कामिक आगम: पूर्व भाग (अष्टाविंशति मूल शैव आगमों का प्रथम एवं सर्वोच्च आगम महाकोश)

He is not confined to names and forms; He is existing in a pure realm which is beyond the reach of
word and mind. The formless Lord Siva who is with such transcendental attributes should be duly invoked
to be present in the pure form designed with Sakti-kalas. Preceded by invocation, His presence is
rendered and stabilized by the recital of mula mantra. Just as the fire contained within the log of wood
is made to appear visibly by means of churning, rubbing and other such activities, even so Lord Siva
who is formless is rendered to be perceptible by the greatness and power of the mantra recited with
devotion.
कृत्वा हृद्गतमञ्जलिं सकुसुमं प्रासादमन्त्रं पठन्
भक्त्या निष्कलगोचरं समरसीभावं गतस्साधकः।
ध्यायेदुत्क्रमतस्स्वशक्तिभवने नादे तथा बिन्दुके
निष्क्रान्तं क्रमशः स्वशक्तिकिरणैः स्यादेवमावाहनम्॥ ३५४
kṛtvā hṛdgatamañjaliṁ sakusumaṁ prāsādamantraṁ paṭhan
bhaktyā niṣkalagocaraṁ samarasībhāvaṁ gatassādhakaḥ|
dhyayedutkramatassvaśaktibhavane nāde tathā binduke
niṣkrāntaṁ kramataḥ svaśaktikiraṇaiḥ syādevamāvāhanam|| 354
The Guru, having attained the state of one-pointed concentration of the mind and holding flowers in the
hollowed hands joined together and held in front of his heart, should recite the prasada mantra(mula mantra
associated with seed letters) with utmost devotion and meditate on the formless Siva. He should recite the
mantra, ideating that Siva being raised by the resplendent rays of His own Sakti, is descending from His
own transcendental place and coming down through the levels of sakti, bindu and nada and reaching his
flower-filled hands. Such process is known as ‘avahama’(invocation).
ऋषय ऊचुः -
सर्वगस्य शिवस्येह कथं आवाहनं प्रभो।
यद्यावाहनं इष्टं स्यात् सर्वगत्वं विहन्यते॥ ३५५
ṛṣaya ūcuḥ -
sarvagasya śivasyeha kathaṁ āvāhanaṁ prabho|
yadyāvāhanaṁ iṣṭaṁ syāt sarvagatvaṁ vihanyate|| 355
The Sages:
O, Lord!, how could there occur ‘invocation’ for Lord Siva who is present everywhere and in every object?
If such invocation is accepted, then His nature of being all-pervasive gets obstructed. Kindly explain.
ईश्वर उवाच -
आमूलाग्रस्थितस्याग्नेः अभिव्यक्ति यथा तरौ।
तद्वदेकत्र चिद्व्यक्तिर्व्यापकस्य न बाध्यते॥ ३५६