Guest guest Posted March 13, 2009 Report Share Posted March 13, 2009 In addition to the nishvAsa guhya and somashaMbhu paddhati, appaya dIkShita in his shivArchana chandrika " nirmAlyAnyuddhR^itya sadAshivanirmAlyaM prAgIshadishi vinyastagandhapuShpanirmAlyAbhyAM saha aishAnyAM dishi caNDeshAya nivedayet.h " However he further says in the nirmAlya bhojana section that only those who are shiva dIkShita-s can have the nirmAlya. Not others. Furthermore, he says " bANaliGge care lohe ratnaliGge svayaMbhuvi | pratimAsu ca sarvAsu na caNDo'dhikRto bhavet || liGgesvAyaMbhuvebANe ratnajerasanirmite | siddhapratiSThiteliGgena caNDodhikRtobhavet | iti ca vacanAdityeke | calaliGgAdiSu caNDAdhikAro nAstIti vacanAni vaidikapaurANika vAmadakSiNatantrAdiviSayANi | natu kAmikAdisiddhAntaviSayANi " So for a bANa, loha, ratna, svayambhU li~Nga-s and for images(shiva images?) chaNDa does not have adhikAra. Likewise for li~Nga-s installed by siddha puruSha-s, ratna, rasa li~Nga-s chaNDa has no adhikAra. That for chala li~Nga-s too chaNDa does not have adhikAra is stated in vaidika, paurANika, vAma and dakShiNa tantra-s but not in siddhAnta Agama-s like kAmika etc. Based on this last sentence it seems to be important to stick to one's tradition whether their pUja is based on smArta or shaiva or other traditions. There are statements for and against taking shiva nirmAlya. So when one visits a shiva temple they should stick to that temple tradition. I will discuss this topic in more detail later.Others are welcome to elaborate on this topic for the benefit of all. Regards , " Satish " <satisharigela wrote: > > The nishvAsaguhya Agama/saMhita which is one of the earliest shaiva Agama has this to say on nirmAlya > > " Ucchus.ma with the elimination of impure substances is seen in > the Ni´sv¯asaguhya, which makes Ucchus.marudra preside in a city of iron that bears his name in the first of the subterranean paradises known as the P¯at¯alas. This, we are told, is the destiny of souls who have allowed the substances left from ´Siva's worship to fall to the ground. Here they worship Can.d.e´sa(/Can.d.e´svara), the ferocious Gan.a of ´Siva to whom such remnants are to be offered in Saiddh¯antika worship, in order to remove the danger they pose. " > > Quote is from one of Alexis Sanderson's paper on Atharvavedins. > > In the soma shaMbhu paddhati during chaNDa pUja, the follosing shloka is recited along with otehr mantra-s, > " nirmAlya bhojanaM tubhyaM pradattaM tu shivAGYayA.. etc " > > Maybe there is just more than one way to do this... > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 14, 2009 Report Share Posted March 14, 2009 Dear satish, Going as per this siddhanta that chandishwara has no adhikara to receive the nirmalya of the worship done to bana linga etc., then how come the mantra " uttaratah chandishwaraya namah nirmalyam visrujya " be contemplated during devatarchana which consists of sphatika / bana linga. Further, the bodhayana states two things: one is nirmalya and other is naivedya. Nirmalya is taken by chandisha (which is done prior to naivedya) and naivedya is partaken by rudra ganas like bana, ravana, nandi, bhringi etc. The rudra ganas are the pure souls whose sole purpose is to get the siva anugraha and partake siva prasada. And hence, siva after having his share of naivedya, distributes it to the rudra ganas. Thus, both the rudra ganas and siva get tripthi. Just as we offer the naivedya to ucchista chandali. Please clarify. with regards, sriram , " Satish " <satisharigela wrote: > > In addition to the nishvAsa guhya and somashaMbhu paddhati, appaya dIkShita in his shivArchana chandrika > " nirmAlyAnyuddhR^itya sadAshivanirmAlyaM prAgIshadishi vinyastagandhapuShpanirmAlyAbhyAM saha aishAnyAM dishi caNDeshAya nivedayet.h " > > However he further says in the nirmAlya bhojana section that only those who are shiva dIkShita-s can have the nirmAlya. Not others. > > Furthermore, he says > " bANaliGge care lohe ratnaliGge svayaMbhuvi > | pratimAsu ca sarvAsu na caNDo'dhikRto bhavet || liGgesvAyaMbhuvebANe > ratnajerasanirmite | siddhapratiSThiteliGgena caNDodhikRtobhavet | iti ca > vacanAdityeke | calaliGgAdiSu caNDAdhikAro nAstIti vacanAni > vaidikapaurANika vAmadakSiNatantrAdiviSayANi | natu > kAmikAdisiddhAntaviSayANi " > > So for a bANa, loha, ratna, svayambhU li~Nga-s and for images(shiva images?) chaNDa does not have adhikAra. Likewise for li~Nga-s installed by siddha puruSha-s, ratna, rasa li~Nga-s chaNDa has no adhikAra. > > That for chala li~Nga-s too chaNDa does not have adhikAra is stated in vaidika, paurANika, vAma and dakShiNa tantra-s but not in siddhAnta Agama-s like kAmika etc. > > Based on this last sentence it seems to be important to stick to one's tradition whether their pUja is based on smArta or shaiva or other traditions. > > There are statements for and against taking shiva nirmAlya. So when one visits a shiva temple they should stick to that temple tradition. > > I will discuss this topic in more detail later.Others are welcome to elaborate on this topic for the benefit of all. > > Regards > > , " Satish " <satisharigela@> wrote: > > > > The nishvAsaguhya Agama/saMhita which is one of the earliest shaiva Agama has this to say on nirmAlya > > > > " Ucchus.ma with the elimination of impure substances is seen in > > the Ni´sv¯asaguhya, which makes Ucchus.marudra preside in a city of iron that bears his name in the first of the subterranean paradises known as the P¯at¯alas. This, we are told, is the destiny of souls who have allowed the substances left from ´Siva's worship to fall to the ground. Here they worship Can.d.e´sa(/Can.d.e´svara), the ferocious Gan.a of ´Siva to whom such remnants are to be offered in Saiddh¯antika worship, in order to remove the danger they pose. " > > > > Quote is from one of Alexis Sanderson's paper on Atharvavedins. > > > > In the soma shaMbhu paddhati during chaNDa pUja, the follosing shloka is recited along with otehr mantra-s, > > " nirmAlya bhojanaM tubhyaM pradattaM tu shivAGYayA.. etc " > > > > Maybe there is just more than one way to do this... > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 14, 2009 Report Share Posted March 14, 2009 calaliGgAdiSu caNDAdhikAro nAstIti vacanAni vaidika paurANika vAma dakSiNa tantrAdi viSayANi | *na tu kAmikAdisiddhAntaviSayANi* May be the double negative is confusing. The author mentions that as per vaidika, paurANika, and tantras vama and dakShiNa (I believe tantras like the vINAshikhA and bhairava families) there is no nirmAlya for chaNDa. The *na tu* : *but not* negates all the previous commentary including he earlier statement of bANa, rasa etc shivali~Ngas. So it it would mean but not according to siddhAnta tantras, which means: according to siddhAnta tantras it is permissible to give nirmAlya to chaNDesha. In siddhAnta like mR^igendra paddhati even the sun is worshiped as shiva an nirmalya is given to tejashchaNDa who is like chaNDesha in that case. The shaMbhupuShpA~njali that was used in both north and south India also states that chaNDesha gets nirmAlya. This book is also according to siddhAnta tradition. So all li~nga-s will use chaNDesha as nirmAlya-bhuk in siddhAnta tradition. As far as I know, among shaivas chaNDesha was only worshiped among lakulishas/kalamukhas and saiddhAntikas and among vaiShNava by those whole follow pure pA~ncharAtra Agamas. So in bhairava based traditions like shrIvidyA or pure smArta shivapUja he is not a called. RR Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 15, 2009 Report Share Posted March 15, 2009 Dear satish, You are right in stating that only siva dikshitas can have the nirmalya bhojana. Apart from that, the vatula agama says on this issue: " prashAntamanaso vidvanso nirmAlya mEva bhakShayanti - ashAntamanasAm tu sivanirmAlyAdou nAdhikArah " . Further the " saivotsava ratnakarah " says //pArthivE cha svayam bhUtE yam sphAtikE rasanirmitE - bANa lingE tathaivArShE na chanDasyAdhikAratA// with regards, sriram , " Satish " <satisharigela wrote: > > In addition to the nishvAsa guhya and somashaMbhu paddhati, appaya dIkShita in his shivArchana chandrika > " nirmAlyAnyuddhR^itya sadAshivanirmAlyaM prAgIshadishi vinyastagandhapuShpanirmAlyAbhyAM saha aishAnyAM dishi caNDeshAya nivedayet.h " > > However he further says in the nirmAlya bhojana section that only those who are shiva dIkShita-s can have the nirmAlya. Not others. > > Furthermore, he says > " bANaliGge care lohe ratnaliGge svayaMbhuvi > | pratimAsu ca sarvAsu na caNDo'dhikRto bhavet || liGgesvAyaMbhuvebANe > ratnajerasanirmite | siddhapratiSThiteliGgena caNDodhikRtobhavet | iti ca > vacanAdityeke | calaliGgAdiSu caNDAdhikAro nAstIti vacanAni > vaidikapaurANika vAmadakSiNatantrAdiviSayANi | natu > kAmikAdisiddhAntaviSayANi " > > So for a bANa, loha, ratna, svayambhU li~Nga-s and for images(shiva images?) chaNDa does not have adhikAra. Likewise for li~Nga-s installed by siddha puruSha-s, ratna, rasa li~Nga-s chaNDa has no adhikAra. > > That for chala li~Nga-s too chaNDa does not have adhikAra is stated in vaidika, paurANika, vAma and dakShiNa tantra-s but not in siddhAnta Agama-s like kAmika etc. > > Based on this last sentence it seems to be important to stick to one's tradition whether their pUja is based on smArta or shaiva or other traditions. > > There are statements for and against taking shiva nirmAlya. So when one visits a shiva temple they should stick to that temple tradition. > > I will discuss this topic in more detail later.Others are welcome to elaborate on this topic for the benefit of all. > > Regards > > , " Satish " <satisharigela@> wrote: > > > > The nishvAsaguhya Agama/saMhita which is one of the earliest shaiva Agama has this to say on nirmAlya > > > > " Ucchus.ma with the elimination of impure substances is seen in > > the Ni´sv¯asaguhya, which makes Ucchus.marudra preside in a city of iron that bears his name in the first of the subterranean paradises known as the P¯at¯alas. This, we are told, is the destiny of souls who have allowed the substances left from ´Siva's worship to fall to the ground. Here they worship Can.d.e´sa(/Can.d.e´svara), the ferocious Gan.a of ´Siva to whom such remnants are to be offered in Saiddh¯antika worship, in order to remove the danger they pose. " > > > > Quote is from one of Alexis Sanderson's paper on Atharvavedins. > > > > In the soma shaMbhu paddhati during chaNDa pUja, the follosing shloka is recited along with otehr mantra-s, > > " nirmAlya bhojanaM tubhyaM pradattaM tu shivAGYayA.. etc " > > > > Maybe there is just more than one way to do this... > > > > > Quote Link to comment Share on other sites More sharing options...
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