कोपमोहौरौद्रचक्रंभ्रमणंचैश्वरंविदुः शिवचक्रंज्ञानमोहौपञ्चचक्रंविदुर्बुधाः
The wheel of anger is Rudra’s, the wheel of delusion is Īśvara’s; the wise know the wheel of Śiva as knowledge and delusion—the fivefold wheel.
पुनश्चदशकोट्या हि कारणब्रह्मणः पदम् पुनश्च दशकोट्याहितत्पदैश्वर्यमाप्नुयात्
Again, after ten crores, one attains the state of Kāraṇa Brahman; again, after ten crores, one attains the sovereignty of that state.
एवं क्रमेण विष्ण्वादेः पदंलब्ध्वामहौजसः क्रमेणतत्पदैश्वर्यं लब्ध्वाचैवमहात्मनः
Thus, in succession, having attained the station of Vishnu and others, of great power, and then having obtained the sovereignty of those stations, and also of the great Self,
शतकोटिमनुं जप्त्वा पञ्चोत्तरमतंद्रितः शिवलोकमवाप्नोतिपञ्चमावरणाद्बहिः
By reciting the mantra a hundred crore times, with unwavering devotion, one attains Shiva's realm, beyond the fifth enclosure.
राजसंमंडपंतत्रनंदीसंस्थानमुत्तमम् तपोरूपश्चवृषभस्तत्रैवपरिदृश्यते
There, the royal pavilion is found, with Nandi's supreme seat; and the bull, in the form of austerity, is also seen there.
सद्योजातस्यतत्स्थानंपञ्चमावरणंपरम् वामदेवस्यचस्थानंचतुर्थावरणंपुनः
The place of Sadyojata is the fifth, the highest enclosure; and the place of Vamadeva is again the fourth enclosure.
अघोरनिलयंपश्चात्तृतीयावरणंपरम् पुरुषस्यैवसांबस्यद्वितीयावरणंशुभम्
The abode of Aghora is the third, the supreme enclosure; and the place of Purusha, of Sambhu, is the second, auspicious enclosure.
ईशानस्यपरस्यैवप्रथमावरणंततः ध्यानधर्मस्य च स्थानंपञ्चमंमंडपंततः
The place of Ishana, the supreme, is then the first enclosure; and the station of meditation and dharma is the fifth pavilion thereafter.
बलिनाथस्यसंस्थानंतत्रपूर्णामृतप्रदम् चतुर्थंमंडपंपश्चाच्चंद्रशेखरमूर्तिमत्
The seat of Balinatha there bestows complete nectar; the fourth pavilion thereafter is endowed with the form of Chandrasekhara.
सोमस्कंदस्यचस्थानंतृतीयंमंडपंपरम् द्वितीयंमंडपंनृत्यमंडपंप्राहुरास्तिकाः
The place of Somaskanda is the third, the supreme pavilion; the second pavilion is called the dance pavilion by the wise.
प्रथमंमूलमायायाः स्थानंतत्रैवशोभनम् ततः परं गर्भगृहंलिंगस्थानं परं शुभम्
The first, beautiful station of root Maya is found there; then, beyond that, is the sanctum, the auspicious place of the linga.
नन्दिसंस्थानतः पश्चान्नविदुः शिववैभवम् नंदीश्वरोबहिस्तिष्ठन्पञ्चाक्षरमुपासते
Beyond Nandi's seat, they do not know Shiva's glory; Nandishvara stands outside, worshipping the five-syllable mantra.
एवं गुरुक्रमाल्लब्धं नंदीशाच्च मयापुनः ततः परंस्वसंवेद्यं शिवे नैवानुभावितम्
Thus, through the succession of teachers, and again from Nandishvara, I have obtained it; beyond that, the self-experienced in Shiva is not realized.
शिवस्यकृपयासाक्षाच्छिवलोकस्यवैभवम् विज्ञातुंशक्यते सर्वैर्नान्यथेत्याहुरास्तिकाः
By Shiva's grace alone, the glory of Shiva's realm can be known by all; otherwise, it is not so, say the believers.
एवंक्रमेणमुक्ताःस्युर्ब्राह्मणावैजितेंद्रियः अन्येषां च क्रमंवक्ष्ये गदतः शृणुतादरात्
Thus, in succession, the Brahmins, having conquered their senses, become liberated; I will now speak of the succession for others—listen attentively as I speak.
गुरूपदेशाज्जाप्यंवैब्राह्मणानांनमो ऽंतकम् पञ्चाक्षरं पञ्चलक्षमायुष्यंप्रजपेद्विधिः
By the teacher's instruction, Brahmins should recite the five-syllable mantra, 'Namah,' five lakhs times, according to the rule, for longevity.
स्त्रीत्वापनयनार्थंतुपञ्चलक्षंजपेत्पुनः मंत्रेणपुरुषोभूत्वाक्रमान्मुक्तोभवेद्बुधः
For the removal of womanhood, one should again recite the five-syllable mantra; by the mantra, becoming a man, in succession, the wise one becomes liberated.
क्षत्रियःपञ्चलक्षेणक्षत्त्रत्वमपनेष्यति पुनश्चपञ्चलक्षेणक्षत्त्रियोब्राह्मणोभवेत्
A Kshatriya, by the five-syllable mantra, will remove his Kshatriya status; again, by the five-syllable mantra, a Kshatriya becomes a Brahmin.
मंत्रसिद्धिर्जपाच्चैवक्रमान्मुक्तोभवैन्नरः वैश्यस्तुपञ्चलक्षेणवैश्यत्वमपनेष्यति
By mantra perfection and recitation, in succession, a man becomes liberated; a Vaishya, by the five-syllable mantra, will remove his Vaishya status.
पुनश्चपञ्चलक्षेणमंत्रक्षत्त्रिय उच्यते पुनश्चपञ्चलक्षेण क्षत्त्रत्वमपनेष्यति
Again, by the five-syllable mantra, the mantra Kshatriya is so called; again, by the five-syllable mantra, he removes his Kshatriya status.
पुनश्चपञ्चलक्षेणमंत्रब्राह्मण उच्यते शूद्रश्चैवनमोंतेन पञ्चविंशतिलक्षतः
Again, after reciting five hundred thousand times, the mantra is prescribed for a Brāhmaṇa; and for a Śūdra, with the syllable 'namah', it is to be recited two million five hundred thousand times.
मंत्रविप्रत्वमापद्य पश्चाच्छुद्धो भवेद्द्विजः नारीवाथ नरो वाथ ब्राह्मणो वान्य एव वा
Having attained the status of a mantra-knower, a twice-born becomes purified thereafter, whether woman or man, Brāhmaṇa or any other.
नमोन्तं वा नमः पूर्वमातुरः सर्वमातुरः सर्वदा जपेत् ततः स्त्रीणांतथैवोह्यगुरुर्निर्दर्शयेत्क्रमात्
Whether 'namah' is placed at the end or at the beginning, one who is afflicted should always recite the entire mantra; thus, for women as well, the teacher should instruct in order.
साधकः पञ्चलक्षान्ते शिवप्रीत्यर्थमेव हि महाभिषेक नैवेद्यं कृत्वा भक्तांश्च पूजयेत्
The practitioner, upon completing five hundred thousand recitations, should, for the sake of pleasing Śiva, perform the great consecration, offer food, and worship the devotees.
पूजया शिवभक्तस्य शिवः प्रीततरो भवेत् शिवस्य शिवभक्तस्य भेदो नास्ति शिवो हि सः
By worshipping a devotee of Śiva, Śiva becomes most pleased; there is no distinction between Śiva and a devotee of Śiva, for he is indeed Śiva.
शिवस्वरूपमंत्रस्यधारणाच्छिव एव हि शिवभक्तशरीरे हि शिवेतत्परमोभवेत्
By bearing the mantra that is the very form of Śiva, one truly becomes Śiva; in the body of a devotee of Śiva, this supreme Śiva is present.
शिवभक्ताः क्रियाः सर्वा वेदसर्वक्रियांविदुः यावद्यावच्छिवंमंत्रंयेनजप्तंभवेत्क्रमात्
All the actions of devotees of Śiva are known to be all the actions of the Veda, as long as the mantra of Śiva is recited in due order.
तावद्वैशिवसान्निध्यं तस्मिन्देहे न संशयः देवीलिंगंभवेद्रूपं शिवभक्तस्त्रियास्तथा
For as long as this is done, there is the presence of Śiva in that body, without doubt; O Goddess, the liṅga is the form, and so too is the devotee, whether woman or man.
यावन्मंत्रंजपेद्देव्यास्तावत्सान्निध्यमस्ति हि शिवंसंपूजयेद्धीमान्स्वयंवैशब्दरूपभाक्
For as long as the mantra is recited by the Goddess, so long does the presence remain; the wise should worship Śiva himself, who is the embodiment of sound.
स्वयंचैवशिवोभूत्वापरांशक्तिंप्रपूजयेत् शक्तिंबेरंचलिंगं च ह्यालेख्यामाययायजेत्
Having become Śiva himself, one should worship the supreme power; one should worship the Śakti, the image, and the liṅga, even if they are drawn or imagined.