Shiva Purana (Books 1 & 7)

परिवृत्त्यन्तरे भूयस्तत्पदप्राप्तिरुच्यते आत्मान्तराभिधानं स्याद्यदाद्यं नाम पञ्चकम्

When there is another transformation, the attainment of that state is described; the first five names are said to be alternative appellations of the Self.

अन्यत्तु त्रितयं नाम्नामुपादानादियोगतः त्रिविधोपाधिवचनाच्छिव एवानुवर्तते

But the other three names, due to their connection with material causes and the threefold limiting adjuncts, continue to refer to Śiva alone.

अनादिमलसंश्लेषः प्रागभावात्स्वभावतः अत्यंतं परिशुद्धात्मेत्यतो ऽयं शिव उच्यते

Because of the absence of prior impurity and by its very nature, he is eternally pure; therefore, he is called Śiva.

अथवाशेषकल्याणगुणैकधन ईश्वरः शिव इत्युच्यते सद्भिश्शिवतत्त्वार्थवादिभिः

Or, as the sole possessor of all auspicious qualities without exception, the Lord is called Śiva by the wise who speak of the true nature of Śiva.

त्रयोविंशतितत्त्वेभ्यः प्रकृतिर्हि परा मता प्रकृतेस्तु परं प्राहुः पुरुषं पञ्चविंशकम्

Of the twenty-three principles, Prakṛti is considered supreme; beyond Prakṛti, they declare the twenty-fifth, Puruṣa, to be higher.

यं वेदादौ स्वरं प्राहुर्वाच्यवाचकभावतः वेदैकवेद्ययाथात्म्याद्वेदान्ते च प्रतिष्ठितः

That which, at the beginning of the Veda, is called the sound by virtue of the relation of word and meaning, and which is established at the end of the Veda as the sole true object to be known.

तस्य प्रकृतिलीनस्य यः परस्स महेश्वरः तदधीनप्रवृत्तित्वात्प्रकृतेः पुरुषस्य च

The Supreme Lord is the one who is beyond that which is merged in Prakṛti, since the activity of both Prakṛti and Puruṣa depends on him.

अथवा त्रिगुणं तत्त्वमुपेयमिदमव्ययम् मायान्तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्

Or, this imperishable principle, composed of the three guṇas, is to be understood; know Prakṛti as Māyā, and the Supreme Lord as the wielder of Māyā.

मायाविक्षोभको ऽनंतो महेश्वरसमन्वयात् कालात्मा परमात्मादिः स्थूलः सूक्ष्मः प्रकीर्तितः

The infinite one who agitates Māyā, in union with the Supreme Lord, is called the self of time, the supreme self, and so forth, both gross and subtle.

रुद्दुःखं दुःखहेतुर्वा तद्रावयति नः प्रभुः रुद्र इत्युच्यते सद्भिः शिवः परमकारणम्

He who removes suffering or is its cause, who brings it forth, is called Rudra by the wise; Shiva is the supreme cause.

तत्त्वादिभूतपर्यन्तं शरीरादिष्वतन्द्रितः व्याप्याधितिष्ठति शिवस्ततो रुद्र इतस्ततः

From the principle to the elements, in bodies and so forth, Shiva pervades and abides tirelessly; thus, he is Rudra here and there.

जगतः पितृभूतानां शिवो मूर्त्यात्मनामपि पितृभावेन सर्वेषां पितामह उदीरितः

Shiva is the father of the world and of those who have taken form; by virtue of fatherhood, he is declared the grandfather of all.

निदानज्ञो यथा वैद्यो रोगस्य विनिवर्तकः उपायैर्भेषजैस्तद्वल्लयभोगाधिकारतः

Just as a physician knows the cause of disease and removes it with remedies, so too, by mastery over enjoyment, he acts likewise.

संसारस्येश्वरो नित्यं समूलस्य निवर्तकः संसारवैद्य इत्युक्तः सर्वतत्त्वार्थवेदिभिः

He is the eternal lord of samsara, the remover of it from its root; those who know all principles call him the physician of samsara.

दशार्थज्ञानसिद्ध्यर्थमिन्द्रियेष्वेषु सत्स्वपि त्रिकालभाविनो भावान्स्थूलान्सूक्ष्मानशेषतः

For the attainment of knowledge of the ten meanings, even when the senses are present, he knows all states—gross and subtle, past, present, and future—completely.

अणवो नैव जानन्ति माययैव मलावृताः असत्स्वपि च सर्वेषु सर्वार्थज्ञानहेतुषु

The atomic souls do not know, being covered by impurity through maya; even when all things are unreal, which are causes of all knowledge, they remain ignorant.

यद्यथावस्थितं वस्तु तत्तथैव सदाशिवः अयत्नेनैव जानाति तस्मात्सर्वज्ञ उच्यते

Sadashiva knows whatever exists as it is, effortlessly; therefore, he is called omniscient.

सर्वात्मा परमैरेभिर्गुणैर्नित्यसमन्वयात् स्वस्मात्परात्मविरहात्परमात्मा शिवः स्वयम्

Shiva, the supreme self, is the soul of all, always united with these highest qualities; because he is free from any higher self, he is himself the supreme self.

नामाष्टकमिदं चैव लब्ध्वाचार्यप्रसादतः निवृत्त्यादिकलाग्रन्थिं शिवाद्यैः पञ्चनामभिः

Having obtained this eightfold name through the grace of the teacher, one should cut the knot of the powers beginning with cessation, with the five names starting from Shiva.

यथास्वं क्रमशश्छित्वा शोधयित्वा यथागुणम् गुणितैरेव सोद्धातैरनिरुद्धैरथापि वा

According to one's own order, gradually cutting and purifying according to the qualities, with those very qualities, whether extracted or unobstructed, or otherwise.

हृत्कण्ठतालुभ्रूमध्यब्रह्मरन्ध्रसमन्विताम् छित्त्वा पर्यष्टकाकारं स्वात्मानं च सुषुम्णया

Cutting through the heart, throat, palate, brow center, and the crown, and wrapping the eightfold form, one should lead the self through the central channel.

द्वादशांतःस्थितस्येन्दोर्नीत्वोपरि शिवौजसि संहृत्यं वदनं पश्चाद्यथासंस्करणं लयात्

Having led the moon situated at the twelve-finger point above into Shiva's radiance, one should dissolve the speech, then, as prescribed, merge it.

शाक्तेनामृतवर्षेण संसिक्तायां तनौ पुनः अवतार्य स्वमात्मानममृतात्माकृतिं हृदि

When the body has been sprinkled with the nectar shower of Shakti, again one should bring down one's own self, the form of immortal self, into the heart.

द्वादशांतःस्थितस्येन्दोः परस्ताच्छ्वेतपंकजे समासीनं महादेवं शंकरम्भक्तवत्सलम्

Beyond the moon situated at the twelve-finger point, in the white lotus, one should behold Mahadeva, Shankara, who is affectionate to devotees.

अर्धनारीश्वरं देवं निर्मलं मधुराकृतिम् शुद्धस्फटिकसंकाशं प्रसन्नं शीतलद्युतिम्

One should meditate on the god Ardhanarishvara, pure, with a sweet form, shining like clear crystal, serene, and with a cool radiance.

ध्यात्वा हि मानसे देवं स्वस्थचित्तो ऽथ मानवः शिवनामाष्टकेनैव भावपुष्पैस्समर्चयेत्

Having meditated on the god in the mind, with a tranquil mind, a person should worship with the eightfold name of Shiva, using flowers of devotion.

अभ्यर्चनान्ते तु पुनः प्राणानायम्य मानवः सम्यक्चित्तं समाधाय शार्वं नामाष्टकं जपेत्

After worship, again, having controlled the breath, the person should properly establish the mind and recite the eightfold Shaiva name.

नाभौ चाष्टाहुतीर्हुत्वा पूर्णाहुत्या नमस्ततः अष्टपुष्पप्रदानेन कृत्वाभ्यर्चनमंतिमम्

After offering eight oblations in the navel, and then the full offering with reverence, one should make the final worship with eight flowers.

निवेदयेत्स्वमात्मानं चुलुकोदकवर्त्मना एवं कृत्वा चिरादेव ज्ञानं पाशुपतं शुभम्

One should dedicate oneself by means of water from the ladle; having done so, after a long time, one attains the auspicious Pāśupata knowledge.