Garudapurana 1.23

Śrī Garuḍa Mahāpurāṇa — 23 / Sūta said: / I shall explain the worship of Śiva, the means of accomplishing righteousness, pleasure, and the rest. / One should sip water with three mantras beginning with the Praṇava and ending with Svāhā:

"Oṃ hāṃ to the soul-reality," "Hīṃ to the knowledge-reality," / and "Oṃ hūṃ svāhā to the Śiva-reality." Touching the ears should be done with the heart mantra.

The ash bath and libation are performed with the mantra "Oṃ hāṃ svāhā." / For all gods and all sages, [the mantras] end in "namaḥ" or end in "vauṣaṭ".

For all ancestors, they end in "svadhā," and for grandfathers they end in "svadhā": / "Oṃ hāṃ to great-grandfathers," and likewise to maternal grandfathers and others,

"Hāṃ namaḥ to all mothers." Then breath control should take place. / Sipping water and sprinkling [follow], and then one should recite the Gāyatrī:

"Oṃ hāṃ, we know that Great Lord; we meditate on him whose speech is purified; may that Rudra inspire us."

Having performed the adoration of the Sun, one should worship with the Sun mantras: / "Oṃ hāṃ hīṃ hūṃ haiṃ hauṃ haḥ, salutation to Śiva-Sūrya; / Oṃ haṃ, salutation to Khakholka, the form of the Sun; / Oṃ hrāṃ hrīṃ saḥ, salutation to Sūrya."

Then one should call to mind Daṇḍin, Piṅgala, and the living beings. / Having worshipped the spotless Lord in the south-east and other directions, [one attains] supreme bliss.

One should worship Padmā; and "rāṃ" Dīptā, "rīṃ" Sūkṣmā, "rūṃ" Jayā, and "reṃ" / Bhadrā; and "raiṃ" Vibhūti, "roṃ" Vimalā, "rauṃ" Amoghā (Rodhikā);

"raṃ" Vidyutā in the east and other directions; and in the centre, "raṃ" to the all-facing goddess. / With the solar seat of the Sun's form, "hrāṃ hrīṃ saḥ," one should worship the Sun.

"Oṃ āṃ" to the heart of the Sun, and head, and crest, and "bhūr bhuvaḥ svar oṃ"; / Jvālinī, "hraṃ" to the armour, and the weapon mantra for the initiated kings.

With the heart mantra of the Sun one should worship all: "soṃ" Soma, and "maṃ" Maṅgala, / "baṃ" Budha, "bṛṃ" Bṛhaspati, "bhaṃ" Bhārgava, "śaṃ" Śanaiścara,

"raṃ" Rāhu, "kaṃ" one should worship Ketu, and "oṃ" worship fierce Tejas. / Having worshipped the Sun and sipped water, one should place the limbs beginning from the little finger:

"hāṃ" to the heart, "hūṃ" to the head, "haiṃ" to the crest, "hauṃ" to the armour, and to the eyes, / "haḥ" to the weapon mantra. Having established Śakti, one should perform the purification of the elements again.

Then, having prepared the vessel for guest-water, one should sprinkle and worship with that water.

[Visualising] oneself seated on a lotus and [saying] "Hauṃ to Śiva," then outside, / at the door, Nandi and Mahākāla, Gaṅgā and Yamunā, and the cow;

Śrī, the weapon, the guardian deity of the site, Brahmā, the Gaṇa, and the guru. / In the centre one should worship Śakti and Ananta, and in the east and other directions, righteousness and the rest;

and unrighteousness and the rest in the south-east and other directions; in the middle, on the pericarp of the lotus, / Vāmā and Jyeṣṭhā in the east and other directions, and Raudrī and Kālī in the remaining quarters:

"Oṃ hauṃ to Kalavikariṇī," then to Balavikariṇī, / then to Balapramathinī, to Sarvabhūtadamanī;

one should worship Manonmanī: these in the middle of the throne before Śiva. / To Śiva's seat, to the great murti, and in the middle of the murti, to Śiva.

Invocation, installation, bringing near, containment, / integration, showing the gestures, and guest-water and water for the feet;

one should perform sipping water, unction, rubbing with perfumes, bathing, and churning. / One should present clothing, anointing paste, flowers, incense, a lamp, and sacrificial cooked food;

sipping water, mouth-fresheners, betel, the purification of hands, / parasol, chowrie, the sanctifier, and the supreme consecration one should perform.

One-day recitation in proper form, dedication of the recitation, / praise, prostration with the heart and other limbs—this is known as the worship of the limbs.

In the south-east, north-east, south-west, and north-west, and in the centre, according to the rule from the east onward, / one should worship Indra and the other [guardians], and Caṇḍa, and offer him the leftover offerings.

"You are the protector of the secret and the most secret; accept the recitation made by us. / May there be attainment for me, O God; through your grace let there be abiding in you.

Whatever deed is done always, good deed or bad deed, / destroy that of mine who am established in the station of Śiva, O Rudra, O Śaṅkara!

Śiva is the giver, Śiva is the enjoyer, Śiva is all this universe; / Śiva is victorious everywhere; that which is Śiva is I myself.

Whatever has been done, whatever I shall do, all that is your good deed. / You are the saviour and the guide of the universe; there is no other lord for me, O Śiva!"

Now I shall tell the worship of Śiva by another method: / Gaṇa, Sarasvatī, Nandi, Mahākāla, then along with Gaṅgā,

the wind, the weapon, the guardian deity of the site at the door beginning from the east. / Indra and the others are to be worshipped, and the elements: earth, water,

fire, wind, ether, smell, taste and form, sound, / touch, speech, hands, feet, anus, genitals, ears, and skin.

Eye, tongue, nose, mind, intellect, ego, and primordial nature, / Puruṣa, Nāga, intellect-knowledge, Kalā, time, and destiny,

Māyā, pure knowledge, Īśvara, Sadāśiva, / Śakti, and Śiva: knowing these, the wise person is liberated and becomes Śiva.

He who is Śiva is Hari and Brahmā; 'I am that Brahman, Śaṅkara.'

I shall explain the purification of the elements, by which one becomes purified Śiva: / In the heart-lotus is the Sadyojāta mantra, the Kalā is Nivṛtti, and the Iḍā,

And Piṅgalā are the two subtle channels; the two winds are Prāṇa and Apāna; / The deity is Indra, the body is the cause of Brahman, and the maṇḍala is a square,

Marked by a mouth, wind, one respiratory thrust, five qualities, / Situated in the heart region, resembling a sound, extended over one billion [yojanas].

"Oṃ hrīṃ to Pratiṣṭhā hrūṃ hraḥ phaṭ." / "Oṃ hrīṃ hrūṃ to Vidyā hraṃ hraḥ phaṭ." / The ground system is eighty-four crores [of yojanas] in height.

In its middle one should meditate upon the tree of worldly existence and the self; / Then, upon the earth turned downward; thus that particular [element] is surely purified.

Vāmā Devī, Pratiṣṭhā, Suṣumnā, and Dhārikā; / The vital airs are Samāna and Udāna; Varuṇa is the deity; Viṣṇu is the cause;

The breath-thrusts and qualities are four; the meditation is white. / In this way one should visualize the throat-lotus, the maṇḍala called the crescent moon,

Marked with a lotus, extended across twenty-two crores, / Ninety-four in height, and the self facing downward.

At the palate is the lotus; Aghora is endowed with Vidyā; / In the two lip-channels are Hastijihvā; the meditation is Nāga; Agni is the deity;

Rudra is the cause; there are three thrusts, three qualities, and a red color; / A triangle of the shape of a flame, four hundred crores

In breadth and height—thus should one meditate upon the Rudra-element. / In the forehead is Tatpuruṣa, Śānti, green grass, the wise say,

Kūrma and Kṛkara are the winds; the god Īśvara is the cause; / Two thrusts, two qualities, and a smoky hexagonal maṇḍala,

Marked with a bindu, eight crores in extent and height, / Plus fourteen crores—thus should one meditate upon the wind element.

In the twelve-petalled lotus are Śāntyatītā and the Lords; / Kuhū and Śaṅkhinī are the channels; Devadatta and Dhanañjaya [are the winds];

The Śikhā, Īśāna as the cause, and Sadāśiva is traditionally known; / One quality, one thrust; one should meditate upon it as like pure crystal,

Sixteen crores in breadth, twenty-five in height; / One should meditate upon circular ether. Thus the purification of elements is proclaimed.

The two qualities, the guru, the seed-guru, Śakti and Ananta, and Dharma, / Along with knowledge, dispassion, and sovereign power; then, on the petals beginning in the east,

The two faces turned downward and upward, the pericarp and filaments of the lotus, / Vāmā and the rest, self-knowledge, and one should constantly meditate upon that called Śiva,

The tattva on the seat of Śiva, the icon: "Heṃ hauṃ, homage to the body of knowledge!" / Seated in the bound lotus posture, white, sixteen years old,

Five-faced, holding with the tips of His own ten hands, / The gesture of fearlessness, boons, a spear, a trident, and a skull-staff, the Lord,

With His right hands; and with the left hands a serpent, a rosary, / A drum, a blue lotus, and an excellent citron.

Possessing the powers of will, knowledge, and action, three-eyed indeed is Sadāśiva. / The meditator who thus worships Śiva is always freed from time.

By the flow [of breath] through this day and night, a man lives for three years; / By the flow of two days, he lives for two years;

By the flow of three days, he lives for one year. / Death does not come at an unseasonable cold time, nor during the heat-causing [breath].

Thus in the glorious Garuḍa Mahāpurāṇa, in the first section called the Pūrvakhaṇḍa, in the Ācārakāṇḍa, the twenty-third chapter, entitled "The Exposition of the Worship of Śiva."

(Thus the worship of Śiva and others is concluded.)