Shiva Purana (Books 1 & 7)

भोगमोक्षप्रदे धर्मे ज्ञाने च प्रेरयेत्सदा इत्थमर्थं धियाध्यायन्ब्रह्मप्राप्नोति निश्चयः

One should always inspire in dharma, knowledge, enjoyment, and liberation; thus, contemplating this meaning with intellect, one certainly attains Brahman.

केवलं वा जपेन्नित्यं ब्राह्मण्यस्य च पूर्तये सहस्रमभ्यसेन्नित्यं प्रातर्ब्राह्मणपुंगवः

Or, one may recite daily for the fulfillment of Brahminhood; the foremost Brahmin should recite a thousand times daily in the morning.

अन्येषां च यथा शक्तिम् अध्याह्ने च शतं जपेत् सायं द्विदशकं ज्ञेयं शिखाष्टकसमन्वितम्

For others, according to capacity, one should recite a hundred times at midday; in the evening, twelve times, known together with the eight tufts.

मूलाधारं समारभ्य द्वादशांतस्थितांस्तथा विद्येशब्रह्मविष्ण्वीशजीवात्मपरमेश्वरान्

Beginning from the root center, and likewise up to the twelve-point limit, contemplate the lords of knowledge, Brahma, Vishnu, Shiva, the individual soul, and the Supreme Lord.

ब्रह्मबुद्ध्या तदैक्यं च सोहं भावनया जपेत् तानेव ब्रह्मरंध्रादौ कायाद्बाह्ये च भावयेत्

With the intellect united with Brahma, recite with the contemplation of 'soham'; meditate upon these from the crown aperture and outside the body as well.

महत्तत्त्वं समारभ्य शरीरं तु सहस्रकम् एकैकस्माज्जपादेकमतिक्रम्य शनैः शनैः

Beginning from the great principle, the body is a thousandfold; for each, recite once, proceeding gradually, one after another.

परस्मिन्योजयेज्जीवं जपतत्त्वमुदाहृतम् शतद्विदशकं देहं शिखाष्टकसमन्वितम्

One should unite the individual soul with the Supreme; this is called the essence of recitation. The body is described as having a hundred and ten, adorned with eight tufts.

मंत्राणां जप एवं हि जपमादिक्रमाद्विदुः सहस्रं ब्राह्मदं विद्याच्छतमैंद्रप्रदं विदुः

Thus, the recitation of mantras is known by the progression of recitation; a thousand is considered Brahma's, a hundred is known as Indra's.

इतरत्त्वात्मरक्षार्थं ब्रह्मयोनिषु जायते दिवाकरमुपस्थाय नित्यमित्थं समाचरेत्

For the protection of the self from other principles, one is born in the womb of Brahma; facing the sun, one should always practice thus.

लक्षद्वादशयुक्तस्तु पूर्णब्राह्मण ईरितः गायत्र्या लक्षहीनं तु वेदकार्येन योजयेत्

One who is joined with twelve hundred thousand is called a complete Brahmana; with less than a hundred thousand of Gayatri, one should apply it for Vedic purposes.

आसप्ततेस्तु नियमं पश्चात्प्रव्राजनं चरेत् प्रातर्द्वादशसाहस्रं प्रव्राजीप्रणवं जपेत्

After observing discipline for seven days, one should then undertake renunciation; in the morning, recite twelve thousand times the renunciant's Pranava.

दिने दिने त्वतिक्रांते नित्यमेवं क्रमाज्जपेत् मासादौ क्रमशो ऽतीते सार्धलक्षजपेन हि

Day by day, as time passes, one should recite in this order; at the beginning of the month, after its passage, with one hundred and fifty thousand recitations.

अत ऊर्ध्वमतिक्रांते पुनः प्रैषं समाचरेत् एवं कृत्वा दोषशांतिरन्यथा रौरवं व्रजेत्

After that, when time has passed, one should again undertake the sending forth; by doing so, faults are appeased, otherwise one goes to Raurava.

धर्मार्थयोस्ततो यत्नं कुर्यात्कामी न चेतरः ब्राह्मणो मुक्तिकामः स्याद्ब्रह्मज्ञानं सदाभ्यसेत्

Therefore, one who desires dharma and wealth should strive; not otherwise. A Brahmana seeking liberation should always practice Brahma-knowledge.

धर्मादर्थो ऽर्थतो भोगो भोगाद्वैराग्यसंभवः धर्मार्जितार्थभोगेन वैराग्यमुपजायते

From dharma comes wealth, from wealth comes enjoyment, and from enjoyment arises detachment; through enjoyment gained by dharma and wealth, detachment is produced.

विपरीतार्थभोगेन राग एव प्रजायते धर्मश्च द्विविधः प्रोक्तो द्रव्यदेहद्वयेन च

Through enjoyment gained in the opposite way, attachment is produced; dharma is said to be of two kinds, by means of substance and body.

द्रव्यमिज्यादिरूपं स्यात्तीर्थस्नानादि दैहिकम् धनेन धनमाप्नोति तपसा दिव्यरूपताम्

Substance is in the form of offerings and the like; bodily is pilgrimage bathing and similar acts. With wealth, one obtains wealth; through austerity, divine form.

निष्कामः शुद्धिमाप्नोति शुद्ध्या ज्ञानं न संशयः कृतादौ हि तपःश्लोघ्यं द्रव्यधर्मः कलौ युगे

One who is desireless attains purity; through purity, knowledge—there is no doubt. In the Krita age, austerity is praised; in Kali, dharma by substance.

कृतेध्यानाज्ज्ञानसिद्धिस्त्रेतायां तपसा तथा द्वापरे यजनाज्ज्ञानं प्रतिमापूजया कलौ

In Krita, perfection of knowledge is through meditation; in Treta, through austerity; in Dvapara, knowledge is gained by worship, and in Kali, by worship of images.

यादृशं पुण्यं पापं वा तादृशं फलमेव हि द्रव्यदेहांगभेदेन न्यूनवृद्धिक्षयादिकम्

Whatever merit or sin there is, such is the result; according to the distinction of substance and body, there is increase, decrease, and loss.

अधर्मो हिंसिकारूपो धर्मस्तु सुखरूपकः अधर्माद्दुःखमाप्नोति धर्माद्वै सुखमेधते

Adharma is of the nature of violence; dharma is of the nature of happiness. From adharma, one attains suffering; from dharma, one obtains happiness.

विद्यादुर्वृत्तितो दुःखं सुखं विद्यात्सुवृत्तितः धर्मार्जनमतः कुर्याद्भोगमोक्षप्रसिद्धये

One should know that suffering arises from improper conduct despite knowledge, and happiness from proper conduct; therefore, one should pursue the acquisition of righteousness for the attainment of enjoyment and liberation.

सकुटुंबस्य विप्रस्य चतुर्जनयुतस्य च शतवर्षस्य वृत्तिं तु दद्यात्तद्ब्रह्मलोकदम्

If one provides for the livelihood of a learned Brahmin with a family, numbering four persons, for a hundred years, that is said to grant the world of Brahma.

चांद्रायणसहस्रं तु ब्रह्मलोकप्रदं विदुः सहस्रस्य कुटुंबस्य प्रतिष्ठां क्षत्रियश्चरेत्

A thousand observances of the Cāndrāyaṇa vow are known to grant the world of Brahma; a Kṣatriya should establish the livelihood of a thousand families.

इंद्रलोकप्रदं विद्यादयुतं ब्रह्मलोकदम् यां देवतां पुरस्कृत्य दानमाचरते नरः

Giving gifts in honor of a deity, with knowledge numbering ten thousand, grants the world of Brahma; such an act is said to bestow the world of Indra.

तत्तल्लोकमवाप्नोति इति वेदविदो विदुः अर्थहीनः सदा कुर्यात्तपसा मार्जनं तथा

Whatever world is associated with the deity to whom the gift is offered, that world is attained—so say those who know the Vedas; one who lacks wealth should always purify by austerity likewise.

तीर्थाच्च तपसा प्राप्यं सुखमक्षय्यमश्नुते अर्थार्जनमथो वक्ष्ये न्यायतः सुसमाहितः

Through pilgrimage and austerity, one attains inexhaustible happiness; now I will explain the righteous acquisition of wealth, with full attention.

कृतात्प्रतिग्रहाच्चैव याजनाच्च विशुद्धितः अदैन्यादनतिक्लेशाद्ब्राह्मणो धनमर्जयेत्

A Brahmin should acquire wealth through pure means: by accepting gifts properly, by officiating at sacrifices, without resorting to begging or excessive hardship.

क्षत्रियो बाहुवीर्येण कृषिगोरक्षणाद्विशः न्यायार्जितस्य वित्तस्य दानात्सिद्धिं समश्नुते

A Kṣatriya by the strength of his arms, and a Vaiśya through agriculture and cattle-rearing, attain success by giving away wealth acquired righteously.