Description of Pranava

Ishvara said

Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Samsaravaidya, Sarvajna and Paramatman are the eight foremost names and always indicate Shiva. The first five, and the others beyond tranquillity, are names Sadashiva takes according to his condition and ceases to take when the condition changes. There are terms for the permanent and terms for the impermanent; the terms are limited so, and one can be freed from them. Because terms and names are limited, the first five names indicate appellations other than the supreme self; the other three names come from differences in cause. So Shiva exists by creating three kinds of causes. He is blameless and without beginning, untouched by any earlier feelings, and in that very pure form is called Shiva. Alternatively Ishvara may have many beneficial attributes, and then the virtuous who know the truth about Shiva address him as Shiva. Supreme Prakriti is said to be beyond the twenty-three tattvas, and Purusha, beyond Prakriti, is the twenty-fifth. Bearing in mind the speaker and what is spoken, he is called the sound at the beginning of the Vedas. He can be known through the Vedas and is established in Vedanta. Since he enjoys Prakriti he merges into Prakriti, and the one beyond Purusha who merges into Prakriti is supreme Maheshvara, to whom the inclinations of Purusha and Prakriti are subject. Alternatively imperishable maya has the three gunas; maya is Prakriti and the wielder of maya is Maheshvara, infinite, who frees from that maya. The word "rud" means misery or its cause, and the lord who destroys that is called Rudra. So he is Shiva, the supreme cause. There is an entity pervading Shiva's tattvas, bodies and pots, down to earth, and Shiva established in that form is called Vishnu. Shiva is father of the universe and of beings; those are his forms, and since he stands as everyone's father he is called Pitamaha. A physician who knows treatment counters illness with medicine. Ishvara, eternal cause of the world's creation, preservation and dissolution, always counters the gross, which is why those who know the tattvas call him Samsaravaidya. Even with senses for the five kinds of knowledge, living beings cannot tell gross from subtle and do not know the three times. Like atoms surrounded by dirt in the ocean of maya, they do not know; but Sadashiva knows the state of every object, and though he has no senses succeeds in understanding the meaning of everything without effort, so he is called Sarvajna. He is Paramatman because he has all gunas, is eternal and is in all selves; no self is higher than he, so Paramatman is Shiva himself.

In this way undecaying Mahadeva must be praised, whose self is Pranava. Beginning with the face he then offers on Ishana's head, controls himself and worships Devesha again as Pranava. With cupped hands he gathers flowers for worship. He inhales through the left nostril, thinks of the inhaled air as Shiva, and while exhaling through the right bids adieu to the divinity, experiencing the words "I am Shiva." He takes leave of all deities and sheaths in his heart. Then in order he worships learning and the guru, places the conch and arghya vessel in his heart with mantras, and in the north-east offers garlands to Chandesha. He controls his breath again and names the rishis. The mandala is called Kailasa-prastara. It should be worshipped every day, fortnight, month, six months, year, or at the four-month festival. A believer must always worship the linga daily, and in doing so a particular order is observed. On the day of instruction he must worship the linga with his guru, and, saying thrice "As long as my breath lasts I accept the pledge of worshipping Shiva," takes a pledge before his guru. By the procedure stated earlier he does the worship daily. After offering arghya he pours water on top of the linga, worships with Pranava and offers incense and a lamp. Chandesha is worshipped in the north-east and flowers offered. The linga and pedestal are washed with water strained through cloth. With Pranava a flower is placed on top of the linga, and in his mind he thinks of Shakti as the seat of pure learning and then installs Parameshvara. The linga is bathed with panchagavya and other things, or with pure fragrant water; with Rig or Sama Veda verses the divinity is worshipped under the names Pavamana, Rudra, Nila and Tvarita, and the five brahmanas worshipped too. When Devesha Shiva is bathed, Pranava is chanted, and also when special arghya is offered or water sprinkled. When the linga has been wiped with cloth a flower is put on top, and the linga set on the pedestal. Surya is worshipped, Shakti as the pedestal and Ananta below it, and the throne above Ananta; alternatively Skanda can be worshipped above or below the pedestal. Thinking of the linga's image, he worships Devi and Shiva. The mendicant must be full of devotion and follow the rules, and meditate on Shiva. Ishvara said this is extremely secret, to be guarded and not revealed to anyone but given to devotees, to unattached mendicants, to one who is calm, devoted to his guru and engaged in yoga for Shiva's sake. One who transgresses his command and gives it to anyone else is foolish, acts against him and doubtless goes to hell, but one who gives it to a devotee is dear to him, and after enjoying all pleasures in this world gains a destination with him.

Vyasa concluded

Hearing Mahadeva, Mahadevi praised him with many hymns holding the essence of the Vedas, and Parameshvari bowed at the illustrious lotus feet of her husband, who is Pranava, her heart delighted. Brahmanas, this lights the meaning of Pranava, is extremely secret, full of knowledge of Shiva and destroys the afflictions of worldly life.

Suta concluded

Parashara's son, the tiger among sages and great ascetic, said this, worshipped by sages and Veda-speakers full of great devotion. He remembered Mount Kailasa and left the hermitage. At the end of the sacrifice to Parameshvara their hearts too were delighted, and with great devotion they worshipped the moon-crested one with Uma, kept yama and the other methods of yoga and were absorbed in meditation on Shiva. Devi told this to Guha and Guha told Nandi; Nandi told the sage Sanatkumara, from whom my guru, infinitely energetic Vyasa, got it, and from him I got this sacred account. Knowing you are full of love and devotion for Shiva and dear to Girisha, I have made you hear this greatest of secrets. Shiva loves this account and it is very secret; you must give it to mendicants of tranquil mind devoted to Shiva's feet.