The flames emitted by the two weapons of Brahma and Visnu burned the three worlds. On seeing the imminent untimely dissolution, the bodiless form of Siva assumed the terrific form of a huge column of fire in their midst. The two weapons of fiery flame potential enough to destroy the entire world fell into the huge column of fire that manifested itself there instantaneously. Seeing the auspicious wonderful phenomenon assuaging the weapons, they asked each other about that wonderful form, thinking about the column of fire that had risen up. It was beyond the range of senses and wanted to find its top and bottom. Jointly deciding like this, the two heroes proud of their prowess immediately set about assiduously in their quest. Vishnu said that nothing would turn up, if they were together and assumed the form of a Boar and went in search of the root. Brahma in the form of a swan went up in search of the top. Piercing through the netherworlds and going very far below, Visnu could not see the root of the fiery column. Visnu, in the form of a Boar returned to the former battleground. Brahma on the other hand, saw a bunch of Ketaki flower of mysterious nature falling from above.
On seeing the mysterious fight between Brahma and Visnu, Lord Siva laughed. When his head shook, the Ketaki flower dropped down. Although it had been in its downward course for many years, neither its fragrance nor its luster had been diminished even a bit. The flower had been intended to bless them. Brahma told the lord of flowers that he had come to seek the top of the column in the form of swan. On this the flower replied that it was falling from the middle of the primordial column that was inscrutable and did not know how the top of the column could be seen.
Brahma told the flower to do as he desired and requested him to tell Visnu that Brahma saw the top of the column and that he was a witness to it. Saying this, he bowed to the Ketaki flower again and again since according to him even falsehood was recommended at the time of danger.
Returning to the original place, where Visnu was utterly exhausted, Brahma danced with joy. Visnu told him the truth that he could not see the bottom. On the other hand Brahma told Visnu that he saw the top of the column and the Ketaki flower witnessed the same. The Ketaka flower repeated the falsehood endorsing the words of Brahma in his presence.
Hari, taking it to be true, made obeisance to Brahma. Brahma was worshipped with all the sixteen means of service and homage.
The Lord Siva taking up a visible form in order to chastise Brahma, who practiced trickery, came out of the column of fire. On seeing the lord, Visnu stood up with his hands shaking with fear, caught hold of the lord’s feet. He told lord that it was out of ignorance and delusion about Lord, whose body is without a beginning or an end that we indulged in the quest prompted by our own desire. He requested Lord to forgive them for their fault and accepted that it was another form of his divine sport.
Lord told Visnu that he was pleased with him, because he strictly adhered to truth inspite of his desire to be a lord. Hence in general public, Visnu’s footing will be equal to Lord’s and would be honoured too. He blessed Visnu saying that there would be separate temples, installations of idols, festivals and worships for him.
Thus, formerly, the lord was delighted by the truthfulness of Hari and offered him a footing equal to his own even as the assembly of the Devas was witnessing the same.
Mahadeva then created a wonderful person, Bhairava, from the middle of his brows to quell the pride of Brahma. Bhairava had knelled before the lord in the battlefield and asked lord to give him directives. Lord then introduced Bhairava to Brahma saying that Brahma was the first deity of the universe and told him to worship him with his quick-moving sword. With one of his hands, he caught hold of the tuft of Brahma’s fifth head that was guilty of haughtily uttering a falsehood, and with the hands he furiously shook his sword in order to cut it off.
Brahma trembled like a plantain tree in a whirlwind, with his ornaments scattered here and there, his cloth ruffled and loosened, the garland displaced, the upper cloth hanging loose and the glossy tuft disheveled, and fell at the feel of Bhairava. Meanwhile the sympathetic Acyuta, the Visnu, desirous of saving Brahma, shed tears over the lotus-like feet of lord Siva and said with palms joined in reverence just like a child lisping words of entreaty to its father. Acyuta told lord that it was He who gave Brahma five heads as a special symbol and requested lord to forgive his first guilt and favour him. The lord thus requested by Acyuta relented and in the presence of all Devas asked Bhairava to desist from punishing Brahma. On this lord told Brahma that in order to extort honour from the people, he assumed the role of the lord in a roguish manner. Hence Brahma would not be honoured and would neither have his own temples or festival.
Brahma then requested lord to please him and considered sparing his head itself a great blessing and a boon. Isvara, the Siva, then granted him a boon, which was very difficult to get.
Lord told Brahma that in all domestic and public sacrifices, he would be the presiding deity. Even though a sacrifice would be complete with all the ancillary rites and offerings of monetary gifts, it will be fruitless without him. Then the lord turned to the deceitful Ketaka flower, guilty of perjury and said that he was roguish and deceitful and would no longer be used in His worship. On this, all the Devas shunned the very presence of the flower.
Ketaka said that his birth was fruitless and requested the lord to be pleased to make it fruitful by forgiving his sin. He said that he had realised, how the sin of uttering falsehood sully him. Lord told him that it was not proper for him to wear Ketaka. His attendants and followers would wear it and his birth shall be fruitful. It could be used for decoration purpose in the canopies over His idol.
In the meantime, Brahma and Visnu had been standing silently on either side of the lord with the palms joined in reverence. They then installed the lord with all the members of His family on a splendid seat and worshipped Him with all holy personal things. The holy things include the personal things of long and short duration such as necklaces, anklets, bracelets coronets, ear-rings, sacrificial threads, upper cloth of lace border, garlands, silk cloth chokers, rings, flowers, betel leaves, camphor, sandal paste. Aguru unguents, incense, lamps, white umbrella, fans, banners, choweries and other divine offerings whose greatness cannot be expressed or even thought of.
Both of them adored the lord with all these things worthy of the lord and inaccessible to Pasu (the animal, i.e. the individual soul). All excellent things are worthy of the lord. In order to set up precedence, the delighted lord handed over all those articles to the attendants assembled according to the order of priority. The bustle of those who came to receive them was too much. It was there that Brahma and Visnu adored Sankara, the Siva at first. When they stood there humbly, the gratified lord spoke smilingly heightening their devotion.
Isvara was delighted at their worship on that holy day and henceforth that day is famous as “Sivaratri”, the holiest of holy days. The one who performs the worship of lord’s phallic image on this day will be competent to perform the task of creation and the maintenance etc. of the universe. The devotee shall have to perform fast on Sivaratri, both during the day and night. He would have to perfectly restrain his sense organs. He would adore with flowers to the extent of his strength. He shall not deceive anyone. By the worship on Sivaratri day, the devotee attains that fruit which usually accrues to one who continuously worships Lord for a year. This is the time when the virtue of devotion to lord increases like the tide in the ocean at the rise of the moon. Festivities like the installation of His idols etc. on that day are very auspicious.
The day on which Siva manifested himself in the form of a column of fire is the Ardra star in the month of Margasirsa (November – December). The one who sees lord on the day of Ardra star in the month of Margasirsa in the company of Uma and worships His phallic image is dear to lord than even Kartikeya. On that auspicious day, the vision alone accords ample results. If one worships too, the results cannot be adequately described. Since lord manifested himself in the form of phallic emblem in the field of battle, that place is known as Lingasthana. That column without root or top will henceforth be diminutive in size for the sake of the vision and worship of the world.
The phallic emblem confers enjoyment. It is the only means of worldly enjoyment and salvation. Viewed, touched or meditated upon, it wards off all future births of the living beings. Since the phallic emblem rose high resembling a mountain of fire, it shall be famous as Ruddy the Aruna mountain. Many holy centres would spring up there. A residence or death in this holy place ensures liberation. The celebration of chariot festivals, the congregation of devotees, the presentation of, ordinary as well as sacrificial gifts and offering of prayers at that place shall be million fold efficacious. Of all lord’s sectors, that sector shall be greater than all other sectors, very auspicious, full of all sorts of welfare and according salvation to everyone. Worshipping Siva in his supreme phallic form at that place and performing other sacred rites shall accord the five types of salvation – Salokya, Samipya, Sarupya, Sarsti and Sayujya.
Thus blessing Brahma and Visnu who had been made humble, the lord resuscitated by His nectar-like power, all the soldiers of the two deities that had been killed in the battle before and spoke to hem in order to remove their foolishness and mutual enmity.
Lord has two forms: the manifest and the unmanifest. No one else had these two forms hence everyone else was non-Isvara. First in the form of column and afterwards in the embodied form, Siva had expounded his formless Brahma-hood, and embodies Isa-hood. These two were present only in lord and not anyone else. Hence no one else could claim Isavata (Isa-hood). It was out of ignorance of that fact that both Brahma and Visnu were swept away by their false prestige and pride of being Isa till lord rose up in the middle of the battlefield for quelling the same.
Thus the lord says to caste off false pride and fixes the thoughts on lord. It is only after lord’s favour that all the objects in the world are illuminated. The statement of the preceptor is the reminder and the authority on all occasions. Siva was the supreme Brahman. His form was both manifest and unmanifest of his Brahma-hood and Isvaratva. His duty is blessings.
Lord further told Brahma and Visnu that he was Brahman because of Brhatva (huge size) and Brmhanatva (causing to grow). He was Atman due to Samatva (equality) and Vyapakatva (Pervasiveness)
All others were Anatmans, individual souls, undoubtedly. There are five activities in respect of the universe beginning with Anugraha (liberation) and ending with Sarga (creation). These activities devolve on lord because he was Isa and not anyone else. It is to make his Brahmatva understood that his phallic emblem rose up. The Isatva is to be known as the embodied form and that symbolic form was indicative of lord’s Brahmatva. Since it has all the characteristic features of His phallic emblem, it shall be His symbol. The phallic symbol and the symbolised Siva are non-different. Hence the phallic emblem is identical to Siva and is therefore worthy of worship. If phallic emblem of this sort is installed, He can be considered installed, though His idol is not installed.
The result of installing the phallic emblem is the attainment of similarity with Him. If a second phallic emblem is installed, the result is union with Lord. The installation of the phallic emblem is primary and that of embodied idol is secondary. A temple with the embodied idol of Siva is unfructuous, if it has no phallic image.
Brahma and Visnu wanted to know from lord Siva characteristic feature of the five –fold duties beginning with creation. On this, lord told them that the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment and blessing. Sarga is the creation of the world, Sthiti is the maintenance, Samhara is the annihilation, and Tirobhava is the removal and concealment.
Liberation from the cycle of birth and death is blessing. These five are His activities but are carried on by others silently as in the case of the statue at the Portal. The first four activities are concerned with the evolution of the world and the fifth one is the cause of salvation. All these constitute His prerogatives. Devotees – observe these activities in the five elements Sarga (creation) in the Earth, Sthiti (maintenance) in the waters, Samhara (annihilation) in the fire, Tirobhava (concealment) in the wind and Anugraha (liberation, the blessed state) in the firmament. The Earth creates everything; everything is removed by the wind and everything is blessed by the firmament. Intelligent men must know the same. In order to look after these five fold activities, lord Sadasiva has, four in the quarters and fifth in the middle a total of five faces.
Lord further told Visnu and Brahma that in view of their austerities, they had received the first two activities – creation and maintenance. The two were successful in gratifying the lord and were blessed therefore.
The other two activities (annihilation and concealment) have been assigned to Rudra and Mahesa the fifth one of Anugraha (liberation) cannot be taken by any other. Both Brahma and Visnu had forgot all the previous arrangement but not so by Rudra and Mahesa. Rudra and Mahesa were assigned equality inform, dress, activity, vehicle, seat, weapons etc to lord Siva.
Brahma and Visnu’s delusion was the result of their not meditating lord. Hence both of them had to recite the mantra Omkara to acquire lord’s knowledge. It shall quell their false pride as well. Omkara originally is indicative of Siva. This mantra is identical to lord Siva.
The syllable “A” came first from the northern face; the syllable “U” from the western the syllable “M” from the southern and the Bindu (dot) from the eastern face. The Nada (mystical sound) came from the middle face. Thus the complete set cropped up in five-fold form. Then all of them united in the syllable of “OM”.
The two sets of created beings – Nama (name) and Rupa (form) are pervaded by this mantra. It indicates Siva and Sakti. From this also is born the five-syllabled mantra (Namassivaya). It indicates all knowledge. The syllables “NA” etc. follow the order of the syllables “A” etc. From the five-syllabled mantra, the five mothers were born. The Siromantra is born of that. The three-footed Gayatri also came out of the four faces.
The entire set of Vedas and crores of mantras were born of that. Different things are achieved through different mantras but everything is achieved through Omkara alone. By this root mantra, the very enjoyment as well as salvation is achieved. All the royal mantras are auspicious and directly accord enjoyment.
The lord in the company of his consort Ambika assumed the role of the preceptor for both of them. He screened them and placed his lotus-like hand on their heads as they faced the north and slowly taught them a great mantra. The two disciples received the mantra by repeating it thrice, along with the requisite Yantra and Tantra duly expounded. By ways of fees, the disciples dedicated themselves.
Iswara told both Brahma and Visnu that truthful extract of every-thing was narrated to them with demonstration. They will have to recite as directed by the Goddess, the Om mantra that is identical to lord. This would stabilise their knowledge. Permanent fortune shall stand by them. On the Caturdasi day and on the day with Ardra star, the recital of this mantra would give them everlasting efficacy. The recital of this mantra at the time when the transit of the sun is in the Ardra star is million-fold efficacious. In the context of worship, Homa and Tarpana, the last quarter of the star Mragasiras and the first quarter of Punarvasu must always be considered at par with Ardra. The vision is to be had at early dawn and within three muhurtas (two hours twenty four minutes) thereafter.
Caturdasi is to be taken when it continues up to midnight. It is only upto the early part of night and joined with another thereafter. Although the phallic and embodies form are equal, the phallic form is excellent for those who worship. Hence for those who seek salvation, latter is preferable to the former.
The others too may install the phallic form with Omkara mantra and the embodied form with the five-syllabled mantra, with excellent articles of worship and adore with due homage. This will make it easy for them to attain His region.
Narration of Siva Temples
Siva’s all temples accord salvation. The Earth, fifty crores of yojanas in extent, abounding in mountains and forests, supports the people at the bidding of Siva. The lord has himself raised up these temples and holy centres in different places for the liberation of the residents of these localities. These temples whether self-risen or not, in view of their being accepted (as their frequent resort) by the sages and Devas are intended for the redemption of the people.
An intelligent man shall resort to Ganga or the Kaveri River; certainly the sins will be quelled thereby. There are many holy centres yielding Rudraloka. Only by good conduct, good predilections and good concepts as well as by being sympathetic can the devotee derive the benefit, not otherwise. Meritorious actions performed in a holy centre flourish in many ways. Sinful acts committed in a holy centre, though slight, become manifold.
If the sin committed in a holy centre is only for livelihood, the merit will destroy that sin. Merit accords prosperity and quells physical, verbal and mental sins. The mental sin is adamantine in sticking to the sinner and it continues for many Kalpas. The mental sin can be wiped off only by meditation and not otherwise. Japas and the physical sin wipe off the verbal sin by forcefully causing the emaciation of the body. Sins committed by means of wealth can be wiped off by making charitable gifts and not otherwise, though crores of Kalpas (aeons) may elapse.
Hence those who wish for happiness must refrain from committing sins.
Description of Fire – sacrifices.
Householders who have started their Aupasana rite shall maintain the rite in the sacrificial fire kept in a vessel or pit always. The offering in the fire in the evening for the fire-god is the bestower of prosperity. The offering in the morning for the sun god is conducive to longevity. This is called Agniyajna in as much as it enters the sun during the day.
The different sacrifices Sthalipaka etc. for the propitiation of Indra and other gods by offerings in the fire are called Devayajna. The rites of Caula (ceremony of tonsure) etc. are performed in the ordinary fire.
The regular study of the Vedas is called Brahmayajna. A Brahmin shall perform this constantly for the propitiation of gods. This is to be practiced by all and hence no special rules are prescribed.
At the beginning of the first creation, the omniscient, merciful lord Mahadeva created the different weekdays for the benefit of the entire world. Lord Mahadeva, the global physician, the omniscient, the panacea of all panaceas, made the first day his own day that bestows good health.
Next he created the day of Maya, Illusion, the bestower of prosperity. Afterwards when the birth of Kumara was attended with some mishaps, he created the day for the sake of surmounting mishaps and idleness. With a desire to bless the worlds and for their nurture and protection, he created the next day dedicated to Visnu, the protector of the worlds. The next day created by the lord is for the sake of longevity of the worlds dedicated to the creator of the three worlds, Brahma, called also Paramesthin, who is the bestower of longevity too. Hence this day too bestows longevity.
The last two days are the bestowers of worldly enjoyments and removers of premature death respectively. The world made the sun etc. is His own manifestations and is firmly established in solar cycle, Jyotiscakra, the lords of different days. Their worship in their respective days accord the respective benefits viz: - health, riches, removal of sickness, nourishment, longevity, enjoyment of pleasures and prevention of death respectively. It is said that respective merits of the different days are secured through the gratification of the gods. Siva is the ultimate bestower of the fruits accruing from the worship of other gods as well.
In the ailments, of the eyes or head or for quelling leprosy, the sun shall be worshipped and the Brahmins fed for a day, a month, a year or three years. If the action meritorious or otherwise that has begun to fructify is sufficiently strong, the ailment, old age etc. are alleviated. The repetition of the mantras of the favourite deity accords the respective benefits of the day of the week. The first day of the week dedicated to the sun has the special merit of the removal of sin, especially for Brahmins.
For the sake of riches, the intelligent devotee shall worship Lakshmi etc. on Monday with cooked rice soaked in ghee and shall feed Brahmin couples.
For alleviating ailments, the devotee shall worship Kali and others on Tuesday.
He shall feed Brahmins with an Adhaka a measure of cooked rice, the pulse, black gram and green gram. The scholarly devotee shall worship Visnu with curd-rice on Wednesday. Sons, friends, women folk etc. will always be well nourished forever.
A person who seeks longevity shall worship the deities for their gratification, with sacred threads, cloth, milk and ghee on Thursday. On Friday for the sake of enjoyment of worldly pleasures, the devotee shall worship devas with concentration. Brahmins should be propitiated with the cooked food consisting of six flavours. Good cloth should be presented to women to gladden them. The wise devotee shall worship Rudra and others on Saturday that wards off premature death, by performing Homa with gingerly seeds. He shall make gifts to the Brahmins and feed them with cooked rice and gingerly seeds. Thus worshipping the deities he shall derive the fruit of good health etc.
Siva’s all temples accord salvation. The Earth, fifty crores of yojanas in extent, abounding in mountains and forests, supports the people at the bidding of Siva. The lord has himself raised up these temples and holy centres in different places for the liberation of the residents of these localities. These temples whether self-risen or not, in view of their being accepted (as their frequent resort) by the sages and Devas are intended for the redemption of the people.
An intelligent man shall resort to Ganga or the Kaveri River; certainly the sins will be quelled thereby. There are many holy centres yielding Rudraloka. Only by good conduct, good predilections and good concepts as well as by being sympathetic can the devotee derive the benefit, not otherwise. Meritorious actions performed in a holy centre flourish in many ways. Sinful acts committed in a holy centre, though slight, become manifold.
If the sin committed in a holy centre is only for livelihood, the merit will destroy that sin. Merit accords prosperity and quells physical, verbal and mental sins. The mental sin is adamantine in sticking to the sinner and it continues for many Kalpas. The mental sin can be wiped off only by meditation and not otherwise. Japas and the physical sin wipe off the verbal sin by forcefully causing the emaciation of the body. Sins committed by means of wealth can be wiped off by making charitable gifts and not otherwise, though crores of Kalpas (aeons) may elapse.
Hence those who wish for happiness must refrain from committing sins.
Description of Fire – sacrifices.
Householders who have started their Aupasana rite shall maintain the rite in the sacrificial fire kept in a vessel or pit always. The offering in the fire in the evening for the fire-god is the bestower of prosperity. The offering in the morning for the sun god is conducive to longevity. This is called Agniyajna in as much as it enters the sun during the day.
The different sacrifices Sthalipaka etc. for the propitiation of Indra and other gods by offerings in the fire are called Devayajna. The rites of Caula (ceremony of tonsure) etc. are performed in the ordinary fire.
The regular study of the Vedas is called Brahmayajna. A Brahmin shall perform this constantly for the propitiation of gods. This is to be practiced by all and hence no special rules are prescribed.
At the beginning of the first creation, the omniscient, merciful lord Mahadeva created the different weekdays for the benefit of the entire world. Lord Mahadeva, the global physician, the omniscient, the panacea of all panaceas, made the first day his own day that bestows good health.
Next he created the day of Maya, Illusion, the bestower of prosperity. Afterwards when the birth of Kumara was attended with some mishaps, he created the day for the sake of surmounting mishaps and idleness. With a desire to bless the worlds and for their nurture and protection, he created the next day dedicated to Visnu, the protector of the worlds. The next day created by the lord is for the sake of longevity of the worlds dedicated to the creator of the three worlds, Brahma, called also Paramesthin, who is the bestower of longevity too. Hence this day too bestows longevity.
The last two days are the bestowers of worldly enjoyments and removers of premature death respectively. The world made the sun etc. is His own manifestations and is firmly established in solar cycle, Jyotiscakra, the lords of different days. Their worship in their respective days accord the respective benefits viz: - health, riches, removal of sickness, nourishment, longevity, enjoyment of pleasures and prevention of death respectively. It is said that respective merits of the different days are secured through the gratification of the gods. Siva is the ultimate bestower of the fruits accruing from the worship of other gods as well.
In the ailments, of the eyes or head or for quelling leprosy, the sun shall be worshipped and the Brahmins fed for a day, a month, a year or three years. If the action meritorious or otherwise that has begun to fructify is sufficiently strong, the ailment, old age etc. are alleviated. The repetition of the mantras of the favourite deity accords the respective benefits of the day of the week. The first day of the week dedicated to the sun has the special merit of the removal of sin, especially for Brahmins.
For the sake of riches, the intelligent devotee shall worship Lakshmi etc. on Monday with cooked rice soaked in ghee and shall feed Brahmin couples.
For alleviating ailments, the devotee shall worship Kali and others on Tuesday.
He shall feed Brahmins with an Adhaka a measure of cooked rice, the pulse, black gram and green gram. The scholarly devotee shall worship Visnu with curd-rice on Wednesday. Sons, friends, women folk etc. will always be well nourished forever.
A person who seeks longevity shall worship the deities for their gratification, with sacred threads, cloth, milk and ghee on Thursday. On Friday for the sake of enjoyment of worldly pleasures, the devotee shall worship devas with concentration. Brahmins should be propitiated with the cooked food consisting of six flavours. Good cloth should be presented to women to gladden them. The wise devotee shall worship Rudra and others on Saturday that wards off premature death, by performing Homa with gingerly seeds. He shall make gifts to the Brahmins and feed them with cooked rice and gingerly seeds. Thus worshipping the deities he shall derive the fruit of good health etc.
Bestower of salvation, Sivalingas, their types and forms
Siva gets delighted by the dedication of selves and bestows the salvation of complete identity. This lifetime offering shall be made only to Siva. Siva exemplifies birth in as much as He has the form of both Yoni (vaginal passage) and Linga (Penis). Hence in order to ward off births, the Janmapuja is of Siva alone.
The entire universe consisting to the movable and the immovable is of the nature of Bindu (dot) and Nada (sound). Bindu is Sakti (Power) and Siva is Nada. Hence Siva and Sakti pervade the universe. Bindu is the support of Nada. The universe has the support of Bindu. Both Bindu and Nada together support the entire universe. The unification of the Bindua and the Nada is called Sakalikarana and the universe takes its birth as a result of this Sakalikarana.
The Phallic emblem is the fusion of Bindu and the Nada (sound) and is the cause of the universe. Bindu is the goddess and Siva is the Nada and the fusion of the two is the phallic emblem of Siva. Hence to ward off future births, the devotee shall worship the phallic emblem of Siva. Goddess of the form of Bindu is the mother and Siva of the form of Nada is the father. Great bliss is the result of the worship of the parents. The devotee shall worship the phallic emblem for the acquisition of the Great Bliss.
The lord delighted at the worship of His symbol, wards off the function of the symbol, that function being birth etc. cease.
The worship should be performed on Sundays, which wards off births. The devotee shall worship the great phallic emblem on Sundays with the syllable Om. The syllable Om (a+u+m) is Dhvani Linga.
The svayambhu linga is Nada Linga; the Yantra, diagrammatic contrivance, is Bindulinga. “M syllable is the installed, Pratisthita, linga. “U” syllable is mobile, Cara, Linga and the “A” syllable is a Linga of huge form Guruvigraha. A person who worships the lingas perpetually becomes liberated soul undoubtedly.
A devout worship of Siva liberated man from the bondage of births. A fourth benefit is achieved by wearing Rudraksa beads sacred to Siva and a moiety is achieved by smearing the holy ashes over the forehead. Three- fourths can be achieved by the recital of mantras and a man becomes full-fledged devotee by means of worship. A man who worships both the phallic emblem of Siva and the devotees of Siva attains salvation. Stable devotion can be found firmly established and flourishing only in that person who reads or listens to it attentively.
The glorification of the syllable Om, Pranava and the five-syllabled mantra
The syllable Om means an excellent boat to cross the ocean of worldly existence. Pra = of the Prakriti i.e. the world evolved out of it. Navam – Navam Varam – an excellent boat, Pranava, Om, is that which leads to salvation. Or it may mean that which leads to new knowledge. After annihilating all actions it gives the persons who repeat the mantra or worship, a fresh knowledge of the pure soul. This Pranava is two-fold (1) the subtle (2) the gross.
The subtle one is of a single syllable where the constituent five syllables are not differentiated clearly. The gross one is of five syllables where all the constituent syllables are manifest.
The subtle one is for the liberated living soul, jivanmukta. The need for the contemplation of the meaning through the mantra is only up to the destruction of the physical body. When the body is destroyed, he completely merges in Siva undoubtedly. The mere repeater of the mantra attains the yogic communion with Siva certainly.
A person who repeats the mantra thirty-six crores of times, certainly attains the yogic communion. The subtle Pranava is again two fold – the short and the long.
The long one is present in the heart of the Yogins alone – separately in the form of “A” syllable, “U” syllable, “M” syllable, Bindu and Nada. It is endowed with all the digits of the time sound. Siva. Sakti and their union are indicated by “M” syllable ramified into three and this is called the short subtle Pranava (OM). The short Pranava shall be recited and repeated by those who desire their all sins annihilated.
The devotee who practices the Japa of Pranava (Om) with due ritualistic placing of fingers on the parts of his body becomes a sage. He shall attain all the benefits of the ritualistic Nyasa such as the blessings of ten mothers and the (attainment of) six pathways.
As for those who are devoted to activities and those who both refrain from and indulge in activities, the gross Pranava is recommended. Sivayogins are of three types being devoted to Rites, Austerities and Japas.
The Kriyayogin is the one who engages him in sacred rites and worship spending money, using limbs of the body and uttering words Namah (obeisance) etc.
Tapoyogin is the one who desists from injuring others, restrains all external sense organs, take limited quantities of food and performs worships.
Japayogin is the one who is quiet, performs Japa always, is free from all sorts of desires and maintains all observances.
A five-syllabled mantra of Siva is the Gross Pranava. The name Siva is used in the dative case with Namah prefixed. (Namah Sivaya – Homage to Siva). It implies the five principles. The Japa of the five-syllabled manta shall always be performed along with Pranava i.e. OM NAMAH SIVAYA. A man can achieve everything by means of the Japa of the five-syllabled mantra.
The five-syllabled mantra shall be repeated five hundred thousand times, all the time remembering the various aspects of Lord Siva who is seated in the lotus pose. He is the bestower of all auspiciousness. He has the crescent moon for his coronet. He has given shelter to Ganga in His matted hair. With Sakti seated on his left thigh, He shines with His great concourse of attendants around Him.
He bears the moon on his forehead. He shows the gestures of bestowing boon and offering freedom from fear. He is the cause of perpetual blessing. He is Sadasiva. He shall be mentally worshipped at first or stationed in the heart or in the solar zone. While performing the Japa of the five syllabled mantra, he shall sit facing the east.
Fourteen worlds beginning with Patala and ending with Satya are evolved out of the five elements, such as the Earth etc. These are called Brahma’s worlds.
There are fourteen Visnu worlds beyond Satya world and ending with Ksama. In the Ksama world, the action Visnu is stationed in the excellent city of Vaikuntha in the company of action-Lakshmi protecting the great recipients of enjoyment. Beyond that and ending with suciloka, there are twenty-eight worlds.
In the pure world of Kailasa, Rudra, the annihilator of the living beings, is stationed. Beyond that are the fifty- six worlds ending with Ahimsa region. The action lord who has screened everything is stationed in the city of Jnanakailasa in the Ahimsa region. At the end of the same is the wheel of time and beyond the ken of Time, there is the space called Kalatita.There Kala (God of death and Time) backed by Siva and in the name of Cakresvara, unites everyone with Time.
In his activity, Kala the god of death and time occupies Dharma in the form of a buffalo whose four legs are untruth, untidiness, violence and ruthlessness. He can assume any form, he wishes. He assumed the form of a great buffalo, is rich in Atheism, has evil association and utters sounds than those of the Vedas. He has an active association with Anger. He is black in colour. He is called great lord (Mahesvara) to that extent
The ability to vanish is up to that extent. Beneath that is the Karmabhoga enjoyment as a result of activity. Beyond that point is Jnanabhoga enjoyment due to knowledge. Beneath that point is Karmamaya and beyond that point is Jnanamaya.
Explanation of Karmamaya – Ma means Lakshmi i.e. Karmabhoga. Attainment of the same is Maya. The word Ma is then interpreted as Jnanabhoga. Attainment of the same is Maya.
Beyond that point is Nityabhoga perpetual enjoyment. Beneath that point is Nasvarabhoga evanescent enjoyment. Beneath that is evanescence and beyond Nityabhoga there is freedom. The bondage of nooses is only beneath that point. There is no bondage beyond that. Those who perform actions, with desire alone, hover beneath that point freedom.
The enjoyment of rites performed with no desire is said to be beyond that point freedom. Those who are devoted to the worship of the womb, hover beneath that. The worshippers of the phallic emblem who are unaffected by desire can go beyond that. Worshippers of deities other that Siva, hover beneath that.
Those who are devoted to Siva alone can go beyond that region. Crores of Jivas live beneath that point. There is a great fort-wall as it were above the same. Persons bounded by worldly existence remain beneath that point and those who are liberated, go beyond that. Those who worship the natural substances hover beneath that. Those who worship the entity of Purusa go beyond that point. Saktilinga is beneath that point but Sivalinga is beyond.
The unmanifest linga is beneath that point but the manifest one is beyond. The conceived linga is beneath and the unconceived one is beyond. The external linga is beneath that point and the internal one is beyond. The Saktilokas numbering hundred and twelve are beneath that point. The Bindurupa is beneath that point and Nadarupa is beyond. The Karmaloka is beneath that point and Jnanaloka is beyond that.
The word Jan means evanescence and Na is a negative particle. The word Jnana therefore means that which wards off evanescence. Those who worship elements hover beneath that point. And those who worship spiritual things go beyond that point. The Vedibhaga (the portion of Altar) in that great world of Atmalinga is only up to that point.
Those who are endowed with a virtue of truthfulness etc. and those who are devoted to the worship of Siva cross Kalacakra who is seated on Adharmamahisa, The buffalo of evils. Beyond that stands, ahead of Sivaloka, the bull of virtue in the form of celibacy, it has the legs of Truthfulness etc. The bull of Dharma has forbearance for its horns, restrains for its ears, faith for its eyes, sighs for its intellect and mind. It is embellished by the sound of Vedic chants. The bulls of sacred rites etc. are to be understood as stationed in the causes. Kalalita (i.e. Mahesvara) presides over the bull of sacred rites. The span of life of Brahma, Visnu and Mahesa is a day. Beyond that, there is neither day nor night, neither birth nor death
The worlds ending with Karanasatya, of the Karanabrahma (Brahma the cause) evolved out of the subtle elements, Smell etc. are stationed beyond it. In all these fourteen worlds, the subtle smell etc. gives the due form. The fourteen worlds of Karanavisnu are stationed there. The lokas of Karanarudra are twenty-eight in numbers. The lokas of Karana-isa, and numbering fifty-six are beyond that.
The Brahmacaryaloka accepted by Siva is beyond that. There in the Jnanakailasa that has five coverings, the primary phallic form of Siva is stationed in the company of primary energy of Siva. It has five zones and five Brahmakalas. This is called the abode of Siva, Sivalaya, and the supreme Atman.
There alone stays Paramesvara in the company of Parasakti. He is skilled in the performance of the five functions of creation, maintenance evanescence and blessing. His body is Existence, Knowledge and Bliss. He is always in meditation. He is ever bent on blessing. He is seated in the pose of trance. He shines resting in his own shelf. His vision is possibly gradually through sacred rites, meditation etc. By performing the daily rites and worships, the mind is diverted towards the sacred rites of Siva, the performance, whereof gives the sight of Siva. Those who come within His vision are certainly liberated.
The liberation is in the form of realising the nature of Atman. It is relaxation and resting in one’s own soul. It is based on sacred rites, penance, Japa, knowledge, meditation and virtue. Relaxation is assured at the vision of Siva. Siva, the merciful, removes ignorance even as the sun removes all impurities and darkness by means of its rays. When ignorance is dispelled, the knowledge of Siva begins to function. On acquiring the knowledge of Siva, a person achieves relaxation. He becomes gratified at the acquisition of relaxation.
Again by means of ten million Japas, he acquired Brahma’s region. A further ten million Japas enable him to achieve Visnu’s region. BY a further ten million Japas, he attains Rudra region and by a further ten million japas, Isvara’s region is attained.
Again by a similar japa performed with concentration, he attains Kalacakra, the first in the Sivaloka. The Kalacakra consists of five wheels, one being over the other. Sight and delusion (Drsti and Moha) constitute the Brahmacakra; Enjoyment and delusion (Bhoga and Moha) constitute the Visnu Chakra. Anger and delusion (Kopa and Moha) constitute the Raudra Cakra; Revolution (Brahmana) is Isvaracakra. Knowledge and illusion (Jnana and Moha) constitute the Sivacakra. Thus scholars have explained the five cakras.
Then by ten crores of japas, one achieves the region of Karana Brahman. Again by ten crores, one attains the prosperity of that region. Thus gradually, attaining the region of Visnu and those of other Gods as well as the prosperity of those regions, completing assiduously the repetitions to the tune of hundred and five crores of times, he attains Sivaloka outside the fifth sheath. There is a Silver platform there, an excellent riverbed, and a bull in the form of penance. The fifth sheath is the excellent station of SadyoJata (a form of Siva). The fourth is the station of Vamadeva. The third is the abode of Aghora. The second is the abode of Samba Purusa.
The first is the abode of Isana. The fifth is the place of Dhyana Dharma (virtue of meditation). The abode of Balinatha is the bestower of the full Amrta (deathlessness, nectar). Thereafter is the fourth Mandapa with the idol of Candrasekhara (a form of Siva).
The abode of Somaskanda is the third mandapa. The faithful say that the second Mandapa is the Nrtya Mandapa. The first Mandapa is the abode of Mulamaya (primary delusion) and is very auspicious and stationed there itself, beyond that is the sanctum sanctorum the auspicious place of the phallic form of Siva. No one can realise the flourishing power of Siva stationed at the back of Nandi. Nandisvara sits outside and repeats the five-syllabled mantra. The full grandeur and greatness of Sivaloka can be known by any one only out of the grace of Siva and not otherwise, so say the faithful. It is thus that Brahmins of controlled sense organs become liberated gradually.
Siva becomes delighted at the worship of the devotee. There is no difference between Siva and the devotee of Siva. He is Siva Himself. The mantra is of the nature of Siva. By holding the mantra, the physical body of the devotee becomes identified with Siva. Devotees of Siva know all the rites, nay all the Vedic rites. The more an aspirant repeats the mantra of Siva, the greater is the presence of Siva in his body. For the woman devotee of Siva, the symbol of the goddess shall be the form for concentration.
The presence of the goddess continues to be felt as long as the mantra continues to be repeated. An intelligent man who continues to worship Siva becomes worthy of the name and form. Even when the aspirant has become Siva, he shall worship the Para. He shall worship Sakti, the embodied and the phallic form of Siva after faultlessly making images of the same.
He will assume the form of Siva and Sakti and will not be born again. Just below the umbilicus is the part of Brahma, till the armpit is the part of Visnu and the face is the phallus in the body of a devotee of Siva. If any one dies, the householder shall worship the primordial father Siva, the primordial mother Siva and the devotees of Siva. Thereby, the dead body is properly cremated or not, the dead man shall go to the world of the manes and gradually attain salvation. A person endowed with Tapas is far better than ten persons endowed with rites.
A person endowed with Japa is superior to a hundred persons endowed with Tapas. A person endowed with the knowledge of Siva is superior to a thousand persons endowed with Japas. A person endowed with meditation is superior to hundred thousand persons who have the knowledge of Siva.
A person endowed with the power of trance is superior to a crore of meditating persons. Since the latter are superior to the former, they shall be selected for worship. Even sensible persons cannot fully comprehend the excellence of benefit. An ordinary man cannot understand the greatness of the devotee of Siva. The worship of the devotee of Siva is at par with the worship of Siva and Sakti. He who worships any of these piously becomes Siva and attains Siva. He who reads this insignificant chapter that agrees with the Vedic injunctions, becomes a Brahmin endowed with the knowledge of Siva and rejoices in the company of Siva...
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