Shiva Purana (Books 1 & 7)

त्यजतं मानमात्मीयं मयीशे कुरुतं मतिम् मत्प्रसादेन लोकेषु सर्वोप्यर्थः प्रकाशते

Abandon your own pride and direct your minds toward me, the Lord; by my grace, all purposes are revealed in the worlds.

गुरूक्तिर्व्यंजकं तत्र प्रमाणं वा पुनः पुनः ब्रह्मतत्त्वमिदं गूढं भवत्प्रीत्या भणाम्यहम्

The teacher's statement is the indicator and repeated authority; this secret truth of Brahman I declare out of affection for you.

अहमेव परं ब्रह्म मत्स्वरूपं कलाकलम् ब्रह्मत्वादीश्वरश्चाहं कृत्यं मेनुग्रहादिकम्

I alone am the supreme Brahman, my form is both with and without parts; because of Brahmanhood, I am also the Lord, and the acts of creation and grace are mine.

बृहत्त्वाद्बृंहणत्वाच्च ब्रह्माहं ब्रह्मकेशवौ समत्वाद्व्यापकत्वाच्च तथैवात्माहमर्भकौ

Because of vastness and causing expansion, I am Brahman; you, Brahmā and Keśava, are equal to me, and because of pervasiveness, I am also the Self, O children.

अनात्मानः परे सर्वे जीवा एव न संशयः अनुग्रहाद्यं सर्गांगं जगत्कृत्यं च पंकजम्

All others are not the Self, they are only living beings—there is no doubt; creation, maintenance, and the lotus-born world arise from my grace.

ईशत्वादेव मे नित्यं न मदन्यस्य कस्यचित् आदौ ब्रह्मत्त्वबुद्ध्यर्थं निष्कलं लिंगमुत्थितम्

Because of my lordship alone, which is eternal and belongs to none but me, at first the formless liṅga arose for the purpose of realizing Brahmanhood.

तस्मादज्ञातमीशत्वं व्यक्तं द्योतयितुं हि वाम् सकलोहमतो जातः साक्षादीशस्तु तत्क्षणात्

Therefore, since my lordship was unknown, O Vāmā, I became manifest to reveal it; thus, I became possessed of all attributes, and the Lord appeared directly at that very moment.

सकलत्वमतो ज्ञेयमीशत्वं मयि सत्वरम् यदिदं निष्कलं स्तंभं मम ब्रह्मत्वबोधकम्

Thus, know that my lordship is to be understood as possessing all attributes; this formless pillar is the means for realizing my Brahman-nature.

लिंगलक्षणयुक्तत्वान्मम लिंगं भवेदिदम् तदिदं नित्यमभ्यर्च्यं युवाभ्यामत्र पुत्रकौ

Because it possesses the characteristics of a liṅga, this is my liṅga; therefore, O sons, this must always be worshipped by you here.

मदात्मकमिदं नित्यं मम सान्निध्यकारणम् महत्पूज्यमिदं नित्यमभेदाल्लिंगसिंगिनोः

This is ever of my own essence, the cause of my presence; this is always to be greatly revered, for there is no difference between the liṅga and the bearer of the liṅga.

यत्रप्रतिष्ठितं येन मदीयं लिंगमीदृशम् तत्र प्रतिष्ठितः सोहमप्रतिष्ठोपि वत्सकौ

Wherever and by whomever my liṅga like this is established, there I am established, O dear ones, even if not established elsewhere.

मत्साम्यमेकलिंगस्य स्थापने फलमीरितम् द्वितीये स्थापिते लिंगे मदैक्यं फलमेव हि

The fruit declared for installing a single liṅga is equality with me; when a second liṅga is installed, the result is oneness with me.

लिंगं प्राधान्यतः स्थाप्यं तथाबेरं तु गौणकम् लिंगाभावेन तत्क्षेत्रं सबेरमपि सर्वतः

The liṅga should be installed as primary, and the image as secondary; if the liṅga is absent, then that place, even with an image, is altogether incomplete.

सर्गादिपञ्चकृत्यस्य लक्षणं ब्रूहि नौ प्रभो मत्कृत्यबोधनं गुह्यं कृपया प्रब्रवीमि वाम्

O Lord, tell us the characteristics of the five acts beginning with creation; out of compassion, I will explain to you the secret knowledge of my duties.

सृष्टिः स्थितिश्च संहारस्तिरोभावो ऽप्यनुग्रहः पञ्चैव मे जगत्कृत्यं नित्यसिद्धमजाच्युतौ

Creation, preservation, dissolution, concealment, and grace—these five are my constant and perfect activities regarding the world, O unborn and imperishable ones.

सर्गः संसारसंरंभस्तत्प्रतिष्ठा स्थितिर्मता संहारो मर्दनं तस्य तिरोभावस्तदुत्क्रमः

Creation is the commencement of the cycle of existence; its establishment is called preservation; dissolution is its destruction, and concealment is its withdrawal.

तन्मोक्षो ऽनुग्रहस्तन्मे कृत्यमेवं हि पञ्चकम् कृत्यमेतद्वहत्यन्यस्तूष्णीं गोपुरबिंबवत्

Liberation is grace; thus, these five are my acts. While I perform these acts, others remain silent, like the reflection in a city gate.

सर्गादि यच्चतुष्कृत्यं संसारपरिजृंभणम् पञ्चमं मुक्तिहेतुर्वै नित्यं मयि च सुस्थिरम्

The four acts beginning with creation are the expansion of worldly existence; the fifth, liberation, is always firmly established in me as the cause of release.

तदिदं पञ्चभूतेषु दृश्यते मामकैर्जनैः सृष्टिर्भूमौ स्थितिस्तोये संहारः पावके तथा

These five acts are seen among my people in the five elements: creation on earth, preservation in water, dissolution in fire likewise.

तिरोभावो ऽनिले तद्वदनुग्रह इहाम्बरे सृज्यते धरया सर्वमद्भिः सर्वं प्रवर्धते

Concealment is in air, and likewise, grace is here in space; by earth, all is created; by water, all grows.

अर्द्यते तेजसा सर्वं वायुना चापनीयते व्योम्नानुगृह्यते सर्वं ज्ञेयमेवं हि सूरिभिः

All is consumed by fire, carried away by wind, and supported by space; thus, the wise should understand it in this way.

पञ्चकृत्यमिदं बोढुं ममास्ति मुखपञ्चकम् चतुर्दिक्षु चतुर्वक्त्रं तन्मध्ये पञ्चमं मुखम्

To understand these five acts of mine, there are five faces; in the four directions are four faces, and in the middle, the fifth face.

युवाभ्यां तपसा लब्धमेतत्कृत्यद्वयं सुतौ सृष्टिस्थित्यभीधं भाग्यं मत्तः प्रीतादतिप्रियम्

By your austerity, O sons, you have obtained these two acts—creation and preservation—this fortune, most dear to me, has been given by me out of affection.

तथा रुद्रमहेशाभ्यामन्यत्कृत्यद्वयं परम् अनुग्रहाख्यं केनापि लब्धुं नैव हि शक्यते

Likewise, the two supreme acts called grace, belonging to Rudra and Maheśa, cannot be obtained by anyone else.

तत्सर्वं पौर्विकं कर्म युवाभ्यां कालविस्मृतम् न तद्रुद्र महेशाभ्यां विस्मृतं कर्म तादृशम्

All those ancient deeds have been forgotten by you both due to the passage of time; but such deeds have not been forgotten by Rudra and Maheśa.

रूपे वेशे च कृत्ये च वाहने चासने तथा आयुधादौ च मत्साम्यमस्माभिस्तत्कृते कृतम्

In form, attire, action, vehicle, seat, and in weapons and so forth, we have made everything equal to ourselves for that purpose.

मद्ध्यानविरहाद्वत्सौ मौढ्यं वामेवमागतम् मज्ज्ञाने सति नैवं स्यान्मानं रूपे महेशवत्

Because of separation from my knowledge, O calves, this confusion has arisen in you; if my knowledge were present, there would not be such pride in form like Maheśa.

तस्मान्मज्ज्ञानसिद्ध्यर्थं मंत्रमोंकारनामकम् इतः परं प्रजपतं मामकं मानभंजनम्

Therefore, for the attainment of my knowledge, recite henceforth the mantra named Om, which destroys pride in me.

उपादिशं निजं मंत्रमोंकारमुरुमंगलम् ओंकारो मन्मुखाज्जज्ञे प्रथमं मत्प्रबोधकः

I have taught you my own mantra, the great and auspicious Om; Om was first produced from my mouth, awakening my consciousness.