday, rites for fulfilment of desires and in the evening, rites for the harmony. Same thing holds good in night also. There are four Yamas (praher) in night of three hours. The middle two yamas are called as Nishitha. The worship during Nishitha brings desired results.The day is either the tithi, or the star or the particular combination of planetary position. The day is counted from the sunrise to sunrise of next day. The day is either the tithi, or the star or the particular combination of planetary position. The day is counted from the sunrise to sunrise of next day. (Vidhyeshwara Samhita chapter 16 shlokas 25)

Dharma is twofold: one through the sacrificial offering (Yajna) and the other through the body by performing ceremonial ablution in a sacred river etc. One can earn wealth through virtues, Penance makes it divine. A person free from desire gains inner purity and by inner purity rises wisdom. In satya yuga, Dwaper and Treta, penance was recommended for Dharma; in Kaliyuga, is through worship of idols. The fruits are according to deeds. Dharma increases happiness and evils (adharma) increases misry. (Vidhyeshwara Samhita Chapter 13, shlokas 52-57)

Deities’ Yajna, rites, charitable gifts etc. done in the pure house, accord normal benefit, done in cowshed accord ten times of normal benefit, done at bank of tank accord hundred times of normal benefit, done near Tulsi plant or of Belva or Pipal trees accord a thousand times of normal benefit, done in temple accord two thousand times of normal benefit, done at the bank of seven holy rivers (Ganges, Godavari, Kaveri, Tamraparnika, Sindhu, Saryau and Narmada) accord twenty thousand times of normal benefit, done at the shore of Sea accord two lakh times of normal benefit and done on the summit of the mountain is twenty lakh times of normal benefit. But the place where the mind absorbs maximum is the excellent of all places. (Vidhyeshwara Samhita chapter 15 shlokas 1-5)
The benefits of yajna, charity etc. accrue in full in Satya yuga, three-fourth in Treta, half in Dwaper and one-fourth in Kali yuga. (Vidhyeshwara Samhita chapter 15 shlokas 6-7)
The benefits of yajna, charity etc. done by a pure souled person, accrue normal gain on a holy day, ten times during the period of transmigration of sun from one zodiac to another (day of Sankranti), hundred times during the period of equinox (when day & night are equal – 21st March & 22nd September), a thousand times on the day of commencement of Dakshin Ayana i.e., transit to Capricornus (kark Sankranti), ten thousand times on the day of commencement of Uttara Ayana (Makar Sankranti) and a hundred thousand times on the day of lunar eclipse. The period of solar eclipse is still more beneficial. The days of birth star and concluding day of holy rites are equally good. But the efficacy of the period of association of holy people (Satsang) is crore of times beneficial than that of solar eclipse. (Vidhyeshwara Samhita chapter 15 shlokas 8-12)

The two – practice of austerities and making charitable gifts – must be carried out always. Charitable gifts given for the satisfaction of deities is conducive to worldly enjoyment. Such a devotee shall always attain noble birth and enjoyment here and thereafter. If he performs the sacred rites with dedication to God, he shall attain salvation. (Vidhyeshwara Samhita chapter 15 shlokas 59-60)

In the daily or special sacrifices of the deities, ceremonial ablutions, charitable gifts, repeated reciting of mantras, sacrifices, propitiation of different deities in view of special dates or special conjunctions of planets or different days of the week, it is omnipresent supreme Brahman who bestows health and other benefits by assuming different forms. He bestows the same according to the time, place, rightfulness, materials, faith and region. Indigent person should worship deities with austerities and rich person by spending money. Again and again, they shall do virtuous actions with sufficient faith. When virtues become ripe, he shall achieve perfect knowledge.

Yajna (Fire Sacrifice):
The offering made into the fire is called as fire-sacrifice (Agni Yajna). In fire sacrifice, for brahmacharya staying in Ashram, samidhas (wooden logs) are sacrificed; for householders, rice etc. The offering made in evening for the fire god is bestower of prosperity. The offering made in morning for the sun god brings longevity. Offering made to sun is also Agni yajna.

All persons who are eagerly engaged Brahmyajna, worship of deities, worship of fire, reverence to preceptors and gratification of brahmins deserve to attain heaven. The study of Vedas after daily morning tasks till evening is Brahm yajna. The fire sacrifices made for the propitiation of Indra and other gods are called as Dev Yajna.

On each day, repeated recitation of mantras, feeding the Brahmins favourite dishes & goods of respective deities (Monday – cooked rice soaked in ghee; Tuesday – urad, moong, arhar; Wednesday - curd rice; Thursday - Kheer with added ghee, clothes; Friday – six flavoured foods: pungent, sweet, sour, salt, bitter & astringent; Saturday – gingelly seed (Till).

Daan (Charitable gifts):
According to the Vedas, the person attains the region of that deity to whom he makes charitable gifts. Everyone should set apart a third of his wealth for Dharma, another third for vriddhi (flourishing) and rest for his bhoga (enjoyment).

Charity of cooked food has ancillary ten limbs viz. Honouring, inviting, providing oil bath, washing & serving the feet, bestowing cloth, scents, delicious food, all six flavours, betel leaves, monetary gift and namaskar. The person who renders ten sorts of ancillary services to ten holy Brahmins, he secures good health if done on Monday and other benefits on other days, for ten years in this or next life. If given to hundred Brahmins, he secures Shiva loka for a thousand years; if given to thousand Brahmins, he secures benefits for ten thousand years; if given to a thousand holy Brahmins, he attains Satya loka; if given to ten thousand persons, he secures Vishnuloka; if given to one lakh persons, he secures benefits in Rudra loka. (Vidhyeshwara Samhita chapter 15 shlokas 27-35)

There are twelve things to be given in the twelve months beginning from month Chaitra or all together on auspicious occasion for flourishing of what is cherished – cow, plot of land, gingelly seeds, gold, ghee, cloth, food grains, jaggery, silver, salt, ash ground and a virgin. Cow dung (in form of manure etc.) ward off sins accruing from wealth & grain while sins connected with water, oil etc. are ward off by cow’s urine. The three kind of sins – physical, verbal and mental are warded off by milk, curd and ghee. Gift of plot of land is conducive to stability. Gift of gold increases gastric fire and is conducive to virility. Gift of ghee is nourishing and that of cloth is conducive to long life. Gift of food grains is conducive to increase the food production. Gift of jaggery yield sweet food. Gift of silver is conducive to increase in the quantity of semen. Gift of salt is conducive to the happy admixture of six tastes. The gift of pumpkin gourd is conducive to nourishment. All kinds of gifts increase everything and secure all kinds of enjoyment. (Vidhyeshwara Samhita chapter 15 shlokas 42- 50)

Charitable gifts out of wealth earned by lawful means increase wisdom. By wisdom and grace of guru, moksha (salvation) is achieved. Salvation is realisation of one’s own self and perfect bliss. All these things are attained, if the person cultivate association of good people (Satsang).

Householder should make charity of grains, wealth, etc. water should be given to thirsty, food to hungry and sick. Gift of food is of types – field, unhusked grain, uncooked food and cooked food. A giver of food receives half the merits of the receiver which he accumulates till the time food is digested.
A hungry person deserves charitable gifts and cooked food. If charitable gifts are given after requests, it yields half the benefits. Monetary gifts to servants accord only one-fourth of benefit. (Vidhyeshwara Samhita chapter 15 shlokas 18-22)

Tapas (Austerities):
The person devoid of wealth shall endeavour to accumulate penance and austerities. Everlasting happiness is achieved by pilgrimage to holy centres and penances.

Japa (Recitation of Mantras repeatedly):
From Mahat Tattva (cosmic principle from which body and mind is formed), there are a thousand of extraneous bodies each of which is passed by each mantra slowly and Jiva must be unified with the supreme. This is the principle on which the Japa is based. Repetition of a smaller number of times may guard soul to some extent. And bring about the rebirth in the family of Brahmin.

Our body has six chakras – Muladhara, Svadhisthana, Manipura, Anahata, Vishuddha and Ajna. Sahasrara, the crown of head is not considered as Chakra and is identical as Brahman. One shall continue the japa on each chakra meditating on respective deities stationed there as well as stationed outside the body as well.

Only one who has purified oneself by means of Gayatri Japa can be called as pure Brahmin. He alone deserves the position of presiding over all rites, dana, japa, puja etc. He can the save others.
Gayatri Mantra is a three footed sacred mantra of Rigveda. It is addressed to sun (Savitar) and is therefore called Sivitri. Tatsaviturvranyam………Prachodayat means we meditate on that excellent light of the sun. may he illuminate our minds. It is one of purificatory rites. In this, boy is invested with the sacred thread (Janau) and thus endowed with spiritual birth and qualified to learn the Vedas by heart. A brahmin is initiated in the eighth year, kshatriya in the eleventh year, Vaishya in twelfth year; but term could be delayed.

In morning, after Sandhya upasana of Gayatri mantra, Arghya shall be offered thrice to the sun towards east. In midday, Arghya once is given. The offering of Arghya in the morning is by lifting both the hands high up; that in midday by letting off the water through the fingers and that in the evening by letting the water over ground facing the west. The circumambulation of oneself is performed and Achamana (without mantra) is performed. In midday the sun is viewed through the fingers reciting the mantra prescribed for that. Sandhya prayer before the prescribed time is ineffective. Sandhya should be done at the prescribed time.

One should firmly sit with mind in concentration and perform Gayatri japa after due obeisance to all gods. He should omit the Pranav mantra.

While practicing Gayatri mantra he shall realise fully the identity of the individual soul (Jiva) with the supreme Brahman. The full implication of Gayatri should be borne in mind when Japa is performed. We pray to Brahma, the creator of three worlds, to Achyuta the sustainer and Rudra the annihilator. We meditate on the self-luminary that prompts us in the activities of virtue and wisdom bestowing enjoyment and salvation. An excellent brahmin recites Pranav mantra a thousand times in morning every day, in midday hundred times and in evening twenty-eight times. Others can repeat the mantra as many times as possible. (Gayatri Sandhya: Vidhyeshwara Samhita Chapter 13, shlokas 26-46)

Persons of unflinching devotion to austerities and perfect knowledge, yogis, ascetics and brahmin who has repeated 24 lakh Gayatri Mantra, deserve holy worship since they quell others’ sins. (Vidhyeshwara Samhita chapter 15 shlokas 13-14)

Puja (Propitiation on the altar, idol, fire or an imagining deity in the brahmin by worshiping through sixteen forms):

One should perform the three rites of virtues viz. Nitya (daily prayers etc.), Naimittika (casual act of pity) and kamya (specific rites for fulfilling the desires).

In order to derive full benefit of worship, the sixteen forms of service shall be observed. The sprinkling of water over the idols shall be performed with flowers. The pouring of water shall be performed with mantras. The food offering should consist of Kheer. Abhishek of deities is conducive to the purity of soul, scent increases virtue, offering eatables to deities is conducive to increase of age & satisfaction, incense increases wealth, lighting of lamp is conducive to perfect knowledge and betel leaves are conducive to enjoyment. Hence in all worship these six items are scrupulously observed. Obeisance to the deity and repeated recitation of mantras accord all cherished desires. By worship of deities, the devotee attains different regions.

The sixteen types of puja services are – invocation (Avahana), offering the seat (Asana), water of offering (Arghya), washing of feet (Padya), water for rinsing the mouth as a mystical rite (Achmana), oil bath (Abhyanga snana), offering of cloth (Vastra), Scents (Gandha), flowers (pushpa), incense (dhupa), lamps (deepa), food offering (Nivedana), waiving of light (Nirajana), beetal leaves (Tambula), obeisance (Namaskara), and mystical discharge and conclusion (Visargana).

Or the devotee need perform the rites from water offering to food offering alone duly.

Or the devotee shall daily, as he can, ablution (purification process - Abhisheka, bathing in river),
food offering (Naivedya), and obeisance (Namaskara) and propitiation (Tarpana), - all these in order. It shall accord in the region of Shiva. Or he shall perform all the sixteen rites in the phallic emblem of human, saintly or godly origin, or in naturally risen up (Svayambhu) or in one of the extra ordinary natures installed duly. By circumambulation and obeisance, he will attain Shiva’s region gradually.

Reference: Shiva Purana, Vidhyeshwara Samhita Chapter 13, shlokas 26 – 85; Chapter 14, Shlokas 2-46; Chapter 15, Shlokas 1 – 60, Chapter 16)

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The greatness of Rudraksha – Science & Shiv Purana

5/27/2022

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Rudraksha beads bear a great spiritual, religions and materialistic significance. As per Hindu belief system, Rudraksha is symbol of link between earth and heaven. It is believed that it contains the secrets of evolution of entire cosmos within itself (Chaturvedi B K, 2004). For centuries, the Hindu sages believe that one can cultivate mental, physical and spiritual prowess to attain fearlessness to achieve the ultimate enlightenment (Seetha K N, 2008). Shiva Purana has highlighted divine properties of Rudraksha beads. It channelizes positive flow of energy and leaves a rejuvenating and calming impression on our mind and body. Hence, it is worshipped and worn for seeking benevolence of Lord Shiva and the benefits it holds.

Scientific Composition:
Rudraksha tree is common name of the 300 species of Elaeocarpus ganitrus, 35 are found in the Gangetic plain in the foothills of the Himalayas to Nepal, South and Southeast Asia, parts of Australia, Guam, and Hawaii. Rudraksha (dried herbal fruit), chemically contain alkaloids, flavonoids, tannins, steroids, triterpenes, carbohydrates, and cardiac glycosides.

Scientific findings:
Scientific studies have been conducted world-wide and discovered that Rudraksha due to its Electro-Magnetic properties works magically on our body. A scientific study reported that the electromagnetic properties of Rudraksha beads activate body’s energy wheel, which in turn influences the bioelectrical properties of human body and heals various chronic diseases like blood pressure, heart rate, diabetes, gynaecological problem, neurological disorders, mental problem, insomnia and rheumatism. The Rudraksha have been found to balance/neutralize any excess charge deposited on human body.

One of the best-known research papers was published by Dr. Suhas Roy of the prestigious Indian Institute of Technology in Banaras, India. Dr. Roy's research confirmed that the healing powers of Rudraksha beads flow from their electro-magnetic properties. When Rudraksha beads are placed over the heart, they act to stabilize the heartbeat. Similar to magnets, the beads work on the principle of Dynamic Polarity. Blood circulation and heart beat automatically induce a magnetic field around the body and particularly the heart region. Depending on the polarity and intensity of this induced magnetic field, Rudraksha beads transmit subtle electrical and inductive impulses with opposing polarity and intensity. Accordingly, a proportionate balancing force is exerted on the heart to regulate it if it starts beating above or below normal rates. This action helps to ensure ideal blood circulation in the body.

Scientific researches have concluded that Rudraksha beads are anti-asthmatic, anti-depressant, anti-anxiety, anti-diabetic, anti-inflammatory, anti-convulsant, anti-hypertensive, anti-microbial, anti-ulcerogenic, anti-oxidant, analgesic, etc.

Religious Beliefs:
Rudraksha finds mention in Hindu texts – Upanishads, Shiva Purana etc. In Shiva Purana, it is mentioned that after performing penance for thousands of divine years, when Shiva opened the eyes, drops of tears which cropped up the Rudrakṣa plants. These Rudrakṣas are of auspicious nature.

The colours of the four types of Rudrakṣas are respectively white, red, yellow and black which are worn according to their own Varna (Brahmin, Kshatriya, Vaishya and Shudra respectively). The Rudrakṣa of the size of an Emblic myrobalan (awla) is excellent; one of the sizes of the fruit of the jujube tree (bair) is medium class; one of the sizes of a gram is lower class. (7-15)
That which is of the size of the emblic myrobalan is conducive to the destruction of all distresses. That which is of the size of the berry is conducive to the achievementof the fruit of all desires. The lighter the Rudrakṣa, the more fruitful it is. The wearing of Rudrakṣa is recommended for the sake of destroying sins. Six types of Rudrakṣas shall be discarded - that which is defiled by worms, is cut and broken, has no thorn like protrusions, has cracks and is not circular. That which has a natural hole from end to end is the most excellent; that which is bored through by human effort is the middling one. (17-23)

Rudrakṣas based of faces are of various types as under (63-82):

A Rudrakṣa of a single face is Shiva Himself. It is worn with devotion listening the mantra “Om Hreem Namah”. It bestows worldly pleasures and salvation.
A Rudrakṣa with two faces is Isha, the lord of devas. It is worn with devotion listening the mantra “Om Namah”. It bestows the fulfilment of all desires.
A Rudrakṣa with three faces always bestows means of enjoyment. It is worn with devotion listening the mantra “Om Kleem Namah”.
A Rudrakṣa of four faces is Brahma Himself. It is worn with devotion listening the mantra “Om Hreem Namah”. Its vision and its contact instantaneously bestow the achievement of the four aims of life.
A Rudrakṣa with five faces is Rudra Himself. It is worn with devotion listening the mantra “Om Hreem Namah”. It bestows all sorts of salvation and achievement of all desired objects.
A Rudrakṣa with six faces is Kartikeya. It is worn with devotion listening the mantra “Om Hreem Hum Namah”. A man who wears it on the right arm is certainly absolved of the sins of brahmin-slaughter and the like.
A Rudrakṣa with seven faces, is called Ananga. It is worn with devotion listening the mantra “Om Hum Namah”. By wearing it even a poor man becomes a great lord.
A Rudrakṣa with eight faces is called Vasumurti and Bhairava. It is worn with devotion listening the mantra “Om Hum Namah”. By wearing it a man lives the full span of life.
A Rudrakṣa with nine faces is also Bhairava. It is worn with devotion listening the mantra “Om Hreem Hum Namah”. That Rudrakṣa shall be worn on the left hand with great devotion.
A Rudrakṣa with ten faces is Lord Janardana Himself. It is worn with devotion listening the mantra “Om Hreem Namah”. By wearing it, the devotee shall achieve the fulfilment of all desires.
A Rudrakṣa with eleven faces is Rudra. It is worn with devotion listening the mantra “Om Hreem Hum Namah”. By wearing it one becomes victorious everywhere.
Rudraksas with twelve-faces are worn on the hair of the head. It is worn with devotion listening the mantra “Om Krauṃ Kṣhauṃ Rauṃ Namah”. All the twelve Adityas (suns) are present therein.
A Rudrakṣa with thirteen faces is Visvedeva. It is worn with devotion listening the mantra “Om Hreem Namah”. By wearing it, a man will attain the realisation of all desires. He will derive good fortune and auspiciousness.
A Rudrakṣa with fourteen faces is the Shiva. It is worn with devotion listening the mantra “Om Namah”. It shall be worn on the head with great devotion. It quells all sins.

Rudraksas should be worn after being consecrated with the mantra. All evil spirits, ghosts, witches like Dakini and Sakini, other malignant spirits, evil charms and spells etc. fly away on seeing a man with the garland of Rudrakṣas. Seeing a devotee with the garland of Rudrakṣas, Shiva, Viṣhṇu, Devi, Gaṇapati, the sun and all the deities are pleased. (Shiv Purana - Vidhyeshwara Samhita chapter 25 Shloka 84-86).

If eleven hundred Rudrakṣas are worn on the person, the man assumes the form of Rudra. A devout man shall make a coronet consisting of five hundred and fifty Rudrakṣas. A person of pious nature shall make three circular strings in the manner of the sacred thread, each having three hundred and sixty beads. Rudrakṣas must be worn on the tuft, the ears, round the neck; round each of the arms, elbows and wrists. (Shiv Purana - Vidhyeshwara Samhita chapter 25 Shloka 28-30)

Rudraksas shall be worn on the head repeating “Ishana” mantra; on the ears with “Tripuruṣa” mantra; round the neck with “Aghora” mantra and on the chest; round the forearms with “Aghora Bija” mantra; round the stomach with “Vamadeva” mantra. Or all beads of Rudraksas can be worn with the “Panchakshara” mantra. (Shiv Purana - Vidhyeshwara Samhita chapter 25 Shloka 40-42)

A devotee of Shiva shall refrain from eating meat, garlic, onion, red garlic, potherb, Sleṣmataka and liquors. (Shiv Purana - Vidhyeshwara Samhita chapter 25 Shloka 43)

People of all Varṇas and asramas even women can wear Rudrakṣa at the bidding of Shiva. The ascetics shall wear it with the Praṇava. (Shiv Purana - Vidhyeshwara Samhita chapter 25 Shloka 47)

Those who wear Tripuṇḍra, the matted hair and the Rudrakṣa do not go to Yama’s abode. (Shiv Purana - Vidhyeshwara Samhita chapter 25 Shloka 49)

Reference: Shiv Purana - Vidhyeshwara Samhita chapter 25 Shlokas

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PUJA, Kriya & Bhakti

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