The Glory of the Pranava and the Panchakshara Mantra

Verse 1 (shiva.vidyeshvara.17.1)

ऋषय ऊचुः । प्रणवस्य च माहात्म्यं षड्लिङ्गस्य महामुने । शिवभक्तस्य पूजां च क्रमशो ब्रूहि नः प्रभो ॥ 17.1 ॥

ṛṣaya ūcuḥ praṇavasya ca māhātmyaṁ ṣaḍliṅgasya mahāmune śivabhaktasya pūjāṁ ca kramaśo brūhi naḥ prabho

The sages said: O great sage, please tell us in order the glory of the Pranava and of the six-fold linga, and the manner of worshipping a devotee of Shiva.

Verse 2 (shiva.vidyeshvara.17.2)

सूत उवाच । तपोधनैर्भवद्भिश्च सम्यक् प्रश्नस्त्वयं कृतः । अस्योत्तरं महादेवो जानाति स्म न चापरः ॥ 17.2 ॥

sūta uvāca tapodhanairbhavadbhiśca samyak praśnastvayaṁ kṛtaḥ asyottaraṁ mahādevo jānāti sma na cāparaḥ

Suta said: O men rich in austerity, you have asked a truly excellent question. Only Mahadeva himself fully knows its answer, no one else.

Verse 3 (shiva.vidyeshvara.17.3)

तथापि वक्ष्ये तमहं शिवस्य कृपयैव हि । शिवोऽस्माकं च युष्माकं रक्षां गृह्णातु भूरिशः ॥ 17.3 ॥

tathāpi vakṣye tamahaṁ śivasya kṛpayaiva hi śivo’smākaṁ ca yuṣmākaṁ rakṣāṁ gṛhṇātu bhūriśaḥ

Even so, by Shiva's grace alone I shall speak of it. May Shiva ever protect both us and you in every way.

Verse 4 (shiva.vidyeshvara.17.4)

प्रो हि प्रकृतिजातस्य संसारस्य महोदधेः । नवं नावान्तरमिति प्रणवं वै विदुर्बुधाः ॥ 17.4 ॥

pro hi prakṛtijātasya saṁsārasya mahodadheḥ navaṁ nāvāntaramiti praṇavaṁ vai vidurbudhāḥ

Since it carries one across this ocean of worldly existence like a new boat (nāva), the wise know the Pranava in this very sense — 'pra' pointing to that which crosses, 'nava' to the boat that is ever new.

Verse 5 (shiva.vidyeshvara.17.5)

प्रः प्रपञ्चो न नास्ति वो युष्माकं प्रणवं विदुः । प्रकर्षेण नयेद्यस्मान्मोक्षं वः प्रणवं विदुः ॥ 17.5 ॥

praḥ prapañco na nāsti vo yuṣmākaṁ praṇavaṁ viduḥ prakarṣeṇa nayedyasmānmokṣaṁ vaḥ praṇavaṁ viduḥ

'Pra' also means that which pertains to the manifest world, yet leads one forcefully onward to liberation — in this sense too the wise know the Pranava.

Verse 6 (shiva.vidyeshvara.17.6)

स्वमन्त्रजापकानां च पूजकानां च योगिनाम् । सर्वकर्मक्षयं कृत्वा दिव्यज्ञानं तु नूतनम् ॥ 17.6 ॥

svamantrajāpakānāṁ ca pūjakānāṁ ca yoginām sarvakarmakṣayaṁ kṛtvā divyajñānaṁ tu nūtanam

For those who chant their own mantra, for worshippers, and for yogis, it destroys the fruit of all their actions and, ever anew, brings forth divine knowledge.

Verse 7 (shiva.vidyeshvara.17.7)

तमेव मायारहितं नूतनं परिचक्षते । प्रकर्षेण महात्मानं नवं शुद्धस्वरूपकम् ॥ 17.7 ॥

tameva māyārahitaṁ nūtanaṁ paricakṣate prakarṣeṇa mahātmānaṁ navaṁ śuddhasvarūpakam

That which is free of Maya, ever new, supremely great and of pure nature, is called 'nava' — the 'new'.

Verse 8 (shiva.vidyeshvara.17.8)

नूतनं वै करोतीति प्रणवं तं विदुर्बुधाः । प्रणवं द्विविधं प्रोक्तं सूक्ष्मस्थूलविभेदतः ॥ 17.8 ॥

nūtanaṁ vai karotīti praṇavaṁ taṁ vidurbudhāḥ praṇavaṁ dvividhaṁ proktaṁ sūkṣmasthūlavibhedataḥ

Because it constantly renews, the wise call it Pranava. The Pranava is declared to be of two kinds, subtle and gross.

Verse 9 (shiva.vidyeshvara.17.9)

सूक्ष्ममेकाक्षरं विद्यात्स्थूलं पञ्चाक्षरं विदुः । सूक्ष्ममव्यक्तपञ्चार्णं सुव्यक्तार्णं तथेतरत् ॥ 17.9 ॥

sūkṣmamekākṣaraṁ vidyātsthūlaṁ pañcākṣaraṁ viduḥ sūkṣmamavyaktapañcārṇaṁ suvyaktārṇaṁ tathetarat

The subtle Pranava should be known as the single syllable Om, the gross as the five-syllabled mantra; and the subtle itself is twofold — the unmanifest five-fold syllable and the fully manifest one.

Verse 10 (shiva.vidyeshvara.17.10)

जीवन्मुक्तस्य सूक्ष्मं हि सर्वसारं हितस्य हि । मन्त्रेणार्थानुसन्धानं स्वदेहविलयावधि ॥ 17.10 ॥

jīvanmuktasya sūkṣmaṁ hi sarvasāraṁ hitasya hi mantreṇārthānusandhānaṁ svadehavilayāvadhi

For the liberated-while-living, the subtle Pranava is the very essence of all things; the inquiry into the mantra's meaning is beneficial right up to the dissolution of one's own body.

Verse 11 (shiva.vidyeshvara.17.11)

स्वदेहे गलिते पूर्णं शिवं प्राप्नोति निश्चयः । केवलं मन्त्रजापी तु योगं प्राप्नोति निश्चयः ॥ 17.11 ॥

svadehe galite pūrṇaṁ śivaṁ prāpnoti niścayaḥ kevalaṁ mantrajāpī tu yogaṁ prāpnoti niścayaḥ

When one's own body dissolves, one attains complete union with Shiva without doubt. One who merely repeats the mantra also certainly attains yoga.

Verse 12 (shiva.vidyeshvara.17.12)

षट्त्रिंशत्कोटिजापी तु निश्चयं योगमाप्नुयात् । सूक्ष्मं च द्विविधं ज्ञेयं ह्रस्वदीर्घविभेदतः ॥ 17.12 ॥

ṣaṭtriṁśatkoṭijāpī tu niścayaṁ yogamāpnuyāt sūkṣmaṁ ca dvividhaṁ jñeyaṁ hrasvadīrghavibhedataḥ

One who chants thirty-six crore times certainly attains yoga. The subtle Pranava should also be known as twofold — short and long.

Verse 13 (shiva.vidyeshvara.17.13)

अकारश्च उकारश्च मकारश्च ततः परम् । बिन्दुनादयुतं तद्धि शब्दकालकलान्वितम् ॥ 17.13 ॥

akāraśca ukāraśca makāraśca tataḥ param bindunādayutaṁ taddhi śabdakālakalānvitam

'A', 'u', and 'm' — and beyond these, joined with bindu and nada, and accompanied by sound, time and kalā, this constitutes the Pranava.

Verse 14 (shiva.vidyeshvara.17.14)

दीर्घप्रणवमेवं हि योगिनामेव हृद्गतम् । मकारं तन्त्रितत्त्वं हि ह्रस्वप्रणव उच्यते ॥ 17.14 ॥

dīrghapraṇavamevaṁ hi yogināmeva hṛdgatam makāraṁ tantritattvaṁ hi hrasvapraṇava ucyate

Thus the long form of Pranava resides only in the heart of yogis. The letter 'm' is the essence of the tantra, and is called the short Pranava.

Verse 15 (shiva.vidyeshvara.17.15)

शिवः शक्तिस्तयोरैक्यं मकारं तु त्रिकात्मकम् । ह्रस्वमेवं हि जाप्यं स्यात्सर्वपापक्षयैषिणाम् ॥ 17.15 ॥

śivaḥ śaktistayoraikyaṁ makāraṁ tu trikātmakam hrasvamevaṁ hi jāpyaṁ syātsarvapāpakṣayaiṣiṇām

Shiva and Shakti — the union of these two is the letter 'm', which is of a threefold nature. This short repetition is for those who desire the destruction of all sin.

Verse 16 (shiva.vidyeshvara.17.16)

भूवायुकनकार्णोद्योः शब्दाद्याश्च तथा दश । आशान्वये दश पुनः प्रवृत्ता इति कथ्यते ॥ 17.16 ॥

bhūvāyukanakārṇodyoḥ śabdādyāśca tathā daśa āśānvaye daśa punaḥ pravṛttā iti kathyate

Earth, air, fire, water, ether, sound and so on — these ten are called 'pravṛtti' (outward-turned), and again, in the sequence connected with the quarters of space, ten more are called 'nivṛtti' (inward-turned).

Verse 17 (shiva.vidyeshvara.17.17)

ह्रस्वमेव प्रवृत्तानां निवृत्तानां तु दीर्घकम् । व्याहृत्यादौ च मन्त्रादौ कामं शब्दकलायुतम् ॥ 17.17 ॥

hrasvameva pravṛttānāṁ nivṛttānāṁ tu dīrghakam vyāhṛtyādau ca mantrādau kāmaṁ śabdakalāyutam

Short repetition is proper for the pravṛtti principles, and long for the nivṛtti; at the head of the vyāhṛtis and other mantras, the form joined with sound and kalā may be used as desired.

Verse 18 (shiva.vidyeshvara.17.18)

वेदादौ च प्रयोज्यं स्याद्वन्दने सन्ध्ययोरपि । नवकोटिजपाञ्जप्त्वा संशुद्धः पुरुषो भवेत् ॥ 17.18 ॥

vedādau ca prayojyaṁ syādvandane sandhyayorapi navakoṭijapāñjaptvā saṁśuddhaḥ puruṣo bhavet

It should be used at the start of Vedic study, in salutation, and at both twilight-worships. Having completed nine crore repetitions, a man becomes fully purified.

Verse 19 (shiva.vidyeshvara.17.19)

पुनश्च नवकोट्या तु पृथिवीजयमाप्नुयात् । पुनश्च नवकोट्या तु ह्यपां जयमवाप्नुयात् ॥ 17.19 ॥

punaśca navakoṭyā tu pṛthivījayamāpnuyāt punaśca navakoṭyā tu hyapāṁ jayamavāpnuyāt

By nine crore more, one gains mastery over earth; by nine crore more again, one gains mastery over water.

Verse 20 (shiva.vidyeshvara.17.20)

पुनश्च नवकोट्या तु तेजसां जयमाप्नुयात् । पुनश्च नवकोट्या तु वायोर्जयमवाप्नुयात् । आकाशजयमाप्नोति नवकोटिजपेन वै ॥ 17.20 ॥

punaśca navakoṭyā tu tejasāṁ jayamāpnuyāt punaśca navakoṭyā tu vāyorjayamavāpnuyāt ākāśajayamāpnoti navakoṭijapena vai

By nine crore more, mastery over fire; by nine crore more, mastery over air; and by nine crore repetitions, mastery over ether is likewise attained.

Verse 21 (shiva.vidyeshvara.17.21)

गन्धादीनां क्रमेणैव नवकोटिजपेन वै । अहङ्कारस्य च पुनर्नवकोटिजपेन वै ॥ 17.21 ॥

gandhādīnāṁ krameṇaiva navakoṭijapena vai ahaṅkārasya ca punarnavakoṭijapena vai

In the same sequence, mastery over the subtle qualities beginning with fragrance comes by nine crore repetitions, and mastery over ego (ahaṅkāra) again by nine crore.

Verse 22 (shiva.vidyeshvara.17.22)

सहस्रमन्त्रजप्तेन नित्यशुद्धो भवेत्पुमान् । ततः परं स्वसिद्ध्यर्थं जपो भवति हि द्विजाः ॥ 17.22 ॥

sahasramantrajaptena nityaśuddho bhavetpumān tataḥ paraṁ svasiddhyarthaṁ japo bhavati hi dvijāḥ

By a thousand repetitions of the mantra a man becomes daily pure; beyond that, O brahmins, japa is performed for one's own attainment (siddhi).

Verse 23 (shiva.vidyeshvara.17.23)

एवमष्टोत्तरशतकोटिजप्तेन वै पुनः । प्रणवेन प्रबुद्धस्तु शुद्धयोगमवाप्नुयात् ॥ 17.23 ॥

evamaṣṭottaraśatakoṭijaptena vai punaḥ praṇavena prabuddhastu śuddhayogamavāpnuyāt

Thus, upon completing one hundred and eight crore repetitions, a person awakened by the Pranava attains pure yoga.

Verse 24 (shiva.vidyeshvara.17.24)

शुद्धयोगेन संयुक्तो जीवन्मुक्तो न संशयः । सदा जपन्सदा ध्यायञ्छिवं प्रणवरूपिणम् ॥ 17.24 ॥

śuddhayogena saṁyukto jīvanmukto na saṁśayaḥ sadā japansadā dhyāyañchivaṁ praṇavarūpiṇam

United with pure yoga, he becomes without doubt liberated while living, ever chanting and meditating upon Shiva in the form of the Pranava.

Verse 25 (shiva.vidyeshvara.17.25)

समाधिस्थो महायोगी शिव एव न संशयः । ऋषिच्छन्दो देवतादि न्यस्य देहे पुनर्जपेत् ॥ 17.25 ॥

samādhistho mahāyogī śiva eva na saṁśayaḥ ṛṣicchando devatādi nyasya dehe punarjapet

That great yogi established in samadhi is, without doubt, Shiva himself. Having placed the sage, the metre, and the deity upon the body through nyāsa, one should then perform the japa.

Verse 26 (shiva.vidyeshvara.17.26)

प्रणवं मातृकायुक्तं देहे न्यस्य ऋषिर्भवेत् । दशमातृषडध्वादि सर्वं न्यासफलं लभेत् ॥ 17.26 ॥

praṇavaṁ mātṛkāyuktaṁ dehe nyasya ṛṣirbhavet daśamātṛṣaḍadhvādi sarvaṁ nyāsaphalaṁ labhet

By placing the Pranava joined with the mother-syllables (mātṛkā) upon the body, the practitioner becomes as the seer himself; he obtains the fruit of the nyāsa of the ten mātṛkās, the six paths, and all else.

Verse 27 (shiva.vidyeshvara.17.27)

प्रवृत्तानां च मिश्राणां स्थूलप्रणवमिष्यते । क्रियातपोजपैर्युक्तास्त्रिविधाः शिवयोगिनः ॥ 17.27 ॥

pravṛttānāṁ ca miśrāṇāṁ sthūlapraṇavamiṣyate kriyātapojapairyuktāstrividhāḥ śivayoginaḥ

For both the outward-turned and the mixed dispositions, the gross Pranava is prescribed. Shiva-yogis are of three kinds, distinguished by action, austerity, and repetition.

Verse 28 (shiva.vidyeshvara.17.28)

धनादिविभवैश्चैव कराद्यङ्गैर्नमादिभिः । क्रियया पूजया युक्तः क्रियायोगीति कथ्यते ॥ 17.28 ॥

dhanādivibhavaiścaiva karādyaṅgairnamādibhiḥ kriyayā pūjayā yuktaḥ kriyāyogīti kathyate

One who worships with the offering of wealth and other resources, with gestures of the hands and other limbs, with salutations and the like, engaged in ritual action and worship, is called a kriyā-yogī.

Verse 29 (shiva.vidyeshvara.17.29)

पूजायुक्तश्च मितभुग्बाह्येन्द्रियजयान्वितः । परद्रोहादिरहितस्तपोयोगीति कथ्यते ॥ 17.29 ॥

pūjāyuktaśca mitabhugbāhyendriyajayānvitaḥ paradrohādirahitastapoyogīti kathyate

One devoted to worship, moderate in food, master of the outer senses, and free from harming others, is called a tapo-yogī.

Verse 30 (shiva.vidyeshvara.17.30)

एतैर्युक्तः सदा शुद्धः सर्वकामादिवर्जितः । सदा जपपरः शान्तो जपयोगीति तं विदुः ॥ 17.30 ॥

etairyuktaḥ sadā śuddhaḥ sarvakāmādivarjitaḥ sadā japaparaḥ śānto japayogīti taṁ viduḥ

Endowed with these qualities, ever pure, free from all desires, ever intent upon repetition and at peace, such a one is known as a japa-yogī.

Verse 31 (shiva.vidyeshvara.17.31)

उपचारैः षोडशभिः पूजया शिवयोगिनाम् । सालोक्यादिक्रमेणैव शुद्धो मुक्तिं लभेन्नरः ॥ 17.31 ॥

upacāraiḥ ṣoḍaśabhiḥ pūjayā śivayoginām sālokyādikrameṇaiva śuddho muktiṁ labhennaraḥ

By worshipping the Shiva-yogis with the sixteen ritual offerings, a purified man, by the successive stages of sālokya and the rest, attains liberation.

Verse 32 (shiva.vidyeshvara.17.32)

जपयोगमथो वक्ष्ये गदतः शृणुत द्विजाः । तपः कर्तुर्जपः प्रोक्तो यज्जपन्परिमार्जते ॥ 17.32 ॥

japayogamatho vakṣye gadataḥ śaṛṇuta dvijāḥ tapaḥ karturjapaḥ prokto yajjapanparimārjate

Now I shall speak of japa-yoga; listen carefully, O brahmins, as I tell it. The doer of japa is himself declared to be the very embodiment of austerity, for it is japa that cleanses.

Verse 33 (shiva.vidyeshvara.17.33)

शिवनाम नमःपूर्वं चतुर्थ्यां पञ्चतत्त्वकम् । स्थूलप्रणवरूपं हि शिवपञ्चाक्षरं द्विजाः ॥ 17.33 ॥

śivanāma namaḥpūrvaṁ caturthyāṁ pañcatattvakam sthūlapraṇavarūpaṁ hi śivapañcākṣaraṁ dvijāḥ

The name of Shiva, beginning with 'namaḥ' and inflected in the dative, comprising five syllables — this, O brahmins, is the gross form of the Pranava, called the Panchakshara.

Verse 34 (shiva.vidyeshvara.17.34)

पञ्चाक्षरजपेनैव सर्वसिद्धिं लभेन्नरः । प्रणवेनादिसंयुक्तं सदा पञ्चाक्षरं जपेत् ॥ 17.34 ॥

pañcākṣarajapenaiva sarvasiddhiṁ labhennaraḥ praṇavenādisaṁyuktaṁ sadā pañcākṣaraṁ japet

By the mere repetition of the Panchakshara a man attains every accomplishment. One should always chant the Panchakshara joined at its head with the Pranava.

Verse 35 (shiva.vidyeshvara.17.35)

गुरूपदेशं सङ्गम्य सुखवासे सुभूतले । पूर्वपक्षे समारभ्य कृष्णभूतावधि द्विजाः ॥ 17.35 ॥

gurūpadeśaṁ saṅgamya sukhavāse subhūtale pūrvapakṣe samārabhya kṛṣṇabhūtāvadhi dvijāḥ

Having received instruction from the guru, dwelling in a comfortable and excellent place, from the beginning of the bright fortnight to the end of the dark fortnight, O brahmins —

Verse 36 (shiva.vidyeshvara.17.36)

माघं भाद्रं विशिष्टं तु सर्वकालोत्तमोत्तमम् । एकवारं मिताशी तु वाग्यतो नियतेन्द्रियः ॥ 17.36 ॥

māghaṁ bhādraṁ viśiṣṭaṁ tu sarvakālottamottamam ekavāraṁ mitāśī tu vāgyato niyatendriyaḥ

The months of Māgha and Bhādrapada are especially excellent, though every season is auspicious — eating but once a day, restrained in speech, with senses under control —

Verse 37 (shiva.vidyeshvara.17.37)

स्वस्य राजपितृणां च नित्यं शुश्रूषणं चरेत् । सहस्रजपमात्रेण भवेच्छुद्धोऽन्यथा ऋणी ॥ 17.37 ॥

svasya rājapitṛṇāṁ ca nityaṁ śuśrūṣaṇaṁ caret sahasrajapamātreṇa bhavecchuddho’nyathā ṛṇī

should continually render service to his king and to his ancestors. By a mere thousand repetitions he becomes pure; otherwise he remains indebted.

Verse 38 (shiva.vidyeshvara.17.38)

पञ्चाक्षरं पञ्चलक्षं जपेच्छिवमनुस्मरन् । पद्मासनस्थं शिवदं गङ्गाचन्द्रकलान्वितम् ॥ 17.38 ॥

pañcākṣaraṁ pañcalakṣaṁ japecchivamanusmaran padmāsanasthaṁ śivadaṁ gaṅgācandrakalānvitam

Remembering Shiva — auspicious, seated in the lotus posture, adorned with the Ganga and the crescent moon — one should chant the Panchakshara mantra five hundred thousand times.

Verse 39 (shiva.vidyeshvara.17.39)

वामोरुस्थितशक्त्या च विराजन्तं महागणैः । मृगटङ्कधरं देवं वरदाभयपाणिकम् ॥ 17.39 ॥

vāmorusthitaśaktyā ca virājantaṁ mahāgaṇaiḥ mṛgaṭaṅkadharaṁ devaṁ varadābhayapāṇikam

The Lord seated with Shakti upon his left thigh, resplendent amid the great gaṇas, bearing the deer and the axe, his hands showing the gestures of boon-giving and fearlessness —

Verse 40 (shiva.vidyeshvara.17.40)

सदानुग्रहकर्तारं सदाशिवमनुस्मरन् । सम्पूज्य मनसा पूर्वं हृदि वा सूर्यमण्डले ॥ 17.40 ॥

sadānugrahakartāraṁ sadāśivamanusmaran sampūjya manasā pūrvaṁ hṛdi vā sūryamaṇḍale

remembering that ever-gracious Sadāshiva, one should first worship him mentally, either in the heart or in the disc of the sun,

Verse 41 (shiva.vidyeshvara.17.41)

जपेत्पञ्चाक्षरीं विद्यां प्राङ्मुखः शुद्धकर्मकृत् । प्रातः कृष्णचतुर्दश्यां नित्यकर्म समाप्य च ॥ 17.41 ॥

japetpañcākṣarīṁ vidyāṁ prāṅmukhaḥ śuddhakarmakṛt prātaḥ kṛṣṇacaturdaśyāṁ nityakarma samāpya ca

and then, facing east, purified in conduct, chant the Panchakshari vidyā. At dawn on the fourteenth day of the dark fortnight, having completed his daily duties,

Verse 42 (shiva.vidyeshvara.17.42)

मनोरमे शुचौ देशे नियतः शुद्धमानसः । पञ्चाक्षरस्य मन्त्रस्य सहस्रं द्वादशं जपेत् ॥ 17.42 ॥

manorame śucau deśe niyataḥ śuddhamānasaḥ pañcākṣarasya mantrasya sahasraṁ dvādaśaṁ japet

in a pleasant, pure place, restrained and pure of mind, he should repeat the Panchakshara mantra twelve thousand times.

Verse 43 (shiva.vidyeshvara.17.43)

वरयेच्च सपत्नीकान् शैवान्वै ब्राह्मणोत्तमान् । एकं गुरुवरं शिष्टं वरयेत्साम्बमूर्तिकम् ॥ 17.43 ॥

varayecca sapatnīkān śaivānvai brāhmaṇottamān ekaṁ guruvaraṁ śiṣṭaṁ varayetsāmbamūrtikam

He should invite excellent Shaiva brahmins together with their wives, and choose one supreme guru embodying the Sāmba form of Shiva, Shiva together with Umā.

Verse 44 (shiva.vidyeshvara.17.44)

ईशानं चाथ पुरुषमघोरं वाममेव च । सद्योजातं च पञ्चैव शिवभक्तान्द्विजोत्तमान् ॥ 17.44 ॥

īśānaṁ cātha puruṣamaghoraṁ vāmameva ca sadyojātaṁ ca pañcaiva śivabhaktāndvijottamān

He should also invite five excellent brahmin devotees of Shiva, representing the five faces — Īshāna, Purusha (Tatpurusha), Aghora, Vāma, and Sadyojāta.

Verse 45 (shiva.vidyeshvara.17.45)

पूजाद्रव्याणि सम्पाद्य शिवपूजां समारभेत् । शिवपूजां च विधिवत्कृत्वा होमं समारभेत् ॥ 17.45 ॥

pūjādravyāṇi sampādya śivapūjāṁ samārabhet śivapūjāṁ ca vidhivatkṛtvā homaṁ samārabhet

Having gathered the articles of worship, he should begin the worship of Shiva, and having worshipped Shiva according to rule, begin the fire-offering (homa).

Verse 46 (shiva.vidyeshvara.17.46)

मुखान्तं च स्वसूत्रेण कृत्वा होमं समाचरेत् । दशैकं वा शतैकं वा सहस्रैकमथापि वा ॥ 17.46 ॥

mukhāntaṁ ca svasūtreṇa kṛtvā homaṁ samācaret daśaikaṁ vā śataikaṁ vā sahasraikamathāpi vā

Performing the homa according to one's own tradition up to the closing mantra, one should offer ten, a hundred, or a thousand oblations.

Verse 47 (shiva.vidyeshvara.17.47)

कापिलेन घृतेनैव जुहुयात्स्वयमेव हि । कारयेच्छिवभक्तैर्वाप्यष्टोत्तरशतं बुधः ॥ 17.47 ॥

kāpilena ghṛtenaiva juhuyātsvayameva hi kārayecchivabhaktairvāpyaṣṭottaraśataṁ budhaḥ

He should offer the oblations himself with the ghee of a tawny cow, or the learned may have Shiva-devotees perform one hundred and eight oblations.

Verse 48 (shiva.vidyeshvara.17.48)

होमान्ते दक्षिणा देया गुरोर्गोमिथुनं तथा । ईशानादिस्वरूपांस्तान्गुरुं साम्बं विभाव्य च ॥ 17.48 ॥

homānte dakṣiṇā deyā gurorgomithunaṁ tathā īśānādisvarūpāṁstānguruṁ sāmbaṁ vibhāvya ca

At the end of the homa, he should give dakshina to the guru, along with a pair of cattle; contemplating the guru as embodying the forms beginning with Īshāna, and, in the Sāmba form, his wife likewise.

Verse 49 (shiva.vidyeshvara.17.49)

तेषां पत्सिक्ततोयेन स्वशिरः स्नानमाचरेत् । षट्त्रिंशत्कोटितीर्थेषु सद्यः स्नानफलं लभेत् ॥ 17.49 ॥

teṣāṁ patsiktatoyena svaśiraḥ snānamācaret ṣaṭtriṁśatkoṭitīrtheṣu sadyaḥ snānaphalaṁ labhet

He should bathe his own head with the water that has washed their feet — by this, the merit of bathing in thirty-six crore holy fords is obtained at once.

Verse 50 (shiva.vidyeshvara.17.50)

दशाङ्गमन्नं तेषां वै दद्याद्वै भक्तिपूर्वकम् । पराबुद्ध्या गुरोः पत्नीमीशानादिक्रमेण तु ॥ 17.50 ॥

daśāṅgamannaṁ teṣāṁ vai dadyādvai bhaktipūrvakam parābuddhyā guroḥ patnīmīśānādikrameṇa tu

He should devotedly feed them a meal complete with its ten accompaniments; regarding the guru's wife with the highest reverence, honouring her in the sequence beginning with Īshāna,

Verse 51 (shiva.vidyeshvara.17.51)

परमान्नेन सम्पूज्य यथाविभवविस्तरम् । रुद्राक्षवस्त्रपूर्वं च वटकापूपकैर्युतम् ॥ 17.51 ॥

paramānnena sampūjya yathāvibhavavistaram rudrākṣavastrapūrvaṁ ca vaṭakāpūpakairyutam

he should honour them, as his means allow, with excellent sweet rice, offering rudraksha and cloth first of all, together with fried cakes.

Verse 52 (shiva.vidyeshvara.17.52)

बलिदानं ततः कृत्वा भूरि भोजनमाचरेत् । ततः सम्प्रार्थ्य देवेशं जपं तावत्समापयेत् ॥ 17.52 ॥

balidānaṁ tataḥ kṛtvā bhūri bhojanamācaret tataḥ samprārthya deveśaṁ japaṁ tāvatsamāpayet

Then, having given the offerings, he should provide a lavish feast; after that, having prayed to the Lord of gods, he should complete the japa undertaken up to that point.

Verse 53 (shiva.vidyeshvara.17.53)

पुरश्चरणमेवं तु कृत्वा मन्त्री भवेन्नरः । पुनश्च पञ्चलक्षेण सर्वपापक्षयो भवेत् ॥ 17.53 ॥

puraścaraṇamevaṁ tu kṛtvā mantrī bhavennaraḥ punaśca pañcalakṣeṇa sarvapāpakṣayo bhavet

By thus performing this purashcharana, a man becomes accomplished in the mantra. By five hundred thousand repetitions more, all sins are destroyed.

Verse 54 (shiva.vidyeshvara.17.54)

अतलादि समारभ्य सत्यलोकावधि क्रमात् । पञ्चलक्षजपात्तत्तल्लोकैश्वर्यमवाप्नुयात् ॥ 17.54 ॥

atalādi samārabhya satyalokāvadhi kramāt pañcalakṣajapāttattallokaiśvaryamavāpnuyāt

From Atala and the nether worlds up to Satyaloka, in due sequence, by each five hundred thousand repetitions one attains the lordship of that respective world.

Verse 55 (shiva.vidyeshvara.17.55)

मध्येमृतश्चेद्भोगान्ते भूमौ तज्जापको भवेत् । पुनश्च पञ्चलक्षेण ब्रह्मसामीप्यमाप्नुयात् ॥ 17.55 ॥

madhyemṛtaścedbhogānte bhūmau tajjāpako bhavet punaśca pañcalakṣeṇa brahmasāmīpyamāpnuyāt

Should he die in the midst of this, then after enjoying that world's fruit he returns to earth as one who chants japa again; by five hundred thousand more, he attains nearness to Brahmā.

Verse 56 (shiva.vidyeshvara.17.56)

पुनश्च पञ्चलक्षेण सारूप्यैश्वर्यमाप्नुयात् । आहत्य शतलक्षेण साक्षाद् ब्रह्मसमो भवेत् ॥ 17.56 ॥

punaśca pañcalakṣeṇa sārūpyaiśvaryamāpnuyāt āhatya śatalakṣeṇa sākṣād brahmasamo bhavet

By five hundred thousand more, he attains equal form and lordship; by amassing one crore repetitions altogether, he becomes directly equal to Brahmā himself.

Verse 57 (shiva.vidyeshvara.17.57)

कार्यब्रह्मण एवं हि सायुज्यं प्रतिपद्य वै । यथेष्टं भोगमाप्नोति तद् ब्रह्म प्रलयावधि ॥ 17.57 ॥

kāryabrahmaṇa evaṁ hi sāyujyaṁ pratipadya vai yatheṣṭaṁ bhogamāpnoti tad brahma pralayāvadhi

Thus attaining union (sāyujya) with the manifest, functional Brahmā, he enjoys whatever he desires until that Brahmā's own dissolution.

Verse 58 (shiva.vidyeshvara.17.58)

पुनः कल्पान्तरे वृत्ते ब्रह्मपुत्रः स जायते । पुनश्च तपसा दीप्तः क्रमान्मुक्तो भविष्यति ॥ 17.58 ॥

punaḥ kalpāntare vṛtte brahmaputraḥ sa jāyate punaśca tapasā dīptaḥ kramānmukto bhaviṣyati

Then, when another cosmic cycle arrives, he is born as the son of Brahmā; and blazing again with austerity, he becomes liberated in due course.

Verse 59 (shiva.vidyeshvara.17.59)

पृथ्व्यादिकार्यभूतेभ्यो लोका वै निर्मिताः क्रमात् । पातालादि च सत्यान्तं ब्रह्मलोकाश्चतुर्दश ॥ 17.59 ॥

pṛthvyādikāryabhūtebhyo lokā vai nirmitāḥ kramāt pātālādi ca satyāntaṁ brahmalokāścaturdaśa

From earth and the other effect-elements the worlds were created in due order — from Pātāla up to Satyaloka there are the fourteen worlds of Brahmā.

Verse 60 (shiva.vidyeshvara.17.60)

सत्यादूर्ध्वं क्षमान्तं वै विष्णुलोकाश्चतुर्दश । क्षमालोके कार्यविष्णुर्वैकुण्ठे वरपत्तने ॥ 17.60 ॥

satyādūrdhvaṁ kṣamāntaṁ vai viṣṇulokāścaturdaśa kṣamāloke kāryaviṣṇurvaikuṇṭhe varapattane

Above Satyaloka, up to Kshamāloka, there are the fourteen worlds of Vishnu; in Kshamāloka, in Vaikuntha the excellent city, the manifest, functional Vishnu —

Verse 61 (shiva.vidyeshvara.17.61)

कार्यलक्ष्म्या महाभोगी रक्षां कृत्वाधितिष्ठति । तदूर्ध्वगाश्च शुच्यन्ता लोकाष्टाविंशतिः स्थिताः ॥ 17.61 ॥

kāryalakṣmyā mahābhogī rakṣāṁ kṛtvādhitiṣṭhati tadūrdhvagāśca śucyantā lokāṣṭāviṁśatiḥ sthitāḥ

dwells there together with the manifest Lakshmi, enjoying great splendour, presiding in protection; above that, up to the Shuchi world, twenty-eight worlds are situated.

Verse 62 (shiva.vidyeshvara.17.62)

शुचौ लोके तु कैलासे रुद्रो वै भूतहृत्स्थितः । षडुत्तराश्च पञ्चाशदहिंसान्तास्तदूर्ध्वगाः ॥ 17.62 ॥

śucau loke tu kailāse rudro vai bhūtahṛtsthitaḥ ṣaḍuttarāśca pañcāśadahiṁsāntāstadūrdhvagāḥ

In the pure world called Shuchi is Kailāsa, where Rudra dwells within the hearts of beings; above that, up to the world of Ahimsā (non-violence), there are fifty-six worlds.

Verse 63 (shiva.vidyeshvara.17.63)

अहिंसालोकमास्थाय ज्ञानकैलासके पुरे । कार्येश्वरस्तिरोभावं सर्वान्कृत्वाधितिष्ठति ॥ 17.63 ॥

ahiṁsālokamāsthāya jñānakailāsake pure kāryeśvarastirobhāvaṁ sarvānkṛtvādhitiṣṭhati

Having reached the world of Ahimsā, in the city named Jnāna-Kailāsa, the manifest Ishvara presides there, holding all things veiled in concealment.

Verse 64 (shiva.vidyeshvara.17.64)

तदन्ते कालचक्रं हि कालातीतस्ततः परम् । शिवेनाधिष्ठितस्तत्र कालश्चक्रेश्वराह्वयः ॥ 17.64 ॥

tadante kālacakraṁ hi kālātītastataḥ param śivenādhiṣṭhitastatra kālaścakreśvarāhvayaḥ

Beyond that is the Wheel of Time (Kālachakra), and beyond that again is the state transcending time; there Shiva presides, called Kāleshvara, the Lord of the Wheel.

Verse 65 (shiva.vidyeshvara.17.65)

माहिषं धर्ममास्थाय सर्वान्कालेन युञ्जति । असत्यश्चाशुचिश्चैव हिंसा चैवाथ निर्घृणा ॥ 17.65 ॥

māhiṣaṁ dharmamāsthāya sarvānkālena yuñjati asatyaścāśuciścaiva hiṁsā caivātha nirghṛṇā

Mounted upon Adharma in the form of a buffalo, he binds all beings within time — untruth, impurity, violence and mercilessness are his very nature.

Verse 66 (shiva.vidyeshvara.17.66)

असत्यादिचतुष्पादः सर्वांशः कामरूपधृक् । नास्तिक्यलक्ष्मीर्दुःसङ्गो वेदबाह्यध्वनिः सदा ॥ 17.66 ॥

asatyādicatuṣpādaḥ sarvāṁśaḥ kāmarūpadhṛk nāstikyalakṣmīrduḥsaṅgo vedabāhyadhvaniḥ sadā

Untruth and the rest are his four feet, and he assumes whatever form he wishes; unbelief is his splendour, and evil company and speech contrary to the Veda are ever with him.

Verse 67 (shiva.vidyeshvara.17.67)

क्रोधसङ्गः कृष्णवर्णो महामहिषवेषवान् । तावन्महेश्वरः प्रोक्तस्तिरोधास्तावदेव हि ॥ 17.67 ॥

krodhasaṅgaḥ kṛṣṇavarṇo mahāmahiṣaveṣavān tāvanmaheśvaraḥ proktastirodhāstāvadeva hi

Anger and attachment are his companions, black is his colour, and he bears the great form of a buffalo — this entire figure is simply the extent of Maheshvara's own power of concealment (tirodhāna-śakti).

Verse 68 (shiva.vidyeshvara.17.68)

तदर्वाक्कर्मभोगो हि तदूर्ध्वं ज्ञानभोगकम् । तदर्वाक्कर्ममाया हि ज्ञानमाया तदूर्ध्वकम् ॥ 17.68 ॥

tadarvākkarmabhogo hi tadūrdhvaṁ jñānabhogakam tadarvākkarmamāyā hi jñānamāyā tadūrdhvakam

Below that boundary lies experience through action (karma-bhoga), and above it, experience through knowledge (jñāna-bhoga); below is the māyā of action, above the māyā of knowledge.

Verse 69 (shiva.vidyeshvara.17.69)

मा लक्ष्मीः कर्मभोगो वै याति मायेति कथ्यते । मा लक्ष्मीर्ज्ञानभोगो वै याति मायेति कथ्यते ॥ 17.69 ॥

mā lakṣmīḥ karmabhogo vai yāti māyeti kathyate mā lakṣmīrjñānabhogo vai yāti māyeti kathyate

The splendour belonging to karma-bhoga is itself called māyā, and the splendour belonging to jñāna-bhoga is likewise called māyā — each, at its own level, still falls within the domain of māyā.

Verse 70 (shiva.vidyeshvara.17.70)

तदूर्ध्वं नित्यभोगो हि तदर्वाङ् नश्वरं विदुः । तदर्वाक्च तिरोधानं तदूर्ध्वं न तिरोधनम् ॥ 17.70 ॥

tadūrdhvaṁ nityabhogo hi tadarvāṅ naśvaraṁ viduḥ tadarvākca tirodhānaṁ tadūrdhvaṁ na tirodhanam

Above that is eternal enjoyment, and below it perishable enjoyment should be known; below, there is concealment, above, there is no concealment at all.

Verse 71 (shiva.vidyeshvara.17.71)

तदर्वाक् पाशबन्धो हि तदूर्ध्वं नहि बन्धनम् । तदर्वाक् परिवर्तन्ते काम्यकर्मानुसारिणः ॥ 17.71 ॥

tadarvāk pāśabandho hi tadūrdhvaṁ nahi bandhanam tadarvāk parivartante kāmyakarmānusāriṇaḥ

Below that is the bond of the noose (pāśa), above it there is no bondage; below, souls who pursue desire-driven action revolve again and again.

Verse 72 (shiva.vidyeshvara.17.72)

निष्कामकर्मभोगस्तु तदूर्ध्वं परिकीर्तितः । तदर्वाक् परिवर्तन्ते बिन्दुपूजापरायणाः ॥ 17.72 ॥

niṣkāmakarmabhogastu tadūrdhvaṁ parikīrtitaḥ tadarvāk parivartante bindupūjāparāyaṇāḥ

The enjoyment born of desireless action is declared to be above that line; below it revolve those souls devoted to the worship of the bindu.

Verse 73 (shiva.vidyeshvara.17.73)

तदूर्ध्वं हि व्रजन्त्येव निष्कामा लिङ्गपूजकाः । तदर्वाक् परिवर्तन्ते शिवान्यसुरपूजकाः ॥ 17.73 ॥

tadūrdhvaṁ hi vrajantyeva niṣkāmā liṅgapūjakāḥ tadarvāk parivartante śivānyasurapūjakāḥ

Only above that go the desireless worshippers of the Linga; below it revolve the worshippers of gods other than Shiva.

Verse 74 (shiva.vidyeshvara.17.74)

शिवैकनिरता ये च तदूर्ध्वं सम्प्रयान्ति ते । तदर्वाग्जीवकोटिः स्यात्तदूर्ध्वं परकोटिकाः ॥ 17.74 ॥

śivaikaniratā ye ca tadūrdhvaṁ samprayānti te tadarvāgjīvakoṭiḥ syāttadūrdhvaṁ parakoṭikāḥ

Those solely devoted to Shiva reach beyond that point; below it lies the multitude of bound souls, above it the multitude of the supreme, liberated ones.

Verse 75 (shiva.vidyeshvara.17.75)

सांसारिकास्तदर्वाक् च मुक्ताः खलु तदूर्ध्वगाः । तदर्वाक् परिवर्तन्ते प्राकृतद्रव्यपूजकाः ॥ 17.75 ॥

sāṁsārikāstadarvāk ca muktāḥ khalu tadūrdhvagāḥ tadarvāk parivartante prākṛtadravyapūjakāḥ

Worldly souls remain below that line, while the liberated indeed abide above it; below revolve those who worship ordinary, unrefined material objects.

Verse 76 (shiva.vidyeshvara.17.76)

तदूर्ध्वं हि व्रजन्त्येते पौरुषद्रव्यपूजकाः । तदर्वाक्छक्तिलिङ्गं तु शिवलिङ्गं तदूर्ध्वकम् ॥ 17.76 ॥

tadūrdhvaṁ hi vrajantyete pauruṣadravyapūjakāḥ tadarvākchaktiliṅgaṁ tu śivaliṅgaṁ tadūrdhvakam

Above that go the worshippers of specially wrought, consecrated substances; below is the Shakti-linga, above is the Shiva-linga.

Verse 77 (shiva.vidyeshvara.17.77)

तदर्वागावृतं लिङ्गं तदूर्ध्वं हि निराकृति । तदर्वाक्कल्पितं लिङ्गं तदूर्ध्वं वै न कल्पितम् ॥ 17.77 ॥

tadarvāgāvṛtaṁ liṅgaṁ tadūrdhvaṁ hi nirākṛti tadarvākkalpitaṁ liṅgaṁ tadūrdhvaṁ vai na kalpitam

Below that is the veiled linga, above it the formless linga; below is the constructed linga, above the unconstructed linga.

Verse 78 (shiva.vidyeshvara.17.78)

तदर्वाग्बाह्यलिङ्गं स्यादन्तरङ्गं तदूर्ध्वकम् । तदर्वाक्छक्तिलोका हि शतं वै द्वादशाधिकम् ॥ 17.78 ॥

tadarvāgbāhyaliṅgaṁ syādantaraṅgaṁ tadūrdhvakam tadarvākchaktilokā hi śataṁ vai dvādaśādhikam

Below that is the outer linga, above it the inner linga; below are the one hundred and twelve worlds of Shakti.

Verse 79 (shiva.vidyeshvara.17.79)

तदर्वाग्बिन्दुरूपं हि नादरूपं तदुत्तरम् । तदर्वाक्कर्मलोकस्तु तदूर्ध्वं ज्ञानलोककः ॥ 17.79 ॥

tadarvāgbindurūpaṁ hi nādarūpaṁ taduttaram tadarvākkarmalokastu tadūrdhvaṁ jñānalokakaḥ

Below that is the form of bindu, above it the form of nāda; below is the world of action, above the world of knowledge.

Verse 80 (shiva.vidyeshvara.17.80)

नमस्कारस्तदूर्ध्वं हि मदाहङ्कारनाशनः । जनं तस्मात् तिरोधानं प्रत्यायाति न ना यतः ॥ 17.80 ॥

namaskārastadūrdhvaṁ hi madāhaṅkāranāśanaḥ janaṁ tasmāt tirodhānaṁ pratyāyāti na nā yataḥ

Above that is the very act of prostration (namaskāra), which destroys pride and ego; therefore, once reached, concealment never returns for that person.

Verse 81 (shiva.vidyeshvara.17.81)

ज्ञानशब्दार्थ एवं हि तिरोधाननिवारणात् । तदर्वाक् परिवर्तन्ते ह्याधिभौतिकपूजकाः ॥ 17.81 ॥

jñānaśabdārtha evaṁ hi tirodhānanivāraṇāt tadarvāk parivartante hyādhibhautikapūjakāḥ

Thus the true meaning of the word 'knowledge' lies precisely in the warding off of concealment; below that line revolve the worshippers of the merely physical (ādhibhautika).

Verse 82 (shiva.vidyeshvara.17.82)

आध्यात्मिकार्चका एव तदूर्ध्वं सम्प्रयान्ति वै । तावद्वै वेदिभागं तन्महालोकात्मलिङ्गके ॥ 17.82 ॥

ādhyātmikārcakā eva tadūrdhvaṁ samprayānti vai tāvadvai vedibhāgaṁ tanmahālokātmaliṅgake

Only the inward, spiritual worshippers reach above it; that far extends the altar-portion within the self-linga of the Mahaloka.

Verse 83 (shiva.vidyeshvara.17.83)

प्रकृत्याद्यष्टबन्धोऽपि वेद्यते सम्प्रतिष्ठितः । एवमेतादृशं ज्ञेयं सर्वं लौकिकवैदिकम् ॥ 17.83 ॥

prakṛtyādyaṣṭabandho’pi vedyate sampratiṣṭhitaḥ evametādṛśaṁ jñeyaṁ sarvaṁ laukikavaidikam

Bound also by the eightfold bond beginning with Prakriti, it is known to be firmly established — thus should all this be understood, both the worldly and the Vedic aspect.

Verse 84 (shiva.vidyeshvara.17.84)

अधर्ममहिषारूढं कालचक्रं तरन्ति ते । सत्यादिधर्मयुक्ता ये शिवपूजापराश्च ये ॥ 17.84 ॥

adharmamahiṣārūḍhaṁ kālacakraṁ taranti te satyādidharmayuktā ye śivapūjāparāśca ye

Those endowed with truth and the other virtues, devoted to the worship of Shiva, are the ones who cross beyond the Wheel of Time mounted by the buffalo of Adharma.

Verse 85 (shiva.vidyeshvara.17.85)

तदूर्ध्वं वृषभो धर्मो ब्रह्मचर्यस्वरूपधृक् । सत्यादिपादयुक्तस्तु शिवलोकाग्रतः स्थितः ॥ 17.85 ॥

tadūrdhvaṁ vṛṣabho dharmo brahmacaryasvarūpadhṛk satyādipādayuktastu śivalokāgrataḥ sthitaḥ

Above that is Dharma in the form of a bull, embodying the very nature of celibate discipline; endowed with feet beginning with truth, he stands facing the world of Shiva.

Verse 86 (shiva.vidyeshvara.17.86)

क्षमाशृङ्गः शमश्रोत्रो वेदध्वनिविभूषितः । आस्तिक्यचक्षुर्निश्वासगुरुबुद्धिमना वृषः ॥ 17.86 ॥

kṣamāśaṛṅgaḥ śamaśrotro vedadhvanivibhūṣitaḥ āstikyacakṣurniśvāsagurubuddhimanā vṛṣaḥ

Forbearance is his horn, tranquillity his ear, adorned with the sound of the Veda; faith is his eye, and a mind of great wisdom his very breath — such is this bull.

Verse 87 (shiva.vidyeshvara.17.87)

क्रियादिवृषभा ज्ञेयाः कारणादिषु सर्वदा । तं क्रियावृषभं धर्मं कालातीतोऽधितिष्ठति ॥ 17.87 ॥

kriyādivṛṣabhā jñeyāḥ kāraṇādiṣu sarvadā taṁ kriyāvṛṣabhaṁ dharmaṁ kālātīto’dhitiṣṭhati

Ritual action and the like should always be known as bulls within their respective causes; upon that bull of ritual action, that is Dharma, the state beyond time presides.

Verse 88 (shiva.vidyeshvara.17.88)

ब्रह्मविष्णुमहेशानां स्वस्वायुर्दिनमुच्यते । तदूर्ध्वं न दिनं रात्रिर्न जन्ममरणादिकम् ॥ 17.88 ॥

brahmaviṣṇumaheśānāṁ svasvāyurdinamucyate tadūrdhvaṁ na dinaṁ rātrirna janmamaraṇādikam

The lifespan of each of Brahmā, Vishnu, and Mahesha is called his own 'day'; above that state, there is neither day nor night, neither birth nor death.

Verse 89 (shiva.vidyeshvara.17.89)

पुनः कारणसत्यान्ताः कारणब्रह्मणस्तथा । गन्धादिभ्यस्तु भूतेभ्यस्तदूर्ध्वं निर्मिताः सदा ॥ 17.89 ॥

punaḥ kāraṇasatyāntāḥ kāraṇabrahmaṇastathā gandhādibhyastu bhūtebhyastadūrdhvaṁ nirmitāḥ sadā

Again, there are worlds up to the Causal Satyaloka, and worlds belonging to the Causal Brahmā; above that, worlds are ever fashioned from the subtle elements beginning with fragrance.

Verse 90 (shiva.vidyeshvara.17.90)

सूक्ष्मगन्धस्वरूपा हि स्थिता लोकाश्चतुर्दश । पुनः कारणविष्णोर्वै स्थिता लोकाश्चतुर्दश ॥ 17.90 ॥

sūkṣmagandhasvarūpā hi sthitā lokāścaturdaśa punaḥ kāraṇaviṣṇorvai sthitā lokāścaturdaśa

Fourteen worlds of subtle, fragrance-natured being are situated there; again, fourteen worlds belonging to the Causal Vishnu are likewise situated.

Verse 91 (shiva.vidyeshvara.17.91)

पुनः कारणरुद्रस्य लोकाष्टाविंशका मताः । पुनश्च कारणेशस्य षट्पञ्चाशत्तदूर्ध्वगाः ॥ 17.91 ॥

punaḥ kāraṇarudrasya lokāṣṭāviṁśakā matāḥ punaśca kāraṇeśasya ṣaṭpañcāśattadūrdhvagāḥ

Again, twenty-eight worlds are held to belong to the Causal Rudra; and again, above that, fifty-six worlds belong to the Causal Isha.

Verse 92 (shiva.vidyeshvara.17.92)

ततः परं ब्रह्मचर्यलोकाख्यं शिवसम्मतम् । तत्रैव ज्ञानकैलासे पञ्चावरणसंयुते ॥ 17.92 ॥

tataḥ paraṁ brahmacaryalokākhyaṁ śivasammatam tatraiva jñānakailāse pañcāvaraṇasaṁyute

Beyond that is the world called Brahmacharya-loka, approved by Shiva himself; there, in Jnāna-Kailāsa, endowed with five enclosures,

Verse 93 (shiva.vidyeshvara.17.93)

पञ्चमण्डलसंयुक्तं पञ्चब्रह्मकलान्वितम् । आदिशक्तिसमायुक्तमादिलिङ्गं तु तत्र वै ॥ 17.93 ॥

pañcamaṇḍalasaṁyuktaṁ pañcabrahmakalānvitam ādiśaktisamāyuktamādiliṅgaṁ tu tatra vai

joined with five mandalas, with the portions of the five Brahmas, and united with the Primordial Shakti, the Adi-linga is situated there.

Verse 94 (shiva.vidyeshvara.17.94)

शिवालयमिदं प्रोक्तं शिवस्य परमात्मनः । परशक्त्या समायुक्तस्तत्रैव परमेश्वरः ॥ 17.94 ॥

śivālayamidaṁ proktaṁ śivasya paramātmanaḥ paraśaktyā samāyuktastatraiva parameśvaraḥ

This is declared to be the very abode of Shiva, the Supreme Self; there the Supreme Lord dwells, united with the Supreme Shakti.

Verse 95 (shiva.vidyeshvara.17.95)

सृष्टिः स्थितिश्च संहारस्तिरोभावोऽप्यनुग्रहः । पञ्चकृत्यप्रवीणोऽसौ सच्चिदानन्दविग्रहः ॥ 17.95 ॥

sṛṣṭiḥ sthitiśca saṁhārastirobhāvo’pyanugrahaḥ pañcakṛtyapravīṇo’sau saccidānandavigrahaḥ

Creation, sustenance, dissolution, concealment, and grace — skilled in these five cosmic acts, he is of the very nature of being, consciousness and bliss.

Verse 96 (shiva.vidyeshvara.17.96)

ध्यानधर्मः सदा यस्य सदानुग्रहतत्परः । समाध्यासनमासीनः स्वात्मारामो विराजते ॥ 17.96 ॥

dhyānadharmaḥ sadā yasya sadānugrahatatparaḥ samādhyāsanamāsīnaḥ svātmārāmo virājate

Whose nature is ever meditation itself, ever intent on bestowing grace, seated in the posture of samadhi, he shines forth, delighting in his own Self.

Verse 97 (shiva.vidyeshvara.17.97)

तस्य सन्दर्शनं साध्यं कर्मध्यानादिभिः क्रमात् । नित्यादिकर्मयजनाच्छिवकर्ममतिर्भवेत् ॥ 17.97 ॥

tasya sandarśanaṁ sādhyaṁ karmadhyānādibhiḥ kramāt nityādikarmayajanācchivakarmamatirbhavet

His vision is to be attained only through the successive stages of ritual action, meditation and the rest; from the performance of daily observances the mind becomes fixed upon Shiva's own action.

Verse 98 (shiva.vidyeshvara.17.98)

क्रियादिशिवकर्मभ्यः शिवज्ञानं प्रसाधयेत् । तद्दर्शनगताः सर्वे मुक्ता एव न संशयः ॥ 17.98 ॥

kriyādiśivakarmabhyaḥ śivajñānaṁ prasādhayet taddarśanagatāḥ sarve muktā eva na saṁśayaḥ

Through ritual action and the other forms of Shiva's own activity, one should attain knowledge of Shiva; all who reach that vision are, without doubt, liberated.

Verse 99 (shiva.vidyeshvara.17.99)

मुक्तिरात्मस्वरूपेण स्वात्मारामत्वमेव हि । क्रियातपोजपज्ञानध्यानधर्मेषु सुस्थितः ॥ 17.99 ॥

muktirātmasvarūpeṇa svātmārāmatvameva hi kriyātapojapajñānadhyānadharmeṣu susthitaḥ

Liberation is nothing but abiding in one's own true Self, delighting in that very Self; being well established in ritual action, austerity, japa, knowledge, and the discipline of meditation,

Verse 100 (shiva.vidyeshvara.17.100)

शिवस्य दर्शनं लब्धवा स्वात्मारामत्वमेव हि । यथा रविः स्वकिरणादशुद्धिमपनेष्यति ॥ 17.100 ॥

śivasya darśanaṁ labdhavā svātmārāmatvameva hi yathā raviḥ svakiraṇādaśuddhimapaneṣyati

having gained the vision of Shiva, a man attains that state of delighting in his own Self — just as the sun removes impurity by its own rays,

Verse 101 (shiva.vidyeshvara.17.101)

कृपाविचक्षणः शम्भुरज्ञानमपनेष्यति । अज्ञानविनिवृत्तौ तु शिवज्ञानं प्रवर्तते ॥ 17.101 ॥

kṛpāvicakṣaṇaḥ śambhurajñānamapaneṣyati ajñānavinivṛttau tu śivajñānaṁ pravartate

so Shambhu, skilled in compassion, dispels ignorance. It is only when ignorance has ceased that knowledge of Shiva arises.

Verse 102 (shiva.vidyeshvara.17.102)

शिवज्ञानात्स्वस्वरूपमात्मारामत्वमेष्यति । आत्मारामत्वसंसिद्धौ कृतकृत्यो भवेन्नरः ॥ 17.102 ॥

śivajñānātsvasvarūpamātmārāmatvameṣyati ātmārāmatvasaṁsiddhau kṛtakṛtyo bhavennaraḥ

From knowledge of Shiva, one attains one's own true nature, the delight of the Self; when that self-delight is perfected, a man becomes one whose purpose is fulfilled.

Verse 103 (shiva.vidyeshvara.17.103)

पुनश्च शतलक्षेण ब्रह्मणः पदमाप्नुयात् । पुनश्च शतलक्षेण विष्णोः पदमवाप्नुयात् ॥ 17.103 ॥

punaśca śatalakṣeṇa brahmaṇaḥ padamāpnuyāt punaśca śatalakṣeṇa viṣṇoḥ padamavāpnuyāt

By a further crore of repetitions, one attains the position of Brahmā; by another crore, the position of Vishnu.

Verse 104 (shiva.vidyeshvara.17.104)

पुनश्च शतलक्षेण रुद्रस्य पदमाप्नुयात् । पुनश्च शतलक्षेण ऐश्वर्यं पदमाप्नुयात् ॥ 17.104 ॥

punaśca śatalakṣeṇa rudrasya padamāpnuyāt punaśca śatalakṣeṇa aiśvaryaṁ padamāpnuyāt

By another crore, the position of Rudra; by another crore, the very position of lordship (Aishvarya).

Verse 105 (shiva.vidyeshvara.17.105)

पुनश्चैवंविधेनैव जपेन सुसमाहितः । शिवलोकादिभूतं हि कालचक्रमवाप्नुयात् ॥ 17.105 ॥

punaścaivaṁvidhenaiva japena susamāhitaḥ śivalokādibhūtaṁ hi kālacakramavāpnuyāt

By further repetition of this same kind, well composed in mind, one attains the Wheel of Time belonging to the realm connected with Shivaloka.

Verse 106 (shiva.vidyeshvara.17.106)

कालचक्रं पञ्चचक्रमेकैकेन क्रमोत्तरे । सृष्टिमोहौ ब्रह्मचक्रं भोगमोहौ तु वैष्णवम् ॥ 17.106 ॥

kālacakraṁ pañcacakramekaikena kramottare sṛṣṭimohau brahmacakraṁ bhogamohau tu vaiṣṇavam

The Wheel of Time has five wheels, each ascending in turn: creation and delusion belong to the Brahma-wheel, enjoyment and delusion to the Vaishnava-wheel.

Verse 107 (shiva.vidyeshvara.17.107)

कोपमोहौ रौद्रचक्रं भ्रमणं चैश्वरं विदुः । शिवचक्रं ज्ञानमोहौ पञ्चचक्रं विदुर्बुधाः ॥ 17.107 ॥

kopamohau raudracakraṁ bhramaṇaṁ caiśvaraṁ viduḥ śivacakraṁ jñānamohau pañcacakraṁ vidurbudhāḥ

Anger and delusion belong to the Raudra-wheel; wandering is called the Aishvara-wheel; knowledge and delusion belong to the Shiva-wheel — thus the wise know these five wheels.

Verse 108 (shiva.vidyeshvara.17.108)

पुनश्च दशकोट्या हि कारणब्रह्मणः पदम् । पुनश्च दशकोट्या हि तत्पदैश्वर्यमाप्नुयात् ॥ 17.108 ॥

punaśca daśakoṭyā hi kāraṇabrahmaṇaḥ padam punaśca daśakoṭyā hi tatpadaiśvaryamāpnuyāt

By a further ten crore, one attains the position of Causal Brahmā; and by another ten crore, the very lordship of that position.

Verse 109 (shiva.vidyeshvara.17.109)

एवं क्रमेण विष्ण्वादेः पदं लब्ध्वा महौजसः । क्रमेण तत्पदैश्वर्यं लब्ध्वा चैव महात्मनः ॥ 17.109 ॥

evaṁ krameṇa viṣṇvādeḥ padaṁ labdhvā mahaujasaḥ krameṇa tatpadaiśvaryaṁ labdhvā caiva mahātmanaḥ

In this same sequence, having attained the position of Vishnu and the other resplendent gods, and having attained in due order the lordship of each position,

Verse 110 (shiva.vidyeshvara.17.110)

शतकोटिमनुं जप्त्वा पञ्चोत्तरमतन्द्रितः । शिवलोकमवाप्नोति पञ्चमावरणाद् बहिः ॥ 17.110 ॥

śatakoṭimanuṁ japtvā pañcottaramatandritaḥ śivalokamavāpnoti pañcamāvaraṇād bahiḥ

and having chanted the mantra tirelessly one hundred and five crore times, one attains Shivaloka, situated outside the fifth enclosure.

Verse 111 (shiva.vidyeshvara.17.111)

राजसं मण्डपं तत्र नन्दिसंस्थानमुत्तमम् । तपोरूपश्च वृषभस्तत्रैव परिदृश्यते ॥ 17.111 ॥

rājasaṁ maṇḍapaṁ tatra nandisaṁsthānamuttamam taporūpaśca vṛṣabhastatraiva paridṛśyate

There is the excellent royal pavilion and the abode of Nandi; there too the bull, the very embodiment of austerity, is seen.

Verse 112 (shiva.vidyeshvara.17.112)

सद्योजातस्य तत्स्थानं पञ्चमावरणं परम् । वामदेवस्य च स्थानं चतुर्थावरणं पुनः ॥ 17.112 ॥

sadyojātasya tatsthānaṁ pañcamāvaraṇaṁ param vāmadevasya ca sthānaṁ caturthāvaraṇaṁ punaḥ

The place of Sadyojāta is the fifth, outermost enclosure; the place of Vāmadeva again is the fourth enclosure.

Verse 113 (shiva.vidyeshvara.17.113)

अघोरनिलयं पश्चात् तृतीयावरणं परम् । पुरुषस्यैव साम्बस्य द्वितीयावरणं शुभम् ॥ 17.113 ॥

aghoranilayaṁ paścāt tṛtīyāvaraṇaṁ param puruṣasyaiva sāmbasya dvitīyāvaraṇaṁ śubham

After that, the abode of Aghora is the excellent third enclosure; the auspicious place of Purusha, in the Sāmba form, is the second enclosure.

Verse 114 (shiva.vidyeshvara.17.114)

ईशानस्य परस्यैव प्रथमावरणं ततः । ध्यानधर्मस्य च स्थानं पञ्चमं मण्डपं ततः ॥ 17.114 ॥

īśānasya parasyaiva prathamāvaraṇaṁ tataḥ dhyānadharmasya ca sthānaṁ pañcamaṁ maṇḍapaṁ tataḥ

Then comes the first enclosure of the Supreme Ishāna; and after that, the fifth pavilion belongs to the bull of the discipline of meditation.

Verse 115 (shiva.vidyeshvara.17.115)

बलिनाथस्य संस्थानं तत्र पूर्णामृतप्रदम् । चतुर्थं मण्डपं पश्चाच्चन्द्रशेखरमूर्तिमत् ॥ 17.115 ॥

balināthasya saṁsthānaṁ tatra pūrṇāmṛtapradam caturthaṁ maṇḍapaṁ paścāccandraśekharamūrtimat

There is the place of Balinātha, bestowing complete nectar; after that, the fourth pavilion bears the form of Chandrashekhara.

Verse 116 (shiva.vidyeshvara.17.116)

सोमस्कन्दस्य च स्थानं तृतीयं मण्डपं परम् । द्वितीयं मण्डपं नृत्यमण्डपं प्राहुरास्तिकाः ॥ 17.116 ॥

somaskandasya ca sthānaṁ tṛtīyaṁ maṇḍapaṁ param dvitīyaṁ maṇḍapaṁ nṛtyamaṇḍapaṁ prāhurāstikāḥ

The place of Somaskanda is the excellent third pavilion; the second pavilion is the dance-pavilion, so the theists declare.

Verse 117 (shiva.vidyeshvara.17.117)

प्रथमं मूलमायायाः स्थानं तत्रैव शोभनम् । तत परं गर्भगृहं लिङ्गस्थानं परं शुभम् ॥ 17.117 ॥

prathamaṁ mūlamāyāyāḥ sthānaṁ tatraiva śobhanam tata paraṁ garbhagṛhaṁ liṅgasthānaṁ paraṁ śubham

There too is the beautiful place of the primal Māyā, first of all; beyond that is the sanctum sanctorum, the supremely auspicious place of the Linga.

Verse 118 (shiva.vidyeshvara.17.118)

नन्दिसंस्थानतः पश्चान्न विदुः शिववैभवम् । नन्दीश्वरो बहिस्तिष्ठन्पञ्चाक्षरमुपासते ॥ 17.118 ॥

nandisaṁsthānataḥ paścānna viduḥ śivavaibhavam nandīśvaro bahistiṣṭhanpañcākṣaramupāsate

Beyond the place of Nandi, none can know Shiva's own glory; Nandīshvara himself remains outside, worshipping only the Panchakshara.

Verse 119 (shiva.vidyeshvara.17.119)

एवं गुरुक्रमाल्लब्धं नन्दीशाच्च मया पुनः । ततः परं स्वसंवेद्यं शिवेनैवानुभावितम् ॥ 17.119 ॥

evaṁ gurukramāllabdhaṁ nandīśācca mayā punaḥ tataḥ paraṁ svasaṁvedyaṁ śivenaivānubhāvitam

Thus have I received this through the guru's tradition and from Nandīsha himself; beyond this it is known only to oneself, made known by Shiva alone.

Verse 120 (shiva.vidyeshvara.17.120)

शिवस्य कृपया साक्षाच्छिवलोकस्य वैभवम् । विज्ञातुं शक्यते सर्वैर्नान्यथेत्याहुरास्तिकाः ॥ 17.120 ॥

śivasya kṛpayā sākṣācchivalokasya vaibhavam vijñātuṁ śakyate sarvairnānyathetyāhurāstikāḥ

The glory of Shivaloka can be known directly by all only through Shiva's grace, and in no other way — so declare the theists.

Verse 121 (shiva.vidyeshvara.17.121)

एवं क्रमेण मुक्ताः स्युर्ब्राह्मणा वै जितेन्द्रियाः । अन्येषां च क्रमं वक्ष्ये गदतः शृणुतादरात् ॥ 17.121 ॥

evaṁ krameṇa muktāḥ syurbrāhmaṇā vai jitendriyāḥ anyeṣāṁ ca kramaṁ vakṣye gadataḥ śaṛṇutādarāt

Thus, in this order, self-controlled brahmins attain liberation. I shall now tell the order for the other classes; listen respectfully as I speak.

Verse 122 (shiva.vidyeshvara.17.122)

गुरूपदेशाज्जाप्यं वै ब्राह्मणानां नमोऽन्तकम् । पञ्चाक्षरं पञ्चलक्षमायुष्यं प्रजपेद्विधिः ॥ 17.122 ॥

gurūpadeśājjāpyaṁ vai brāhmaṇānāṁ namo’ntakam pañcākṣaraṁ pañcalakṣamāyuṣyaṁ prajapedvidhiḥ

By the guru's instruction, brahmins should chant with the mantra ending in 'namaḥ'; for the sake of longevity, one should repeat the Panchakshara according to rule.

Verse 123 (shiva.vidyeshvara.17.123)

स्त्रीत्वापनयनार्थं तु पञ्चलक्षं जपेत्पुनः । मन्त्रेण पुरुषो भूत्वा क्रमान्मुक्तो भवेद् बुधः ॥ 17.123 ॥

strītvāpanayanārthaṁ tu pañcalakṣaṁ japetpunaḥ mantreṇa puruṣo bhūtvā kramānmukto bhaved budhaḥ

To transcend the limitation associated with womanhood, one should chant five hundred thousand times more; by the mantra, having attained the state of purusha, the wise one becomes liberated in due course.

Verse 124 (shiva.vidyeshvara.17.124)

क्षत्रियः पञ्चलक्षेण क्षत्रत्वमपनेष्यति । पुनश्च पञ्चलक्षेण क्षत्रियो ब्राह्मणो भवेत् ॥ 17.124 ॥

kṣatriyaḥ pañcalakṣeṇa kṣatratvamapaneṣyati punaśca pañcalakṣeṇa kṣatriyo brāhmaṇo bhavet

A Kshatriya, by five hundred thousand repetitions, transcends the limitation of Kshatriya-hood; by another five hundred thousand, he becomes a brahmin.

Verse 125 (shiva.vidyeshvara.17.125)

मन्त्रसिद्धिर्जपाच्चैव क्रमान्मुक्तो भवेन्नरः । वैश्यस्तु पञ्चलक्षेण वैश्यत्वमपनेष्यति ॥ 17.125 ॥

mantrasiddhirjapāccaiva kramānmukto bhavennaraḥ vaiśyastu pañcalakṣeṇa vaiśyatvamapaneṣyati

Through repetition alone, mantra-siddhi is attained, and in due course a man is liberated; a Vaishya, by five hundred thousand repetitions, transcends the limitation of Vaishya-hood.

Verse 126 (shiva.vidyeshvara.17.126)

पुनश्च पञ्चलक्षेण मन्त्रक्षत्रिय उच्यते । पुनश्च पञ्चलक्षेण क्षत्रत्वमपनेष्यति ॥ 17.126 ॥

punaśca pañcalakṣeṇa mantrakṣatriya ucyate punaśca pañcalakṣeṇa kṣatratvamapaneṣyati

By another five hundred thousand he is called a mantra-Kshatriya; by another five hundred thousand he transcends that Kshatriya state too.

Verse 127 (shiva.vidyeshvara.17.127)

पुनश्च पञ्चलक्षेण मन्त्रब्राह्मण उच्यते । शूद्रश्चैव नमोऽन्तेन पञ्चविंशतिलक्षतः ॥ 17.127 ॥

punaśca pañcalakṣeṇa mantrabrāhmaṇa ucyate śūdraścaiva namo’ntena pañcaviṁśatilakṣataḥ

By another five hundred thousand he is called a mantra-brahmin; and a Shudra too, chanting with 'namaḥ', by twenty-five hundred thousand repetitions —

Verse 128 (shiva.vidyeshvara.17.128)

मन्त्रविप्रत्वमापद्य पश्चाच्छुद्धो भवेद् द्विजः । नारी वाथ नरो वाथ ब्राह्मणो वान्य एव वा ॥ 17.128 ॥

mantravipratvamāpadya paścācchuddho bhaved dvijaḥ nārī vātha naro vātha brāhmaṇo vānya eva vā

attains brahmin-hood through the mantra and afterward becomes a pure, twice-born soul. Whether woman or man, whether brahmin or of any other class —

Verse 129 (shiva.vidyeshvara.17.129)

नमोऽन्तं वा नमः पूर्वमातुरः सर्वदा जपेत् । तत्र स्त्रीणां तथैवोह्य गुरुर्निर्दर्शयेत्क्रमात् ॥ 17.129 ॥

namo’ntaṁ vā namaḥ pūrvamāturaḥ sarvadā japet tatra strīṇāṁ tathaivohya gururnirdarśayetkramāt

even one who is ill should always chant, whether with 'namaḥ' at the end or at the beginning; there too, for women, the guru should give guidance in the same manner.

Verse 130 (shiva.vidyeshvara.17.130)

साधकः पञ्चलक्षान्ते शिवप्रीत्यर्थमेव हि । महाभिषेकनैवेद्यं कृत्वा भक्तांश्च पूजयेत् ॥ 17.130 ॥

sādhakaḥ pañcalakṣānte śivaprītyarthameva hi mahābhiṣekanaivedyaṁ kṛtvā bhaktāṁśca pūjayet

At the completion of five hundred thousand repetitions, the practitioner, for Shiva's own pleasure, should perform the great ablution and food-offering, and also worship the devotees.

Verse 131 (shiva.vidyeshvara.17.131)

पूजया शिवभक्तस्य शिवः प्रीततरो भवेत् । शिवस्य शिवभक्तस्य भेदो नास्ति शिवो हि सः ॥ 17.131 ॥

pūjayā śivabhaktasya śivaḥ prītataro bhavet śivasya śivabhaktasya bhedo nāsti śivo hi saḥ

By the worship of a Shiva-devotee, Shiva becomes even more pleased; there is no difference between Shiva and his devotee — the devotee himself is Shiva.

Verse 132 (shiva.vidyeshvara.17.132)

शिवस्वरूपमन्त्रस्य धारणाच्छिव एव हि । शिवभक्तशरीरे हि शिवे तत्परमो भवेत् ॥ 17.132 ॥

śivasvarūpamantrasya dhāraṇācchiva eva hi śivabhaktaśarīre hi śive tatparamo bhavet

Simply by holding the mantra that is Shiva's own form, he is verily Shiva; in the body of a Shiva-devotee, Shiva dwells with the utmost readiness.

Verse 133 (shiva.vidyeshvara.17.133)

शिवभक्ताः क्रियाः सर्वा वेद सर्वक्रियां विदुः । यावद्यावच्छिवं मन्त्रं येन जप्तं भवेत्क्रमात् ॥ 17.133 ॥

śivabhaktāḥ kriyāḥ sarvā veda sarvakriyāṁ viduḥ yāvadyāvacchivaṁ mantraṁ yena japtaṁ bhavetkramāt

Shiva-devotees know all rites, they know the whole Veda and all ritual action; to whatever degree the Shiva-mantra is chanted by anyone, to that same degree, in due course —

Verse 134 (shiva.vidyeshvara.17.134)

तावद्वै शिवसान्निध्यं तस्मिन्देहे न संशयः । देवीलिङ्गं भवेद् रूपं शिवभक्तस्त्रियास्तथा ॥ 17.134 ॥

tāvadvai śivasānnidhyaṁ tasmindehe na saṁśayaḥ devīliṅgaṁ bhaved rūpaṁ śivabhaktastriyāstathā

to that degree Shiva's presence dwells close within that body, without doubt; the body of a woman devoted to Shiva likewise becomes the very form of the Devi-linga.

Verse 135 (shiva.vidyeshvara.17.135)

यावन्मन्त्रं जपेद्देव्यास्तावत्सान्निध्यमस्ति हि । शिवं सम्पूजयेद्धीमान्स्वयं वै शब्दरूपभाक् ॥ 17.135 ॥

yāvanmantraṁ japeddevyāstāvatsānnidhyamasti hi śivaṁ sampūjayeddhīmānsvayaṁ vai śabdarūpabhāk

To whatever extent the Goddess's mantra is chanted, to that extent her presence abides; the wise practitioner should worship Shiva while himself becoming of the very nature of that mantra-sound.

Verse 136 (shiva.vidyeshvara.17.136)

स्वयं चैव शिवो भूत्वा परां शक्तिं प्रपूजयेत् । शक्तिं वेरं च लिङ्गं च ह्यालेख्यामायया यजेत् ॥ 17.136 ॥

svayaṁ caiva śivo bhūtvā parāṁ śaktiṁ prapūjayet śaktiṁ veraṁ ca liṅgaṁ ca hyālekhyāmāyayā yajet

Having himself become Shiva, one should worship the Supreme Shakti; and one should worship Shakti, the hero devoted to her, and the Linga — whether painted, sculpted, or conceived through inward imagination.

Verse 137 (shiva.vidyeshvara.17.137)

शिवलिङ्गं शिवं मत्वा स्वात्मानं शक्तिरूपकम् । शक्तिलिङ्गं च देवीं च मत्वा स्वं शिवरूपकम् ॥ 17.137 ॥

śivaliṅgaṁ śivaṁ matvā svātmānaṁ śaktirūpakam śaktiliṅgaṁ ca devīṁ ca matvā svaṁ śivarūpakam

Regarding the Shiva-linga as Shiva himself and one's own self as of Shakti's nature, one should worship it; and regarding the Shakti-linga and the Goddess, one should worship, regarding one's own self as of Shiva's nature.

Verse 138 (shiva.vidyeshvara.17.138)

शिवलिङ्गं नादरूपं बिन्दुरूपं सशक्तिकम् । उपप्रधानभावेन अन्योन्यासक्तलिङ्गकम् ॥ 17.138 ॥

śivaliṅgaṁ nādarūpaṁ bindurūpaṁ saśaktikam upapradhānabhāvena anyonyāsaktaliṅgakam

The Shiva-linga is of the nature of nāda, of the nature of bindu, accompanied by Shakti; through the relation of the subordinate and the principal, these lingas are mutually bound to one another.

Verse 139 (shiva.vidyeshvara.17.139)

पूजयेच्च शिवं शक्तिं स शिवो मूलभावनात् । शिवभक्ताञ्छिवमन्त्ररूपकाञ्छिवरूपकान् ॥ 17.139 ॥

pūjayecca śivaṁ śaktiṁ sa śivo mūlabhāvanāt śivabhaktāñchivamantrarūpakāñchivarūpakān

One should worship both Shiva and Shakti; whoever does so from this root conviction is himself Shiva; regarding Shiva's devotees as embodiments of the Shiva-mantra, of Shiva's very form,

Verse 140 (shiva.vidyeshvara.17.140)

षोडशैरुपचारैश्च पूजयेदिष्टमाप्नुयात् । येन शुश्रूषणाद्यैश्च शिवभक्तस्य लिङ्गिनः ॥ 17.140 ॥

ṣoḍaśairupacāraiśca pūjayediṣṭamāpnuyāt yena śuśrūṣaṇādyaiśca śivabhaktasya liṅginaḥ

one should worship them with the sixteen ritual offerings and obtain the desired fruit; by that same service and attentiveness offered to a rudraksha-bearing Shiva-devotee —

Verse 141 (shiva.vidyeshvara.17.141)

आनन्दं जनयेद्विद्वाञ्छिवः प्रीततरो भवेत् । शिवभक्तान्सपत्नीकान्पत्न्या सह सदैव तत् ॥ 17.141 ॥

ānandaṁ janayedvidvāñchivaḥ prītataro bhavet śivabhaktānsapatnīkānpatnyā saha sadaiva tat

the wise one causes joy to arise, and Shiva becomes all the more pleased; Shiva-devotees, together always with their wives —

Verse 142 (shiva.vidyeshvara.17.142)

पूजयेद्भोजनाद्यैश्च पञ्च वा दश वा शतम् । धने देहे च मन्त्रे च भावनायामवञ्चकः ॥ 17.142 ॥

pūjayedbhojanādyaiśca pañca vā daśa vā śatam dhane dehe ca mantre ca bhāvanāyāmavañcakaḥ

should be worshipped with food and other offerings, whether five, ten, or a hundred of them — without deceit, in one's wealth, one's body, one's mantra, and one's inner devotion,

Verse 143 (shiva.vidyeshvara.17.143)

शिवशक्तिस्वरूपेण न पुनर्जायते भुवि । नाभेरधो ब्रह्मभागमाकण्ठं विष्णुभागकम् ॥ 17.143 ॥

śivaśaktisvarūpeṇa na punarjāyate bhuvi nābheradho brahmabhāgamākaṇṭhaṁ viṣṇubhāgakam

and, thus identified with the very nature of Shiva-Shakti, a man is not born again in this world. Below the navel is Brahmā's portion, up to the throat is Vishnu's portion,

Verse 144 (shiva.vidyeshvara.17.144)

मुखं लिङ्गमिति प्रोक्तं शिवभक्तशरीरकम् । मृतान्दाहादियुक्तान्वा दाहादिरहितान्मृतान् ॥ 17.144 ॥

mukhaṁ liṅgamiti proktaṁ śivabhaktaśarīrakam mṛtāndāhādiyuktānvā dāhādirahitānmṛtān

and the face itself is declared to be the Linga — such is the body of a Shiva-devotee. Whether they have died with cremation rites or without them,

Verse 145 (shiva.vidyeshvara.17.145)

उद्दिश्य पूजयेदादिपितरं शिवमेव हि । पूजां कृत्वादिमातुश्च शिवभक्तांश्च पूजयेत् ॥ 17.145 ॥

uddiśya pūjayedādipitaraṁ śivameva hi pūjāṁ kṛtvādimātuśca śivabhaktāṁśca pūjayet

one should honour those deceased, regarding them as one's primal ancestor and as Shiva himself; having worshipped one's primal mother, one should also worship the Shiva-devotees.

Verse 146 (shiva.vidyeshvara.17.146)

पितृलोकं समासाद्य क्रमान्मुक्तो भवेन्मृतः । क्रियायुक्तदशभ्यश्च तपोयुक्तो विशिष्यते ॥ 17.146 ॥

pitṛlokaṁ samāsādya kramānmukto bhavenmṛtaḥ kriyāyuktadaśabhyaśca tapoyukto viśiṣyate

Thus the departed one, having reached the world of the ancestors, becomes liberated in due course. One endowed with austerity excels ten endowed with mere ritual action;

Verse 147 (shiva.vidyeshvara.17.147)

तपोयुक्तशतेभ्यश्च जपयुक्तो विशिष्यते । जपयुक्तसहस्रेभ्यः शिवज्ञानी विशिष्यते ॥ 17.147 ॥

tapoyuktaśatebhyaśca japayukto viśiṣyate japayuktasahasrebhyaḥ śivajñānī viśiṣyate

one endowed with japa excels a hundred endowed with austerity; one who has knowledge of Shiva excels a thousand endowed with japa.

Verse 148 (shiva.vidyeshvara.17.148)

शिवज्ञानिषु लक्षेषु ध्यानयुक्तो विशिष्यते । ध्यानयुक्तेषु कोटिभ्यः समाधिस्थो विशिष्यते ॥ 17.148 ॥

śivajñāniṣu lakṣeṣu dhyānayukto viśiṣyate dhyānayukteṣu koṭibhyaḥ samādhistho viśiṣyate

One endowed with meditation excels a hundred thousand who know Shiva; one established in samadhi excels ten million endowed with meditation.

Verse 149 (shiva.vidyeshvara.17.149)

उत्तरोत्तरवैशिष्ट्यात्पूजायामुत्तरोत्तरम् । फलं वैशिष्ट्यरूपं च दुर्विज्ञेयं मनीषिभिः ॥ 17.149 ॥

uttarottaravaiśiṣṭyātpūjāyāmuttarottaram phalaṁ vaiśiṣṭyarūpaṁ ca durvijñeyaṁ manīṣibhiḥ

Because of this ever-ascending superiority, worship too rises step by step in the same manner; the true measure of this distinction in fruit is hard for even the wise to fathom.

Verse 150 (shiva.vidyeshvara.17.150)

तस्माद्वै शिवभक्तस्य माहात्म्यं वेत्ति को नरः । शिवशक्त्योः पूजनं च शिवभक्तस्य पूजनम् ॥ 17.150 ॥

tasmādvai śivabhaktasya māhātmyaṁ vetti ko naraḥ śivaśaktyoḥ pūjanaṁ ca śivabhaktasya pūjanam

Therefore, what man can fully know the greatness of a Shiva-devotee? The worship of Shiva and Shakti, and the worship of a Shiva-devotee —

Verse 151 (shiva.vidyeshvara.17.151)

कुरुते यो नरो भक्त्या स शिवः शिवमेधते । य इमं पठतेऽध्यायमर्थवद्वेदसम्मतम् ॥ 17.151 ॥

kurute yo naro bhaktyā sa śivaḥ śivamedhate ya imaṁ paṭhate’dhyāyamarthavadvedasammatam

whoever performs these with devotion becomes Shiva himself, merging into Shiva. Whoever reads this chapter — meaningful, and in accordance with the Veda —

Verse 152 (shiva.vidyeshvara.17.152)

शिवज्ञानी भवेद्विप्रः शिवेन सह मोदते । श्रावयेच्छिवभक्तांश्च विशेषज्ञो मनीश्वराः ॥ 17.152 ॥

śivajñānī bhavedvipraḥ śivena saha modate śrāvayecchivabhaktāṁśca viśeṣajño manīśvarāḥ

that brahmin becomes one with knowledge of Shiva and rejoices together with Shiva. Let the wise one who knows its true meaning also cause Shiva-devotees to hear it.

Verse 153 (shiva.vidyeshvara.17.153)

शिवप्रसादसिद्धिः स्याच्छिवस्य कृपया बुधाः ॥ 17.153 ॥

śivaprasādasiddhiḥ syācchivasya kṛpayā budhāḥ

The accomplishment of Shiva's own grace comes about, O wise ones, only through Shiva's compassion.