The Principle of Shiva

Verse 1 (shiva.kailasa.16.1)

सूत उवाच । श्रुत्वोपदिष्टं गुरुणा वेदार्थं मुनिपुङ्गवः । परमात्मनि सन्दिग्धं परिपप्रच्छ सादरम्

sūta uvāca | śrutvopadiṣṭaṁ guruṇā vedārthaṁ munipuṅgavaḥ | paramātmani sandigdhaṁ paripapraccha sādaram

Suta said: Having heard the meaning of the Veda taught by his Guru, the foremost of sages respectfully asked about a doubt he had concerning the Supreme Self.

Verse 2 (shiva.kailasa.16.2)

वामदेव उवाच । ज्ञानशक्तिधर स्वामिन्परमानन्दविग्रह । प्रणवार्थामृतं पीतं श्रीमुखाब्जात्परिस्रुतम्

vāmadeva uvāca | jñānaśaktidhara svāminparamānandavigraha | praṇavārthāmṛtaṁ pītaṁ śrīmukhābjātparisrutam

Vamadeva said: "O Lord, bearer of the spear of knowledge, whose very form is supreme bliss! I have drunk the nectar of the meaning of the Pranava, flowing forth from your glorious lotus mouth."

Verse 3 (shiva.kailasa.16.3)

दृढप्रज्ञश्च जातोऽस्मि सन्देहो विगतो मम । किञ्चिदन्यन्महासेन पृच्छामि त्वां शृणु प्रभो

dṛḍhaprajñaśca jāto'smi sandeho vigato mama | kiñcidanyanmahāsena pṛcchāmi tvāṁ śṛṇu prabho

"I have become of firm understanding, and my doubt has departed. But, O Mahasena, I ask you something further — hear it, my Lord."

Verse 4 (shiva.kailasa.16.4)

सदाशिवादिकीटान्तरूपस्य जगतः स्थितिः । स्त्रीपुंरूपेण सर्वत्र दृश्यते न हि संशयः

sadāśivādikīṭāntarūpasya jagataḥ sthitiḥ | strīpuṁrūpeṇa sarvatra dṛśyate na hi saṁśayaḥ

"The condition of the universe, whose forms range from Sadashiva down to the very worm, is everywhere seen to be in the form of male and female — of this there is no doubt."

Verse 5 (shiva.kailasa.16.5)

एवं रूपस्य जगतः कारणं यत्सनातनम् । स्त्रीरूपं तत्किमाहोस्वित्पुरुषो वा नपुंसकम्

evaṁ rūpasya jagataḥ kāraṇaṁ yatsanātanam | strīrūpaṁ tatkimāhosvitpuruṣo vā napuṁsakam

"Now, the eternal cause of this universe of such form — is that cause of female form, or is it male, or is it neuter?"

Verse 6 (shiva.kailasa.16.6)

उत मिश्रं किमन्यद्वा न जातस्तत्र निर्णयः । बहुधा विवदन्तीह विद्वांसः शास्त्रमोहिताः

uta miśraṁ kimanyadvā na jātastatra nirṇayaḥ | bahudhā vivadantīha vidvāṁsaḥ śāstramohitāḥ

"Or is it mixed, or something else again? No firm decision has arisen on this; scholars, deluded by their various scriptures, dispute about it here in many ways."

Verse 7 (shiva.kailasa.16.7)

जगत्सृष्टिविधायिन्यः श्रुतयो जगता सह । विष्णुब्रह्मादयो देवाः सिद्धाश्च न विदन्ति हि

jagatsṛṣṭividhāyinyaḥ śrutayo jagatā saha | viṣṇubrahmādayo devāḥ siddhāśca na vidanti hi

"The Shrutis, though themselves ordaining the creation of the world, arise together with the world; even the gods Vishnu, Brahma and the rest, and the Siddhas, do not truly know this."

Verse 8 (shiva.kailasa.16.8)

यथैक्यभावं गच्छेयुरेतदन्यच्च वेदय । जानामीति करोमीति व्यवहारः प्रदृश्यते

yathaikyabhāvaṁ gaccheyuretadanyacca vedaya | jānāmīti karomīti vyavahāraḥ pradṛśyate

"Tell me also this: how might these disputants arrive at a unified understanding? For the ordinary experience 'I know' and 'I do' is seen to occur everywhere."

Verse 9 (shiva.kailasa.16.9)

स हि सर्वात्मसंसिद्धो विवादो नात्र कस्यचित् । सर्वदेहेन्द्रियमनोबुद्ध्यहङ्कारसम्भवः

sa hi sarvātmasaṁsiddho vivādo nātra kasyacit | sarvadehendriyamanobuddhyahaṅkārasambhavaḥ

"That experience indeed is established for every self; there is no dispute among anyone about it — it arises from the body, the senses, the mind, the intellect, and the ego, all together."

Verse 10 (shiva.kailasa.16.10)

आहोस्विदात्मनो रूपं महानत्रापि संशयः । द्वयमेतद्धि सर्वेषां विवादास्पदमद्भुतम्

āhosvidātmano rūpaṁ mahānatrāpi saṁśayaḥ | dvayametaddhi sarveṣāṁ vivādāspadamadbhutam

"Or is it rather the very form of the Self? Here too there is great doubt; this pair of questions is indeed, for everyone, a wondrous seat of dispute."

Verse 11 (shiva.kailasa.16.11)

उत्पाट्याज्ञानसम्भूतं संशयाख्यं विषद्रुमम् । शिवाद्वैतमहाकल्पवृक्षभूमिर्यथा भवेत्

utpāṭyājñānasambhūtaṁ saṁśayākhyaṁ viṣadrumam | śivādvaitamahākalpavṛkṣabhūmiryathā bhavet

"Please uproot this poisonous tree called doubt, born of ignorance, so that the ground may become fit for the great wish-fulfilling tree of Shiva's non-dualism."

Verse 12 (shiva.kailasa.16.12)

चित्तं मम यथा देव बोध्योऽस्मि कृपया तव । कृपातस्तव देवेश दृढज्ञानी भवाम्यहम्

cittaṁ mama yathā deva bodhyo'smi kṛpayā tava | kṛpātastava deveśa dṛḍhajñānī bhavāmyaham

"O God, by your grace, may my mind be made to understand in such a way that, through your compassion, O Lord of gods, I may become one of firm knowledge."

Verse 13 (shiva.kailasa.16.13)

सूत उवाच । श्रुत्वैवं मुनिना पृष्टं वचो वेदान्तनिर्वृतम् । रहस्यं प्रभुराहेदं किञ्चित्प्रहसिताननः

sūta uvāca | śrutvaivaṁ muninā pṛṣṭaṁ vaco vedāntanirvṛtam | rahasyaṁ prabhurāhedaṁ kiñcitprahasitānanaḥ

Suta said: Having thus heard the words asked by the sage, filled with the joy of Vedanta, the Lord, his face breaking into a slight smile, declared this secret.

Verse 14 (shiva.kailasa.16.14)

सुब्रह्मण्य उवाच । एतदेव मुने गुह्यं शिवेन परिभाषितम् । अम्बायाः शृण्वतो देव्या वामदेव ममापि हि

subrahmaṇya uvāca | etadeva mune guhyaṁ śivena paribhāṣitam | ambāyāḥ śṛṇvato devyā vāmadeva mamāpi hi

Subrahmanya said: "O sage, this very secret was declared by Shiva while the Goddess, the Mother, was listening; and I too, O Vamadeva, heard it —"

Verse 15 (shiva.kailasa.16.15)

तस्याः स्तन्यं तदा पीत्वा सन्तृप्तोऽस्मि मुहुर्मुहुः । श्रुतवान्निश्चलं तद्वै निश्चितं मे विचारितम्

tasyāḥ stanyaṁ tadā pītvā santṛpto'smi muhurmuhuḥ | śrutavānniścalaṁ tadvai niścitaṁ me vicāritam

"— for, while then drinking her milk again and again and being satisfied, I heard it with an unwavering mind; it has indeed been settled and reflected upon by me."

Verse 16 (shiva.kailasa.16.16)

तत्ते वदामि दयया वामदेव महामुने । महद्गुह्यं च परमं सुत त्वं शृणु साम्प्रतम्

tatte vadāmi dayayā vāmadeva mahāmune | mahadguhyaṁ ca paramaṁ suta tvaṁ śṛṇu sāmpratam

"That I shall tell you out of compassion, O Vamadeva, great sage; O son, now hear this great and supreme secret."

Verse 17 (shiva.kailasa.16.17)

कर्मास्ति तत्त्वादारभ्य शास्त्रवादः सुविस्तरः । यथाविवेकं श्रोतव्यो ज्ञानिना ज्ञानदो मुने

karmāsti tattvādārabhya śāstravādaḥ suvistaraḥ | yathāvivekaṁ śrotavyo jñāninā jñānado mune

"Beginning from the doctrine that 'karma exists' as the primary reality, the scriptural discourse is very extensive; it should be heard discerningly by one who truly confers knowledge, O sage."

Verse 18 (shiva.kailasa.16.18)

त्वयोपदिष्टा ये शिष्यास्तत्र को वा भवत्समः । कपिलादिषु शास्त्रेषु भ्रमन्त्यद्यापि तेऽधमाः

tvayopadiṣṭā ye śiṣyāstatra ko vā bhavatsamaḥ | kapilādiṣu śāstreṣu bhramantyadyāpi te'dhamāḥ

"Among the disciples you have taught, who indeed is your equal? But those base ones who follow the doctrines of Kapila and the rest are still wandering in confusion even today."

Verse 19 (shiva.kailasa.16.19)

ते शप्ता मुनिभिः षड्भिः शिवनिन्दापराः पुरा । न श्रोतव्या हि तद्वार्त्ता तेऽन्यथावादिनो यतः

te śaptā munibhiḥ ṣaḍbhiḥ śivanindāparāḥ purā | na śrotavyā hi tadvārttā te'nyathāvādino yataḥ

"They were cursed by six sages long ago, for being intent on reviling Shiva; their teaching is indeed not to be heeded, since they speak otherwise than the truth."

Verse 20 (shiva.kailasa.16.20)

अनुमानप्रयोगस्याप्यवकाशोऽत्रन विद्यते । पञ्चावयवयुक्तस्य स तु धूमस्य दर्शनात्

anumānaprayogasyāpyavakāśo'trana vidyate | pañcāvayavayuktasya sa tu dhūmasya darśanāt

"Here there is room even for the application of inference, of the syllogism possessing five members — that inference, from the observation of smoke —"

Verse 21 (shiva.kailasa.16.21)

पर्वतस्याग्निमद्भावं वदन्त्यत्रापि सुव्रत । प्रत्यक्षस्य प्रपञ्चस्य दर्शनालम्बनं त्वतः

parvatasyāgnimadbhāvaṁ vadantyatrāpi suvrata | pratyakṣasya prapañcasya darśanālambanaṁ tvataḥ

"— by which they declare that a mountain possesses fire — applies here too, O one of good vows; and from that, the manifest universe, being visible, rests upon the support of direct perception."

Verse 22 (shiva.kailasa.16.22)

ज्ञातव्यः परमेशानः परमात्मा न संशयः । स्त्रीपुंरूपमयं विश्वं प्रत्यक्षेणैव दृश्यते

jñātavyaḥ parameśānaḥ paramātmā na saṁśayaḥ | strīpuṁrūpamayaṁ viśvaṁ pratyakṣeṇaiva dṛśyate

"The Supreme Lord, the Supreme Self, is to be known by such reasoning — of this there is no doubt; for this universe, made of male and female forms, is seen directly by perception itself."

Verse 23 (shiva.kailasa.16.23)

षट्कोशरूपः पिण्डो हि तत्र चाद्यत्रयं भवेत् । मात्रंशजं पुनश्चान्यत्पित्रंशजमिति श्रुतिः

ṣaṭkośarūpaḥ piṇḍo hi tatra cādyatrayaṁ bhavet | mātraṁśajaṁ punaścānyatpitraṁśajamiti śrutiḥ

"For the bodily mass is of the form of six sheaths; and among these, the first three are born of the mother's portion, while the others are born of the father's portion — so declares the Shruti."

Verse 24 (shiva.kailasa.16.24)

एवं सर्वशरीरेषु स्त्रीपुम्भावविदो जनाः । परमात्मन्यपि मुने स्त्रीपुम्भावं विदुर्बुधाः

evaṁ sarvaśarīreṣu strīpumbhāvavido janāḥ | paramātmanyapi mune strīpumbhāvaṁ vidurbudhāḥ

"Thus, people who know the male-female nature present in all bodies — the wise, O sage, know that male-female nature to exist in the Supreme Self as well."

Verse 25 (shiva.kailasa.16.25)

सच्चिदानदरूपत्वं वदति ब्रह्मणः श्रुतिः । असन्निवर्तकः शब्दः सदात्मेति निगद्यते

saccidānadarūpatvaṁ vadati brahmaṇaḥ śrutiḥ | asannivartakaḥ śabdaḥ sadātmeti nigadyate

"The Shruti declares that Brahman is of the nature of Being, Consciousness, and Bliss; the word 'Sat' is said to be that which negates non-being — that is what is meant by 'Sad-atma.'"

Verse 26 (shiva.kailasa.16.26)

निवर्तनं जडत्वस्य चिच्छब्देन विधीयते । त्रिलिङ्गवर्ती सच्छब्दः पुरुषोऽत्र विधीयताम्

nivartanaṁ jaḍatvasya cicchabdena vidhīyate | triliṅgavartī sacchabdaḥ puruṣo'tra vidhīyatām

"The negation of inertness is effected by the word 'Chit.' The word 'Sat' occurs in all three genders; here, in the masculine, let it be understood as 'Purusha.'"

Verse 27 (shiva.kailasa.16.27)

प्रकाशवाची स भवेत्सत्प्रकाश इति स्फुटम् । ज्ञानशब्दस्य पर्यायश्चिच्छब्दः स्त्रीत्वमागतः

prakāśavācī sa bhavetsatprakāśa iti sphuṭam | jñānaśabdasya paryāyaścicchabdaḥ strītvamāgataḥ

"That masculine Sat would then denote 'Light,' clearly, as 'Sat-prakasha.' The word 'Chit' is a synonym for the word 'Jnana,' and it comes in the feminine gender."

Verse 28 (shiva.kailasa.16.28)

प्रकाशश्चिच्च मिथुनं जगत्कारणतां गतम् । सच्चिदात्मन्यपि तथा जगत्कारणतां गते

prakāśaścicca mithunaṁ jagatkāraṇatāṁ gatam | saccidātmanyapi tathā jagatkāraṇatāṁ gate

"Light and Consciousness, as a pair, have attained the status of being the cause of the universe; and thus, in the Self that is Being-Consciousness, likewise, this pair has attained the status of the universe's cause."

Verse 29 (shiva.kailasa.16.29)

एकत्रैव शिवः शक्तिरिति भावो विधीयते । तैलवर्त्त्यादिमालिन्यात्प्रकाशस्यापि वर्तते

ekatraiva śivaḥ śaktiriti bhāvo vidhīyate | tailavarttyādimālinyātprakāśasyāpi vartate

"In that same one reality, the understanding 'Shiva and Shakti' is established. Now, even for a physical light, impurity occurs, from the oil, the wick, and the like —"

Verse 30 (shiva.kailasa.16.30)

मालिन्यमशिवत्वं च चिताग्न्यादिषु दृश्यते । एवं निवर्तकत्वेन शिवत्वं श्रुतिचोदितम्

mālinyamaśivatvaṁ ca citāgnyādiṣu dṛśyate | evaṁ nivartakatvena śivatvaṁ śruticoditam

"— such impurity, that is, inauspiciousness, is seen also in the fire of the funeral pyre and the like. Thus, by way of negating that impurity, 'auspiciousness' is enjoined by the Shruti."

Verse 31 (shiva.kailasa.16.31)

जीवाश्रितायाश्चिच्छक्तेर्दौर्बल्यं विद्यते सदा । तन्निवृत्त्यर्थमेवात्र शक्तित्वं सार्वकालिकम्

jīvāśritāyāścicchakterdaurbalyaṁ vidyate sadā | tannivṛttyarthamevātra śaktitvaṁ sārvakālikam

"For the power of consciousness that has taken refuge in the individual soul, a weakness always exists; precisely for removing that weakness, 'power-ness' here is affirmed as ever-present."

Verse 32 (shiva.kailasa.16.32)

बलवान् शक्तिमांश्चेति व्यवहारः प्रदृश्यते । लोके वेदे च सततं वामदेव महामुने

balavān śaktimāṁśceti vyavahāraḥ pradṛśyate | loke vede ca satataṁ vāmadeva mahāmune

"'The strong one, possessed of power' — such usage is constantly seen, O Vamadeva, great sage, both in ordinary life and in the Veda."

Verse 33 (shiva.kailasa.16.33)

एवं शिवत्वं शक्तित्वं परमात्मनि दर्शितम् । शिवशक्त्योस्तु संयोगादानन्दः सततोदितः

evaṁ śivatvaṁ śaktitvaṁ paramātmani darśitam | śivaśaktyostu saṁyogādānandaḥ satatoditaḥ

"Thus 'Shiva-ness' and 'Shakti-ness' are shown to exist within the Supreme Self; and from the union of Shiva and Shakti, bliss ever arises."

Verse 34 (shiva.kailasa.16.34)

अतो मुने तमुद्दिश्य मुनयः क्षीणकल्मषाः । शिवे मनः समाधाय प्राप्ताः शिवमनामयम्

ato mune tamuddiśya munayaḥ kṣīṇakalmaṣāḥ | śive manaḥ samādhāya prāptāḥ śivamanāmayam

"Therefore, O sage, directing themselves toward that reality, sages whose sins are exhausted, fixing their minds in meditation upon Shiva, have attained the untroubled state of Shiva."

Verse 35 (shiva.kailasa.16.35)

सर्वात्मत्वं तयोरेवं ब्रह्मेत्युपनिषत्सु च । गीयते ब्रह्मशब्देन बृंहिधात्वर्थगोचरम्

sarvātmatvaṁ tayorevaṁ brahmetyupaniṣatsu ca | gīyate brahmaśabdena bṛṁhidhātvarthagocaram

"Their status as the Self of all is thus, in the Upanishads too, sung of by the word 'Brahman' — a word whose scope belongs to the meaning of the root 'brih,' to expand."

Verse 36 (shiva.kailasa.16.36)

बृंहणत्वं बृहत्वं च शम्भ्वाख्यविग्रहे । पञ्चब्रह्ममये विश्वप्रतीतिर्ब्रह्मशब्दिता

bṛṁhaṇatvaṁ bṛhatvaṁ ca śambhvākhyavigrahe | pañcabrahmamaye viśvapratītirbrahmaśabditā

"The quality of expanding and the quality of vastness both exist in the embodied form called Shambhu; the appearance of the universe, made of the fivefold Brahman, is therefore denoted by the word 'Brahman.'"

Verse 37 (shiva.kailasa.16.37)

प्रतिलोमात्मकं हंसे वक्ष्यामि प्रणवोद्भवम् । तव स्नेहाद्वामदेव सावधानतया शृणु

pratilomātmakaṁ haṁse vakṣyāmi praṇavodbhavam | tava snehādvāmadeva sāvadhānatayā śṛṇu

"I shall now tell you of the reverse reading present within 'Hamsa,' and the origin of the Pranava; out of love for you, Vamadeva, listen with full attention."

Verse 38 (shiva.kailasa.16.38)

व्यञ्जनस्य सकारस्य हकारस्य च वर्जनात् । ओमित्येव भवेत्स्थूलो वाचकः परमात्मनः

vyañjanasya sakārasya hakārasya ca varjanāt | omityeva bhavetsthūlo vācakaḥ paramātmanaḥ

"By the omission of the consonants 'sa' and 'ha,' the word 'Om' alone remains as the gross expresser of the Supreme Self."

Verse 39 (shiva.kailasa.16.39)

महामन्त्रः स विज्ञेयो मुनिभिस्तत्त्वदर्शिभिः । तत्र सूक्ष्मो महामन्त्रस्तदुद्धारं वदामि ते

mahāmantraḥ sa vijñeyo munibhistattvadarśibhiḥ | tatra sūkṣmo mahāmantrastaduddhāraṁ vadāmi te

"That great mantra is to be known by sages who see the truth; among these, there is also a subtle great mantra — I shall now tell you its extraction."

Verse 40 (shiva.kailasa.16.40)

आद्ये त्रिपञ्चरूपे च स्वरे षोडशके त्रिषु । महामन्त्रो भवेदादौ ससकारो भवेद्यदा

ādye tripañcarūpe ca svare ṣoḍaśake triṣu | mahāmantro bhavedādau sasakāro bhavedyadā

"In the first, in the form of three-times-five, among the sixteen vowels, three are relevant; the great mantra occurs at the beginning, when it is accompanied by the letter 'sa.'"

Verse 41 (shiva.kailasa.16.41)

हंसस्य प्रतिलोमः स्यात्सकारार्थः शिवः स्मृतः । शक्त्यात्मको महामन्त्रवाच्यः स्यादिति निर्णयः

haṁsasya pratilomaḥ syātsakārārthaḥ śivaḥ smṛtaḥ | śaktyātmako mahāmantravācyaḥ syāditi nirṇayaḥ

"The reverse of 'Hamsa' is 'So'ham'; the meaning of the letter 'sa' is remembered as Shiva; it is determined that the one expressed by the great mantra, whose nature is Shakti, is this Shiva."

Verse 42 (shiva.kailasa.16.42)

गुरूपदेशकाले तु सोऽहंशक्त्यात्मकः शिवः । इति जीवपरो भूयान्महामन्त्रस्तदा पशुः

gurūpadeśakāle tu so'haṁśaktyātmakaḥ śivaḥ | iti jīvaparo bhūyānmahāmantrastadā paśuḥ

"But at the time of the Guru's instruction, the understanding 'That Shiva, whose nature is Shakti, am I' — when understood as referring only to the individual soul, the great mantra applies then to the bound soul."

Verse 43 (shiva.kailasa.16.43)

शक्त्यात्मकः शिवांशश्च शिवैक्याच्छिवसाम्यभाक् । प्रज्ञानं ब्रह्मवाक्ये तु प्रज्ञानार्थः प्रदृश्यते

śaktyātmakaḥ śivāṁśaśca śivaikyācchivasāmyabhāk | prajñānaṁ brahmavākye tu prajñānārthaḥ pradṛśyate

"He, whose nature is Shakti, a portion of Shiva, attains equality with Shiva through union with Shiva. And in the great saying 'Consciousness is Brahman,' the meaning of 'prajnana' is to be discerned —"

Verse 44 (shiva.kailasa.16.44)

प्रज्ञानशब्दश्चैतन्यपर्यायः स्यान्न संशयः । चैतन्यमात्मेति मुने शिवसूत्रं प्रवर्तितम्

prajñānaśabdaścaitanyaparyāyaḥ syānna saṁśayaḥ | caitanyamātmeti mune śivasūtraṁ pravartitam

"the word 'prajnana' is, without doubt, a synonym for 'chaitanya,' consciousness. 'Consciousness is the Self' — thus, O sage, is the first Shiva-sutra set forth."

Verse 45 (shiva.kailasa.16.45)

चैतन्यमिति विश्वस्य सर्वज्ञानक्रियात्मकम् । स्वातन्त्र्यं तत्स्वभावो यः स आत्मा परिकीर्तितः

caitanyamiti viśvasya sarvajñānakriyātmakam | svātantryaṁ tatsvabhāvo yaḥ sa ātmā parikīrtitaḥ

"'Consciousness,' of the universe, is that which consists of all knowledge and action; the freedom that is its very nature — that is proclaimed to be the Self."

Verse 46 (shiva.kailasa.16.46)

इत्यादिशिवसूत्राणां वार्तिकं कथितं मया । ज्ञानं बन्ध इतीदं तु द्वितीयं सूत्रमीशितुः

ityādiśivasūtrāṇāṁ vārtikaṁ kathitaṁ mayā | jñānaṁ bandha itīdaṁ tu dvitīyaṁ sūtramīśituḥ

"Thus I have declared to you a commentary on the Shiva-sutras and the like. 'Knowledge is bondage' — this indeed is the second sutra of the Lord."

Verse 47 (shiva.kailasa.16.47)

ज्ञानमित्यात्मनस्तस्य किञ्चिज्ज्ञानक्रियात्मकम् । इत्याहाद्यपदेनेशः पशुवर्गस्य लक्षणम्

jñānamityātmanastasya kiñcijjñānakriyātmakam | ityāhādyapadeneśaḥ paśuvargasya lakṣaṇam

"'Knowledge,' of that Self, when it becomes partial, consisting of limited knowledge and action — by this, the Lord declares, in this opening statement, the defining mark of the class of bound souls."

Verse 48 (shiva.kailasa.16.48)

एतद् द्वयं पराशक्तेः प्रथमं स्पन्दतां गतम् । एतामेव परां शक्तिं श्वेताश्वतरशाखिनः

etad dvayaṁ parāśakteḥ prathamaṁ spandatāṁ gatam | etāmeva parāṁ śaktiṁ śvetāśvataraśākhinaḥ

"This pair — knowledge and action — is the first movement to arise from the Supreme Power. This same Supreme Power, the followers of the Shvetashvatara branch —"

Verse 49 (shiva.kailasa.16.49)

स्वाभाविकी ज्ञानबलक्रिया चेत्यस्तुवन्मुदा । ज्ञानक्रियेच्छारूपं हि शम्भोर्दृष्टित्रयं विदुः

svābhāvikī jñānabalakriyā cetyastuvanmudā | jñānakriyecchārūpaṁ hi śambhordṛṣṭitrayaṁ viduḥ

"— joyfully praise as 'the natural power of knowledge and action.' Indeed, they know the threefold vision of Shambhu to be in the form of knowledge, action, and will."

Verse 50 (shiva.kailasa.16.50)

एतन्मनोमध्यगं सदिन्द्रियज्ञानगोचरम् । अनुप्रविश्य जानाति करोति च पशुः सदा

etanmanomadhyagaṁ sadindriyajñānagocaram | anupraviśya jānāti karoti ca paśuḥ sadā

"Entering into this threefold power, which abides in the mind and is the domain of the senses' knowledge, the bound soul thereby ever knows and acts."

Verse 51 (shiva.kailasa.16.51)

तस्मादात्मन एवेदं रूपमित्येव निश्चितम् । प्रपञ्चार्थं प्रवक्ष्यामि प्रणवैक्यप्रदर्शनम्

tasmādātmana evedaṁ rūpamityeva niścitam | prapañcārthaṁ pravakṣyāmi praṇavaikyapradarśanam

"Therefore it is settled that this is indeed the very form of the Self. I shall now declare the meaning as the manifest universe, demonstrating its unity with the Pranava."

Verse 52 (shiva.kailasa.16.52)

ओमितीदं सर्वमिति श्रुतिराह सनातनी । तस्माद्वेतीत्युपक्रम्य जगत्सृष्टिः प्रकीर्तिता

omitīdaṁ sarvamiti śrutirāha sanātanī | tasmādvetītyupakramya jagatsṛṣṭiḥ prakīrtitā

"'Om — this is all' — thus declares the eternal Shruti. Beginning with 'from that, indeed...,' the creation of the world is there declared."

Verse 53 (shiva.kailasa.16.53)

तस्याः श्रुतेस्तु तात्पर्यं वक्ष्यामि श्रूयतामिदम् । तव स्नेहाद्वामदेव विवेकार्थविजृम्भितम्

tasyāḥ śrutestu tātparyaṁ vakṣyāmi śrūyatāmidam | tava snehādvāmadeva vivekārthavijṛmbhitam

"I shall now tell the true intent of that Shruti-passage — hear this, unfolded for the sake of discernment, out of love for you, O Vamadeva."

Verse 54 (shiva.kailasa.16.54)

शिवशक्तिसमायोगः परमात्मेति निश्चितम् । पराशक्तेस्तु सञ्जाता चिच्छक्तिस्तु तदुद्भवा

śivaśaktisamāyogaḥ paramātmeti niścitam | parāśaktestu sañjātā cicchaktistu tadudbhavā

"It is settled that the Supreme Self is the union of Shiva and Shakti. From the Supreme Power arises the Power of Consciousness, born from it;"

Verse 55 (shiva.kailasa.16.55)

आनन्दशक्तिस्तज्जा स्यादिच्छाशक्तिस्तदुद्भवा । ज्ञानशक्तिस्ततो जाता क्रियाशक्तिस्तु पञ्चमी । एताभ्य एव सञ्जाता निवृत्त्याद्याः कला मुने

ānandaśaktistajjā syādicchāśaktistadudbhavā | jñānaśaktistato jātā kriyāśaktistu pañcamī | etābhya eva sañjātā nivṛttyādyāḥ kalā mune

"from that the Power of Bliss is born; from that arises the Power of Will; from that is born the Power of Knowledge; and the Power of Action is the fifth. From these very five powers, O sage, arise the kalas beginning with Nivritti."

Verse 56 (shiva.kailasa.16.56)

चिदानन्दसमुत्पन्नौ नादबिन्दू प्रकीर्तितौ । इच्छाशक्तेर्मकारस्तु ज्ञानशक्तेस्तु पञ्चमः

cidānandasamutpannau nādabindū prakīrtitau | icchāśaktermakārastu jñānaśaktestu pañcamaḥ

"The Nada and Bindu are declared to have arisen from Consciousness and Bliss respectively; the letter 'M' arises from the Power of Will, and the fifth vowel from the Power of Knowledge —"

Verse 57 (shiva.kailasa.16.57)

स्वरः क्रियाशक्तिजातो ह्यकारस्तु मुनीश्वर । इत्युक्ता प्रणवोत्पत्तिः पञ्चब्रह्मोद्भवं शृणु

svaraḥ kriyāśaktijāto hyakārastu munīśvara | ityuktā praṇavotpattiḥ pañcabrahmodbhavaṁ śṛṇu

"— and the vowel 'A' is born from the Power of Action, O lord of sages. Thus has the origin of the Pranava been declared; now hear the arising of the fivefold Brahman."

Verse 58 (shiva.kailasa.16.58)

शिवादीशान उत्पन्नस्ततस्तत्पुरुषोद्भवः । ततोऽघोरस्ततो वामः सद्योजातोद्भवस्ततः

śivādīśāna utpannastatastatpuruṣodbhavaḥ | tato'ghorastato vāmaḥ sadyojātodbhavastataḥ

"From Shiva, Ishana arises; from that, the arising of Tatpurusha; from that, Aghora; from that, Vama; and from that, the arising of Sadyojata."

Verse 59 (shiva.kailasa.16.59)

एतस्मान्मातृकादष्टत्रिंशन्मातृसमुद्भवः । ईशानाच्छान्त्यतीताख्या कला जाताथ पूरुषात् । उत्पद्यते शान्तिकला विद्याघोरसमुद्भवा

etasmānmātṛkādaṣṭatriṁśanmātṛsamudbhavaḥ | īśānācchāntyatītākhyā kalā jātātha pūruṣāt | utpadyate śāntikalā vidyāghorasamudbhavā

"From this matrix arises the group of thirty-eight matrikas. From Ishana is born the kala called Shantyatita; then from Purusha arises the Shanti-kala; from Aghora arises the kala called Vidya —"

Verse 60 (shiva.kailasa.16.60)

प्रतिष्ठा च निवृत्तिश्च वामसद्योद्भवे मते । ईशाच्चिच्छक्तिमुखतो विभोर्मिथुनपञ्चकम्

pratiṣṭhā ca nivṛttiśca vāmasadyodbhave mate | īśāccicchaktimukhato vibhormithunapañcakam

"— and Pratishtha and Nivritti are held to arise from Vama and Sadya respectively. From Isha, beginning with the Power of Consciousness, comes the Lord's set of five pairs."

Verse 61 (shiva.kailasa.16.61)

अनुग्रहादिकृत्यानां हेतुः पञ्चकमिष्यते । तद्विद्भिर्मुनिभिः प्राज्ञैर्वरतत्त्वप्रदर्शिभिः

anugrahādikṛtyānāṁ hetuḥ pañcakamiṣyate | tadvidbhirmunibhiḥ prājñairvaratattvapradarśibhiḥ

"This set of five is held, by sages who know it, wise ones who reveal the excellent principles, to be the cause of the acts beginning with grace."

Verse 62 (shiva.kailasa.16.62)

वाच्यवाचकसम्बन्धान्मिथुनत्वमुपेयुषि । कलावर्णस्वरूपेऽस्मिन्पञ्चके भूतपञ्चकम्

vācyavācakasambandhānmithunatvamupeyuṣi | kalāvarṇasvarūpe'sminpañcake bhūtapañcakam

"In this set of five, whose very nature is the kala and its syllable, and which has attained a paired status through the relation of the expressed and the expresser, the set of five elements —"

Verse 63 (shiva.kailasa.16.63)

वियदादिक्रमादासीदुत्पन्नं मुनिपुङ्गव । आद्यं मिथुनमारभ्य पञ्चमं यन्मयं विदुः

viyadādikramādāsīdutpannaṁ munipuṅgava | ādyaṁ mithunamārabhya pañcamaṁ yanmayaṁ viduḥ

"— arose in the order beginning with space, O foremost of sages; know that the fifth element, beginning from the first pair, consists of the union of all the preceding elements."

Verse 64 (shiva.kailasa.16.64)

शब्दैकगुण आकाशः शब्दस्पर्शगुणो मरुत् । शब्दस्पर्शरूपगुणप्रधानो वह्निरुच्यते

śabdaikaguṇa ākāśaḥ śabdasparśaguṇo marut | śabdasparśarūpaguṇapradhāno vahnirucyate

"Akasha has sound alone as its quality; air has sound and touch as its qualities; fire is said to have, as its principal qualities, sound, touch, and form;"

Verse 65 (shiva.kailasa.16.65)

शब्दस्पर्शरूपरसगुणकं सलिलं स्मृतम् । शब्दस्पर्शरूपरसगन्धाढ्या पृथिवी स्मृता

śabdasparśarūparasaguṇakaṁ salilaṁ smṛtam | śabdasparśarūparasagandhāḍhyā pṛthivī smṛtā

"water is remembered as having the qualities of sound, touch, form, and taste; and earth is remembered as abounding in sound, touch, form, taste, and smell."

Verse 66 (shiva.kailasa.16.66)

व्यापकत्वञ्च भूतानामिदमेव प्रकीर्तितम् । व्याप्यत्वं वैपरीत्येन गन्धादिक्रमतो भवेत्

vyāpakatvañca bhūtānāmidameva prakīrtitam | vyāpyatvaṁ vaiparītyena gandhādikramato bhavet

"This very order is declared to be the pervading order of the elements; the state of being pervaded occurs in the reverse order, beginning from smell."

Verse 67 (shiva.kailasa.16.67)

भूतपञ्चकरूपोऽयं प्रपञ्चः परिकीर्त्यते । विराट् सर्वसमष्ट्यात्मा ब्रह्माण्डमिति च स्फुटम्

bhūtapañcakarūpo'yaṁ prapañcaḥ parikīrtyate | virāṭ sarvasamaṣṭyātmā brahmāṇḍamiti ca sphuṭam

"This manifest universe, in the form of the five elements, is thus proclaimed; Virat, the Self of the total collectivity of all, is clearly also called the Brahmanda."

Verse 68 (shiva.kailasa.16.68)

पृथिवीतत्त्वमारभ्य शिवतत्त्वावधिं क्रमात् । निलीय तत्त्वसन्दोहे जीव एव विलीयते

pṛthivītattvamārabhya śivatattvāvadhiṁ kramāt | nilīya tattvasandohe jīva eva vilīyate

"Beginning from the principle of earth up to the limit of the principle of Shiva, dissolving in due order, it is the individual soul itself that dissolves into the totality of principles."

Verse 69 (shiva.kailasa.16.69)

संशक्तिकः पुनः सृष्टौ शक्तिद्वारा विनिर्गतः । स्थूलप्रपञ्चरूपेण तिष्ठत्याप्रलयं सुखम्

saṁśaktikaḥ punaḥ sṛṣṭau śaktidvārā vinirgataḥ | sthūlaprapañcarūpeṇa tiṣṭhatyāpralayaṁ sukham

"But still bound by attachment, at the time of the next creation, it emerges again through that same power, and abides, in the form of the gross manifest universe, happily, until the next dissolution."

Verse 70 (shiva.kailasa.16.70)

निजेच्छया जगत्सृष्टमुद्युक्तस्य महेशितुः । प्रथमो यः परिस्पन्दः शिवतत्त्वं तदुच्यते

nijecchayā jagatsṛṣṭamudyuktasya maheśituḥ | prathamo yaḥ parispandaḥ śivatattvaṁ taducyate

"When the Great Lord, of his own will, becomes intent upon creating the universe, the first vibration that arises — that is called the Shiva-tattva."

Verse 71 (shiva.kailasa.16.71)

एषैवेच्छा शक्तितत्त्वं सर्वकृत्यानुवर्तनात् । ज्ञानक्रियाशक्तियुग्मे ज्ञानाधिक्ये सदाशिवः

eṣaivecchā śaktitattvaṁ sarvakṛtyānuvartanāt | jñānakriyāśaktiyugme jñānādhikye sadāśivaḥ

"This very will is the Shakti-tattva, since it follows through into all subsequent acts. In the pair of powers, knowledge and action, when knowledge predominates, that state is Sadashiva;"

Verse 72 (shiva.kailasa.16.72)

महेश्वरं क्रियोद्रेके तत्त्वं विद्धि मुनीश्वर । ज्ञानक्रियाशक्तिसाम्यं शुद्धं विद्यात्मकं मतम्

maheśvaraṁ kriyodreke tattvaṁ viddhi munīśvara | jñānakriyāśaktisāmyaṁ śuddhaṁ vidyātmakaṁ matam

"know, O lord of sages, that when action predominates, that principle is Maheshvara; the equality of the powers of knowledge and action is held to be the pure principle called Shuddha-vidya."

Verse 73 (shiva.kailasa.16.73)

स्वाङ्गरूपेषु भावेषु मायातत्त्वविभेदधीः । शिवो यदा निजं रूपं परमैश्वर्यपूर्वकम्

svāṅgarūpeṣu bhāveṣu māyātattvavibhedadhīḥ | śivo yadā nijaṁ rūpaṁ paramaiśvaryapūrvakam

"When, among states that are in truth forms of his own being, the notion of difference belonging to the principle of Maya arises, and Shiva, veiling his own form, preceded by an assumption of supreme lordship —"

Verse 74 (shiva.kailasa.16.74)

निगृह्य माययाऽशेषपदार्थग्राहको भवेत् । तदा पुरुष इत्याख्या तत्सृष्ट्वेत्यभवच्छ्रुतिः

nigṛhya māyayā'śeṣapadārthagrāhako bhavet | tadā puruṣa ityākhyā tatsṛṣṭvetyabhavacchrutiḥ

"— having concealed it through Maya, becomes the grasper of all objects without exception, then he receives the name 'Purusha'; and thus arose the Shruti-passage, 'having created that...'"

Verse 75 (shiva.kailasa.16.75)

अयमेव हि संसारी मायया मोहितः पशुः । शिवज्ञानविहीनो हि नानाकर्मविमूढधीः

ayameva hi saṁsārī māyayā mohitaḥ paśuḥ | śivajñānavihīno hi nānākarmavimūḍhadhīḥ

"This very Purusha indeed is the transmigrating bound soul, deluded by Maya; devoid of the knowledge of Shiva, his mind is bewildered by manifold action."

Verse 76 (shiva.kailasa.16.76)

शिवादभिन्नं न जगदात्मानं भिन्नमित्यपि । जानतोऽस्य पशोरेव मोहो भवति न प्रभो

śivādabhinnaṁ na jagadātmānaṁ bhinnamityapi | jānato'sya paśoreva moho bhavati na prabho

"But for this bound soul who knows that the universe is not different from Shiva, and that the Self is likewise not different from it, no delusion at all occurs, O Lord."

Verse 77 (shiva.kailasa.16.77)

यथैन्द्रजालिकस्यापि योगिनो न भवेद् भ्रमः । गुरुणा ज्ञापितैश्वर्यः शिवो भवति चिद्घनः

yathaindrajālikasyāpi yogino na bhaved bhramaḥ | guruṇā jñāpitaiśvaryaḥ śivo bhavati cidghanaḥ

"Just as a yogi is never deluded even by a magician's illusion, so too, one whose lordship has been made known by the Guru becomes Shiva himself, a mass of pure consciousness."

Verse 78 (shiva.kailasa.16.78)

सर्वकर्तृत्वरूपा च सर्वज्ञत्वस्वरूपिणी । पूर्णत्वरूपा नित्यत्वव्यापकत्वस्वरूपिणी

sarvakartṛtvarūpā ca sarvajñatvasvarūpiṇī | pūrṇatvarūpā nityatvavyāpakatvasvarūpiṇī

"That Power is of the form of doership of all things, and of the very nature of omniscience; of the form of completeness, and of the very nature of eternality and all-pervasiveness."

Verse 79 (shiva.kailasa.16.79)

शिवस्य शक्तयः पञ्च सङ्कुचद्रूपभास्कराः

śivasya śaktayaḥ pañca saṅkucadrūpabhāskarāḥ

These five Powers of Shiva are like suns whose form contracts into limitation —

Verse 80 (shiva.kailasa.16.80)

अपि सङ्कोचरूपेण विभान्त्य इति नित्यशः । पशोः कलाख्यविद्येति रागकालौ नियत्यपि । तत्त्वपञ्चकरूपेण भवत्यत्र कलेति सा

api saṅkocarūpeṇa vibhāntya iti nityaśaḥ | paśoḥ kalākhyavidyeti rāgakālau niyatyapi | tattvapañcakarūpeṇa bhavatyatra kaleti sā

"— they shine forth, ever, even in a contracted form. For the bound soul, they become, in the form of the five principles called Kala, Vidya, Raga, Kala, and Niyati — thus this set is called the Kalas here."

Verse 81 (shiva.kailasa.16.81)

किञ्चित्कर्तृत्वहेतुः स्यात् किञ्चित्तत्त्वैकसाधनम् । सा तु विद्या भवेद्रागो विषयेष्वनुरञ्जकः

kiñcitkartṛtvahetuḥ syāt kiñcittattvaikasādhanam | sā tu vidyā bhavedrāgo viṣayeṣvanurañjakaḥ

"Of these, one becomes the cause of partial doership; another is the sole means for gaining the limited principles — that is Vidya; Raga is that which colors the soul with attachment to sense-objects."

Verse 82 (shiva.kailasa.16.82)

कालो हि भावभावानां भासानां भासनात्मकः । क्रमावच्छेदको भूत्वा भूतादिरिति कथ्यते

kālo hi bhāvabhāvānāṁ bhāsānāṁ bhāsanātmakaḥ | kramāvacchedako bhūtvā bhūtādiriti kathyate

"Kala, Time, indeed is that which illumines the appearances of things that come into being and pass away; becoming the delimiter of sequence, it is called also Bhutadi."

Verse 83 (shiva.kailasa.16.83)

इदं तु मम कर्तव्यमिदं नेति नियामिका । नियतिः स्याद्विभोः शक्तिस्तदाक्षेपात्पतेत् पशुः

idaṁ tu mama kartavyamidaṁ neti niyāmikā | niyatiḥ syādvibhoḥ śaktistadākṣepātpatet paśuḥ

"'This indeed is to be done by me, this is not' — that which regulates thus is Niyati; it is also the Power of the all-pervading Lord; through its constraint, the bound soul falls into limitation."

Verse 84 (shiva.kailasa.16.84)

एतत्पञ्चकमेवास्य स्वरूपावारकत्वतः । पञ्चकञ्चुकमाख्यातमन्तरङ्गं च साधनम्

etatpañcakamevāsya svarūpāvārakatvataḥ | pañcakañcukamākhyātamantaraṅgaṁ ca sādhanam

"This very set of five, since it veils the soul's true nature, is declared to be the 'five sheaths,' and also the inner instrument through which the soul must work toward liberation."