The Tale of the Naimisha Forest

Verse 1 (shiva.vayaviya.3.1)

ब्रह्मोवाच । यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं यस्य वै विद्वान्न बिभेति कुतश्चन

brahmovāca | yato vāco nivartante aprāpya manasā saha | ānandaṁ yasya vai vidvānna bibheti kutaścana

Brahma said: That reality from which words, together with the mind, turn back, unable to reach it — the knower of whose bliss fears nothing from anywhere.

Verse 2 (shiva.vayaviya.3.2)

यस्मात्सर्वमिदं ब्रह्मविष्णुरुद्रेन्द्रपूर्वकम् । सह भूतेन्द्रियैः सर्वैः प्रथमं सम्प्रसूयते

yasmātsarvamidaṁ brahmaviṣṇurudrendrapūrvakam | saha bhūtendriyaiḥ sarvaiḥ prathamaṁ samprasūyate

From whom all this — beginning with Brahma, Vishnu, Rudra, and Indra — together with all the elements and senses, is first born,

Verse 3 (shiva.vayaviya.3.3)

कारणानां च यो धाता ध्याता परमकारणम् । न सम्प्रसूयतेऽन्यस्मात्कुतश्चन कदाचन

kāraṇānāṁ ca yo dhātā dhyātā paramakāraṇam | na samprasūyate'nyasmātkutaścana kadācana

and who is the ordainer of causes, meditated upon as the supreme cause — who is himself never born from anything else, at any time, from anywhere.

Verse 4 (shiva.vayaviya.3.4)

सर्वैश्वर्येण सम्पन्नो नाम्ना सर्वेश्वरः स्वयम् । सर्वैर्मुमुक्षुभिर्ध्येयः शम्भुराकाशमध्यगः

sarvaiśvaryeṇa sampanno nāmnā sarveśvaraḥ svayam | sarvairmumukṣubhirdhyeyaḥ śambhurākāśamadhyagaḥ

Endowed with all sovereignty, himself named the Lord of All, to be meditated upon by every seeker of liberation — Shambhu, who dwells in the midst of space.

Verse 5 (shiva.vayaviya.3.5)

योऽग्रे मां विदधे पुत्रं ज्ञानं च प्रहिणोति मे । तत्प्रसादान्मया लब्धं प्राजापत्यमिदं पदम्

yo'gre māṁ vidadhe putraṁ jñānaṁ ca prahiṇoti me | tatprasādānmayā labdhaṁ prājāpatyamidaṁ padam

He who first made me his son and grants me knowledge — by his grace alone I have obtained this office of Prajapati.

Verse 6 (shiva.vayaviya.3.6)

ईशो वृक्ष इव स्तब्धो य एको दिवि तिष्ठति । येनेदमखिलं पूर्णं पुरुषेण महात्मना

īśo vṛkṣa iva stabdho ya eko divi tiṣṭhati | yenedamakhilaṁ pūrṇaṁ puruṣeṇa mahātmanā

The Lord, motionless like a tree, who alone stands in heaven — the great-souled Purusha by whom all this is filled,

Verse 7 (shiva.vayaviya.3.7)

एको बहूनां जन्तूनां निष्क्रियाणां च सक्रियः । य एको बहुधा बीजं करोति स महेश्वरः

eko bahūnāṁ jantūnāṁ niṣkriyāṇāṁ ca sakriyaḥ | ya eko bahudhā bījaṁ karoti sa maheśvaraḥ

who, though himself inactive, is active on behalf of the many creatures, who alone makes the one seed manifold — he is Maheshvara.

Verse 8 (shiva.vayaviya.3.8)

जीवैरेभिरिमांल्लोकान्सर्वानीशो य ईशते । य एको भागवान् रुद्रो न द्वितीयोऽस्ति कश्चन

jīvairebhirimāṁllokānsarvānīśo ya īśate | ya eko bhāgavān rudro na dvitīyo'sti kaścana

who rules over all these worlds together with these living beings, who alone is the blessed Rudra, beside whom there is no second,

Verse 9 (shiva.vayaviya.3.9)

सदा जनानां हृदये सन्निविष्टोऽपि यः परैः । अलक्ष्यो लक्षयन्विश्वमधितिष्ठति सर्वदा

sadā janānāṁ hṛdaye sanniviṣṭo'pi yaḥ paraiḥ | alakṣyo lakṣayanviśvamadhitiṣṭhati sarvadā

who, though ever seated in the hearts of people, remains unseen by others, and though unseen, perceives the universe and presides over it always.

Verse 10 (shiva.vayaviya.3.10)

यस्तु कालात्प्रमुक्तानि कारणान्यखिलान्यपि । अनन्तशक्तिरेवैको भगवानधितिष्ठति

yastu kālātpramuktāni kāraṇānyakhilānyapi | anantaśaktirevaiko bhagavānadhitiṣṭhati

who, of infinite power, alone presides even over all the causes that are free from time.

Verse 11 (shiva.vayaviya.3.11)

न यस्य दिवसो रात्रिर्न समानो न चाधिकः । स्वाभाविकी पराशक्तिर्नित्या ज्ञानक्रिये अपि

na yasya divaso rātrirna samāno na cādhikaḥ | svābhāvikī parāśaktirnityā jñānakriye api

for whom there is no day nor night, no equal and no superior; whose innate supreme power is eternal, and whose knowledge and action are eternal too.

Verse 12 (shiva.vayaviya.3.12)

यदिदं क्षरमव्यक्तं यदप्यमृतमक्षरम् । तावुभावक्षरात्मानावेको देवः स्वयं हरः

yadidaṁ kṣaramavyaktaṁ yadapyamṛtamakṣaram | tāvubhāvakṣarātmānāveko devaḥ svayaṁ haraḥ

That which is this perishable, unmanifest one, and that which is the immortal, imperishable one — both of imperishable nature, are the one god, Hara himself.

Verse 13 (shiva.vayaviya.3.13)

ईशते तदभिध्यानाद् योजनात्तत्वभावनः । भूयो ह्यस्य पशोरन्ते विश्वमाया निवर्तते

īśate tadabhidhyānād yojanāttatvabhāvanaḥ | bhūyo hyasya paśorante viśvamāyā nivartate

By meditation upon him, and through union with the contemplation of that reality, he governs; and at last, at the end of this bound soul, the illusion of the universe withdraws.

Verse 14 (shiva.vayaviya.3.14)

यस्मिन्न भासते विद्युन्न सूर्यो न च चन्द्रमाः । यस्य भासा विभातीदमित्येषा शाश्वती श्रुतिः

yasminna bhāsate vidyunna sūryo na ca candramāḥ | yasya bhāsā vibhātīdamityeṣā śāśvatī śrutiḥ

In whom lightning does not shine, nor the sun, nor the moon — by whose radiance alone all this shines: such is the eternal revelation.

Verse 15 (shiva.vayaviya.3.15)

एको देवो महादेवो विज्ञेयस्तु महेश्वरः । न तस्य परमं किञ्चित्पदं समधिगम्यते

eko devo mahādevo vijñeyastu maheśvaraḥ | na tasya paramaṁ kiñcitpadaṁ samadhigamyate

The one god, the great god, is to be known as Maheshvara; beyond him, no higher state whatsoever is attained.

Verse 16 (shiva.vayaviya.3.16)

अयमादिरनाद्यन्तः स्वभावादेव निर्मलः । स्वतन्त्रः परिपूर्णश्च स्वेच्छाधीनश्चराचरः

ayamādiranādyantaḥ svabhāvādeva nirmalaḥ | svatantraḥ paripūrṇaśca svecchādhīnaścarācaraḥ

He is the beginning, yet himself without beginning or end, pure by his very nature; independent, perfect, and the moving and unmoving world rests upon his own will.

Verse 17 (shiva.vayaviya.3.17)

अप्राकृतवपुः श्रीमांल्लक्ष्यलक्षणवर्जितः । अयं मुक्तो मोचकश्च ह्यकालः कालचोदकः

aprākṛtavapuḥ śrīmāṁllakṣyalakṣaṇavarjitaḥ | ayaṁ mukto mocakaśca hyakālaḥ kālacodakaḥ

His form is not of matter, glorious, free of any mark that might define him; he himself is liberated and the liberator, beyond time yet the impeller of time.

Verse 18 (shiva.vayaviya.3.18)

सर्वोपरिकृतावासः सर्वावासश्च सर्ववित् । षड्विधाध्वमयस्यास्य सर्वस्य जगतः पतिः

sarvoparikṛtāvāsaḥ sarvāvāsaśca sarvavit | ṣaḍvidhādhvamayasyāsya sarvasya jagataḥ patiḥ

His abode is set above all, yet he is the abode of all, and all-knowing; the lord of this entire universe consisting of the six paths.

Verse 19 (shiva.vayaviya.3.19)

उत्तरोत्तरभूतानामुत्तरश्च निरुत्तरः । अनन्तानन्तसन्दोहमकरन्दमध्रुव्रतः

uttarottarabhūtānāmuttaraśca niruttaraḥ | anantānantasandohamakarandamadhruvrataḥ

Higher than every being that is higher than the last, yet himself unsurpassed; the very honeyed essence of endless multitudes, of unwavering vow.

Verse 20 (shiva.vayaviya.3.20)

अखण्डजगदण्डानां पिण्डीकरणपण्डितः । औदार्यवीर्यगाम्भीर्यमाधुर्यमकरालयः

akhaṇḍajagadaṇḍānāṁ piṇḍīkaraṇapaṇḍitaḥ | audāryavīryagāmbhīryamādhuryamakarālayaḥ

Skilled in gathering the unbroken cosmic eggs into a single mass; the very abode of generosity, valor, depth, and sweetness.

Verse 21 (shiva.vayaviya.3.21)

नैवास्य सदृशं वस्तु नाधिकं चापि किञ्चन । अतुलः सर्वभूतानां राजराजश्च तिष्ठति

naivāsya sadṛśaṁ vastu nādhikaṁ cāpi kiñcana | atulaḥ sarvabhūtānāṁ rājarājaśca tiṣṭhati

There exists nothing equal to him, nor anything greater; incomparable, he stands as the king of kings over all beings.

Verse 22 (shiva.vayaviya.3.22)

अनेन चित्रकृत्येन प्रथमं सृज्यते जगत् । अन्तकाले पुनश्चेदं तस्मिन्प्रलयमेष्यति

anena citrakṛtyena prathamaṁ sṛjyate jagat | antakāle punaścedaṁ tasminpralayameṣyati

By this wondrous act of his, the universe is first created; and at the time of dissolution this world returns again into him.

Verse 23 (shiva.vayaviya.3.23)

अस्य भूतानि वश्यानि अयं सर्वनियोजकः । अयं तु परया भक्त्या दृश्यते नान्यथा क्वचित्

asya bhūtāni vaśyāni ayaṁ sarvaniyojakaḥ | ayaṁ tu parayā bhaktyā dṛśyate nānyathā kvacit

All beings are subject to him; he alone is the ordainer of all. Yet he is seen only through supreme devotion, and never otherwise.

Verse 24 (shiva.vayaviya.3.24)

व्रतानि सर्वदानानि तपांसि नियमास्तथा । कथितानि पुरा सद्भिर्भावार्थं नात्र संशयः

vratāni sarvadānāni tapāṁsi niyamāstathā | kathitāni purā sadbhirbhāvārthaṁ nātra saṁśayaḥ

Vows, all forms of charity, austerities, and observances — these were declared of old by the virtuous for the sake of attaining devotion; of this there is no doubt.

Verse 25 (shiva.vayaviya.3.25)

हरिश्चाहं च रुद्रश्च तथान्ये च सुरासुराः । तपोभिरुग्रैरद्यापि तस्य दर्शनकाङ्क्षिणः

hariścāhaṁ ca rudraśca tathānye ca surāsurāḥ | tapobhirugrairadyāpi tasya darśanakāṁkṣiṇaḥ

Hari, I myself, Rudra, and other gods and demons besides — even now, through fierce austerities, long for a vision of him.

Verse 26 (shiva.vayaviya.3.26)

अदृश्यः पतितैर्मूढैर्दुर्जनैरपि कुत्सितैः । भक्तैरन्तर्बहिश्चापि पूज्यः सम्भाष्य एव च

adṛśyaḥ patitairmūḍhairdurjanairapi kutsitaiḥ | bhaktairantarbahiścāpi pūjyaḥ sambhāṣya eva ca

He is unseen by the fallen, the deluded, and the wicked, even the vile; but by his devotees he is worshipped and even spoken with, both within and without.

Verse 27 (shiva.vayaviya.3.27)

तदिदं त्रिविधं रूपं स्थूलं सूक्ष्मं ततः परम् । अस्मदाद्यमरैर्दृश्यं स्थूलं सूक्ष्मं तु योगिभिः

tadidaṁ trividhaṁ rūpaṁ sthūlaṁ sūkṣmaṁ tataḥ param | asmadādyamarairdṛśyaṁ sthūlaṁ sūkṣmaṁ tu yogibhiḥ

His form is threefold: gross, subtle, and beyond even that. The gross is seen by us and the other gods; the subtle, by yogis.

Verse 28 (shiva.vayaviya.3.28)

ततः परं तु यन्नित्यं ज्ञानमानन्दमव्ययम् । तन्निष्ठैस्तत्परैर्भक्तैर्दृश्यं तद् व्रतमाश्रितैः

tataḥ paraṁ tu yannityaṁ jñānamānandamavyayam | tanniṣṭhaistatparairbhaktairdṛśyaṁ tad vratamāśritaiḥ

That which is beyond even this — the eternal, imperishable form of knowledge and bliss — is seen only by devotees established in him, devoted to him, who have taken refuge in that very vow.

Verse 29 (shiva.vayaviya.3.29)

बहुनाऽत्र किमुक्तेन गुह्याद्गुह्यतरं परम् । शिवे भक्तिर्न सन्देहस्तया युक्तो विमुच्यते

bahunā'tra kimuktena guhyādguhyataraṁ param | śive bhaktirna sandehastayā yukto vimucyate

What need to say more here? The supreme, more secret than the secret, is devotion to Shiva — of this there is no doubt; joined with it, one is set free.

Verse 30 (shiva.vayaviya.3.30)

प्रसादादेव सा भक्तिः प्रसादो भक्तिसम्भवः । यथा चाङ्कुरतो बीजं बीजतो वा यथाङ्कुरः

prasādādeva sā bhaktiḥ prasādo bhaktisambhavaḥ | yathā cāṁkurato bījaṁ bījato vā yathāṁkuraḥ

That devotion arises from grace alone, and grace arises from devotion — just as the seed comes from the sprout, or the sprout from the seed.

Verse 31 (shiva.vayaviya.3.31)

प्रसादपूर्विका एव पशोः सर्वत्र सिद्धयः । स एव साधनैरन्ते सर्वैरपि च साध्यते

prasādapūrvikā eva paśoḥ sarvatra siddhayaḥ | sa eva sādhanairante sarvairapi ca sādhyate

For the bound soul, every attainment everywhere is preceded by grace alone; and that same Lord is, in the end, attained through every other means as well.

Verse 32 (shiva.vayaviya.3.32)

प्रसादसाधनं धर्मः स च वेदेन दर्शितः । तदभ्यासवशात्साम्यं पूर्वयोः पुण्यपापयोः

prasādasādhanaṁ dharmaḥ sa ca vedena darśitaḥ | tadabhyāsavaśātsāmyaṁ pūrvayoḥ puṇyapāpayoḥ

Dharma is the means to grace, and it is shown by the Veda; through its practice, an equilibrium comes about between prior merit and demerit,

Verse 33 (shiva.vayaviya.3.33)

साम्यात्प्रसादसम्पर्को धर्मस्यातिशयस्ततः । धर्मातिशयमासाद्य पशोः पापपरिक्षयः

sāmyātprasādasamparko dharmasyātiśayastataḥ | dharmātiśayamāsādya paśoḥ pāpaparikṣayaḥ

from equilibrium comes contact with grace, and from that an increase of dharma; having attained an increase of dharma, the sin of the bound soul is destroyed.

Verse 34 (shiva.vayaviya.3.34)

एवं प्रक्षीणपापस्य बहुभिर्जन्मभिः क्रमात् । साम्बे सर्वेश्वरे भक्तिर्ज्ञानपूर्वा प्रजायते

evaṁ prakṣīṇapāpasya bahubhirjanmabhiḥ kramāt | sāmbe sarveśvare bhaktirjñānapūrvā prajāyate

Thus, as sin is gradually diminished across many births, devotion preceded by knowledge arises toward Samba, the Lord of all, Shiva together with Uma.

Verse 35 (shiva.vayaviya.3.35)

भावानुगुणमीशस्य प्रसादो व्यतिरिच्यते । प्रसादात्कर्मसन्त्यागः फलतो न स्वरूपतः

bhāvānuguṇamīśasya prasādo vyatiricyate | prasādātkarmasantyāgaḥ phalato na svarūpataḥ

The Lord's grace increases in proportion to devotion; from grace comes the abandonment of the fruit of action, not of action itself.

Verse 36 (shiva.vayaviya.3.36)

तस्मात्कर्मफलत्यागाच्छिवधर्मान्वयः शुभः । स च गुर्वनपेक्षश्च तदपेक्ष इति द्विधा

tasmātkarmaphalatyāgācchivadharmānvayaḥ śubhaḥ | sa ca gurvanapekṣaśca tadapekṣa iti dvidhā

Therefore, from the abandonment of the fruit of action comes auspicious adherence to Shiva's dharma; and that is of two kinds — independent of a guru, and dependent on one.

Verse 37 (shiva.vayaviya.3.37)

तत्रानपेक्षात्सापेक्षो मुख्यः शतगुणाधिकः । शिवधर्मान्वयस्यास्य शिवज्ञानसमन्वयः

tatrānapekṣātsāpekṣo mukhyaḥ śataguṇādhikaḥ | śivadharmānvayasyāsya śivajñānasamanvayaḥ

Of these, the guru-dependent path is the principal one, a hundredfold superior to the independent path; and from this adherence to Shiva's dharma comes union with the knowledge of Shiva.

Verse 38 (shiva.vayaviya.3.38)

ज्ञानान्वयवशात्पुंसः संसारे दोषदर्शनम् । ततो विषयवैराग्यं वैराग्याद्भावसाधनम्

jñānānvayavaśātpuṁsaḥ saṁsāre doṣadarśanam | tato viṣayavairāgyaṁ vairāgyādbhāvasādhanam

From union with knowledge, a man comes to see the faults of worldly existence; from that comes detachment from sensory objects, and from detachment, the fulfillment of true devotion.

Verse 39 (shiva.vayaviya.3.39)

भावसिद्ध्युपपन्नस्य ध्याने निष्ठा न कर्मणि । ज्ञानध्यानाभियुक्तस्य पुंसो योगः प्रवर्तते

bhāvasiddhyupapannasya dhyāne niṣṭhā na karmaṇi | jñānadhyānābhiyuktasya puṁso yogaḥ pravartate

For one who has attained that fulfillment, steadfastness lies in meditation, not in ritual action; for a man devoted to knowledge and meditation, yoga follows.

Verse 40 (shiva.vayaviya.3.40)

योगेन तु परा भक्तिः प्रसादस्तदनन्तरम् । प्रसादान्मुच्यते जन्तुर्मुक्तः शिवसमो भवेत्

yogena tu parā bhaktiḥ prasādastadanantaram | prasādānmucyate janturmuktaḥ śivasamo bhavet

From yoga arises supreme devotion, and immediately after it, grace. By grace the soul is liberated, and once liberated becomes equal to Shiva.

Verse 41 (shiva.vayaviya.3.41)

अनुग्रहप्रकारस्य क्रमोऽयमविवक्षितः । यादृशी योग्यता पुंसस्तस्य तादृगनुग्रहः

anugrahaprakārasya kramo'yamavivakṣitaḥ | yādṛśī yogyatā puṁsastasya tādṛganugrahaḥ

This order of the manner of grace is not fixed; whatever a person's fitness, such is the grace he receives.

Verse 42 (shiva.vayaviya.3.42)

गर्भस्थो मुच्यते कश्चिज्जायमानस्तथापरः । बालो वा तरुणो वाथ वृद्धो वा मुच्यते परः

garbhastho mucyate kaścijjāyamānastathāparaḥ | bālo vā taruṇo vātha vṛddho vā mucyate paraḥ

One is liberated while still in the womb, another at the very moment of birth; one as a child, another as a youth, another as an old man.

Verse 43 (shiva.vayaviya.3.43)

तिर्यग्योनिगतः कश्चिन्मुच्यते नारकोऽपरः । अपरस्तु पदं प्राप्तो मुच्यते स्वपदक्षये

tiryagyonigataḥ kaścinmucyate nārako'paraḥ | aparastu padaṁ prāpto mucyate svapadakṣaye

One is liberated even from an animal birth, another from a hellish one; another, having attained a certain state, is liberated when that state is exhausted.

Verse 44 (shiva.vayaviya.3.44)

कश्चित्क्षीणपदो भूत्वा पुनरावर्त्य मुच्यते । कश्चिदध्वगतस्तस्मिन् स्थित्वा स्थित्वा विमुच्यते

kaścitkṣīṇapado bhūtvā punarāvartya mucyate | kaścidadhvagatastasmin sthitvā sthitvā vimucyate

One, a state having been exhausted, returns again and only then is liberated; another, having entered the path, is liberated only after abiding there again and again.

Verse 45 (shiva.vayaviya.3.45)

तस्मान्नैकप्रकारेण नराणां मुक्तिरिष्यते । ज्ञानभावानुरूपेण प्रसादेनैव निर्वृतिः

tasmānnaikaprakāreṇa narāṇāṁ muktiriṣyate | jñānabhāvānurūpeṇa prasādenaiva nirvṛtiḥ

Therefore liberation for men is not held to be of a single kind; final beatitude comes only through grace, in accordance with each one's knowledge and devotion.

Verse 46 (shiva.vayaviya.3.46)

तस्मादस्य प्रसादार्थं वाङ्मनोदोषवर्जिताः । ध्यायन्तश्शिवमेवैकं सदारतनयाग्नयः

tasmādasya prasādārthaṁ vāṁmanodoṣavarjitāḥ | dhyāyantaśśivamevaikaṁ sadāratanayāgnayaḥ

Therefore, for the sake of his grace, those free from faults of speech and mind, meditating always on Shiva alone together with their wives, sons, and sacred fires,

Verse 47 (shiva.vayaviya.3.47)

तन्निष्ठास्तत्पराः सर्वे तद्युक्तास्तदुपाश्रयाः । सर्वक्रियाः प्रकुर्वाणास्तमेव मनसा गताः

tanniṣṭhāstatparāḥ sarve tadyuktāstadupāśrayāḥ | sarvakriyāḥ prakurvāṇāstameva manasā gatāḥ

established in him alone, devoted to him alone, united with him, taking refuge in him, performing all their actions while turning in mind only toward him —

Verse 48 (shiva.vayaviya.3.48)

दीर्घसूत्रसमारब्धं दिव्यवर्षसहस्रकम् । सत्रान्ते मन्त्रयोगेन वायुस्तत्र गमिष्यति

dīrghasūtrasamārabdhaṁ divyavarṣasahasrakam | satrānte mantrayogena vāyustatra gamiṣyati

this session, begun long ago, unfolds slowly across a thousand divine years; at the end of that session, the god Vayu will come there through the power of mantra-yoga.

Verse 49 (shiva.vayaviya.3.49)

स एव भवतां श्रेयः सोपायं कथयिष्यति । ततो वाराणसी पुण्या पुरी परमशोभना

sa eva bhavatāṁ śreyaḥ sopāyaṁ kathayiṣyati | tato vārāṇasī puṇyā purī paramaśobhanā

He himself will tell you your true good, together with its means. Then, to the sacred, supremely beautiful city of Varanasi —

Verse 50 (shiva.vayaviya.3.50)

गन्तव्या यत्र विश्वेशो देव्या सह पिनाकधृक् । सदा विहरति श्रीमान् भक्तानुग्रहकारणात्

gantavyā yatra viśveśo devyā saha pinākadhṛk | sadā viharati śrīmān bhaktānugrahakāraṇāt

you must go, where Vishveshvara, bearer of the Pinaka bow, sports forever, glorious, together with the Goddess, for the sake of showing grace upon his devotees.

Verse 51 (shiva.vayaviya.3.51)

तत्राश्चर्यं महद् दृष्ट्वा मत्समीपं गमिष्यथ । ततो वः कथयिष्यामि मोक्षोपायं द्विजोत्तमाः

tatrāścaryaṁ mahad dṛṣṭvā matsamīpaṁ gamiṣyatha | tato vaḥ kathayiṣyāmi mokṣopāyaṁ dvijottamāḥ

There, having seen a great wonder, you shall come back to my presence; then, O best of the twice-born, I shall tell you the means to liberation,

Verse 52 (shiva.vayaviya.3.52)

येनैकजन्मना मुक्तिर्युष्मत्करतले स्थिता । अनेकजन्मसंसारबन्धनिर्मोक्षकारिणी

yenaikajanmanā muktiryuṣmatkaratale sthitā | anekajanmasaṁsārabandhanirmokṣakāriṇī

by which liberation in a single birth will rest in the very palm of your hand — a liberation that frees one from the bondage of samsara built up across many births.

Verse 53 (shiva.vayaviya.3.53)

एतन्मनोमयं चक्रं मया सृष्टं विसृज्यते । यत्रास्य शीर्यते नेमिः स देशस्तपसः शुभः

etanmanomayaṁ cakraṁ mayā sṛṣṭaṁ visṛjyate | yatrāsya śīryate nemiḥ sa deśastapasaḥ śubhaḥ

This mind-made wheel, created by me, is now released; wherever its rim shatters, that place will be auspicious for austerity.

Verse 54 (shiva.vayaviya.3.54)

इत्युक्त्वा सूर्यसङ्काशं चक्रं दृष्ट्वा मनोमयम् । प्रणिपत्य महादेवं विससर्ज पितामहः

ityuktvā sūryasaṁkāśaṁ cakraṁ dṛṣṭvā manomayam | praṇipatya mahādevaṁ visasarja pitāmahaḥ

Having said this, and having gazed upon that mind-made wheel resplendent like the sun, the Grandfather, bowing to Mahadeva, released it.

Verse 55 (shiva.vayaviya.3.55)

तेऽपि हृष्टतरा विप्राः प्रणम्य जगतां प्रभुम् । प्रययुस्तस्य चक्रस्य यत्र नेमिरशीर्यत

te'pi hṛṣṭatarā viprāḥ praṇamya jagatāṁ prabhum | prayayustasya cakrasya yatra nemiraśīryata

Those brahmins too, greatly delighted, bowed to the Lord of the worlds and went to the place where that wheel's rim had shattered.

Verse 56 (shiva.vayaviya.3.56)

चक्रं तदपि सङ्क्षिप्तं श्लक्ष्णं चारुशिलातले । विमलस्वादुपानीये निपपात वने क्वचित्

cakraṁ tadapi saṁkṣiptaṁ ślakṣṇaṁ cāruśilātale | vimalasvādupānīye nipapāta vane kvacit

That wheel too, having contracted, fell upon a smooth, beautiful rock in a certain forest with pure, sweet water.

Verse 57 (shiva.vayaviya.3.57)

तद्वनं तेन विख्यातं नैमिषं मुनिपूजितम् । अनेकयक्षगन्धर्वविद्याधरसमाकुलम्

tadvanaṁ tena vikhyātaṁ naimiṣaṁ munipūjitam | anekayakṣagandharvavidyādharasamākulam

By that event, the forest became renowned as Naimisha, honored by sages, thronged with many Yakshas, Gandharvas, and Vidyadharas.

Verse 58 (shiva.vayaviya.3.58)

अष्टादश समुद्रस्य द्वीपानश्नन्पुरूरवाः । विलासवशमुर्वश्या यातो दैवेन चोदितः

aṣṭādaśa samudrasya dvīpānaśnanpurūravāḥ | vilāsavaśamurvaśyā yāto daivena coditaḥ

Pururavas, enjoying the eighteen islands of the ocean, under the sway of dalliance with Urvashi, driven there by fate,

Verse 59 (shiva.vayaviya.3.59)

अक्रमेणाहरन्मोहाद्यज्ञवाटं हिरण्मयम् । मुनिभिर्यत्र सङ्क्रुद्धैः कुशवज्रैर्निपातितः

akrameṇāharanmohādyajñavāṭaṁ hiraṇmayam | munibhiryatra saṁkruddhaiḥ kuśavajrairnipātitaḥ

out of delusion improperly seized that golden sacrificial enclosure, where he was struck down by the enraged sages with blades of kusha grass sharp as thunderbolts.

Verse 60 (shiva.vayaviya.3.60)

विश्वं सिसृक्षमाणा वै यत्र विश्वसृजः पुरा । सत्रमारेभिरे दिव्यं ब्रह्मज्ञा गार्हपत्यगाः

viśvaṁ sisṛkṣamāṇā vai yatra viśvasṛjaḥ purā | satramārebhire divyaṁ brahmajñā gārhapatyagāḥ

There, of old, the creators of the universe, desiring to bring the world into being, knowers of Brahman, tenders of the household fire, began a divine sacrificial session,

Verse 61 (shiva.vayaviya.3.61)

ऋषिभिर्यत्र विद्वद्भिः शब्दार्थन्यायकोविदैः । शक्तिप्रज्ञाक्रियायोगैर्विधिरासीदनुष्ठितः

ṛṣibhiryatra vidvadbhiḥ śabdārthanyāyakovidaiḥ | śaktiprajñākriyāyogairvidhirāsīdanuṣṭhitaḥ

where the rite was performed by learned sages skilled in word, meaning, and reasoning, through the union of power, wisdom, and right action.

Verse 62 (shiva.vayaviya.3.62)

यत्र वेदविदो नित्यं वेदवादबहिष्कृतान् । वादजल्पबलैर्घ्नन्ति वचोभिरतिवादिनः

yatra vedavido nityaṁ vedavādabahiṣkṛtān | vādajalpabalairghnanti vacobhirativādinaḥ

where the knowers of the Veda ever defeat, by the force of their argument and their words, those over-talkative disputants excluded from the true teaching of the Veda.

Verse 63 (shiva.vayaviya.3.63)

स्फटिकमयमहीभृत्पादजाभ्यश्शिलाभ्यः प्रसरदमृतकल्पस्वच्छपानीयरम्यम् । अतिरसफलवृक्षप्रायमव्यालसत्त्वं तपस उचितमासीन्नैमिषं तन्मुनीनाम्

sphaṭikamayamahībhṛtpādajābhyaśśilābhyaḥ prasaradamṛtakalpasvacchapānīyaramyam | atirasaphalavṛkṣaprāyamavyālasattvaṁ tapasa ucitamāsīnnaimiṣaṁ tanmunīnām

Lovely with water pure as nectar flowing from rocks at the foot of a crystalline mountain, abounding in trees of the sweetest fruit, free from venomous creatures — that Naimisha forest was fit for the sages' austerity.