The Special Teaching for Mankind

Verse 1 (shiva.uma.20.1)

व्यास उवाच । सनत्कुमार सर्वज्ञ तत्प्राप्तिं वद सत्तम । यद् गत्वा न निवर्तन्ते शिवभक्तियुता नराः

vyāsa uvāca sanatkumāra sarvajña tatprāptiṁ vada sattama yad gatvā na nivartante śivabhaktiyutā narāḥ

Vyasa said: O all-knowing Sanatkumara, best of the virtuous, tell me the means of attaining that state, having gone to which men endowed with devotion to Shiva do not return.

Verse 2 (shiva.uma.20.2)

सनत्कुमार उवाच । पराशरसुत व्यास शृणु प्रीत्या शुभां गतिम् । व्रतं हि शुद्धभक्तानां तथा शुद्धं तपस्विनाम्

sanatkumāra uvāca parāśarasuta vyāsa śṛṇu prītyā śubhāṁ gatim vrataṁ hi śuddhabhaktānāṁ tathā śuddhaṁ tapasvinām

Sanatkumara said: O Vyasa, son of Parashara, listen with love to that auspicious path -- the vow of the pure devotees, and likewise the pure austerity of ascetics.

Verse 3 (shiva.uma.20.3)

ये शिवं शुद्धकर्माणः सुशुद्धतपसान्विताः । समर्चयन्ति तं नित्यं वन्द्यास्ते सर्वथान्वहम्

ye śivaṁ śuddhakarmāṇaḥ suśuddhatapasānvitāḥ samarcayanti taṁ nityaṁ vandyāste sarvathānvaham

Those of pure deeds, endowed with thoroughly pure austerity, who worship Shiva every day, are to be revered always, in every way.

Verse 4 (shiva.uma.20.4)

नातप्ततपसो यान्ति शिवलोकमनामयम् । शिवानुग्रहसद्धेतुस्तप एव महामुने

nātaptatapaso yānti śivalokamanāmayam śivānugrahasaddhetustapa eva mahāmune

Those who have not practiced austerity do not attain the untroubled world of Shiva; O great sage, austerity alone is the true cause of Shiva's grace.

Verse 5 (shiva.uma.20.5)

तपसा दिवि मोदन्ते प्रत्यक्षं देवतागणाः । ऋषयो मुनयश्चैव सत्यं जानीह मद्वचः

tapasā divi modante pratyakṣaṁ devatāgaṇāḥ ṛṣayo munayaścaiva satyaṁ jānīha madvacaḥ

By austerity the hosts of gods rejoice visibly in heaven, and so do the seers and sages; know my words to be true.

Verse 6 (shiva.uma.20.6)

सुदुर्द्धरं दुराराध्यं सुदूरं दुरतिक्रमम् । तत्सर्वं तपसा साध्यं तपो हि दुरतिक्रमम्

sudurddharaṁ durārādhyaṁ sudūraṁ duratikramam tatsarvaṁ tapasā sādhyaṁ tapo hi duratikramam

Whatever is exceedingly hard to bear, hard to attain, very far off, or hard to overcome -- all of that can be accomplished by austerity, for austerity itself is unsurpassable.

Verse 7 (shiva.uma.20.7)

सुस्थितस्तपसि ब्रह्मा नित्यं विष्णुर्हरस्तथा । देवा देव्योऽखिलाः प्राप्तास्तपसा दुर्लभं फलम्

susthitastapasi brahmā nityaṁ viṣṇurharastathā devā devyo'khilāḥ prāptāstapasā durlabhaṁ phalam

Brahma, and likewise Vishnu and Hara, are ever established in austerity; all the gods and goddesses have obtained through austerity a fruit otherwise hard to attain.

Verse 8 (shiva.uma.20.8)

येन येन हि भावेन स्थित्वा यत्क्रियते तपः । ततः सम्प्राप्यतेऽसौ तैरिह लोके न संशयः

yena yena hi bhāvena sthitvā yatkriyate tapaḥ tataḥ samprāpyate'sau tairiha loke na saṁśayaḥ

Whatever state of mind one holds while performing austerity, by that very state its fruit is attained in this world -- there is no doubt of this.

Verse 9 (shiva.uma.20.9)

सात्त्विकं राजसं चैव तामसं त्रिविधं स्मृतम् । विज्ञेयं हि तपो व्यास सर्वसाधनसाधनम्

sāttvikaṁ rājasaṁ caiva tāmasaṁ trividhaṁ smṛtam vijñeyaṁ hi tapo vyāsa sarvasādhanasādhanam

O Vyasa, austerity, the accomplisher of all attainments, should be known as threefold: sattvic, rajasic, and tamasic.

Verse 10 (shiva.uma.20.10)

सात्त्विकं दैवतानां हि यतीनामूर्ध्वरेतसाम् । राजसं दानवानां हि मनुष्याणां तथैव च । तामसं राक्षसानां हि नराणां क्रूरकर्मणाम्

sāttvikaṁ daivatānāṁ hi yatīnāmūrdhvaretasām rājasaṁ dānavānāṁ hi manuṣyāṇāṁ tathaiva ca tāmasaṁ rākṣasānāṁ hi narāṇāṁ krūrakarmaṇām

Sattvic austerity belongs to the gods and to ascetics of unbroken celibacy; rajasic austerity belongs to the danavas and likewise to men; tamasic austerity belongs to the rakshasas and to men of cruel deeds.

Verse 11 (shiva.uma.20.11)

त्रिविधं तत्फलं प्रोक्तं मुनिभिस्तत्त्वदर्शिभिः । जपो ध्यानं तु देवानामर्चनं भक्तितः शुभम्

trividhaṁ tatphalaṁ proktaṁ munibhistattvadarśibhiḥ japo dhyānaṁ tu devānāmarcanaṁ bhaktitaḥ śubham

The sages who see the truth have declared its fruit to be threefold as well: recitation, meditation, and the auspicious worship of the gods offered with devotion --

Verse 12 (shiva.uma.20.12)

सात्त्विकं तद्धि निर्दिष्टमशेषफलसाधकम् । इह लोके परे चैव मनोऽभिप्रेतसाधनम्

sāttvikaṁ taddhi nirdiṣṭamaśeṣaphalasādhakam iha loke pare caiva mano'bhipretasādhanam

-- this is designated as sattvic, the accomplisher of complete fruit both in this world and the next, achieving whatever the mind desires.

Verse 13 (shiva.uma.20.13)

कामनाफलमुद्दिश्य राजसं तप उच्यते । निजदेहं सुसम्पीड्य देहशोषकदुःसहैः

kāmanāphalamuddiśya rājasaṁ tapa ucyate nijadehaṁ susampīḍya dehaśoṣakaduḥsahaiḥ

That austerity performed with a view to some desired fruit is called rajasic -- afflicting one's own body severely with unbearable practices that waste the body away.

Verse 14 (shiva.uma.20.14)

तपस्तामसमुद्दिष्टं मनोऽभिप्रेतसाधनम्

tapastāmasamuddiṣṭaṁ mano'bhipretasādhanam

Tamasic austerity is that aimed only at accomplishing whatever the mind desires. (The verse survives incomplete in the source at this point.)

Verse 15 (shiva.uma.20.15)

उत्तमं सात्त्विकं विद्याद्धर्मबुद्धिश्च निश्चला । स्नानं पूजा जपो होमः शुद्धशौचमहिंसनम्

uttamaṁ sāttvikaṁ vidyāddharmabuddhiśca niścalā snānaṁ pūjā japo homaḥ śuddhaśaucamahiṁsanam

One should know the sattvic to be the best; its marks are an unwavering intellect fixed on dharma, ritual bathing, worship, recitation, fire-offerings, purity and cleanliness, and non-violence --

Verse 16 (shiva.uma.20.16)

व्रतोपवासचर्या च मौनमिन्द्रियनिग्रहः । धीर्विद्या सत्यमक्रोधो दानं क्षान्तिर्दमो दया

vratopavāsacaryā ca maunamindriyanigrahaḥ dhīrvidyā satyamakrodho dānaṁ kṣāntirdamo dayā

-- the observance of vows and fasting, silence, control of the senses, wisdom, learning, truthfulness, freedom from anger, generosity, forbearance, self-restraint, and compassion --

Verse 17 (shiva.uma.20.17)

वापीकूपतडागादेः प्रासादस्य च कल्पना । कृच्छ्रं चान्द्रायणं यज्ञः सुतीर्थान्याश्रमाः पुनः

vāpīkūpataḍāgādeḥ prāsādasya ca kalpanā kṛcchraṁ cāndrāyaṇaṁ yajñaḥ sutīrthānyāśramāḥ punaḥ

-- the construction of step-wells, wells, ponds and the like, and of temples; the kricchra and chandrayana penances, sacrifice, and again, sacred fords and hermitages --

Verse 18 (shiva.uma.20.18)

धर्मस्थानानि चैतानि सुखदानि मनीषिणाम् । सुधर्मः परमो व्यास शिवभक्तेश्च कारणम्

dharmasthānāni caitāni sukhadāni manīṣiṇām sudharmaḥ paramo vyāsa śivabhakteśca kāraṇam

-- these are the abodes of dharma, bringing happiness to the wise; O Vyasa, this is the supreme true dharma, and the very cause of devotion to Shiva.

Verse 19 (shiva.uma.20.19)

सङ्क्रान्तिविषुवद्योगो नादमुक्ते नियुज्यताम् । ध्यानं त्रिकालिकं ज्योतिरुन्मनीभावधारणा

saṅkrāntiviṣuvadyogo nādamukte niyujyatām dhyānaṁ trikālikaṁ jyotirunmanībhāvadhāraṇā

One should observe the yoga of the solstices and equinoxes, and apply oneself to the state beyond sound; meditation performed at the three junctures of the day, contemplation of the inner light, and the sustained state of unmani, transcendence of mind --

Verse 20 (shiva.uma.20.20)

रेचकः पूरकः कुम्भः प्राणायामस्त्रिधा स्मृतः । नाडीसञ्चारविज्ञानं प्रत्याहारनिरोधनम्

recakaḥ pūrakaḥ kumbhaḥ prāṇāyāmastridhā smṛtaḥ nāḍīsañcāravijñānaṁ pratyāhāranirodhanam

-- exhalation, inhalation, and retention: pranayama is known as threefold; the knowledge of the movement of the subtle channels, and the restraint of withdrawal of the senses --

Verse 21 (shiva.uma.20.21)

तुरीयं तदधो बुद्धिरणिमाद्यष्टसंयुतम् । पूर्वोत्तमं समुद्दिष्टं परज्ञानप्रसाधनम्

turīyaṁ tadadho buddhiraṇimādyaṣṭasaṁyutam pūrvottamaṁ samuddiṣṭaṁ parajñānaprasādhanam

-- these lead to the turiya, the fourth state; below that lies the intellect endowed with the eight siddhis beginning with anima. Of these the former, turiya, is declared supreme, the accomplisher of the highest knowledge.

Verse 22 (shiva.uma.20.22)

काष्ठावस्था मृतावस्था हरिता वेति कीर्तिताः । नानोपलब्धयो ह्येताः सर्वपापप्रणाशनाः

kāṣṭhāvasthā mṛtāvasthā haritā veti kīrtitāḥ nānopalabdhayo hyetāḥ sarvapāpapraṇāśanāḥ

The states called kashtha, mrita, and harita are proclaimed; these are various attainments, destroyers of every sin.

Verse 23 (shiva.uma.20.23)

नारी शय्या तथा पानं वस्त्रधूपविलेपनम् । ताम्बूलभक्षणं पञ्च राजैश्वर्यविभूतयः

nārī śayyā tathā pānaṁ vastradhūpavilepanam tāmbūlabhakṣaṇaṁ pañca rājaiśvaryavibhūtayaḥ

Women, a soft bed, drink, fine clothes, incense and unguents, and the chewing of betel -- these five, and the glories of royal power --

Verse 24 (shiva.uma.20.24)

हेमभारस्तथा ताम्रं गृहाश्च रत्नधेनवः । पाण्डित्यं वेदशास्त्राणां गीतनृत्यविभूषणम्

hemabhārastathā tāmraṁ gṛhāśca ratnadhenavaḥ pāṇḍityaṁ vedaśāstrāṇāṁ gītanṛtyavibhūṣaṇam

-- a hoard of gold, and copper, houses, and jewel-cows, learning in the Vedas and scriptures, song, dance, and ornaments --

Verse 25 (shiva.uma.20.25)

शङ्खवीणामृदङ्गाश्च गजेन्द्रः छ्त्रचामरे । भोगरूपाणि चैतानि एभिः सक्तोऽनुरज्यते

śaṅkhavīṇāmṛdaṅgāśca gajendraḥ chtracāmare bhogarūpāṇi caitāni ebhiḥ sakto'nurajyate

-- conch, vina, and drums, a lordly elephant, the royal umbrella and whisk -- these are all forms of worldly enjoyment; one who is attached becomes enamored by them.

Verse 26 (shiva.uma.20.26)

आदर्शवन्मुने स्नेहैस्तिलवत्स निपीड्यते । अरं गच्छेति चाप्येनं कुरुते ज्ञानमोहितः

ādarśavanmune snehaistilavatsa nipīḍyate araṁ gaccheti cāpyenaṁ kurute jñānamohitaḥ

O sage, like a mirror clouded by grease, he becomes as it were pressed like a sesame seed in an oil-press; and one deluded by ignorance is driven onward as if being told, again and again, 'go on, go on.'

Verse 27 (shiva.uma.20.27)

जानन्नपीह संसारे भ्रमते घटियन्त्रवत् । सर्वयोनिषु दुःखार्तः स्थावरेषु चरेषु च

jānannapīha saṁsāre bhramate ghaṭiyantravat sarvayoniṣu duḥkhārtaḥ sthāvareṣu careṣu ca

Even while knowing better, he wanders in this world of transmigration like a water-wheel, afflicted by suffering in every form of birth, both fixed and moving.

Verse 28 (shiva.uma.20.28)

एवं योनिषु सर्वासु प्रतिक्रम्य भ्रमेण त । कालान्तरवशाद्याति मानुष्यमतिदुर्लभम्

evaṁ yoniṣu sarvāsu pratikramya bhrameṇa ta kālāntaravaśādyāti mānuṣyamatidurlabham

Thus, having passed through all the wombs in this wandering, after a long span of time, he at last attains the exceedingly rare state of human birth.

Verse 29 (shiva.uma.20.29)

व्युत्क्रमेणापि मानुष्यं प्राप्यते पुण्यगौरवात् । विचित्रा गतयः प्रोक्ताः कर्मणां गुरुलाघवात्

vyutkrameṇāpi mānuṣyaṁ prāpyate puṇyagauravāt vicitrā gatayaḥ proktāḥ karmaṇāṁ gurulāghavāt

Human birth is obtained even out of the ordinary sequence through the weight of great merit; the courses of rebirth are declared to be manifold, according to the heaviness or lightness of one's deeds.

Verse 30 (shiva.uma.20.30)

मानुष्यं च समासाद्य स्वर्गमोक्षप्रसाधनम् । नाचरत्यात्मनः श्रेयः स मृतः शोचते चिरम्

mānuṣyaṁ ca samāsādya svargamokṣaprasādhanam nācaratyātmanaḥ śreyaḥ sa mṛtaḥ śocate ciram

Having obtained human birth, the very means of accomplishing heaven and liberation, whoever fails to pursue his own true good grieves for a long time after death.

Verse 31 (shiva.uma.20.31)

देवासुराणां सर्वेषां मानुष्यं चातिदुर्लभम् । तत्सम्प्राप्य तथा कुर्यान्न गच्छेन्नरकं यथा

devāsurāṇāṁ sarveṣāṁ mānuṣyaṁ cātidurlabham tatsamprāpya tathā kuryānna gacchennarakaṁ yathā

Even for all the gods and demons, human birth is exceedingly rare; having obtained it, one should act in such a way that one does not go to hell.

Verse 32 (shiva.uma.20.32)

स्वर्गापवर्गलाभाय यदि नास्ति समुद्यमः । दुर्लभं प्राप्य मानुष्यं वृथा तज्जन्म कीर्तितम्

svargāpavargalābhāya yadi nāsti samudyamaḥ durlabhaṁ prāpya mānuṣyaṁ vṛthā tajjanma kīrtitam

If no effort is made toward attaining heaven or liberation, then, having obtained the rare gift of human birth, that life is declared to have been in vain.

Verse 33 (shiva.uma.20.33)

सर्वस्य मूलं मानुष्यं चतुर्वर्गस्य कीर्तितम् । सम्प्राप्य धर्मतो व्यास तद्यत्नादनुपालयेत्

sarvasya mūlaṁ mānuṣyaṁ caturvargasya kīrtitam samprāpya dharmato vyāsa tadyatnādanupālayet

Human birth is declared to be the root of all four aims of life; O Vyasa, having obtained it righteously, one should preserve it with effort.

Verse 34 (shiva.uma.20.34)

धर्ममूलं हि मानुष्यं लब्ध्वा सर्वार्थसाधकम् । यदि लाभाय यत्नः स्यान्मूलं रक्षेत्स्वयं ततः

dharmamūlaṁ hi mānuṣyaṁ labdhvā sarvārthasādhakam yadi lābhāya yatnaḥ syānmūlaṁ rakṣetsvayaṁ tataḥ

Human birth, rooted in dharma, is the accomplisher of every goal; if one makes effort for further gain, one should first of all protect that very root oneself.

Verse 35 (shiva.uma.20.35)

मानुष्येऽपि च विप्रत्वं यः प्राप्य खलु दुर्लभम् । नाचरत्यात्मनः श्रेयः कोऽन्यस्तस्मादचेतनः

mānuṣye'pi ca vipratvaṁ yaḥ prāpya khalu durlabham nācaratyātmanaḥ śreyaḥ ko'nyastasmādacetanaḥ

And who is more senseless than one who, having obtained even the rare state of Brahminhood within human birth, still fails to pursue his own true good?

Verse 36 (shiva.uma.20.36)

द्वीपानामेव सर्वेषां कर्मभूरियमुच्यते । इतः स्वर्गश्च मोक्षश्च प्राप्यते समुपार्जितः

dvīpānāmeva sarveṣāṁ karmabhūriyamucyate itaḥ svargaśca mokṣaśca prāpyate samupārjitaḥ

Among all the continents, this alone is called the land of action; from here heaven and liberation are attained, earned through one's own effort.

Verse 37 (shiva.uma.20.37)

देशेऽस्मिन् भारते वर्षे प्राप्य मानुष्यमध्रुवम् । न कुर्यादात्मनः श्रेयस्तेनात्मा खलु वञ्चितः

deśe'smin bhārate varṣe prāpya mānuṣyamadhruvam na kuryādātmanaḥ śreyastenātmā khalu vañcitaḥ

Having obtained this impermanent human birth in this land, the region of Bharata, whoever fails to pursue his own true good has truly cheated himself.

Verse 38 (shiva.uma.20.38)

कर्मभूमिरियं विप्र फलभूमिरसौ स्मृता । इह यत्क्रियते कर्म स्वर्गे तदनुभुज्यते

karmabhūmiriyaṁ vipra phalabhūmirasau smṛtā iha yatkriyate karma svarge tadanubhujyate

O Brahmin, this is the land of action, while that heaven is known as the land of the fruit; whatever action is performed here is experienced there, in heaven.

Verse 39 (shiva.uma.20.39)

यावत्स्वास्थ्यं शरीरस्य तावद्धर्मं समाचरेत् । अस्वस्थश्चोदितोऽप्यन्यैर्न किञ्चित्कर्तुमुत्सहेत्

yāvatsvāsthyaṁ śarīrasya tāvaddharmaṁ samācaret asvasthaścodito'pyanyairna kiñcitkartumutsahet

As long as the body remains healthy, one should practice dharma; for once unwell, even when urged on by others, one has no strength left to do anything at all.

Verse 40 (shiva.uma.20.40)

अध्रुवेण शरीरेण ध्रुवं यो न प्रसाधयेत् । ध्रुवं तस्य परिभ्रष्टमध्रुवं नष्टमेव च

adhruveṇa śarīreṇa dhruvaṁ yo na prasādhayet dhruvaṁ tasya paribhraṣṭamadhruvaṁ naṣṭameva ca

Whoever fails to secure the eternal by means of this impermanent body -- for him the eternal is lost, and the impermanent too has simply perished.

Verse 41 (shiva.uma.20.41)

आयुषः खण्डखण्डानि निपतन्ति तदग्रतः । अहोरात्रोपदेशेन किमर्थं नावबुध्यते

āyuṣaḥ khaṇḍakhaṇḍāni nipatanti tadagrataḥ ahorātropadeśena kimarthaṁ nāvabudhyate

Fragment by fragment, one's lifespan keeps falling away before one's very eyes; why, through the teaching of day and night passing, does one still fail to understand?

Verse 42 (shiva.uma.20.42)

यदा न ज्ञायते मृत्युः कदा कस्य भविष्यति । आकस्मिके हि मरणे धृतिं विन्दति कस्तथा

yadā na jñāyate mṛtyuḥ kadā kasya bhaviṣyati ākasmike hi maraṇe dhṛtiṁ vindati kastathā

Since it is never known when death shall come, or to whom, who indeed can find composure in the face of such sudden death?

Verse 43 (shiva.uma.20.43)

परित्यज्य यदा सर्वमेकाकी यास्यति ध्रुवम् । न ददाति कदा कस्मात्पाथेयार्थमिदं धनम्

parityajya yadā sarvamekākī yāsyati dhruvam na dadāti kadā kasmātpātheyārthamidaṁ dhanam

When one must certainly abandon everything and go alone, why then does one not give this wealth as provision for that journey?

Verse 44 (shiva.uma.20.44)

गृहीतदानपाथेयः सुखं याति यमालयम् । अन्यथा क्लिश्यते जन्तुः पाथेयरहिते पथि

gṛhītadānapātheyaḥ sukhaṁ yāti yamālayam anyathā kliśyate jantuḥ pātheyarahite pathi

One who has taken up the provision of charity goes happily to the abode of Yama; otherwise, the being suffers on a path bereft of any provisions.

Verse 45 (shiva.uma.20.45)

येषां कालेय पुण्यानि परिपूर्णानि सर्वतः । गच्छतां स्वर्गदेशं हि तेषां लाभः पदे पदे

yeṣāṁ kāleya puṇyāni paripūrṇāni sarvataḥ gacchatāṁ svargadeśaṁ hi teṣāṁ lābhaḥ pade pade

O Kaleya, those whose merits are complete in every way, as they go to the realm of heaven, gain at every single step.

Verse 46 (shiva.uma.20.46)

इति ज्ञात्वा नरः पुण्यं कुर्यात्पापं विवर्जयेत् । पुण्येन याति देवत्वमपुण्यो नरकं व्रजेत्

iti jñātvā naraḥ puṇyaṁ kuryātpāpaṁ vivarjayet puṇyena yāti devatvamapuṇyo narakaṁ vrajet

Knowing this, a man should perform merit and avoid sin; through merit he attains divinity, while the sinner goes to hell.

Verse 47 (shiva.uma.20.47)

ये मनागपि देवेशं प्रपन्नाः शरणं शिवम् । तेऽपि घोरं न पश्यन्ति यमं न नरकं तथा

ye manāgapi deveśaṁ prapannāḥ śaraṇaṁ śivam te'pi ghoraṁ na paśyanti yamaṁ na narakaṁ tathā

Even those who have taken refuge in Shiva, the lord of gods, however slightly, do not behold terrible Yama, nor hell.

Verse 48 (shiva.uma.20.48)

किन्तु पापैर्महामोहैः किञ्चित्काले शिवाज्ञया । वसन्ति तत्र मानुष्यास्ततो यान्ति शिवास्पदम्

kintu pāpairmahāmohaiḥ kiñcitkāle śivājñayā vasanti tatra mānuṣyāstato yānti śivāspadam

But because of sins born of great delusion, by the ordinance of Shiva, they dwell there in some lesser state for a time; and from there they go on to the abode of Shiva.

Verse 49 (shiva.uma.20.49)

ये पुनः सर्वभावेन प्रतिपन्ना महेश्वरम् । न ते लिम्पन्ति पापेन पद्मपत्रमिवाम्भसा

ye punaḥ sarvabhāvena pratipannā maheśvaram na te limpanti pāpena padmapatramivāmbhasā

But those who have taken refuge in the Great Lord with their whole being are never stained by sin, just as a lotus leaf is never wetted by water.

Verse 50 (shiva.uma.20.50)

उक्तं शिवेति यैर्नाम तथा हर हरेति च । न तेषां नरकाद्भीतिर्यमाद्धि मुनिसत्तम

uktaṁ śiveti yairnāma tathā hara hareti ca na teṣāṁ narakādbhītiryamāddhi munisattama

O best of sages, those by whom the name 'Shiva' has been uttered, and likewise 'Hara, Hara,' have no fear of hell, nor indeed of Yama.

Verse 51 (shiva.uma.20.51)

परलोकस्य पाथेयं मोक्षोपायमनामयम् । पुण्यसङ्घैकनिलयं शिव इत्यक्षरद्वयम्

paralokasya pātheyaṁ mokṣopāyamanāmayam puṇyasaṅghaikanilayaṁ śiva ityakṣaradvayam

The two syllables 'Shi-va' are the very provision for the journey to the world beyond, the untroubled means to liberation, the sole abode of the multitude of merits.

Verse 52 (shiva.uma.20.52)

शिवनामैव संसारमहारोगैकशामकम् । नान्यत्संसाररोगस्य शामकं दृश्यते मया

śivanāmaiva saṁsāramahārogaikaśāmakam nānyatsaṁsārarogasya śāmakaṁ dṛśyate mayā

The very name of Shiva alone is the one remedy for the great disease of worldly existence; I see no other remedy for the disease of samsara.

Verse 53 (shiva.uma.20.53)

ब्रह्महत्यासहस्राणि पुरा कृत्वा तु पुल्कसः । शिवेति नाम विमलं श्रुत्वा मोक्षं गतः पुरा

brahmahatyāsahasrāṇi purā kṛtvā tu pulkasaḥ śiveti nāma vimalaṁ śrutvā mokṣaṁ gataḥ purā

Long ago, an outcaste who had committed thousands of the sin of killing a Brahmin attained liberation in ancient times upon merely hearing that pure name, 'Shiva.'

Verse 54 (shiva.uma.20.54)

तस्माद्विवर्धयेद्भक्तिमीश्वरे सततं बुधः । शिवभक्त्या महाप्राज्ञ भुक्तिं मुक्तिं च विन्दति

tasmādvivardhayedbhaktimīśvare satataṁ budhaḥ śivabhaktyā mahāprājña bhuktiṁ muktiṁ ca vindati

Therefore let the wise man ever increase his devotion to the Lord; O greatly wise one, through devotion to Shiva one attains both worldly enjoyment and liberation.