Devi Gita - The Song of the Divine Mother

हिमालय उवाच । योगं च भक्तिसहितं ज्ञानं च श्रुतिसंमतम् । वदस्व परमेशानि त्वमेवाहं यतो भवेः ॥ व्यास उवाच । इति तस्य वचः श्रुत्वा प्रसन्नमुखपङ्कजा । वक्तुमारभताम्बा सा रहस्यं श्रुतिगूहितम् ॥ शृण्वन्तु निर्जराः सर्वे व्याहरन्त्या वचो मम । यस्य श्रवणमात्रेण मद्रूपत्वं प्रपद्यते ॥१॥

himālaya uvāca | yogaṃ ca bhaktisahitaṃ jñānaṃ ca śrutisaṃmatam | vadasva parameśāni tvamevāhaṃ yato bhaveḥ || vyāsa uvāca | iti tasya vacaḥ śrutvā prasannamukhapaṅkajā | vaktumārabhatāmbā sā rahasyaṃ śrutigūhitam || śṛṇvantu nirjarāḥ sarve vyāharantyā vaco mama | yasya śravaṇamātreṇa madrūpatvaṃ prapadyate ||1||

Himalaya said: Speak to me of yoga joined with devotion, and of knowledge agreed upon by the Veda, O supreme sovereign, so that I myself may become you. Vyasa said: Hearing his words, the Mother, her lotus face gracious, began to speak the secret hidden within the shruti. Let all the immortals listen to these words of mine, by the mere hearing of which one attains my own nature.

अहमेवास पूर्वं मे नान्यत्किञ्चिन्नगाधिप । तदात्मरूपं चित्संवित्परब्रह्मैकनामकम् ॥२॥

ahamevāsa pūrvaṃ me nānyatkiñcinnagādhipa | tadātmarūpaṃ citsaṃvitparabrahmaikanāmakam ||2||

I alone existed before, O lord of mountains; nothing else whatsoever existed for me. That which is my own true form is consciousness, awareness, known by the single name supreme brahman.

अप्रतर्क्यमनिर्देश्यमनौपम्यमनामयम् । तस्य काचित्स्वतःसिद्धा शक्तिर्मायेति विश्रुता ॥३॥

apratarkyamanirdeśyamanaupamyamanāmayam | tasya kācitsvataḥsiddhā śaktirmāyeti viśrutā ||3||

That brahman is beyond logical inference, indescribable, without comparison, and free of affliction. Of that brahman there is a certain power, self-established, renowned by the name maya.

न सती सा नासती सा नोभयात्मा विरोधतः । एतद्विलक्षणा काचिद्वस्तुभूताऽस्ति सर्वदा ॥४॥

na satī sā nāsatī sā nobhayātmā virodhataḥ | etadvilakṣaṇā kācidvastubhūtā'sti sarvadā ||4||

She is not existent, nor is she non-existent, nor is she of the nature of both together, since that would be self-contradictory. She is some indefinable something, distinct from all these categories, and she always exists as a real entity.

पावकस्योष्णतेवेयमुष्णांशोरिव दीधितिः । चन्द्रस्य चन्द्रिकेवेयं ममेयं सहजा ध्रुवा ॥५॥

pāvakasyoṣṇateveyamuṣṇāṃśoriva dīdhitiḥ | candrasya candrikeveyaṃ mameyaṃ sahajā dhruvā ||5||

Just as heat belongs to fire, just as radiance belongs to the sun, just as moonlight belongs to the moon, so this shakti is mine, innate and ever-fixed.

तस्यां कर्माणि जीवानां जीवाः कालाश्च सञ्चरे । अभेदेन विलीनाः स्युः सुषुप्तौ व्यवहारवत् ॥६॥

tasyāṃ karmāṇi jīvānāṃ jīvāḥ kālāśca sañcare | abhedena vilīnāḥ syuḥ suṣuptau vyavahāravat ||6||

In that shakti, the actions of the jivas, the jivas themselves, and time move about; and they remain dissolved, without distinction, as worldly transaction is dissolved in deep sleep.

स्वशक्तेश्च समायोगादहं बीजात्मतां गता । स्वधारावरणात्तस्या दोषत्वं च समागतम् ॥७॥

svaśakteśca samāyogādahaṃ bījātmatāṃ gatā | svadhārāvaraṇāttasyā doṣatvaṃ ca samāgatam ||7||

Through union with my own shakti, I have attained the state of being the seed of the universe; and because of the covering by her own veiling current, a fault has come upon that seed-state.

चैतन्यस्य समायोगान्निमित्तत्वं च कथ्यते । प्रपञ्चपरिणामाच्च समवायित्वमुच्यते ॥८॥

caitanyasya samāyogānnimittatvaṃ ca kathyate | prapañcapariṇāmācca samavāyitvamucyate ||8||

Through conjunction with consciousness, this same shakti is called the instrumental cause; and through her transformation into the manifold world, she is called the inherent, material cause.

केचित्तां तप इत्याहुस्तमः केचिज्जडं परे । ज्ञानं माया प्रधानं च प्रकृतिं शक्तिमप्यजाम् ॥९॥

kecittāṃ tapa ityāhustamaḥ kecijjaḍaṃ pare | jñānaṃ māyā pradhānaṃ ca prakṛtiṃ śaktimapyajām ||9||

Some call her tapas, others tamas, still others the insentient principle. Others call her knowledge, maya, pradhana, prakriti, shakti, or even the unborn one.

विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः । अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः ॥१०॥

vimarśa iti tāṃ prāhuḥ śaivaśāstraviśāradāḥ | avidyāmitare prāhurvedatattvārthacintakāḥ ||10||

Those learned in Shaiva scripture call her vimarsha; others, those who reflect on the meaning of Vedic truth, call her avidya.

एवं नानाविधानि स्युर्नामानि निगमादिषु । तस्याजडत्वं दृश्यत्वाज्ज्ञाननाशात्ततोऽसती ॥११॥

evaṃ nānāvidhāni syurnāmāni nigamādiṣu | tasyājaḍatvaṃ dṛśyatvājjñānanāśāttato'satī ||11||

Thus there are various names for her in the Vedas and other scriptures. Because she is perceived as an object and because knowledge destroys her, it is proved that she is not sentient in her own right; and for that reason she is also called non-existent.

चैतन्यस्य न दृश्यत्वं दृश्यत्वे जडमेव तत् । स्वप्रकाशं च चैतन्यं न परेण प्रकाशितम् ॥१२॥

caitanyasya na dṛśyatvaṃ dṛśyatve jaḍameva tat | svaprakāśaṃ ca caitanyaṃ na pareṇa prakāśitam ||12||

Consciousness itself is never an object of perception; were it perceivable, it would be merely insentient matter. Consciousness is self-luminous; it is not illumined by anything other than itself.

अनवस्थादोषसत्त्वान्न स्वेनापि प्रकाशितम् । कर्मकर्तृविरोधः स्यात्तस्मात्तद्दीपवत्स्वयम् ॥१३॥

anavasthādoṣasattvānna svenāpi prakāśitam | karmakartṛvirodhaḥ syāttasmāttaddīpavatsvayam ||13||

Because of the fault of infinite regress, consciousness is not illumined even by some separate act of itself upon itself, for that would create a contradiction between agent and object of the same action. Therefore, like a lamp, it simply reveals itself directly, of its own accord.

प्रकाशमानमन्येषां भासकं विद्धि पर्वत । अत एव च नित्यत्वं सिद्धं संवित्तनोर्मम ॥१४॥

prakāśamānamanyeṣāṃ bhāsakaṃ viddhi parvata | ata eva ca nityatvaṃ siddhaṃ saṃvittanormama ||14||

Know, O mountain, that this which illumines all other things is itself the illuminator. And for this very reason, the eternality of me, whose very body is pure awareness, is established.

जाग्रत्स्वप्नसुषुप्त्यादौ दृश्यस्य व्यभिचारतः । संविदो व्यभिचारश्च नानुभूतोऽस्ति कर्हिचित् ॥१५॥

jāgratsvapnasuṣuptyādau dṛśyasya vyabhicārataḥ | saṃvido vyabhicāraśca nānubhūto'sti karhicit ||15||

Because in waking, dream, and deep sleep the perceived object keeps changing, while no inconstancy of awareness itself has ever, at any time, been experienced.

यदि तस्याप्यनुभवतर्ह्ययं येन साक्षिणा । अनुभूतः स एवात्र शिष्टः संविद्वपुः पुरा ॥१६॥

yadi tasyāpyanubhavatarhyayaṃ yena sākṣiṇā | anubhūtaḥ sa evātra śiṣṭaḥ saṃvidvapuḥ purā ||16||

And even if one supposed that awareness itself underwent some change that was experienced, then whatever witness experienced that change would itself remain established as the prior, unchanging form of awareness.

अत एव च नित्यत्वं प्रोक्तं सच्छास्त्रकोविदः । आनन्दरूपता चास्याः परप्रेमास्पदत्वतः ॥१७॥

ata eva ca nityatvaṃ proktaṃ sacchāstrakovidaḥ | ānandarūpatā cāsyāḥ parapremāspadatvataḥ ||17||

For this very reason, those learned in the true scriptures declare her eternality; and she is of the nature of bliss, because she is the very ground and object of supreme love.

मा न भूवं हि भूयासमिति प्रेमात्मनि स्थितम् । सर्वस्यान्यस्य मिथ्यात्वादसङ्गत्वं स्फुटं मम ॥१८॥

mā na bhūvaṃ hi bhūyāsamiti premātmani sthitam | sarvasyānyasya mithyātvādasaṅgatvaṃ sphuṭaṃ mama ||18||

May I never cease to be, may I continue to exist: this wish, this love, is rooted in the self alone. Because everything other than the self is comparatively unreal, my non-attachment is thereby made evident.

अपरिच्छिन्नताप्येवमत एव मता मम । तच्च ज्ञानं नात्मधर्मो धर्मत्वे जडतात्मनः ॥१९॥

aparicchinnatāpyevamata eva matā mama | tacca jñānaṃ nātmadharmo dharmatve jaḍatātmanaḥ ||19||

In this same way, unlimitedness too is held to be mine. And that knowledge is not a mere attribute of the self, for if it were only an attribute, the self would thereby become insentient.

ज्ञानस्य जडशेषत्वं न दृष्टं न च संभवि । चिद्धर्मत्वं तथा नास्ति चितश्चिन्न हि भिद्यते ॥२०॥

jñānasya jaḍaśeṣatvaṃ na dṛṣṭaṃ na ca saṃbhavi | ciddharmatvaṃ tathā nāsti citaścinna hi bhidyate ||20||

That knowledge should be a mere residue of something insentient is neither observed nor even possible. Nor can knowledge be a mere attribute even of consciousness itself, for consciousness is never distinct from consciousness.

तस्मादात्मा ज्ञानरूपः सुखरूपश्च सर्वदा । सत्यः पूर्णोऽप्यसङ्गश्च द्वैतजालविवर्जितः ॥२१॥

tasmādātmā jñānarūpaḥ sukharūpaśca sarvadā | satyaḥ pūrṇo'pyasaṅgaśca dvaitajālavivarjitaḥ ||21||

Therefore the self is, always, of the very form of knowledge and of the form of bliss; it is real, complete, unattached, and utterly free from the net of duality.

स पुनः कामकर्मादियुक्तया स्वीयमायया । पूर्वानुभूतसंस्कारात्कालकर्मविपाकतः ॥२२॥

sa punaḥ kāmakarmādiyuktayā svīyamāyayā | pūrvānubhūtasaṃskārātkālakarmavipākataḥ ||22||

That same self, joined again through its own maya with desire, action, and the rest, and driven by impressions previously experienced ripening through time and karma...

अविवेकाच्च तत्त्वस्य सिसृक्षावान्प्रजायते । अबुद्धिपूर्वः सर्गोऽयं कथितस्ते नगाधिप ॥२३॥

avivekācca tattvasya sisṛkṣāvānprajāyate | abuddhipūrvaḥ sargo'yaṃ kathitaste nagādhipa ||23||

...and because of non-discrimination of the truth, becomes possessed of the desire to create. This creation, O lord of mountains, is not preceded by any deliberate intention, as I have now told you.

एतद्धि यन्मया प्रोक्तं मम रूपमलौकिकम् । अव्याकृतं तदव्यक्तं मायाशबलमित्यपि ॥२४॥

etaddhi yanmayā proktaṃ mama rūpamalaukikam | avyākṛtaṃ tadavyaktaṃ māyāśabalamityapi ||24||

This, which I have declared, is indeed my own transcendental form. It is called the unmanifest, avyakrita, and also mayashabala, that which is mottled by maya.

प्रोच्यते सर्वशास्त्रेषु सर्वकारणकारणम् । तत्त्वानामादिभूतं च सच्चिदानन्दविग्रहम् ॥२५॥

procyate sarvaśāstreṣu sarvakāraṇakāraṇam | tattvānāmādibhūtaṃ ca saccidānandavigraham ||25||

It is spoken of in all the scriptures as the cause of all causes, as the very origin of all the categories of existence, having sat-chit-ananda itself as its embodiment.

सर्वकर्मघनीभूतमिच्छाज्ञानक्रियाश्रयम् । ह्रीङ्कारमन्त्रवाच्यं तदादितत्त्वं तदुच्यते ॥२६॥

sarvakarmaghanībhūtamicchājñānakriyāśrayam | hrīṅkāramantravācyaṃ tadāditattvaṃ taducyate ||26||

It is condensed with all action, the very substrate of will, knowledge, and activity, designated by the mantra-syllable hrīm; that is called the primal principle.

तस्मादाकाश उत्पन्नः शब्दतन्मात्ररूपकः । भवेत्स्पर्शात्मको वायुस्तेजो रूपात्मकं पुनः ॥२७॥

tasmādākāśa utpannaḥ śabdatanmātrarūpakaḥ | bhavetsparśātmako vāyustejo rūpātmakaṃ punaḥ ||27||

From that primal principle arose akasha, space, having the subtle essence of sound as its form; then arose air, of the nature of touch; then fire, of the nature of form and color.

जलं रसात्मकं पश्चात्ततो गन्धात्मिका धरा । शब्दैकगुण आकाशो वायुः स्पर्शरवान्वितः ॥२८॥

jalaṃ rasātmakaṃ paścāttato gandhātmikā dharā | śabdaikaguṇa ākāśo vāyuḥ sparśaravānvitaḥ ||28||

After that, water arises, of the nature of taste; then earth, of the nature of smell. Akasha has sound alone as its quality; air is endowed with both touch and sound.

शब्दस्पर्शरूपगुणं तेज इत्युच्यते बुधैः । शब्दस्पर्शरूपरसैरापो वेदगुणाः स्मृताः ॥२९॥

śabdasparśarūpaguṇaṃ teja ityucyate budhaiḥ | śabdasparśarūparasairāpo vedaguṇāḥ smṛtāḥ ||29||

That which has sound, touch, and form as its qualities is called tejas, fire, by the wise. Water is known, by the Vedic teaching, to possess sound, touch, form, and taste as its qualities.

शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा धरा । तेभ्योऽभवन्महत्सूत्रं यल्लिङ्गं परिचक्षते ॥३०॥

śabdasparśarūparasagandhaiḥ pañcaguṇā dharā | tebhyo'bhavanmahatsūtraṃ yalliṅgaṃ paricakṣate ||30||

Earth possesses all five qualities: sound, touch, form, taste, and smell. From these five elements arose the mahat-sutra, the cosmic intelligence, which is called the linga, the subtle mark.

सर्वात्मकं तत्सम्प्रोक्तं सूक्ष्मदेहोऽयमात्मनः । अव्यक्तं कारणो देहः स चोक्तः पूर्वमेव हि ॥३१॥

sarvātmakaṃ tatsamproktaṃ sūkṣmadeho'yamātmanaḥ | avyaktaṃ kāraṇo dehaḥ sa coktaḥ pūrvameva hi ||31||

That mahat-sutra is declared to be all-comprehending; it is the subtle body of the self. The unmanifest is the causal body, already spoken of earlier.

यस्मिञ्जगद्बीजरूपं स्थितं लिङ्गोद्भवो यतः । ततः स्थूलानि भूतानि पञ्चीकरणमार्गतः ॥३२॥

yasmiñjagadbījarūpaṃ sthitaṃ liṅgodbhavo yataḥ | tataḥ sthūlāni bhūtāni pañcīkaraṇamārgataḥ ||32||

In that unmanifest the seed-form of the universe is situated, and from it the subtle body (linga) arises. Then the gross elements arise by the process of pancikarana, five-fold combination.

पञ्च सङ्ख्यानि जायन्ते तत्प्रकारस्त्वथोच्यते । पूर्वोक्तानि च भूतानि प्रत्येकं विभजेद्द्विधा ॥३३॥

pañca saṅkhyāni jāyante tatprakārastvathocyate | pūrvoktāni ca bhūtāni pratyekaṃ vibhajeddvidhā ||33||

The gross elements arise, five in number, and now that method is described: each of the previously mentioned (subtle) elements should be divided into two halves.

एकैकं भागमेकस्य चतुर्धा विभजेद्गिरे । स्वस्वेतरद्वितीयांशे योजनात्पञ्च पञ्च ते ॥३४॥

ekaikaṃ bhāgamekasya caturdhā vibhajedgire | svasvetaradvitīyāṃśe yojanātpañca pañca te ||34||

O mountain, one portion, the second half of each element, should be divided into four parts, and joined into the second portion of each of the other elements; thus, by this combination, each becomes composed of all five.

तत्कार्यं च विराड् देहः स्थूलदेहोऽयमात्मनः । पञ्चभूतस्थसत्त्वांशैः श्रोत्रादीनां समुद्भवः ॥३५॥

tatkāryaṃ ca virāḍ dehaḥ sthūladeho'yamātmanaḥ | pañcabhūtasthasattvāṃśaiḥ śrotrādīnāṃ samudbhavaḥ ||35||

And the product of this fivefold combination is the body of Virat, the gross cosmic body of the self. From the sattva-portions residing within the five gross elements arises hearing and the other sense faculties.

ज्ञानेन्द्रियाणां राजेन्द्र प्रत्येकं मीलितैस्तु तैः । अन्तःकरणमेकं स्याद्वृत्तिभेदाच्चतुर्विधम् ॥३६॥

jñānendriyāṇāṃ rājendra pratyekaṃ mīlitaistu taiḥ | antaḥkaraṇamekaṃ syādvṛttibhedāccaturvidham ||36||

O king of kings, the sattva-portions of each of the five gross elements combine to produce the five sense organs of knowledge; and combined together as one, they also become the single antahkarana, fourfold by distinction of its functional modes.

यदा तु सङ्कल्पविकल्पकृत्यं तदा भवेत्तन्मन इत्यभिख्यम् । स्याद्बुद्धिसंज्ञं च यदा प्रवेत्ति सुनिश्चितं संशयहीनरूपम् ॥३७॥

yadā tu saṅkalpavikalpakṛtyaṃ tadā bhavettanmana ityabhikhyam | syādbuddhisaṃjñaṃ ca yadā pravetti suniścitaṃ saṃśayahīnarūpam ||37||

When it performs the function of resolve and doubt/oscillation, it is then called by the name manas, mind. And it is called by the name buddhi, intellect, when it functions in a well-determined, doubt-free form of ascertainment.

अनुसन्धानरूपं तच्चित्तं च परिकीर्तितम् । अहङ्कृत्यात्मवृत्या तु तदहङ्कारतां गतम् ॥३८॥

anusandhānarūpaṃ taccittaṃ ca parikīrtitam | ahaṅkṛtyātmavṛtyā tu tadahaṅkāratāṃ gatam ||38||

That which functions in the form of investigation and recollection is proclaimed to be chitta. But when, through the activity of self-appropriation applied to its own modification, it takes on the state of I-making, it becomes ahankara, the ego.

तेषां रजोऽंशैर्जातानि क्रमात्कर्मेन्द्रियाणि च । प्रत्येकं मीलितैस्तैस्तु प्राणो भवति पञ्चधा ॥३९॥

teṣāṃ rajo'ṃśairjātāni kramātkarmendriyāṇi ca | pratyekaṃ mīlitaistaistu prāṇo bhavati pañcadhā ||39||

From the rajas-portions of those five elements, the organs of action are born in sequence. And combined together, those same rajas-portions also become prana, the vital breath, in five forms.

हृदि प्राणो गुदेऽपानो नाभिस्थस्तु समानकः । कण्ठदेशेप्युदानः स्याद्व्यानः सर्वशरीरगः ॥४०॥

hṛdi prāṇo gude'pāno nābhisthastu samānakaḥ | kaṇṭhadeśepyudānaḥ syādvyānaḥ sarvaśarīragaḥ ||40||

Prana resides in the heart, apana in the rectum, samana in the navel; udana is situated in the region of the throat, and vyana pervades the entire body.

ज्ञानेन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च । प्राणादि पञ्चकं चैव धिया च सहितं मनः ॥४१॥

jñānendriyāṇi pañcaiva pañca karmendriyāṇi ca | prāṇādi pañcakaṃ caiva dhiyā ca sahitaṃ manaḥ ||41||

The five sense-organs of knowledge, the five organs of action, the group of five pranas, together with intellect and mind...

एतत्सूक्ष्मशरीरं स्यान्मम लिङ्गं यदुच्यते । तत्र या प्रकृतिः प्रोक्ता सा राजन्विविधा स्मृता ॥४२॥

etatsūkṣmaśarīraṃ syānmama liṅgaṃ yaducyate | tatra yā prakṛtiḥ proktā sā rājanvividhā smṛtā ||42||

This constitutes the subtle body, which is called my linga. There, that which is called prakriti, O king, is known to be manifold.

सत्त्वात्मिका तु माया स्यादविद्या गुणमिश्रिता । स्वाश्रयं या तु संरक्षेत्सा मायेति निगद्यते ॥४३॥

sattvātmikā tu māyā syādavidyā guṇamiśritā | svāśrayaṃ yā tu saṃrakṣetsā māyeti nigadyate ||43||

Maya, of a sattva-predominant nature, is avidya, mixed with the gunas. That which preserves and protects its own substrate is called maya.

तस्यां यत्प्रतिबिम्बं स्याद्बिम्बभूतस्य चेशितुः । स ईश्वरः समाख्यातः स्वाश्रयज्ञानवान् परः ॥४४॥

tasyāṃ yatpratibimbaṃ syādbimbabhūtasya ceśituḥ | sa īśvaraḥ samākhyātaḥ svāśrayajñānavān paraḥ ||44||

That which is a reflection, within maya, of the original Lord who is its prototype, is designated Ishvara, the supreme one who possesses knowledge of his own substrate.

सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः । अविद्यायां तु यत्किञ्चित्प्रतिबिंबं नगाधिप ॥४५॥

sarvajñaḥ sarvakartā ca sarvānugrahakārakaḥ | avidyāyāṃ tu yatkiñcitpratibiṃbaṃ nagādhipa ||45||

Ishvara is all-knowing, the doer of all, and the bestower of grace upon all. But whatever reflection, O lord of mountains, appears in avidya...

तदेव जीवसंज्ञं स्यात्सर्वदुःखाश्रयं पुनः । द्वयोरपीह सम्प्रोक्तं देहत्रयमविद्यया ॥४६॥

tadeva jīvasaṃjñaṃ syātsarvaduḥkhāśrayaṃ punaḥ | dvayorapīha samproktaṃ dehatrayamavidyayā ||46||

That reflection itself is called jiva, and it becomes, again, the abode of all suffering. Of both Ishvara and the jiva, it is here declared, the three bodies exist through avidya.

देहत्रयाभिमानाच्चाप्यभून्नामत्रयं पुनः । प्राज्ञस्तु कारणात्मा स्यात्सूक्ष्मधी तु तैजसः ॥४७॥

dehatrayābhimānāccāpyabhūnnāmatrayaṃ punaḥ | prājñastu kāraṇātmā syātsūkṣmadhī tu taijasaḥ ||47||

And from identification with the three bodies, three names again came about: the causal-body self is called prajna; the subtle-intellect self is called taijasa.

स्थूलदेही तु विश्वाख्यस्त्रिविधः परिकीर्तितः । एवमीशोऽपि सम्प्रोक्त ईशसूत्रविराट्पदैः ॥४८॥

sthūladehī tu viśvākhyastrividhaḥ parikīrtitaḥ | evamīśo'pi samprokta īśasūtravirāṭpadaiḥ ||48||

The possessor of the gross body is named vishva; thus the individual self is proclaimed threefold. In the same way, Ishvara too is declared, by the terms Isha, Sutratman, and Virat.

प्रथमो व्यष्टिरूपस्तु समष्ट्यात्मा परः स्मृतः । स हि सर्वेश्वरः साक्षाज्जीवानुग्रहकाम्यया ॥४९॥

prathamo vyaṣṭirūpastu samaṣṭyātmā paraḥ smṛtaḥ | sa hi sarveśvaraḥ sākṣājjīvānugrahakāmyayā ||49||

The first, Isha, is of the individual form; the other, Virat, is remembered as of the total, aggregate form. He indeed is directly the lord of all, acting out of the desire to bestow grace upon the jivas.

करोति विविधं विश्वं नानाभोगाश्रयं पुनः । मच्छक्तिप्रेरितो नित्यं मयि राजन्प्रकल्पितः ॥५०॥

karoti vividhaṃ viśvaṃ nānābhogāśrayaṃ punaḥ | macchaktiprerito nityaṃ mayi rājanprakalpitaḥ ||50||

He creates the manifold universe, the abode of manifold experiences; eternally impelled by my own shakti, O king, he is fashioned within me.

देव्युवाच । मन्मायाशक्तिसंक्लृप्तंजगत्सर्वं चराचरम् । सापि मत्तः पृथङ् माया नास्त्येव परमार्थतः ॥१॥

devyuvāca | manmāyāśaktisaṃklṛptaṃjagatsarvaṃ carācaram | sāpi mattaḥ pṛthaṅ māyā nāstyeva paramārthataḥ ||1||

This entire universe, moving and unmoving, is fashioned by my maya-shakti. And that maya, as something separate from me, does not exist at all in ultimate truth.

व्यवहारदृशा सेयं मायाऽविद्येति विश्रुता । तत्त्वदृष्ट्या तु नास्त्येव तत्त्वमेवास्ति केवलम् ॥२॥

vyavahāradṛśā seyaṃ māyā'vidyeti viśrutā | tattvadṛṣṭyā tu nāstyeva tattvamevāsti kevalam ||2||

From the standpoint of ordinary transaction, this same power is renowned by the name maya-avidya. But from the standpoint of ultimate truth, it does not exist at all; only the single reality alone exists.

साहं सर्वं जगत्सृष्ट्वा तदन्तः प्रविशाम्यहम् । माया कर्मादिसहिता गिरे प्राणपुरःसरा ॥३॥

sāhaṃ sarvaṃ jagatsṛṣṭvā tadantaḥ praviśāmyaham | māyā karmādisahitā gire prāṇapuraḥsarā ||3||

I, having created this entire universe, enter within it myself, together with maya, karma, and all the rest, O mountain, with prana going before as the vanguard.

लोकान्तरगतिर्नो चेत्कथं स्यादिति हेतुना । यथा यथा भवन्त्येव मायाभेदास्तथा तथा ॥४॥

lokāntaragatirno cetkathaṃ syāditi hetunā | yathā yathā bhavantyeva māyābhedāstathā tathā ||4||

If there were no passage to other worlds, how would that even be possible, by this very reasoning? In whatever varied ways things occur, the varieties of maya occur correspondingly.

उपाधिभेदाद्भिन्नाऽहं घटाकाशादयो यथा । उच्चनीचादि वस्तूनि भासयन्भास्करः सदा ॥५॥

upādhibhedādbhinnā'haṃ ghaṭākāśādayo yathā | uccanīcādi vastūni bhāsayanbhāskaraḥ sadā ||5||

I appear as differentiated through the difference of my adjuncts, just as with the examples of pot-space and the rest. Just as the sun always illumines high and low objects alike...

न दुष्यति तथैवाहं दोषैर्लिप्ता कदापि न । मयि बुद्ध्यादिकर्तृत्वमध्यस्यैवापरे जनाः ॥६॥

na duṣyati tathaivāhaṃ doṣairliptā kadāpi na | mayi buddhyādikartṛtvamadhyasyaivāpare janāḥ ||6||

...so am I never tainted; I am never at any time smeared by faults. Other, ignorant people merely superimpose upon me agency regarding the intellect and the rest.

वदन्ति चात्मा कर्तेति विमूढा न सुबुद्धयः । अज्ञानभेदतस्तद्वन्मायाया भेदतस्तथा ॥७॥

vadanti cātmā karteti vimūḍhā na subuddhayaḥ | ajñānabhedatastadvanmāyāyā bhedatastathā ||7||

And it is the deluded, not those of clear intellect, who say the self is the doer. Just as through the differentiation of ignorance, so too through the differentiation of maya...

जीवेश्वरविभागश्च कल्पितो माययैव तु । घटाकाशमहाकाशविभागः कल्पितो यथा ॥८॥

jīveśvaravibhāgaśca kalpito māyayaiva tu | ghaṭākāśamahākāśavibhāgaḥ kalpito yathā ||8||

And the division between jiva and Ishvara is constructed by maya alone, just as the division between pot-space and the great space is constructed.

तथैव कल्पितो भेदो जीवात्मपरमात्मनोः । यथा जीवबहुत्वं च माययैव न च स्वतः ॥९॥

tathaiva kalpito bhedo jīvātmaparamātmanoḥ | yathā jīvabahutvaṃ ca māyayaiva na ca svataḥ ||9||

In that very same way, the difference between the individual self and the supreme self is constructed. Just as the plurality of jivas is through maya alone, and not through their own inherent nature...

तथेश्वरबहुत्वं च मायया न स्वभावतः । देहेन्द्रियादिसङ्घातवासनाभेदभेदिता ॥१०॥

tatheśvarabahutvaṃ ca māyayā na svabhāvataḥ | dehendriyādisaṅghātavāsanābhedabheditā ||10||

So too, the plurality of Ishvara (the many deities) is through maya, not through its own inherent nature. The aggregate of body, senses, and so forth is differentiated through the differentiation of latent tendencies.

अविद्या जीवभेदस्य हेतुर्नान्यः प्रकीर्तितः । गुणानां वासनाभेदभेदिता या धराधर ॥११॥

avidyā jīvabhedasya heturnānyaḥ prakīrtitaḥ | guṇānāṃ vāsanābhedabheditā yā dharādhara ||11||

Avidya alone, no other cause, is declared to be the cause of the difference among jivas. O bearer of the earth, that which is differentiated by the differentiation of vasanas belonging to the gunas...

माया सा परभेदस्य हेतुर्नान्यः कदाचन । मयि सर्वमिदं प्रोतमोतं च धरणीधर ॥१२॥

māyā sā parabhedasya heturnānyaḥ kadācana | mayi sarvamidaṃ protamotaṃ ca dharaṇīdhara ||12||

That maya, no other cause, ever, is the cause of the difference regarding the Supreme, Ishvara. O bearer of the earth, all this is woven in me, lengthwise and crosswise.

ईश्वरोऽहं च सूत्रात्मा विराडात्माऽहमस्मि च । ब्रह्माऽहं विष्णुरुद्रौ च गौरी ब्राह्मी च वैष्णवी ॥१३॥

īśvaro'haṃ ca sūtrātmā virāḍātmā'hamasmi ca | brahmā'haṃ viṣṇurudrau ca gaurī brāhmī ca vaiṣṇavī ||13||

I am Ishvara, and the Sutratman, and I am the Virat-self. I am Brahma, and Vishnu and Rudra, Gauri, and Brahmi, and Vaishnavi.

सूर्योऽहं तारकाश्चाहं तारकेशस्तथास्म्यहम् । पशुपक्षिस्वरूपाऽहं चाण्डालोऽहं च तस्करः ॥१४॥

sūryo'haṃ tārakāścāhaṃ tārakeśastathāsmyaham | paśupakṣisvarūpā'haṃ cāṇḍālo'haṃ ca taskaraḥ ||14||

I am the sun, and I am the stars, and I am likewise the lord of the stars, the moon. I am of the very form of beasts and birds, and I am the outcaste, and the thief.

व्याधोऽहं क्रूरकर्माऽहं सत्कर्मोऽहं महाजनः । स्त्रीपुन्नपुंसकाकारोऽप्यहमेव न संशयः ॥१५॥

vyādho'haṃ krūrakarmā'haṃ satkarmo'haṃ mahājanaḥ | strīpunnapuṃsakākāro'pyahameva na saṃśayaḥ ||15||

I am the hunter, I am the cruel-doer; I am the doer of good deeds, the noble person. In the form of woman, man, and the neuter, I alone am, without any doubt.

यच्च किञ्चित्क्वचिद्वस्तु दृश्यते श्रूयतेऽपि वा । अन्तर्बहिश्च तत्सर्वं व्याप्याहं सर्वदा स्थिता ॥१६॥

yacca kiñcitkvacidvastu dṛśyate śrūyate'pi vā | antarbahiśca tatsarvaṃ vyāpyāhaṃ sarvadā sthitā ||16||

And whatever thing exists anywhere, whether seen or heard, within it and outside it, I remain always established, having pervaded all of that.

न तदस्ति मया त्यक्तं वस्तु किञ्चिच्चराचरम् । यद्यस्ति चेत्तच्छून्यं स्याद्वन्ध्यापुत्रोपमं हि तत् ॥१७॥

na tadasti mayā tyaktaṃ vastu kiñciccarācaram | yadyasti cettacchūnyaṃ syādvandhyāputropamaṃ hi tat ||17||

There is nothing whatsoever, moving or unmoving, that has been left outside me. If anything did so exist apart from me, it would be void, comparable indeed to the son of a barren woman.

रज्जुर्यथा सर्पमालाभेदैरेका विभाति हि । तथैवेशादिरूपेण भाम्यहं नात्र संशयः ॥१८॥

rajjuryathā sarpamālābhedairekā vibhāti hi | tathaiveśādirūpeṇa bhāmyahaṃ nātra saṃśayaḥ ||18||

Just as a single rope, through such differences as a snake or a garland, appears variously, in that very same way I shine forth in the forms beginning with Ishvara; there is no doubt in this.

अधिष्ठानातिरेकेण कल्पितं तन्न भासते । तस्मान्मत्सत्तयैवैतत्सत्तावन्नान्यथा भवेत् ॥१९॥

adhiṣṭhānātirekeṇa kalpitaṃ tanna bhāsate | tasmānmatsattayaivaitatsattāvannānyathā bhavet ||19||

Whatever is imagined, apart from its substratum, does not truly appear at all. Therefore, this world possesses the appearance of existence by my existence alone; it could not be otherwise.

हिमालय उवाच । यथा वदसि देवेशि समष्ट्यात्मवपुस्त्विदम् । तथैव द्रष्टुमिच्छामि यदि देवि कृपा मयि ॥२०॥

himālaya uvāca | yathā vadasi deveśi samaṣṭyātmavapustvidam | tathaiva draṣṭumicchāmi yadi devi kṛpā mayi ||20||

Himalaya said: As you describe it, O queen of the gods, this your own total, aggregate form, I desire to see it exactly so, O Devi, if there is grace upon me.

व्यास उवाच । इति तस्य वचः श्रुत्वा सर्वे देवाः सविष्णवः । ननन्दुर्मुदितात्मानः पूजयन्तश्च तद्वचः ॥२१॥

vyāsa uvāca | iti tasya vacaḥ śrutvā sarve devāḥ saviṣṇavaḥ | nanandurmuditātmānaḥ pūjayantaśca tadvacaḥ ||21||

Vyasa said: Having heard these words of his, all the gods, together with Vishnu, rejoiced, their minds delighted, and honored that speech.

अथ देवमतं ज्ञात्वा भक्तकामदुघा शिवा । अदर्शयन्निजं रूपं भक्तकामप्रपूरिणी ॥२२॥

atha devamataṃ jñātvā bhaktakāmadughā śivā | adarśayannijaṃ rūpaṃ bhaktakāmaprapūriṇī ||22||

Then, knowing the wish of the gods, the auspicious Devi, who fulfills the desires of her devotees like a wish-granting cow, showed her own form, she who completely fulfills every desire of her devotees.

अपश्यंस्ते महादेव्या विराडरूपं परात्परम् । द्यौर्मस्तकं भवेद्यस्य चन्द्रसूर्यौ च चक्षुषी ॥२३॥

apaśyaṃste mahādevyā virāḍarūpaṃ parātparam | dyaurmastakaṃ bhavedyasya candrasūryau ca cakṣuṣī ||23||

They saw the Virat form of the great Devi, supreme beyond the supreme, of whom heaven is the head, and the moon and sun are the two eyes.

दिशः श्रोत्रे वचो वेदाः प्राणो वायुः प्रकीर्तितः । विश्वं हृदयमित्याहुः पृथिवी जघनं स्मृतम् ॥२४॥

diśaḥ śrotre vaco vedāḥ prāṇo vāyuḥ prakīrtitaḥ | viśvaṃ hṛdayamityāhuḥ pṛthivī jaghanaṃ smṛtam ||24||

The directions are her ears, the Vedas are her speech, the wind is declared to be her breath. The universe, they say, is her heart; the earth is remembered as her hips.

नभस्तलं नाभिसरो ज्योतिश्चक्रमुरस्थलम् । महर्लोकस्तु ग्रीवा स्याज्जनो लोको मुखं स्मृतम् ॥२५॥

nabhastalaṃ nābhisaro jyotiścakramurasthalam | maharlokastu grīvā syājjano loko mukhaṃ smṛtam ||25||

The surface of the sky is the lake of her navel; the circle of light is her chest. Maharloka is her neck; Janaloka is remembered as her mouth.

तपो लोको रराटिस्तु सत्यलोकादधः स्थितः । इन्द्रादयो बाहवः स्युः शब्दः श्रोत्रं महेशितुः ॥२६॥

tapo loko rarāṭistu satyalokādadhaḥ sthitaḥ | indrādayo bāhavaḥ syuḥ śabdaḥ śrotraṃ maheśituḥ ||26||

Tapoloka indeed is her forehead, situated just below Satyaloka. Indra and the other gods are her arms; sound is the hearing-faculty of the great goddess.

नासत्यदस्रौ नासे स्तौ गन्धो घ्राणं स्मृतो बुधैः । मुखमग्निः समाख्यातो दिवारात्री च पक्ष्मणी ॥२७॥

nāsatyadasrau nāse stau gandho ghrāṇaṃ smṛto budhaiḥ | mukhamagniḥ samākhyāto divārātrī ca pakṣmaṇī ||27||

The two Nasatyas, the Ashvin twins, are her two nostrils; smell, the wise say, is her sense of smell. Fire is declared to be her mouth; day and night are her two eyelids.

ब्रह्मस्थानं भ्रूविजृंभोऽप्यापस्तालुः प्रकीर्तिताः । रसो जिह्वा समाख्याता यमो दंष्ट्राः प्रकीर्तिताः ॥२८॥

brahmasthānaṃ bhrūvijṛṃbho'pyāpastāluḥ prakīrtitāḥ | raso jihvā samākhyātā yamo daṃṣṭrāḥ prakīrtitāḥ ||28||

The abode of Brahma is the arch of her eyebrows; the waters are declared to be her palate. Taste is designated as her tongue; Yama is declared to be her teeth.

दन्ताः स्नेहकला यस्य हासो माया प्रकीर्तिता । सर्गस्त्वपाङ्गमोक्षः स्याद्व्रीडोर्ध्वोष्ठो महेशितुः ॥२९॥

dantāḥ snehakalā yasya hāso māyā prakīrtitā | sargastvapāṅgamokṣaḥ syādvrīḍordhvoṣṭho maheśituḥ ||29||

Her teeth are the soft, gleaming digits of the moon; her smile is declared to be maya. Creation indeed is the release of her sidelong glance; shame is the great goddess's upper lip.

लोभः स्यादधरोष्ठोऽस्या धर्ममार्गस्तु पृष्ठभूः । प्रजापतिश्च मेढ्रं स्याद्यः स्रष्टा जगतीतले ॥३०॥

lobhaḥ syādadharoṣṭho'syā dharmamārgastu pṛṣṭhabhūḥ | prajāpatiśca meḍhraṃ syādyaḥ sraṣṭā jagatītale ||30||

Greed is her lower lip; the path of dharma indeed is her back. And Prajapati, who is the creator upon the surface of the world, is her generative organ.

कुक्षिः समुद्रा गिरयोऽस्थीनि देव्या महेशितुः । नद्यो नाड्यः समाख्याता वृक्षाः केशाः प्रकीर्तिताः ॥३१॥

kukṣiḥ samudrā girayo'sthīni devyā maheśituḥ | nadyo nāḍyaḥ samākhyātā vṛkṣāḥ keśāḥ prakīrtitāḥ ||31||

The oceans are her belly, and the mountains are the bones of the great goddess. The rivers are designated as her veins; the trees are declared to be her hairs.

कौमारयौवनजरावयोऽस्य गतिरुत्तमा । बलाहकास्तु केशाः स्युः सन्ध्ये ते वाससी विभोः ॥३२॥

kaumārayauvanajarāvayo'sya gatiruttamā | balāhakāstu keśāḥ syuḥ sandhye te vāsasī vibhoḥ ||32||

Childhood, youth, and old age are her stages of life, her supreme movement through time. Clouds indeed are her loose hair; the two twilights, dawn and dusk, are the two garments of the all-pervading Devi.

राजञ्छ्रीजगदम्बायाश्चन्द्रमास्तु मनः स्मृतः । विज्ञानशक्तिस्तु हरी रुद्रोन्तःकरणं स्मृतम् ॥३३॥

rājañchrījagadambāyāścandramāstu manaḥ smṛtaḥ | vijñānaśaktistu harī rudrontaḥkaraṇaṃ smṛtam ||33||

O king, of the auspicious mother of the universe, the moon indeed is remembered as her mind; the power of discernment indeed is Hari; Rudra is remembered as her antahkarana.

अश्वादिजातयः सर्वाः श्रोणिदेशे स्थिता विभोः । अतलादिमहालोकाः कट्यधोभागतां गताः ॥३४॥

aśvādijātayaḥ sarvāḥ śroṇideśe sthitā vibhoḥ | atalādimahālokāḥ kaṭyadhobhāgatāṃ gatāḥ ||34||

All the species, beginning with horses, are situated in the hip-region of the all-pervading Devi. The nether worlds beginning with Atala occupy the region below her waist.

एतादृशं महारूपं ददृशुः सुरपुङ्गवाः । ज्वालामालासहस्राढ्यं लेलिहानं च जिह्वया ॥३५॥

etādṛśaṃ mahārūpaṃ dadṛśuḥ surapuṅgavāḥ | jvālāmālāsahasrāḍhyaṃ lelihānaṃ ca jihvayā ||35||

The foremost of the gods beheld such a great, cosmic form as this, abounding in a thousand garlands of flame, and licking with its tongues.

दंष्ट्राकटकटारावं वमन्तं वह्निमक्षिभिः । नानायुधधरं वीरं ब्रह्मक्षत्रौदनं च यत् ॥३३-३६॥

daṁṣṭrākaṭakaṭārāvaṁ vamantaṁ vahnimakṣibhiḥ | nānāyudhadharaṁ vīraṁ brahmakṣatraudanaṁ ca yat ||33-36||

Her fangs clattered and gnashed, fire poured out from her eyes, she bore countless weapons in her many hands, and Brahmins and Kshatriyas alike were, as it were, the rice-offering consumed by this terrible, heroic form.

सहस्रशीर्षनयनं सहस्रचरणं तथा । कोटिसूर्यप्रतीकाशं विद्युत्कोटिसमप्रभम् ॥३३-३७॥

sahasraśīrṣanayanaṁ sahasracaraṇaṁ tathā | koṭisūryapratīkāśaṁ vidyutkoṭisamaprabham ||33-37||

She had a thousand heads and eyes, and likewise a thousand feet; her splendour resembled ten million suns, her brilliance equal to ten million lightning flashes.

भयङ्करं महाघोरं हृदक्ष्णोस्त्रासकारकम् । ददृशुस्ते सुराः सर्वे हाहाकारं च चक्रिरे ॥३३-३८॥

bhayaṅkaraṁ mahāghoraṁ hṛdakṣṇostrāsakārakam | dadṛśuste surāḥ sarve hāhākāraṁ ca cakrire ||33-38||

It was terrifying, exceedingly dreadful, striking terror into both heart and eye. All the gods, seeing it, cried out in helpless distress.

विकम्पमानहृदया मूर्च्छामापुर्दुरत्ययाम् । स्मरणं च गतं तेषां जगदम्बेयमित्यपि ॥३३-३९॥

vikampamānahṛdayā mūrcchāmāpurduratyayām | smaraṇaṁ ca gataṁ teṣāṁ jagadambeyamityapi ||33-39||

With trembling hearts they fell into a swoon impossible to overcome; even the memory 'this is the World Mother' left them entirely.

अथ ते ये स्थिता वेदाश्चतुर्दिक्षु महाविभोः । बोधयामासुरत्युग्रं मूर्च्छातो मूर्च्छितान्सुरान् ॥३३-४०॥

atha te ye sthitā vedāścaturdikṣu mahāvibhoḥ | bodhayāmāsuratyugraṁ mūrcchāto mūrcchitānsurān ||33-40||

Then the Vedas, who stood on the four sides of the all-pervading Goddess, roused the fainted gods, in that extreme and terrible state, out of their swoon.

अथ ते धैर्यमालम्ब्य लब्ध्वा च श्रुतिमुत्तमाम् । प्रेमाश्रुपूर्णनयना रुद्धकण्ठास्तु निर्जराः ॥३३-४१॥

atha te dhairyamālambya labdhvā ca śrutimuttamām | premāśrupūrṇanayanā ruddhakaṇṭhāstu nirjarāḥ ||33-41||

Then, taking hold of courage and having received that excellent teaching, the immortals, their eyes filled with tears of love and their throats choked with emotion, began to speak.

बाष्पगद्गदया वाचा स्तोतुं समुपचक्रिरे । देवा ऊचुः अपराधं क्षमस्वाम्ब पाहि दीनांस्त्वदुद्भवान् ॥३३-४२॥

bāṣpagadgadayā vācā stotuṁ samupacakrire | devā ūcuḥ aparādhaṁ kṣamasvāmba pāhi dīnāṁstvadudbhavān ||33-42||

With a voice broken by tears, they began to praise her. The gods said: Forgive our offense, O Mother; protect us, the wretched ones born from you.

कोपं संहर देवेशि सभया रूपदर्शनात् । का ते स्तुतिः प्रकर्तव्या पामरैर्निर्जरैरिह ॥३३-४३॥

kopaṁ saṁhara deveśi sabhayā rūpadarśanāt | kā te stutiḥ prakartavyā pāmarairnirjarairiha ||33-43||

Withdraw your anger, O Goddess of gods; we are fearful from the sight of this form. What praise can we, mere wretched immortals, possibly offer you here?

स्वस्याप्यज्ञेय एवासौ यावान्यश्च स्वविक्रमः । तदर्वाग्जायमानानां कथं स विषयो भवेत् ॥३३-४४॥

svasyāpyajñeya evāsau yāvānyaśca svavikramaḥ | tadarvāgjāyamānānāṁ kathaṁ sa viṣayo bhavet ||33-44||

Even to herself the full extent of her own power is unknowable. How, then, could it ever become an object of comprehension for those of us who are born later, after and below her?

नमस्ते भुवनेशानि नमस्ते प्रणवात्मिके । सर्ववेदान्तसंसिद्धे नमो ह्रींकारमूर्तये ॥३३-४५॥

namaste bhuvaneśāni namaste praṇavātmike | sarvavedāntasaṁsiddhe namo hrīṁkāramūrtaye ||33-45||

Salutation to you, Mistress of the worlds! Salutation to you, whose very nature is the syllable Om! Salutation to you, perfected in the entire Vedanta! Salutation to the embodiment of the syllable Hrim!

यस्मादग्निः समुत्पन्नो यस्मात्सूर्यश्च चन्द्रमाः । यस्मादोषधयः सर्वास्तस्मै सर्वात्मने नमः ॥३३-४६॥

yasmādagniḥ samutpanno yasmātsūryaśca candramāḥ | yasmādoṣadhayaḥ sarvāstasmai sarvātmane namaḥ ||33-46||

From whom fire arose, from whom the sun and moon arose, from whom all medicinal herbs arose - to that Self of all, salutation.

यस्माच्च देवाः सम्भूताः साध्याः पक्षिण एव च । पशवश्च मनुष्याश्च तस्मै सर्वात्मने नमः ॥३३-४७॥

yasmācca devāḥ sambhūtāḥ sādhyāḥ pakṣiṇa eva ca | paśavaśca manuṣyāśca tasmai sarvātmane namaḥ ||33-47||

From whom the gods arose, and the Sadhya deities, and birds, and beasts, and human beings - to that Self of all, salutation.

प्राणापानौ व्रीहियवौ तपः श्रद्धा ऋतं तथा । ब्रह्मचर्यं विधिश्चैव यस्मात्तस्मै नमो नमः ॥३३-४८॥

prāṇāpānau vrīhiyavau tapaḥ śraddhā ṛtaṁ tathā | brahmacaryaṁ vidhiścaiva yasmāttasmai namo namaḥ ||33-48||

The in-breath and out-breath, rice and barley, austerity, faith, and truth, the discipline of brahmacharya and ritual ordinance - from whom all these arose, to that one, salutation, salutation.

सप्त प्राणार्चिषो यस्मात्समिधः सप्त एव च । होमाः सप्त तथा लोकास्तस्मै सर्वात्मने नमः ॥३३-४९॥

sapta prāṇārciṣo yasmātsamidhaḥ sapta eva ca | homāḥ sapta tathā lokāstasmai sarvātmane namaḥ ||33-49||

The seven flames of the vital breath, the seven sacrificial fuel-sticks, the seven oblations, and likewise the seven worlds - from whom all these arose, to that Self of all, salutation.

यस्मात्समुद्रा गिरयः सिन्धवः प्रचरन्ति च । यस्मादोषधयः सर्वा रसास्तस्मै नमो नमः ॥३३-५०॥

yasmātsamudrā girayaḥ sindhavaḥ pracaranti ca | yasmādoṣadhayaḥ sarvā rasāstasmai namo namaḥ ||33-50||

From whom the oceans, the mountains, and the rivers flow forth, from whom all the herbs and their essential tastes arise - to that one, salutation, salutation.

यस्माद्यज्ञः समुद्भूतो दीक्षायूपश्च दक्षिणाः । ऋचो यजूंषि सामानि तस्मै सर्वात्मने नमः ॥३३-५१॥

yasmādyajñaḥ samudbhūto dīkṣāyūpaśca dakṣiṇāḥ | ṛco yajūṁṣi sāmāni tasmai sarvātmane namaḥ ||33-51||

From whom sacrifice itself arose, along with initiation, the sacrificial post, and priestly fees, and the verses of the Rig, Yajur, and Sama Vedas - to that Self of all, salutation.

नमः पुरस्तात्पृष्ठे च नमस्ते पार्श्वयोर्द्वयोः । अध ऊर्ध्वं चतुर्दिक्षु मातर्भूयो नमो नमः ॥३३-५२॥

namaḥ purastātpṛṣṭhe ca namaste pārśvayordvayoḥ | adha ūrdhvaṁ caturdikṣu mātarbhūyo namo namaḥ ||33-52||

Salutation in front and behind, salutation to your two sides, below and above and in all four directions - O Mother, again and again, salutation, salutation.

उपसंहर देवेशि रूपमेतदलौकिकम् । तदेव दर्शयास्माकं रूपं सुन्दरसुन्दरम् ॥३३-५३॥

upasaṁhara deveśi rūpametadalaukikam | tadeva darśayāsmākaṁ rūpaṁ sundarasundaram ||33-53||

Withdraw this form, O Goddess of gods, which is beyond the world we know; show us instead that other form of yours, the most beautiful of the beautiful.

व्यास उवाच इति भीतान्सुरान्दृष्ट्वा जगदम्बा कृपार्णवा । संहृत्य रूपं घोरं तद्दर्शयामास सुन्दरम् ॥३३-५४॥

vyāsa uvāca iti bhītānsurāndṛṣṭvā jagadambā kṛpārṇavā | saṁhṛtya rūpaṁ ghoraṁ taddarśayāmāsa sundaram ||33-54||

Vyasa said: Seeing the gods thus frightened, the World Mother, an ocean of compassion, withdrew the terrible form and showed her beautiful one.

पाशाङ्कुशवराभीतिधरं सर्वाङ्गकोमलम् । करुणापूर्णनयनं मन्दस्मितमुखाम्बुजम् ॥३३-५५॥

pāśāṅkuśavarābhītidharaṁ sarvāṅgakomalam | karuṇāpūrṇanayanaṁ mandasmitamukhāmbujam ||33-55||

She held the noose, the goad, and made the gestures of boon-granting and fearlessness; every limb was gentle, her eyes full of compassion, her lotus-face wearing a soft smile.

दृष्ट्वा तत्सुन्दरं रूपं तदा भीतिविवर्जिताः । शान्तचित्ताः प्रणेमुस्ते हर्षगद्गदनिःस्वनाः ॥३३-५६॥

dṛṣṭvā tatsundaraṁ rūpaṁ tadā bhītivivarjitāḥ | śāntacittāḥ praṇemuste harṣagadgadaniḥsvanāḥ ||33-56||

Seeing that beautiful form, they became free from fear; with peaceful minds they bowed down, their voices trembling and choked now with joy.

श्रीदेव्युवाच क्व यूयं मन्दभाग्या वै क्वेदं रूपं महाद्भुतम् । तथापि भक्तवात्सल्यादीदृशं दर्शितं मया ॥३४-१॥

śrīdevyuvāca kva yūyaṁ mandabhāgyā vai kvedaṁ rūpaṁ mahādbhutam | tathāpi bhaktavātsalyādīdṛśaṁ darśitaṁ mayā ||34-1||

Where are you, poor fortune ones, and where is this most wondrous form! Yet still, out of my affection for devotees, I showed you such a thing.

न वेदाध्ययनैर्योगैर्न दानैस्तपसेज्यया । रूपं द्रष्टुमिदं शक्यं केवलं मत्कृपां विना ॥३४-२॥

na vedādhyayanairyogairna dānaistapasejyayā | rūpaṁ draṣṭumidaṁ śakyaṁ kevalaṁ matkṛpāṁ vinā ||34-2||

Not by study of the Vedas, not by yogic practice, not by charitable giving, austerity, or ritual worship can this form be seen - only, and solely, by my grace.

प्रकृतं शृणु राजेन्द्र परमात्मात्र जीवताम् । उपाधियोगात्सम्प्राप्तः कर्तृत्वादिकमप्युत ॥३४-३॥

prakṛtaṁ śṛṇu rājendra paramātmātra jīvatām | upādhiyogātsamprāptaḥ kartṛtvādikamapyuta ||34-3||

Hear now the real teaching, O great king. The Supreme Self, in the case of living beings, through its connection with a limiting adjunct, comes to acquire agency and the like.

क्रियाः करोति विविधा धर्माधर्मैकहेतवः । नानायोनीस्ततः प्राप्य सुखदुःखैश्च युज्यते ॥३४-४॥

kriyāḥ karoti vividhā dharmādharmaikahetavaḥ | nānāyonīstataḥ prāpya sukhaduḥkhaiśca yujyate ||34-4||

He performs various actions, which are the sole causes of merit and demerit; then, obtaining various wombs as a result, he becomes joined to pleasure and pain.

पुनस्तत्संस्कृतिवशान्नानाकर्मरतः सदा । नानादेहान्समाप्नोति सुखदुःखैश्च युज्यते ॥३४-५॥

punastatsaṁskṛtivaśānnānākarmarataḥ sadā | nānādehānsamāpnoti sukhaduḥkhaiśca yujyate ||34-5||

Then again, under the power of that same conditioning, always engaged in various actions, he obtains various bodies, and is joined again to pleasure and pain.

घटीयन्त्रवदेतस्य न विरामः कदापि हि । अज्ञानमेव मूलं स्यात्ततः कामः क्रियास्ततः ॥३४-६॥

ghaṭīyantravadetasya na virāmaḥ kadāpi hi | ajñānameva mūlaṁ syāttataḥ kāmaḥ kriyāstataḥ ||34-6||

Like a water-wheel machine, this process never ceases at all. Ignorance alone is the root; from it comes desire, and from desire, actions.

तस्मादज्ञाननाशाय यतेत नियतं नरः । एतद्धि जन्मसाफल्यं यदज्ञानस्य नाशनम् ॥३४-७॥

tasmādajñānanāśāya yateta niyataṁ naraḥ | etaddhi janmasāphalyaṁ yadajñānasya nāśanam ||34-7||

Therefore a person should strive constantly for the destruction of ignorance; this alone is the true fulfillment of being born, namely, the destruction of ignorance.

पुरुषार्थसमाप्तिश्च जीवन्मुक्तिदशापि च । अज्ञाननाशने शक्ता विद्यैव तु पटीयसी ॥३४-८॥

puruṣārthasamāptiśca jīvanmuktidaśāpi ca | ajñānanāśane śaktā vidyaiva tu paṭīyasī ||34-8||

Both the fulfillment of the goals of human life and the state of liberation-while-living come through the destruction of ignorance; and knowledge alone is the most skilled at destroying that ignorance.

न कर्म तज्जं नोपास्तिर्विरोधाभावतो गिरे । प्रत्युताशाज्ञाननाशे कर्मणा नैव भाव्यताम् ॥३४-९॥

na karma tajjaṁ nopāstirvirodhābhāvato gire | pratyutāśājñānanāśe karmaṇā naiva bhāvyatām ||34-9||

Neither action nor its product nor ritual worship can destroy ignorance, O Mountain, since they hold no real opposition to it. On the contrary, one should not even hope that ignorance can be destroyed through action.

अनर्थदानि कर्माणि पुनः पुनरुशन्ति हि । ततो रागस्ततो दोषस्ततोऽनर्थो महान्भवेत् ॥३४-१०॥

anarthadāni karmāṇi punaḥ punaruśanti hi | tato rāgastato doṣastato'nartho mahānbhavet ||34-10||

Actions that yield only useless results are nonetheless desired again and again. From that desire comes attachment, from attachment comes fault, and from fault a great calamity arises.

तस्मात्सर्वप्रयत्नेन ज्ञानं सम्पादयेन्नरः । कुर्वन्नेवेह कर्माणीत्यतः कर्माप्यवश्यकम् ॥३४-११॥

tasmātsarvaprayatnena jñānaṁ sampādayennaraḥ | kurvanneveha karmāṇītyataḥ karmāpyavaśyakam ||34-11||

Therefore a person should acquire knowledge with every effort, while still performing actions in this world; for this reason action too remains necessary.

ज्ञानादेव हि कैवल्यमतः स्यात्तत्समुच्चयः । सहायतां व्रजेत्कर्म ज्ञानस्य हितकारि च ॥३४-१२॥

jñānādeva hi kaivalyamataḥ syāttatsamuccayaḥ | sahāyatāṁ vrajetkarma jñānasya hitakāri ca ||34-12||

Liberation comes from knowledge alone; therefore some hold that a combination of knowledge and action is possible - action becoming a helper, something beneficial to knowledge.

इति केचिद्वदन्त्यत्र तद्विरोधान्न सम्भवेत् । ज्ञानाद्धृद्ग्रन्थिभेदः स्याद्धृद्ग्रन्थौ कर्मसम्भवः ॥३४-१३॥

iti kecidvadantyatra tadvirodhānna sambhavet | jñānāddhṛdgranthibhedaḥ syāddhṛdgranthau karmasambhavaḥ ||34-13||

Thus some say; but here, because knowledge and action are opposed, such a combination cannot actually occur. From knowledge comes the piercing of the heart's knot, while it is at that very knot that karma has its origin.

यौगपद्यं न सम्भाव्यं विरोधात्तु ततस्तयोः । तमःप्रकाशयोर्यद्वद्यौगपद्यं न सम्भवि ॥३४-१४॥

yaugapadyaṁ na sambhāvyaṁ virodhāttu tatastayoḥ | tamaḥprakāśayoryadvadyaugapadyaṁ na sambhavi ||34-14||

Simultaneity of the two is not possible, because of their mutual opposition - just as light and darkness cannot exist at the same time and place.

तस्मात्सर्वाणि कर्माणि वैदिकानि महामते । चित्तशुद्ध्यन्तमेव स्युस्तानि कुर्यात्प्रयत्नतः ॥३४-१५॥

tasmātsarvāṇi karmāṇi vaidikāni mahāmate | cittaśuddhyantameva syustāni kuryātprayatnataḥ ||34-15||

Therefore, O great-minded one, all Vedic actions should be performed with effort, but only up to the point of purifying the mind, and no further.

शमो दमस्तितिक्षा च वैराग्यं सत्त्वसम्भवः । तावत्पर्यन्तमेव स्युः कर्माणि न ततः परम् ॥३४-१६॥

śamo damastitikṣā ca vairāgyaṁ sattvasambhavaḥ | tāvatparyantameva syuḥ karmāṇi na tataḥ param ||34-16||

Control of the mind, control of the senses, endurance, dispassion, and the arising of the quality of sattva - actions should continue only until these qualities appear, and not beyond that point.

तदन्ते चैव संन्यस्य संश्रयेद्गुरुमात्मवान् । श्रोत्रियं ब्रह्मनिष्ठं च भक्त्या निर्व्याजया पुनः ॥३४-१७॥

tadante caiva saṁnyasya saṁśrayedgurumātmavān | śrotriyaṁ brahmaniṣṭhaṁ ca bhaktyā nirvyājayā punaḥ ||34-17||

And at the end of that preparation, the self-possessed person, having renounced, should take refuge in a guru who is learned in scripture and firmly established in Brahman, approaching with sincere, unfeigned devotion.

वेदान्तश्रवणं कुर्यान्नित्यमेवमतन्द्रितः । तत्त्वमस्यादिवाक्यस्य नित्यमर्थं विचारयेत् ॥३४-१८॥

vedāntaśravaṇaṁ kuryānnityamevamatandritaḥ | tattvamasyādivākyasya nityamarthaṁ vicārayet ||34-18||

One should constantly and tirelessly engage in the hearing of Vedanta, and should constantly reflect upon the meaning of great sentences like 'That thou art'.

तत्त्वमस्यादिवाक्यं तु जीवब्रह्मैक्यबोधकम् । ऐक्ये ज्ञाते निर्भयस्तु मद्रूपो हि प्रजायते ॥३४-१९॥

tattvamasyādivākyaṁ tu jīvabrahmaikyabodhakam | aikye jñāte nirbhayastu madrūpo hi prajāyate ||34-19||

The sentence 'That thou art' and others like it teach the oneness of the individual self and Brahman. When that oneness is known, one becomes fearless, and indeed becomes of my very own form.

पदार्थावगतिः पूर्वं वाक्यार्थावगतिस्ततः । तत्पदस्य च वाच्यार्थो गिरेऽहं परिकीर्तितः ॥३४-२०॥

padārthāvagatiḥ pūrvaṁ vākyārthāvagatistataḥ | tatpadasya ca vācyārtho gire'haṁ parikīrtitaḥ ||34-20||

First comes understanding of the individual words' meanings; then comes understanding of the sentence's meaning as a whole. O Mountain, the denoted meaning of the word 'That' is declared to be Myself.

त्वंपदस्य च वाच्यार्थो जीव एव न संशयः । उभयोरैक्यमसिना पदेन प्रोच्यते बुधैः ॥३४-२१॥

tvaṁpadasya ca vācyārtho jīva eva na saṁśayaḥ | ubhayoraikyamasinā padena procyate budhaiḥ ||34-21||

The denoted meaning of the word 'thou' is, without doubt, the individual self. The identity of both - That and thou - is expressed through the word 'art', so say the wise.

वाच्यार्थयोर्विरुद्धत्वादैक्यं नैव घटेत ह । लक्षणातः प्रकर्तव्या तत्त्वमोः श्रुतिसंस्थयोः ॥३४-२२॥

vācyārthayorviruddhatvādaikyaṁ naiva ghaṭeta ha | lakṣaṇātaḥ prakartavyā tattvamoḥ śrutisaṁsthayoḥ ||34-22||

Since the two directly denoted meanings are mutually contradictory, a literal identity cannot actually hold. Therefore, lakshana, a secondary or figurative mode of signification, must be applied to the words 'that' and 'thou' as they stand in the scriptural sentence.

चिन्मात्रं तु तयोर्लक्ष्यं तयोरैक्यस्य सम्भवः । तयोरैक्यं तथा ज्ञात्वा स्वाभेदेनाद्वयो भवेत् ॥३४-२३॥

cinmātraṁ tu tayorlakṣyaṁ tayoraikyasya sambhavaḥ | tayoraikyaṁ tathā jñātvā svābhedenādvayo bhavet ||34-23||

Pure consciousness alone is the implied meaning shared by both words; therein lies the possibility of their identity. Knowing their identity in this way, through recognising it as non-different from oneself, one becomes non-dual.

देवदत्तः स एवायमितिवल्लक्षणा स्मृता । स्थूलादिदेहरहितो ब्रह्मसम्पद्यते नरः ॥३४-२४॥

devadattaḥ sa evāyamitivallakṣaṇā smṛtā | sthūlādideharahito brahmasampadyate naraḥ ||34-24||

'This is that very same Devadatta' - a statement like this illustrates lakshana. Free from the gross body and the other bodies, a person attains Brahman.

पञ्चीकृतमहाभूतसम्भूतः स्थूलदेहकः । भोगालयो जराव्याधिसंयुतः सर्वकर्मणाम् ॥३४-२५॥

pañcīkṛtamahābhūtasambhūtaḥ sthūladehakaḥ | bhogālayo jarāvyādhisaṁyutaḥ sarvakarmaṇām ||34-25||

The gross body, born from the five grossified elements, is the abode of experience and enjoyment, joined with old age and disease, and is the receptacle of all actions.

मिथ्याभूतोऽयमाभाति स्फुटं मायामयत्वतः । सोऽयं स्थूल उपाधिः स्यादात्मनो मे नगेश्वर ॥३४-२६॥

mithyābhūto'yamābhāti sphuṭaṁ māyāmayatvataḥ | so'yaṁ sthūla upādhiḥ syādātmano me nageśvara ||34-26||

This body, though false, appears clearly to exist, because it is made of maya. This, O Lord of mountains, is the gross limiting adjunct of my own Self.

ज्ञानकर्मेन्द्रिययुतं प्राणपञ्चकसंयुतम् । मनोबुद्धियुतं चैतत्सूक्ष्मं तत्कवयो विदुः ॥३४-२७॥

jñānakarmendriyayutaṁ prāṇapañcakasaṁyutam | manobuddhiyutaṁ caitatsūkṣmaṁ tatkavayo viduḥ ||34-27||

Endowed with the five organs of knowledge and five organs of action, joined with the five vital breaths, and equipped with mind and intellect - the wise know this as the subtle body.

अपञ्चीकृतभूतोत्थं सूक्ष्मदेहोऽयमात्मनः । द्वितीयोऽयमुपाधिः स्यात्सुखादेरवबोधकः ॥३४-२८॥

apañcīkṛtabhūtotthaṁ sūkṣmadeho'yamātmanaḥ | dvitīyo'yamupādhiḥ syātsukhāderavabodhakaḥ ||34-28||

Arising from the elements before their grossification, this subtle body of the Self is the second limiting adjunct, and it is what perceives pleasure and its like.

अनाद्यनिर्वाच्यमिदमज्ञानं तु तृतीयकः । देहोऽयमात्मनो भाति कारणात्मा नगेश्वर ॥३४-२९॥

anādyanirvācyamidamajñānaṁ tu tṛtīyakaḥ | deho'yamātmano bhāti kāraṇātmā nageśvara ||34-29||

This beginningless, indescribable ignorance is indeed the third body. This causal body of the Self appears, O Lord of mountains.

उपाधिविलये जाते केवलात्मावशिष्यते । देहत्रये पञ्चकोशा अन्तःस्थाः सन्ति सर्वदा ॥३४-३०॥

upādhivilaye jāte kevalātmāvaśiṣyate | dehatraye pañcakośā antaḥsthāḥ santi sarvadā ||34-30||

When the limiting adjuncts have dissolved, the pure Self alone remains. Within these three bodies, the five sheaths always exist, situated inwardly.

पञ्चकोशपरित्यागे ब्रह्मपुच्छं हि लभ्यते । नेति नेतीत्यादिवाक्यैर्मम रूपं यदुच्यते ॥३४-३१॥

pañcakośaparityāge brahmapucchaṁ hi labhyate | neti netītyādivākyairmama rūpaṁ yaducyate ||34-31||

By abandoning the five sheaths, one obtains what is called the 'tail of Brahman'. This is my own form, that which is spoken of through sentences like 'not this, not this'.

न जायते म्रियते वा कदाचि- न्नायं भूत्वा न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥३४-३२॥

na jāyate mriyate vā kadāci- nnāyaṁ bhūtvā na babhūva kaścit | ajo nityaḥ śāśvato'yaṁ purāṇo na hanyate hanyamāne śarīre ||34-32||

He is never born, nor does he ever die; nor, having been, does he ever cease to be. Unborn, eternal, everlasting, this ancient one is not slain when the body is slain.

हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥३४-३३॥

hantā cenmanyate hantuṁ hataścenmanyate hatam | ubhau tau na vijānīto nāyaṁ hanti na hanyate ||34-33||

If the slayer thinks he slays, and if the slain thinks he is slain, both of them fail to understand; this Self neither slays nor is ever slain.

अणोरणीयान्महतो महीया- न्नात्मास्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमस्य ॥३४-३४॥

aṇoraṇīyānmahato mahīyā- nnātmāsya jantornihito guhāyām | tamakratuḥ paśyati vītaśoko dhātuprasādānmahimānamasya ||34-34||

Smaller than the smallest, greater than the greatest, the Self of this creature is hidden in the cave of the heart. One who is free of desire, freed from sorrow, sees him and his glory through the grace and clarity of the inner faculties.

आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥३४-३५॥

ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva tu | buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca ||34-35||

Know the Self as the rider of the chariot, and the body as the chariot itself. Know the intellect as the charioteer, and the mind as the reins.

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥३४-३६॥

indriyāṇi hayānāhurviṣayāṁsteṣu gocarān | ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ ||34-36||

The senses, they say, are the horses; the objects are the pastures on which they range. The wise call the one joined with self, senses, and mind, 'the enjoyer'.

यस्त्वविद्वान्भवति चामनस्कः सदाऽशुचिः । स तु तत्पदमवाप्नोति संसारं चाधिगच्छति ॥३४-३७॥

yastvavidvānbhavati cāmanaskaḥ sadā'śuciḥ | sa tu tatpadamavāpnoti saṁsāraṁ cādhigacchati ||34-37||

But whoever is unwise, uncontrolled in mind, and ever impure, does not attain that highest goal, but enters instead into the round of worldly existence.

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः । स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥३४-३८॥

yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ | sa tu tatpadamāpnoti yasmādbhūyo na jāyate ||34-38||

But whoever has true understanding, is controlled in mind, and is always pure, attains that highest goal - from which he is not born again.

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति मदीयं यत्परं पदम् ॥३४-३९॥

vijñānasārathiryastu manaḥpragrahavānnaraḥ | so'dhvanaḥ pāramāpnoti madīyaṁ yatparaṁ padam ||34-39||

That person who has discernment as charioteer, and holds the mind firmly as the reins, reaches the end of the road - that highest state which is my own.

इत्थं श्रुत्या च मत्या च निश्चित्यात्मानमात्मना । भावयेन्मामात्मरूपां निदिध्यासनतोऽपि च ॥३४-४०॥

itthaṁ śrutyā ca matyā ca niścityātmānamātmanā | bhāvayenmāmātmarūpāṁ nididhyāsanato'pi ca ||34-40||

Thus, having through hearing and reflection ascertained the Self by oneself, one should meditate on Me as one's own true form of Self, through the practice of nididhyasana as well.

योगवृत्तेः पुरा स्वामिन्भावयेदक्षरत्रयम् । देवीप्रणवसंज्ञस्य ध्यानार्थं मन्त्रवाच्ययोः ॥३४-४१॥

yogavṛtteḥ purā svāminbhāvayedakṣaratrayam | devīpraṇavasaṁjñasya dhyānārthaṁ mantravācyayoḥ ||34-41||

Before entering the yogic state, O lord, one should contemplate the three constituent syllables of what is called the Devi-Pranava, for the purpose of meditating on both the mantra itself and its meaning.

हकारः स्थूलदेहः स्याद्रकारः सूक्ष्मदेहकः । ईकारः कारणात्मासौ ह्रींकारोऽहं तुरीयकम् ॥३४-४२॥

hakāraḥ sthūladehaḥ syādrakāraḥ sūkṣmadehakaḥ | īkāraḥ kāraṇātmāsau hrīṁkāro'haṁ turīyakam ||34-42||

The letter 'ha' is the gross body; the letter 'ra' is the subtle body; the letter 'ī' is this causal self; and I myself, as the syllable Hrim entire, am the fourth, transcendent state.

एवं समष्टिदेहेऽपि ज्ञात्वा बीजत्रयं क्रमात् । समष्टिव्यष्ट्योरेकत्वं भावयेन्मतिमान्नरः ॥३४-४३॥

evaṁ samaṣṭidehe'pi jñātvā bījatrayaṁ kramāt | samaṣṭivyaṣṭyorekatvaṁ bhāvayenmatimānnaraḥ ||34-43||

Thus, having in the same order recognised the three seed-syllables at work in the cosmic body as well, the wise person should contemplate the oneness of the collective and the individual.

समाधिकालात्पूर्वं तु भावयित्वैवमादृतः । ततो ध्यायेन्निलीनाक्षो देवीं मां जगदीश्वरीम् ॥३४-४४॥

samādhikālātpūrvaṁ tu bhāvayitvaivamādṛtaḥ | tato dhyāyennilīnākṣo devīṁ māṁ jagadīśvarīm ||34-44||

Before the time of samadhi, having thus contemplated with reverence, one should then meditate, with eyes withdrawn inward, on Me, the Goddess, the Ruler of the universe.

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ । निवृत्तविषयाकाङ्क्षो वीतदोषो विमत्सरः ॥३४-४५॥

prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau | nivṛttaviṣayākāṅkṣo vītadoṣo vimatsaraḥ ||34-45||

Having equalised the in-breath and out-breath as they move within the nostrils, with all craving for sense-objects withdrawn, free from fault, free from envy...

भक्त्या निर्व्याजया युक्तो गुहायां निःस्वने स्थले । हकारं विश्वमात्मानं रकारे प्रविलापयेत् ॥३४-४६॥

bhaktyā nirvyājayā yukto guhāyāṁ niḥsvane sthale | hakāraṁ viśvamātmānaṁ rakāre pravilāpayet ||34-46||

Endowed with unfeigned devotion, in a soundless place within the cave of the heart, one should dissolve the letter 'ha', which is the universal waking self, into the letter 'ra'.

रकारं तैजसं देवमीकारे प्रविलापयेत् । ईकारं प्राज्ञमात्मानं ह्रींकारे प्रविलापयेत् ॥३४-४७॥

rakāraṁ taijasaṁ devamīkāre pravilāpayet | īkāraṁ prājñamātmānaṁ hrīṁkāre pravilāpayet ||34-47||

One should dissolve the letter 'ra', the dream-self, into the letter 'ī'. One should dissolve the letter 'ī', the deep-sleep self, into the complete syllable Hrim.

वाच्यवाचकताहीनं द्वैतभावविवर्जितम् । अखण्डं सच्चिदानन्दं भावयेत्तच्छिखान्तरे ॥३४-४८॥

vācyavācakatāhīnaṁ dvaitabhāvavivarjitam | akhaṇḍaṁ saccidānandaṁ bhāvayettacchikhāntare ||34-48||

One should contemplate that which is devoid of the relationship between the word and its meaning, free from any trace of duality - undivided existence, consciousness, and bliss - within the very flame at the crest of the syllable.

इति ध्यानेन मां राजन्साक्षात्कृत्य नरोत्तमः । मद्रूप एव भवति द्वयोरप्येकता यतः ॥३४-४९॥

iti dhyānena māṁ rājansākṣātkṛtya narottamaḥ | madrūpa eva bhavati dvayorapyekatā yataḥ ||34-49||

Thus, O king, through this meditation, the best of men, having directly realised Me, becomes of my very own form, since the two - the meditator and Myself - are, indeed, ultimately one.

योगयुक्त्यानया दृष्ट्वा मामात्मानं परात्परम् । अज्ञानस्य सकार्यस्य तत्क्षणे नाशको भवेत् ॥३४-५०॥

yogayuktyānayā dṛṣṭvā māmātmānaṁ parātparam | ajñānasya sakāryasya tatkṣaṇe nāśako bhavet ||34-50||

Having thus seen Me, the Self, the highest of the high, through this method of yoga, one becomes, in that very instant, the destroyer of ignorance along with all its effects.

हिमालय उवाच योगं वद महेशानि साङ्गं संवित्प्रदायकम् । कृतेन येन योग्योऽहं भवेयं तत्त्वदर्शने ॥३५-१॥

himālaya uvāca yogaṁ vada maheśāni sāṅgaṁ saṁvitpradāyakam | kṛtena yena yogyo'haṁ bhaveyaṁ tattvadarśane ||35-1||

Himalaya said: Tell me of yoga, O great Goddess, together with all its limbs, that which gives true knowledge - by practising which I might become fit for the vision of ultimate truth.

श्रीदेव्युवाच न योगो नभसः पृष्ठे न भूमौ न रसातले । ऐक्यं जीवात्मनोराहुर्योगं योगविशारदाः ॥३५-२॥

śrīdevyuvāca na yogo nabhasaḥ pṛṣṭhe na bhūmau na rasātale | aikyaṁ jīvātmanorāhuryogaṁ yogaviśāradāḥ ||35-2||

Yoga does not exist somewhere up in the sky, nor on the earth, nor in the netherworld. Those skilled in yoga call it the identity of the individual self and the Supreme Self.

तत्प्रत्यूहाः षडाख्याता योगविघ्नकरानघ । कामक्रोधौ लोभमोहौ मदमात्सर्यसंज्ञकौ ॥३५-३॥

tatpratyūhāḥ ṣaḍākhyātā yogavighnakarānagha | kāmakrodhau lobhamohau madamātsaryasaṁjñakau ||35-3||

O sinless one, the obstacles to that yoga are named as six, the causers of hindrance to yoga: desire and anger, greed and delusion, and those called pride and envy.

योगाङ्गैरेव भित्त्वा तान्योगिनो योगमाप्नुयुः । यमं नियममासनप्राणायामौ ततःपरम् ॥३५-४॥

yogāṅgaireva bhittvā tānyogino yogamāpnuyuḥ | yamaṁ niyamamāsanaprāṇāyāmau tataḥparam ||35-4||

By the very limbs of yoga, yogis overcome those six enemies and attain yoga - beginning with restraint, observance, posture, and breath-control, and thereafter...

प्रत्याहारं धारणाख्यं ध्यानं सार्धं समाधिना । अष्टाङ्गान्याहुरेतानि योगिनां योगसाधने ॥३५-५॥

pratyāhāraṁ dhāraṇākhyaṁ dhyānaṁ sārdhaṁ samādhinā | aṣṭāṅgānyāhuretāni yogināṁ yogasādhane ||35-5||

Withdrawal of the senses, that which is called concentration, meditation, together with absorption - these eight are called the limbs of yoga in the practice of the yogis.

अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयार्जवम् । क्षमा धृतिर्मिताहारः शौचं चेति यमा दश ॥३५-६॥

ahiṁsā satyamasteyaṁ brahmacaryaṁ dayārjavam | kṣamā dhṛtirmitāhāraḥ śaucaṁ ceti yamā daśa ||35-6||

Non-violence, truthfulness, non-stealing, brahmacharya, compassion, straightforwardness, forgiveness, steadfastness, moderate eating, and cleanliness - these are the ten yamas.

तपः सन्तोष आस्तिक्यं दानं देवस्य पूजनम् । सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो हुतम् ॥३५-७॥

tapaḥ santoṣa āstikyaṁ dānaṁ devasya pūjanam | siddhāntaśravaṇaṁ caiva hrīrmatiśca japo hutam ||35-7||

Austerity, contentment, faith, charity, worship of the deity, hearing of established doctrines, modesty, firm intellect, japa, and offering into fire - these are the (ten niyamas).

दशैते नियमाः प्रोक्ता मया पर्वतनायक । पद्मासनं स्वस्तिकं च भद्रं वज्रासनं तथा ॥३५-८॥

daśaite niyamāḥ proktā mayā parvatanāyaka | padmāsanaṁ svastikaṁ ca bhadraṁ vajrāsanaṁ tathā ||35-8||

These ten niyamas have been declared by me, O chief of mountains. The lotus posture, the svastika posture, the bhadra posture, and likewise the vajra posture...

वीरासनमिति प्रोक्तं क्रमादासनपञ्चकम् । ऊर्वोरुपरि विन्यस्य सम्यक्पादतले शुभे ॥३५-९॥

vīrāsanamiti proktaṁ kramādāsanapañcakam | ūrvorupari vinyasya samyakpādatale śubhe ||35-9||

Vīrāsana is thus declared, completing in order the set of five postures. Having placed the soles of the feet properly upon the two thighs, in the correct auspicious manner...

अङ्गुष्ठौ च निबध्नीयाद्धस्ताभ्यां व्युत्क्रमात्ततः । पद्मासनमिति प्रोक्तं योगिनां हृदयंगमम् ॥३५-१०॥

aṅguṣṭhau ca nibadhnīyāddhastābhyāṁ vyutkramāttataḥ | padmāsanamiti proktaṁ yogināṁ hṛdayaṁgamam ||35-10||

And one should then hold the two big toes with the two hands, crossed over. This is called padmasana, dear to the heart of yogis.

जानूर्वोरन्तरे सम्यक्कृत्वा पादतले शुभे । ऋजुकायो विशेद्योगी स्वस्तिकं तत्प्रचक्षते ॥३५-११॥

jānūrvorantare samyakkṛtvā pādatale śubhe | ṛjukāyo viśedyogī svastikaṁ tatpracakṣate ||35-11||

Having placed the soles of the feet properly between the knee and thigh, the yogi should sit with the body erect; that is called svastikasana.

सीवन्याः पार्श्वयोर्न्यस्य गुल्फयुग्मं सुनिश्चितम् । वृषणाधः पादपार्ष्णी पार्ष्णिभ्यां परिबन्धयेत् ॥३५-१२॥

sīvanyāḥ pārśvayornyasya gulphayugmaṁ suniścitam | vṛṣaṇādhaḥ pādapārṣṇī pārṣṇibhyāṁ paribandhayet ||35-12||

Having placed the pair of ankles firmly at the two sides of the perineum, with the heels positioned below the testicles, one should bind them together with the two hands.

भद्रासनमिति प्रोक्तं योगिभिः परिपूजितम् । ऊर्वोः पादौ क्रमान्न्यस्य जान्वोःप्रत्यङ्मुखाङ्गुली ॥३५-१३॥

bhadrāsanamiti proktaṁ yogibhiḥ paripūjitam | ūrvoḥ pādau kramānnyasya jānvoḥpratyaṅmukhāṅgulī ||35-13||

Bhadrasana is thus declared, honoured by yogis. Having placed the feet upon the thighs in proper order, with the toes turned backward at the knees...

करौ विदध्यादाख्यातं वज्रासनमनुत्तमम् । एकं पादमधः कृत्वा विन्यस्योरुं तथोत्तरे ॥३५-१४॥

karau vidadhyādākhyātaṁ vajrāsanamanuttamam | ekaṁ pādamadhaḥ kṛtvā vinyasyoruṁ tathottare ||35-14||

One should place the hands thus - this is declared as vajrasana, the unsurpassed posture. Having placed one foot below and the thigh positioned above, in this manner...

ऋजुकायो विशेद्योगी वीरासनमितीरितम् । ईडयाकर्षयेद्वायुं बाह्यं षोडशमात्रया धारयेत्पूरितं योगी चतुःषष्ट्या तु मात्रया ॥४-१५॥

ṛjukāyo viśedyogī vīrāsanamitīritam | īḍayākarṣayedvāyuṃ bāhyaṃ ṣoḍaśamātrayā dhārayetpūritaṃ yogī catuḥṣaṣṭyā tu mātrayā ||4-15||

With the body held straight, the yogi should sit in virasana. Through ida, the left channel, he should draw the breath in over a count of sixteen, then hold the filled breath for a count of sixty-four.

सुषुम्नामध्यगं सम्यग्द्वात्रिंशन्मात्रया शनैः ॥४-१६॥

suṣumnāmadhyagaṃ samyagdvātriṃśanmātrayā śanaiḥ ||4-16||

[He should hold the breath] having brought it properly into the middle of sushumna, slowly, for a count of thirty-two.

नाड्या पिङ्गलया चैव रेचयेद्योगवित्तमः । प्राणायाममिमं प्राहुर्योगशास्त्रविशारदाः ॥४-१७॥

nāḍyā piṅgalayā caiva recayedyogavittamaḥ | prāṇāyāmamimaṃ prāhuryogaśāstraviśāradāḥ ||4-17||

Through pingala, the accomplished yogi should exhale. Those expert in the science of yoga have declared this to be prāṇāyāma.

भूयो भूयः क्रमात्तस्य बाह्यमेवं समाचरेत् । मात्रावृद्धिः क्रमेणैव सम्यग्द्वादश षोडश ॥४-१८॥

bhūyo bhūyaḥ kramāttasya bāhyamevaṃ samācaret | mātrāvṛddhiḥ krameṇaiva samyagdvādaśa ṣoḍaśa ||4-18||

One should thus practise this repeatedly, again and again, in due order. The increase in the count should proceed properly, step by step -- twelve, then sixteen.

जपध्यानादिभिः सार्धं सगर्भं तं विदुर्बुधाः । तदपेतं विगर्भं च प्राणायामं परे विदुः ॥४-१९॥

japadhyānādibhiḥ sārdhaṃ sagarbhaṃ taṃ vidurbudhāḥ | tadapetaṃ vigarbhaṃ ca prāṇāyāmaṃ pare viduḥ ||4-19||

The wise know the prāṇāyāma accompanied by japa, meditation, and the like as 'sagarbha' -- with seed. Others recognize a different kind, devoid of that, as 'vigarbha' -- without seed.

क्रमादभ्यस्यतः पुंसो देहे स्वेदोद्गमोऽधमः । मध्यमः कम्पसंयुक्तो भूमित्यागः परो मतः ॥४-२०॥

kramādabhyasyataḥ puṃso dehe svedodgamo'dhamaḥ | madhyamaḥ kampasaṃyukto bhūmityāgaḥ paro mataḥ ||4-20||

For a man practising in due order, the appearance of sweat on the body is the lowest sign. Trembling is the middling sign. Rising off the ground is held to be the highest.

उत्तमस्य गुणावाप्तिर्यावच्छीलनमिष्यते । इन्द्रियाणां विचरतां विषयेषु निरर्गलम् ॥४-२१॥

uttamasya guṇāvāptiryāvacchīlanamiṣyate | indriyāṇāṃ vicaratāṃ viṣayeṣu nirargalam ||4-21||

The attainment of that highest quality is intended for as long as one continues the cultivation. [Now:] the senses wander among their objects unchecked, without restraint.

बलादाहरणं तेभ्यः प्रत्याहारोऽभिधीयते । अङ्गुष्ठगुल्फजानूरुमूलाधारलिङ्गनाभिषु ॥४-२२॥

balādāharaṇaṃ tebhyaḥ pratyāhāro'bhidhīyate | aṅguṣṭhagulphajānūrumūlādhāraliṅganābhiṣu ||4-22||

The forcible withdrawal of the senses from their objects is called pratyāhāra. [Dhāraṇā is then practised] at the big toe, ankle, knee, root of the thigh, the base, the liṅgam, and the navel...

हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां ततो नसि । भ्रूमध्ये मस्तके मूर्ध्नि द्वादशान्ते यथाविधि ॥४-२३॥

hṛdgrīvākaṇṭhadeśeṣu lambikāyāṃ tato nasi | bhrūmadhye mastake mūrdhni dvādaśānte yathāvidhi ||4-23||

...at the heart, neck, and throat regions, at the palate, then at the nose, between the eyebrows, on the head, at the crown, and at the twelfth point -- according to the proper procedure.

धारणं प्राणमरुतो धारणेति निगद्यते । समाहितेन मनसा चैतन्यान्तरवर्तिना ॥४-२४॥

dhāraṇaṃ prāṇamaruto dhāraṇeti nigadyate | samāhitena manasā caitanyāntaravartinā ||4-24||

The fixing of the vital breath [at those points], with a mind that is collected and abiding within consciousness, is declared to be dhāraṇā.

आत्मन्यभीष्टदेवानां ध्यानं ध्यानमिहोच्यते । समत्वभावना नित्यं जीवात्मपरमात्मनोः ॥४-२५॥

ātmanyabhīṣṭadevānāṃ dhyānaṃ dhyānamihocyate | samatvabhāvanā nityaṃ jīvātmaparamātmanoḥ ||4-25||

Meditation on one's chosen deities within the self -- this is here called dhyāna: the constant cultivation of the sense of identity between the individual soul and the Supreme Soul.

समाधिर्माहुर्मुनयः प्रोक्तमष्टाङ्गलक्षणम् । इदानीं कथये तेऽहं मन्त्रयोगमनुत्तमम् ॥४-२६॥

samādhirmāhurmunayaḥ proktamaṣṭāṅgalakṣaṇam | idānīṃ kathaye te'haṃ mantrayogamanuttamam ||4-26||

The sages call this samādhi, thus completing the eight-limbed [yoga] just described. Now I shall tell you of the unsurpassed mantra-yoga.

विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं नग । चन्द्रसूर्याग्नितेजोभिर्जीवब्रह्मैक्यरूपकम् ॥४-२७॥

viśvaṃ śarīramityuktaṃ pañcabhūtātmakaṃ naga | candrasūryāgnitejobhirjīvabrahmaikyarūpakam ||4-27||

This body, made of the five elements, O mountain, is called 'the universe' -- a form representing, through the radiance of moon, sun, and fire, the very unity of the individual soul and Brahman.

तिस्रः कोट्यस्तदर्धेन शरीरे नाडयो मताः । तासु मुख्या दश प्रोक्तास्ताभ्यस्तिस्रो व्यवस्थिताः ॥४-२८॥

tisraḥ koṭyastadardhena śarīre nāḍayo matāḥ | tāsu mukhyā daśa proktāstābhyastisro vyavasthitāḥ ||4-28||

Three and a half crore nāḍīs are held to exist in the body. Of these, ten are declared to be the principal ones, and of those ten, three are established as the chief channels.

प्रधाना मेरुदण्डेऽत्र चन्द्रसूर्याग्निरूपिणी । इडा वामे स्थिता नाडी शुभ्रा तु चन्द्ररूपिणी ॥४-२९॥

pradhānā merudaṇḍe'tra candrasūryāgnirūpiṇī | iḍā vāme sthitā nāḍī śubhrā tu candrarūpiṇī ||4-29||

The principal channel here in the spinal column has the nature of moon, sun, and fire. Iḍā, situated on the left, is bright and has the nature of the moon.

शक्तिरूपा तु सा नाडी साक्षादमृतविग्रहा । दक्षिणे या पिङ्गलाख्या पुंरूपा सूर्यविग्रहा ॥४-३०॥

śaktirūpā tu sā nāḍī sākṣādamṛtavigrahā | dakṣiṇe yā piṅgalākhyā puṃrūpā sūryavigrahā ||4-30||

That channel [iḍā] is of the nature of śakti, directly embodying the nectar of immortality. The one on the right, called piṅgalā, has a male form and embodies the sun.

सर्वतेजोमयी सा तु सुषुम्ना वह्निरूपिणी । तस्या मध्ये विचित्राख्ये इच्छाज्ञानक्रियात्मकम् ॥४-३१॥

sarvatejomayī sā tu suṣumnā vahnirūpiṇī | tasyā madhye vicitrākhye icchājñānakriyātmakam ||4-31||

That [central channel], suṣumnā, is made entirely of radiance and has the nature of fire. Within it, in the one called vicitrā, are will, knowledge, and action.

मध्ये स्वयम्भूलिङ्गं तु कोटिसूर्यसमप्रभम् । तदूर्ध्वं मायाबीजं तु हरात्माबिन्दुनादकम् ॥४-३२॥

madhye svayambhūliṅgaṃ tu koṭisūryasamaprabham | tadūrdhvaṃ māyābījaṃ tu harātmābindunādakam ||4-32||

In the middle [of the mūlādhāra] is the self-born liṅgam, radiant as a million suns. Above that is the seed of māyā, of Hara's own nature, made of bindu and nāda.

तदूर्ध्वं तु शिखाकारा कुण्डली रक्तविग्रहा । देव्यात्मिका तु सा प्रोक्ता मदभिन्ना नगाधिप ॥४-३३॥

tadūrdhvaṃ tu śikhākārā kuṇḍalī raktavigrahā | devyātmikā tu sā proktā madabhinnā nagādhipa ||4-33||

Above that is Kuṇḍalī, shaped like a flame, red in hue. She is declared to be of the very nature of the Goddess -- not different from Me, O lord of mountains.

तद्बाह्ये हेमरूपाभं वादिसान्तचतुर्दलम् । द्रुतहेमसमप्रख्यं पद्मं तत्र विचिन्तयेत् ॥४-३४॥

tadbāhye hemarūpābhaṃ vādisāntacaturdalam | drutahemasamaprakhyaṃ padmaṃ tatra vicintayet ||4-34||

Outside that is the four-petalled [lotus], with the letters from va to sa, golden in radiance, resembling molten gold. One should meditate there on that lotus.

तदूर्ध्वं त्वनलप्रख्यं षड्दलं हीरकप्रभम् । वादिलान्तषड्वर्णेन स्वाधिष्ठानमनुत्तमम् ॥४-३५॥

tadūrdhvaṃ tvanalaprakhyaṃ ṣaḍdalaṃ hīrakaprabham | vādilāntaṣaḍvarṇena svādhiṣṭhānamanuttamam ||4-35||

Above that is [the lotus] resembling fire, six-petalled, radiant as diamond, marked with six letters from va to la -- the unsurpassed svādhiṣṭhāna.

मूलाधारषट्कोणं मूलाधारं ततो विदुः । स्वशब्देन परं लिङ्गं स्वाधिष्ठानं ततो विदुः ॥४-३६॥

mūlādhāraṣaṭkoṇaṃ mūlādhāraṃ tato viduḥ | svaśabdena paraṃ liṅgaṃ svādhiṣṭhānaṃ tato viduḥ ||4-36||

They know the six-cornered region as mūlādhāra [because it is] the root-support. Because the word 'sva' [there] means the supreme liṅgam, they thus know [that region] as svādhiṣṭhāna, its own abode.

तदूर्ध्वं नाभिदेशे तु मणिपूरं महाप्रभम् । मेघाभं विद्युदाभं च बहुतेजोमयं ततः ॥४-३७॥

tadūrdhvaṃ nābhideśe tu maṇipūraṃ mahāprabham | meghābhaṃ vidyudābhaṃ ca bahutejomayaṃ tataḥ ||4-37||

Above that, in the region of the navel, is maṇipūra, of great radiance -- cloud-hued and lightning-hued, exceedingly full of splendour.

मणिवद्भिन्नं तत्पद्मं मणिपद्मं तथोच्यते । दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम् ॥४-३८॥

maṇivadbhinnaṃ tatpadmaṃ maṇipadmaṃ tathocyate | daśabhiśca dalairyuktaṃ ḍādiphāntākṣarānvitam ||4-38||

That lotus, distinct and jewel-like, is thus called maṇipadma. It is endowed with ten petals, marked with the letters from ḍa to pha.

विष्णुनाधिष्ठितं पत्रं विष्ण्वालोकनकारणम् । तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसन्निभम् ॥४-३९॥

viṣṇunādhiṣṭhitaṃ patraṃ viṣṇvālokanakāraṇam | tadūrdhve'nāhataṃ padmamudyadādityasannibham ||4-39||

That lotus is presided over by Viṣṇu and is the cause of the vision of Viṣṇu. Above it is the anāhata lotus, resembling the rising sun.

कादिठान्तदलैरर्कपत्रैश्च समधिष्ठितम् । तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम् ॥४-४०॥

kādiṭhāntadalairarkapatraiśca samadhiṣṭhitam | tanmadhye bāṇaliṅgaṃ tu sūryāyutasamaprabham ||4-40||

[Anāhata is] furnished with petals from ka to ṭha, presided over as if by sun-like petals. In its middle is the bāṇa-liṅgam, radiant as ten thousand suns.

शब्दब्रह्ममयं शब्दानाहतं तत्र दृश्यते । अनाहताख्यं तत्पद्मं मुनिभिः परिकीर्तितम् ॥४-४१॥

śabdabrahmamayaṃ śabdānāhataṃ tatra dṛśyate | anāhatākhyaṃ tatpadmaṃ munibhiḥ parikīrtitam ||4-41||

There, the unstruck sound, consisting of the sound-Brahman, is perceived. That lotus, named anāhata, is celebrated by the sages.

आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् । तदूर्ध्वं तु विशुद्धाख्यं दलषोडशपङ्कजम् ॥४-४२॥

ānandasadanaṃ tattu puruṣādhiṣṭhitaṃ param | tadūrdhvaṃ tu viśuddhākhyaṃ dalaṣoḍaśapaṅkajam ||4-42||

That [anāhata] is indeed the abode of bliss, presided over by the supreme Puruṣa. Above it is the one called viśuddha, the sixteen-petalled lotus.

स्वरैः षोडशभिर्युक्तं धूम्रवर्णं महाप्रभम् । विशुद्धं तनुते यस्माज्जीवस्य हंसलोकनात् ॥४-४३॥

svaraiḥ ṣoḍaśabhiryuktaṃ dhūmravarṇaṃ mahāprabham | viśuddhaṃ tanute yasmājjīvasya haṃsalokanāt ||4-43||

[Viśuddha is] furnished with the sixteen vowels, smoke-coloured, greatly radiant. It is called viśuddha because it purifies the individual soul through the vision of the haṃsa, the Self.

विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् । आज्ञाचक्रं तदूर्ध्वे तु आत्मनाधिष्ठितं परम् ॥४-४४॥

viśuddhaṃ padmamākhyātamākāśākhyaṃ mahādbhutam | ājñācakraṃ tadūrdhve tu ātmanādhiṣṭhitaṃ param ||4-44||

Thus the viśuddha lotus, called 'space,' greatly wondrous, has been described. Above it is the ājñā cakra, presided over supremely by the Self.

आज्ञासङ्क्रमणं तत्र तेनाज्ञेति प्रकीर्तितम् । द्विदलं हक्षसंयुक्तं पद्मं तत्सुमनोहरम् ॥४-४५॥

ājñāsaṅkramaṇaṃ tatra tenājñeti prakīrtitam | dvidalaṃ hakṣasaṃyuktaṃ padmaṃ tatsumanoharam ||4-45||

There, the transmission of command takes place; hence it is celebrated as ajna, command. That lotus, two-petalled, marked with the letters ha and kṣa, is very beautiful.

कैलासाख्यं तदूर्ध्वं तु रोधिनी तु तदूर्ध्वतः । एवं त्वाधारचक्राणि प्रोक्तानि तव सुव्रत ॥४-४६॥

kailāsākhyaṃ tadūrdhvaṃ tu rodhinī tu tadūrdhvataḥ | evaṃ tvādhāracakrāṇi proktāni tava suvrata ||4-46||

Above that is [the center] called Kailāsa, and above that, Rodhinī. Thus, O one of excellent vows, the support-cakras have been declared to you.

सहस्रारयुतं बिन्दुस्थानं तदूर्ध्वमीरितम् । इत्येतत्कथितं सर्वं योगमार्गमनुत्तमम् ॥४-४७॥

sahasrārayutaṃ bindusthānaṃ tadūrdhvamīritam | ityetatkathitaṃ sarvaṃ yogamārgamanuttamam ||4-47||

Above that is spoken of the bindu-sthāna, furnished with a thousand petals. Thus all this, the unsurpassed path of yoga, has been declared.

आदौ पूरकयोगेनाप्याधारे योजयेन्मनः । गुदमेढ्रान्तरे शक्तिस्तामाकुञ्च्य प्रबोधयेत् ॥४-४८॥

ādau pūrakayogenāpyādhāre yojayenmanaḥ | gudameḍhrāntare śaktistāmākuñcya prabodhayet ||4-48||

First, through the technique of pūraka (inhalation), one should fix the mind at the ādhāra [base]. Having contracted the power that lies between the anus and the genital organ, one should awaken it.

लिङ्गभेदक्रमेणैव बिन्दुचक्रं च प्रापयेत् । शम्भुना तां पराशक्तिमेकीभूतां विचिन्तयेत् ॥४-४९॥

liṅgabhedakrameṇaiva binducakraṃ ca prāpayet | śambhunā tāṃ parāśaktimekībhūtāṃ vicintayet ||4-49||

By the very sequence of piercing the liṅgas, one should bring [that power] to the bindu-cakra, and meditate on that supreme power as having become one with Śambhu.

तत्रोत्थितामृतं यत्तु द्रुतलाक्षारसोपमम् । पाययित्वा तु तां शक्तिं मायाख्यां योगसिद्धिदाम् ॥४-५०॥

tatrotthitāmṛtaṃ yattu drutalākṣārasopamam | pāyayitvā tu tāṃ śaktiṃ māyākhyāṃ yogasiddhidām ||4-50||

The nectar that arises there resembles the sap of melted lac. Having caused that power, called Māyā, the giver of yogic accomplishment, to drink it...

षट्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया । आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः ॥४-५१॥

ṣaṭcakradevatāstatra santarpyāmṛtadhārayā | ānayettena mārgeṇa mūlādhāraṃ tataḥ sudhīḥ ||4-51||

Having satisfied the deities of the six cakras there with a stream of nectar, the wise practitioner should then bring [that power] back, by that same path, to the mūlādhāra.

एवमभ्यस्यमानस्याप्यहन्यहनि निश्चितम् । पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा ॥४-५२॥

evamabhyasyamānasyāpyahanyahani niścitam | pūrvoktadūṣitā mantrāḥ sarve sidhyanti nānyathā ||4-52||

For one who thus practises, certainly, day after day, all the previously mentioned defective mantras become accomplished -- not by any other means.

जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् । ये गुणाः सन्ति देव्या मे जगन्मातुर्यथा तथा ॥४-५३॥

jarāmaraṇaduḥkhādyairmucyate bhavabandhanāt | ye guṇāḥ santi devyā me jaganmāturyathā tathā ||4-53||

One is freed from old age, death, suffering, and the like, from the bondage of worldly existence. Whatever qualities exist in Me, the Goddess, the mother of the universe, exactly as they are...

ते गुणाः साधकवरे भवन्त्येव न चान्यथा । इत्येवं कथितं तात वायुधारणमुत्तमम् ॥४-५४॥

te guṇāḥ sādhakavare bhavantyeva na cānyathā | ityevaṃ kathitaṃ tāta vāyudhāraṇamuttamam ||4-54||

...those qualities, O excellent practitioner, indeed come to be [in you] -- and not otherwise. Thus, O child, has been declared the excellent practice of holding the vital breath.

इदानीं धारणाख्यं तु शृणुष्वावहितो मम । दिक्कालाद्यनवच्छिन्नदेव्यां चेतो विधाय च ॥४-५५॥

idānīṃ dhāraṇākhyaṃ tu śṛṇuṣvāvahito mama | dikkālādyanavacchinnadevyāṃ ceto vidhāya ca ||4-55||

Now listen attentively to Me about that called dhāraṇā: having placed the mind on the Goddess, who is unbounded by direction, time, and the like...

तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् । अथवा समलं चेतो यदि क्षिप्रं न सिध्यति ॥४-५६॥

tanmayo bhavati kṣipraṃ jīvabrahmaikyayojanāt | athavā samalaṃ ceto yadi kṣipraṃ na sidhyati ||4-56||

[The practitioner] quickly becomes absorbed in that, through the union of jīva and Brahman. But if the mind is impure and does not quickly succeed [in this]...

तदावयवयोगेन योगी योगान्समभ्यसेत् । मदीयहस्तपादादावङ्गे तु मधुरे नग ॥४-५७॥

tadāvayavayogena yogī yogānsamabhyaset | madīyahastapādādāvaṅge tu madhure naga ||4-57||

Then, through the method of [meditating limb by limb], the yogi should practise, upon My hands, feet, and other sweet limbs, O mountain.

चित्तं संस्थापयेन्मन्त्री स्थानस्थानजयात्पुनः । विशुद्धचित्तः सर्वस्मिन्रूपे संस्थापयेन्मनः ॥४-५८॥

cittaṃ saṃsthāpayenmantrī sthānasthānajayātpunaḥ | viśuddhacittaḥ sarvasminrūpe saṃsthāpayenmanaḥ ||4-58||

The practitioner should establish the mind [on each limb], mastering it place by place, one after another. With a mind thus purified, one should then establish the mind on the whole form.

यावन्मनोलयं याति देव्यां संविदि पर्वत । तावदिष्टमिदं मन्त्री जपहोमैः समभ्यसेत् ॥४-५९॥

yāvanmanolayaṃ yāti devyāṃ saṃvidi parvata | tāvadiṣṭamidaṃ mantrī japahomaiḥ samabhyaset ||4-59||

For as long, O mountain, as the mind attains dissolution in the Goddess, in [her] consciousness, for that long the practitioner should practise this cherished mantra through japa and homa.

मन्त्राभ्यासेन योगेन ज्ञेयज्ञानाय कल्पते । न योगेन विना मन्त्रो न मन्त्रेण विना हि सः ॥४-६०॥

mantrābhyāsena yogena jñeyajñānāya kalpate | na yogena vinā mantro na mantreṇa vinā hi saḥ ||4-60||

Through the practice of mantra and through yoga, one becomes fit for the knowledge of that which is to be known. The mantra without yoga [does not succeed], nor indeed does yoga without the mantra.

द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् । तमःपरिवृते गेहे घटो दीपेन दृश्यते ॥४-६१॥

dvayorabhyāsayogo hi brahmasaṃsiddhikāraṇam | tamaḥparivṛte gehe ghaṭo dīpena dṛśyate ||4-61||

The combined practice of the two [mantra and yoga] is indeed the cause of accomplishment in Brahman. In a house enveloped by darkness, a jar is seen only by means of a lamp.

एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः । इति योगविधिः कृत्स्नः साङ्गः प्रोक्तो मयाधुना ॥४-६२॥

evaṃ māyāvṛto hyātmā manunā gocarīkṛtaḥ | iti yogavidhiḥ kṛtsnaḥ sāṅgaḥ prokto mayādhunā ||4-62||

Thus the Self, veiled by māyā, is made perceptible through the mantra. Thus the entire procedure of yoga, together with its limbs, has now been declared by Me.

इत्यादियोगयुक्तात्मा ध्यायेन्मां ब्रह्मरूपिणीम् । भक्त्या निर्व्याजया राजन्नासने समुपस्थितः ॥५-१॥

ityādiyogayuktātmā dhyāyenmāṃ brahmarūpiṇīm | bhaktyā nirvyājayā rājannāsane samupasthitaḥ ||5-1||

Thus united in yoga [by all that has been taught], one should meditate on Me in My form as Brahman, O king, with unfeigned devotion, seated upon one's seat.

आविः सन्निहितं गुहाचरं नाम महत्परम् । अत्रैतत्सर्वमर्पितमेजत्प्राणनिमिषच्च यत् ॥५-२॥

āviḥ sannihitaṃ guhācaraṃ nāma mahatparam | atraitatsarvamarpitamejatprāṇanimiṣacca yat ||5-2||

[This reality is] manifest, near at hand, dwelling in the cave [of the heart] -- indeed the great, supreme [truth]. Here rests everything that moves, breathes, and blinks.

एतज्जानथ सदसद्वरेण्यं विज्ञानाद्यद्वरिष्ठं प्रजानाम् । यदर्चिमद्यदणुभ्योऽणु च यस्मिंल्लोका निहिता लोकिनश्च ॥५-३॥

etajjānatha sadasadvareṇyaṃ vijñānādyadvariṣṭhaṃ prajānām | yadarcimadyadaṇubhyo'ṇu ca yasmiṃllokā nihitā lokinaśca ||5-3||

Know this as the choicest reality, beyond being and non-being, superior to mere discursive knowledge, the best of all for creatures -- radiant, subtler than the subtlest, in which the worlds and their inhabitants are established.

तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ् मनः । तदेतत्सत्यममृतं तद्वेद्धव्यं सौम्य विद्धि ॥५-४॥

tadetadakṣaraṃ brahma sa prāṇastadu vāṅ manaḥ | tadetatsatyamamṛtaṃ tadveddhavyaṃ saumya viddhi ||5-4||

That, this imperishable Brahman, is the vital breath, and also speech and mind. This is the real, the immortal. That is what is to be known -- know it, O gentle one.

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं सन्धयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सौम्य विद्धि ॥५-५॥

dhanurgṛhītvaupaniṣadaṃ mahāstraṃ śaraṃ hyupāsāniśitaṃ sandhayīta | āyamya tadbhāvagatena cetasā lakṣyaṃ tadevākṣaraṃ saumya viddhi ||5-5||

Having taken up the great weapon, the bow that is the Upanishad, one should fit to it the arrow sharpened by meditation. Drawing it back with a mind absorbed in that state, know the target itself, O gentle one, to be the Imperishable.

प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥५-६॥

praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate | apramattena veddhavyaṃ śaravattanmayo bhavet ||5-6||

Praṇava, Om, is the bow; the Self indeed is the arrow; Brahman is said to be that target. It is to be struck by one who is vigilant and undistracted -- one should become one with it, as the arrow merges into the target.

यस्मिन्द्यौश्च पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथात्मानमन्या वाचो विमुञ्चथा अमृतस्यैष सेतुः ॥५-७॥

yasmindyauśca pṛthivī cāntarikṣamotaṃ manaḥ saha prāṇaiśca sarvaiḥ | tamevaikaṃ jānathātmānamanyā vāco vimuñcathā amṛtasyaiṣa setuḥ ||5-7||

In whom heaven, earth, and the mid-space are woven together, along with the mind and all the vital breaths -- know that one alone as the Self. Give up other talk: this is the bridge to immortality.

अरा इव रथनाभौ संहता यत्र नाड्यः । स एषोऽन्तश्चरते बहुधा जायमानः ॥५-८॥

arā iva rathanābhau saṃhatā yatra nāḍyaḥ | sa eṣo'ntaścarate bahudhā jāyamānaḥ ||5-8||

Where the nāḍīs are gathered together like spokes in the hub of a chariot-wheel, there he moves about within, becoming manifold, taking birth in many forms.

ओमित्येवं ध्यायथात्मानं स्वस्ति वः पाराय तमसः परस्तात् । दिव्ये ब्रह्मपुरे व्योम्नि आत्मा सम्प्रतिष्ठितः ॥५-९॥

omityevaṃ dhyāyathātmānaṃ svasti vaḥ pārāya tamasaḥ parastāt | divye brahmapure vyomni ātmā sampratiṣṭhitaḥ ||5-9||

Meditate thus on the Self as Om -- may it go well with you in crossing beyond darkness. In the divine city of Brahman, in the [inner] ether, the Self is firmly established.

मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय । तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति ॥५-१०॥

manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṃ sannidhāya | tadvijñānena paripaśyanti dhīrā ānandarūpamamṛtaṃ yadvibhāti ||5-10||

Mind-made, leader of the breath-body, established in food, having taken its seat near the heart -- through right understanding, the wise perceive that which shines forth, immortal, in the form of bliss.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥५-११॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ | kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare ||5-11||

When that [reality], both supreme and immanent, is seen, the knot of the heart is broken, all doubts are cut asunder, and his accumulated actions are consumed.

हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ॥५-१२॥

hiraṇmaye pare kośe virajaṃ brahma niṣkalam | tacchubhraṃ jyotiṣāṃ jyotistadyadātmavido viduḥ ||5-12||

In the golden, supreme sheath is the stainless, undivided Brahman -- pure, the light of lights, which the knowers of the Self know.

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥५-१३॥

na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ | tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti ||5-13||

There the sun does not shine, nor the moon and stars; these lightnings do not shine there -- how then could this fire? Everything shines only in accordance with his shining; by his radiance all this is illumined.

ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वं वरिष्ठम् ॥५-१४॥

brahmaivedamamṛtaṃ purastādbrahma paścādbrahma dakṣiṇataścottareṇa | adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvaṃ variṣṭham ||5-14||

Brahman alone, immortal, is this -- in front, behind, to the south, to the north, stretched below and above. Brahman alone is this entire universe, the most excellent.

एतादृगनुभवो यस्य स कृतार्थो नरोत्तमः । ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ॥५-१५॥

etādṛganubhavo yasya sa kṛtārtho narottamaḥ | brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati ||5-15||

One who has such an experience is fulfilled, the best among men. Having become Brahman, of a serene self, he neither grieves nor desires.

द्वितीयाद्वै भयं राजंस्तदभावाद्बिभेति न । न तद्वियोगो मेऽप्यस्ति मद्वियोगोऽपि तस्य न ॥५-१६॥

dvitīyādvai bhayaṃ rājaṃstadabhāvādbibheti na | na tadviyogo me'pyasti madviyogo'pi tasya na ||5-16||

Fear, O king, indeed comes from [the perception of] a second entity; in the absence of that [duality], one does not fear. There is no separation of that from Me, nor is there any separation of Me from it.

अहमेव स सोऽहं वै निश्चितं विद्धि पर्वत । मद्दर्शनं तु तत्र स्याद्यत्र ज्ञानी स्थितो मम ॥५-१७॥

ahameva sa so'haṃ vai niścitaṃ viddhi parvata | maddarśanaṃ tu tatra syādyatra jñānī sthito mama ||5-17||

I alone am He; He indeed am I -- know this with certainty, O mountain. My vision occurs precisely where a knower of Me is established.

नाहं तीर्थे न कैलासे वैकुण्ठे वा न कर्हिचित् । वसामि किन्तु मज्ज्ञानिहृदयाम्भोजमध्यमे ॥५-१८॥

nāhaṃ tīrthe na kailāse vaikuṇṭhe vā na karhicit | vasāmi kintu majjñānihṛdayāmbhojamadhyame ||5-18||

I do not dwell in a sacred tirtha, nor in Kailasa, nor ever in Vaikuntha. Rather, I dwell in the very centre of the lotus-heart of My knower.

मत्पूजाकोटिफलदं सकृन्मज्ज्ञानिनोऽर्चनम् । कुलं पवित्रं तस्यास्ति जननी कृतकृत्यका ॥५-१९॥

matpūjākoṭiphaladaṃ sakṛnmajjñānino'rcanam | kulaṃ pavitraṃ tasyāsti jananī kṛtakṛtyakā ||5-19||

A single act of worship offered to My knower yields the fruit of a crore worships of Me. His family becomes purified; his mother has fulfilled the very purpose of her life.

विश्वम्भरा पुण्यवती चिल्लयो यस्य चेतसः । ब्रह्मज्ञानं तु यत्पृष्टं त्वया पर्वतसत्तम ॥५-२०॥

viśvambharā puṇyavatī cillayo yasya cetasaḥ | brahmajñānaṃ tu yatpṛṣṭaṃ tvayā parvatasattama ||5-20||

Blessed and meritorious is [the mother, or the earth itself,] of one whose mind dissolves into pure consciousness. Now, O best of mountains, the knowledge of Brahman that you have asked about...

कथितं तन्मया सर्वं नातो वक्तव्यमस्ति हि । इदं ज्येष्ठाय पुत्राय भक्तियुक्ताय शीलिने ॥५-२१॥

kathitaṃ tanmayā sarvaṃ nāto vaktavyamasti hi | idaṃ jyeṣṭhāya putrāya bhaktiyuktāya śīline ||5-21||

All this has been told by Me; there is indeed nothing further to say. This [teaching] should be given to an eldest, devoted, well-conducted son...

शिष्याय च यथोक्ताय वक्तव्यं नान्यथा क्वचित् । यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ॥५-२२॥

śiṣyāya ca yathoktāya vaktavyaṃ nānyathā kvacit | yasya deve parā bhaktiryathā deve tathā gurau ||5-22||

...and to a disciple as [just] described -- it should not be told otherwise, ever. [It should be given to] one who has supreme devotion to the deity, and equally to the guru...

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः । येनोपदिष्टा विद्येयं स एव परमेश्वरः ॥५-२३॥

tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ | yenopadiṣṭā vidyeyaṃ sa eva parameśvaraḥ ||5-23||

For that great soul, these truths, once told, indeed shine forth. The one by whom this knowledge is taught is himself none other than the supreme Lord.

यस्यायं सुकृतं कर्तुमसमर्थस्ततो ऋणी । पित्रोरप्यधिकः प्रोक्तो ब्रह्मजन्मप्रदायकः ॥५-२४॥

yasyāyaṃ sukṛtaṃ kartumasamarthastato ṛṇī | pitrorapyadhikaḥ prokto brahmajanmapradāyakaḥ ||5-24||

One who is unable to repay this good deed remains a debtor; [the debt to the guru] is declared to be even greater than that owed to one's parents, since he is the giver of the [second,] Brahman-birth.

पितृजातं जन्म नष्टं नेत्थं जातं कदाचन । तस्मै न द्रुह्येदित्यादि निगमोऽप्यवदन्नग ॥५-२५॥

pitṛjātaṃ janma naṣṭaṃ netthaṃ jātaṃ kadācana | tasmai na druhyedityādi nigamo'pyavadannaga ||5-25||

Birth produced by one's [biological] father is perishable; it is never [comparable to] a birth produced in this way [by the guru]. 'One should never bear hostility toward him' -- thus the Vedic tradition itself has declared, O mountain.

तस्माच्छास्त्रस्य सिद्धान्तो ब्रह्मदाता गुरुः परः । शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न शङ्करः ॥५-२६॥

tasmācchāstrasya siddhānto brahmadātā guruḥ paraḥ | śive ruṣṭe gurustrātā gurau ruṣṭe na śaṅkaraḥ ||5-26||

Therefore the settled conclusion of scripture is this: the guru, the giver of Brahman, is supreme. If Śiva is angered, the guru can protect [the disciple]; but if the guru is angered, not even Śiva [can protect him].

तस्मात्सर्वप्रयत्नेन श्रीगुरुं तोषयेन्नग । कायेन मनसा वाचा सर्वदा तत्परो भवेत् ॥५-२७॥

tasmātsarvaprayatnena śrīguruṃ toṣayennaga | kāyena manasā vācā sarvadā tatparo bhavet ||5-27||

Therefore, O mountain, one should please the venerable guru with every effort -- with body, mind, and speech, one should always be devoted to that end.

अन्यथा तु कृतघ्नः स्यात्कृतघ्ने नास्ति निष्कृतिः । इन्द्रेणाथर्वणायोक्ता शिरश्छेदप्रतिज्ञया ॥५-२८॥

anyathā tu kṛtaghnaḥ syātkṛtaghne nāsti niṣkṛtiḥ | indreṇātharvaṇāyoktā śiraśchedapratijñayā ||5-28||

Otherwise, one becomes ungrateful, and for the ungrateful there is no expiation. [This is illustrated by what] was declared by Indra to Ātharvaṇa [Dadhīci], through a vow involving the severing of the head...

अश्विभ्यां कथने तस्य शिरश्छिन्नं च वज्रिणा । अश्वीयं तच्छिरो नष्टं दृष्ट्वा वैद्यौ सुरोत्तमौ ॥५-२९॥

aśvibhyāṃ kathane tasya śiraśchinnaṃ ca vajriṇā | aśvīyaṃ tacchiro naṣṭaṃ dṛṣṭvā vaidyau surottamau ||5-29||

When he told it to the two Ashvins, his head was severed by Indra, wielder of the vajra. When the two divine physicians, best among the gods, saw that the [replacement] horse-head had also been destroyed...

पुनः संयोजितं स्वीयं ताभ्यां मुनिशिरस्तदा । इति सङ्कटसम्पाद्या ब्रह्मविद्या नगाधिप । लब्धा येन स धन्यः स्यात्कृतकृत्यश्च भूधर ॥५-३०॥

punaḥ saṃyojitaṃ svīyaṃ tābhyāṃ muniśirastadā | iti saṅkaṭasampādyā brahmavidyā nagādhipa | labdhā yena sa dhanyaḥ syātkṛtakṛtyaśca bhūdhara ||5-30||

Then, by those two [Aśvins], the sage's own head was rejoined. Thus, O lord of mountains, the knowledge of Brahman was obtained only through great difficulty; whoever attains it is blessed and has fulfilled the very purpose of life, O mountain.

स्वीयां भक्तिं वदस्वाम्ब येन ज्ञातं सुखेन हि । जायते मनुजस्यास्य मध्यमस्याविरागिणः ॥६-१॥

svīyāṃ bhaktiṃ vadasvāmba yena jñātaṃ sukhena hi | jāyate manujasyāsya madhyamasyāvirāgiṇaḥ ||6-1||

[Himalaya said:] Tell me of devotion to You, O Mother, by which knowledge easily arises for this person -- one of middling [capacity], not yet [fully] dispassionate.

मार्गास्त्रयो मे विख्याता मोक्षप्राप्तौ नगाधिप । कर्मयोगो ज्ञानयोगो भक्तियोगश्च सत्तम ॥६-२॥

mārgāstrayo me vikhyātā mokṣaprāptau nagādhipa | karmayogo jñānayogo bhaktiyogaśca sattama ||6-2||

Three paths are renowned, according to Me, for the attainment of liberation, O lord of mountains: karma-yoga, jñāna-yoga, and bhakti-yoga, O most excellent one.

त्रयाणामप्ययं योग्यः कर्तुं शक्योऽस्ति सर्वथा । सुलभत्वान्मानसत्वात्कायचित्ताद्यपीडनात् ॥६-३॥

trayāṇāmapyayaṃ yogyaḥ kartuṃ śakyo'sti sarvathā | sulabhatvānmānasatvātkāyacittādyapīḍanāt ||6-3||

Of the three, this [path, bhakti,] is entirely suitable and capable of being practised by all, on account of its ease, its mental nature, and its not afflicting the body, mind, and so on.

गुणभेदान्मनुष्याणां सा भक्तिस्त्रिविधा मता । परपीडां समुद्दिश्य दम्भं कृत्वा पुरःसरम् ॥६-४॥

guṇabhedānmanuṣyāṇāṃ sā bhaktistrividhā matā | parapīḍāṃ samuddiśya dambhaṃ kṛtvā puraḥsaram ||6-4||

On account of the differences of guṇa among people, that devotion is held to be three-fold. [The first kind is that which is] aimed at causing harm to others, preceded by hypocrisy...

मात्सर्यक्रोधयुक्तो यस्तस्य भक्तिस्तु तामसी । परपीडादिरहितः स्वकल्याणार्थमेव च ॥६-५॥

mātsaryakrodhayukto yastasya bhaktistu tāmasī | parapīḍādirahitaḥ svakalyāṇārthameva ca ||6-5||

One who is full of envy and anger -- his devotion is tāmasī, tamasic. [The second kind is that which is] free from any intent to harm others, [undertaken] only for the sake of one's own welfare...

नित्यं सकामो हृदये यशोऽर्थी भोगलोलुपः । तत्तत्फलसमावाप्त्यै मामुपास्तेऽतिभक्तितः ॥६-६॥

nityaṃ sakāmo hṛdaye yaśo'rthī bhogalolupaḥ | tattatphalasamāvāptyai māmupāste'tibhaktitaḥ ||6-6||

...constantly full of desire in the heart, desirous of fame, greedy for [sensory] enjoyment -- for the attainment of this or that fruit, he worships Me with [an appearance of] great devotion.

भेदबुद्ध्या तु मां स्वस्मादन्यां जानाति पामरः । तस्य भक्तिः समाख्याता नगाधिप तु राजसी ॥६-७॥

bhedabuddhyā tu māṃ svasmādanyāṃ jānāti pāmaraḥ | tasya bhaktiḥ samākhyātā nagādhipa tu rājasī ||6-7||

But the fool who, through the sense of difference, knows Me as other than himself -- his devotion, O lord of mountains, is declared to be rājasī, rajasic.

परमेशार्पणं कर्म पापसङ्क्षालनाय च । वेदोक्तत्वादवश्यं तत्कर्तव्यं तु मयानिशम् ॥ ८॥

parameśārpaṇaṃ karma pāpasaṅkṣālanāya ca | vedoktatvādavaśyaṃ tatkartavyaṃ tu mayāniśam || 8||

This is the resolve of the sattvika worshipper: action offered to the Supreme Lord, undertaken for the washing away of sin. Because the Veda enjoins it, it must be done by me always, without fail.

इति निश्चितबुद्धिस्तु भेदबुद्धिमुपाश्रितः । करोति प्रीयते कर्म भक्तिः सा नग सात्त्विकी ॥ ९॥

iti niścitabuddhistu bhedabuddhimupāśritaḥ | karoti prīyate karma bhaktiḥ sā naga sāttvikī || 9||

With this resolved conviction, resting on the notion that he and I are different, he performs the action and takes pleasure in performing it. That devotion, O Mountain, is called sattvika.

परभक्तेः प्रापिकेयं भेदबुद्ध्यवलम्बनात् । पूर्वप्रोक्तेत्युभे भक्ती न परप्रापिके मते ॥ १०॥

parabhakteḥ prāpikeyaṃ bhedabuddhyavalambanāt | pūrvaproktetyubhe bhaktī na paraprāpike mate || 10||

Because it still rests on the notion of difference, this sattvika devotion is [only] the means to attain the supreme devotion. The two forms described earlier [tamasa and rajasa] are not held to be means of attaining the supreme at all.

अधुना परभक्तिं तु प्रोच्यमानां निबोध मे । मद्गुणश्रवणं नित्यं मम नामानुकीर्तनम् ॥ ११॥

adhunā parabhaktiṃ tu procyamānāṃ nibodha me | madguṇaśravaṇaṃ nityaṃ mama nāmānukīrtanam || 11||

Now understand from me the supreme devotion I am about to describe: the constant hearing of my qualities, and the continual chanting of my name.

कल्याणगुणरत्नानामाकरायां मयि स्थिरम् । चेतसो वर्तनं चैव तैलधारासमं सदा ॥ १२॥

kalyāṇaguṇaratnānāmākarāyāṃ mayi sthiram | cetaso vartanaṃ caiva tailadhārāsamaṃ sadā || 12||

And the mind's steady movement, always fixed on me -- the mine of jewel-like auspicious qualities -- flowing without break, like a stream of oil.

हेतुस्तु तत्र को वापि न कदाचिद्भवेदपि । सामीप्यसार्ष्टिसायुज्यसलोक्यानां न चएषणा ॥ १३॥

hetustu tatra ko vāpi na kadācidbhavedapi | sāmīpyasārṣṭisāyujyasalokyānāṃ na caeṣaṇā || 13||

And there, in that remembrance, no motive whatsoever should ever exist -- not even a desire for sāmīpya, sārṣṭi, sāyujya, or sālokya, the four kinds of nearness to the divine.

मत्सेवातोऽधिकं किञ्चिन्नैव जानाति कर्हिचित् । सेव्यसेवकताभावातत्र मोक्षं न वाञ्छति ॥ १४॥

matsevāto'dhikaṃ kiñcinnaiva jānāti karhicit | sevyasevakatābhāvātatra mokṣaṃ na vāñchati || 14||

He knows nothing whatsoever, ever, higher than service to me. Because he does not want to lose the relation of served and servant, he does not even wish for liberation.

परानुरक्त्या मामेव चिन्तयेद्यो ह्यतन्द्रितः । स्वाभेदेनैव मां नित्यं जानाति न विभेदतः ॥ १५॥

parānuraktyā māmeva cintayedyo hyatandritaḥ | svābhedenaiva māṃ nityaṃ jānāti na vibhedataḥ || 15||

He who tirelessly thinks of me alone, with supreme attachment, and who constantly knows me as non-different from his own self, not through the notion of difference --

मद्रूपत्वेन जीवानां चिन्तनं कुरुते तु यः । यथा स्वस्यात्मनि प्रीतिस्तथैव च परात्मनि ॥ १६॥

madrūpatvena jīvānāṃ cintanaṃ kurute tu yaḥ | yathā svasyātmani prītistathaiva ca parātmani || 16||

-- who regards all living beings as being of my very form, and who holds the same love for another's self that he holds for his own self --

चैतन्यस्य समानत्वान्न भेदं कुरुते तु यः । सर्वत्र वर्तमानां मां सर्वरूपां च सर्वदा ॥ १७॥

caitanyasya samānatvānna bhedaṃ kurute tu yaḥ | sarvatra vartamānāṃ māṃ sarvarūpāṃ ca sarvadā || 17||

-- who, because consciousness is everywhere the same, makes no distinction, [knowing] me as existing everywhere, in every form, at all times --

नमते यजते चैवाप्याचाण्डालान्तमीश्वरम् । न कुत्रापि द्रोहबुद्धिं कुरुते भेदवर्जनात् ॥ १८॥

namate yajate caivāpyācāṇḍālāntamīśvaram | na kutrāpi drohabuddhiṃ kurute bhedavarjanāt || 18||

He bows to and worships the Lord present in everyone, down to and including the outcaste. Having abandoned the notion of difference, he forms a hostile intention toward no one, anywhere.

मत्स्थानदर्शने श्रद्धा मद्भक्तदर्शने तथा । मच्छास्त्रश्रवणे श्रद्धा मन्त्रतन्त्रादिषु प्रभो ॥ १९॥

matsthānadarśane śraddhā madbhaktadarśane tathā | macchāstraśravaṇe śraddhā mantratantrādiṣu prabho || 19||

He has faith in visiting my sacred places, likewise in seeing my devotees, faith in hearing my scriptures, O lord, and in mantras, tantras, and the rest.

मयि प्रेमाकुलमती रोमाञ्चिततनुः सदा । प्रेमाश्रुजलपूर्णाक्षः कण्ठगद्गदनिस्वनः ॥ २०॥

mayi premākulamatī romāñcitatanuḥ sadā | premāśrujalapūrṇākṣaḥ kaṇṭhagadgadanisvanaḥ || 20||

His mind overwhelmed with love toward me, his body always thrilled with horripilation, his eyes full of the water of loving tears, his voice choked and faltering in the throat --

अनन्येनैव भावेन पूजयेद्यो नगाधिप । मामीश्वरीं जगद्योनिं सर्वकारणकारणम् ॥ २१॥

ananyenaiva bhāvena pūjayedyo nagādhipa | māmīśvarīṃ jagadyoniṃ sarvakāraṇakāraṇam || 21||

He who, O lord of mountains, worships me alone -- with a disposition fixed on nothing other than me -- as the Ishvari, the womb of the universe, the cause of all causes --

व्रतानि मम दिव्यानि नित्यनैमित्तिकान्यपि । नित्यं यः कुरुते भक्त्या वित्तशाठ्यविवर्जितः ॥ २२॥

vratāni mama divyāni nityanaimittikānyapi | nityaṃ yaḥ kurute bhaktyā vittaśāṭhyavivarjitaḥ || 22||

-- who constantly performs my divine vows, both the daily obligatory ones and the occasional ones, with devotion, free from miserliness about money --

मदुत्स्वदिदृक्षा च मदुत्स्वकृतिस्तथा । जायते यस्य नियतं स्वभावादेव भूधर ॥ २३॥

madutsvadidṛkṣā ca madutsvakṛtistathā | jāyate yasya niyataṃ svabhāvādeva bhūdhara || 23||

-- in whom the desire to witness my festivals, and likewise the desire to hold my festivals, arises constantly, from his very own nature, O mountain --

उच्चैर्गायंश्च नामानि ममैव खलु नृत्यति । अहङ्कारादिरहितो देहतादात्म्यवर्जितः ॥ २४॥

uccairgāyaṃśca nāmāni mamaiva khalu nṛtyati | ahaṅkārādirahito dehatādātmyavarjitaḥ || 24||

-- singing my names loudly, he actually dances, free from egoism and the rest, free from the identification of himself with the body --

प्रारब्धेन यथा यच्च क्रियते तत्तथा भवेत् । न मे चिन्तास्ति तत्रापि देहसंरक्षणादिषु ॥ २५॥

prārabdhena yathā yacca kriyate tattathā bhavet | na me cintāsti tatrāpi dehasaṃrakṣaṇādiṣu || 25||

-- [thinking:] 'whatever is brought about by prārabdha karma, let it happen just as it happens; I have no anxiety even about the preservation of my body and such things' --

इति भक्तिस्तु या प्रोक्ता परभक्तिस्तु सा स्मृता । यस्यां देव्यतिरिक्तं तु न किञ्चिदपि भाव्यते ॥ २६॥

iti bhaktistu yā proktā parabhaktistu sā smṛtā | yasyāṃ devyatiriktaṃ tu na kiñcidapi bhāvyate || 26||

This devotion just described is remembered as the supreme devotion (parabhakti), in which nothing whatsoever other than the Goddess is ever conceived.

इत्थं जाता परा भक्तिर्यस्य भूधर तत्त्वतः । तदैव तस्य चिन्मात्रे मद्रूपे विलयो भवेत् ॥ २७॥

itthaṃ jātā parā bhaktiryasya bhūdhara tattvataḥ | tadaiva tasya cinmātre madrūpe vilayo bhavet || 27||

In whomever, O mountain, such supreme devotion has genuinely arisen -- for him, dissolution occurs immediately into pure consciousness, into my very form.

भक्तेस्तु या परा काष्ठा सैव ज्ञानं प्रकीर्तितम् । वैराग्यस्य च सीमा सा ज्ञाने तदुभयं यतः ॥ २८॥

bhaktestu yā parā kāṣṭhā saiva jñānaṃ prakīrtitam | vairāgyasya ca sīmā sā jñāne tadubhayaṃ yataḥ || 28||

The very culmination of devotion is itself proclaimed to be knowledge (jñāna); and that is also the outer limit of dispassion (vairāgya), because both of these converge in knowledge.

भक्तौ कृतायां यस्यापि प्रारब्धवशतो नग । न जायते मम ज्ञानं मणिद्वीपं स गच्छति ॥ २९॥

bhaktau kṛtāyāṃ yasyāpi prārabdhavaśato naga | na jāyate mama jñānaṃ maṇidvīpaṃ sa gacchati || 29||

Even one in whom, though devotion has been performed, knowledge of me does not arise -- because of the sway of prārabdha karma, O mountain -- he goes to Manidvipa.

तत्र गत्वाऽखिलान्भोगाननिच्छन्नपि चर्च्छति । तदन्ते मम चिद्रूपज्ञानं सम्यग्भवेन्नग ॥ ३०॥

tatra gatvā'khilānbhogānanicchannapi carcchati | tadante mama cidrūpajñānaṃ samyagbhavennaga || 30||

Having gone there, he partakes of all enjoyments even without desiring them; and at the end of that, O mountain, complete knowledge of me as pure consciousness fully arises in him.

तेन युक्तः सदैव स्याज्ज्ञानान्मुक्तिर्न चान्यथा । इहैव यस्य ज्ञानं स्याधृद्गतप्रत्यगात्मनः ॥ ३१॥

tena yuktaḥ sadaiva syājjñānānmuktirna cānyathā | ihaiva yasya jñānaṃ syādhṛdgatapratyagātmanaḥ || 31||

United with that knowledge, one always attains liberation -- and not otherwise. As for one in whom, right here in this very life, knowledge of the inner Self dwelling in the heart arises --

मम संवित्परतनोस्तस्य प्राणा व्रजन्ति न । ब्रह्मैव संस्तदाप्नोति ब्रह्मैव ब्रह्म वेद यः ॥ ३२॥

mama saṃvitparatanostasya prāṇā vrajanti na | brahmaiva saṃstadāpnoti brahmaiva brahma veda yaḥ || 32||

For him whose very body has become one with my consciousness, the life-breaths do not [truly] depart. Being Brahman itself, he attains That -- for whoever knows Brahman becomes Brahman itself.

कण्ठचामीकरसममज्ञानात्तु तिरोहितम् । ज्ञानादज्ञाननाशेन लब्धमेव हि लभ्यते ॥ ३३॥

kaṇṭhacāmīkarasamamajñānāttu tirohitam | jñānādajñānanāśena labdhameva hi labhyate || 33||

Like a gold necklace on one's own neck, hidden [from awareness] by ignorance -- through knowledge, by the destruction of ignorance, what is already possessed is simply regained.

विदिताविदितादन्यन्नगोत्तम वपुर्मम । यथाऽऽदर्शे यथाऽऽत्मनि यथा जले तथा पितृलोके ॥ ३४॥

viditāviditādanyannagottama vapurmama | yathā''darśe yathā''tmani yathā jale tathā pitṛloke || 34||

My form, O best of mountains, is other than both the known and the unknown. As it is seen in a mirror, as in oneself, as in water -- so it is reflected in the world of the ancestors.

छायातपौ तथा स्वच्छौ विविक्तौ तद्वदेव हि । मम लोके भवेज्ज्ञानं द्वैतभानविवर्जितम् ॥ ३५॥

chāyātapau tathā svacchau viviktau tadvadeva hi | mama loke bhavejjñānaṃ dvaitabhānavivarjitam || 35||

Shade and sunlight -- clear and distinct from each other -- in just that same way, in my world, knowledge free from the very appearance of duality arises.

यस्तु वैराग्यवानेव ज्ञानहीनो म्रियेत चेत् । ब्रह्मलोके वसेन्नित्यं यावत्कल्पं ततःपरम् ॥ ३६॥

yastu vairāgyavāneva jñānahīno mriyeta cet | brahmaloke vasennityaṃ yāvatkalpaṃ tataḥparam || 36||

But if one possessed only of dispassion, without knowledge, should die, he dwells continuously in Brahmaloka until the end of the kalpa, and thereafter --

शुचीनां श्रीमतां गेहे भवेत्तस्या जनिः पुनः । करोति साधनं पश्चात्ततो ज्ञानं हि जायते ॥ ३७॥

śucīnāṃ śrīmatāṃ gehe bhavettasyā janiḥ punaḥ | karoti sādhanaṃ paścāttato jñānaṃ hi jāyate || 37||