The Sannyasi shall get up in the Brahma Muhurta and think about the preceptor Shiva seated in the thousand-petalled lotus on the head. He shall bow to the preceptor with palms joined in reverence and worship him with scents, fragrant flowers etc. created by his imagination. He shall enter inside the Maṇḍapa and shall draw the mystic diagram in due order.
Drawing of Yantra: The Yantra illuminating the meaning of the Praṇava shall be written inside the pericarp. The pedestal shall be drawn beneath. Srikantha shall be drawn above it. Amaresha shall be drawn above it and Mahakala in the middle. On the top of it the staff and beyond that Ishvara shall be drawn. The Pitha shall be coloured blue. Srikaṇṭha in yellow, Amaresha in red, and Mahakala in black. The scholarly ascetic shall make the staff smoky coloured and Ishvara white in colour. After drawing the Yantra the red one (Amaresa) shall be encompassed by Sadya. Only through the Nada Ishana shall be known. The rows of its residence shall be taken in order from the south-east one. The four squares at the four corners shall be painted white. The first four letters “a”, “aa”, “i” and “ī” shall be written with red minerals and these four are conceived as doors. The two squares adjacent to each of these four shall be painted yellow. In the yellow square in between the south-east squares a lotus of eight petals shall be drawn red in colour with yellow pericarp. With purity of mind, he shall draw the letter “ha” in the middle along with the Bindu. In the south-west square of this lotus, he shall draw another red lotus with yellow filaments and pericarp. The third letter of the class of “sa” along with the sixth vowel and the fourteenth vowel decorated with Bindu and Nada is, the excellent Bija which shall be written in the middle of the lotus. In the north-cast square of the lotus another lotus shall be drawn with the third letter of the class of “ka” along with the fifth vowel. In its middle Bindu and Kaṇṭha shall be decoratively written. In the three columns outside it, beginning with the eastern one five squares shall be taken. The pericarp shall be taken in the middle painted yellow with a red circle. The leaves red in colour. Outside the leaves the cavities shall be filled with black colour. The south-east square and others, four in number, shall be filled with white paint. With six Bindus a six-sided figure shall be drawn in black in the east. To the south it shall be painted red. In the north a triangle is painted in white. In the west a crescent moon is painted in yellow. The four Bijas shall be written in the squares in order. The Bindu shall be drawn in the cast in white. In the south is painted in black the letter “u”; in the north, letter “ma” is painted in red; in the west letter “a” is painted yellow; thus, the four letters are written. In the second row from the top, the first four squares are respectively painted yellow, white, red and black. Below that the four are painted white, blue, yellow and red respectively. Below that in the triangle it shall be painted red white and yellow. From the south to the north the same procedure shall be adopted. In its external row it shall be painted from the east to the middle. The colours are yellow, red, black, blue, white and yellow. From the south-east onwards colours are red, blue, white, red, black and red. Thus, the colours of the six squares are mentioned: from the south to the cast; from the south-west to the south-east; from the west to the south; from the north-west to the south-west; from the north to the west; from the north-east, to the north-west. Thus, the procedure of the diagram has been mentioned to you. Having drawn the diagram thus the ascetic with restrained mind shall worship the sun with devotion. Worship of Yantra & Nyasa: After uttering the Praṇava, Adhara and the Shaktikamala, Sanyasi shall sit facing north. After performing the Pranayama, he shall smear the body with the ashes with the mantras “Agniriti”. After bowing to lord Shiva, he shall arrange the diagram again. Outside he shall adore in order the diagrams of triangle circle and square repeating Om. He shall fill the conch with fragrant pure water repeating the Praṇava. He shall place the conch on the diagrams and worship it with scents, flowers etc. repeating the Praṇava seven times. After repeating the mantra, he shall show the Dhenumudra and Shankhamudra. He shall sprinkle it with the Astra mantra. He shall sprinkle himself and the scents, flowers and other materials of worship. After performing Pranayama thrice, he shall utter the names of the sages etc. Of this mantra of the glorious sun the sage is Devabhaga, the metre is Gayatri, the deity is the sun. The six-organed Nyasa shall be made with “hram” etc. Then he sprinkles the Padma not within the purview of Agni. The learned ascetic shall worship in it Prabhuta, Vimala, Sara from the former to the latter in order. Then he shall worship Kalagnirudra, Adhara, Shakti, Ananta, Pṛthivi, Ratnadvipa, imaginary trees and garden a house of jewels and the gemset scat at the feet; beginning with the east the gods of virtue, knowledge, detachment and supremacy shall be worshipped. He shall also worship the gods of evil etc. in the corner quarters such as south-east and others. He shall worship the lower lid of Maya and and the upper lid of Vidya. Thereafter Sattva, Rajas and Tamas shall be worshipped in order. In the quarters beginning with the east and in the middle, he shall worship the following: — Dipta, Sukṣma, Jaya, Bhadra, Vibhuti, Vimala, Amogha, Vaidyuta, Sarvatomukhasaṃjna, Kandanala, Suṣira, then Tantukantakas, then the root lid, filament, (light) and Sakalatman, the five-knotted pericarp and the petals, then the filaments, Brahma, Vishnu, Rudra and Atman. After worshipping the inner Atman in the great Atman of knowledge he shall worship the Yogapitha called the Saura. The knower of the root shall conceive the idol as stationed on the pedestal. The ascetic sits checking the vital breath with the root from the root. With the power of its splendour, he raises the Shakti through the path of the Pingala nerve of the sun stationed in the circle. He causes it to come out with the handful of flowers. Of Shiva whose body is as red as the vermillion, who has his wife as his left half, who is wearing Rudraksha garland and holding a noose, a club called Khaṭvanga, a skull, a goad, a lotus a conch and a discus; who has four faces, twelve eyes and a spear within the lotus of his heart, he utters the Pranava first and then Hram, Hrim and Sah. Thereafter he invokes the sun along with the light and power saying “I invoke obeisance”. He shows the mystic signs of Sthapana etc. After performing the Nyasa of the limbs with the mantra Hram, Hrim, Hrum and conceiving the five services, he shall worship thrice the six organs in the filaments of the lotus. In the second covering the four deities shall be worshipped in the south-east, north-east south-west and the north-west. From east to north at the roots of the petals Aditya, Bhaskara, Bhanu and Ravi shall be worshipped in order. In the third covering, Arka, Brahma, Rudra and Vishnu shall be worshipped in the north-east and other quarters. In the middle of the leaves from the east onwards he shall worship the Moon, Mars, Mercury, Jupiter, Venus, Saturn and Rahu. Or he shall worship the twelve Adityas in the second covering and worship the twelve signs of zodiac in the third covering. He shall worship the seven oceans and seven Gangas on its outer side and then the Sages, Gods, Gandharvas, Serpents, Celestial damsels, the village chiefs, the Yakṣas, Yatudhanas, the seven horses in the form of the Vedas and the Balakhilyas. After worshipping the sun of three coverings and then arranging the square diagram with pious attention he shall place a copper vessel that can hold a prastha of water on its stand. He shall fill it with pure water rendered fragrant with flowers. He shall worship it with scents, flowers and kneel on the ground. The arghya vessel shall be lifted upto the middle of the eyebrows. He shall recite the hymn to the sun-God yielding all accomplishments. It yields worldly pleasures and salvation always. He shall recite to accept this holy arghya offered to the sun-God along with the red powder, coloured water, garland, vermilion, kuśa grass, flowers and a golden pot. “Obeisance to shiva accompanied by Parvati and the Ganas. Obeisance to you the primordial cause, of the form of Trinity, Rudra, Vishnu and Brahma”. After saying this and bowing he shall seat himself. He shall mention the names of the sages etc. again and wash his hands with water. He shall apply the ashes again as mentioned before. He shall then perforin Nyasas expressive of his devotion to Shiva. After worshipping lord Shiva with bent head and fivefold services he shall bow to the Pranava in the dative case ending with Namah. He shall meditate upon the Praṇava consisting of five letters including the Bindu and fifth vowel “u” without the fifth vowel and with the Bindu. After uttering this with Bindu he shall utter the composite unit. With these Bijas duly uttered the scholarly ascetic shall bow to the preceptor and the lord of Ganas stationed on the arms and thighs. He shall bow to Durga and Kṣetrapala also, with palms joined in reverence. He shall repeat “Om Astraya Phat” six times and wipe off his hands. He shall recite the mantra “Apasa pantu” and repeat “Astraya Phaṭ”. Clapping the palms thrice and kicking thrice he shall remove the obstacles; he shall gaze at the heaven-dwellers, the skyfarers. He shall restrain the vital breath and remember the Haṃsa mantra. Through the Brahma Naḍi he shall then bring about the living consciousness in the heart. He shall meditate on the supreme god of the form of cit in the middle of lunar sphere of cit within the great lotus of thousand petals, full-blown and stationed in the twelve. For sixteen, sixty-four and thirty-two seconds he shall perform Puraka, Kumbhaka and Recaka through Shosa Daha and Plava. After retaining the breath as mentioned in his particular Veda through wind, fire, water etc. he shall bring the nerve which is at the Mula to the cerebral aperture. When the body is bathed in the exquisite nectarine current issuing from the lunar sphere of Chit, within the lotus of thousand petals within the twelve, it is purified and thrilled with good emotions. He makes the Atman descend to the lotus of the heart realising “I am he”. He thrusts the Atman into the Atman through the nectarine current. Thus, he shall piously stabilise the vital breath duly. The Yogi with mental concentration shall ponder over the Matṛka. He shall fix the developed Matṛka through the Praṇava externally. He shall carry out nourishment etc. with restricted vital breath. Thinking upon Shiva in the mind he shall dedicate himself quietly. The sage of Praṇava is Brahma, the metre is Gayatri and the deity is the great Atman, Sadashiva. The letter “A” is the seed; the letter “U” is shakti; the letter “M” is Kilaka. It is used for the sake of liberation. Beginning with the two thumbs and ending with the palms, the hands are wiped off. Saying “Om” he shall begin the Nyasa of the hands. He shall perform the Nyasa starting with the thumb of the right hand and ending with the little finger of the left hand. Everywhere “A”, “U”, “M” with the Bindu, and the mantra ending with Namaḥ shall be uttered and the Nyasa of the hand in the heart etc. be performed. After uttering “A” at the outset the identity of Brahman and Atman shall be practised. The mantras ending with “De” and “Namaḥ” shall be utilised in the heart. The Nyasa of “U” along with Vishnu is made on the head; that of “M” along with Rudra in the tuft. The sage practising the mantra shall make the Nyasa of the Kavaca in the eyes and the forehead with an attentive mind. The different organs, faces and digits shall be fixed in the five Brahmans. Ishana’s five digits shall be fixed in the head, face, heart, private parts and the feet. The four digits of the Puruṣa shall be fixed in the four faces. Aghora’s eight digits shall be worshipped in the heart, neck, shoulders, navel, belly, back and the chest. Vamadeva’s thirteen digits shall be fixed in the anus, penis, thighs, knees, calves, buttocks, waist and the sides. Sadya’s eight digits shall be fixed in eight eyes. The most excellent of the knowers of kalpa shall fix these digits in the feet, hand, vital breath, head and arms. Thus, making the Nyasa of the thirty-eight Kalas the intelligent knower of Praṇava shall proceed with the Nyasa of Praṇava. After making the Nyasa in the arms, elbows, wrists, sides, belly, calves, feet and the back, the devotee, an expert in the Nyasa, shall perform Haṃsanyasa. The devotee shall make the square diagram to his left and worship it with Om. He shall place the conch and the missile, with its stand and worship it with the Praṇava after filling it with the water scented with the sandal paste. He shall worship it with the scents and flowers and repeat Praṇava seven times. He shall show the mystic sign of the cow and the conch making a square diagram in front and a semicircle in the middle, a triangle, hexagon and a circle within each in order. After worshipping the diagram with scents, and flowers, he shall place within it the vessel of Arghya on its stand and worship it with scents, repeating the Praṇava. He shall pour holy water and fill it. In the vessel, tips of Kusha grass, raw rice grains, barley, other grains, gingelly seeds, ghee-fried object, flowers and ashes too shall be put. It shall be worshipped with scents, flowers and the “Sadyojata mantras” with their six ancillaries, Praṇava and the Varma mantras. After veiling it with the Astramantra he shall show the mystic sign of the cow for the sake of protection. The water within it shall be used for sprinkling himself and the materials of worship—scents, flowers etc., repeating the Astramantra. After saying “Obeisance to the seat of the preceptor” he shall assign the lotus to the north-east of the diagram as seat repeating the Praṇava. As enjoined the idol of the preceptor too shall be conceived there itself. After saying “Oṃ guṃ gurubhyaḥ namaḥ” he shall invoke the preceptor and meditate on him as seated facing the south, with a delightful face, looking gentle and crystal pure, showing the mystic gestures of boons and protection with his hands in the form and features of Shiva but with two eyes. After meditating thus, he shall worship Gaṇapati with scents, flowers etc. in the proper order assigning him a scat on the lotus to the south-west of the mystical diagram with the mantra “Gaṇanantva” etc. After invoking the lord, he shall meditate on him with concentration. He shall be conceived as red in complexion with a huge body bedecked in ornaments holding a noose, a goad, boons and teeth, with elephantine face destroying the hindrances and obstacles of his devotees. After meditating thus, he shall worship him with scents, flowers and other services. After offering him the Naivedya of plantain fruits, coconuts, mango fruits and sweet balls he shall make obeisance to the god. In the lotus to the north-west of the diagram the devotee shall conceive the form of Skanda and invoke him too. Repeating Skandagayatri he shall meditate on Kumara shining as the rising sun, seated on the peacock, with four arms and splendid limbs, bedecked in coronet holding mystic signs of boons and protection, a spear and a cock as well. After meditating thus and worshipping with scents and other services, he shall worship Nandi, the chief of the harem in the right wing of the eastern doors, with the lustre of the golden hill bedecked in ornaments with the crescent moon constituting his coronet, of gentle aspect, with three eyes and four arms, holding a trident, a hind, an axe and a golden staff, with his face lustrous as the moon’s disc or as the face of a monkey. To his north he shall worship his wife Suyasha, the daughter of the Maruts of good rites, engaged in bedecking mother Shiva’s feet duly with scents, flowers and other services. On the ground beneath he shall conceive the holy Adhara Shakti of dark blue complexion. In front of her he shall conceive the serpent-chief with lifted five hoods and coiling shape, licking the sky as it were with hoods. He shall conceive above it the dignified seat with four lion’s feet symbolical of virtue, knowledge, detachment and prosperity. They shall be worshipped beginning with the southeast corner in colours white, yellow, red and dark-blue. Adharma etc. shall be conceived from the east to the north in due order. He shall conceive its body with the lustre of the jewel Lajavarta. The lower and upper lids, the bulbous root, the stem, the neck, the petals and the pericarp shall be conceived in order and worshipped. He shall conceive the eight Siddhis in the petals, the Shaktis in the filaments, the eight Rudras, Vama and others from the east, all round in order; the Vairagya in the pericarp and the nine Shaktis in the Bijas, Vama and others alone beginning with the cast and ending with Manonmani, the Dharma of Shiva in the bulbous root, the Shaivite knowledge in the stem and the zones of fire, sun and the moon above the pericarp. The science of the Ātman, and the trio of principles named Shiva shall be conceived thereafter. Above these seats he shall conceive the scat of the deity shining with the flowers of various colours and brilliance due to the Lore Paravyomavakasha. From the Adhara Shakti to the scat of the sacred lore the devotee shall repeat the mantra, “oṃ Shivaya namaḥ”. As before, the five Brahmans shall be conceived in the idol in view of the difference due to limbs, faces and digits. The devotee, expert in the mystic signs shall invoke the lord standing with a handful of flowers. Uttering the mantra beginning with “I resort to Sadyojata” and ending with Om repeating the Nada arising from the Adhara and concluding at the Brahmarandhra, along with the twelve knots he shall meditate on the lord in Oṅkara, pure as crystal, the unsullied, the imperishable, the cause of creation, identical with the worlds, stationed within and without, pervading all, smaller than the smallest and greater than the greatest, visible to the devotees without strain, the unchanging incomprehensible to the gods, Brahma, Indra, Vishnu, Rudra and others, the essence of the Vedas, declared as invisible, by the learned devoid of beginning, middle and end and the panacea for all worldly ills. After meditating on him thus with concentration, the devotee shall perform obeisance after showing different mystic signs and performing the rites of invocation, installation, concentration and observance. He shall meditate on lord Shiva himself, of Sakala and Niskala forms. After meditating on Shiva and his attributes, he shall meditate on Prvati as Manonmani to the left of Shiva. Repeating the mantra “Gaurirmimaya” preceded by the Praṇava he shall invoke Parvati as before and perform the rites ending with prostration. The sage of pious concentrated mind shall meditate on her. After meditating on them, the ascetic of restrained mind shall perform ablution with the water in the manner of Pranava—prokṣana. He shall offer Padya repeating mantra “Bhave bhave natibhave”. He shall offer water for Acamana by uttering “Vamaya namaḥ”. He shall offer a fresh piece of cloth saying Jyeṣṭhaya Namaḥ” (obeisance to the eldest). He shall offer the sacred thread saying Shresthaya Namaḥ (obeisance to the most excellent). He shall offer water for Acamana once again saying “Rudraya Namaḥ” (obeisance to Rudra). He shall offer well consecrated scent saying “Kalaya Namaḥ”; raw grains saying “Kalavikaraṇaya Namaḥ”;flowers, saying “Balavikaraṇaya Namaḥ”; incense assiduously saying “Balāya Namaḥ”; oiler good lamp saying “Balapramathanāya Namaḥ.” Along with the Vedas including their six ancillaries, Matṛka, Praṇava and Shiva joined with Shiva, he shall show mystic signs to Shiva and to Parvati. After performing meditation and worship duly in accordance with the rules the expert devotee shall begin the Avaraṇa Puja.
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In the chapter 8 in Section 5 of Kailash-saṃhita of Shiva Purana, Shiva informed about mental worship of Shiva.
There are five Avaraṇas here. These are:
In the topmost row the Lokapalas shall be worshipped in different spots beginning with the last and proceeding in the manner of circumambulation. The following ten are the Bijas for the Lokapalas: —Ranta (ending with ‘Ra’), Panta (ending with ‘Pa’), Jnanta (ending with ‘Jna’), Lanta (ending with ‘La’) twice, Apurvaka (beginning with ‘A’), Ṣanta (ending with ‘Ṣa’), Santa (ending with ‘Sa’) Vedadya (Praṇava) and Śribija. He shall worship the Lokapalas with these Bijas. He shall worship Brahma and Vishnu in accordance with the rules and proper means of service in the north, south-west, south and north-east. He shall worship Devesha in the outer lines of the fifth Avaraṇa. He shall worship trident in the north-cast, thunderbolt in the east; axe in the south-east; arrow in the south; sword in the south-west; noose in the west; goad in the northwest and bow in the north. For the satisfaction of Shiva, the knower of the rules shall worship Kṣetrapala of Rudra facing the west, in accordance with the rules. After performing the Avaraṇa worship, the devotee shall worship the lord of the gods again for allaying his mental disturbance. He shall know Praṇava as Shiva. After worshipping duly thus with scents and other services he shall offer Naivedya prepared in the proper manner. He shall give water for Achamana and the Arghya as before, and then offer Tambula and water in accordance with the rules. After performing Nirajana the balance of the worship shall be completed. After meditating on the lord and the goddess he shall repeat the mantra hundred and eight times. Then he shall stand up with a handful of flowers meditate on lord Shiva with the mantra beginning with “Yo devanam” and ending with “Yo vedadau svaraḥ proktaḥ”. The handful of flowers shall be dedicated and he shall perform circumambulation thrice. He shall prostrate with eight parts of the body touching the ground. Endowed with great devotion he shall perform circumambulation again, make obeisance once more. While sitting there, he shall adore the lord with the eight names. Then he shall pray thus: “O lord Shiva, good or bad whatever I have done is your great service.” After saying this, flowers shall be offered along with the water from the conch. After worshipping him who is worthy of worship, he shall repeat the eight names with significant meaning. Good fortune, handsome and brilliant features, good strength, compassionate and renouncing temperament, heroism, fame in the world—all these are secured by one who worships the lord.
The chapters 18 & 20 to 33 in Section 7.2 of Vayaviya-saṃhita of Shiva Purana informed about the procedure of consecration & Worship of Shiva. Mantra - In order to purify, one shall perform the Japa of the five-syllabled mantra. Restraining the vital breath thrice he shall cut off the knot of the elements repeating the Astra mantra and showing the mystic gesture of Astra. After meditating on the Atman that has entered the body, in the lotus of the heart, he shall sprinkle with the shower of nectar the body consisting of Vidya. Nyasa - Nyasa is an assignment of the various parts of the body to the deity. It is usually accompanied with prayer and ritualistic touching of corresponding body parts. This forms an essential part of Karma-Yajna. Nyasa is of three types: Sthiti (maintenance), Utpatti (primary injunction to perform an action) and Laya (withdrawal). The first is for householders, the second for Brahmacharins, the third for ascetics, forest-dwellers and widows. Then he shall perform the rite of Karanyasa. Thereafter he shall perform the Dehanyasa by means of the great Mudra. After performing the rite of Anganyasa in the manner mentioned by Shiva, he shall perform the Varṇanyasa in the joints of hands, feet and other parts of the body. Thus, he shall succinctly perform the purification of the body and Atman. Attaining the status of Shiva he shall worship Parameshvara. The first is Matṛkanyasa; the next is Brahmanyasa; Praṇavanyasa is the third; the next is Haṃsa Nyasa and the fifth Nyasa is mentioned as Panchaksharatmaka (consisting of the five-syllabled mantra). After performing the Nyasa of the letters in the manner of fifty Rudras the five Brahmans shall be fixed in the limbs, face etc. and Kala. Yajna - One shall dedicate himself to Shiva and eschew his identity. Thinking “I am Shiva” one shall perform Shaivite rites, viz. Karmayajna, Tapoyajna, Japayajna, Dhyanayajna and Jnanayajna. The latter ones are better than the earlier ones. Karmayajna is of two kinds: one with a specific desire and the other without that. He who has meditation and knowledge crosses the ocean of worldly existence. Dhyanayajna which is freedom from the defects of violence etc. is a pure mental process for salvation and is therefore the greatest means. Worship Materials -
External Worship Procedure -
In internal worship, the materials are mentally conceived and purified. After meditating on Vinayaka and worshipping the lord in accordance with the injunctions, the learned devotee shall propitiate Nandisa and Suyasa in the south and the north and offer mentally well-conceived seat. Shiva shall be meditated on it. He is accompanied by Amba. He possesses all excellences. Just as Mantra Nyasa is performed in the body so also in this form the devotee can meditate on embodied Shiva who is beyond Sat and Asat as in the manner of external worship. He shall complete the worship mentally. He shall then mentally imagine the Homa in the navel with sacrificial twig, ghee etc. He shall meditate on Shiva in the middle of the eye-brows in the form of the flame of the pure lamp. After concluding the imaginary procedure of propitiation, the devotee shall worship the lord in the phallic image or on the ground or in the fire. Consecration - On an auspicious day, in a pure spot devoid of major defects, the preceptor shall at the outset perform the consecration. After making the altar, he shall make eight pits in the eight quarters making the chief one in the north-east. It shall be decorated with garlands, festoons, banners and canopy. In the middle of the altar a mystic diagram shall be drawn. It shall have auspicious characteristics. Nivrtti Kala shall be installed in the vessel in the east, Pratishtha Kala in the vessel in the west; Vidya Kala in the south. Shanti Kala in the north and the Para Kala in the middle. To the east of the diagram the great worship of the lord shall start on the consecrated jar. The above-mentioned consecration can be performed on the seashore, or river-bank, or in the cowpen or on a mountain, or in a temple or in the house or in any other charming place, except the platform. After making the diagram as before and the raised ground for fire the preceptor shall invoke all auspicious things about him. He shall meditate upon the lord the protector of sacrifice facing the west. The excellent preceptor shall perform the sacrifice in the sacred fire in the main pit. The other brahmins shall perform the sacrifice all round in the other pits. Some shall recite the Vedic mantras or auspicious hymns. Some shall perform the Japa duly. After propitiating the assembled brahmins he shall make them recite the Punyaha mantras. He shall then worship. The preceptor shall perform the Saṃkalpa. ‘I shall do thus’ and with the formal permission, he shall bring the disciple who had been observing fast taking only Haviṣya once and who had taken bath and performed daily rites. The disciple shall continue the Japa of Praṇava and meditate on the lord. Auspicious rites shall then be performed for him. He shall be made to sit on the Darbha grass. The disciple shall sit facing the north. The preceptor shall stand facing the east and sprinkle the water from the vessel Prokṣaṇi, on his head as the disciple sits straight with palms joined in reverence. He shall lightly touch with flowers the eyes of the disciple and bind them with a strip of new silk cloth repeating the mantras. The disciple shall circumambulate thrice and offer a handful of flowers with a piece of gold to the lord he shall prostrate on the ground facing the east or the north. Uttering the mantra of shiva, the preceptor, identical with Shiva, shall place his hand on the head of the disciple. With the same hand the preceptor shall touch all the parts of his body. The disciple shall prostrate on the ground before the lord in the form of the preceptor. The five Brahmans from Ishana to Sadyojata shall be meditated upon in the north-east, east, south and north or in the west, south-east, north-east and south-west or in the north-west north-east and in the four quarters. Beyond that he shall perform the Garbhavaraṇa and repeat the mantras. Outside he shall worship Indra in the east, Yama in the south, Varuṇa in the west, Kubera in the north, Isha in the north-east, fire in the south-east, Nirṛti in the south-west, Vayu in the north-west, Vishnu in the south-west, Brahma in the north-east and the weapons from thunderbolt to the lotus outside the lotus. He shall worship the lord duly and perform three Ahutis. He shall sit as before. The preceptor shall touch the disciple with the tips of the Darbha grass. By means of his Vidya he shall enter the Atman. After bowing to the lord, he shall perform the rite of Naḍisandhana. Then, he shall perform the rite of Praṇanirgama as mentioned in Shiva Sastras. Remembering the mystical entry into the body of the disciple he shall perform the Tarpaṇa rite with the mantras. For the Tarpaṇa he shall offer thrice the ten Ahutis with the ancillary mantras. After offering the Pūrṇahuti, the expert preceptor shall offer again ten Ahutis repeating the Mulamantra, by way of expiation. Meditating on the lord he shall take Bhasma in both the hands and smear it over the body of the disciple repeating Shiva’s names. After worshipping shiva and securing his behest in the form of Shiva he shall slowly mutter Shiva’s Mantra into the ear of the disciple. At the behest of the preceptor, he shall repeat the mantra with palms joined in reverence and mind concentrating on it. Then after instructing him in the Shakti mantra, The disciple shall make sankalpa, propitiate the lord with concentrated devotion till delusion is quelled. Thereafter the disciple will be known as Samaya in the preceptor’s hermitage. Then after performing the rite of Karanyasa the preceptor shall take the Bhasma with his own hand and hand it over to the disciple along with the Mulamantra and the Rudraksha over which the mantra has been repeated. If it is possible he shall give him the phallic or the embodied idol of the lord, the requisites of worship, sacrifice, Japa and meditation. The preceptor shall impart to him the Shaivite conduct of life in proportion to his devotion and faith as well as his grasping capacity. The rite of sacrifice - After due consecration he shall propitiate the lord and commence sacrifice. The altar shall be made in the form of a circle or a square. In the altar he shall make the eight-petalled lotus. The altar shall be made with smooth clay. Things to be washed shall be washed and to be sprinkled shall be sprinkled and purified. Then he shall fetch fire in a supporting vessel. The fire may be one produced from crystals, lens etc. or from wood. It shall be whirled round the sacrificial pit thrice repeating the Bija mantra of the fire. To its south he shall worship the idol of Shiva, perform the rite of Mantranyasa with the butter and show the Mudra of cow. The sacrificial spoons shall be metallic but not of bell metal, iron or lead. These shall be made of sacrificial wood. The leaves shall be scrubbed with Darbhas, warmed in the fire, then sprinkled with water in the manner prescribed in his Sutra, repeating the name of Shiva. He shall then make offering to the fire with the eight Bija mantras. The seven Bijas for the seven flames are respectively Bhrum, Stum, Brum, Shrum, Pum, Ḍrum and Drum. After repeating their Bija mantras the tongues shall be mentioned and the rite concluding with Svaha performed in due order. In the middle he shall perform three Ahutis repeating ‘Ram Vahnyeti Svaha’ either with ghee or with sacrificial twigs. Then the rite of Pariṣecana shall be performed. Fried grains, mustard seeds, barleys, gingelly seeds, foodstuffs soaked in ghee etc. shall be offered if possible. The number of Ahutis shall be ten, five or three according to capacity. It is enough even if one Ahuti is made. The butter shall be offered with the wooden spoon and the articles with the wooden ladle or with hand. The Homa shall be performed at the divine or saintly spot. The chapter 3 of Section 7.1, Vayavuya-samhita of Shiva Purana discusses about devotion, Shiva’s grace and Salvation.
Those who are desirous of salvation, Shiva shall be meditated upon by. Every thing inclusive of Brahma, Vishnu, Rudra, Indra, the elements, the sense-organs, is born at first from Sarveshvara. He rules over all the worlds through the Jivas. He is the sole lord of infinite Shakti who presides over all causes and is released from Time—Death. He has neither day nor night; neither equals nor superiors. The great knowledge and activity are innate in him. By concentrating on him, the person of Sattvic feelings becomes the lord himself. Shiva is the cause. He has no beginning, no end. He is naturally independent and perfect. The mobile and immobile beings are subservient to his will. He is glorious, devoid of examples and definitions. He is both the liberated and liberator. He is not influenced by Time. He is the activiser of time. He is the lord of the universe comprising the sixfold path. He is the Being above all beings, one above the other. There is no being above him. He is the ocean of benevolence, prowess, majesty and sweetness. The universe is created by him indulging in wonderful activities. At the time of dissolution this gets dissolved in him. Sacred rites, charitable gifts, penances and observances, these are advocated by people for the purification of emotions. Forms in the universe are threefold—the gross, subtle and that which is beyond. The gross is seen by us, the gods and others. The subtle is seen by the Yogis. That which is beyond the two, is eternal, knowledge, bliss and the unchanging can be seen by those who dwell in it, are devoted to it and are engaged in the rites concerning it. Devotion is the result of grace and grace is the result of devotion just as the sprout comes out of the seed and produces the seed. The achievements of the individual are due to the grace of God. Contact with grace yields excellence of Dharma. After attaining this excellence, the sins of the individual decline. When his sins decline through succession of births the devotion to Sarveshvara and Amba is generated along with knowledge. The grace of the lord varies in accordance with the purity of emotions. Due to grace, eschewment of rites results. Here the eschewment is of the fruits of rites and not the rites themselves. As a result of the abandonment of the desire for the fruits of holy rites, the auspicious Shaivite virtues are attained. This is twofold: that dependent on the preceptor and that which is not. That which is dependent on the preceptor is more important and hundred times more efficacious. In view of the knowledge the man sees the defects in the worldly existence (saṃsara). Thereafter arises non-attachment to the sensual objects and thence Bhava is attained. When Bhava is attained the man becomes more inclined towards meditation than towards rituals. A man endowed with knowledge and meditation becomes engaged in Yoga. Through Yoga arises the great, devotion and then grace of God. By means of the grace the creature is liberated and becomes equal to Shiva. Some soul is liberated even while in the womb; another even while being born; a third whether he be a boy or a youth or an old man. Some soul may return after the enjoyment of heavenly region and then liberated. Still another soul may be liberated on its way. Hence there is no stipulated mode or order in the attainment of liberation. The supreme bliss is in accordance with the knowledge and emotion and attained by the grace of the lord. Hence, in order to win his grace, you shall avoid verbal and mental defects; meditate on Shiva. The glory of the donations & Penance – Shiva Purana
In the chapter 11 & 12 in Section 5 of Uma-saṃhita of Shiva Purana, the glory of donations and penance is narrated the greatness of Shiva. Glory of Donations - Auspicious or inauspicious, one has to reap the fruit of actions committed by him. Following are gains of gifts made –
Even by putting one’s family to inconvenience and trouble one should give food to a mendicant brahmin of noble soul, if one wishes for one’s prosperity. He who gives food to a suppliant brahmin in distress actually makes an excellent deposit facilitating his benefit in the other world. A giver of food, of good conduct and free from malice, is honoured. A gift of food never goes in-vain be it to a dog or a person who cooks dogs. He who gives food to a weary, unknown traveller, without feeling distressed for the same will derive prosperity. The meritorious benefit of the man, who delights Pitṛs, gods, brahmins and guests with food-stuffs, in really immense. Gift of food and drink whether to a Shudra or to a brahmin is equally excellent. The eight gifts are honoured most in the land of the dead viz food, drink, horse, cow, garments, bed and umbrella. Glory of Penance - The benefit of the sacred rite Agnihotra is derived by a man in the lake dug by whom there is plenty of water in the rainy season. Truth alone is the great Brahman, the greatest penance (tapas), the greatest sacrifice and the greatest learning. Penance, sacrifice, merit, the worship of the gods, sages and the Pitṛs, the waters, theVidyas—all these things are established in truth. Truth is sacrifice, penance, charitable gift, mantras, goddess Sarasvati, celibacy and Oṃkāra. These are really truth. By upholding truth, the people can attain the benefits of keeping up the traditions of all the Vedas and taking the ceremonial ablutions in all holy centres. When weighed against truth in a balance, a thousand horse-sacrifices and a hundred thousand other sacrifices do not equal it. Truth alone excels. Truth is the greatest virtue. By maintaining truthful virtue that the sages have attained Siddhis and reached heaven. Men who never utter a lie whether for their own sake, or for other’s sake, or even for their own son’s sake, do go to heaven. The Veda’s, the sacrifices and the Mantras exist in brahmins for ever. They are never visible to the untruthful. Hence one shall always speak truth. Penance is the greatest rite. Fruits are achieved by penance. Those who are engaged in penance incessantly rejoice along with the gods. Heaven, fame and love are achieved through penance. Penance is the means of achievement for all objects. One achieves great things through penance, one attains salvation, knowledge, perfect wisdom, good fortune and beauty by penance. Those who have never performed penance (tapas) do not attain Brahmaloka; lord Shiva is not accessible to those who have never performed penance. The wine-addict, the defiler of other women, the brahmin-slayer, the defiler of teacher’s bed overcome all sins through penance and get rid of them. Kingdoms are achieved through penance. Due to penance (tapas), the lords Sun and the Moon are engaged in the welfare of the worlds. The stars and the planets too shine by virtue of their penance. There is no happiness in the world that can be gained without penance. The knowers of the Vedas understand that all happiness is attained through penance alone. Knowledge, perfect wisdom, health, beauty, good fortune and perpetual happiness are the offshoots of penance. |
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