Navratri Sadhana: The Complete Nine-Night Practice Guide

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

Great sage, declare to us in order the greatness of the praṇava, of the six liṅgas, and the worship of a devotee of Śiva, O lord.

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

By you, rich in austerity, this question has been rightly put; its answer only Mahādeva knows, and no other.

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

Even so, I shall declare it, only by the grace of Śiva; may Śiva abundantly take up the protection of us and of you.

प्रो हि प्रकृतिजातस्य संसारस्य महोदधेः । नवं नावांतरमिति प्रणवं वै विदुर्बुधाः ॥

"Pra" indeed [refers to] the great ocean of saṃsāra born of prakṛti; "nava" is a new ship [to cross it] — thus the wise know the praṇava.

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

"Pra" is the phenomenal world, "na" is "not", "vaḥ" is "for you" — thus they know the praṇava; and since it forcefully leads you to release, they know it as the praṇava.

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

Having brought about the destruction of all the karma of those who recite their own mantra, of worshippers and of yogis, it gives ever-new divine knowledge.

तमेव मायारहितं नूतनं परिचक्षते । प्रकर्षेण महात्मानं नवं शुद्धस्वरूपकम् ॥

That very one, free of māyā, they call "new"; the great one, of forcefully pure form, is called "nava".

नूतनं वै करोतीति प्रणवं तं विदुर्बुधाः ।

"It makes new" — thus the wise know it as the praṇava.

प्रणवं द्विविधं प्रोक्तं सूक्ष्मस्थूलविभेदतः ॥

The praṇava is declared to be twofold, by the distinction of subtle and gross.

सूक्ष्ममेकाक्षरं विद्यात्स्थूलं पञ्चाक्षरं विदुः । सूक्ष्ममव्यक्तपञ्चार्णं सुव्यक्तार्णं तथेतरत् ॥

Know the subtle as the one-syllabled; the gross they know as the five-syllabled. The subtle has its five sounds unmanifest; the other has them well manifest.

जीवन्मुक्तस्य सूक्ष्मं हि सर्वसारं हितस्य हि । मन्त्रेणार्थानुसन्धानं स्वदेहविलयावधि ॥

The subtle is indeed for the one liberated while living, the essence of everything beneficial; the pursuit of its meaning together with the mantra continues until the dissolution of one's own body.

स्वदेहे गलिते पूर्णं शिवं प्राप्नोति निश्चयः ।

When his own body dissolves, he certainly attains the full Śiva.

केवलं मन्त्रजापी तु योगं प्राप्नोति निश्चयः ॥

But one who merely recites the mantra certainly attains union.

षट्त्रिंशत्कोटिजापी तु निश्चयं योगमाप्नुयात् । सूक्ष्मं च द्विविधं ज्ञेयं ह्रस्वदीर्घविभेदतः ॥

One who recites it thirty-six crore times certainly obtains union. And the subtle is to be known as twofold, by the distinction of short and long.

अकारश्च उकारश्च मकारश्च ततः परम् । बिन्दुनादयुतं तद्धि शब्दकालकलान्वितम् ॥

"A", "u" and "ma", and beyond that, joined with bindu and nāda — that indeed is furnished with sound, time and kalā.

दीर्घप्रणवमेवं हि योगिनामेव हृद्गतम् । मकारं तन्त्रितत्त्वं हि ह्रस्वप्रणव उच्यते ॥

This, thus, is the long praṇava, lodged in the heart of yogis alone. The "ma", of the nature of these three principles, is called the short praṇava.

शिवः शक्तिस्तयोरैक्यं मकारं तु त्रिकात्मकम् । ह्रस्वमेवं हि जाप्यं स्यात्सर्वपापक्षयैषिणाम् ॥

Śiva, Śakti, and their oneness — the "ma" is thus of the nature of these three. This short form is to be recited by those who seek the destruction of every sin.

भूवायुकनकार्णोद्यौः शब्दाद्याश्च तथा दश । आशान्वये दश पुनः प्रवृत्ता इति कथ्यते ॥

[These, together with] earth, wind, gold, water, and sky, and sound and the rest, make ten; and again ten, when joined to desire, are said to be "engaged" [pravṛtta].

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

For the engaged, the short form alone; for the disengaged, the long. At the start of the vyāhṛtis and at the start of a mantra, [it is recited] joined with sound and kalā, as desired.

वेदादौ च प्रयोज्यं स्याद्वन्दने सन्ध्ययोरपि ।

It should also be used at the start of the Veda, and in worship at both the sandhyās.

नवकोटिजपाज्जप्त्वा संशुद्धः पुरुषो भवेत् ॥

By reciting it nine crore times, a man becomes wholly purified.

पुनश्च नवकोट्या तु पृथिवीजयमाप्नुयात् । पुनश्च नवकोट्या तु ह्यपां जयमवाप्नुयात् ॥

And again by nine crore, he obtains victory over earth; and again by nine crore, he obtains victory over water.

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

And again by nine crore, he obtains victory over fire; and again by nine crore, he obtains victory over wind; and by nine crore recitations, he obtains victory over space.

गन्धादीनां क्रमेणैव नवकोटिजपेन वै । अहङ्कारस्य च पुनर्नवकोटिजपेन वै ॥

By nine crore recitations, in due order, over fragrance and the other [sense-objects]; and again by nine crore recitations, over ahaṃkāra [the ego].

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

By reciting the mantra a thousand times, a man becomes daily purified; beyond that, twice-born, the recitation is indeed for the accomplishment of one's own [mantra].

एवमष्टोत्तरशतकोटिजपेन वै पुनः । प्रणवेन प्रबुद्धस्तु शुद्धयोगमवाप्नुयात् ॥

Thus again, by a hundred and eight crore recitations, one awakened by the praṇava obtains pure union.

शुद्धयोगेन संयुक्तो जीवन्मुक्तो न संशयः । सदा जपन्सदा ध्यायच्छिवं प्रणवरूपिणम् ॥

Joined with pure union, he is liberated while living — of this there is no doubt — ever reciting, ever meditating on Śiva in the form of the praṇava.

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

The great yogi established in samādhi is Śiva himself, without doubt. Having assigned the ṛṣi, chandas, deity and the rest onto the body, one should then recite.

प्रणवं मातृकायुक्तं देहे न्यस्य ऋषिर्भवेत् । दशमातृषडध्वादि सर्वं न्यासफलं लभेत् ॥

Having assigned the praṇava joined with the mātṛkā onto the body, one becomes a ṛṣi; one obtains the entire fruit of the assignment — the ten mātṛkās, the six paths, and the rest.

प्रवृत्तानां च मिश्राणां स्थूलप्रणवमिष्यते ।

For the engaged, and for those of mixed disposition, the gross praṇava is desired.

क्रियातपोजपैर्युक्तास्त्रिविधाः शिवयोगिनः ॥

United with ritual action, austerity and recitation, the Śiva-yogis are of three kinds.

धनादिविभवैश्चैव कराद्यङ्गैर्नमादिभिः । क्रियया पूजया युक्तः क्रियायोगीति कथ्यते ॥

One joined with worship performed as ritual action — by means of wealth and other resources, with the hand and other limbs, with salutation and the rest — is called a kriyā-yogi.

पूजायुक्तश्च मितभुग्बाह्येन्द्रियजयान्वितः । परद्रोहादिरहितस्तपोयोगीति कथ्यते ॥

One joined with worship, eating in moderation, endowed with conquest over the outer senses, free from doing harm to others and the like, is called a tapo-yogi.

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

Joined with these, always pure, free of every desire and the rest, always devoted to recitation, at peace — him they know as a japa-yogi.

उपचारैः षोडशभिः पूजया शिवयोगिनाम् । सालोक्यादिक्रमेणैव शुद्धो मुक्तिं लभेन्नरः ॥

By worship of the Śiva-yogis with the sixteen offerings, a man, thus purified, obtains liberation by the very sequence of sālokya and the rest.

जपयोगमथो वक्ष्ये गदतः शृणुत द्विजाः । तपःकर्तुर्जपः प्रोक्तो यज्जपन्परिमार्जते ॥

Now I shall declare japa-yoga; hear me as I speak, twice-born. Recitation is prescribed for the doer of austerity, since by reciting he cleanses himself.

शिवनाम नमःपूर्वं चतुर्थ्या पञ्चतत्त्वकम् । स्थूलप्रणवरूपं हि शिवपञ्चाक्षरं द्विजाः ॥

Śiva's name, preceded by "namaḥ", in the fourth [dative] case, of five elements — this, twice-born, is the gross form of the praṇava, the Śiva-pañcākṣara.

पञ्चाक्षरजपेनैव सर्वसिद्धिं लभेन्नरः । प्रणवेनादिसंयुक्तं सदा पञ्चाक्षरं जपेत् ॥

By the recitation of the five-syllabled [mantra] alone, a man obtains every accomplishment; one should always recite the five-syllabled joined at its start with the praṇava.

गुरूपदेशं सङ्गम्य सुखवासे सुभूतले । पूर्वपक्षे समारभ्य कृष्णाभूतावधि द्विजाः ॥

Having received the guru's instruction, in a comfortable dwelling, on good ground, beginning in the bright fortnight, twice-born, until the dark [fortnight] has come —

माघं भाद्रं विशिष्टं तु सर्वकालोत्तमोत्तमम् ।

Māgha and Bhādrapada are especially excellent, the very best of all times.

एकवारं मिताशी तु वाग्यतो नियतेन्द्रियः ॥

eating once, in moderation, silent, with the senses restrained —

स्वस्य राजपितृणां च नित्यं शुश्रूषणं चरेत् । सहस्रजपमात्रेण भवेच्छुद्धोऽन्यथा ऋणी ॥

one should always serve one's own king and parents; merely by a thousand recitations one becomes pure — otherwise one remains a debtor.

पञ्चाक्षरं पञ्चलक्षं जपेच्छिवमनुस्मरन् । पद्मासनस्थं शिवदं गङ्गाचन्द्रकलान्वितम् ॥

One should recite the five-syllabled mantra five hundred thousand times, calling to mind Śiva — seated in the lotus posture, the giver of good, adorned with the Gaṅgā and the crescent moon,

वामोरुस्थितशक्त्या च विराजन्तं महागणैः । मृगटङ्कधरं देवं वरदाभयपाणिकम् ॥

shining with his Śakti seated on his left thigh, with his great gaṇas, the god holding the deer-mudrā and the axe, his hands in the gestures of boon-giving and protection,

सदानुग्रहकर्तारं सदाशिवमनुस्मरन् । सम्पूज्य मनसा पूर्वं हृदि वा सूर्यमण्डले ॥

the ever-gracious Sadāśiva; having first worshipped him mentally, in the heart or in the disc of the sun,

जपेत्पञ्चाक्षरीं विद्यां प्राङ्मुखः शुद्धकर्मकृत् । प्रातः कृष्णचतुर्दश्यां नित्यकर्म समाप्य च ॥

one should recite the five-syllabled vidyā, facing east, performing pure acts. In the morning of the dark fourteenth, having completed the daily rites,

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

in a delightful, pure place, restrained, with a purified mind, one should recite the five-syllabled mantra twelve thousand times.

वरयेच्च सपत्नीकान् शैवान्वै ब्राह्मणोत्तमान् । एकं गुरुवरं शिष्टं वरयेत्साम्बमूर्तिकम् ॥

One should invite excellent Śaiva brahmins together with their wives, and should invite one excellent, disciplined guru, [regarding him] as the very form of Sāmba.

ईशानं चाथ पुरुषमघोरं वाममेव च । सद्योजातं च पञ्चैव शिवभक्तान्द्विजोत्तमान् ॥

And Īśāna, then Puruṣa, Aghora, and Vāma likewise, and Sadyojāta — these five best of twice-born Śiva-devotees [should be invited, one for each face].

पूजाद्रव्याणि सम्पाद्य शिवपूजां समारभेत् । शिवपूजां च विधिवत्कृत्वा होमं समारभेत् ॥

Having gathered the materials of worship, one should begin the worship of Śiva; and having duly performed the worship of Śiva, one should begin the fire-oblation.

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

Having performed, according to one's own sūtra, [the rites] up to the mukha [portion], one should carry out the fire-oblation — either eleven, or a hundred and one, or a thousand and one [oblations],

कापिलेन घृतेनैव जुहुयात्स्वयमेव हि । कारयेच्छिवभक्तैर्वाप्यष्टोत्तरशतं बुधः ॥

with ghee from a tawny cow, one should himself offer them; or a wise man should have Śiva-devotees offer a hundred and eight.

होमान्ते दक्षिणा देया गुरोर्गोमिथुनं तथा । ईशानादिस्वरूपांस्तानुगुरुं साम्बं विभाव्य च ॥

At the end of the oblation, a fee should be given, and likewise a pair of cattle to the guru; and having conceived those [five brahmins] as in the form of Īśāna and the rest, and the guru as Sāmba,

तेषां पत्सिक्ततोयेन स्वशिरः स्नानमाचरेत् । षट्त्रिंशत्कोटितीर्थेषु सद्यः स्नानफलं लभेत् ॥

one should bathe one's own head with the water that has wetted their feet; one thereby immediately obtains the fruit of bathing at thirty-six crore holy fords.

दशाङ्गमन्नं तेषां वै दद्याद्धै भक्तिपूर्वकम् । पराबुद्ध्या गुरोः पत्नीमीशानादिक्रमेण तु ॥

One should give them ten-limbed food with devotion; and the guru's wife, regarded with the thought of the supreme Śakti, [should also be honoured,] and the [five brahmins] in the order of Īśāna and the rest,

परमान्नेन सम्पूज्य यथाविभवविस्तरम् । रुद्राक्षवस्त्रपूर्वं च वटकापूपकैर्युतम् ॥

having worshipped them with excellent food, according to the extent of one's means, together with rudrākṣa and cloth first, and furnished with fried cakes and sweet cakes,

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

then, having made the bali-offering, one should carry out abundant feeding; then, having prayed to the lord of the gods, one should thereupon conclude the recitation.

पुरश्चरणमेवं तु कृत्वा मन्त्री भवेन्नरः । पुनश्च पञ्चलक्षेण सर्वपापक्षयो भवेत् ॥

Having thus performed the puraścaraṇa, a man becomes a mantra-master; and again by five hundred thousand [more recitations], the destruction of every sin comes about.

अतलादि समारभ्य सत्यलोकावधि क्रमात् । पञ्चलक्षजपात्तत्तल्लोकैश्वर्यमवाप्नुयात् ॥

Beginning from Atala and up to Satyaloka, in due order, by [each] five hundred thousand recitations, one obtains the sovereignty of each successive world.

मध्ये मृतश्चेद्रोगान्ते भूमौ तज्जापको भवेत् । पुनश्च पञ्चलक्षेण ब्रह्मसामीप्यमाप्नुयात् ॥

If he dies in the midst [of the practice], at the end of a disease, he becomes a reciter of that same mantra again on earth; and again by five hundred thousand, he obtains proximity to Brahmā.

पुनश्च पञ्चलक्षेण सारूप्यैश्वर्यमाप्नुयात् । आहत्य शतलक्षेण साक्षाद् ब्रह्मसमो भवेत् ॥

And again by five hundred thousand, he obtains the sovereignty of sārūpya [likeness of form]; altogether, by a hundred hundred-thousand, he becomes directly equal to Brahmā.

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

Thus, indeed, having attained union with the effect-Brahmā, he obtains enjoyment as he wishes in that Brahmā's world, until its dissolution.

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

Then, when another kalpa has come round, he is born as Brahmā's son; and again, blazing with austerity, he will become liberated in due course.

पृथ्व्यादिकार्यभूतेभ्यो लोका वै निर्मिताः क्रमात् । पातालादि च सत्यान्तं ब्रह्मलोकाश्चतुर्दश ॥

From earth and the other effect-elements, the worlds were made in order; from Pātāla up to Satya, the worlds of Brahmā are fourteen.

सत्यादूर्ध्वं क्षमान्तं वै विष्णुलोकाश्चतुर्दश । क्षमालोके कार्यविष्णुर्वैकुण्ठे वरपत्तने ॥

Above Satya, up to Kṣamā, the worlds of Viṣṇu are fourteen; in the world of Kṣamā, in Vaikuṇṭha, the excellent city, [dwells] the effect-Viṣṇu.

कार्यलक्ष्म्या महाभोगी रक्षां कृत्वाधितिष्ठति । तदूर्ध्वगाश्च शुच्यन्ता लोकाष्टाविंशतिः स्थिताः ॥

Together with the effect-Lakṣmī, of great enjoyment, he presides, having taken up [the world's] protection. Above that stand twenty-eight worlds, up to Śuci.

शुचौ लोके तु कैलासे रुद्रो वै भूतहृत्स्थितः । षडुत्तराश्च पञ्चाशदहिंसान्तास्तदूर्ध्वगाः ॥

In the world of Śuci, on Kailāsa, Rudra dwells, the destroyer of beings. Above that stand fifty-six [worlds], up to Ahiṃsā.

अहिंसालोकमास्थाय ज्ञानकैलासके पुरे । कार्येश्वरस्तिरोभावं सर्वान्कृत्वाधितिष्ठति ॥

Resting upon the world of Ahiṃsā, in the city of Jñāna-Kailāsa, the effect-Īśvara presides, having brought concealment upon all.

तदन्ते कालचक्रं हि कालातीतस्ततः परम् । शिवेनाधिष्ठितस्तत्र कालचक्रेश्वराह्वयः ॥

At the end of that is the wheel of time; beyond that is the one past time. There, established by Śiva, is he called Kālacakreśvara.

माहिषं धर्ममास्थाय सर्वान्कालेन युञ्जति ।

Resting on dharma in the form of a buffalo, he joins all beings to time.

असत्याश्चाशुचिश्चैव हिंसा चैवाथ निर्घृणा ॥

Untruth, and impurity, and violence, and mercilessness —

असत्यादिचतुष्पादः सर्वांशः कामरूपधृक् । नास्तिक्यलक्ष्मीर्दुःसङ्गो वेदबाह्यध्वनिः सदा ॥

these four feet, beginning with untruth, are his every part, wearing the form he wishes. Godlessness is his prosperity, ill company, always a sound outside the Veda,

क्रोधसङ्गः कृष्णवर्णो महामहिषवेषवान् । तावान्महेश्वरः प्रोक्तस्तिरोधास्तावदेव हि ॥

companionship with anger, a black colour, wearing the guise of a great buffalo — up to that point, Maheśvara [in this concealing form] is declared; and up to that same point is his concealment.

तदर्वाक्कर्मभोगो हि तदूर्ध्वं ज्ञानभोगकम् । तदर्वाक्कर्ममाया हि ज्ञानमाया तदूर्ध्वकम् ॥

Below that is the enjoyment of karma; above that, the enjoyment of knowledge. Below that is karma-māyā; above that is jñāna-māyā.

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

"Mā" is Lakṣmī; from her, karma-enjoyment comes — this is called māyā. "Mā" is Lakṣmī; from her, knowledge-enjoyment also comes — this too is called māyā.

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

Above that is everlasting enjoyment; below that, they know it as perishable. Below that is concealment; above that, there is no concealment.

तदर्वाक् पाशबन्धो हि तदूर्ध्वं नहि बन्धनम् । तदर्वाक् परिवर्तन्ते काम्यकर्मानुसारिणः ॥

Below that is the bondage of fetters; above that, there is no bondage at all. Below that, those who follow desired action wander in cycles.

निष्कामकर्मभोगस्तु तदूर्ध्वं परिकीर्तितः ।

But the enjoyment of desireless action is proclaimed to be above that.

तदर्वाक् परिवर्तन्ते बिन्दुपूजापरायणाः ॥

Below that wander those devoted to the worship of bindu.

तदूर्ध्वं हि व्रजन्त्येव निष्कामा लिङ्गपूजकाः । तदर्वाक् परिवर्तन्ते शिवान्यसुरपूजकाः ॥

Above that go only the desireless worshippers of the liṅga. Below that wander the worshippers of gods other than Śiva.

शिवैकनिरता ये च तदूर्ध्वं सम्प्रयान्ति ते । तदर्वाग्जीवकोटिः स्यात्तदूर्ध्वं परकोटिकाः ॥

And those devoted to Śiva alone go above that. Below that is the class of the jīva; above that are those of the higher class.

सांसारिकास्तदर्वाक् च मुक्ताः खलु तदूर्ध्वगाः । तदर्वाक् परिवर्तन्ते प्राकृतद्रव्यपूजकाः ॥

Worldly beings are below that; those liberated indeed stand above. Below that wander worshippers with ordinary substances.

तदूर्ध्वं हि व्रजन्त्येते पौरुषद्रव्यपूजकाः । तदर्वाक्छक्तिलिङ्गं तु शिवलिङ्गं तदूर्ध्वकम् ॥

Above that go those who worship with substances born of human effort. Below that is the śakti-liṅga; above that, the śiva-liṅga.

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

Below that the liṅga has a covering; above that, indeed, it is formless. Below that the liṅga is imagined; above that, it is not imagined at all.

तदर्वाग्बाह्यलिङ्गं स्यादन्तरङ्गं तदूर्ध्वकम् । तदर्वाक्छक्तिलोका हि शतं वै द्वादशाधिकम् ॥

Below that the liṅga is outward; above that, it is inward. Below that are the worlds of Śakti, a hundred and twelve of them.

तदर्वाग्बिन्दुरूपं हि नादरूपं तदुत्तरम् । तदर्वाक्कर्मलोकस्तु तदूर्ध्वं ज्ञानलोककः ॥

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

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

Above that is salutation, the destroyer of pride and ego; hence concealment does not come back upon a person from there, since [it is beyond its reach].

ज्ञानशब्दार्थ एवं हि तिरोधाननिवारणात् । तदर्वाक् परिवर्तन्ते ह्याधिभौतिकपूजकाः ॥

Thus, the meaning of the word "jñāna" [knowledge] is indeed by virtue of its warding off concealment. Below that wander the worshippers of the ādhibhautika [the material aspect of divinity].

आध्यात्मिकार्चका एव तदूर्ध्वं सम्प्रयान्ति वै । तावद्धै वेदिभागं तन्महालोकात्मलिङ्गके ॥

Only the worshippers of the ādhyātmika [the inward, spiritual aspect] go above that; that far, indeed, is the vedi-portion, in that great world of the Self-liṅga.

प्रकृत्याद्यष्टबन्धोऽपि वेद्यते सम्प्रतिष्ठितः । एवमेतादृशं ज्ञेयं सर्वं लौकिकवैदिकम् ॥

The eightfold bond, beginning with prakṛti, is also known there, firmly established. Thus all this, both worldly and Vedic, is to be known in this manner.

अधर्ममहिषारूढं कालचक्रं तरन्ति ते । सत्यादिधर्मयुक्ता ये शिवपूजापराश्च ये ॥

Those who are joined with truth and the other [virtues of] dharma, and who are devoted to the worship of Śiva, cross over the wheel of time mounted on the buffalo of adharma.

तदूर्ध्वं वृषभो धर्मो ब्रह्मचर्यस्वरूपधृक् । सत्यादिपादयुक्तस्तु शिवलोकाग्रतः स्थितः ॥

Above that, dharma [in the form of] the bull, wearing the form of brahmacarya, joined with truth and the other feet, stands before the world of Śiva.

क्षमाशृङ्गः शमश्रोत्रो वेदध्वनिविभूषितः । आस्तिक्यचक्षुर्निःश्वासगुरुबुद्धिमना वृषः ॥

This bull has forbearance for horns, tranquillity for ears, is adorned by the sound of the Veda, has faith for eyes, and has the guru's teaching for breath, mind and intellect.

क्रियादिवृषभा ज्ञेयाः कारणादिषु सर्वदा । तं क्रियावृषभं धर्मं कालातीतोऽधितिष्ठति ॥

The bulls beginning with kriyā are to be known as ever present in Kāraṇa[-Brahmā/Viṣṇu/Rudra/Īśa] and the rest; on that bull of ritual-action, the dharma, sits the one beyond time.

ब्रह्मविष्णुमहेशानां स्वस्वायुर्दिनमुच्यते । तदूर्ध्वं न दिनं रात्रिर्न जन्ममरणादिकम् ॥

The lifespan of Brahmā, Viṣṇu and Maheśa is each called a day; above that there is no day or night, nor birth and death and the rest.

पुनः कारणसत्यान्ताः कारणब्रह्मणस्तथा । गन्धादिभ्यस्तु भूतेभ्यस्तदूर्ध्वं निर्मिताः सदा ॥

Again, the worlds of the effect-Brahmā, up to Kāraṇa-Satya, are, above that, always fashioned from the elements beginning with fragrance [in their subtle, causal form],

सूक्ष्मगन्धस्वरूपा हि स्थिता लोकाश्चतुर्दश ।

the fourteen worlds stand there, of the very nature of subtle fragrance.

पुनः कारणविष्णोर्वै स्थिता लोकाश्चतुर्दश ॥

And again, the fourteen worlds of the causal Viṣṇu stand there.

पुनः कारणरुद्रस्य लोकाष्टाविंशका मताः । पुनश्च कारणेशस्य षट्पञ्चाशत्तदूर्ध्वगाः ॥

And again, the worlds of the causal Rudra are held to be twenty-eight; and again, above that, the worlds of the causal Īśa are fifty-six.

ततः परं ब्रह्मचर्यलोकाख्यं शिवसम्मतम् । तत्रैव ज्ञानकैलासे पञ्चावरणसंयुते ॥

Beyond that is the one called the world of brahmacarya, approved by Śiva; there, in that very Jñāna-Kailāsa, furnished with five enclosures,

पञ्चमण्डलसंयुक्तं पञ्चब्रह्मकलान्वितम् । आदिशक्तिसमायुक्तमादिलिङ्गं तु तत्र वै ॥

joined with five maṇḍalas, endowed with the five kalās of Brahman, joined with the primal Śakti — there indeed is the primal liṅga.

शिवालयमिदं प्रोक्तं शिवस्य परमात्मनः । परशक्त्या समायुक्तस्तत्रैव परमेश्वरः ॥

This is declared to be the abode of Śiva, the Supreme Self; there, joined with the supreme Śakti, is the Supreme Lord himself.

सृष्टिः स्थितिश्च संहारस्तिरोभावोऽप्यनुग्रहः । पञ्चकृत्यप्रवीणोऽसौ सच्चिदानन्दविग्रहः ॥

Creation, maintenance, and dissolution, concealment, and grace too — he is skilled in these five acts, of the form of being, consciousness and bliss.

ध्यानधर्मः सदा यस्य सदानुग्रहतत्परः । समाध्यासनमासीनः स्वात्मारामो विराजते ॥

He whose very nature is ever meditation, ever intent on grace, seated on the seat of samādhi, delighting in his own Self, he shines forth.

तस्य सन्दर्शनं साध्यं कर्मध्यानादिभिः क्रमात् । नित्यादिकर्मयजनाच्छिवकर्मे मतिर्भवेत् ॥

The sight of him is to be attained by ritual action, meditation and the rest, in due order. From the performance of the daily and other rites, the mind comes to rest on the acts belonging to Śiva.

क्रियादिशिवकर्मभ्यः शिवज्ञानं प्रसाधयेत् । तद्दर्शनगताः सर्वे मुक्ता एव न संशयः ॥

From ritual action and the other rites belonging to Śiva, one should bring about the knowledge of Śiva. All who have attained his sight are indeed liberated, without doubt.

मुक्तिरात्मस्वरूपेण स्वात्मारामत्वमेव हि । क्रियातपोजपज्ञानध्यानधर्मेषु सुस्थितः ॥

Liberation is, in the form of one's own Self, indeed nothing but delight in one's own Self — being well established in the disciplines of ritual action, austerity, recitation, knowledge and meditation.

शिवस्य दर्शनं लब्ध्वा स्वात्मारामत्वमेव हि । यथा रविः स्वकिरणादशुद्धिमपनेष्यति ॥

having obtained the sight of Śiva, it is indeed just delight in one's own Self; just as the sun removes impurity by its own rays,

कृपाविचक्षणः शम्भुरज्ञानमपनेष्यति । अज्ञानविनिवृत्तौ तु शिवज्ञानं प्रवर्तते ॥

so Śambhu, skilled in grace, removes ignorance; and when ignorance has ceased, the knowledge of Śiva comes forth.

शिवज्ञानात्स्वस्वरूपमात्मारामत्वमेष्यति । आत्मारामत्वसंसिद्धौ कृतकृत्यो भवेन्नरः ॥

From the knowledge of Śiva, one attains one's own true nature, delight in the Self; when delight in the Self is fully accomplished, a man becomes one whose task is done.

पुनश्च शतलक्षेण ब्रह्मणः पदमाप्नुयात् । पुनश्च शतलक्षेण विष्णोः पदमवाप्नुयात् ॥

And again, by a hundred hundred-thousand recitations, one obtains the state of Brahmā; and again by a hundred hundred-thousand, one obtains the state of Viṣṇu.

पुनश्च शतलक्षेण रुद्रस्य पदमाप्नुयात् । पुनश्च शतलक्षेण ऐश्वर्यं पदमाप्नुयात् ॥

And again, by a hundred hundred-thousand, one obtains the state of Rudra; and again by a hundred hundred-thousand, one obtains the state of sovereignty.

पुनश्चैवंविधेनैव जपेन सुसमाहितः । शिवलोकादिभूतं हि कालचक्रमवाप्नुयात् ॥

And again, by recitation of this same kind, well composed, one obtains the very wheel of time that stands at the foundation of the world of Śiva.

कालचक्रं पञ्चचक्रमेकैकेन क्रमोत्तरे । सृष्टिमोहौ ब्रह्मचक्रं भोगमोहौ तु वैष्णवम् ॥

The wheel of time is fivefold, each following the other in order: the wheel of Brahmā, of creation and delusion; and the wheel of Viṣṇu, of enjoyment and delusion;

कोपमोहौ रौद्रचक्रं भ्रमणं चैश्वरं विदुः । शिवचक्रं ज्ञानमोहौ पञ्चचक्रं विदुर्बुधाः ॥

the wheel of Rudra, of anger and delusion; and the wheel of Īśvara, they know, of wandering; and the wheel of Śiva, of knowledge and delusion — thus the wise know the fivefold wheel.

पुनश्च दशकोट्या हि कारणब्रह्मणः पदम् । पुनश्च दशकोट्या हि तत्पदैश्वर्यमाप्नुयात् ॥

And again, by ten crore, [one obtains] the state of the causal Brahmā; and again by ten crore, one obtains the sovereignty of that state.

एवं क्रमेण विष्णवादेः पदं लब्ध्वा महौजसः । क्रमेण तत्पदैश्वर्यं लब्ध्वा चैव महात्मनः ॥

Thus, in due order, having obtained the state of the mighty Viṣṇu and the rest, and, in order, having also obtained the sovereignty of that great soul's state,

शतकोटिमनुं जप्त्वा पञ्चोत्तरमतन्द्रितः । शिवलोकमवाप्नोति पञ्चमावरणाद् बहिः ॥

having recited the mantra a hundred crore and five times, without slackening, one obtains the world of Śiva, outside its fifth enclosure.

राजसं मण्डपं तत्र नन्दिसंस्थानमुत्तमम् । तपोरूपश्च वृषभस्तत्रैव परिदृश्यते ॥

There is a royal pavilion, the excellent abode of Nandin; and the bull of the form of austerity is seen there too.

सद्योजातस्य तत्स्थानं पञ्चमावरणं परम् । वामदेवस्य च स्थानं चतुर्थावरणं पुनः ॥

That is the place of Sadyojāta, the excellent fifth enclosure; and the place of Vāmadeva is again the fourth enclosure.

अघोरनिलयं पश्चात् तृतीयावरणं परम् । पुरुषस्यैव साम्बस्य द्वितीयावरणं शुभम् ॥

After that, the excellent third enclosure is the abode of Aghora; and the auspicious second enclosure is that of Puruṣa, that is, Sāmba.

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

Then the first enclosure is of Īśāna, the Supreme himself; and then the fifth pavilion is the place of the discipline of meditation.

बलिनाथस्य संस्थानं तत्र पूर्णामृतप्रदम् । चतुर्थं मण्डपं पश्चाच्चन्द्रशेखरमूर्तिमत् ॥

There is the abode of Balinātha, granting full immortality; then the fourth pavilion, embodying the form of Candraśekhara.

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

And the excellent third pavilion is the place of Somaskanda; the second pavilion the faithful call the pavilion of dance.

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

The first is the beautiful place of the root-māyā, there itself; beyond that, the inner sanctum, the excellent, auspicious place of the liṅga.

नन्दिसंस्थानतः पश्चान्न विदुः शिववैभवम् । नन्दीश्वरो बहिस्तिष्ठन्पञ्चाक्षरमुपासते ॥

Beyond the abode of Nandin, none know the sovereignty of Śiva. Nandīśvara, standing outside, worships with the five-syllabled mantra.

एवं गुरुक्रमाल्लब्धं नन्दीशाच्च मया पुनः । ततः परं स्वसंवेद्यं शिवेनैवानुभावितम् ॥

Thus, obtained through the succession of gurus, and again from Nandīśa by me — beyond that, it is known only to oneself, made known only by Śiva.

शिवस्य कृपया साक्षाच्छिवलोकस्य वैभवम् । विज्ञातुं शक्यते सर्वैर्नान्यथेत्याहुरास्तिकाः ॥

The faithful declare that the splendour of the world of Śiva can be known by all directly, only by the grace of Śiva, and not otherwise.

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

Thus, in due order, brahmins of conquered senses become liberated. I shall now declare the sequence for the others; hear me as I speak, with reverence.

गुरूपदेशाज्जाप्यं वै ब्राह्मणानां नमोऽन्तकम् । पञ्चाक्षरं पञ्चलक्षमायुष्यं प्रजपेद्धिधीः ॥

By the guru's instruction, for brahmins, the mantra ending in "namaḥ" is to be recited; a wise man should recite the five-syllabled mantra five hundred thousand times, life-giving.

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

For the removal of the state of womanhood, one should recite it five hundred thousand times again; by the mantra, having become as if a man, a wise woman becomes liberated in due course.

क्षत्रियः पञ्चलक्षेण क्षत्रत्वमपनेष्यति । पुनश्च पञ्चलक्षेण क्षत्रियो ब्राह्मणो भवेत् ॥

A kṣatriya, by five hundred thousand [recitations], removes his kṣatriya-hood; and again by five hundred thousand, the kṣatriya becomes a brahmin.

मन्त्रसिद्धिर्जपाच्चैव क्रमान्मुक्तो भवेन्नरः । वैश्यस्तु पञ्चलक्षेण वैश्यत्वमपनेष्यति ॥

By recitation, mantra-accomplishment [comes], and the man becomes liberated in due course. A vaiśya, by five hundred thousand, removes his vaiśya-hood;

पुनश्च पञ्चलक्षेण मन्त्रक्षत्रिय उच्यते । पुनश्च पञ्चलक्षेण क्षत्रत्वमपनेष्यति ॥

and again by five hundred thousand, he is called a mantra-kṣatriya; and again by five hundred thousand, he removes that kṣatriya-hood too.

पुनश्च पञ्चलक्षेण मन्त्रब्राह्मण उच्यते । शूद्रश्चैव नमोऽन्तेन पञ्चविंशतिलक्षतः ॥

And again by five hundred thousand, he is called a mantra-brahmin. And a śūdra too, with the mantra ending in "namaḥ", by twenty-five hundred thousand [recitations],

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

having attained the state of a mantra-brahmin, afterward becomes a purified twice-born — whether woman or man, brahmin or of any other [class] whatsoever.

नमोऽन्तं वा नमः पूर्वमातुरः सर्वदा जपेत् । तत्र स्त्रीणां तथैवोह्य गुरुर्निर्देशयेत्क्रमात् ॥

One in distress should always recite it either ending in "namaḥ" or beginning with "namaḥ"; there, likewise, having considered the case of women, the guru should give instruction in due order.

साधकः पञ्चलक्षान्ते शिवप्रीत्यर्थमेव हि । महाभिषेकनैवेद्यं कृत्वा भक्तांश्च पूजयेत् ॥

At the end of the five hundred thousand, the practitioner, solely for Śiva's pleasure, having performed the great anointing and food-offering, should worship the devotees too.

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

By the worship of a Śiva-devotee, Śiva becomes all the more pleased; there is no difference between Śiva and the Śiva-devotee — he indeed is Śiva.

शिवस्वरूपमन्त्रस्य धारणाच्छिव एव हि । शिवभक्तशरीरे हि शिवे तत्परमो भवेत् ॥

By holding the mantra of Śiva's own form, he is Śiva himself, indeed; one should therefore be devoted, in the body of the Śiva-devotee, to Śiva.

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

Śiva's devotees know all rites; they know every rite of the Veda. To whatever extent, in due order, the mantra of Śiva has been recited by someone,

तावद्धै शिवसानिध्यं तस्मिन्देहे न संशयः । देवीलिङ्गं भवेद् रूपं शिवभक्तस्त्रियास्तथा ॥

to that extent indeed does proximity to Śiva come into that body — of this there is no doubt. Likewise, the form of a Śiva-devotee woman becomes the liṅga of the Goddess.

यावन्मन्त्रं जपेद्देव्यास्तावत्सानिध्यमस्ति हि ।

For as much of the Goddess's mantra as she recites, that much of her presence is indeed with her.

शिवं सम्पूजयेद्धीमान्स्वयं वै शब्दरूपभाक् ॥

A wise man, himself indeed possessed of the form of that sound, should worship Śiva.

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

Having himself become Śiva, one should worship the supreme Śakti; one should worship the Śakti, an image, and the liṅga, in a painted or a clay form.

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

Regarding the śivaliṅga as Śiva and one's own self as of the form of Śakti; and regarding the śakti-liṅga as the Goddess and oneself as of the form of Śiva,

शिवलिङ्गं नादरूपं बिन्दुरूपं सशक्तिकम् । उपप्रधानभावेन अन्योन्यासक्तलिङ्गकम् ॥

one worships the śivaliṅga, of the form of nāda, together with Śakti of the form of bindu, in a relation of the subordinate and the principal, as two liṅgas clinging to each other.

पूजयेच्च शिवं शक्तिं स शिवो मूलभावनात् । शिवभक्ताश्छिवमन्त्ररूपकाश्छिवरूपकान् ॥

And one who worships Śiva and Śakti is himself Śiva, by his root disposition; the devotees of Śiva, of the very form of the Śiva-mantra, [worship] those who are of the form of Śiva.

षोडशैरुपचारैश्च पूजयेदिष्टमाप्नुयात् । येन शुश्रूषणाद्यैश्च शिवभक्तस्य लिङ्गिनः ॥

One should worship with the sixteen offerings and obtain what one desires; by that, together with service and the rest, of the Śiva-devotee who bears the liṅga,

आनन्दं जनयेद्विद्वाच्छिवः प्रीततरो भवेत् । शिवभक्तान्सपत्नीकान्पत्या सह सदैव तत् ॥

a wise man should produce joy — Śiva becomes all the more pleased. Śiva-devotees together with their wives, with one's own wife, should always thus [be honoured] —

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

one should worship them, five, ten, or a hundred, with food and the rest, without deceit in one's disposition toward wealth, body and mantra.

शिवशक्तिस्वरूपेण न पुनर्जायते भुवि ।

In the very form of Śiva and Śakti, one is not born again on earth.

नाभेरधो ब्रह्मभागमाकण्ठं विष्णुभागकम् ॥

Below the navel is the portion of Brahmā; up to the throat, the portion of Viṣṇu.

मुखं लिङ्गमिति प्रोक्तं शिवभक्तशरीरकम् । मृतान्दाहादियुक्तान्वा दाहादिरहितान्मृतान् ॥

The face is declared to be the liṅga — thus is the body of a Śiva-devotee. Whether the dead have undergone cremation and the other rites, or the dead are without cremation and the rest,

उद्दिश्य पूजयेदादिपितरं शिवमेव हि । पूजां कृत्वादिमातुश्च शिवभक्तांश्च पूजयेत् ॥

one should worship them, aiming at Śiva alone as the primal ancestor; and having performed worship of the primal Mother too, one should worship the Śiva-devotees.

पितृलोकं समासाद्य क्रमान्मुक्तो भवेन्मृतः । क्रियायुक्तदशभ्यश्च तपोयुक्तो विशिष्यते ॥

The deceased, having attained the world of the ancestors, becomes liberated in due course. And better than ten who are joined with ritual action is one joined with austerity.

तपोयुक्तशतेभ्यश्च जपयुक्तो विशिष्यते । जपयुक्तसहस्रेभ्यः शिवज्ञानी विशिष्यते ॥

Better than a hundred joined with austerity is one joined with recitation; better than a thousand joined with recitation is one who knows Śiva.

शिवज्ञानिषु लक्षेषु ध्यानयुक्तो विशिष्यते । ध्यानयुक्तेषु कोटिभ्यः समाधिस्थो विशिष्यते ॥

Better than a hundred thousand knowers of Śiva is one joined with meditation; better than ten million joined with meditation is one established in samādhi.

उत्तरोत्तरवैशिष्ट्यात्पूजायामुत्तरोत्तरम् । फलं वैशिष्ट्यरूपं च दुर्विज्ञेयं मनीषिभिः ॥

By reason of this succession of ever-higher excellence, the ever-higher fruit in worship, of the very nature of excellence, is hard to be known even by the wise.

तस्माद्धै शिवभक्तस्य माहात्म्यं वेत्ति को नरः । शिवशक्त्योः पूजनं च शिवभक्तस्य पूजनम् ॥

Therefore, what man indeed can know the greatness of a Śiva-devotee? The worship of Śiva and Śakti is the same as the worship of a Śiva-devotee.

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

Whatever man performs it with devotion, he, as Śiva, flourishes in Śiva. Whoever recites this chapter, full of meaning and approved by the Veda,

शिवज्ञानी भवेद्विप्रः शिवेन सह मोदते । श्रावयेच्छिवभक्तांश्च विशेषज्ञो मुनीश्वराः ॥

that brahmin becomes a knower of Śiva, and rejoices together with Śiva. One who knows its particulars, O lords of sages, should recite it to Śiva's devotees too.

शिवप्रसादसिद्धिः स्याच्छिवस्य कृपया बुधाः ॥

The accomplishment of Śiva's grace comes about, wise ones, by the kindness of Śiva.