The Question on the Nature of Shiva

Verse 1 (shiva.vayaviya.30.1)

ऋषय ऊचुः । चरितानि विचित्राणि गृह्याणि गहनानि च । दुर्विज्ञेयानि देवैश्च मोहयन्ति मनांसि नः

ṛṣaya ūcuḥ | caritāni vicitrāṇi gṛhyāṇi gahanāni ca | durvijñeyāni devaiśca mohayanti manāṁsi naḥ

The sages said: Shiva's deeds are wondrous, mysterious, and profound, difficult to comprehend even for the gods — and they bewilder our minds.

Verse 2 (shiva.vayaviya.30.2)

शिवयोस्तत्त्वसम्बन्धे न दोष उपलभ्यते । चरितैः प्राकृतो भावस्तयोरपि विभाव्यते

śivayostattvasambandhe na doṣa upalabhyate | caritaiḥ prākṛto bhāvastayorapi vibhāvyate

In the essential bond between Shiva and Shakti no flaw is to be found; and yet, through certain of their deeds, an ordinary, worldly character seems to appear in them as well.

Verse 3 (shiva.vayaviya.30.3)

ब्रह्मादयोऽपि लोकानां सृष्टिस्थित्यन्तहेतवः । निग्रहानुग्रहौ प्राप्य शिवस्य वशवर्तिनः

brahmādayo'pi lokānāṁ sṛṣṭisthityantahetavaḥ | nigrahānugrahau prāpya śivasya vaśavartinaḥ

Brahma and the other gods, though themselves the causes of the creation, maintenance, and end of the worlds, remain subject to Shiva's punishment and favour, and stand under his sway.

Verse 4 (shiva.vayaviya.30.4)

शिवः पुनर्न कस्यापि निग्रहानुग्रहास्पदम् । अतोऽनायत्तमैश्वर्यं तस्यैवेति विनिश्चितम्

śivaḥ punarna kasyāpi nigrahānugrahāspadam | ato'nāyattamaiśvaryaṁ tasyaiveti viniścitam

Shiva himself, however, is the object of no one's punishment or favour. Hence it is settled that his sovereignty is dependent on nothing at all.

Verse 5 (shiva.vayaviya.30.5)

यद्येवमीदृशैश्वर्यं तत्तु स्वातन्त्र्यलक्षणम् । स्वभावसिद्धं चैतस्य मूर्तिमत्तास्पदं भवेत्

yadyevamīdṛśaiśvaryaṁ tattu svātantryalakṣaṇam | svabhāvasiddhaṁ caitasya mūrtimattāspadaṁ bhavet

If this is so, then such sovereignty is precisely the mark of absolute independence, established by his very nature — how then could it become the basis for taking on any embodied form?

Verse 6 (shiva.vayaviya.30.6)

न मूर्तिश्च स्वतन्त्रस्य घटते मूलहेतुना । मूर्तेरपि च कार्यत्वात्तत्सिद्धिः स्यादहैतुकी

na mūrtiśca svatantrasya ghaṭate mūlahetunā | mūrterapi ca kāryatvāttatsiddhiḥ syādahaitukī

For an independent being to take on a form without any root-cause does not accord with reason; and since a form is itself an effect, its coming-to-be, in such a case, would have to be without any cause at all.

Verse 7 (shiva.vayaviya.30.7)

सर्वत्र परमो भावोऽपरमश्चान्य उच्यते । परमापरमौ भावौ कथमेकत्र सङ्गतौ

sarvatra paramo bhāvo'paramaścānya ucyate | paramāparamau bhāvau kathamekatra saṅgatau

Everywhere it is spoken of a supreme state and a lesser state, distinct from it. How can the supreme and the lesser states ever be joined together in one and the same being?

Verse 8 (shiva.vayaviya.30.8)

निष्फलो हि स्वभावोऽस्य परमः परमात्मनः । स एव सकलः कस्मात्स्वभावो ह्यविपर्ययः

niṣphalo hi svabhāvo'sya paramaḥ paramātmanaḥ | sa eva sakalaḥ kasmātsvabhāvo hyaviparyayaḥ

The supreme nature of this Supreme Self is indeed one with no further effect to attain. How, then, could that very nature become embodied? For nature never turns contrary to itself.

Verse 9 (shiva.vayaviya.30.9)

स्वभावो विपरीतश्चेत्स्वतन्त्रः स्वेच्छया यदि । न करोति किमीशानो नित्यानित्यविपर्ययम्

svabhāvo viparītaścetsvatantraḥ svecchayā yadi | na karoti kimīśāno nityānityaviparyayam

If nature itself could indeed be reversed, by his own free will, being independent — then why does the Lord not also, by that same will, reverse the eternal and the non-eternal?

Verse 10 (shiva.vayaviya.30.10)

मूर्तात्मा सकलः कश्चित्स चान्यो निष्फलः शिवः । शिवेनाधिष्ठितश्चेति सर्वत्र लघु कथ्यते

mūrtātmā sakalaḥ kaścitsa cānyo niṣphalaḥ śivaḥ | śivenādhiṣṭhitaśceti sarvatra laghu kathyate

It is answered thus: there is one who is embodied, possessed of parts; and there is another, the fruitless (transcendent) Shiva — and everywhere it is said, in short, that the former is presided over by the latter.

Verse 11 (shiva.vayaviya.30.11)

मूर्त्यात्मैव तदा मूर्तिः शिवस्यास्य भवेदिति । तस्यां मूर्तौ मूर्तिमतोः पारतन्त्र्यं हि निश्चितम्

mūrtyātmaiva tadā mūrtiḥ śivasyāsya bhavediti | tasyāṁ mūrtau mūrtimatoḥ pāratantryaṁ hi niścitam

But then that embodied self would itself become a form belonging to this Shiva; and in that very form, the mutual dependence of the one who bears the form and the form itself would be firmly established.

Verse 12 (shiva.vayaviya.30.12)

अन्यथा निरपेक्षेण मूर्तिः स्वीक्रियते कथम् । मूर्तिस्वीकरणं तस्मान्मूर्तौ साध्यफलेप्सया

anyathā nirapekṣeṇa mūrtiḥ svīkriyate katham | mūrtisvīkaraṇaṁ tasmānmūrtau sādhyaphalepsayā

Otherwise, how could one who is wholly independent ever come to accept a form at all? Therefore the assumption of a form must arise from the desire for some fruit yet to be accomplished through it.

Verse 13 (shiva.vayaviya.30.13)

न हि स्वेच्छाशरीरत्वं स्वातन्त्र्यायोपपद्यते । स्वेच्छैव तादृशी पुंसां यस्मात्कर्मानुसारिणी

na hi svecchāśarīratvaṁ svātantryāyopapadyate | svecchaiva tādṛśī puṁsāṁ yasmātkarmānusāriṇī

Having a body by one's own will does not, in truth, accord with independence — for even such "free will" in ordinary souls only follows their own karma.

Verse 14 (shiva.vayaviya.30.14)

स्वीकर्तुं स्वेच्छया देहं हातुं च प्रभवन्त्युत । ब्रह्मादयः पिशाचान्ताः किं ते कर्मातिवर्तिनः

svīkartuṁ svecchayā dehaṁ hātuṁ ca prabhavantyuta | brahmādayaḥ piśācāntāḥ kiṁ te karmātivartinaḥ

Are beings ranging from Brahma down to the goblins truly able, by their own will, to take up or relinquish a body? Are they, then, beyond the reach of their own karma?

Verse 15 (shiva.vayaviya.30.15)

इच्छया देहनिर्माणमिन्द्रजालोपमं विदुः । अणिमादिगुणैश्वर्यवशीकारानतिक्रमात्

icchayā dehanirmāṇamindrajālopamaṁ viduḥ | aṇimādiguṇaiśvaryavaśīkārānatikramāt

The forming of a body by mere will is known to be like a magician's illusion — possible only through mastery of powers such as animā, and not by any true transgression of nature's own order.

Verse 16 (shiva.vayaviya.30.16)

विश्वरूपं दधद्विष्णुर्दधीचेन महर्षिणा । युध्यता समुपालब्धस्तद्रूपं दधता स्वयम्

viśvarūpaṁ dadhadviṣṇurdadhīcena maharṣiṇā | yudhyatā samupālabdhastadrūpaṁ dadhatā svayam

Even Vishnu, while bearing the cosmic form, was once rebuked by the great sage Dadhichi, who himself, while doing battle, assumed that very cosmic form.

Verse 17 (shiva.vayaviya.30.17)

सर्वस्मादधिकस्यापि शिवस्य परमात्मनः । शरीरवत्तयान्यात्मसाधर्म्यं प्रतिभाति नः

sarvasmādadhikasyāpi śivasya paramātmanaḥ | śarīravattayānyātmasādharmyaṁ pratibhāti naḥ

For this reason, even in Shiva, the Supreme Self who is greater than all, it appears to us, because he possesses a body, that he shares the nature of other, ordinary embodied selves.

Verse 18 (shiva.vayaviya.30.18)

सर्वानुग्राहकं प्राहुः शिवं परमकारणम् । स निर्गृह्णाति देवानां सर्वानुग्राहकः कथम्

sarvānugrāhakaṁ prāhuḥ śivaṁ paramakāraṇam | sa nirgṛhṇāti devānāṁ sarvānugrāhakaḥ katham

Shiva, the supreme cause, is said to bestow grace on all beings. Yet he also punishes the gods — how can one who bestows grace on all do such a thing?

Verse 19 (shiva.vayaviya.30.19)

चिच्छेद बहुशो देवो ब्रह्मणः पञ्चमं शिरः । शिवनिन्दां प्रकुर्वन्तं पुत्रेति कुमतेर्हठात्

ciccheda bahuśo devo brahmaṇaḥ pañcamaṁ śiraḥ | śivanindāṁ prakurvantaṁ putreti kumaterhaṭhāt

That god, more than once, severed the fifth head of Brahma — his own son, as it were — because Brahma, in his ill-conceived arrogance, was obstinately reviling Shiv.

Verse 20 (shiva.vayaviya.30.20)

विष्णोरपि नृसिंहस्य रभसा शरभाकृतिः । बिभेद पद्भ्यामाक्रम्य हृदयं नखरैः खरैः

viṣṇorapi nṛsiṁhasya rabhasā śarabhākṛtiḥ | bibheda padbhyāmākramya hṛdayaṁ nakharaiḥ kharaiḥ

Taking the form of Sharabha, with sudden violence, he attacked Vishnu's incarnation as Narasimha, pouncing with his feet, and tore open his heart with his sharp claws.

Verse 21 (shiva.vayaviya.30.21)

देवस्त्रीषु च देवेषु दक्षस्याध्वरकारणात् । वीरेण वीरभद्रेण न हि कश्चिददण्डितः

devastrīṣu ca deveṣu dakṣasyādhvarakāraṇāt | vīreṇa vīrabhadreṇa na hi kaścidadaṇḍitaḥ

And, because of Daksha's sacrifice, was there any god or goddess at all who was not punished by the hero Virabhadra?

Verse 22 (shiva.vayaviya.30.22)

पुरत्रयं च सस्त्रीकं सदैत्यं सह बालकैः । क्षणेनैकेन देवेन नेत्राग्नेरिन्धनीकृतम्

puratrayaṁ ca sastrīkaṁ sadaityaṁ saha bālakaiḥ | kṣaṇenaikena devena netrāgnerindhanīkṛtam

The triple city, with its women, its daityas, and even its children, was turned in a single instant into fuel for the fire of the god's own eye.

Verse 23 (shiva.vayaviya.30.23)

प्रजानां रतिहेतुश्च कामो रतिपतिः स्वयम् । क्रोशतामेव देवानां हुतो नेत्रहुताशने

prajānāṁ ratihetuśca kāmo ratipatiḥ svayam | krośatāmeva devānāṁ huto netrahutāśane

And Kama, the very cause of desire in all creatures, the lord of Rati himself, was consumed by the fire of his eye, even while the gods cried out in protest.

Verse 24 (shiva.vayaviya.30.24)

गावश्च कश्चिद्दुग्धौघं स्रवन्त्यो मूर्ध्नि खेचराः । सरुषा प्रेक्ष्य देवेन तत्क्षणे भस्मसात्कृताः

gāvaśca kaściddugdhaughaṁ sravantyo mūrdhni khecarāḥ | saruṣā prekṣya devena tatkṣaṇe bhasmasātkṛtāḥ

And certain celestial cows, streaming a flood of milk upon his head, were, the very moment the god beheld them in anger, instantly reduced to ashes.

Verse 25 (shiva.vayaviya.30.25)

जलन्धरासुरो दीर्णश्चक्रीकृत्य जलं पदा । बद्ध्वानन्तेन यो विष्णुं चिक्षेप शतयोजनम्

jalandharāsuro dīrṇaścakrīkṛtya jalaṁ padā | baddhvānantena yo viṣṇuṁ cikṣepa śatayojanam

The daitya Jalandhara, having churned the ocean with his foot into a wheel, and having bound Vishnu with the serpent Ananta, hurled him a hundred yojanas away —

Verse 26 (shiva.vayaviya.30.26)

तमेव जलसन्धायी शूलेनैव जघान सः । तच्चक्रं तपसा लब्ध्वा लब्धवीर्यो हरिः सदा

tameva jalasandhāyī śūlenaiva jaghāna saḥ | taccakraṁ tapasā labdhvā labdhavīryo hariḥ sadā

that same Jalandhara the god slew with his trident alone; and Hari, having gained that discus through his own austerity, forever won his full might through it.

Verse 27 (shiva.vayaviya.30.27)

जिघांसतां सुरारीणां कुलं निर्घृणचेतसाम् । त्रिशूलेनान्धकस्योरः शिखिनैवोपतापितम्

jighāṁsatāṁ surārīṇāṁ kulaṁ nirghṛṇacetasām | triśūlenāndhakasyoraḥ śikhinaivopatāpitam

The chest of Andhaka — of that whole merciless clan of the gods' enemies bent on destruction — was pierced by the trident and scorched by its very flame.

Verse 28 (shiva.vayaviya.30.28)

कण्ठात्कालाङ्गनां सृष्ट्वा दारकोऽपि निपातितः । कौशिकीं जनयित्वा तु गौर्य्यास्त्वक्कोशगोचराम्

kaṇṭhātkālāṅganāṁ sṛṣṭvā dārako'pi nipātitaḥ | kauśikīṁ janayitvā tu gauryyāstvakkośagocarām

Having brought forth Kalangana from his own throat, the demon Daraka too was struck down; and Kaushiki, born from the sheath of Gauri's own skin —

Verse 29 (shiva.vayaviya.30.29)

शुम्भः सह निशुम्भेन प्रापितो मरणं रणे । श्रुतं च महदाख्यानं स्कान्दे स्कन्दसमाश्रयम्

śumbhaḥ saha niśumbhena prāpito maraṇaṁ raṇe | śrutaṁ ca mahadākhyānaṁ skānde skandasamāśrayam

brought Shumbha, together with Nishumbha, to their death in battle. This great tale, connected with Skanda's own deeds, has already been heard in the Skanda account.

Verse 30 (shiva.vayaviya.30.30)

वधार्थे तारकाख्यस्य दैत्येन्द्रस्येन्द्रविद्विषः । ब्रह्मणाभ्यर्थितो देवो मन्दरान्तःपुरं गतः

vadhārthe tārakākhyasya daityendrasyendravidviṣaḥ | brahmaṇābhyarthito devo mandarāntaḥpuraṁ gataḥ

For the sake of slaying the daitya-lord named Taraka, the enemy of Indra, the god, entreated by Brahma, went to his inner chambers upon Mount Mandara.

Verse 31 (shiva.vayaviya.30.31)

विहृत्य सुचिरं देव्या विहारातिप्रसङ्गतः । रसां रसातलं नीतामिव कृत्वाभिधां ततः

vihṛtya suciraṁ devyā vihārātiprasaṅgataḥ | rasāṁ rasātalaṁ nītāmiva kṛtvābhidhāṁ tataḥ

Sporting with the Goddess for a very long time, carried away by the sheer excess of that dalliance, he seemed, in the course of it, to press the earth down toward the netherworld itself —

Verse 32 (shiva.vayaviya.30.32)

देवीं च वञ्चयंस्तस्यां स्ववीर्यमतिदुर्वहम् । अविसृज्य विसृज्याग्नौ हविः पूतमिवामृतम्

devīṁ ca vañcayaṁstasyāṁ svavīryamatidurvaham | avisṛjya visṛjyāgnau haviḥ pūtamivāmṛtam

deceiving the Goddess, and, without releasing into her his own seed — too potent to be borne — he released it instead into Agni, like a pure oblation, as if it were nectar.

Verse 33 (shiva.vayaviya.30.33)

गङ्गादिष्वपि निक्षिप्य वह्निद्वारा तदंशतः । तत्समाहृत्य शनकैस्तोकं स्तोकमितस्ततः

gaṅgādiṣvapi nikṣipya vahnidvārā tadaṁśataḥ | tatsamāhṛtya śanakaistokaṁ stokamitastataḥ

Through Agni, that seed was cast, portion by portion, into the Ganga and other rivers as well; and it was then gathered together again, gradually, little by little, from here and there —

Verse 34 (shiva.vayaviya.30.34)

स्वाहया कृत्तिकारूपात्स्वभर्त्रा रममाणया । सुवर्णीभूतया न्यस्तं मेरौ शरवणे क्वचित्

svāhayā kṛttikārūpātsvabhartrā ramamāṇayā | suvarṇībhūtayā nyastaṁ merau śaravaṇe kvacit

by Svaha, sporting with her own husband Agni in the form of the Krittikas, and having herself turned to gold, it was deposited somewhere upon Mount Meru, in the reed-thicket called Sharavana.

Verse 35 (shiva.vayaviya.30.35)

सन्दीपयित्वा कालेन तस्य भासा दिशो दश । रञ्जयित्वा गिरीन्सर्वान् काञ्चनीकृत्य मेरुणा

sandīpayitvā kālena tasya bhāsā diśo daśa | rañjayitvā girīnsarvān kāñcanīkṛtya meruṇā

In time it kindled, and, by its own radiance, illumined the ten directions, tingeing all the mountains, together with Meru itself, with a golden hue.

Verse 36 (shiva.vayaviya.30.36)

ततश्चिरेण कालेन सञ्जाते तत्र तेजसि । कुमारे सुकुमाराङ्गे कुमाराणां निदर्शने

tataścireṇa kālena sañjāte tatra tejasi | kumāre sukumārāṅge kumārāṇāṁ nidarśane

Then, after a long while, when that radiance there had become a Kumara — a boy of most tender limbs, an ideal among all children —

Verse 37 (shiva.vayaviya.30.37)

तच्छैशवं स्वरूपं च तस्य दृष्ट्वा मनोहरम् । सह देवासुरैर्लोकैर्विस्मिते च विमोहिते

tacchaiśavaṁ svarūpaṁ ca tasya dṛṣṭvā manoharam | saha devāsurairlokairvismite ca vimohite

seeing that charming, childlike form of his, all the worlds, together with the gods and the asuras, were struck with wonder and bewilderment.

Verse 38 (shiva.vayaviya.30.38)

देवोऽपि स्वयमायातः पुत्रदर्शनलालसः । सह देव्याङ्कमारोप्य ततोऽस्य स्मेरमाननम्

devo'pi svayamāyātaḥ putradarśanalālasaḥ | saha devyāṅkamāropya tato'sya smeramānanam

The god himself, too, eager to see his son, came there in person; and, together with the Goddess, taking him upon their lap, they gazed then upon his smiling face —

Verse 39 (shiva.vayaviya.30.39)

पीतामृतमिव स्नेहविवशेनान्तरात्मना । देवेष्वपि च पश्यत्सु वीतरागैस्तपस्विभिः

pītāmṛtamiva snehavivaśenāntarātmanā | deveṣvapi ca paśyatsu vītarāgaistapasvibhiḥ

as though drinking in nectar, their inmost selves overcome with tenderness — and all this occurred even as the gods, and dispassionate ascetics too, looked on.

Verse 40 (shiva.vayaviya.30.40)

स्वस्य वक्षःस्थले स्वैरं नर्तयित्वा कुमारकम् । अनुभूय च तत्क्रीडां सम्भाव्य च परस्परम्

svasya vakṣaḥsthale svairaṁ nartayitvā kumārakam | anubhūya ca tatkrīḍāṁ sambhāvya ca parasparam

Making the little boy dance freely upon his own chest, delighting in his play, and together admiring him —

Verse 41 (shiva.vayaviya.30.41)

स्तन्यमाज्ञापयन्देव्याः पाययित्वामृतोपमम् । तवावतारो जगतां हितायेत्यनुशास्य च

stanyamājñāpayandevyāḥ pāyayitvāmṛtopamam | tavāvatāro jagatāṁ hitāyetyanuśāsya ca

bidding the Goddess offer her breast, he had the boy drink of it as though it were nectar, and instructed him, saying, "Your very incarnation is for the good of the worlds" —

Verse 42 (shiva.vayaviya.30.42)

स्वयं देवश्च देवी च न तृप्तिमुपजग्मतुः । ततः शक्रेण सन्धाय बिभ्यता तारकासुरात्

svayaṁ devaśca devī ca na tṛptimupajagmatuḥ | tataḥ śakreṇa sandhāya bibhyatā tārakāsurāt

yet neither the god nor the Goddess could find their fill of him. Then Indra, in fear of the asura Taraka, made an alliance with them —

Verse 43 (shiva.vayaviya.30.43)

कारयित्वाऽभिषेकं च सेनापत्ये दिवौकसाम् । पुत्रमन्तरतः कृत्वा देवेन त्रिपुरद्विषः

kārayitvā'bhiṣekaṁ ca senāpatye divaukasām | putramantarataḥ kṛtvā devena tripuradviṣaḥ

and had him consecrated to the generalship of the dwellers of heaven; and the god, the enemy of Tripura, having placed his own son at the forefront —

Verse 44 (shiva.vayaviya.30.44)

स्वयमन्तर्हितेनैव स्कन्दमिन्द्रादिरक्षितम् । तच्छक्त्या क्रौञ्चभेदिन्या युधि कालाग्निकल्पया

svayamantarhitenaiva skandamindrādirakṣitam | tacchaktyā krauñcabhedinyā yudhi kālāgnikalpayā

himself remaining unseen, he protected that Skanda, who was also guarded by Indra and the others; and by his spear, which pierced Mount Krauncha, resembling the very fire of doomsday, in battle —

Verse 45 (shiva.vayaviya.30.45)

छेदितं तारकस्यापि शिरः शक्रभिया सह । स्तुतिं चक्रुर्विशेषेण हरिधातृमुखाः सुराः

cheditaṁ tārakasyāpi śiraḥ śakrabhiyā saha | stutiṁ cakrurviśeṣeṇa haridhātṛmukhāḥ surāḥ

Taraka's own head, too, was severed, along with the fear that had gripped Indra; and the gods, led by Hari and Brahma, offered him especial praise.

Verse 46 (shiva.vayaviya.30.46)

तथा रक्षोऽधिपः साक्षाद्रावणो बलगर्वितः । उद्धरन्स्वभुजैर्दीर्घैः कैलासं गिरिमात्मनः

tathā rakṣo'dhipaḥ sākṣādrāvaṇo balagarvitaḥ | uddharansvabhujairdīrghaiḥ kailāsaṁ girimātmanaḥ

Likewise, Ravana, the very lord of the rakshasas, proud of his strength, once set about lifting Mount Kailasa itself with his own long arms, for himself —

Verse 47 (shiva.vayaviya.30.47)

तदागोऽसहमानस्य देवदेवस्य शूलिनः । पदाङ्गुष्ठपरिस्पन्दान्ममज्ज मृदितो भुवि

tadāgo'sahamānasya devadevasya śūlinaḥ | padāṅguṣṭhaparispandānmamajja mṛdito bhuvi

but the God of gods, the trident-bearer, unable to bear that offence, by the mere tremor of his big toe, crushed him and made him sink into the earth.

Verse 48 (shiva.vayaviya.30.48)

बटोः केनचिदर्थेन स्वाश्रितस्य गतायुषः । त्वरयागत्य देवेन पादान्तं गमितोऽन्तकः

baṭoḥ kenacidarthena svāśritasya gatāyuṣaḥ | tvarayāgatya devena pādāntaṁ gamito'ntakaḥ

When, for some reason, the life of a young brahmacharin who had taken refuge in him came to its end, the god swiftly arrived and drove Death itself back, right at his very feet.

Verse 49 (shiva.vayaviya.30.49)

स्ववाहनमविज्ञाय वृषेन्द्रं वडवानलः । सगलग्रहमानीतस्ततोऽस्त्येकोदकं जगत्

svavāhanamavijñāya vṛṣendraṁ vaḍavānalaḥ | sagalagrahamānītastato'styekodakaṁ jagat

Not recognizing his own mount, the great bull, the submarine fire seized it by the throat — and from that event the world has come to have but a single, all-pervading ocean.

Verse 50 (shiva.vayaviya.30.50)

अलोकविदितैस्तैस्तैर्वृत्तैरानन्दसुन्दरैः । अङ्गहारक्रमेणेदमसकृच्चालितं जगत्

alokaviditaistaistairvṛttairānandasundaraiḥ | aṅgahārakrameṇedamasakṛccālitaṁ jagat

By those various deeds, unknown to ordinary people, beautiful with bliss, through the sequence of his dance-gestures, this world has again and again been set in motion.

Verse 51 (shiva.vayaviya.30.51)

शान्त एव सदा सर्वमनुगृह्णाति चेच्छिवः । सर्वाणि पूरयेदेव कथं शक्तेन मोचयेत्

śānta eva sadā sarvamanugṛhṇāti cecchivaḥ | sarvāṇi pūrayedeva kathaṁ śaktena mocayet

If Shiva, ever serene, bestows grace on all beings simply by being so — then he ought only to fulfil every desire; how, then, could he ever release anyone through an act of forceful power?

Verse 52 (shiva.vayaviya.30.52)

अनादिकर्मवैचित्र्यमपि नात्र नियामकम् । कारणं खलु कर्मापि भवेदीश्वरकारितम्

anādikarmavaicitryamapi nātra niyāmakam | kāraṇaṁ khalu karmāpi bhavedīśvarakāritam

Nor can the diversity of beginningless karma serve here as the determining cause — for even karma, though itself a cause, would in the end have to be understood as brought about by the Lord.

Verse 53 (shiva.vayaviya.30.53)

किमत्र बहुनोक्तेन नास्तिक्यं हेतुकारकम् । यथा ह्याशु निवर्तेत तथा कथय मारुत

kimatra bahunoktena nāstikyaṁ hetukārakam | yathā hyāśu nivarteta tathā kathaya māruta

What use is there in saying more on this? All this only becomes a cause for disbelief. Tell us, O Maruta, how this doubt may swiftly be dispelled.