The Meaning of the Pranava as Shiva's Form

Verse 1 (shiva.kailasa.14.1)

वामदेव उवाच । भगवन्षण्मुखाशेषविज्ञानामृतवारिधे । विश्वामरेश्वरसुत प्रणतार्त्तिप्रभञ्जन

vāmadeva uvāca | bhagavanṣaṇmukhāśeṣavijñānāmṛtavāridhe | viśvāmareśvarasuta praṇatārttiprabhañjana

Vamadeva said: "O Lord, six-faced ocean of the nectar of complete knowledge, son of the Lord of all the gods of the universe, destroyer of the suffering of those who bow to you —"

Verse 2 (shiva.kailasa.14.2)

षड्विधार्त्थपरिज्ञानमिष्टदं किमुदाहृतम् । के तत्र षड्विधा अर्थाः परिज्ञानं च किं प्रभो

ṣaḍvidhārtthaparijñānamiṣṭadaṁ kimudāhṛtam | ke tatra ṣaḍvidhā arthāḥ parijñānaṁ ca kiṁ prabho

"— what is this sixfold understanding of meaning, said to grant one's desires? What are the six kinds of meaning there, and what is the understanding of them, O Lord?"

Verse 3 (shiva.kailasa.14.3)

प्रतिपाद्यश्च कस्तस्य परिज्ञाने च किं फलम् । एतत्सर्वं समाचक्ष्व यद्यत्पृष्टं मया गुह

pratipādyaśca kastasya parijñāne ca kiṁ phalam | etatsarvaṁ samācakṣva yadyatpṛṣṭaṁ mayā guha

"And who is to be established by it, and what is the fruit of understanding it? Tell me all of this, whatever I have asked, O Guha."

Verse 4 (shiva.kailasa.14.4)

एतमर्त्थमविज्ञाय पशुशास्त्रविमोहितः । अद्याप्यहं महासेन भ्रान्तश्च शिवमायया

etamartthamavijñāya paśuśāstravimohitaḥ | adyāpyahaṁ mahāsena bhrāntaśca śivamāyayā

"Not knowing this meaning, deluded by the scriptures meant for bound souls, even now, O Mahasena, I remain confused by the Maya of Shiva."

Verse 5 (shiva.kailasa.14.5)

अहं शिवपदद्वन्द्वज्ञानामृतरसायनम् । पीत्त्वा विगतसम्मोहो भविष्यामि यथा तथा

ahaṁ śivapadadvandvajñānāmṛtarasāyanam | pīttvā vigatasammoho bhaviṣyāmi yathā tathā

"May I, having drunk the nectar-elixir of the knowledge of the pair of Shiva's feet, become free from delusion, in whatever way that may happen."

Verse 6 (shiva.kailasa.14.6)

कृपामृतार्द्रया दृष्ट्या विलोक्य सुचिरं मयि । कर्त्तव्योऽनुग्रहः श्रीमत्पादाब्जशरणागते

kṛpāmṛtārdrayā dṛṣṭyā vilokya suciraṁ mayi | karttavyo'nugrahaḥ śrīmatpādābjaśaraṇāgate

"Looking upon me for a long while with a glance moist with the nectar of compassion, grace should be shown to me, who have taken refuge at your glorious lotus feet."

Verse 7 (shiva.kailasa.14.7)

इति श्रुत्वा मुनीन्द्रोक्तं ज्ञानशक्तिधरो विभुः । प्राहान्यदर्शनमहासन्त्रासजनकं वचः

iti śrutvā munīndroktaṁ jñānaśaktidharo vibhuḥ | prāhānyadarśanamahāsantrāsajanakaṁ vacaḥ

Hearing this spoken by the lord of sages, the mighty bearer of the spear of knowledge spoke words that would produce great awe in any other who might behold them.

Verse 8 (shiva.kailasa.14.8)

सुब्रह्मण्य उवाच । श्रूयतां मुनिशार्दूल त्वया यत्पृष्टमादरात् । समष्टिव्यष्टिभावेन परिज्ञानम्महेशितुः

subrahmaṇya uvāca | śrūyatāṁ muniśārdūla tvayā yatpṛṣṭamādarāt | samaṣṭivyaṣṭibhāvena parijñānammaheśituḥ

Subrahmanya said: "Listen, O tiger among sages, to that which you have respectfully asked — the understanding of the Supreme Lord in his collective and individual aspects."

Verse 9 (shiva.kailasa.14.9)

प्रणवार्त्थपरिज्ञानरूपं तद्विस्तरादहम् । वदामि षड्विधार्थैक्यपरिज्ञानेन सुव्रत

praṇavārtthaparijñānarūpaṁ tadvistarādaham | vadāmi ṣaḍvidhārthaikyaparijñānena suvrata

"That, in the form of the understanding of the meaning of the Pranava, I shall tell you in detail, O one of good vows, through the understanding of the unity of the six kinds of meaning."

Verse 10 (shiva.kailasa.14.10)

प्रथमो मन्त्ररूपः स्याद् द्वितीयो मन्त्रभावितः । देवतार्त्थस्तृतीयोऽर्थः प्रपञ्चार्थस्ततः परम्

prathamo mantrarūpaḥ syād dvitīyo mantrabhāvitaḥ | devatārtthastṛtīyo'rthaḥ prapañcārthastataḥ param

"The first is the form of the mantra; the second is that manifested by the mantra [the yantra]; the third meaning is that of the deity; and beyond that, the meaning of the manifest universe;"

Verse 11 (shiva.kailasa.14.11)

चतुर्थः पञ्चमार्थः स्याद् गुरुरूपप्रदर्शकः । षष्ठः शिष्यात्मरूपोऽर्थः षड्विधार्थाः प्रकीर्तिताः

caturthaḥ pañcamārthaḥ syād gururūpapradarśakaḥ | ṣaṣṭhaḥ śiṣyātmarūpo'rthaḥ ṣaḍvidhārthāḥ prakīrtitāḥ

"the fourth and fifth meaning is that which reveals the form of the Guru; the sixth is the meaning of the form of the disciple's own self — these are declared the six kinds of meaning."

Verse 12 (shiva.kailasa.14.12)

तत्र मन्त्रस्वरूपं ते वदामि मुनिसत्तम । येन विज्ञातमात्रेण महाज्ञानी भवेन्नरः

tatra mantrasvarūpaṁ te vadāmi munisattama | yena vijñātamātreṇa mahājñānī bhavennaraḥ

"Of these, I shall tell you the very form of the mantra, O best of sages — by merely understanding which, a man becomes a person of great knowledge."

Verse 13 (shiva.kailasa.14.13)

आद्यः स्वरः पञ्चमश्च पञ्चमान्तस्ततः परः । बिन्दुनादौ च पञ्चार्णाः प्रोक्ता वेदैर्न चान्यथा

ādyaḥ svaraḥ pañcamaśca pañcamāntastataḥ paraḥ | bindunādau ca pañcārṇāḥ proktā vedairna cānyathā

"The first vowel, and the fifth, then the one ending in the fifth, and beyond that, the bindu and the nada — these five syllabic elements are declared by the Vedas, and not otherwise."

Verse 14 (shiva.kailasa.14.14)

एतत्समष्टिरूपो हि वेदादिः समुदाहृतः । नादः सर्वसमष्टिः स्याद् बिन्द्वाढ्यं यच्चतुष्टयम्

etatsamaṣṭirūpo hi vedādiḥ samudāhṛtaḥ | nādaḥ sarvasamaṣṭiḥ syād bindvāḍhyaṁ yaccatuṣṭayam

"This, in its collective form, is declared to be the very beginning of the Veda; the Nada is the sum-total of all, while the group of four together with the Bindu —"

Verse 15 (shiva.kailasa.14.15)

व्यष्टिरूपेण संसिद्धं प्रणवे शिववाचके । यन्त्ररूपं शृणु प्राज्ञ शिवलिङ्गं तदेव हि

vyaṣṭirūpeṇa saṁsiddhaṁ praṇave śivavācake | yantrarūpaṁ śṛṇu prājña śivaliṅgaṁ tadeva hi

"— is established, in its individual form, within the Pranava, the expresser of Shiva. Now hear the yantra-form, O wise one — that indeed is the Shiva-linga."

Verse 16 (shiva.kailasa.14.16)

सर्वाधस्ताल्लिखेत्पीठं तदूर्ध्वं प्रथमं स्वरम् । उवर्णं च तदूर्ध्वस्थं पवर्गान्तं तदूर्ध्वगम्

sarvādhastāllikhetpīṭhaṁ tadūrdhvaṁ prathamaṁ svaram | uvarṇaṁ ca tadūrdhvasthaṁ pavargāntaṁ tadūrdhvagam

"At the very bottom one should draw the pedestal; above that, the first vowel; above that, the letter U; above that, the nasal ending the pa-varga;"

Verse 17 (shiva.kailasa.14.17)

तन्मस्तकस्थं बिन्दुं च तदूर्ध्वं नादमालिखेत् । यन्त्रे सम्पूर्णतां याते सर्वकामः प्रसिध्यति

tanmastakasthaṁ binduṁ ca tadūrdhvaṁ nādamālikhet | yantre sampūrṇatāṁ yāte sarvakāmaḥ prasidhyati

"at the crown of that, one should draw the bindu, and above that, the nada. When the yantra thus attains its completeness, every desire is fulfilled."

Verse 18 (shiva.kailasa.14.18)

एवं यन्त्रं समालिख्य प्रणवे नव वेष्टयेत् । तदुत्थेनैव नादेन विद्यन्नादावसानकम्

evaṁ yantraṁ samālikhya praṇave nava veṣṭayet | tadutthenaiva nādena vidyannādāvasānakam

"Having thus drawn the yantra, one should enclose it ninefold within the Pranava; by that very Nada arising from it, it becomes a resonance ending in the Nada of knowledge."

Verse 19 (shiva.kailasa.14.19)

देवतार्त्थं प्रवक्ष्यामि गूढं सर्वत्र यन्मुने । तव स्नेहाद् वामदेव यथा शङ्करभाषितम्

devatārtthaṁ pravakṣyāmi gūḍhaṁ sarvatra yanmune | tava snehād vāmadeva yathā śaṅkarabhāṣitam

"I shall now declare the meaning as deity, which is everywhere hidden, O sage; out of love for you, Vamadeva, just as it was spoken by Shankara."

Verse 20 (shiva.kailasa.14.20)

सद्योजातं प्रपद्यामीत्युपक्रम्य सदाशिवोम् । इति प्राह श्रुतिस्तारं ब्रह्मपञ्चकवाचकम्

sadyojātaṁ prapadyāmītyupakramya sadāśivom | iti prāha śrutistāraṁ brahmapañcakavācakam

"Beginning with 'sadyojatam prapadyami' and ending with 'sadashivom' — thus does the Shruti declare that syllable to be the expresser of the fivefold Brahman."

Verse 21 (shiva.kailasa.14.21)

विज्ञेया ब्रह्मरूपिण्यः सूक्ष्माः पञ्चैव देवताः । एता एव शिवस्यापि मूर्तित्वेनोपबृंहिताः

vijñeyā brahmarūpiṇyaḥ sūkṣmāḥ pañcaiva devatāḥ | etā eva śivasyāpi mūrtitvenopabṛṁhitāḥ

"These very five subtle deities, whose form is Brahman, are to be known; these same ones are extolled as the embodied form of Shiva himself."

Verse 22 (shiva.kailasa.14.22)

शिवस्य वाचको मन्त्रः शिवमूर्त्तेश्च वाचकः । मूर्त्तिमूर्तिमतोर्भेदो नात्यन्तं विद्यते यतः

śivasya vācako mantraḥ śivamūrtteśca vācakaḥ | mūrttimūrtimatorbhedo nātyantaṁ vidyate yataḥ

"The mantra is the expresser of Shiva, and it is also the expresser of Shiva's embodied form; for there is no ultimate difference between the form and the one possessing that form."

Verse 23 (shiva.kailasa.14.23)

ईशानमुकुटोपेत इत्यारभ्य पुरोदितः । शिवस्य विग्रहः पञ्चवक्त्राणि शृणु साम्प्रतम्

īśānamukuṭopeta ityārabhya puroditaḥ | śivasya vigrahaḥ pañcavaktrāṇi śṛṇu sāmpratam

"Beginning with 'crowned with the Ishana face' as previously declared — that is the embodied form of Shiva; now hear of the five faces."

Verse 24 (shiva.kailasa.14.24)

पञ्चमादि समारभ्य सद्योजाताद्यनुक्रमात् । ऊर्ध्वान्तमीशानान्तं च मुखपञ्चकमीरितम्

pañcamādi samārabhya sadyojātādyanukramāt | ūrdhvāntamīśānāntaṁ ca mukhapañcakamīritam

"Beginning from the fifth syllable and in the sequence starting with Sadyojata, up to the topmost, ending with Ishana — thus is declared the group of five faces."

Verse 25 (shiva.kailasa.14.25)

ईशानस्यैव देवस्य चतुर्व्यूहपदे स्थितम् । पुरुषाद्यं च सद्यान्तं ब्रह्मरूपं चतुष्टयम्

īśānasyaiva devasya caturvyūhapade sthitam | puruṣādyaṁ ca sadyāntaṁ brahmarūpaṁ catuṣṭayam

"Established in the fourfold-emanation state of the god Ishana himself is the fourfold form of Brahman, beginning with Purusha and ending with Sadyojata."

Verse 26 (shiva.kailasa.14.26)

पञ्च ब्रह्मसमष्टिः स्यादीशानं ब्रह्म विश्रुतम् । पुरुषाद्यं तु तद्व्यष्टिः सद्योजातान्तिकं मुने

pañca brahmasamaṣṭiḥ syādīśānaṁ brahma viśrutam | puruṣādyaṁ tu tadvyaṣṭiḥ sadyojātāntikaṁ mune

"The collective totality of the five forms of Brahman is the well-known Brahman called Ishana; while the group beginning with Purusha and ending with Sadyojata, O sage, is its individual expression."

Verse 27 (shiva.kailasa.14.27)

अनुग्रहमयं चक्रमिदं पञ्चार्थकारणम् । परब्रह्मात्मकं सूक्ष्मं निर्विकारमनामयम्

anugrahamayaṁ cakramidaṁ pañcārthakāraṇam | parabrahmātmakaṁ sūkṣmaṁ nirvikāramanāmayam

"This wheel, made wholly of grace, is the cause of the fivefold meaning; it is itself of the nature of the Supreme Brahman, subtle, changeless, free from all affliction."

Verse 28 (shiva.kailasa.14.28)

अनुग्रहोऽपि द्विविधस्तिरोभावादिगोचरः । प्रभुश्चान्यस्तु जीवानां परावरविमुक्तिदः

anugraho'pi dvividhastirobhāvādigocaraḥ | prabhuścānyastu jīvānāṁ parāvaravimuktidaḥ

"Grace itself is also twofold: one aspect pertains to concealment and the like, while the other, as Lord, bestows liberation upon souls, both higher and lower."

Verse 29 (shiva.kailasa.14.29)

एतत्सदाशिवस्यैव कृत्यद्वयमुदाहृतम् । अनुग्रहेऽपि सृष्ट्यादिकृत्यानां पञ्चकं विभोः

etatsadāśivasyaiva kṛtyadvayamudāhṛtam | anugrahe'pi sṛṣṭyādikṛtyānāṁ pañcakaṁ vibhoḥ

"These two acts are declared to belong to Sadashiva alone; and even within grace itself, the fivefold set of acts, beginning with creation, belongs to the Lord."

Verse 30 (shiva.kailasa.14.30)

मुने तत्रापि सद्याद्या देवताः परिकीर्तिताः । परब्रह्मस्वरूपास्ताः पञ्च कल्याणदाः सदा

mune tatrāpi sadyādyā devatāḥ parikīrtitāḥ | parabrahmasvarūpāstāḥ pañca kalyāṇadāḥ sadā

"There too, O sage, the deities beginning with Sadyojata are proclaimed; of the very nature of the Supreme Brahman, these five ever bestow auspiciousness."

Verse 31 (shiva.kailasa.14.31)

अनुग्रहमयं चक्रं शान्त्यतीतकलामयम् । सदाशिवाधिष्ठितं च परमं पदमुच्यते

anugrahamayaṁ cakraṁ śāntyatītakalāmayam | sadāśivādhiṣṭhitaṁ ca paramaṁ padamucyate

"This wheel, made of grace, consisting of the kala beyond peace, presided over by Sadashiva, is called the supreme state."

Verse 32 (shiva.kailasa.14.32)

एतदेव पदं प्राप्य यतीनां भवितात्मनाम् । सदाशिवोपासकानां प्रणवासक्तचेतसाम्

etadeva padaṁ prāpya yatīnāṁ bhavitātmanām | sadāśivopāsakānāṁ praṇavāsaktacetasām

"Having attained this very state — of renunciants whose souls have become purified, worshippers of Sadashiva, whose minds are devoted to the Pranava —"

Verse 33 (shiva.kailasa.14.33)

एतदेव पदं प्राप्य तेन साकं मुनीश्वराः । भुक्त्वा सुविपुलान्भोगान्देवेन ब्रह्मरूपिणा

etadeva padaṁ prāpya tena sākaṁ munīśvarāḥ | bhuktvā suvipulānbhogāndevena brahmarūpiṇā

"having attained this very state, the lords of sages, together with him, having enjoyed vast and abundant pleasures with the god whose form is Brahman,"

Verse 34 (shiva.kailasa.14.34)

महाप्रलयसम्भूतौ शिवसाम्यं भजन्ति हि । न पतन्ति पुनः क्वापि संसाराब्धौ जनाश्च ते

mahāpralayasambhūtau śivasāmyaṁ bhajanti hi | na patanti punaḥ kvāpi saṁsārābdhau janāśca te

"at the occurrence of the great dissolution, they attain equality with Shiva; and those persons never again fall anywhere into the ocean of worldly existence."

Verse 35 (shiva.kailasa.14.35)

ते ब्रह्मलोक इति च श्रुतिराह सनातनी । ऐश्वर्यं तु शिवस्यापि समष्टिरिदमेव हि

te brahmaloka iti ca śrutirāha sanātanī | aiśvaryaṁ tu śivasyāpi samaṣṭiridameva hi

"'They dwell in the world of Brahman' — so declares the eternal Shruti. And this very state is indeed the sum-total of Shiva's own lordship."

Verse 36 (shiva.kailasa.14.36)

सर्वैश्वर्येण सम्पन्न इत्याहाथर्वणी शिखा । सर्वैश्वर्यप्रदातृत्वमस्यैव प्रवदन्ति हि

sarvaiśvaryeṇa sampanna ityāhātharvaṇī śikhā | sarvaiśvaryapradātṛtvamasyaiva pravadanti hi

"'Endowed with all lordship' — thus speaks the crown of the Atharva-veda; they declare that the bestowal of all lordship belongs to him alone."

Verse 37 (shiva.kailasa.14.37)

चमकस्य पदान्नान्यदधिकं विद्यते पदम् । ब्रह्मपञ्चकविस्तारप्रपञ्चः खलु दृश्यते

camakasya padānnānyadadhikaṁ vidyate padam | brahmapañcakavistāraprapañcaḥ khalu dṛśyate

"Beyond the phrases of the Chamaka hymn, no further phrase exists; indeed, the manifest universe is seen as the expansion of the fivefold Brahman."

Verse 38 (shiva.kailasa.14.38)

ब्रह्मभ्य एवं सञ्जाता निवृत्त्याद्याः कला मताः । सूक्ष्मभूतस्वरूपिण्यः कारणत्वेन विश्रुताः

brahmabhya evaṁ sañjātā nivṛttyādyāḥ kalā matāḥ | sūkṣmabhūtasvarūpiṇyaḥ kāraṇatvena viśrutāḥ

"From these five forms of Brahman thus arise the kalas beginning with Nivritti; regarded as of subtle-elemental nature, they are renowned as its cause."

Verse 39 (shiva.kailasa.14.39)

स्थूलरूपस्वरूपस्य प्रपञ्चस्यास्य सुव्रत । पञ्चधावस्थितं यत्तद् ब्रह्मपञ्चकमिष्यते

sthūlarūpasvarūpasya prapañcasyāsya suvrata | pañcadhāvasthitaṁ yattad brahmapañcakamiṣyate

"O one of good vows, of this manifest universe, whose very nature is gross form, that which stands arranged in five ways is held to be the fivefold Brahman."

Verse 40 (shiva.kailasa.14.40)

पुरुषः श्रोत्रवाण्यौ च शब्दकाशौ च पञ्चकम् । व्याप्तमीशानरूपेण ब्रह्मणा मुनिसत्तम

puruṣaḥ śrotravāṇyau ca śabdakāśau ca pañcakam | vyāptamīśānarūpeṇa brahmaṇā munisattama

"O best of sages, Purusha, the ear and the organ of speech, and sound and space — this set of five is pervaded by the Brahman in the form of Ishana."

Verse 41 (shiva.kailasa.14.41)

प्रकृतिस्त्वक्च पाणिश्च स्पर्शो वायुश्च पञ्चकम् । व्याप्तं पुरुषरूपेण ब्रह्मणैव मुनीश्वर

prakṛtistvakca pāṇiśca sparśo vāyuśca pañcakam | vyāptaṁ puruṣarūpeṇa brahmaṇaiva munīśvara

"O lord of sages, Prakriti, the skin and the hand, touch and air — this set of five is pervaded by the Brahman in the form of Purusha."

Verse 42 (shiva.kailasa.14.42)

अहङ्कारस्तथा चक्षुः पादो रूपं च पावकः । अघोरब्रह्मणा व्याप्तमेतत्पञ्चकमञ्चितम्

ahaṅkārastathā cakṣuḥ pādo rūpaṁ ca pāvakaḥ | aghorabrahmaṇā vyāptametatpañcakamañcitam

"Ego, the eye, the foot, form, and fire — this beautifully arranged set of five is pervaded by the Brahman Aghora."

Verse 43 (shiva.kailasa.14.43)

बुद्धिश्च रसना पायू रस आपश्च पञ्चकम् । ब्रह्मणा वामदेवेन व्याप्तं भवति नित्यशः

buddhiśca rasanā pāyū rasa āpaśca pañcakam | brahmaṇā vāmadevena vyāptaṁ bhavati nityaśaḥ

"Intellect, the tongue, the organ of excretion, taste, and water — this set of five is ever pervaded by the Brahman Vamadeva."

Verse 44 (shiva.kailasa.14.44)

मनो नासा तथोपस्थो गन्धो भूमिश्च पञ्चकम् । सद्येन ब्रह्मणा व्याप्तं पञ्चब्रह्ममयं जगत्

mano nāsā tathopastho gandho bhūmiśca pañcakam | sadyena brahmaṇā vyāptaṁ pañcabrahmamayaṁ jagat

"Mind, the nose, the organ of generation, smell, and earth — this set of five is pervaded by the Brahman Sadyojata; thus the universe is made of the fivefold Brahman."

Verse 45 (shiva.kailasa.14.45)

यन्त्ररूपेणोपदिष्टः प्रणवः शिववाचकः । समष्टिः पञ्चवर्णानां बिन्द्वाद्यं यच्चतुष्टयम्

yantrarūpeṇopadiṣṭaḥ praṇavaḥ śivavācakaḥ | samaṣṭiḥ pañcavarṇānāṁ bindvādyaṁ yaccatuṣṭayam

"The Pranava, the expresser of Shiva, is taught in the form of the yantra: the collective totality of the five syllabic elements, together with the group of four beginning with the bindu."

Verse 46 (shiva.kailasa.14.46)

शिवोपदिष्टमार्गेण यन्त्ररूपं विभावयेत् । प्रणवं परमं मन्त्राधिराजं शिवरूपिणम्

śivopadiṣṭamārgeṇa yantrarūpaṁ vibhāvayet | praṇavaṁ paramaṁ mantrādhirājaṁ śivarūpiṇam

"By the path taught by Shiva, one should meditate upon the yantra-form of the Pranava — the supreme, the king of mantras, whose very form is Shiva."