Fourteen worlds beginning with Patala and ending with Satya are evolved out of the five elements, such as the Earth etc. These are called Brahma’s worlds.

There are fourteen Visnu worlds beyond Satya world and ending with Ksama. In the Ksama world, the action Visnu is stationed in the excellent city of Vaikuntha in the company of action-Lakshmi protecting the great recipients of enjoyment. Beyond that and ending with suciloka, there are twenty-eight worlds.

In the pure world of Kailasa, Rudra, the annihilator of the living beings, is stationed. Beyond that are the fifty- six worlds ending with Ahimsa region. The action lord who has screened everything is stationed in the city of Jnanakailasa in the Ahimsa region. At the end of the same is the wheel of time and beyond the ken of Time, there is the space called Kalatita.There Kala (God of death and Time) backed by Siva and in the name of Cakresvara, unites everyone with Time.

In his activity, Kala the god of death and time occupies Dharma in the form of a buffalo whose four legs are untruth, untidiness, violence and ruthlessness. He can assume any form, he wishes. He assumed the form of a great buffalo, is rich in Atheism, has evil association and utters sounds than those of the Vedas. He has an active association with Anger. He is black in colour. He is called great lord (Mahesvara) to that extent

The ability to vanish is up to that extent. Beneath that is the Karmabhoga enjoyment as a result of activity. Beyond that point is Jnanabhoga enjoyment due to knowledge. Beneath that point is Karmamaya and beyond that point is Jnanamaya.

Explanation of Karmamaya – Ma means Lakshmi i.e. Karmabhoga. Attainment of the same is Maya. The word Ma is then interpreted as Jnanabhoga. Attainment of the same is Maya.

Beyond that point is Nityabhoga perpetual enjoyment. Beneath that point is Nasvarabhoga evanescent enjoyment. Beneath that is evanescence and beyond Nityabhoga there is freedom. The bondage of nooses is only beneath that point. There is no bondage beyond that. Those who perform actions, with desire alone, hover beneath that point freedom.

The enjoyment of rites performed with no desire is said to be beyond that point freedom. Those who are devoted to the worship of the womb, hover beneath that. The worshippers of the phallic emblem who are unaffected by desire can go beyond that. Worshippers of deities other that Siva, hover beneath that.

Those who are devoted to Siva alone can go beyond that region. Crores of Jivas live beneath that point. There is a great fort-wall as it were above the same. Persons bounded by worldly existence remain beneath that point and those who are liberated, go beyond that. Those who worship the natural substances hover beneath that. Those who worship the entity of Purusa go beyond that point. Saktilinga is beneath that point but Sivalinga is beyond.

The unmanifest linga is beneath that point but the manifest one is beyond. The conceived linga is beneath and the unconceived one is beyond. The external linga is beneath that point and the internal one is beyond. The Saktilokas numbering hundred and twelve are beneath that point. The Bindurupa is beneath that point and Nadarupa is beyond. The Karmaloka is beneath that point and Jnanaloka is beyond that.

The word Jan means evanescence and Na is a negative particle. The word Jnana therefore means that which wards off evanescence. Those who worship elements hover beneath that point. And those who worship spiritual things go beyond that point. The Vedibhaga (the portion of Altar) in that great world of Atmalinga is only up to that point.

Those who are endowed with a virtue of truthfulness etc. and those who are devoted to the worship of Siva cross Kalacakra who is seated on Adharmamahisa, The buffalo of evils. Beyond that stands, ahead of Sivaloka, the bull of virtue in the form of celibacy, it has the legs of Truthfulness etc. The bull of Dharma has forbearance for its horns, restrains for its ears, faith for its eyes, sighs for its intellect and mind. It is embellished by the sound of Vedic chants. The bulls of sacred rites etc. are to be understood as stationed in the causes. Kalalita (i.e. Mahesvara) presides over the bull of sacred rites. The span of life of Brahma, Visnu and Mahesa is a day. Beyond that, there is neither day nor night, neither birth nor death

The worlds ending with Karanasatya, of the Karanabrahma (Brahma the cause) evolved out of the subtle elements, Smell etc. are stationed beyond it. In all these fourteen worlds, the subtle smell etc. gives the due form. The fourteen worlds of Karanavisnu are stationed there. The lokas of Karanarudra are twenty-eight in numbers. The lokas of Karana-isa, and numbering fifty-six are beyond that.

The Brahmacaryaloka accepted by Siva is beyond that. There in the Jnanakailasa that has five coverings, the primary phallic form of Siva is stationed in the company of primary energy of Siva. It has five zones and five Brahmakalas. This is called the abode of Siva, Sivalaya, and the supreme Atman.


There alone stays Paramesvara in the company of Parasakti. He is skilled in the performance of the five functions of creation, maintenance evanescence and blessing. His body is Existence, Knowledge and Bliss. He is always in meditation. He is ever bent on blessing. He is seated in the pose of trance. He shines resting in his own shelf. His vision is possibly gradually through sacred rites, meditation etc. By performing the daily rites and worships, the mind is diverted towards the sacred rites of Siva, the performance, whereof gives the sight of Siva. Those who come within His vision are certainly liberated.

The liberation is in the form of realising the nature of Atman. It is relaxation and resting in one’s own soul. It is based on sacred rites, penance, Japa, knowledge, meditation and virtue. Relaxation is assured at the vision of Siva. Siva, the merciful, removes ignorance even as the sun removes all impurities and darkness by means of its rays. When ignorance is dispelled, the knowledge of Siva begins to function. On acquiring the knowledge of Siva, a person achieves relaxation. He becomes gratified at the acquisition of relaxation.

Again by means of ten million Japas, he acquired Brahma’s region. A further ten million Japas enable him to achieve Visnu’s region. BY a further ten million Japas, he attains Rudra region and by a further ten million japas, Isvara’s region is attained.

Again by a similar japa performed with concentration, he attains Kalacakra, the first in the Sivaloka. The Kalacakra consists of five wheels, one being over the other. Sight and delusion (Drsti and Moha) constitute the Brahmacakra; Enjoyment and delusion (Bhoga and Moha) constitute the Visnu Chakra. Anger and delusion (Kopa and Moha) constitute the Raudra Cakra; Revolution (Brahmana) is Isvaracakra. Knowledge and illusion (Jnana and Moha) constitute the Sivacakra. Thus scholars have explained the five cakras.

Then by ten crores of japas, one achieves the region of Karana Brahman. Again by ten crores, one attains the prosperity of that region. Thus gradually, attaining the region of Visnu and those of other Gods as well as the prosperity of those regions, completing assiduously the repetitions to the tune of hundred and five crores of times, he attains Sivaloka outside the fifth sheath. There is a Silver platform there, an excellent riverbed, and a bull in the form of penance. The fifth sheath is the excellent station of SadyoJata (a form of Siva). The fourth is the station of Vamadeva. The third is the abode of Aghora. The second is the abode of Samba Purusa.

The first is the abode of Isana. The fifth is the place of Dhyana Dharma (virtue of meditation). The abode of Balinatha is the bestower of the full Amrta (deathlessness, nectar). Thereafter is the fourth Mandapa with the idol of Candrasekhara (a form of Siva).

The abode of Somaskanda is the third mandapa. The faithful say that the second Mandapa is the Nrtya Mandapa. The first Mandapa is the abode of Mulamaya (primary delusion) and is very auspicious and stationed there itself, beyond that is the sanctum sanctorum the auspicious place of the phallic form of Siva. No one can realise the flourishing power of Siva stationed at the back of Nandi. Nandisvara sits outside and repeats the five-syllabled mantra. The full grandeur and greatness of Sivaloka can be known by any one only out of the grace of Siva and not otherwise, so say the faithful. It is thus that Brahmins of controlled sense organs become liberated gradually.

Siva becomes delighted at the worship of the devotee. There is no difference between Siva and the devotee of Siva. He is Siva Himself. The mantra is of the nature of Siva. By holding the mantra, the physical body of the devotee becomes identified with Siva. Devotees of Siva know all the rites, nay all the Vedic rites. The more an aspirant repeats the mantra of Siva, the greater is the presence of Siva in his body. For the woman devotee of Siva, the symbol of the goddess shall be the form for concentration.

The presence of the goddess continues to be felt as long as the mantra continues to be repeated. An intelligent man who continues to worship Siva becomes worthy of the name and form. Even when the aspirant has become Siva, he shall worship the Para. He shall worship Sakti, the embodied and the phallic form of Siva after faultlessly making images of the same.

He will assume the form of Siva and Sakti and will not be born again. Just below the umbilicus is the part of Brahma, till the armpit is the part of Visnu and the face is the phallus in the body of a devotee of Siva. If any one dies, the householder shall worship the primordial father Siva, the primordial mother Siva and the devotees of Siva. Thereby, the dead body is properly cremated or not, the dead man shall go to the world of the manes and gradually attain salvation. A person endowed with Tapas is far better than ten persons endowed with rites.

A person endowed with Japa is superior to a hundred persons endowed with Tapas. A person endowed with the knowledge of Siva is superior to a thousand persons endowed with Japas. A person endowed with meditation is superior to hundred thousand persons who have the knowledge of Siva.

A person endowed with the power of trance is superior to a crore of meditating persons. Since the latter are superior to the former, they shall be selected for worship. Even sensible persons cannot fully comprehend the excellence of benefit. An ordinary man cannot understand the greatness of the devotee of Siva. The worship of the devotee of Siva is at par with the worship of Siva and Sakti. He who worships any of these piously becomes Siva and attains Siva. He who reads this insignificant chapter that agrees with the Vedic injunctions, becomes a Brahmin endowed with the knowledge of Siva and rejoices in the company of Siva...

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