The Eightfold Names of Shiva and the Rite of the Pranava

Verse 1 (shiva.kailasa.9.1)

ईश्वर उवाच । शिवो महेश्वरश्चैव रुद्रो विष्णुः पितामहः । संसारवैद्यः सर्वज्ञः परमात्मेति मुख्यतः

īśvara uvāca | śivo maheśvaraścaiva rudro viṣṇuḥ pitāmahaḥ | saṁsāravaidyaḥ sarvajñaḥ paramātmeti mukhyataḥ

Ishvara said: "Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Samsaravaidya, Sarvajna, and Paramatma — these are, principally, my eight names."

Verse 2 (shiva.kailasa.9.2)

नामाष्टकमिदं नित्यं शिवस्य प्रतिपादकम् । आद्यन्तपञ्चकं तत्र शान्त्यतीताद्यनुक्रमात्

nāmāṣṭakamidaṁ nityaṁ śivasya pratipādakam | ādyantapañcakaṁ tatra śāntyatītādyanukramāt

This eightfold name eternally sets forth the nature of Shiva. Among these, the first five, in due order, begin from Shantyatita, the state beyond peace.

Verse 3 (shiva.kailasa.9.3)

संज्ञा सदाशिवादीनां पञ्चोपाधिपरिग्रहात् । उपाधिविनिवृत्तौ तु यथास्वं विनिवर्तते

saṁjñā sadāśivādīnāṁ pañcopādhiparigrahāt | upādhivinivṛttau tu yathāsvaṁ vinivartate

The designations "Sadashiva" and the rest arise from the assumption of the five limiting conditions; but when a given limiting condition ceases, that designation likewise ceases according to its own case.

Verse 4 (shiva.kailasa.9.4)

पदमेव हि तं नित्यमनित्याः पदिनः स्मृताः । पदानां परिवृत्तिः स्यान्मुच्यन्ते पदिनो यतः

padameva hi taṁ nityamanityāḥ padinaḥ smṛtāḥ | padānāṁ parivṛttiḥ syānmucyante padino yataḥ

Only the state itself is truly eternal; those who occupy that state are held to be non-eternal, for there is a rotation among the states, by which those who occupy them are in due course released.

Verse 5 (shiva.kailasa.9.5)

परिवृत्त्यन्तरे त्वेवं भूयस्तस्याप्युपाधिना । आत्मान्तराभिधानं स्यात्पादाद्यं नामपञ्चकम्

parivṛttyantare tvevaṁ bhūyastasyāpyupādhinā | ātmāntarābhidhānaṁ syātpādādyaṁ nāmapañcakam

In this revolving succession, again, by that same limiting condition, another self takes on another name — thus, beginning with the state itself, comes this group of five names.

Verse 6 (shiva.kailasa.9.6)

अन्यत्तु त्रितयं नाम्नामुपादानादिभेदतः । त्रिविधोपाधिरचनाच्छिव एव तु वर्तते

anyattu tritayaṁ nāmnāmupādānādibhedataḥ | trividhopādhiracanācchiva eva tu vartate

But the remaining three names apply through a distinction of material cause and the rest; even amid the threefold arrangement of limiting conditions, it is Shiva alone who truly exists.

Verse 7 (shiva.kailasa.9.7)

अनादिमलसंश्लेषप्रागभावात्स्वभावतः । अत्यन्तपरिशुद्धात्मेत्यतोऽयं शिव उच्यते

anādimalasaṁśleṣaprāgabhāvātsvabhāvataḥ | atyantapariśuddhātmetyato'yaṁ śiva ucyate

Because, by his own nature, he is prior to and free from any beginningless contact with impurity, being a wholly and utterly purified self, he is for this reason called "Shiva."

Verse 8 (shiva.kailasa.9.8)

अथवाशेषकल्याणगुणैकघन ईश्वरः । शिव इत्युच्यते सद्भिः शिवतत्त्वार्थवेदिभिः

athavāśeṣakalyāṇaguṇaikaghana īśvaraḥ | śiva ityucyate sadbhiḥ śivatattvārthavedibhiḥ

Or else, because the Lord is a single mass composed wholly of auspicious qualities without exception, he is called "Shiva" by the good, by those who know the truth of the Shiva-principle.

Verse 9 (shiva.kailasa.9.9)

त्रयोविंशतितत्वेभ्यः परा प्रकृतिरुच्यते । प्रकृतेस्तु परं प्राहुः पुरुषं पञ्चविंशकम्

trayoviṁśatitatvebhyaḥ parā prakṛtirucyate | prakṛtestu paraṁ prāhuḥ puruṣaṁ pañcaviṁśakam

Beyond the twenty-three material principles is said to be Prakriti; and beyond Prakriti they declare the twenty-fifth principle, Purusha, to be.

Verse 10 (shiva.kailasa.9.10)

यद्वेदादौ स्वरं प्राहुर्वाच्यवाचकभावतः । वेदैकवेद्यं याथात्म्याद्वेदान्ते च प्रतिष्ठितम्

yadvedādau svaraṁ prāhurvācyavācakabhāvataḥ | vedaikavedyaṁ yāthātmyādvedānte ca pratiṣṭhitam

That which they call the syllable [Om] standing at the beginning of the Veda, in the relation of the expressed and the expresser — knowable through the Veda alone in its true nature, and established in the Vedanta.

Verse 11 (shiva.kailasa.9.11)

स एव प्रकृतौ लीनो भोक्ता यः प्रकृतेर्यतः । तस्य प्रकृतिलीनस्य यः परः स महेश्वरः

sa eva prakṛtau līno bhoktā yaḥ prakṛteryataḥ | tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ

That very experiencer who is absorbed in Prakriti, arising from Prakriti as he does — whoever is beyond him, that absorbed one, is Maheshvara.

Verse 12 (shiva.kailasa.9.12)

तदधीनप्रवृत्तित्त्वात्प्रकृतेः पुरुषस्य च । अथवा त्रिगुणं तत्त्वं मायेयमिदमव्ययम्

tadadhīnapravṛttittvātprakṛteḥ puruṣasya ca | athavā triguṇaṁ tattvaṁ māyeyamidamavyayam

Since the activity of both Prakriti and Purusha is dependent upon him; or else, because this imperishable Maya is itself the threefold-gunas principle under his control.

Verse 13 (shiva.kailasa.9.13)

मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम् । मायाविमोचकोऽनन्तो महेश्वरसमन्वयात्

māyāṁ tu prakṛtiṁ vidyānmāyinaṁ tu maheśvaram | māyāvimocako'nanto maheśvarasamanvayāt

One should know Maya to be Prakriti, and the Lord of Maya to be Maheshvara; the infinite one is the releaser from Maya, through his union with the state of great lordship.

Verse 14 (shiva.kailasa.9.14)

रुद्दुःखं दुःखहेतुर्वा तद् द्रावयति यः प्रभुः । रुद्र इत्युच्यते तस्माच्छिवः परमकारणम्

rudduḥkhaṁ duḥkhaheturvā tad drāvayati yaḥ prabhuḥ | rudra ityucyate tasmācchivaḥ paramakāraṇam

Because the Lord dissolves "ru" — that is, sorrow, or the cause of sorrow — Shiva, the supreme cause, is therefore called "Rudra."

Verse 15 (shiva.kailasa.9.15)

शिवतत्त्वादिभूम्यन्तं शरीरादि घटादि च । व्याप्याधितिष्ठति शिवस्तमाद्विष्णुरुदाहृतः

śivatattvādibhūmyantaṁ śarīrādi ghaṭādi ca | vyāpyādhitiṣṭhati śivastamādviṣṇurudāhṛtaḥ

Because Shiva pervades and presides over everything from the Shiva-principle down to the earth-principle, and over bodies, pots and the rest, he is therefore declared to be "Vishnu," the all-pervader.

Verse 16 (shiva.kailasa.9.16)

जगतः पितृभूतानां शिवो मूर्त्यात्मनामपि । पितृभावेन सर्वेषां पितामह उदीरितः

jagataḥ pitṛbhūtānāṁ śivo mūrtyātmanāmapi | pitṛbhāvena sarveṣāṁ pitāmaha udīritaḥ

Because Shiva is, in the state of fatherhood, the father even of the fathers of the world and of all embodied selves, he is proclaimed "Pitamaha," the great forefather.

Verse 17 (shiva.kailasa.9.17)

निदानज्ञो यथा वैद्यो रोगस्य विनिवर्तकः । उपायैर्भेषजैस्तद्वल्लयभोगाधिकारकः

nidānajño yathā vaidyo rogasya vinivartakaḥ | upāyairbheṣajaistadvallayabhogādhikārakaḥ

As a physician who knows the diagnosis removes disease by means and medicines, so too he governs beings' dissolution and their experience —

Verse 18 (shiva.kailasa.9.18)

संसारस्येश्वरो नित्यं स्थूलस्य विनिवर्तकः । संसारवैद्य इत्युक्तः सर्वतत्त्वार्थवेदिभिः

saṁsārasyeśvaro nityaṁ sthūlasya vinivartakaḥ | saṁsāravaidya ityuktaḥ sarvatattvārthavedibhiḥ

being the eternal Lord of worldly existence and the remover of its gross suffering, he is called "Samsaravaidya," the Physician of Worldly Existence, by those who know the truth of all principles.

Verse 19 (shiva.kailasa.9.19)

दशार्द्धज्ञानसिद्ध्यर्थमिन्द्रियेषु च सत्स्वपि । त्रिकालभाविनो भावान्स्थूलान्सूक्ष्मानशेषतः

daśārddhajñānasiddhyarthamindriyeṣu ca satsvapi | trikālabhāvino bhāvānsthūlānsūkṣmānaśeṣataḥ

For the accomplishment of knowledge through the five senses, even while the senses exist, [ordinary souls do not know] the entities that occur across the three times, gross and subtle, in their entirety —

Verse 20 (shiva.kailasa.9.20)

अणवो नैव जानन्ति मायार्णवमलावृताः । असत्स्वपि च सर्वेषु सिद्धसर्वार्थवेदिषु

aṇavo naiva jānanti māyārṇavamalāvṛtāḥ | asatsvapi ca sarveṣu siddhasarvārthavediṣu

the individual souls, covered by the impurity of the ocean of Maya, never know these at all, whether present or absent, whereas among the accomplished, knowers of all things, [Shiva knows them fully].

Verse 21 (shiva.kailasa.9.21)

यद्यथावस्थितं वस्तु तत्तथैव सदाशिवः । अयत्नेनैव जानाति तस्मात्सर्वज्ञ उच्यते

yadyathāvasthitaṁ vastu tattathaiva sadāśivaḥ | ayatnenaiva jānāti tasmātsarvajña ucyate

Whatever thing exists exactly as it is, Sadashiva knows it exactly so, effortlessly; therefore he is called "Sarvajna," the all-knowing.

Verse 22 (shiva.kailasa.9.22)

सर्वात्मा परमैरेभिर्गुणैर्नित्यसमन्वयात् । स्वस्मात्परात्मविरहात्परमात्मा शिवः स्वयम्

sarvātmā paramairebhirguṇairnityasamanvayāt | svasmātparātmavirahātparamātmā śivaḥ svayam

Because he is the Self of all, through his eternal union with these supreme qualities, and because there is no self higher than his own, Shiva is himself "Paramatma," the Supreme Self.

Verse 23 (shiva.kailasa.9.23)

इति स्तुत्वा महादेवं प्रणवात्मानमव्ययम् । अर्घ्यं पाद्यं पुरो दत्त्वा पश्चादीशानमस्तके

iti stutvā mahādevaṁ praṇavātmānamavyayam | arghyaṁ pādyaṁ puro dattvā paścādīśānamastake

Having thus praised the Great God, whose very self is the imperishable Pranava, and having offered arghya and padya before him, and then water upon the head of the Ishana face —

Verse 24 (shiva.kailasa.9.24)

पुनरभ्यर्च्य देवेशं प्रणवेन समाहितः । हस्तेन बद्धाञ्जलिना पूजापुष्पं प्रगृह्य च

punarabhyarcya deveśaṁ praṇavena samāhitaḥ | hastena baddhāñjalinā pūjāpuṣpaṁ pragṛhya ca

having again worshipped the Lord of gods, composed in mind through the Pranava, and having taken up the worship-flower with joined palms —

Verse 25 (shiva.kailasa.9.25)

उन्मन्यन्तं शिवं नीत्वा वामनासापुटाध्वना । देवीमुद्वास्य च ततो दक्षनासापुटाध्वना

unmanyantaṁ śivaṁ nītvā vāmanāsāpuṭādhvanā | devīmudvāsya ca tato dakṣanāsāpuṭādhvanā

having led Shiva up to the state beyond mind by the path of the left nostril, and then having sent forth the Goddess by the path of the right nostril —

Verse 26 (shiva.kailasa.9.26)

शिव एवाहमस्मीति तदैक्यमनुभूय च । सर्वावरणदेवांश्च पुनरुद्वासयेद् हृदि

śiva evāhamasmīti tadaikyamanubhūya ca | sarvāvaraṇadevāṁśca punarudvāsayed hṛdi

and, experiencing that oneness in the thought "I am Shiva alone," one should then again dissolve all the enclosure-deities into the heart.

Verse 27 (shiva.kailasa.9.27)

विद्यापूजां गुरोःपूजां कृत्वा पश्चाद्यथाक्रमम् । शङ्खार्घपात्रमन्त्रांश्च हृदये विन्यसेत्क्रमात्

vidyāpūjāṁ guroḥpūjāṁ kṛtvā paścādyathākramam | śaṅkhārghapātramantrāṁśca hṛdaye vinyasetkramāt

Having performed, in due order, the worship of Vidya and the worship of the Guru, one should then place in the heart, in sequence, the mantras of the conch, the arghya-vessel, and the rest.

Verse 28 (shiva.kailasa.9.28)

निर्माल्यं च समर्प्याथ चण्डीशायेशगोचरे । पुनश्च संयतप्राण ऋष्यादिकमथोच्चरेत्

nirmālyaṁ ca samarpyātha caṇḍīśāyeśagocare | punaśca saṁyataprāṇa ṛṣyādikamathoccaret

Then, having offered the remnant-flowers to Chandisha in the Lord's presence, and again, with breath restrained, one should recite the sage and other elements of the mantra.

Verse 29 (shiva.kailasa.9.29)

कैलासप्रस्तरो नाम मण्डलं परिभाषितम् । अर्चयेन्नित्यमेवैतत्पक्षे वा मासि मासि वा

kailāsaprastaro nāma maṇḍalaṁ paribhāṣitam | arcayennityamevaitatpakṣe vā māsi māsi vā

There is a mandala called "Kailasa-prastara" that has been described; one should worship it daily, or every fortnight, or every month —

Verse 30 (shiva.kailasa.9.30)

षण्मासे वत्सरे वापि चातुर्मास्यादिपर्वणि । अवश्यं च समभ्यर्चेन्नित्यं मल्लिङ्गमास्तिकः

ṣaṇmāse vatsare vāpi cāturmāsyādiparvaṇi | avaśyaṁ ca samabhyarcennityaṁ malliṅgamāstikaḥ

or every six months, or every year, or on the Chaturmasya and similar occasions; and a believer should also always, without fail, worship my linga.

Verse 31 (shiva.kailasa.9.31)

तस्मिन्क्रमे महादेवि विशेषः कोऽपि कथ्यते । उपदेशदिने लिङ्गं पूजितं गुरुणा सह

tasminkrame mahādevi viśeṣaḥ ko'pi kathyate | upadeśadine liṅgaṁ pūjitaṁ guruṇā saha

In that sequence, O Great Goddess, a certain special rule is now told: on the day of initiation, the linga is worshipped together with the Guru —

Verse 32 (shiva.kailasa.9.32)

गृह्णीयादर्चयिष्यामि शिवमाप्राणसङ्क्षयम् । एवं त्रिवारमुच्चार्य शपथं गुरुसन्निधौ

gṛhṇīyādarcayiṣyāmi śivamāprāṇasaṅkṣayam | evaṁ trivāramuccārya śapathaṁ gurusannidhau

and one should take up the vow, "I shall worship Shiva until the end of my life," uttering this oath three times in the Guru's presence.

Verse 33 (shiva.kailasa.9.33)

ततः समर्चयेन्नित्यं पूर्वोक्तविधिना प्रिये । अर्घं समर्पयेल्लिङ्गमूर्द्धन्यर्घ्योदकेन च

tataḥ samarcayennityaṁ pūrvoktavidhinā priye | arghaṁ samarpayelliṅgamūrddhanyarghyodakena ca

O beloved, then one should worship daily according to the previously stated rule, and offer arghya-water upon the head of the linga.

Verse 34 (shiva.kailasa.9.34)

प्रणवेन समभ्यर्च्य धूपदीपौ समर्पयेत् । ऐशान्यां चण्डमाराध्य निर्माल्यं च निवेदयेत्

praṇavena samabhyarcya dhūpadīpau samarpayet | aiśānyāṁ caṇḍamārādhya nirmālyaṁ ca nivedayet

Having worshipped with the Pranava, one should offer incense and lamp; having propitiated Chanda in the northeast direction, one should present the remnant-flowers to him.

Verse 35 (shiva.kailasa.9.35)

प्रक्षाल्य लिङ्गं वेदीं च वस्त्रपूतैर्जलैस्ततः । निःक्षिप्य पुष्पं शिरसि लिङ्गस्य प्रणवेन तु

prakṣālya liṅgaṁ vedīṁ ca vastrapūtairjalaistataḥ | niḥkṣipya puṣpaṁ śirasi liṅgasya praṇavena tu

Then, having washed the linga and the altar with water purified through cloth, and having placed a flower upon the head of the linga with the Pranava —

Verse 36 (shiva.kailasa.9.36)

आधारशक्तिमारभ्य शुद्धविद्यासनावधि । विभाव्य सर्वं मनसा स्थापयेत्परमेश्वरम्

ādhāraśaktimārabhya śuddhavidyāsanāvadhi | vibhāvya sarvaṁ manasā sthāpayetparameśvaram

having visualized in the mind everything from the Support-Power up to the Pure-Wisdom seat, one should thus establish the Supreme Lord.

Verse 37 (shiva.kailasa.9.37)

पञ्चगव्यादिभिर्द्रव्यैर्यथाविभवसम्भृतैः । केवलैर्वा जलैः शुद्धैः सुरभिद्रव्यवासितैः

pañcagavyādibhirdravyairyathāvibhavasambhṛtaiḥ | kevalairvā jalaiḥ śuddhaiḥ surabhidravyavāsitaiḥ

With the five products of the cow and other such substances, gathered according to one's means, or with pure water alone, scented with fragrant substances —

Verse 38 (shiva.kailasa.9.38)

पावमानेन रुद्रेण नीलेन त्वरितेन च । ऋग्भिश्च सामभिर्वापि ब्रह्मभिश्चैव पञ्चभिः

pāvamānena rudreṇa nīlena tvaritena ca | ṛgbhiśca sāmabhirvāpi brahmabhiścaiva pañcabhiḥ

with the Pavamana, Rudra, Nila, and Tvarita hymns, or with Rig verses, or with Sama verses, or with the five Brahma-mantras —

Verse 39 (shiva.kailasa.9.39)

स्नापयेद्देवदेवेशं प्रणवेन शिवेन च । विशेषार्घ्योदकेनापि प्रणवेनाभिषेचयेत्

snāpayeddevadeveśaṁ praṇavena śivena ca | viśeṣārghyodakenāpi praṇavenābhiṣecayet

one should bathe the Lord of the gods of gods with the Pranava and with the mantra "Shivena," and should also anoint him with the special arghya-water, using the Pranava.

Verse 40 (shiva.kailasa.9.40)

विशोध्य वाससा पुष्पं लिङ्गमूर्धनि विन्यसेत् । पीठे लिङ्गं समारोप्य सूर्याद्यर्चां समाचरेत्

viśodhya vāsasā puṣpaṁ liṅgamūrdhani vinyaset | pīṭhe liṅgaṁ samāropya sūryādyarcāṁ samācaret

Having dried the linga with a cloth, one should place a flower upon its head; having mounted the linga upon its pedestal, one should perform the worship beginning with the Sun and the other guardians.

Verse 41 (shiva.kailasa.9.41)

आधारशक्त्यनन्तौ द्वौ पीठाधस्तात्समर्चयेत् । सिंहासनं तदूर्ध्वं तु समभ्यर्च्य यथाक्रमम्

ādhāraśaktyanantau dvau pīṭhādhastātsamarcayet | siṁhāsanaṁ tadūrdhvaṁ tu samabhyarcya yathākramam

One should worship Adhara-shakti and Ananta beneath the pedestal, and above that, the lion-throne, worshipping each in due order.

Verse 42 (shiva.kailasa.9.42)

अथोर्ध्वच्छदनम्पीठपादे स्कन्दं समर्चयेत् । लिङ्गे मूर्तिं समाकल्प्य मां त्वया सह पूजयेत्

athordhvacchadanampīṭhapāde skandaṁ samarcayet | liṅge mūrtiṁ samākalpya māṁ tvayā saha pūjayet

Then, at the upper covering and at the foot of the pedestal, one should worship Skanda; having fashioned my form upon the linga, one should worship me together with you.

Verse 43 (shiva.kailasa.9.43)

सम्यग् भक्त्या विधानेन यतिर्मद्ध्यानतत्परः । एवं मया ते कथितमतिगुह्यमिदं प्रिये

samyag bhaktyā vidhānena yatirmaddhyānatatparaḥ | evaṁ mayā te kathitamatiguhyamidaṁ priye

Thus should a renunciant devoted to meditation on me worship properly, with devotion and according to rule. So, O beloved, this most secret matter has been told by me to you.

Verse 44 (shiva.kailasa.9.44)

गोपनीयं प्रयत्नेन न देयं यस्य कस्यचित् । मम भक्ताय दातव्यं यतये वीतरागिणे

gopanīyaṁ prayatnena na deyaṁ yasya kasyacit | mama bhaktāya dātavyaṁ yataye vītarāgiṇe

It is to be carefully guarded and is not to be given to just anyone; it is to be given only to my devotee, to a renunciant free from passion —

Verse 45 (shiva.kailasa.9.45)

गुरुभक्ताय शान्ताय मदर्थे योगभागिने । ममाज्ञामतिलङ्घ्यैतद्यो ददाति विमूढधीः

gurubhaktāya śāntāya madarthe yogabhāgine | mamājñāmatilaṅghyaitadyo dadāti vimūḍhadhīḥ

to one devoted to his Guru, at peace, and given to yoga for my sake. Whoever, transgressing my command, gives this away out of deluded intellect —

Verse 46 (shiva.kailasa.9.46)

स नारकी मम द्रोही भविष्यति न संशयः । मद्भक्तदानाद्देवेशि मत्प्रियश्च भवेद् ध्रुवम् । इह भुक्त्वाखिलान्भोगान्मत्सान्निध्यमवाप्नुयात्

sa nārakī mama drohī bhaviṣyati na saṁśayaḥ | madbhaktadānāddeveśi matpriyaśca bhaved dhruvam | iha bhuktvākhilānbhogānmatsānnidhyamavāpnuyāt

he will without doubt become a denizen of hell, an enemy of mine. But by giving it to my devotee, O Queen of gods, one will surely become dear to me; having enjoyed all pleasures here, he shall attain my very presence.

Verse 47 (shiva.kailasa.9.47)

व्यास उवाच । एतच्छ्रुत्वा महादेवी महादेवेन भाषितम् । स्तुत्वा तु विविधैः स्तोत्रैर्देवं वेदार्थगर्भितैः

vyāsa uvāca | etacchrutvā mahādevī mahādevena bhāṣitam | stutvā tu vividhaiḥ stotrairdevaṁ vedārthagarbhitaiḥ

Vyasa said: Having heard this spoken by the Great God, the Great Goddess praised him with various hymns filled with the meaning of the Vedas —

Verse 48 (shiva.kailasa.9.48)

श्रीमत्पादाब्जयोः पत्युः प्रणामं परमेश्वरी । अतिप्रहृष्टहृदया मुमोद मुनिसत्तमाः

śrīmatpādābjayoḥ patyuḥ praṇāmaṁ parameśvarī | atiprahṛṣṭahṛdayā mumoda munisattamāḥ

the Supreme Goddess bowed at the lotus feet of her glorious Lord and, with heart greatly delighted, rejoiced, O best of sages.

Verse 49 (shiva.kailasa.9.49)

अतिगुह्यमिदं विप्राः प्रणवार्थप्रकाशकम् । शिवज्ञानपरं ह्येतद्भवतामार्तिनाशनम्

atiguhyamidaṁ viprāḥ praṇavārthaprakāśakam | śivajñānaparaṁ hyetadbhavatāmārtināśanam

"O Brahmins, this most secret teaching, which reveals the meaning of the Pranava, is the supreme knowledge of Shiva, and it destroys your affliction."

Verse 50 (shiva.kailasa.9.50)

सूत उवाच । इत्युक्त्वा मुनिशार्दूलः पाराशर्यो महातपाः । पूजितः परया भक्त्या मुनिभिर्वेदवादिभिः

sūta uvāca | ityuktvā muniśārdūlaḥ pārāśaryo mahātapāḥ | pūjitaḥ parayā bhaktyā munibhirvedavādibhiḥ

Suta said: Having spoken thus, the tiger among sages, the son of Parashara, of great austerity, being worshipped with utmost devotion by the sages versed in the Veda —

Verse 51 (shiva.kailasa.9.51)

कैलासाद्रिमनुस्मृत्य ययौ तस्मात्तपोवनात् । तेऽपि प्रहृष्टहृदयाः सत्रान्ते परमेश्वरम्

kailāsādrimanusmṛtya yayau tasmāttapovanāt | te'pi prahṛṣṭahṛdayāḥ satrānte parameśvaram

remembering Mount Kailasa, departed from that penance-grove; and they too, with delighted hearts, at the end of the sacrificial session, the Supreme Lord —

Verse 52 (shiva.kailasa.9.52)

सम्पूज्य परया भक्त्या सोमं सोमार्धशेखरम् । यमादियोगनिरताः शिवध्यानपराभवन्

sampūjya parayā bhaktyā somaṁ somārdhaśekharam | yamādiyoganiratāḥ śivadhyānaparābhavan

having worshipped with utmost devotion Soma, who bears the crescent moon on his crest, and being devoted to restraint and the other yogic disciplines, became absorbed in meditation on Shiva.

Verse 53 (shiva.kailasa.9.53)

गुहाय कथितं ह्येतद्देव्या तेनापि नन्दिने । सनत्कुमारमुनये प्रोवाच भगवान् हि सः

guhāya kathitaṁ hyetaddevyā tenāpi nandine | sanatkumāramunaye provāca bhagavān hi saḥ

This was told by the Goddess to Guha, and by him in turn to Nandin; and that lord declared it to the sage Sanatkumara.

Verse 54 (shiva.kailasa.9.54)

तस्माल्लब्धं मद्गुरुणा व्यासेनामिततेजसा । तस्माल्लब्धमिदं पुण्यं मयापि मुनिपुङ्गवाः

tasmāllabdhaṁ madguruṇā vyāsenāmitatejasā | tasmāllabdhamidaṁ puṇyaṁ mayāpi munipuṅgavāḥ

From him it was obtained by my Guru, Vyasa, of immeasurable radiance; and from him, O bulls among sages, I too obtained this sacred teaching.

Verse 55 (shiva.kailasa.9.55)

मया वः श्रावितं ह्येतद् गुह्याद् गुह्यतरं परम् । ज्ञात्वा शिवप्रियान्भक्त्या भवतो गिरिशप्रियम्

mayā vaḥ śrāvitaṁ hyetad guhyād guhyataraṁ param | jñātvā śivapriyānbhaktyā bhavato giriśapriyam

This, more secret than the secret, has now been made known to you by me, knowing you, through your devotion, to be dear to Shiva, dear to Girisha.

Verse 56 (shiva.kailasa.9.56)

भवद्भिरपि दातव्यमेतद् गुह्यं शिवप्रियम् । यतिभ्यः शान्तचित्तेभ्यो भक्तेभ्यः शिवपादयोः

bhavadbhirapi dātavyametad guhyaṁ śivapriyam | yatibhyaḥ śāntacittebhyo bhaktebhyaḥ śivapādayoḥ

You too should give this secret, dear to Shiva, to renunciants of peaceful mind, to devotees of Shiva's feet.

Verse 57 (shiva.kailasa.9.57)

एतदुक्त्वा महाभागः सूतः पौराणिकोत्तमः । तीर्थयात्राप्रसङ्गेन चचार पृथिवीमिमाम्

etaduktvā mahābhāgaḥ sūtaḥ paurāṇikottamaḥ | tīrthayātrāprasaṅgena cacāra pṛthivīmimām

Having said this, the greatly fortunate Suta, foremost among tellers of the Puranas, wandered over this earth on the occasion of pilgrimage.

Verse 58 (shiva.kailasa.9.58)

एतद्रहस्यं परमं लब्ध्वा सूतान्मुनीश्वराः । काश्यामेव समासीना मुक्ताः शिवपदं ययुः

etadrahasyaṁ paramaṁ labdhvā sūtānmunīśvarāḥ | kāśyāmeva samāsīnā muktāḥ śivapadaṁ yayuḥ

Having obtained this supreme secret from Suta, the lords among sages, remaining seated in Kashi itself, were liberated and attained the state of Shiva.