Jnana about Shiva

Ishvara said

Deveshi, beloved, I will now tell you about the rights of my devotees, the best of learned brahmanas, according to the dharma of the varnas: bathing three times a day, rites with the sacred fire, worship of the lingam in proper order, gifts made with Ishvara in mind, constant compassion for all, truthfulness, contentment, conviction, non-violence to all beings, modesty, faith, study, yoga, teaching, writing commentaries, brahmacharya, listening, austerity, forgiveness, purity, the right to wear a tuft, sacred thread, headdress and upper cloth, not eating forbidden food, wearing ash and rudraksha, worshipping on auspicious days, especially the fourteenth, drinking brahmakurcha monthly by the rules, worshipping me and especially bathing me, not abandoning all rites, not abandoning devotion, avoiding tainted food, especially yavaka, and keeping liquor or its smell out of the offering. These traits hold for all varnas, but especially for brahmanas.

Ten signs are especially marked for yogis: forgiveness, calm, contentment, truthfulness, not stealing, brahmacharya, knowledge of me, non-attachment, wearing ash, and avoiding company. Those in the vanaprastha ashrama should also observe these. They should live on alms and eat only by day. All brahmacharis should never eat at night. For kshatriyas and vaishyas in particular I have not recommended teaching, performing sacrifices for others and accepting gifts. For kings who follow my dharma, the duties are protecting all varnas, killing enemies in battle, punishing wicked birds, animals and men, distrust of everyone, trust of my yogis, union with women at the right time, protecting the army, always using spies to learn how people behave, always bearing arms, and wearing armour smeared with ash. Herding, trade and farming are the duties of vaishyas. The dharma of shudras is said to be serving the other varnas, building gardens for me and taking refuge in my sacred field. A householder should unite with a wife married by dharma. Brahmacharis, forest dwellers and mendicants must keep brahmacharya.

The eternal dharma of women is to serve the husband and nothing else. Fortunate one, if the husband engages her in this way, she can worship me. A woman who gives up serving her husband and follows some other vow goes to hell; no need to doubt it. I will speak of the eternal dharma for women without husbands: vows, gifts, austerities, purity, sleeping on bare ground, eating only at night, brahmacharya, constant bathing with water and ash, peace, silence, forgiveness, observing the norms in dividing shares, and fasting and worship by the rules, especially on the eighth, fourteenth, eleventh and full moon days. Beautiful Devi, so I have briefly given the duties of those in ashramas devoted to me: brahmanas, kshatriyas, vaishyas, mendicants, brahmacharis, forest dwellers and householders. This is also the eternal dharma of shudras and women. Deveshi, meditation on me should always be done with the six-syllable mantra. I have stated the substance of the meaning of dharma as stated in all the Vedas.

There are men in this world who take bodies by choice. Because of former impressions, they are excellent in feeling. Like water on a lotus leaf, they are untouched by sin whether attached or unattached to material things. They know my self and are purified, discerning. By my favour they are pure and find it a burden to follow the rules of the ashramas. There is nothing they must do and nothing they must not. They need not devote themselves to samadhi. Being like me, there are no norms for them about what to do or avoid. Since I am complete, there is nothing for me to accomplish; in the same way, doubtless, they have nothing to accomplish. For the welfare of my devotees, they have taken human forms and feelings. They have been dislodged from Rudra's world, but they are doubtless Rudras. Brahma and the others act by my instructions, and so these are the ones who set other men to work. They follow my commands, are full of feeling for me and have exceedingly great virtues. Even their glance destroys all sins, as the signs of what happens make plain. People full of feeling for me gain extensive fruits and have the insight of foresight. Their bodies may tremble and sweat, they may shed tears, their throats may choke and their voices change. Since they are soaked in bliss, these things happen repeatedly and suddenly. All these apparent lapses are signs, and by them such excellent men can be recognized as higher, middling or lower. Iron in contact with fire is no longer merely iron; in the same way, because of my presence they are no longer merely men. They have mortal bodies with hands, feet and the rest, but their dharma is that of Rudras, and a learned man knows they are not ordinary. Foolish people who show them disrespect throw away their lifespan, prosperity, good family and good conduct, and head for hell. Apart from my position, the positions of Brahma, Vishnu and the lord of the gods are destroyed, great-souled though they are. Such prosperity is to be understood as impure, ordinary and human. Those seeking a position beyond the gunas cast aside the positions of lords of the gunas. Why say more? Whatever the practice, fixing the mind on me is the only means of ensuring welfare.

Upamanyu continued

For the welfare of the universe the lord Shrikantha, Shiva the supreme self, spoke this substance on the essential meaning of knowledge. The Vedas, all the sacred texts, Itihasa, Puranas and extensive explanations of knowledge are this heap of higher knowledge. This collection speaks of six subjects: knowledge, what is to be known, what is to be done, who has the right to do it, the means, and the goal. Knowledge is whatever is learned from the guru. Pasha, Pashu and Pati are what is to be known. Worship of the lingam is what is to be done, a devotee has the right to do it, Shiva's mantra is the means, and the goal is equality with Shiva. One who knows the meaning of these six subjects is called all-knowing. According to one's wealth, one should first be devoted to the karma sacrifice. After the outer worship of Shiva one should pursue the inner. If a great-souled person pays no heed to the merit of the outer but loves the inner, he need not take up any outer karma. Shiva's devotee, who has Shiva in his self, is content with the amrita of knowledge. Krishna, for him there is nothing to do, outer or inner. So he gradually puts aside outer and inner tasks. He uses knowledge to see what is to be known and then puts knowledge aside too. If the mind is not fixed single-mindedly on Shiva, what is the point of doing karma? If the mind has that single focus, what need is there for karma? So, gradually, one stops doing outer or inner karma and in whatever way possible sinks one's mind in Shiva. Those who have fixed their minds on Shiva are virtuous with steady understanding. They gain supreme peace in this world and the next. In this world siddhi comes through the mantra "Namah Shivaya." So for higher and lower prosperity, this is what must be grasped.