Shaivacintamani (analytical study)
by Swati Sucharita Pattanaik | 2022 | 84,311 words
This page relates ‘Items Used For Shiva Abhisheka Are� of the English study on the Shaivacintamani—an unstudied text on Shaiva or Shiva worship by Lakshmidhara Mishra, written in the late 17th century and edited for the first time in 1994 by Shri Dukhisyam Pattanaik from the Orissa State Museum. The present research aims to offer a comprehensive study of the Saivacintamani, filling the knowledge gap by being the first to provide in-depth analysis and commentary.
Go directly to: Footnotes.
Part 10 - Items Used For Ś Abhiṣeka Are
Curd,Milk/ water,Honey,Tender Coconut water, վūپ (holy ash), ʲṅc峾ṛt (curd based delicacy consisting of 貹ṅc items:( Milk, Sugar, Ghee(clarified butter) Honey, curd),Bananas,Sandalwood paste,Ghee (clarified butter),Haldi, Fragrant oils,Bilva leaves (vital importance).
While selecting Bilva leaves make sure the cakra and the Brajra should not be there. The cakra is white mark made by the insects on the Bilva leaves while the bajra is thick portion towards the stalk. The Bilva leaves used in ūᲹ should be 3 leaves let’s even if one of the leaves gets detaches of three leaves then it is of no use.
Flowers Offered
There are many flowers offered in the ritual of worshiping Lord Ś. Out of those some flowers are very common and special at the time of offering. Dhatura became Lord Ś’s favourite flower. Hence, Dhatura is offered to Lord Ś during worship to get rid of the poision of ego, rivalry, envy and hatred. Some other flowers like akand, sevatī[1], ī[2],ūٳī,ī,[3] 첹ī, 貹ś, ṭaī, , Ի, Blue lotus[4] (or pink lotus/ white lotus) flowers are auspicious.ٲī flower is never used in the worship of Ś.
sevantīmaliūٳībhiīkaravīrakai�/
śobhitā kusumāmodairmukhadurdurśābditām//
nīlotpalābjakumudairūdhvā līḍhamadhuvratai�/
śobhitā� haṃsakāraṇḍacakravākāmbukukkuṭai�//
Fruits offered
There are many fruits offered in the ritual of worshiping Lord Ś. Some fruits are very common and special at the time of offering. [5] , 첹,Գ, 辱, saralāmalai, [6] , 峾, panasa, Śrī ܱ첹, kapitthakai.
sāla첹 Գ辱saralāmalai� mrapanasśrīܱ첹 kapitthakai�//
Worship in Śaivacintāmaṇi
The devotee of Ś to be pure in mind and also in body by bathing daily in the water of Ś-Ҳṅg[7] and then besmearing one’s body with the sacred ashes and by putting the three-line mark on the fore-head and by wearing a necklace of ܻṣa[8] as a sign of devotion. An area with one mile in radius from an established ṅg� is called �Īś-ṣeٰ[9] � and all the reservoirs of water therein towards the north, may it be well or a pond or a river, whatsoever is considered sacred “Ś�-Ҳṅg’fǰ the sake of purification through bath.
(a) ṅg Worship
ū seems to have been the main-or perhaps the only form of worship in respect of the ṅg. It may be mentioned in this connection that the of the ṅg did not differ from other types of ū. Different types of ṅg� and their importance in the worship of Ś. Of all, the Bāṇa-ṅg is egg-shaped and does not require any invocation (屹Բ) or installation (پṣṭ) n a ritualistic manner. Then description of ṅg� made of crystal and gems etc.
It is given for knowledge of the readers. Ritualistic worship of different ṅg� for the fulfillment of six desires through the Ṣa-karma viz.ղś첹ṇa (winning over), Mohana (fascinating), Stambhana (arresting), ṭaԲ (explusion), վ屹śṇa (causing enmity) and ṇa (causing death) by tantric manner is also prescribed. Guru one may write a particular Mantra on a palm-leaf or on a silver plates on the thirteenth lunar day of a bright fortnight and place it on a pedestal and worship �Dakṣiṇaṅgmūrti-ṅg��.
(b) Dakṣiṇaṅgmūrti-ṅg Worship
Dakṣiṇaṅgmūrti-ṅg� by offering rice boiled in milk. The place, the food, the seat that are required for the divine practice of japa[10] or recitation of a mantra are mentioned in detail in the verses. It also speaks of the rosaries and their use in this connection.
Footnotes and references:
[2]:
Ibid
[3]:
Ibid,
[4]:
Ibid, śǰ첹-10,
[5]:
Ibid śǰ첹-5,
[6]:
Ibid,
[7]:
ʲṭa-1,śǰ첹-5,
[8]:
Ibid,
[9]:
ibid śǰ첹-6
[10]:
ʲṭa-1,śǰ첹-27