In the chanting of Vedic mantras, the pitch and amplitude should be perfect. The chanting of different mantras creates vibrations and thus sound.
Breathing patterns differ based on moods and tempers. Happiness arising as a result of religious practices or Bhajans is different from that caused by the satisfaction of desires of senses. Generally, the higher type of happiness results in exhalations through the right nostril. More sensory pleasure activates breathing out through the left nostril. All sensations are synthesised when thought is centred round a noble cause. The passage of breath through various nerves creates vibrations which are responsible for the health of beings. With every kind of emotion, a different set of vibrations are caused to the nerve centre. Emotions caused by the mind result in the change of one’s pulse beat. By controlling the pulse beats and rhythms of breathing, we can exercise control over passion or anger. Parnayama is thus chief instrument in the control of the mind. Similarly, Mantra Yoga is another path. When we utter a word, the life breath is allowed to pass through the gaps in the throat, tongue, lips, mouth etc. Only then the sound of the word emanates and becomes audible. Vibrations are caused to the nerve centres situated in these areas through which breath passes to produce the sound of the word. Veda mantras properly recited with the proper discipline produce the necessary emotions in the mind which ensure well-being to the person reciting as well as to the world. Learned people consider six methods of recitation, as not correct and advise to be avoided: -
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In the chapter 1 to 3 in Section 5 of Kailash-saṃhita of Shiva Purana, Shiva informed about Pranava to Parvati.
The Pranava is Shiva. Vedas arise from the Pranava. Pranava is the seed of all the lore. It is the imperishable Brahman, the means of attaining all objects. Shiva creates universe at the outset saying “Om”. He who aspires for salvation and is free from aberration shall understand Pranava as the cause of all and me as the Nirguṇa Parameshvara. Structure of Pranava: The Pranava of five syllables is explained by extricating the three Matras AUM), Bindu and Nada. It yields liberation to those who perform the Japa in this manner. Pranava is the vital breath of all living beings from Brahma to immobile beings. Being the Prana thus, it is called Pranava. The first letter (A) is like water in the south, the second letter (U) is in the north; the letter M is like fire in the middle, before Nada and Bindu. ‘A’ is the great Bija, Rajas, the four-faced creator. ‘U’ is the Prakirti, source, Sattva, the protector Vishnu. ‘M’ is the Purusha, the Bijin, Tamas, the annihilator Shiva. Bindu is Maheshvara the lord, the disappearance. Nada is Sadashiva the bestower of blessings on all. On the top of Nada there is Shiva who is greater than the greatest. He is omniscient, the creator, the lord, free from dirt, the imperishable, the inexpressible, the great Brahman, beyond the existent and the nonexistent. The five Brahmans beginning with Sadya and ending with Ishana are stationed in the five letters ‘A’ etc. They are my very forms in order. In the syllable ‘A’ eight Kalas of the form of Sadya exist. “In ‘U’ thirteen Kalas of the form of Vama exist. The eight Kalas of the form of Aghora are stationed in ‘M’. In Bindu four Kalas of the form of Puruṣa exist. In Nada five Kalas born of Ishana are present. Thus, their state of being the soul of the universe is due to the recognition of their sixfold identity. The sixfold objects constitute Mantra, Yantra, deity, universe, the preceptor and the disciple. The mantra previously mentioned is a composite of five letters. The same attains the form of a Yantra. I shall mention the details of its mystic diagram. Yantra is in the form of the deity; the deity is in the form of the universe; the preceptor too is in the form of the universe and the disciple is of the body of the preceptor. Om is everything, everything is Brahman. This Vedic Text establishes the link between the word and its meaning. The preceptor shall be one who has understood the tenets and the meanings of sacred texts; who has mastered Vedanta; who is an ascetic and the most excellent of intelligent men. After approaching him the intelligent brahmin shall prostrate before him and propitiate him by reverential deeds. That disciple is the most excellent who possesses good behavior and the qualities of peaceful calmness. The disciple shall realize that preceptor is Shiva and Shiva is the preceptor. Then he shall reveal his thought. Holy rites by Preceptor: After being permitted by the preceptor the brahmin devotee shall perform holy rites without taking anything except milk, for twelve days on the sea-shore, or on the banks of a river, or on a mountain or in a temple of Shiva. On the fifth or the eleventh day of the bright half he shall take his bath early in the morning. The intelligent devotee pure in mind shall perform his daily duty. He shall invite the preceptor duly and perform Nandi shraddha. He shall get himself shaved of the hair on the head and the moustache and the beards. The hair in the armpit and the private parts must not be shaved. The nails shall be cut. He shall perform his ceremonial ablution with restrained mind. He shall cat only powdered fried grain. In the evening he shall take his bath and perform Sandhya. In the presence of the preceptor, he shall perform the Aupasana rites in the evening. To Shiva in the form of the preceptor he shall give Dakṣiṇa according to the scriptures. He shall collect articles for Homa. place the holy fires, laukika and others, with the rules of his Gṛhya Sutra. A brahmin who consecrates the sacred fire shall perform this Aupasana in the sacrificial fire consecrated by the Prajapatya sacrifice, reciting mantras from the Vedas and offering due Dakṣiṇas. Then the brahmin shall superimpose the fire in the Atman and formally renounce the world. The food-offering shall be cooked with the fire-wood and cooked rice and ghee. He shall perform the sacrifice repeating the Purusha Sukta. The ghee shall be offered at the end of every stanza. The Sauvisṭakrti shall be performed in accordance with the rules of his own Sutra. After the sacrifice he shall perform Tantric activities. The learned devotee shall sit on a doth, deer-skin or Kusha grass to the north of the fire. He shall repeat the Gayatri mantra silently till the Brahma Muhurta, and stabilise his mind firmly. Then he shall take bath and cook the Caru. He shall perform the sacrifice beginning with Puruṣa and ending with the Viraja suktas. After performing the remaining rites of the sacrifice, he shall perform the Aupasana rites of the morning. Then he shall superimpose Agni in the Atman and perform the morning prayers. When the sun has arisen, he shall recite Savitri. He shall eschew the three Aṣaṇas and repeat the Presa mantras. He shall abandon the tuft, the sacred thread and the girdle too. He shall start to the east or to the north. He shall lake with him a staff and a loin-cloth and such other things as are necessary for life. If he is totally detached, he need not take these things too. He shall approach the preceptor and prostrate before him thrice. Standing up he shall sit at the feet of the preceptor. The teacher shall take the white ashes from the Viraja fire and smear it over the body of the disciple. Repeating the mantra “Agniriti” etc. he shall make the three marks Tripuṇḍra on his forehead. He shall think of me stationed in the lotus of the heart along with you. Then the teacher shall place his hand on the head of the disciple. With a delighted mind, the preceptor shall utter the Pranavamantra thrice in the right ear of the disciple mentioning the sage etc. Then he shall tell him the sixfold meaning. The disciple shall bow prostrate before the preceptor on the ground twelve times. He shall remain subservient to him and practise the study of the Vedanta strenuously. He shall ponder and meditate in the pure Atman without aberrations, upon me the great Atman, the Saksin of Brahman, the unchanging. Here the person authorised is the ascetic engaged in the pious activities of self-restraint, the master of Vedantic knowledge and free from rivalry. The lotus of the heart is free from dust, devoid of sorrow, clear and great. It has eight petals with filaments and it shines above the pericarp. After thinking about the region from the Adhara-Shakti to the three Tattvas the Dahara Vyoman (the ether-heart) shall be imagined and conceived in the middle. Repeating the single-syllabled Brahman Om, he shall with alert mind think of me along with you in the middle. He who performs the rite of this type attains my world. After securing the knowledge of my principles he will attain Sayujya salvation as the fruit. In the chapters 9, 14 & 15 of Section 5 of Kailash-saṃhita of Shiva Purana, Shiva informed about the Pranava.
The Shivatva and Shaktitva is present in the great Atman. The bliss from the union of Shiva and Shakti is ever rising. Sinless ascetics attain untainted auspiciousness. The meaning of the letter ‘Sa’ in Hamsa is Shiva. The Shakti form is expressed by the great Mantra. Another word in Vedas, “Prajnanam” is a synonym of consciousness. Chaitanya is the freedom in respect of the knowledge and activity of everything in the universe. In another aphorism of Shiva viz; “Jnanaṃ Bandhaḥ” the lord speaks of the nature of individual souls. Shiva Shakti & its Veils: The five Shakti (veils) of Shiva are: activity, knowledge, completeness, eternality and pervasiveness. There are five tattvas of the individual soul, viz, Kalaa (the veil of time), Vidyaa (the veil of limited knowledge), Raga (the veil of desire), Kaala (the veil of being limited) and Niyati (the veil of causality). Kalaa is the cause of doing anything. Vidyaa is the means of certain Tattvas. Raga is the attachment to the sense-objects. Kaala is the illuminator of positive and negative appearances. Niyati means the factor that discriminates and ordains. This set of five is called “the five sheaths” in view of its nature of enveloping the form. It is the innermost and most essential means. Knowledge & Activity: The word Jnana refers to power of knowledge and activity. These reaching the Centre of the mind become the object of perception on the part of sense-organs the individual soul enters these, then knows and acts. It is certain that the union of Shiva and Shakti is the great Atman. From Para Shakti is born the chit Shakti. Born of it is the power of bliss. The power of will is born of that. From this is born the power of knowledge and from this is born the power of activity, the fifth one. Pranava: Nada and Bindu are born of chit and Ananda Shaktis (power of bliss). The letter ‘ma’ is born of Icchashakti (power of desire). The fifth vowel ‘U’ is born of Jnana Shakti (power of knowledge) and the letter ‘A’ is born of Kriyashakti (power of action). The origin of the Praṇava has been mentioned thus. The five elements beginning with the ether are born of this set of five letters of the Praṇava which constitute pairs based on the relationship of the word and its meaning. Akasha has the only attribute of sound. The wind has the two: sound and touch. The fire has three: sound, touch and colour. The water has four: sound, touch; colour and taste. The earth has five: sound, touch, colour, taste and smell. This is the Vyapakatva (pervasiveness) of the Bhutas. The Vyapakatva is in the inverse order beginning with smell. The five Bhutas constitute the universe. Virat is the composite form of all. The universe is thus created. It begins with the element of the earth and ends with the element of Shiva. After merging with each other they merge in the individual soul ultimately. Accompanied by the energy it comes out again for the purpose of creation. It appears in the form of the gross cosmos and functions till the period of dissolution. The primeval oozing of Shiva who attempts to create the universe at his will is called Shiva tattva. Pranava expressive of Shiva is taught through yantra. It is the composite of five letters. The four viz, Bindu etc. constitute the form of yantra in the Shaiva cult. Pranava is the highest Mantra—the very Shiva himself. Sixfold perfect knowledge of The Pranava: Perfect knowledge comprises the meaning of Pranava by realising the unity of six topics. The first topic is the mantra; the second Yantra; the third deity; the fourth the cosmos; the fifth the preceptor; the sixth the Atman of the disciple.
Forms of Shiva: Shiva is also called by the following eight names — Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Saṃsaravaidya, Saravajna, Paramatman. Due to the antecedent non-existence of the contact with the primordial Avidya he is naturally pure-souled and is called Shiva. Mahashvara means beyond Prakriti & Purusha; Rudra means dispeller of misery; Pitamaha means father of the Trinity which in turn is the cause of the universe. Shiva is called Vishnu because he pervades the principles of Shiva ending with the earth and the bodies, pots etc. Shiva is called Samsaravaidya (Physician) as He is the cause of dissolution, sustenance and origin of the world as well as the router of the gross. Shiva is also called Sarvajna (Omnicient) as He knows every existent object naturally, even though he has no sense-organs yielding the knowledge of all existent objects. Shiva is the Parmatman (great Atman) because he is the Atman of all, he is for ever endowed with the great qualities and there is no greater Atman than him. Worship of Shiva by means of Pranava: After eulogising Mahadeva, identical with Pranava, the imperishable and offering gifts on the head of Ishana, he worships the lord with the purity of mind, by means of the Pranava. He shall then take a handful of flowers, join palms in reverence, inhale through the left nostril, identifying the inhaled air with Shiva and exhale through the right nostril bidding the ritualistic adieu to the goddess. He shall realise the identity of Shiva with himself. “I am Shiva alone.” He shall make the ritualistic dismissal of the deities conceived in the heart. After worshipping the lore and the preceptor he shall fix in the heart the mantras of the conch and the vessel of Arghya. After consigning the remnants of the floral offerings to Candesha in the north-east quarter he shall restrain the vital breath and utter the names of the sages. This Maṇḍala is technically known as Kailasaprastara. This shall be worshipped every day, or every fortnight, or every month or once in six months or once in a year or during the Chaturmasya festival. A theist shall necessarily worship my Linga every day. On the day of initiation, he shall worship the Linga along with the preceptor and bow thrice in front of the preceptor: “Till my death I shall worship Shiva”. He shall pour water from Argha above on the top of Linga. After worshipping it with Praṇava he shall offer incense and the lamp. After propitiating Canda in the north-east he shall offer Nirmalya. Repeating the Pranava he shall put a flower on the top of the Linga. He shall mentally conceive everythig from the Adhara Shakti to the seat of the holy lore and install the supreme god. He shall perform the ablution of the lord with Panchagavya etc. or with holy water rendered fragrant with scented articles repeating the mantras from the Ṛg or Samaveda such as “Pavamana” “Rudra” “Nila” or “Tvarita” along with the five Brahmans. The Praṇava or the name of Shiva can be used as mantra. The ablution shall be made with the Arghya water repeating the Praṇava. After wiping the Linga with a piece of cloth he shall put a flower on the top. After installing the Linga on the pedestal, he shall perform the worship of the sun. He shall worship the Adharashakti and Ananta beneath the pedestal. After worshipping the throne duly with the lower and upper lid he shall worship Skanda on the foot of the Piṭha. After conceiving Shiva in the Linga, he shall worship Shiva along with Parvati. This is a great secret. It illuminates the meaning of the Pranava. Leading to the knowledge of Shiva it destroys all your miseries. The chapters 12 to 14 in Section 7.2 of Vayaviya-saṃhita of Shiva Purana informed about the glory of the five-syllabled mantra of Shiva.
“Om Namah Shivaya” the mantra of Shiva is the essence of the Vedas and brings salvation. Shiva, the creator-Sustainer-Annihilator of the universe is stationed in the single-syllabled mantra Om. The five subtle Brahmans are stationed in the mantra “Namah Shivaya” occupying one syllable each. If anyone has stabilised the Mantra by frequent practice, he has learnt all, heard all and performed all. Its Japa frees the person from the sins. Shiva is beginningless, all-pervasive, opposed to the ills of worldly existence, the primordial omniscient, perfect, pure, Sadashiva, and the protector of persons from the ocean of worldly existence. Glory of five syllabled Mantra - The practice of the five-syllabled Mantra affords protection from the fear of worldly existence. He who worships me even once with devotion repeating the five-syllabled mantra, attains Shiva region through the weightiness of this Mantra alone. Penances, sacrifices, observances and holy rites are not equal to even a croreth part of the worship with the five-syllabled mantra. He who worships me with the five-syllabled mantra becomes liberated if he is in bondage. He who worships Shiva with this Mantra, being equipped with friendship and other attributes with devotion and celibacy attains similarity to Shiva. At the advent of dissolution when the mobile and immobile beings perish, everything becomes merged in its cause. Then all the Vedas, scriptures etc. are stationed in the five-syllabled mantra. By the efficacy of the mantra, the sages reinforced by austerities are performing the creation of the gods, asuras and human beings in a splendid way. The devotee should worship Shiva with Japa, Homa, etc., mentally, verbally and physically through this Mantra. Modes & Practice of the Japa - A Japa without the behest of the preceptor, holy rites, faith and the prescribed fees is fruitless though the behest might have been secured. If a mantra is well practised with the acquisition of behest, attended with holy rites, equipped with faith in Shiva and accompanied by fee it is greatly efficacious. The devotee shall approach the brahmin preceptor who knows the principles, performs Japa, is devoted to meditation and endowed with virtues. He shall strenuously propitiate him mentally, verbally, physically and monetarily. He shall possess the purity of piety. When the preceptor is satisfied, he shall let him stay for a year serving him without arrogance. On an auspicious day thereafter, he shall make him take his bath after observing fast. For the sake of purity, he shall again be subjected to ablution with vessels full of ghee and sacred water wherein holy materials shall be put. He shall dress him well and bedeck him with fragrant garlands, ornaments and garments. The Puṇyaha mantras shall be recited and brahmins worshipped. Then in a holy spot, near the seashore, river bank, cow pen temple or in the house itself, at an auspicious hour when the day is conducive to achievement, when the conjunctions of stars are devoid of defects, he shall bless him and impart to him this knowledge duly. In a secluded spot the preceptor delighted in mind shall repeat the mantra with due accents. He shall then make the disciple repeat it. Then the preceptor shall say ‘Let there be welfare. Let there be auspiciousness around. Let everything be pleasing and auspicious. Thus, the preceptor shall impart the mantra and allow him to practise it. Getting thus the mantra and the permission from the preceptor the disciple shall perform the Saṃkalpa with pure mind and repeat the mantra with the rite of initiation. As long as he lives, he shall repeat the mantra one thousand and eight times everyday without thinking of anything else and devotedly attached to it alone. He attains the greatest goal. He who completes the Japa four hundred thousand times with great devotion, taking food only in the nights with full self-control, is said to be a Paurashcaraṇika. Even after the Purashcaraṇa is over, he who continues to perform the Japa everyday, he is Siddha himself and confers Siddhi on others too. He shall take bath, sit in a pleasing posture in a sacred spot. He shall meditate on Shiva in his heart along with you and shall remember his preceptor. He shall sit facing the north or the east, observe silence and concentration of the mind, purify the five principles by means of Dahana and Plavana rituals. He shall perform the Mantranyasa, make his body worthy and pure, meditate on us restraining Praṇa and Apana. He shall remember the respective place, form, sage, metre, the presiding deity, Bija, Shakti and the statement. Then he shall perform the Japa of the five-syllabled mantra. The mental Japa is excellent, Japa in a low voice is the middling. The verbal Japa is of the lowest quality. Mental Japa is that where the series of letters are thought well and the words and their meanings are pondered over. The Japa with Rudra as the presiding deity is the most excellent, that with Vishu as the presiding deity is the middling and that with Brahma as the presiding deity is of the lowest quality. The Japa performed with the praṇayama is Sagarbha Japa. In the first and the last even Agarbha Pranayama is commended. After performing the Pranayama forty times, the intelligent devotee, knowing the meaning of the mantra, shall remember the mantra. If he is unable to repeat so many times he shall repeat as many times as his physical strength permits him. He shall perform five, three or one Pranayama whether Agarbha or Sagarbha. The Sagarbha Pranayama is better of the two. The Sadhyana Japa is a thousand times better than the Sagarbha Japa. One of the five types of Japas shall be performed upto the extent of one’s ability. There are various ways of counting the number of times the mantra has been repeated. Counting with the fingers is one mode. Eight times that number can be calculated by lines, ten times by dolls, hundred times by shells or gems, thousand times by corals, ten thousand times by crystal pieces, hundred thousand times by pearls, million times by seeds of lotuses, a crore of times by gold pieces, infinite time by a bundle of Kusha grass or Rudraksha beads. The thumb used in counting the number bestows salvation. The index finger destroys enemies. The middle finger bestows wealth. The ring finger brings about calmness and peace. If there are hundred and eight beads that rosary is the most excellent. If it has hundred beads it is excellent. If it has fifty beads it is the middling. With fifty-four beads it is good. The Japa shall be performed with these different rosaries. They must not be exhibited to anyone. The use of little finger in the Japa shall be avoided. In the act ot Japa it is held to be auspicious. The Japa shall be performed by means of the thumb in contact with other fingers. If Japa is performed without the thumb, it is futile. If performed in the house it is ordinarily efficacious. If performed in the cow pen it is hundred times more. In a holy forest or park, it is thousand times more. On a holy mountain it is ten thousand times more. On the banks of a river, it is hundred thousand times more. The Japa performed in a temple is a crore of times more efficacious. One should not perform Japa without a seat to sit on nor shall it be performed lying down, or standing up and walking. One shall not perform Japa in the open street or in an inauspicious place or in darkness. Legs shall not be stretched while performing the Japa nor shall one be in the cock like posture, or seated in a vehicle or in a couch. Japa shall not be performed when one is worried. If one is competent, one shall perform many Japas. Weak persons shall perform Japa according to capacity. A person of good conduct, performing Japa and meditating purely attains welfare. Doing the duties prescribed by the Vedas, Shastras and the followers of the Vedas is meant by the word good conduct, nothing else. In the chapter 32 & 33 in Section 7.1 of Vayaviya-saṃhita of Shiva Purana, Shiva informed about Pashupata-yoga & Pashupata-vrata.
Excellent practices for Salvation are fivefold, holy rites, penance, japa, meditation and knowledge. The two Dharmas, the higher and secondary are mentioned in the Vedas, i.e., the practice of Yoga, the higher dharma and the Karmakanda, the secondary Dharma which is mentioned in the Vedantic section of the Vedas. This higher Dharma is the means for achieving the greatest virtue of Shiva. Those people are authorised who are free from bonds (Pasha). The are of four kinds viz. karma, veil over the enlightenment, non-eternal gross & subtle bodies produced by maya. Among fourfold yoga, the Pashupata yoga facilitates the direct perception of Shiva. By means of this Yoga the discernment of Shiva is generated. Through this discernment the stable and perfect knowledge is attained are long. By perceiving Shiva directly, the cause of worldly existence (samsara) is quelled. The devotee is liberated from worldly existence and being liberated he becomes identical with Shiva. Eightfold forms of Shiva - Shiva mainly indicates eight names Shiva, Maheshwar, Rudra, Vishnu, Pitamah, Samsara Vaidya, Sarvajna and Paramatman. The first five are the names of the deities presiding over the Kalas, etc.
By means of the Sushumṇa, the Puryasṭaka alone with the chest, neck, palate, middle of the eyebrows and the hole on the top of the head, shall be cut off. The Atman shall be taken above to the splendour of Shiva beyond the moon stationed in the twelve-petal led lotus of the heart. The mouth is shrunk in size. The body is drenched with the shower of the nectar of the Shakti and merged in their reasons. The Atman is then let down into the heart. The devotee meditates on the great god Shiva who is conceived as sitting in the white twelve-petalled lotus beyond the moon, who in the sweet crystal-pure, delighted, cool, lustrous form of Ardhanarishvara, shall be meditated upon. The devotee shall have the mind in normal state. He shall then worship the lord with the eight names of Shiva and the sacred flowers. At the end of the worship the devotee shall perform Praṇayama and concentrate the mind well. He shall perform the japa of the eight names of Shiva. He shall perform eight offerings (Ahutis) in the navel and repeat “Namaḥ” alone with the final offering (Purnahuti), offering eight flowers and conclude worship. With a palmful of water he shall dedicate his Atman. By doing this long, the auspicious knowledge of Pashupata cult is obtained. He acquires its magnificent status and the excellent conduct. Then securing the great Yoga he is liberated. Pashupata-Vrata: In the month of Chaitra, on the thirteenth day one shall perform the special worship after taking his bath, wear pure white cloths, garlend & sacred thread and performing the daily rites. He shall take the formal permission of the preceptor after bowing to him and honouring him. He shall be seated on Darbha grass. He shall hold a handful of Darbha grass, sit facing east or the north. After performing the Praṇayama three times he shall meditate on the lord and the goddess. By way of submitting to them he shall perform the Saṅkalpa saying, “I am performing this Vrata (of Pashupata) The time limit for this Vrata is till death, or twelve years or six years, or three years or twelve months, or six months or three months or a month or twelve days or six days or three days or one day. He shall arrange the sacrificial fire duly as in the Virajahoma. He shall make the offerings of ghee, sacrificial twigs and caru and perform homa. After the Purṇahuti, deserving the purity of the Tattvas, he shall perform the homa with the five-syllabled mantra and the sacrificial twigs. In the course of the sacrifice -he shall think thus— “Let the Tattvas in my body be purified.” The Tattvas are: —The five elements, the five Tanmatras, the five sense-organs of knowledge, the five organs of activity, the seven Dhatus (Rasa-agni converts the juices of foods into plasma tissue; Rakta-agni converts the atomic portion of plasma into blood tissue; Mamsa-agni converts the atomic portion of blood into muscle tissue; Meda-agni converts the atomic portion of muscle tissue into adipose tissue; Asthi-agni converts the atomic portion of adipose tissue into bone tissue; Majja-agni converts the atomic portion of bone tissue into nervous tissue and Shukra-agni converts the atomic portion of nervous tissue into reproductive tissue), the five vital airs beginning with Praṇa, mind, intellect, ego, the three Guṇas, Prakriti, Purusha, Raga (passion), Vidya, Kalā, Niyati, Time, Maya, pure Vidya, Maheshwar, Sadashiva, Shakti and Shiva Tattva. After performing the Homa with the Viraja mantras he is freed from sin. Attaining Shiva’s blessing he is endowed with perfect knowledge. He shall collect cowdung and roll it into balls and repeat the mantras over them. He shall place these into the fire and sprinkle with water. That day he shall take in only the cooked rice soaked in ghee. On the morning of the fourteenth day, he shall perform everything as mentioned earlier. On that day he shall observe fast and thus spend the latter part of the day. On the full moon day also, he shall perform similar rites. At the conclusion of the sacrifice the sacred fire shall be extinguished and the ashes gathered assiduously. Thereafter he shall keep matted hair or shave off the hair completely or keep one matted tuft of hair. He shall take bath then. He shall wash the feet and perform Achamana twice. He shall apply the ashes taken out of the Viraja fire all over his body from head to foot repeating the six mantras beginning with “Agniriti” from the Atharvaṇa texts. Then in the same way he shall dust the body entirely repeating the Praṇava Oṃ and ‘Shiva’. Then repeating the mantra ‘Triyayuṣam’ he shall wear Tripuṇḍra marks. He shall realise his own Shiva-hood and perform ‘Shivayoga’. He shall act thus during all the three Sandhyas. This Pashupata Vrata yields worldly pleasures and salvation dispelling Pashu-hood. Freed from Pashu-hood, the devotee shall worship the phallic image of Shiva. The ablution shall be performed filled with Panchagavya (milk, curd, butter, urine and excrement of the cow) collected in accordance with one’s capacity. The vessels shall contain scents along with camphor, sandal and saffron and these shall be smeared over the phallic image. He shall worship it with Bilva leaves, red, white and blue lotuses, other fragrant flowers, holy and auspicious leaves, Durva grass of various types, in accordance with their availability and the rules of worship. Showing of lights, incense and the food offerings shall be made to the deity. After offering it to the deity the devotee shall be engaged in auspicious activities. In this Vrata exquisite and pleasing things acquired legitimately, whatever they may be, shall be offered to the deity. The number of lotuses to be offered is a thousand. The other flowers it shall be a hundred and eight for each. The Arghya with eight materials of worship as constituents is highly commended. So also, the incense and the unguent. To the deity Vamadeva sandal paste is recommended. To the Paurusha deity yellow orpiment shall be offered; to Ishana the ashes. To Aghora white and black Aguru in the mouth. To Paurshṣa fragrant gum-resin in the left; to Saumya scents in the mouth. To Ishana, Ushira shall be offered as Dhupa. Sandal, Aguru, etc., along with sugar candy, honey, camphor and the ghee of a tawny-coloured cow can be offered to all. Arghya and Ācamana shall be offered to every face. In the first (outer column of the mystic diagram) Gaṇesha and Karttikeya shall be worshipped. Brahma’s body shall also be worshipped. In the second Avaraṇa shall be worshipped Vighneshas the Cakravartins. The eight forms of Shiva and others shall be worshipped in the third Avaraṇa. There the eleven deities Mahadeva and others shall be worshipped. All the Gaṇeshvaras shall be worshipped in the fourth Avarana. Outside the lotus the mystic diagram and in the fifth Avaraṇa shall be worshipped the lords of the ten quarters along with their weapons and followers, the mental sons of Brahma, the luminary bodies, the goddesses and gods, the heaven-walkers, the residents of the netherworlds, the other sages, Yogins, the sacrifices, the birds, the mothers, the Kshetrapalas with their Gaṇas and the universe including the mobile and immobile beings. These shall be worshipped, as they are possessed of Shiva’s pre-eminence. They shall be worshipped for the pleasure of Siva. Then at the end of the worship of the Avaraṇas, after worshipping the supreme lord, delicious Havis shall be offered as Naivedya along with ghee and side-dishes. The betel with something to chew with to render the mouth fragrant shall be given. After bedecking once again with different flowers and ornaments the detailed worship shall be concluded with the waving of lights. The drinking bowl with the complements and bedding shall be offered. After reciting the Vyapohana hymns the Japa of the fìve-syllabled Mantra shall be performed. After circumambulation and obeisance, the devotee shall dedicate himself. Then in front of lord he shall worship two brahmin preceptors. If he is competent, he shall observe fast or take to a diet of fruits and roots. Or he shall have milk for his diet, or live on alms or take single meal everyday only in the night. He shall be pure in body and mind and lie on the bare ground or ashes or grass. He shall wear deer skin or bark garment and observe celibacy. Thus, he shall perform the holy rite. Mentally, verbally and physically he shall avoid contact with heretics, fallen men and polluted women in their menses by all means. He shall always practise forgiveness, charity, mercy non-violence to all living beings. He shall remain content, calm and engaged in meditation and Japa. He shall perform special worship mentally, verbally and physically. He who has resolved to perform this Vrata till death and takes the initiation accordingly and performs the Virata undistressedly is a Naiṣṭhika. |
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