Parārthārcādhikāra (public worship in public temples) in Śaiva Siddhānta

Paraphrasing SK Ramachandra Rao’s Shiva Kosha,worship of Śiva is of two types

  • Svārtha(home worship/worship in one’s private shrine)
  • Parārtha(worship in a public temple on behalf of others/another person)

The former category of worship is allowed to all in Saiddhāntika Āgama,but the latter category is restricted by the Āgamas to a particular subsection of brahmins alone who are descended from a set of sages directly initiated by Śiva Himself:The sages mentioned vary,but they are usually

  • Kauśika
  • Bharadvāja
  • Kaśyapa
  • Gautama or Nandi(the ape faced attendant of Śiva)
  • Agastya or Atri

This implies only these brahmins who are descendants of the above sages and have been born in families with a heritage of performing the rites of public worship according to the Siddhānta āgama in an unbroken chain,generation after generation,can offer public worship in temples that run according to the Siddhānta. These brahmins in the living tradition are to be revered as forms of Śiva Himself. More crucially,these brahmins belong to a set of gocaras which are in their fold alone now,this marks them out from other ordinary brahmins belonging to these gotras.

A transcription of a stotra which gives the pañcabrahma mantras and tryambaka mantra in a form which everyone can recite along with the 5 syllabled(pañcākṣarī) mantra

This hymn is from the Kaumārikakhaṇḍa of the Māheśvarakhaṇḍa of the Skanda Purāṇa. It gives the mantras of the 5 faces of Śiva(known as the pañca(five) brahma mantras/vaktra mantras) and the tryāmbaka mantra in a form which everyone can recite(and also the pañcākṣarī in a form where everyone can uncontroversially recount it-context for this last bit is that apparently some āgamas recommend adding either the praṇava or Śākta praṇava to the pañcākṣarī for vīrya janana of the mantra,and what is to be added and allowed to whom added,or whether it really needs to be is a matter to be best learned from paramparā and is upto one’s own guru=one’s own paramparā is the final pramāṇa in these matters).

The sage Kālabhīti’the son of Māṃṭi and his wife Citralekhā who gained this epithet because he refused to come out of his mothers womb due to the fear of Kāla and took birth only after the persuation of Śiva and who became a Pāśupata and did lakhs of japas near Stambhatīrtha(Khambat) and under a Bilva tree. The subsequent description of what happened will be very interesting for any sādhaka:

nivṛtto nādidūre’tha vilvavṛkṣa dadarśa saḥ।
dṛṣṭvā taṃ tasya cādhastāllakṣamekaṃjajapā saḥ॥
japastasya viprasya indriyānī layaṃ yayuḥ।
kevalaṃparamānandasvarūpo’sāvabhūtkṣaṇāt॥

His own recollection of his mental state

nāyaṃ mama mahānando vārānasyām na naimiṣe।
na prabhāse na kedāre na cāpyamarakaṇṭake॥

nirvikārānisvacchāni gaṅgābhāṃsīvakhānime॥
bhūteṣu paramāprītistrijagaddyotate sphuṭaṃ।
dharmamekaṃ paraṃ mahyaṃ cetaścāpyavagacchati॥

After this follows an exchange by an unknown stranger who comes to test the sage Kālabhīti on the ritual purity of his observances and after that’a liṅga manifested from under the bilva tree and he sings the stotra which contains the essence of the 5 face mantras/brahma mantras of Śiva’the Tryāmbaka mantra and the holy pañcākṣara. Mahādeva then appears from the just appeared liṅga and then states that he had filled the lake whose waters the sage had initially refused to drink and he was the same one who had appeared in the form of a man with unknown antecedents and blesser the reciter of this hymn with the fruit of reciting these seven mantras. That place became sacred as the temple of Mahākāla on the bank of the lake Mādalā.

Now I am listing the stotra along with the phalaśruti(explanations are in normal brackets and are obviously not to be recited,just for understanding). Ātmaka=of the nature of,for those whose Sanskrit is poor. Anyone who has not learned the corresponding vaidika mantras from the mouth of a guru(especially the brahma mantras and the tryambaka mantra) can recite the stotra or corresponding ślokas and get the benefit of the mantra.

[Kālabhīti uvāca]
pāpasya kālaṃ bhavapaṅkapālaṃ kalākalaṁ kālamārgasya kālam।
devaṃ mahākālamahaṃ prapadye śrīkālakaṇṭharūpaṃ bhavakālarūpam॥
īśānavaktraṃ praṇamāmi tvāhaṃ stauti śrutiḥ sarvavidyeśvarastvaṃ।
bhūteśvarastvaṃ prapitā mahastvaṃ tasmai namaste’stu maheśvarāya॥ (Īśāna vaktramantrātmaka śloka)
yaṃ stauti vedastamahaṃ prapadye tatpuruṣasaṃjñaṃ śaraṇaṃ dvitīyam।
tvāṃ vidmahe tacca nastvaṃ pradehi śrīrudra devadevaśa namonamaste॥ (Tatpuruṣa vaktramantrātmaka śloka)
aghoravaktraṃ tritayaṃ prapadye atharvajuṣṭaṃ tava rūpakāṇi।
aghoraghorāṇi ca ghoraghorāṇyahaṃ sadā naumi bhūtāni tubhyam॥ (Aghora vaktramantrātmaka śloka)
caturthavaktraṃ ca sadā prapadye sadyobhijātāya namonamaste।
bhavebhavenādibhavo bhavasva bhavodbhavo māṃ śiva tatratatra॥ (Sadyojāta vaktramantrātmaka śloka)
namo’stu te vāmadevāya jyeṣṭharudrāya kālāya kalāvikariṇe।
balaṃkarāyāpi balapramāthine bhūtāni haṃtre ca manonmanāya॥ (Vāmadeva vaktramantrātmaka śloka)
triyaṃbakaṃ tvāṃ ca yajāmahe vayaṃ supuṇyagandhaiḥ śivapuṣṭivardhanam।
urvārukaṃ pakvamivograbaṃdhanādrakṣasva māṃ tryaṃbakaṃ mṛtyumārgāt॥ (Tryambaka mantrātmaka śloka)
ṣaḍakṣaraṃ mantravaraṃ taveśa japaṃti ye munayo vītarāgāḥ।
teṣāṃ prasanno’si japāmahe tvoṃkārapūrvaṃ ca namaḥ śivāya॥ (Oṃkārayukta śivapañcākṣaramantrātmaka śloka)

phalaśruti

[Mahādeva uvāca]
saptamantrarahasyaṃ ca yatkṛtaṃ stavataṃ mama।
anena paṭhyamānena saptamantraphalaṃ labhet॥

The stotra is presented below with Devanagari:

[कालभीति उवाच]
पापस्य कालं भवपङ्कपालं कलाकलं कालमार्गस्य कालम्।
देवं महाकालमहं प्रपद्ये श्रीकालकण्ठरूपं भवकालरूपम्॥
ईशानवक्त्रं प्रणमामि त्वाहं स्तौति श्रुतिः सर्वविद्येश्वरस्त्वं।
भूतेश्वरस्त्वं प्रपिता महस्त्वं तस्मै नमस्तेऽस्तु महेश्वराय॥ (ईशान वक्त्रमन्त्रात्मक श्लोक)
यं स्तौति वेदस्तमहं प्रपद्ये तत्पुरुषसंज्ञं शरणं द्वितीयम्।
त्वां विद्महे तच्च नस्त्वं प्रदेहि श्रीरुद्र देवदेवश नमोनमस्ते॥ (तत्पुरुष वक्त्रमन्त्रात्मक श्लोक)
अघोरवक्त्रं त्रितयं प्रपद्ये अथर्वजुष्टं तव रूपकाणि।
अघोरघोराणि च घोरघोराण्यहं सदा नौमि भूतानि तुभ्यम्॥ (अघोर वक्त्रमन्त्रात्मक श्लोक)
चतुर्थवक्त्रं च सदा प्रपद्ये सद्योभिजाताय नमोनमस्ते।
भवेभवेनादिभवो भवस्व भवोद्भवो मां शिव तत्रतत्र॥ (सद्योजात वक्त्रमन्त्रात्मक श्लोक)
नमोऽस्तु ते वामदेवाय ज्येष्ठरुद्राय कालाय कलाविकरिणे।
बलंकरायापि बलप्रमाथिने भूतानि हंत्रे च मनोन्मनाय॥ (वामदेव वक्त्रमन्त्रात्मक श्लोक)
त्रियंबकं त्वां च यजामहे वयं सुपुण्यगन्धैः शिवपुष्टिवर्धनम्।
उर्वारुकं पक्वमिवोग्रबंधनाद्रक्षस्व मां त्र्यंबकं मृत्युमार्गात्॥ (त्र्यम्बक मन्त्रात्मक श्लोक)
षडक्षरं मन्त्रवरं तवेश जपंति ये मुनयो वीतरागाः।
तेषां प्रसन्नोऽसि जपामहे तम् त्वोंकारपूर्वम् च नमः शिवाय॥ (ॐकारयुक्त शिवपञ्चाक्षरमन्त्रात्मक श्लोक)

[महादेव उवाच]
सप्तमन्त्ररहस्यं च यत्कृतं स्तवतं मम।
अनेन पठ्यमानेन सप्तमन्त्रफलं लभेत्॥

This Stambha tīrtha is currently located at Vasad,Gujarat with attempted revivers also.

मेधादक्षिणामूर्तिमन्त्रविधिः(कुछ बात श्री गीर्वाणेन्द्रसरस्वती विरचित प्रपञ्चसारसारसंग्रह से)

जो बात प्रपञ्चसारसारसंग्रह से नहीं है,वो Green highlight से है और् परम्परा भेद् के कारण मे है।

ब्रह्मा ऋषिः(वा शुकब्रह्म)।गायत्री चन्दः।मेधा दक्षिणामूर्तिर्देवता।मेधा बीजम्।स्वाहा शक्तिः।(अथवा:मेधा बीजम्।प्रज्ञा शक्तिः।स्वाहा कीलकं।)शड्दीर्घ न्यास(आं इत्यादि)।…प्रज्ञापादरहितो वा मन्त्रः।

कृष्णाष्टमिरारभ्य कृष्णचतुर्दशीपर्यन्त चत्वारिंशत्सहस्रं जपेत्।आज्येन दशांश पुरश्चरणहोम।लक्षं वा जपेत्,विष्ण्वालये वा पश्चिमद्वारशिवालये वा।अस्मिन्पक्षे क्षीरप्लुतशुद्धतिलैराज्येन पायसान्नेन वा दशांशं पुरश्चरणाहोमः।

ये सब करने के लिए मेधा दक्षिणामूर्ति मंत्र उपदेश(द्वाविंशाक्षर अथवा चतुर्विंशाक्षर) आवश्यक है। बिना मंत्रोपदेश से उपरोक्त कार्य करणीय नही है।

On Agneeswarar and Haradatta

WhatsApp Image 2020-03-07 at 5.57.36 PMPic:utsavamUrti of Agneeshwarar of Kanjanur. This link mentioned Haradatta who was born as a Srivaishnava undergoing tribaulations to prove his shivabhakti but does not give the details. I have decided to fill in the details.

haradatta was born in a SV family in kanjanUr as sudarshana. As he grew up he showed his love for shiva, shivabhaktas & shivAcAryas.From the age of two, he would run to the nearby shiva temple & receive ash & shout hara hara with the devotees. His father thought that this was just a childish sport & ignored it. He thought it will be fixed after his upanayana. His upanayana was done at 5; his father told him, “From now on, you cannot act as you please. You must not go to shivAlaya. That will be a sin. You must not even see those who wear ash. You must take a bath at their very sight”. As soon as his father left, he wiped off his vaiShNava marks & replaced them with tripundra bhasma and he returned home like that in that very form. His father, vAsudeva was enraged. The other vaiShNavas in the agrahAra cursed him as a disgrace & a ruiner of the shrIvaiShNavas. His father, feeling humiliated, tied him to a pillar & whipped him hard. But after his father got tired & left, he would untie those ropes & run to agnIshvara. His father could bear no more,told him not to enter the house and told his wife not to feed the son. He would ask from outside the house, “mother, I’m hungry, serve me food”. His mother was in a dilemma: “How will I disobey your father, oh dear child? And how will I bear your cry for food? Why don’t you obey your father? You should act as per father’s desire only. I will go to the father & mother of the world for refuge. They will take care of me.”
Then he proceeded to agnIshvara and at there in front of the dakShiNAmUrti there in meditation. Knowing his habit to meditate for long periods, the shivabrAhmaNas left him there & locked up the temple.  He said: “agnIshvara, I have left my parents; you are my father; shakti my mother; Skanda & gaNesha my brothers & the gaNas my friends. This is my family now; accept me as yours oh god! Are you angry that I have done pUjA as  an ignorant child, contrary to vidhi? Even brahmA & viShNu cannot see your feet; who can truly do pUjA to them? Will you not accept me?! Curse me to become a work & get trampled by shivabhaktas; I will accept that fate gladly & reach you. Will you not show mercy to the low ones like me even now?”. Hearing all this, kalpakAmbikA could not bear it any more. She instigated bhagavAn to show mercy to the child, sudarshana, and then the great God smiled. Skanda & gaNesha came there to accept they’re new brother & the gaNas their new comrade. The munis & devas came there to shower flowers with vedaghoSa everywhere. And the parents of the world were there & gave him a divine vision of them. shiva granted him knowledge of all shAstras & made him omniscient. That very night,his father who came there (hearing his overnight stay at the temple) & other vaiShNavas all asked him questions. He was only 5 and answered all of them with shrutipramANas. So the vaiShNavas told him, “sit on a red hot iron bed & preach your shivaparatvam, if you do that, we will accept your doctrine”. He did it. They set up the iron seat at the local temple of varadarAja (as the vaiShNavas would obviously not enter a shiva temple). His father & others fell at his feet & asked him for prAyashcitta for their abuse of shiva & shaivas,and he married a vaidika shivabhakta’s daughter from the vAdhUlagotra & led an exemplary life.

One of his miracles was when a pANDya chieftain sent him an expensive yellow cloth via a brAhmaNa, he was doing a homa & thinking agnIshvara to be the lord of that agni, offered that cloth into the homAgni. The king heard about it & became stunned at the svAmI’s display of his lIlAvaibhavam. In the evening he went to have shrI haradatta’s darshana and asked him if the cloth he sent had safely reached him. “It reached us at an excellent time & has been offered to agnIshvara” replied haradatta. Later when the king went to the temple, that very cloth was on the mUlali~Nga-That cloth which was observed by the brAhmaNa to have been burnt into ashes.

Credit for the narration of this tale goes to @Ghorangirasa.

 

A list of Pāśupata(More specifically,Lākula) ritual texts

 

512px-Lakulisa

Image from Wikimedia Commons

This is extracted from one of Alexis Sanderson’s articles

A lot of Pāśupata Śāstras existed(apart from the famous sutra) which had the suffix -pramāṇa. The Pramāṇas dealing with ritual were formulated by Musalendra based on the Hṛdayapramāṇa.They are:

(1)Purakalpapramāṇa
(2)Kanakapramāṇa
(3)Śālapramāṇa
(4)Niruttarapramāṇa
(5)Viśvapramāṇa
(6)Prapañcapramāṇa

The Hṛdayapramāṇa itself was a part of a set of ‘pramāṇa’śastras,and this second set was concerned with gnosis(and not ritual) and were deemed to be superior śāstras. They were:

(1)Pañcārtha pramāṇa
(2)Guhya pramāṇa
(3)Rudrāṅkuśa pramāṇa
(4)Hṛdaya pramāṇa
(5)Lakṣaṇa pramāṇa
(6)Vyūha pramāṇa
(7)Ākarṣa pramāṇa
(8)Ādarśa pramāṇa

This listing of Pāśupata śāstras is done by Kṣemarāja who notes the various Rudras who take on the names of these śāstras.

The tradition of the simian (ape-faced) appearance of nandi,His identity with shiva and His incarnation of hanumAn

768px-Lord_Hanuman_statue

Image of hanumAn from Coimbatore(source:Wikimedia Commons)

This is from the eight chapter of the kedAra khaNDa of the mAheshvara khaNDa of the skanda purANa,the verses are noted as below(Nag Publishers edition)

shloka 59:
shailAdo hi mahAtejA gaNashreShTha purAtanaH|
buddhimAnniti nipuNo mahAbala parAkrami||

Here he is one who is aged(purAtanaH),of great splendour(mahAteja),the chief of the gaNas(gaNashreShTha),intelligent,powerful and valorous.

shloka 66:

tadA brahmAdayo devAH R^iShayashcha vipashchitaH|
praNamya nanindaM prAhuH kasmAttvaM vAnarAnanaH||

Then brahmA and the other deities and the sages bowed to nandin and asked him why he had the face of an ape

shloka 76-77:

shivena datta sArupyaM na gR^ihitaM mayA tadA||
yAchitaM cha mayA shambhorvadanaM vAnarasya cha|

Where nandin recounted that as the son of the sage Shilada,he refused sArupya-mukti and requested the face of an ape,and this wish was granted.

shloka 93(recording viShNu’s instructions to the devas):

he devAH shruyatAM vAkyaM prastAvasadR^ishaM mahat|
shailAdiM cha puraskR^itya sarvaM yuyaM tvarAnvitAH||
avatArAnprakurvantu vAnarIM tanumAshritAH||

Here he instructs the devas,with shailAdi(nandin) as their head to take the bodies of vAnaras.

shloka 97-99:

vAlI chendrAMshasaMbhUtaH sugrIvoMshumataH sutaH|
tathA brahmAMshasambhUto jAmbavAnR^ikShaku~njaraH||
shIlAdatanayo nandi shivasyAnucharaH priyaH|
yo vai chaikAdasho rudro hanumAn sa mahAkapiH|
avatIrNa sahAyArthaM viShNoramitatejasaH||

vAli incarnated as a portion of indra,sugriva incarnated as the son of the sun(aMshumAn is a name of sUrya in the Aditya hR^idaya),the leading bear jAmbavAn was born as an aMsha(portion) of brahmA,and the son of shIladA,the rudragaNa nandin,the fond attendant(anucharaH) of shiva,the great monkey hanumAn,the 11th rudra incarnated to give aid to the splendorous viShNu.

 

 

Dhyānas of the Aṣṭabhairavas as written according to the Rūpadhyānaratnāvalī(based on the Śrītattvanidhi)

Śrīnāgacandreśvarāya namaḥ |

The dhyānas of the aṣṭabhairavas are as follows(have also included vaṭubhairava as a sort of appendix) [I have transcribed them to the best of my ability of hearing,so kindly forgive me for any mistakes in the paṭha]

Asitānga bhairava dhyāna

sapānapātram khaḍgam ca sākṣamālākamaṇdalum||
trinetram varadam śantam kumāram ca digambaram|
brahmāṇīśaktisahitam haṃsāruḍham subhuṣaṇam||
nīlavarṇam kṛpāmūrtimasitāṇgam bhajāmyaham|

Rurubhairava dhyāna

ṭaṅkam kṛṣṇmṛgamcaiva khaḍgam pātram tathaiva ca|
trinetram varadam śāntam kumāramca digambaram||
māheśvaryā ca sahitam vṛṣārūḍham smitānanam|
śuddhāsphaṭikaśaṇkāsam namāmi rurubhairavam||

Caṇḍabhairava dhyāna

dhanurbānadharañcaiva khaḍgapātrena saṃyutam|
trinetram varadam śantam kumāram ca digambaram||
kaumāriśaktisahitam śikhivāhana bhūṣaṇam|
gauravarṇadharam devam vande’ham caṇḍabhairavam||

Krodhabhairava dhyāna

śubhacakradharam devam pānapātra gadādharam|
trinetram varadam śantam kumāram ca digambaram||
vaisṇavīśaktisahitam tārkṣyavāhana saṃyutam|
nīlavarṇamalaṃkāram vande’ham krodhabhairavam||

Unmattabhairava dhyāna

khaḍgañcamusalam caivā kheṭakam ca kapālakam|
trinetram varadam śantam kumāram ca digambaram||
hemavarṇadharam devam aśvavāhana saṃyutam|
vārāhiśaktisahitam vande’conmattabhairavam||

Kapālabhairava dhyāna

[could not understand?]vajrāyudhamcaiva khaḍgam vai pānapātrakam|
trinetram varadam śantam kumāram ca digambaram||
indrāṇīśaktisahitam gajavāhanasaṃyutam|
padmaragaprabham devam kapālam bhairavam bhaje||

Bhīṣaṇabhairava dhyāna

śulam ca mudgaraṃcaivakāpālam khaḍgahastakam|
trinetram varadam śantam kumāram ca digambaram||
cāmuṇḍāśaktisahitam harivāhana saṃyutam|
raktavarṇadharam devam vande bhīṣaṇabhairavam||

Saṃhārabhairava dhyāna

śūlam ḍamarukam caiva śaṇkham cakram gadādharam|
khaḍgaṃ pātram ca khaṭvāṇgam pāśāṇkuśadharam tatha||
daśabāhum trinetram ca sarparājopavītīnam|
digambaram kumāram ca śvānavāhanasaṃyutam||
daṃṣṭrakarālavadanāmaṣṭaiśvaryaphalapradam|
caṇḍikāśaktisahitam dhyāyet saṃhārabhairavam||

Śrī Vaṭubhairava dhyāna

vikīrṇalohitajaṭam trinetram raktavigraham|
śulam kapālam pāśañca ḍamaram dadhataṃ karaiḥ||
nānārupaiḥ piśacaiśca nānārupagaṇairvṛtam|
śvanārūḍham ca nirvāṇam vaṭukaṃ bhairavam bhaje||

 

 

shukrAchArya’s gadyam to shiva (from the shiva purANa)

… Which was composed when he was trapped in His body. He was released through mahAdeva’s shukra.

The text of the gadyam below:

oṁ namaste deveśāya surāsura namaskṛtāya bhūta bhavya mahādevāya harita piṅgala locanāya balāya buddhi rūpiṇe vaiyāghra vasanacchadāyāraṇeyāya trailokya prabhave īśvarāya harāya haritanetrāya yugāntakaraṇāyānalāya gaṇeśāya lokapālāya mahābhujāya mahāhastāya śūline mahādaṃṣṭriṇe kālāya maheśvarāya avyayāya kālarūpiṇe nīlagrīvāya mahodarāya gaṇādhyakṣāya sarvātmane sarvabhāvanāya sarvagāya mṛtyuhantre pariyātrasuvratāya brahmacāriṇe vedāntagāya tapontakāya paśupataye vyaṅgāya śūlapāṇaye vṛṣaketave haraye jaṭine śikhaṇḍine lakuṭine mahāyaśase bhuteśvarāya guhāvāsine vīṇāpaṇavatālavate amarāya darśanīyāya bālasūryanibhāya śmaśānavāsine bhagavate umāpataye arindamāya bhagasyākṣipātine pūṣṇordaśana nāśanāya krūrakartakāya pāśahastāya pralayakālāya ulkāmukhāyāgniketave munaye dīptāya viśāṃpataye unnayate janakāya caturthakāya loka sattamāya vāmadevāya vāgdākṣiṇyāya vāmato bhikṣave bhikṣurūpiṇe jaṭine svayaṃ jaṭilāya śakrahastapratistaṃbhakāya vasūnāṃstaṃbhāya kratave kratukarāya kālāya medhāvine madhukarāya calāya vānaspatyāya vājasaneti samāśramapūjitāya jagaddhātre jagadkartre puruṣāya śāśvatāya dhruvāya dharmādhyakṣāya trivartmane bhūtabhāvanāya trinetrāya bahu rūpāya sūryāyutasamaprabhāya devāya sarvatūryaninādine sarvabādhāvimocanāya bandhanāya sarvadhāriṇe dharṃmottamāya puṣpadantāyāpi bhāgāya mukhāya sarvaharāya hiraṇyaśravase dvāriṇe bhīmāya bhīmaparākramāya oṁ namo namaḥ

 

Credits to @pinakasena

For shivarAtri:arjuna with shiva kirATa,along with his hymn to him(from the Mahabharata,vana parva)

Screenshot_2019-03-03_19-21-42

 

From the Vana Parva,text of arjuna’s stotra along with Ganguli’s translation(Am using the Kumbhakonam recension)

kapardinsarvabhūteśa bhaganetranipātana ।
[devadeva mahādeva nīlagrīva jaṭādhara ॥ 3-39-74 (17332)
kāraṇānāṃ ca paramaṃ jāne tvāṃ tryambakaṃ vibhum ।
devānāṃ ca gatiṃ devaṃ tvatprasūtamidaṃ jagat ॥ 3-39-75 (17333)
ajeyastvaṃ tribhirlokaiḥ sadevāsuramānuṣaiḥ ।
śivāya viṣṇurūpāya viṣṇave śivarūpiṇe ॥ 3-39-76 (17334)
dakṣiyajñavināśāya harirūpāya te namaḥ ।
lalāṭākṣāya śarvāya mīḍhuṣe śūlapāṇaye ॥ 3-39-77 (17335)
pinākagoptre sūryāya maṅgalyāya ca vedhase ।
prasādaye tvāṃ bhagavansarvabhūtamaheśvara ॥ 3-39-78 (17336)
gaṇeśaṃ jagataḥ śambhuṃ lokakāraṇakāraṇam ।
pradhānapuruṣātītaṃ paraṃ sūkṣmataraṃ haram ॥ 3-39-79 (17337)
vyatikramaṃ me bhagavankṣantumarhasi śaṃkara ।
bhagavandarśanākāṅkṣī prāptosmīmaṃ mahāgirim ॥ 3-39-80 (17338)
dayitaṃ tava deveśa tāpasālayamuttamam ।
prasādaye tvāṃ bhagavansarvalokanamaskṛtam ॥ 3-39-81 (17339)
kṛto mayā’yamajñānādvimardo yastvayā saha ।
śaraṇaṃ pratipannāya tatkṣamasvādya śaṃkara ॥

कपर्दिन्सर्वभूतेश भगनेत्रनिपातन ।
[देवदेव महादेव नीलग्रीव जटाधर ॥ ३-३९-७४ (१७३३२)
कारणानां च परमं जाने त्वां त्र्यम्बकं विभुम् ।
देवानां च गतिं देवं त्वत्प्रसूतमिदं जगत् ॥ ३-३९-७५ (१७३३३)
अजेयस्त्वं त्रिभिर्लोकैः सदेवासुरमानुषैः ।
शिवाय विष्णुरूपाय विष्णवे शिवरूपिणे ॥ ३-३९-७६ (१७३३४)
दक्षियज्ञविनाशाय हरिरूपाय ते नमः ।
ललाटाक्षाय शर्वाय मीढुषे शूलपाणये ॥ ३-३९-७७ (१७३३५)
पिनाकगोप्त्रे सूर्याय मङ्गल्याय च वेधसे ।
प्रसादये त्वां भगवन्सर्वभूतमहेश्वर ॥ ३-३९-७८ (१७३३६)
गणेशं जगतः शम्भुं लोककारणकारणम् ।
प्रधानपुरुषातीतं परं सूक्ष्मतरं हरम् ॥ ३-३९-७९ (१७३३७)
व्यतिक्रमं मे भगवन्क्षन्तुमर्हसि शंकर ।
भगवन्दर्शनाकाङ्क्षी प्राप्तोस्मीमं महागिरिम् ॥ ३-३९-८० (१७३३८)
दयितं तव देवेश तापसालयमुत्तमम् ।
प्रसादये त्वां भगवन्सर्वलोकनमस्कृतम् ॥ ३-३९-८१ (१७३३९)
कृतो मयाऽयमज्ञानाद्विमर्दो यस्त्वया सह ।
शरणं प्रतिपन्नाय तत्क्षमस्वाद्य शंकर ॥

[O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee. O lord of all created things, I worship thee to obtain thy grace. Thou art the lord of the Ganas, the source of universal blessing, the Cause of the causes of the universe. Thou art beyond the foremost of male beings, thou art the highest, thou art the subtlest, O Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was even to obtain a sight of thyself that I came to this great mountain, which is dear to thee and which is the excellent abode of ascetics. Thou art worshipped of all worlds. O lord, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault–this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done.]

Shiva and Cannabis/Bhang

 

(In case the comment gets deleted,I’m archiving it here):

 

On the onset, let’s clarify something. While the scriptural texts mention cannabis, it’s unclear if the plant was known for its psychotropic effects, or for its utility for hemp fibres. The handful of times the plant is mentioned, from the context within the texts it’s unknown how the ancients saw and used the plant.

That said, the texts are fairly clear that any mind altering substance is frowned upon. This includes the traditionally available cannabis, opium, betel nut, or alcohol. Mainstream Hinduism encourages engagement with civil society and the inculcation of dharma as guiding principles. Intoxication of any kind is seen as “checking out” of your societal responsibility and is seen as a slippery slope.

There have been groups who see the mind altering features of drugs as a tool to a greater purpose. The caveat is that these practices are only among certain dashnami sanyaasis, people who have left civil society behind and their only responsibility is to their own personal growth. They see the consciousness altering drugs as a means to disrupt the hold of maya on their perception. The goal is not to sit around and get high all day. It’s a means to an end.

Unlike the popular opinion online, ganja and other intoxicants aren’t used by mainstream Shaivite sects. In my reading of shaivite agamas, I’ve never seen a use of intoxicants of any kind. Some temples offer alcohol to Bhairava, but this isn’t universal, or indeed meant for widespread consumption. In my reading its use is similar to the Vaishnavite offering of the alcoholic Varuni mead to Balarama. It’s offered, but not really consumed by devotees. Dhatura is offered to the Linga, but not consumed. If anything, it is treated as nirmalyam, not prasadam.

In another thread to your question somebody posted a link to a Quora answer about the sacred nature of the cannabis plant. That answer gets a lot of things wrong, and confuses a lot of things, so I’ll take the opportunity to clarify this point here.

In the shaunakiya recension of the atharva veda, the text referring to (“asvattha, darbha”, etc) isn’t in the verse mentioned, XI.8.15. It doesn’t mention any plants by name. It talks about the constitution and body parts of a man. The source probably means VIII.7.20, which does mention some plants by name: the asvattha, darbha, soma, rice, and barley as remedial. No cannabis. The verse they’re referring to is not XI.8.15, but XI.6.15. Book 6 is invoking the various spirits for relief. Each verse invokes and seeks blessings from each class of spirits and deities, such as the Gandharvas, the winds, etc. In verse 15, the various kinds of plants are invoked, and their lord, Soma. The five plants mentioned represent the five kingdoms/classes of plants and not particular plants. The five classes of plants invoked are darbha, cannabis, barley, and an unknown saha (commentators usually refer to it as a type of herb). Is there anything unusual or holy about these specific plants in this context? Not really, when you consider the preceding verses are invoking all manner of things; trees, birds, and the verse immediately after invokes the blessings of niggards and demons. The hymn is invoking the blessings of all plants, animals, minerals, demons, snakes, and gods. These plants are not mentioned to be especially pure or divine. By contrast, the list of plants mentioned in book 8 (ie, not cannabis) are singled out as restorative and helpful. It’s also worth noting here that from the context that cannabis is mentioned, its unclear if the ancients valued it as a psychotropic, or as the source of hemp fibres.

As for bhang and Shiva, I can find no scriptural basis for the popular story that Shiva creates the cannabis plant, only a bunch of hearsay and “folk” stories. As for consuming cannabis and listening to mantras, the Shiva mahapurana specifically prohibits anybody consuming intoxicating drinks (along with onions, garlic, and asafoetida, among others) from hearing the text. I can find no mention of cannabis or its various forms in the Shiva mahapurana. The closest explanation I can think of is the hataki river, produced from the bodies of Shiva and Parvati. The heat dries this to produce a kind of gold called hataka, which the inhabitants make into gold ornaments. There is also mention of an intoxicating drink (presumably from cannabis) called hataka, used to seduce and delude men. There is no mention of hataka the drink as anything to do with shiva. I suspect the two different uses of the word hataka got confused over time, to the point that Shiva’s body produces cannabis, instead of gold.

However,by the time of early modern India(Aurangzeb etc era),cannabis had been associated with shiva by various ascetic orders. An example can be found in the Suraj Prakash Granth.

What caused this change(almost complete abscence in earlier sources) to revered as a meditational aid used by Shiva Himself?