Discerning the Essential from the Non-essential in Worship

Verse 1 (shiva.rudra.12.1)

नारद उवाच । ब्रह्मन्प्रजापते तात धन्यस्त्वं शिवसक्तधीः । एतदेव पुनः सम्यग्ब्रूहि मे विस्तराद्विधे

nārada uvāca | brahmanprajāpate tāta dhanyastvaṁ śivasaktadhīḥ | etadeva punaḥ samyagbrūhi me vistarādvidhe

Narada said: O Brahma, Prajapati, father, blessed are you, whose mind is ever devoted to Shiva. O Vidhi, tell me this very matter again, fully and in detail.

Verse 2 (shiva.rudra.12.2)

ब्रह्मोवाच । एकस्मिन्समये तात ऋषीनाहूय सर्वतः । निर्जरांश्चावदं प्रीत्या सुवचः पद्मसम्भवः

brahmovāca | ekasminsamaye tāta ṛṣīnāhūya sarvataḥ | nirjarāṁścāvadaṁ prītyā suvacaḥ padmasambhavaḥ

Brahma said: O son, on one occasion I, the lotus-born, having summoned the sages and the immortals from every side, spoke these good words with affection.

Verse 3 (shiva.rudra.12.3)

यदि नित्यसुखे श्रद्धा यदि सिद्धेश्च कामुकाः । आगन्तव्यं मया सार्धं तीरं क्षीरपयोनिधेः

yadi nityasukhe śraddhā yadi siddheśca kāmukāḥ | āgantavyaṁ mayā sārdhaṁ tīraṁ kṣīrapayonidheḥ

"If you have faith in eternal happiness, and if you desire attainment, you should come with me to the shore of the Ocean of Milk."

Verse 4 (shiva.rudra.12.4)

इत्येतद्वचनं श्रुत्वा गतास्ते हि मया सह । यत्रास्ते भगवान्विष्णुः सर्वेषां हितकारकः

ityetadvacanaṁ śrutvā gatāste hi mayā saha | yatrāste bhagavānviṣṇuḥ sarveṣāṁ hitakārakaḥ

Hearing these words, they went with me to where the Blessed Vishnu, the benefactor of all, dwells.

Verse 5 (shiva.rudra.12.5)

तत्र गत्वा जगन्नाथं देवदेवं जनार्दनम् । उपतस्थुः सुरा नत्वा सुकृताञ्जलयो मुने

tatra gatvā jagannāthaṁ devadevaṁ janārdanam | upatasthuḥ surā natvā sukṛtāñjalayo mune

Going there, O sage, the gods, bowing with well-joined palms, approached Janardana, the Lord of the universe, the God of gods.

Verse 6 (shiva.rudra.12.6)

तान्दृष्ट्वा च तदा विष्णुर्ब्रह्माद्यानमरान्स्थितान् । स्मरन् शिवपदाम्भोजमब्रवीत्परमं वचः

tāndṛṣṭvā ca tadā viṣṇurbrahmādyānamarānsthitān | smaran śivapadāmbhojamabravītparamaṁ vacaḥ

Seeing Brahma and the other gods standing there, Vishnu, remembering the lotus feet of Shiva, spoke these supreme words.

Verse 7 (shiva.rudra.12.7)

विष्णुरुवाच । किमर्थमागता यूयं ब्रह्माद्याश्च सुरर्षयः । सर्वं वदत तत्प्रीत्या किं कार्यं विद्यतेऽधुना

viṣṇuruvāca | kimarthamāgatā yūyaṁ brahmādyāśca surarṣayaḥ | sarvaṁ vadata tatprītyā kiṁ kāryaṁ vidyate'dhunā

Vishnu said: For what purpose have you come, O Brahma and the other divine sages? Tell me everything with affection — what task is there now?

Verse 8 (shiva.rudra.12.8)

ब्रह्मोवाच । इति पृष्टास्तदा तेन विष्णुना च मया सुराः । पुनः प्रणम्य तं प्रीत्या किं कार्यं विद्यतेऽधुना ॥ विनिवेदयितुं कार्यं ह्यब्रुवन्वचनं शुभम्

brahmovāca | iti pṛṣṭāstadā tena viṣṇunā ca mayā surāḥ | punaḥ praṇamya taṁ prītyā kiṁ kāryaṁ vidyate'dhunā || vinivedayituṁ kāryaṁ hyabruvanvacanaṁ śubham

Brahma said: Thus questioned by Vishnu, we — the gods and I — bowing to him once more with affection, and in order to make our purpose known, spoke this auspicious word.

Verse 9 (shiva.rudra.12.9)

देवा ऊचुः । नित्यं सेवा तु कस्यैव कार्या दुःखापहारिणी

devā ūcuḥ | nityaṁ sevā tu kasyaiva kāryā duḥkhāpahāriṇī

The gods said: "Whose service alone should be constantly performed — the service that removes sorrow?"

Verse 10 (shiva.rudra.12.10)

इत्येतद्वचनं श्रुत्वा भगवान्भक्तवत्सलः । सामरस्य मम प्रीत्या कृपया वाक्यमब्रवीत्

ityetadvacanaṁ śrutvā bhagavānbhaktavatsalaḥ | sāmarasya mama prītyā kṛpayā vākyamabravīt

Hearing these words, the Blessed Lord, affectionate to his devotees, spoke with grace and love to me, together with the gods.

Verse 11 (shiva.rudra.12.11)

श्रीभगवानुवाच । ब्रह्मन् शृणु सुरैः सम्यक् श्रुतं च भवता पुरा । तथापि कथ्यते तुभ्यं देवेभ्यश्च तथा पुनः

śrībhagavānuvāca | brahman śṛṇu suraiḥ samyak śrutaṁ ca bhavatā purā | tathāpi kathyate tubhyaṁ devebhyaśca tathā punaḥ

The Blessed Lord said: O Brahma, listen — this has already been well heard, both by the gods and by you, in the past; yet it is told again, to you and to the gods.

Verse 12 (shiva.rudra.12.12)

दृष्टं च दृश्यतेऽद्यैव किं पुनः पृच्छ्यतेऽधुना । ब्रह्मन्देवैः समस्तैश्च बहुधा कार्यतत्परैः

dṛṣṭaṁ ca dṛśyate'dyaiva kiṁ punaḥ pṛcchyate'dhunā | brahmandevaiḥ samastaiśca bahudhā kāryatatparaiḥ

It has been seen, and is seen even now — why then, O Brahma, is it asked again by all the gods, so intent, in so many ways, upon their tasks?

Verse 13 (shiva.rudra.12.13)

सेव्यः सेव्यः सदा देवः शङ्करः सर्वदुःखहा । ममापि कथितं तेन ब्रह्मणोऽपि विशेषतः

sevyaḥ sevyaḥ sadā devaḥ śaṅkaraḥ sarvaduḥkhahā | mamāpi kathitaṁ tena brahmaṇo'pi viśeṣataḥ

The god Shankara, the remover of all sorrow, is to be served — always to be served; this was told to me, and especially to Brahma too, by him himself.

Verse 14 (shiva.rudra.12.14)

प्रस्तुतं चैव दृष्टं वः सर्वं दृष्टान्तमद्भुतम् । त्याज्यं तदर्चनं नैव कदापि सुखमीप्सुभिः

prastutaṁ caiva dṛṣṭaṁ vaḥ sarvaṁ dṛṣṭāntamadbhutam | tyājyaṁ tadarcanaṁ naiva kadāpi sukhamīpsubhiḥ

This wondrous example has already been shown and set forth by you all — that those who desire happiness should never, ever abandon worship of him.

Verse 15 (shiva.rudra.12.15)

सन्त्यज्य देवदेवेशं लिङ्गमूर्तिं महेश्वरम् । तारपुत्रास्तथैवैते नष्टास्तेऽपि सबान्धवाः

santyajya devadeveśaṁ liṅgamūrtiṁ maheśvaram | tāraputrāstathaivaite naṣṭāste'pi sabāndhavāḥ

Having abandoned the Lord of gods, Maheshvara in his linga-form, the sons of Taraka likewise were destroyed, they too together with their kinsmen.

Verse 16 (shiva.rudra.12.16)

मया च मोहितास्ते वै मायया दूरतः कृताः । सर्वे विनष्टाः प्रध्वस्ताः शिवेन रहिता यदा

mayā ca mohitāste vai māyayā dūrataḥ kṛtāḥ | sarve vinaṣṭāḥ pradhvastāḥ śivena rahitā yadā

They were deluded by me, and driven far away by maya; when deprived of Shiva, all of them were destroyed, utterly ruined.

Verse 17 (shiva.rudra.12.17)

तस्मात्सदा पूजनीयो लिङ्गमूर्तिधरो हरः । सेवनीयो विशेषेण श्रद्धया देवसत्तम

tasmātsadā pūjanīyo liṅgamūrtidharo haraḥ | sevanīyo viśeṣeṇa śraddhayā devasattama

Therefore, O best of gods, Hara, who bears the form of the linga, should ever be worshipped; he should be served especially, with faith.

Verse 18 (shiva.rudra.12.18)

शर्वलिङ्गार्चनादेव देवा दैत्याश्च सत्तमाः । अहं त्वं च तथा ब्रह्मन्कथं तद्विस्मृतं त्वया

śarvaliṅgārcanādeva devā daityāśca sattamāḥ | ahaṁ tvaṁ ca tathā brahmankathaṁ tadvismṛtaṁ tvayā

It is through the worship of Sharva's linga alone, O best of gods, that gods and daityas — I, and you too, O Brahma — attained our standing; how have you forgotten this?

Verse 19 (shiva.rudra.12.19)

तल्लिङ्गमर्चयेन्नित्यं येन केनापि हेतुना । तस्मात् ब्रह्मन्सुरैः शर्वः सर्वकामफलेप्सया

talliṅgamarcayennityaṁ yena kenāpi hetunā | tasmāt brahmansuraiḥ śarvaḥ sarvakāmaphalepsayā

For whatever reason, that linga should be worshipped daily; therefore, O Brahma, Sharva should be worshipped by the gods, out of desire for the fruit of every wish.

Verse 20 (shiva.rudra.12.20)

सा हानिस्तन्महाछिद्रं सान्धता सा च मुग्धता । यन्मुहूर्तं क्षणं वापि शिवं नैव समर्चयेत्

sā hānistanmahāchidraṁ sāndhatā sā ca mugdhatā | yanmuhūrtaṁ kṣaṇaṁ vāpi śivaṁ naiva samarcayet

That is true loss, that is a great flaw, that is blindness, and that is folly — when one does not worship Shiva even for a moment or an instant.

Verse 21 (shiva.rudra.12.21)

भवभक्तिपरा ये च भवप्रणतचेतसः । भवसंस्मरणा ये च न ते दुःखस्य भाजनाः

bhavabhaktiparā ye ca bhavapraṇatacetasaḥ | bhavasaṁsmaraṇā ye ca na te duḥkhasya bhājanāḥ

Those who are devoted to Bhava, whose minds bow before Bhava, and who constantly remember Bhava — they are not vessels of sorrow.

Verse 22 (shiva.rudra.12.22)

भवनानि मनोज्ञानि मनोज्ञाभरणाः स्त्रियः । धनं च तुष्टिपर्यन्तं पुत्रपौत्रादिसन्ततिः

bhavanāni manojñāni manojñābharaṇāḥ striyaḥ | dhanaṁ ca tuṣṭiparyantaṁ putrapautrādisantatiḥ

Beautiful mansions, women adorned with lovely ornaments, wealth sufficient for contentment, and a lineage of sons and grandsons —

Verse 23 (shiva.rudra.12.23)

आरोग्यं च शरीरं च प्रतिष्ठां चाप्यलौकिकीम् । ये वाञ्छन्ति महाभागाः सुखं वा त्रिदशालयम्

ārogyaṁ ca śarīraṁ ca pratiṣṭhāṁ cāpyalaukikīm | ye vāñchanti mahābhāgāḥ sukhaṁ vā tridaśālayam

health of body, and even unearthly renown — whatever those greatly fortunate ones desire, or happiness, or even the abode of the gods —

Verse 24 (shiva.rudra.12.24)

अन्ते मुक्तिफलं चैव भक्तिं वा परमेशितुः । पूर्वपुण्यातिरेकेण तेऽर्चयन्ति सदाशिवम्

ante muktiphalaṁ caiva bhaktiṁ vā parameśituḥ | pūrvapuṇyātirekeṇa te'rcayanti sadāśivam

and, at the end, the fruit of liberation, or devotion to the Supreme Lord — such people, through an abundance of past merit, worship Sadashiva.

Verse 25 (shiva.rudra.12.25)

योऽर्चयेच्छिवलिङ्गं वै नित्यं भक्तिपरायणः । तस्य वै सफला सिद्धिर्न स पापैः प्रयुज्यते

yo'rcayecchivaliṅgaṁ vai nityaṁ bhaktiparāyaṇaḥ | tasya vai saphalā siddhirna sa pāpaiḥ prayujyate

Whoever, devoted to bhakti, worships the Shiva-linga daily — his attainment surely bears fruit, and he is never touched by sins.

Verse 26 (shiva.rudra.12.26)

ब्रह्मोवाच । इत्युक्ताश्च तदा देवाः प्रणिपत्य हरिं स्वयम् । लिङ्गानि प्रार्थयामासुः सर्वकामाप्तये नृणाम्

brahmovāca | ityuktāśca tadā devāḥ praṇipatya hariṁ svayam | liṅgāni prārthayāmāsuḥ sarvakāmāptaye nṛṇām

Brahma said: Thus addressed, the gods themselves then bowed to Hari and prayed for lingas, for the fulfillment of every desire of men.

Verse 27 (shiva.rudra.12.27)

तच्छ्रुत्वा च तदा विष्णुर्विश्वकर्माणमब्रवीत् । अहं च मुनिशार्दूल जीवोद्धारपरायणः

tacchrutvā ca tadā viṣṇurviśvakarmāṇamabravīt | ahaṁ ca muniśārdūla jīvoddhāraparāyaṇaḥ

Hearing this, Vishnu then spoke to Vishvakarma; and I too, O tiger among sages, being intent on the deliverance of living beings —

Verse 28 (shiva.rudra.12.28)

विश्वकर्मन्यथा शम्भोः कल्पयित्वा शुभानि च । लिङ्गानि सर्वदेवेभ्यो देयानि वचनान्मम

viśvakarmanyathā śambhoḥ kalpayitvā śubhāni ca | liṅgāni sarvadevebhyo deyāni vacanānmama

(said:) "O Vishvakarma, fashion auspicious lingas of Shambhu, and give them to all the gods, at my word."

Verse 29 (shiva.rudra.12.29)

ब्रह्मोवाच । लिङ्गानि कल्पयित्वैवमधिकारानुरूपतः । विश्वकर्मा ददौ तेभ्यो नियोगान्मम वा हरेः

brahmovāca | liṅgāni kalpayitvaivamadhikārānurūpataḥ | viśvakarmā dadau tebhyo niyogānmama vā hareḥ

Brahma said: Having thus fashioned the lingas according to each one's proper station, Vishvakarma gave them by the command of me or of Hari.

Verse 30 (shiva.rudra.12.30)

तदेव कथयाम्यद्य श्रूयतामृषिसत्तम । पद्मरागमयं शक्रो हैमं विश्रवसः सुतः

tadeva kathayāmyadya śrūyatāmṛṣisattama | padmarāgamayaṁ śakro haimaṁ viśravasaḥ sutaḥ

I now tell that very thing — listen, O best of sages: Indra received one of ruby; the son of Vishravas, one of gold.

Verse 31 (shiva.rudra.12.31)

पीतं मणिमयं धर्मो वरुणः श्यामलं शिवम् । इन्द्रनीलमयं विष्णुर्ब्रह्मा हेममयं तथा

pītaṁ maṇimayaṁ dharmo varuṇaḥ śyāmalaṁ śivam | indranīlamayaṁ viṣṇurbrahmā hemamayaṁ tathā

Dharma received one of yellow gem; Varuna, one of dark auspicious hue; Vishnu, one of sapphire; and Brahma likewise, one of gold.

Verse 32 (shiva.rudra.12.32)

विश्वेदेवास्तथा रौप्यं वसवश्च तथैव च । आरकूटमयं वापि पार्थिवं ह्यश्विनौ मुने

viśvedevāstathā raupyaṁ vasavaśca tathaiva ca | ārakūṭamayaṁ vāpi pārthivaṁ hyaśvinau mune

The Vishvedevas received one of silver, and the Vasus likewise; the Ashvins, O sage, received one of bronze, or else of earth.

Verse 33 (shiva.rudra.12.33)

लक्ष्मीश्च स्फाटिकं देवी ह्यादित्यास्ताम्रनिर्मितम् । मौक्तिकं सोमराजो वै वज्रलिङ्गं विभावसुः

lakṣmīśca sphāṭikaṁ devī hyādityāstāmranirmitam | mauktikaṁ somarājo vai vajraliṅgaṁ vibhāvasuḥ

The goddess Lakshmi received one of crystal; the Adityas, one made of copper; the Moon, one of pearl; Vibhavasu, Agni, one of diamond.

Verse 34 (shiva.rudra.12.34)

मृण्मयं चैव विप्रेन्द्रा विप्रपत्न्यस्तथैव च । चान्दनं च मयो नागाः प्रवालमयमादरात्

mṛṇmayaṁ caiva viprendrā viprapatnyastathaiva ca | cāndanaṁ ca mayo nāgāḥ pravālamayamādarāt

The foremost Brahmins received one of clay, and Brahmin wives likewise; Maya received one of sandalwood, and the Nagas, out of reverence, one of coral.

Verse 35 (shiva.rudra.12.35)

नवनीतमयं देवी योगी भस्ममयं तथा । यक्षा दधिमयं लिङ्गं छाया पिष्टमयं तथा

navanītamayaṁ devī yogī bhasmamayaṁ tathā | yakṣā dadhimayaṁ liṅgaṁ chāyā piṣṭamayaṁ tathā

The Goddess received one of fresh butter; the yogi, one of ash; the Yakshas, a linga of curds; and Chhaya, one of flour.

Verse 36 (shiva.rudra.12.36)

शिवलिङ्गं च ब्रह्माणी रत्नं पूजयति ध्रुवम् । पारदं पार्थिवं बाणः समर्चति परेऽपि वा

śivaliṅgaṁ ca brahmāṇī ratnaṁ pūjayati dhruvam | pāradaṁ pārthivaṁ bāṇaḥ samarcati pare'pi vā

Brahmani surely worships a jewel-linga of Shiva; and Bana worships one of mercury, or of earth, or of some other kind.

Verse 37 (shiva.rudra.12.37)

एवंविधानि लिङ्गानि दत्तानि विश्वकर्मणा । ते पूजयन्ति सर्वे वै देवा ऋषिगणास्तथा

evaṁvidhāni liṅgāni dattāni viśvakarmaṇā | te pūjayanti sarve vai devā ṛṣigaṇāstathā

Such lingas as these, given by Vishvakarma, are worshipped by all the gods and the multitudes of sages.

Verse 38 (shiva.rudra.12.38)

विष्णुर्दत्त्वा च लिङ्गानि देवेभ्यो हितकाम्यया । पूजाविधिं समाचष्ट ब्रह्मणे मे पिनाकिनः

viṣṇurdattvā ca liṅgāni devebhyo hitakāmyayā | pūjāvidhiṁ samācaṣṭa brahmaṇe me pinākinaḥ

Vishnu, having given the lingas to the gods out of desire for their welfare, then explained to me, Brahma, the rite of worship of the wielder of the Pinaka.

Verse 39 (shiva.rudra.12.39)

तच्छ्रुत्वा वचनं तस्य ब्रह्माहं देवसत्तमैः । आगच्छं च स्वकं धाम हर्षनिर्भरमानसः

tacchrutvā vacanaṁ tasya brahmāhaṁ devasattamaiḥ | āgacchaṁ ca svakaṁ dhāma harṣanirbharamānasaḥ

Hearing his words, I, Brahma, together with the best of the gods, returned to my own abode, my mind filled to the brim with joy.

Verse 40 (shiva.rudra.12.40)

तत्रागत्य ऋषीन्सर्वान्देवांश्चाहं तथा मुने । शिवपूजाविधिं सम्यगब्रुवं सकलेष्टदम्

tatrāgatya ṛṣīnsarvāndevāṁścāhaṁ tathā mune | śivapūjāvidhiṁ samyagabruvaṁ sakaleṣṭadam

Coming there, O sage, I told all the sages and gods, in full, the rite of Shiva-worship, which grants every desire.

Verse 41 (shiva.rudra.12.41)

ब्रह्मोवाच । श्रूयतामृषयः सर्वे सामराः प्रेमतत्पराः । शिवपूजाविधिं प्रीत्या कथये भुक्तिमुक्तिदम्

brahmovāca | śrūyatāmṛṣayaḥ sarve sāmarāḥ prematatparāḥ | śivapūjāvidhiṁ prītyā kathaye bhuktimuktidam

Brahma said: "Hear, all you sages together with the gods, intent on love; I shall tell, with affection, the rite of Shiva-worship, which bestows both enjoyment and liberation."

Verse 42 (shiva.rudra.12.42)

मानुषं जन्म सम्प्राप्य दुर्लभं सर्वजन्तुषु । तत्रापि सत्कुले देवा दुष्प्राप्यं च मुनीश्वराः

mānuṣaṁ janma samprāpya durlabhaṁ sarvajantuṣu | tatrāpi satkule devā duṣprāpyaṁ ca munīśvarāḥ

Having obtained a human birth, which is hard to attain among all creatures, and, within that, O gods, birth in a good family, O lords of sages, is even harder to attain.

Verse 43 (shiva.rudra.12.43)

अव्यङ्गं चैव विप्रेषु साचारेषु सपुण्यतः । शिवसन्तोषहेतोश्च कर्म स्वोक्तं समाचरेत्

avyaṅgaṁ caiva vipreṣu sācāreṣu sapuṇyataḥ | śivasantoṣahetośca karma svoktaṁ samācaret

And, being free of defect, born among Brahmins of good conduct and merit, one should perform the duty prescribed for oneself, for the sake of pleasing Shiva.

Verse 44 (shiva.rudra.12.44)

यद्यज्जातिसमुद्दिष्टं तत्तत्कर्म न लङ्घयेत् । यावद्दानस्य सम्पत्तिस्तावत्कर्म समावहेत्

yadyajjātisamuddiṣṭaṁ tattatkarma na laṅghayet | yāvaddānasya sampattistāvatkarma samāvahet

One should not transgress whatever duty is prescribed for one's own birth; as long as one has the means to give, one should continue that duty.

Verse 45 (shiva.rudra.12.45)

कर्मयज्ञसहस्रेभ्यस्तपोयज्ञो विशिष्यते । तपोयज्ञसहस्रेभ्यो जपयज्ञो विशिष्यते

karmayajñasahasrebhyastapoyajño viśiṣyate | tapoyajñasahasrebhyo japayajño viśiṣyate

Better than a thousand sacrifices of ritual action is the sacrifice of austerity; better than a thousand sacrifices of austerity is the sacrifice of japa.

Verse 46 (shiva.rudra.12.46)

ध्यानयज्ञात्परं नास्ति ध्यानं ज्ञानस्य साधनम् । यतः समरसं स्वेष्टं योगी ध्यानेन पश्यति

dhyānayajñātparaṁ nāsti dhyānaṁ jñānasya sādhanam | yataḥ samarasaṁ sveṣṭaṁ yogī dhyānena paśyati

There is nothing higher than the sacrifice of meditation; meditation is the means to knowledge, for by meditation the yogi beholds his chosen deity as one with himself.

Verse 47 (shiva.rudra.12.47)

ध्यानयज्ञरतस्यास्य सदा सन्निहितः शिवः । नास्ति विज्ञानिनां किञ्चित्प्रायश्चित्तादिशोधनम्

dhyānayajñaratasyāsya sadā sannihitaḥ śivaḥ | nāsti vijñānināṁ kiñcitprāyaścittādiśodhanam

For one devoted to the sacrifice of meditation, Shiva is ever near; for those possessed of true realization, there is no need whatsoever for expiations or other purifications.

Verse 48 (shiva.rudra.12.48)

विशुद्धा विद्यया ये च ब्रह्मन्ब्रह्मविदो जनाः । नास्ति क्रिया च तेषां वै सुखं दुःखं विचारतः

viśuddhā vidyayā ye ca brahmanbrahmavido janāḥ | nāsti kriyā ca teṣāṁ vai sukhaṁ duḥkhaṁ vicārataḥ

And those, O Brahma, who through pure knowledge have become knowers of Brahman — for them there remains truly no obligatory ritual, nor, upon reflection, happiness or sorrow.

Verse 49 (shiva.rudra.12.49)

धर्माधर्मौ जपो होमो ध्यानं ध्यानविधिस्तथा । सर्वदा निर्विकारास्ते विद्यया च तयामराः

dharmādharmau japo homo dhyānaṁ dhyānavidhistathā | sarvadā nirvikārāste vidyayā ca tayāmarāḥ

Merit and demerit, japa, fire-offering, meditation, and the manner of meditation — those immortal ones, through that knowledge, remain ever unchanged.

Verse 50 (shiva.rudra.12.50)

परानन्दकरं लिङ्गं विशुद्धं शिवमक्षरम् । निष्कलं सर्वगं ज्ञेयं योगिनां हृदि संस्थितम्

parānandakaraṁ liṅgaṁ viśuddhaṁ śivamakṣaram | niṣkalaṁ sarvagaṁ jñeyaṁ yogināṁ hṛdi saṁsthitam

The linga — bestower of supreme bliss, pure, auspicious, imperishable, without parts, all-pervading — should be known as established within the hearts of yogis.

Verse 51 (shiva.rudra.12.51)

लिङ्गं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं द्विजाः । बाह्यं स्थूलं समुद्दिष्टं सूक्ष्ममाभ्यन्तरं मतम्

liṅgaṁ tu dvividhaṁ proktaṁ bāhyamābhyantaraṁ dvijāḥ | bāhyaṁ sthūlaṁ samuddiṣṭaṁ sūkṣmamābhyantaraṁ matam

The linga, O twice-born ones, is said to be of two kinds: the external and the internal; the external is called gross, and the internal is held to be subtle.

Verse 52 (shiva.rudra.12.52)

कर्मयज्ञरता ये च स्थूललिङ्गार्चने रताः । असतां भावनार्थाय सूक्ष्मेण स्थूलविग्रहाः

karmayajñaratā ye ca sthūlaliṅgārcane ratāḥ | asatāṁ bhāvanārthāya sūkṣmeṇa sthūlavigrahāḥ

For those devoted to the sacrifice of ritual action, and given to worship of the gross linga, the gross image stands for the subtle, to cultivate right feeling in those not yet perfected.

Verse 53 (shiva.rudra.12.53)

आध्यात्मिकं तु यल्लिङ्गं प्रत्यक्षं यस्य नो भवेत् । स तल्लिङ्गे तथा स्थूले कल्पयेच्च न चान्यथा

ādhyātmikaṁ tu yalliṅgaṁ pratyakṣaṁ yasya no bhavet | sa talliṅge tathā sthūle kalpayecca na cānyathā

But he for whom that inner, spiritual linga is not directly perceived should meditate upon it within the gross linga in that same way, and not otherwise.

Verse 54 (shiva.rudra.12.54)

ज्ञानिनां सूक्ष्मममलं भावात्प्रत्यक्षमव्ययम् । यथा स्थूलमयुक्तानामुत्कृष्टादौ प्रकल्पितम्

jñānināṁ sūkṣmamamalaṁ bhāvātpratyakṣamavyayam | yathā sthūlamayuktānāmutkṛṣṭādau prakalpitam

For the wise, the subtle, stainless, imperishable linga is directly perceived through inner feeling; just as, for the unaccomplished, the gross form is set up as their highest support.

Verse 55 (shiva.rudra.12.55)

अहो विचारतो नास्ति ह्यन्यत्तत्वार्थवादिनः । निष्कलं सकलं चित्ते सर्वं शिवमयं जगत्

aho vicārato nāsti hyanyattatvārthavādinaḥ | niṣkalaṁ sakalaṁ citte sarvaṁ śivamayaṁ jagat

Ah, on reflection there is nothing else for one who speaks of the truth of reality; whether without parts or with parts, in the mind the whole world is filled with Shiva.

Verse 56 (shiva.rudra.12.56)

एवं ज्ञानविमुक्तानां नास्ति दोषविकल्पना । विधिश्चैव तथा नास्ति विहिताविहिते तथा

evaṁ jñānavimuktānāṁ nāsti doṣavikalpanā | vidhiścaiva tathā nāsti vihitāvihite tathā

Thus, for those liberated through knowledge, there is no notion of fault, and likewise no binding injunction, nor the distinction of permitted and forbidden.

Verse 57 (shiva.rudra.12.57)

यथा जलेषु कमलं सलिलैर्नावलिप्यते । तथा ज्ञानी गृहे तिष्ठन्कर्मणा नावबध्यते

yathā jaleṣu kamalaṁ salilairnāvalipyate | tathā jñānī gṛhe tiṣṭhankarmaṇā nāvabadhyate

As the lotus in the water is not sullied by the water, so the man of knowledge, even while dwelling in his household, is not bound by actions.

Verse 58 (shiva.rudra.12.58)

इति ज्ञानं समुत्पन्नं यावन्नैव नरस्य वै । तावच्च कर्मणा देवं शिवमाराधयेन्नरः

iti jñānaṁ samutpannaṁ yāvannaiva narasya vai | tāvacca karmaṇā devaṁ śivamārādhayennaraḥ

So, for as long as this knowledge has not yet arisen in a man, so long should he worship the god Shiva through ritual action.

Verse 59 (shiva.rudra.12.59)

प्रत्ययार्थं च जगतामेकस्थोऽपि दिवाकरः । एकोऽपि बहुधा दृष्टो जलाधारादिवस्तुषु

pratyayārthaṁ ca jagatāmekastho'pi divākaraḥ | eko'pi bahudhā dṛṣṭo jalādhārādivastuṣu

For the sake of conviction: the sun, though single and fixed in one place, is seen as many in vessels of water and the like.

Verse 60 (shiva.rudra.12.60)

दृश्यते श्रूयते लोके यद्यत्सदसदात्मकम् । तत्तत्सर्वं सुरा वित्त परं ब्रह्म शिवात्मकम्

dṛśyate śrūyate loke yadyatsadasadātmakam | tattatsarvaṁ surā vitta paraṁ brahma śivātmakam

O gods, know that whatever is seen or heard in this world, whether real or unreal in nature — all of that is the Supreme Brahman, whose nature is Shiva.

Verse 61 (shiva.rudra.12.61)

भेदो जलानां लोकेऽस्मिन्प्रतिभावेऽविचारतः । एवमाहुस्तथा चान्ये सर्वे वेदार्थतत्त्वगाः

bhedo jalānāṁ loke'sminpratibhāve'vicārataḥ | evamāhustathā cānye sarve vedārthatattvagāḥ

Any difference among reflections in water appears real only when unreflectively considered — so, too, have said all others who have realized the true meaning of the Veda.

Verse 62 (shiva.rudra.12.62)

हृदि संसारिणः साक्षात्सकलः परमेश्वरः । इति विज्ञानयुक्तस्य किं तस्य प्रतिमादिभिः

hṛdi saṁsāriṇaḥ sākṣātsakalaḥ parameśvaraḥ | iti vijñānayuktasya kiṁ tasya pratimādibhiḥ

In the heart of every soul bound to worldly existence dwells, directly, the whole Supreme Lord; for one possessed of this realization, what use has he for images and the like?

Verse 63 (shiva.rudra.12.63)

इति विज्ञानहीनस्य प्रतिमाकल्पना शुभा । पदमुच्चैः समारोढुं पुंसो ह्यालम्बनं स्मृतम्

iti vijñānahīnasya pratimākalpanā śubhā | padamuccaiḥ samāroḍhuṁ puṁso hyālambanaṁ smṛtam

But for one lacking this realization, the fashioning of an image is an auspicious thing; it is remembered as the support by which a man climbs to that lofty state.

Verse 64 (shiva.rudra.12.64)

आलम्बनं विना तस्य पदमुच्चैः सुदुष्करम् । निर्गुणप्राप्तये नॄणां प्रतिमालम्बनं स्मृतम्

ālambanaṁ vinā tasya padamuccaiḥ suduṣkaram | nirguṇaprāptaye nṝṇāṁ pratimālambanaṁ smṛtam

Without a support, that lofty state is extremely hard to attain; for men, to reach the qualityless Absolute, the support of an image is remembered as necessary.

Verse 65 (shiva.rudra.12.65)

सगुणान्निर्गुणप्राप्तिर्भवतीति सुनिश्चितम् । एवं च सर्वदेवानां प्रतिमा प्रत्ययावहा

saguṇānnirguṇaprāptirbhavatīti suniścitam | evaṁ ca sarvadevānāṁ pratimā pratyayāvahā

It is well established that attainment of the qualityless comes through the qualified form; and thus, for all the gods, the image is what brings conviction.

Verse 66 (shiva.rudra.12.66)

देवश्चायं महीयान्वै तस्यार्थे पूजनं त्विदम् । गन्धचन्दनपुष्पादि किमर्थं प्रतिमां विना

devaścāyaṁ mahīyānvai tasyārthe pūjanaṁ tvidam | gandhacandanapuṣpādi kimarthaṁ pratimāṁ vinā

This god is indeed exalted; this worship with fragrant substances, sandalwood, and flowers is for his sake — what purpose would it serve without the image?

Verse 67 (shiva.rudra.12.67)

तावच्च प्रतिमा पूज्या यावद्विज्ञानसम्भवः । ज्ञानाभावे न पूज्येत पतनं तस्य निश्चितम्

tāvacca pratimā pūjyā yāvadvijñānasambhavaḥ | jñānābhāve na pūjyeta patanaṁ tasya niścitam

The image is to be worshipped for only as long as true realization has not yet arisen; failing to worship it, in the absence of knowledge, brings certain downfall.

Verse 68 (shiva.rudra.12.68)

एतस्मात्कारणाद्विप्राः श्रूयतां परमार्थतः । स्वजात्युक्तं तु यत्कर्म कर्तव्यं तत्प्रयत्नतः

etasmātkāraṇādviprāḥ śrūyatāṁ paramārthataḥ | svajātyuktaṁ tu yatkarma kartavyaṁ tatprayatnataḥ

For this reason, O Brahmins, hear the highest truth: whatever duty is prescribed for one's own class should be performed with diligence.

Verse 69 (shiva.rudra.12.69)

यत्र यत्र यथा भक्तिः कर्तव्यं पूजनादिकम् । विना पूजनदानादि पातकं न च दूरतः

yatra yatra yathā bhaktiḥ kartavyaṁ pūjanādikam | vinā pūjanadānādi pātakaṁ na ca dūrataḥ

Wherever, and in whatever way, devotion leads, worship and the rest should be performed; without worship and giving, sin is never far off.

Verse 70 (shiva.rudra.12.70)

यावच्च पातकं देहे तावत्सिद्धिर्न जायते । गते च पातके तस्य सर्वं च सफलं भवेत्

yāvacca pātakaṁ dehe tāvatsiddhirna jāyate | gate ca pātake tasya sarvaṁ ca saphalaṁ bhavet

As long as sin remains in the body, no attainment arises; but once his sin has departed, everything of his becomes fruitful.

Verse 71 (shiva.rudra.12.71)

तथा च मलिने वस्त्रे रङ्गः शुभतरो न हि । क्षालने हि कृते शुद्धे सर्वो रङ्गः प्रसज्जते

tathā ca maline vastre raṅgaḥ śubhataro na hi | kṣālane hi kṛte śuddhe sarvo raṅgaḥ prasajjate

And so, upon a soiled garment a fine dye does not properly take; but once it has been washed and made clean, the dye takes hold completely —

Verse 72 (shiva.rudra.12.72)

तथा च निर्मले देहे देवानां सम्यगर्चया । ज्ञानरङ्गः प्रजायेत तदा विज्ञानसम्भवः

tathā ca nirmale dehe devānāṁ samyagarcayā | jñānaraṅgaḥ prajāyeta tadā vijñānasambhavaḥ

so too, when the body is made pure through the proper worship of the gods, the dye of knowledge arises, and from that comes realization.

Verse 73 (shiva.rudra.12.73)

विज्ञानस्य च सन्मूलं भक्तिरव्यभिचारिणी । ज्ञानस्यापि च सन्मूलं भक्तिरेवाऽभिधीयते

vijñānasya ca sanmūlaṁ bhaktiravyabhicāriṇī | jñānasyāpi ca sanmūlaṁ bhaktirevā'bhidhīyate

The true root of realization is unwavering devotion; and the true root of knowledge too is said to be devotion alone.

Verse 74 (shiva.rudra.12.74)

भक्तेर्मूलं तु सत्कर्म स्वेष्टदेवादिपूजनम् । तन्मूलं सद्गुरुः प्रोक्तस्तन्मूलं सङ्गतिः सताम्

bhaktermūlaṁ tu satkarma sveṣṭadevādipūjanam | tanmūlaṁ sadguruḥ proktastanmūlaṁ saṅgatiḥ satām

The root of devotion is good action — the worship of one's chosen deity and the rest; the root of that is said to be a true guru, and the root of that is the company of the virtuous.

Verse 75 (shiva.rudra.12.75)

सङ्गत्या गुरुराप्येत गुरोर्मन्त्रादिपूजनम् । पूजनाज्जायते भक्तिर्भक्त्या ज्ञानं प्रजायते

saṅgatyā gururāpyeta gurormantrādipūjanam | pūjanājjāyate bhaktirbhaktyā jñānaṁ prajāyate

Through such company a guru is obtained; from the guru, the mantra and the worship that follows; from worship arises devotion, and from devotion, knowledge is born.

Verse 76 (shiva.rudra.12.76)

विज्ञानं जायते ज्ञानात्परब्रह्मप्रकाशकम् । विज्ञानं च यदा जातं तदा भेदो निवर्तते

vijñānaṁ jāyate jñānātparabrahmaprakāśakam | vijñānaṁ ca yadā jātaṁ tadā bhedo nivartate

From knowledge is born realization, which illumines the Supreme Brahman; and when realization has arisen, difference then ceases.

Verse 77 (shiva.rudra.12.77)

भेदे निवृत्ते सकले द्वन्द्वदुःखविहीनता । द्वन्द्वदुःखविहीनस्तु शिवरूपो भवत्यसौ

bhede nivṛtte sakale dvandvaduḥkhavihīnatā | dvandvaduḥkhavihīnastu śivarūpo bhavatyasau

When all difference has ceased, freedom from the sorrow of dualities follows; and one free from the sorrow of dualities becomes verily of the form of Shiva.

Verse 78 (shiva.rudra.12.78)

द्वन्द्वाप्राप्तौ न जायेतां सुखदुःखे विजानतः । विहिताविहिते तस्य न स्यातां च सुरर्षयः

dvandvāprāptau na jāyetāṁ sukhaduḥkhe vijānataḥ | vihitāvihite tasya na syātāṁ ca surarṣayaḥ

O divine sages, for one possessed of this knowledge, happiness and sorrow do not arise from the pairs of opposites, nor does the distinction of permitted and forbidden apply to him.

Verse 79 (shiva.rudra.12.79)

ईदृशो विरलो लोके गृहाश्रमविवर्जितः । यदि लोके भवत्यस्मिन्दर्शनात्पापहारकः

īdṛśo viralo loke gṛhāśramavivarjitaḥ | yadi loke bhavatyasmindarśanātpāpahārakaḥ

Such a one is rare in this world, free even from the household life; if such a one exists, the mere sight of him removes sin.

Verse 80 (shiva.rudra.12.80)

तीर्थानि श्लाघयन्तीह तादृशं ज्ञानवित्तमम् । देवाश्च मुनयः सर्वे परब्रह्मात्मकं शिवम्

tīrthāni ślāghayantīha tādṛśaṁ jñānavittamam | devāśca munayaḥ sarve parabrahmātmakaṁ śivam

The sacred fords themselves praise such a supreme knower, and all the gods and sages likewise praise that Shiva, who is of the very nature of the Supreme Brahman.

Verse 81 (shiva.rudra.12.81)

तादृशानि न तीर्थानि न देवा मृच्छिलामयाः । ते पुनन्त्युरुकालेन विज्ञानी दर्शनादपि

tādṛśāni na tīrthāni na devā mṛcchilāmayāḥ | te punantyurukālena vijñānī darśanādapi

Such fords are not equal to him, nor are gods made of clay or stone; those fords and images purify only over a long time, while a man of true realization purifies by his very sight.

Verse 82 (shiva.rudra.12.82)

यावद्गृहाश्रमे तिष्ठेत्तावदाकारपूजनम् । कुर्याच्छ्रेष्ठस्य सुप्रीत्या सुरेषु खलु पञ्चसु

yāvadgṛhāśrame tiṣṭhettāvadākārapūjanam | kuryācchreṣṭhasya suprītyā sureṣu khalu pañcasu

As long as one remains in the householder's life, one should, with great affection, worship the image of the best among the five chief gods.

Verse 83 (shiva.rudra.12.83)

अथवा च शिवः पूज्यो मूलमेकं विशिष्यते । मूले सिक्ते तथा शाखाः तृप्ताः सत्यखिलाः सुराः

athavā ca śivaḥ pūjyo mūlamekaṁ viśiṣyate | mūle sikte tathā śākhāḥ tṛptāḥ satyakhilāḥ surāḥ

Or else, Shiva alone should be worshipped, for it is the root that matters most; when the root is watered, the branches are satisfied — and truly all the gods are satisfied thereby.

Verse 84 (shiva.rudra.12.84)

शाखासु च सुतृप्तासु मूलं तृप्तं न कर्हिचित् । एवं सर्वेषु तृप्तेषु सुरेषु मुनिसत्तमाः

śākhāsu ca sutṛptāsu mūlaṁ tṛptaṁ na karhicit | evaṁ sarveṣu tṛpteṣu sureṣu munisattamāḥ

But even when the branches are well satisfied, the root is never thereby satisfied; so too, O best of sages, even when all the gods are satisfied —

Verse 85 (shiva.rudra.12.85)

सर्वथा शिवतृप्तिर्नो विज्ञेया सूक्ष्मबुद्धिभिः । शिवे च पूजिते देवाः पूजिताः सर्व एव हि

sarvathā śivatṛptirno vijñeyā sūkṣmabuddhibhiḥ | śive ca pūjite devāḥ pūjitāḥ sarva eva hi

the satisfaction of Shiva does not thereby occur — this should be understood by those of subtle intellect. But when Shiva is worshipped, all the gods are indeed worshipped thereby.

Verse 86 (shiva.rudra.12.86)

तस्माच्च पूजयेद्देवं शङ्करं लोकशङ्करम् । सर्वकामफलावाप्त्यै सर्वभूतहिते रतः

tasmācca pūjayeddevaṁ śaṅkaraṁ lokaśaṅkaram | sarvakāmaphalāvāptyai sarvabhūtahite rataḥ

Therefore one should worship the god Shankara, who brings auspiciousness to the world, remaining devoted to the welfare of all beings, for the attainment of the fruit of every desire.