Shiva Purana (Books 1 & 7)

तदर्वाक्छक्तिलोका हि शतं वै द्वादशाधिकम्

Below that, indeed, are the worlds of Śakti, numbering one hundred and twelve.

तदर्वाग्बिंदुरूपं हि नादरूपं तदुत्तरम् तदर्वाक्कर्मलोकस्तु तदूर्ध्वं ज्ञानलोककः

Below that is the form of the bindu, and above that is the form of nāda; below that is the world of action, but above that is the world of knowledge.

नमस्कारस्तदूर्ध्वंहिमदाहंकारनाशनः जनिजंतिरोधानंनानिषिद्ध्यातते इति

Above that, salutation truly destroys pride; the concealment arising from birth is not to be prohibited there.

ज्ञानशब्दार्थ एवं हि तिरोधाननिवारणात् तदर्वाक्परिवर्तंतेह्याधिभौतिकपूजकाः

Thus, in the meaning of the word 'knowledge,' concealment is removed; those who worship material elements revolve below that.

आध्यात्मिकार्चका एव तदूर्ध्वंसंप्रयांतिवै तावद्वैवेदिभागंतन्महालोकात्मलिंगके

But those who worship the inner self truly ascend above that, up to the undivided portion in the great world of the liṅga.

प्रकृत्याद्यष्टबंधोपिवेद्यंतेसंप्रतिष्ठतः एवमेतादृशंज्ञेयंसर्वंलौकिकवैदिकम्

The eightfold bond beginning with nature is to be understood as established there; thus, all worldly and Vedic matters should be known in this way.

अधर्ममहिषारूढंकालचक्रंतरंतिते सत्यादिधर्मयुक्तायेशिवपूजापराश्चये

Mounted on the buffalo of unrighteousness, the wheel of time turns; but those devoted to the worship of Shiva, endowed with truth and other virtues, are different.

तदूर्ध्वंवृषभोधर्मोब्रह्मचर्यस्वरूपधृक् सत्यादिपादयुक्तस्तुशिवलोकाग्रतःस्थितः

Above that, Dharma in the form of the bull, upholding celibacy, stands at the forefront of Shiva's realm, endowed with the feet of truth and other virtues.

क्षमाशृङ्गः शमश्रोत्रो वेदध्वनिविभूषितः आस्तिक्यचक्षुर्निश्वासगुरुबुद्धिमना वृषः

The bull has for its horn forbearance, for its ears tranquility, adorned with the sound of the Vedas; with faith as its eyes, breath as its teacher, and wisdom as its mind.

क्रियादिवृषभा ज्ञेयाः कारणादिषु सर्वदा तं क्रियावृषभं धर्मं कालातीतोधितिष्ठति

The bulls beginning with action are always to be known among the causes; that bull of action, Dharma, stands beyond time.

ब्रह्मविष्णुमहेशानां स्वस्वायुर्दिनमुच्यते

A day is said to be the lifespan of Brahma, Vishnu, and Maheśa, each according to their own.

पुनः कारणसत्यांताः कारणब्रह्मणस्तथा गंधादिभ्यस्तु भूतेभ्यस्तदूर्ध्वं निर्मिताः सदा

Again, those who reach the end of the cause are the cause-Brahman; above the elements such as scent, those are always created.

सूक्ष्मगंधस्वरूपाहिस्थितालोकाश्चतुर्दश पुनः कारणविष्णोर्वैस्थिता लोकाश्चतुर्दश

The fourteen worlds established there are of the nature of subtle scent; again, the fourteen worlds are established in the cause-Vishnu.

पुनःकारणरुद्रस्यलोकाष्टाविंशका मताः पुनश्चकारणेशस्यषट्पञ्चाशत्तदूर्ध्वगाः

The worlds of Kāraṇa Rudra are said to be twenty-eight; above these, the worlds of Kāraṇa Īśa are fifty-six.

ततः परंब्रह्मचर्यलोकाख्यं शिवसंमतम् तत्रैवज्ञानकैलासेपञ्चावरणसंयुते

Then, the world called Brahmacarya, esteemed by Śiva, is there in the Jñāna Kailāsa, endowed with five enclosures.

पञ्चमंडलसंयुक्तंपञ्चब्रह्मकलान्वितम् आदिशक्तिसमायुक्तमादिलिंगंतुतत्रवै

It is joined with five circles, endowed with the five energies of Brahman, united with the primordial power; truly, there is the primal liṅga.

शिवालयमिदंप्रोक्तंशिवस्यपरमात्मनः परशक्त्यासमायुक्तस्तत्रैवपरमेश्वरः

This is proclaimed as the abode of Śiva, the Supreme Self; there, the Supreme Lord abides, united with the supreme power.

सृष्टिः स्थितिश्चसंहारस्तिरोभावोप्यनुग्रहः पञ्चकृत्यप्रवीणो ऽसौसच्चिदानंदविग्रहः

Creation, preservation, dissolution, concealment, and grace—he is skilled in these five acts, his form is existence, consciousness, and bliss.

ध्यानधर्मः सदायस्यसदानुग्रहतत्परः समाध्यासनमासीनः स्वात्मारामोविराजते

His nature is meditation and righteousness, ever intent on bestowing grace; seated in the posture of absorption, he shines, delighting in his own Self.

तस्यसंदर्शनंसांध्यंकर्मध्यानादिभिः क्रमात् नित्यादिकर्मयजनाच्छिवकर्ममतिर्भवेत्

His vision is attained gradually through twilight rites, meditation, and the like; by performing daily and other prescribed acts, one’s mind becomes devoted to Śiva’s actions.

क्रियादिशिवकर्मभ्यः शिवज्ञानंप्रसाधयेत् तद्दर्शनगताःसर्वेमुक्ता एव नसंशयः

From ritual and other Śiva-acts, one should strive for knowledge of Śiva; all those who attain that vision are liberated, without doubt.

मुक्तिरात्मस्वरूपेणस्वात्मारामत्वमेवहि क्रियातपोजपज्ञानध्यानधर्मेषुसुस्थितः

Liberation is truly the delight in one’s own Self, in one’s true nature; firmly established in ritual, austerity, recitation, knowledge, and meditation.

शिवस्यदर्शनंलब्धास्वात्मारामत्वमेवहि यथारविःस्वकिरणादशुद्धिमपनेष्यति

Having attained the vision of Śiva, one truly delights in one’s own Self, just as the sun removes impurity by its own rays.

कृपाविचक्षणःशंभुरज्ञानमपनेष्यति अज्ञानविनिवृत्तौतुशिवज्ञानंप्रवर्तते

Śambhu, skilled in compassion, will remove ignorance; when ignorance is dispelled, knowledge of Śiva arises.

शिवज्ञानात्स्वस्वरूपमात्मारामत्वमेष्यति आत्मारामत्वसंसिद्धौकृतकृत्योभवेन्नरः

From knowledge of Śiva, one attains delight in one’s own true nature; having perfected delight in the Self, a person becomes one who has accomplished all.

पुनश्चशतलक्षेणब्रह्मणःपदमाप्नुयात् पुनश्चशतलक्षेणविष्णोःपदमवाप्नुयात्

Again, after a hundred thousand (lifetimes), one attains the state of Brahmā; again, after a hundred thousand, one attains the state of Viṣṇu.

पुनश्चशतलक्षेणरुद्रस्यपदमाप्नुयात् पुनश्च शतलक्षेण ऐश्वर्यं पदमाप्नुयात्

Again, after a hundred thousand, one attains the state of Rudra; and again, after a hundred thousand, one attains the state of sovereignty.

पुनश्चैवंविधेनैव जपेन सुसमाहितः शिवलोकादिभूतं हि कालचक्रमवाप्नुयात्

Again, in this very way, by recitation with full concentration, one attains the wheel of time, which is the essence of Śiva’s world and others.

कालचक्रंपञ्चचक्रमेकैकेनक्रमोत्तरे सृष्टिमोहौब्रह्मचक्रंभोगमोहौतुवैष्णवम्

The wheel of time is fivefold, each succeeding in order: the wheel of creation is Brahmā’s, the wheel of enjoyment is Viṣṇu’s.