The devout performers of solemn ceremonies, aspiring for chariots, as if, are led to the doors of the chamber of the Lord. Ladles, placed to the East, are plying the fire with melted butter at the fire sacrifice, as the mother cow licks her calf. §
Ṛig Veda 7.2.5. RVP, 2353§
As hungry children here below sit round about their mother, even so all beings expectantly sit round the agnihotra. §
Sāma Veda, Çhandogya Upanishad 5.24.4. VE, 412§
May the forefathers of ancient days protect me in this my prayer, in this my act, in this my priestly duty, in this my performance, in this my thought, in this my purpose and desire, in this my calling on the Gods! All Hail! §
Atharva Veda 5.24.15. VE, 860§
At the time of the sacrifice, O Lord of the wood [Agni], the worshipers smear you with sacred oil. When you stand upright or when you repose on Earth’s bosom, you still will grant us good fortune. Set up to the East of the sacred fire, you accept our prayer, intense and unflagging. Hold yourself high to bring us prosperity. Drive far away dearth of inspiration. Lord of the wood, take now your stance on this, the loftiest spot of all Earth. Well-fixed and measured one, give to the worshiper, who brings a sacrifice, honor and glory. §
Ṛig Veda 3.8.1-3. VE 373-374§
A Liṅga sprung up by itself and an image in the shape of a God are said to be intended for worship for the purpose of others. The merit to the worshiper of worship for all others is the same as the merit of worship for oneself. The worship rites from the very beginning, worship of the Liṅga and its support, must be done by an Ādiśaiva in the manner described in the Āgamas. §
Kāraṇa Āgama 11. MT, 67; 76§
The twice-born gurukal should twice place the triple sectarian marks of ash mixed with water. Having scattered all sins by this twofold protection of his body, the gurukal should now be competent to perform all the sacrificial rites. As fire in a basin flames by means of air, thus Lord Śiva is born, is made manifest before the eyes of the devotee, by mantra, in the Liṅga. §
Kāraṇa Āgama 64. MT, 111; 164§
In the beginning of worship, at the conclusion of the rite, in the offering of water, in the anointing of the image, in the bathing of the image, in the offering of light, in the sprinkling of the image with sandal, in the bathing of the image with consecrated liquids, in the offering of incense, in the act of worship, and in all other things to be done, the Śivāchārya should strike the great bell.§
Kāraṇa Āgama 190-191. MT, 160§
He should bathe the Liṅga, repeating the Vyoma-Vyāpi Mantra, and with sesame oil, and with curd, milk and ghee, with coconut water, with honey, repeating the Pañchabrahman, he should carefully rub the Liṅga with fine rice-flour paste, repeating the Hṛidayā Mantra.§
Kāraṇa Āgama 274. MT, 188§
First there is the invocation; second, the establishing of the God; third, water for washing the feet should be offered; fourth, water for sipping; fifth, the placing of ārghya, water; sixth, sprinkling water as ablution; seventh, garment and sandal; eighth, worship with flowers; ninth, incense and light should be offered; tenth, offering of food; eleventh, oblation should be performed; twelfth, the holy fire, an oblation of clarified butter; thirteenth, an oblation; fourteenth, song and music; fifteenth, dancing; and sixteenth, the act of leaving.§
Kāraṇa Āgama 423-426. MT, 222§
Seers can reach Him because He is visible; worshipers, too, can see Him. But if they possess love for Him, Hara, who is the first cause of the ancient universe, will manifest Himself to their mind as light.§
Tirumurai, Arputat Tiruvantati 17. AT, 18§
If he is but a priest in name only who Lord’s temple pūjā performs, deathly wars rage in fury, fell diseases spread, famine stalks the land. Thus did the great Nandi in truth declare. §
Tirumantiram 519. TM§
The devout are they who with flowers and water pray. The Lord, seeing that, bestows His grace on them. The undevout do not know how to approach Him, and thus slip by in ignorance deep. §
Tirumantiram 1828. TM§