The Union of Gauri and Shankara's Glory

Verse 1 (shiva.vayaviya.39.1)

श्रीकृष्ण उवाच । भगवन् परमेशस्य शर्वस्यामिततेजसः । मूर्तिभिर्विश्वमेवेदं यथा व्याप्तं तथा श्रुतम्

śrīkṛṣṇa uvāca | bhagavan parameśasya śarvasyāmitatejasaḥ | mūrtibhirviśvamevedaṁ yathā vyāptaṁ tathā śrutam

Shri Krishna said: O Lord, I have now heard how this entire universe is pervaded by the forms of the Supreme Lord Sharva, of boundless splendor.

Verse 2 (shiva.vayaviya.39.2)

अथैतत् ज्ञातुमिच्छामि याथात्म्यं परमेशयोः । स्त्रीपुम्भावात्मकं चेदं ताभ्यां कथमधिष्ठितम्

athaitat jñātumicchāmi yāthātmyaṁ parameśayoḥ | strīpumbhāvātmakaṁ cedaṁ tābhyāṁ kathamadhiṣṭhitam

Now I wish to know the true nature of the Supreme Lord and Lady together — if this universe is of the very nature of the feminine and masculine, how is it governed by the two of them?

Verse 3 (shiva.vayaviya.39.3)

उपमन्युरुवाच । श्रीमद्विभूतिं शिवयोर्याथात्म्यं च समासतः । वक्ष्ये तद्विस्तराद्वक्तुं भवेनापि न शक्यते

upamanyuruvāca | śrīmadvibhūtiṁ śivayoryāthātmyaṁ ca samāsataḥ | vakṣye tadvistarādvaktuṁ bhavenāpi na śakyate

Upamanyu said: I shall tell, in brief, the resplendent glory and true nature of Shiva and Shakti; to tell it in full detail would not be possible even for Shiva himself.

Verse 4 (shiva.vayaviya.39.4)

शक्ति साक्षान्महादेवी महादेवश्च शक्तिमान् । तयोर्विभूतिलेशो वै सर्वमेतच्चराचरम्

śakti sākṣānmahādevī mahādevaśca śaktimān | tayorvibhūtileśo vai sarvametaccarācaram

Shakti is directly the Great Goddess, and Mahadeva is the possessor of that Shakti; this entire universe of moving and unmoving things is but a fragment of their combined glory.

Verse 5 (shiva.vayaviya.39.5)

वस्तु किञ्चिदचिद्रूपं किञ्चिद्वस्तु चिदात्मकम् । द्वयं शुद्धमशुद्धं च परं चापरमेव च

vastu kiñcidacidrūpaṁ kiñcidvastu cidātmakam | dvayaṁ śuddhamaśuddhaṁ ca paraṁ cāparameva ca

Some things are of the nature of the insentient, some of the nature of the sentient; thus there is a twofold division — pure and impure, and higher and lower.

Verse 6 (shiva.vayaviya.39.6)

यत्संसरति चिच्चक्रमचिच्चक्रसमन्वितम् । तदेवाशुद्धमपरमितरं तु परं शुभम्

yatsaṁsarati ciccakramaciccakrasamanvitam | tadevāśuddhamaparamitaraṁ tu paraṁ śubham

That wheel of the sentient which, joined with the wheel of the insentient, transmigrates through the world — that alone is impure and lower; the rest, by contrast, is pure and auspiciously supreme.

Verse 7 (shiva.vayaviya.39.7)

अपरं च परं चैव द्वयं चिदचिदात्मकम् । शिवस्य च शिवायाश्च स्वाम्यं चैतत्स्वभावतः

aparaṁ ca paraṁ caiva dvayaṁ cidacidātmakam | śivasya ca śivāyāśca svāmyaṁ caitatsvabhāvataḥ

This twofold reality, both lower and higher, both sentient and insentient — is, by its very nature, the sovereign domain of Shiva and Shiva's own consort.

Verse 8 (shiva.vayaviya.39.8)

शिवयोर्वै वशे विश्वं न विश्वस्य वशे शिवौ । ईशितव्यमिदं यस्मात्तस्माद्विश्वेश्वरौ शिवौ

śivayorvai vaśe viśvaṁ na viśvasya vaśe śivau | īśitavyamidaṁ yasmāttasmādviśveśvarau śivau

This universe is subject to Shiva and Shiva's consort; Shiva and his consort are not subject to the universe. Since this universe is that which is to be governed, Shiva and his consort alone are its true rulers.

Verse 9 (shiva.vayaviya.39.9)

यथा शिवस्तथा देवी यथा देवी तथा शिवः । नानयोरन्तरं विद्याच्चन्द्रचन्द्रिकयोरिव

yathā śivastathā devī yathā devī tathā śivaḥ | nānayorantaraṁ vidyāccandracandrikayoriva

As Shiva is, so is the Goddess; as the Goddess is, so is Shiva; one should know the difference between the two to be exactly like that between the moon and its own moonlight.

Verse 10 (shiva.vayaviya.39.10)

चन्द्रो न खलु भात्येष यथा चन्द्रिकया विना । न भाति विद्यमानोऽपि तथा शक्त्या विना शिवः

candro na khalu bhātyeṣa yathā candrikayā vinā | na bhāti vidyamāno'pi tathā śaktyā vinā śivaḥ

Just as this moon does not shine without its own moonlight, so too Shiva, though he exists, does not shine forth without Shakti.

Verse 11 (shiva.vayaviya.39.11)

प्रभया हि विना यद्वद्भानुरेष न विद्यते । प्रभा च भानुना तेन सुतरां तदुपाश्रया

prabhayā hi vinā yadvadbhānureṣa na vidyate | prabhā ca bhānunā tena sutarāṁ tadupāśrayā

Just as this sun does not exist apart from its own radiance, and that radiance itself utterly depends upon the sun —

Verse 12 (shiva.vayaviya.39.12)

एवं परस्परापेक्षा शक्तिशक्तिमतोः स्थिता । न शिवेन विना शक्तिर्न शक्त्या च विना शिवः

evaṁ parasparāpekṣā śaktiśaktimatoḥ sthitā | na śivena vinā śaktirna śaktyā ca vinā śivaḥ

— even so does Shakti and the possessor of Shakti stand in mutual dependence: there is no Shakti without Shiva, and no Shiva without Shakti.

Verse 13 (shiva.vayaviya.39.13)

शक्तौ यया शिवो नित्यं भक्तौ मुक्तौ च देहिनाम् । आद्या सैका परा शक्तिश्चिन्मयी शिवसंश्रया

śaktau yayā śivo nityaṁ bhaktau muktau ca dehinām | ādyā saikā parā śaktiścinmayī śivasaṁśrayā

That Shakti in whom Shiva is ever established is also the very cause of devotion and liberation for embodied beings; that primal, unique, supreme, consciousness-natured Shakti finds her abode in Shiva.

Verse 14 (shiva.vayaviya.39.14)

यामाहुरखिलेशस्य तैस्तैरनुगुणैर्गुणैः । समानधर्मिणीमेव शिवस्य परमात्मनः

yāmāhurakhileśasya taistairanuguṇairguṇaiḥ | samānadharmiṇīmeva śivasya paramātmanaḥ

She whom they declare, through those various corresponding attributes, to share the very same nature as that all-ruling Supreme Self, Shiva —

Verse 15 (shiva.vayaviya.39.15)

सैका परा च चिद्रूपा शक्तिः प्रसवधर्मिणी । विभज्य बहुधा विश्वं विदधाति शिवेच्छया

saikā parā ca cidrūpā śaktiḥ prasavadharmiṇī | vibhajya bahudhā viśvaṁ vidadhāti śivecchayā

— that unique, supreme, consciousness-natured Shakti, whose very nature is to bring forth, by Shiva's will divides the universe manifold and fashions it.

Verse 16 (shiva.vayaviya.39.16)

सा मूलप्रकृतिर्माया त्रिगुणा च त्रिधा स्मृता । शिवया च विपर्यस्तं यया ततमिदं जगत्

sā mūlaprakṛtirmāyā triguṇā ca tridhā smṛtā | śivayā ca viparyastaṁ yayā tatamidaṁ jagat

She is the root nature, illusion, possessed of the three gunas, and is known in three forms; and it is by her, turned as it were opposite from her own true nature as Shiva's consort, that this world is pervaded.

Verse 17 (shiva.vayaviya.39.17)

एकधा च द्विधा चैव तथा शतसहस्रधा । शक्तयः खलु भिद्यन्ते बहुधा व्यवहारतः

ekadhā ca dvidhā caiva tathā śatasahasradhā | śaktayaḥ khalu bhidyante bahudhā vyavahārataḥ

In one form, in two forms, and in hundreds and thousands of forms — the Shaktis are, indeed, differentiated manifold, according to their varied functions.

Verse 18 (shiva.vayaviya.39.18)

शिवेच्छया पराशक्तिः शिवतत्त्वैकतां गता । ततः परिस्फुरत्यादौ सर्गे तैलं तिलादिव

śivecchayā parāśaktiḥ śivatattvaikatāṁ gatā | tataḥ parisphuratyādau sarge tailaṁ tilādiva

By Shiva's will, the supreme Shakti attains oneness with the Shiva-principle; and then, at the very beginning of creation, she manifests, just as oil emerges from a sesame seed.

Verse 19 (shiva.vayaviya.39.19)

ततः क्रियाख्यया शक्त्या शक्तौ शक्तिमदुत्थया । तस्यां विक्षोभ्यमाणायामादौ नादः समुद्बभौ

tataḥ kriyākhyayā śaktyā śaktau śaktimadutthayā | tasyāṁ vikṣobhyamāṇāyāmādau nādaḥ samudbabhau

Then, that Shakti, stirred by the "action" power arising within her from the possessor of Shakti, first gave rise to Nada, the primal sound.

Verse 20 (shiva.vayaviya.39.20)

नादाद्विनिःसृतो बिन्दुर्बिन्दोदेवः सदाशिवः । तस्मान् महेश्वरो जातः शुद्धविद्या महेश्वरात्

nādādviniḥsṛto bindurbindodevaḥ sadāśivaḥ | tasmān maheśvaro jātaḥ śuddhavidyā maheśvarāt

From Nada issued Bindu, and from Bindu the God Sadashiva; from him arose Maheshvara, and from Maheshvara, Pure Knowledge.

Verse 21 (shiva.vayaviya.39.21)

सा वाचामीश्वरी शक्तिर्वागीशाख्या हि शूलिनः । या सा वर्णस्वरूपेण मातृकेऽपि विजृम्भते

sā vācāmīśvarī śaktirvāgīśākhyā hi śūlinaḥ | yā sā varṇasvarūpeṇa mātṛke'pi vijṛmbhate

That is the sovereign power of speech, called "Vagisha," belonging to the trident-bearer; and that same power expands, in the form of the letters, in the matrix of the alphabet itself.

Verse 22 (shiva.vayaviya.39.22)

अथानन्तसमावेशान्माया कालमवासृजत् । नियतिं च कलां विद्यां कलातो रागपूरुषौ

athānantasamāveśānmāyā kālamavāsṛjat | niyatiṁ ca kalāṁ vidyāṁ kalāto rāgapūruṣau

Then, through boundless entry into manifestation, Maya brought forth Time, and Niyati, and Kala, and Vidya; and from Kala arose Raga and Purusha.

Verse 23 (shiva.vayaviya.39.23)

मायातः पुनरेवाभूदव्यक्तं त्रिगुणात्मकम् । त्रिगुणाच्च ततोऽव्यक्ताद्विभक्ताः स्युस्त्रयो गुणाः

māyātaḥ punarevābhūdavyaktaṁ triguṇātmakam | triguṇācca tato'vyaktādvibhaktāḥ syustrayo guṇāḥ

From Maya, again, arose the Unmanifest, possessed of the three gunas; and from that three-gunaed Unmanifest, the three gunas themselves became distinct.

Verse 24 (shiva.vayaviya.39.24)

सत्त्वं रजस्तमश्चेति यैर्व्याप्तमखिलं जगत् । गुणेभ्यः क्षोभ्यमाणेभ्यो गुणेशाख्यास्त्रिमूर्तयः

sattvaṁ rajastamaśceti yairvyāptamakhilaṁ jagat | guṇebhyaḥ kṣobhyamāṇebhyo guṇeśākhyāstrimūrtayaḥ

Sattva, Rajas, and Tamas — by which the whole universe is pervaded; from those gunas, when stirred into agitation, arose the three forms called the "lords of the gunas" —

Verse 25 (shiva.vayaviya.39.25)

अभवन् महदादीनि तत्त्वानि च यथाक्रमम् । तेभ्यः स्युरण्डपिण्डानि त्वसङ्ख्यानि शिवाज्ञया । अधिष्ठितान्यनन्ताद्यैर्विद्येशैश्चक्रवर्तिभिः

abhavan mahadādīni tattvāni ca yathākramam | tebhyaḥ syuraṇḍapiṇḍāni tvasaṅkhyāni śivājñayā | adhiṣṭhitānyanantādyairvidyeśaiścakravartibhiḥ

— and from these, in due order, arose the tattvas beginning with Mahat; from these, by Shiva's command, come the countless egg-like universes, presided over by the sovereign lords of knowledge, beginning with Ananta.

Verse 26 (shiva.vayaviya.39.26)

शरीरान्तरभेदेन शक्तेर्भेदाः प्रकीर्तिताः । नानारूपास्तु विज्ञेयाः स्थूलसूक्ष्मविभेदतः

śarīrāntarabhedena śakterbhedāḥ prakīrtitāḥ | nānārūpāstu vijñeyāḥ sthūlasūkṣmavibhedataḥ

The distinctions of Shakti are declared according to the distinctions of embodiment; and one should know them in their various forms, distinguished as gross and subtle.

Verse 27 (shiva.vayaviya.39.27)

रुद्रस्य रौद्री सा शक्तिर्विष्णौर्वै वैष्णवी मता । ब्रह्माणी ब्रह्मणः प्रोक्ता चेन्द्रस्यैन्द्रीति कथ्यते

rudrasya raudrī sā śaktirviṣṇaurvai vaiṣṇavī matā | brahmāṇī brahmaṇaḥ proktā cendrasyaindrīti kathyate

Rudra's Shakti is held to be "Raudri," Vishnu's is held to be "Vaishnavi"; Brahma's is called "Brahmani," and Indra's is called "Aindri."

Verse 28 (shiva.vayaviya.39.28)

किमत्र बहुनोक्तेन यद्विश्वमिति कीर्तितम् । शक्यात्मनैव तद्व्याप्तं यथा देहेऽन्तरात्मना

kimatra bahunoktena yadviśvamiti kīrtitam | śakyātmanaiva tadvyāptaṁ yathā dehe'ntarātmanā

What need is there to say more here — whatever is proclaimed as "the universe" is pervaded entirely by the very nature of Shakti, just as the body is pervaded by the inner self.

Verse 29 (shiva.vayaviya.39.29)

तस्माच्छक्तिमयं सर्वं जगत्स्थावरजङ्गमम् । कला या परमा शक्तिः कथिता परमात्मनः

tasmācchaktimayaṁ sarvaṁ jagatsthāvarajaṅgamam | kalā yā paramā śaktiḥ kathitā paramātmanaḥ

Therefore this entire universe, both motionless and moving, is made wholly of Shakti; that which is but a mere fraction of the Supreme Self is itself declared to be the supreme Shakti.

Verse 30 (shiva.vayaviya.39.30)

एवमेषा परा शक्तिरीश्वरेच्छानुयायिनी । स्थिरं चरं च यद्विश्वं सृजतीति विनिश्चयः

evameṣā parā śaktirīśvarecchānuyāyinī | sthiraṁ caraṁ ca yadviśvaṁ sṛjatīti viniścayaḥ

Thus this supreme Shakti, following the will of the Lord, creates this universe, both stationary and mobile — this is the settled conclusion.

Verse 31 (shiva.vayaviya.39.31)

ज्ञानक्रिया चिकीर्षाभिस्तिसृभिः स्वात्मशक्तिभिः । शक्तिमानीश्वरः शश्वत् विश्वं व्याप्याधितिष्ठति

jñānakriyā cikīrṣābhistisṛbhiḥ svātmaśaktibhiḥ | śaktimānīśvaraḥ śaśvat viśvaṁ vyāpyādhitiṣṭhati

Through his own three powers — knowledge, action, and the will to act — the possessor of Shakti, the Lord, ever pervades the universe and presides over it.

Verse 32 (shiva.vayaviya.39.32)

इदमित्थमिदं नेत्थं भवेदित्येवमात्मिका । इच्छाशक्तिर्महेशस्य नित्या कार्यनियामिका

idamitthamidaṁ netthaṁ bhavedityevamātmikā | icchāśaktirmaheśasya nityā kāryaniyāmikā

"Let this be so, let this not be so" — of this very nature is Mahesha's eternal power of will, which alone governs and regulates every effect.

Verse 33 (shiva.vayaviya.39.33)

ज्ञानशक्तिस्तु तत्कार्यं करणं कारणं तथा । प्रयोजनं च तत्त्वेन बुद्धिरूपाध्यवस्यति

jñānaśaktistu tatkāryaṁ karaṇaṁ kāraṇaṁ tathā | prayojanaṁ ca tattvena buddhirūpādhyavasyati

The power of knowledge, in the form of the intellect, ascertains, in its true nature, the effect, the cause, the instrument, and the purpose.

Verse 34 (shiva.vayaviya.39.34)

यथेप्सितं क्रियाशक्तिर्यथाध्यवसितं जगत् । कल्पयत्यखिलं कार्यं क्षणात्सङ्कल्परूपिणी

yathepsitaṁ kriyāśaktiryathādhyavasitaṁ jagat | kalpayatyakhilaṁ kāryaṁ kṣaṇātsaṅkalparūpiṇī

The power of action, itself of the very nature of resolve, fashions in an instant the entire effect and the whole universe, exactly as it was desired and exactly as it was determined.

Verse 35 (shiva.vayaviya.39.35)

यथाशक्ति त्रयोत्थानं शक्तिप्रसवधर्मिणी । शक्त्या परमया नुन्ना प्रसूते सकलं जगत्

yathāśakti trayotthānaṁ śaktiprasavadharmiṇī | śaktyā paramayā nunnā prasūte sakalaṁ jagat

Thus, with the rising of the threefold power, that Shakti, whose very nature is to bring forth, impelled by the supreme power, gives birth to the whole universe.

Verse 36 (shiva.vayaviya.39.36)

एवं शक्तिसमायोगात् शक्तिमानुच्यते शिवः । शक्तिशक्तिमदुत्थं तु शाक्तं शैवमिदं जगत्

evaṁ śaktisamāyogāt śaktimānucyate śivaḥ | śaktiśaktimadutthaṁ tu śāktaṁ śaivamidaṁ jagat

Thus, through his union with Shakti, Shiva is called "the possessor of Shakti"; and this universe, arising from Shakti and her possessor together, is both Shakta and Shaiva.

Verse 37 (shiva.vayaviya.39.37)

यथा न जायते पुत्रः पितरं मातरं विना । तथा भवं भवानीं च विना नैतच्चराचरम्

yathā na jāyate putraḥ pitaraṁ mātaraṁ vinā | tathā bhavaṁ bhavānīṁ ca vinā naitaccarācaram

Just as a son is not born without a father and a mother, so this universe of moving and unmoving things does not come into being without Bhava and Bhavani.

Verse 38 (shiva.vayaviya.39.38)

स्त्रीपुंसप्रभवं विश्वं स्त्रीपुंसात्मकमेव च स्त्रीपुंसयोर्विभूतिश्च स्त्रीपुंसाभ्यामधिष्ठितम्

strīpuṁsaprabhavaṁ viśvaṁ strīpuṁsātmakameva ca strīpuṁsayorvibhūtiśca strīpuṁsābhyāmadhiṣṭhitam

This universe has its origin in the feminine and the masculine, is itself of the very nature of the feminine and the masculine, is the glory of the feminine and the masculine, and is governed by the feminine and the masculine together.

Verse 39 (shiva.vayaviya.39.39)

परमात्मा शिवः प्रोक्तः शिवा सा च प्रकीर्तिता शिवः सदाशिवः प्रोक्तः शिवा सा च मनोन्मनी । शिवो महेश्वरो ज्ञेयः शिवा मायेति कथ्यते

paramātmā śivaḥ proktaḥ śivā sā ca prakīrtitā śivaḥ sadāśivaḥ proktaḥ śivā sā ca manonmanī | śivo maheśvaro jñeyaḥ śivā māyeti kathyate

The Supreme Self is called "Shiva," and she is proclaimed as "Shiva" too, his feminine consort; Shiva is called "Sadashiva," and she is called "Manonmani"; Shiva should be known as "Maheshvara," and she is called "Maya."

Verse 40 (shiva.vayaviya.39.40)

पुरुषः परमेशानः प्रकृतिः परमेश्वरी । रुद्रो महेश्वरः साक्षाद् रुद्राणी रुद्रवल्लभा

puruṣaḥ parameśānaḥ prakṛtiḥ parameśvarī | rudro maheśvaraḥ sākṣād rudrāṇī rudravallabhā

Purusha is the Supreme Lord, and Prakriti is the Supreme Lady; Rudra is directly Maheshvara, and his beloved is Rudrani.

Verse 41 (shiva.vayaviya.39.41)

विष्णुर्विश्वेश्वरो देवो लक्ष्मीर्विश्वेश्वरप्रिया । ब्रह्मा शिवो यदा स्रष्टा ब्रह्माणी ब्रह्मणः प्रिया

viṣṇurviśveśvaro devo lakṣmīrviśveśvarapriyā | brahmā śivo yadā sraṣṭā brahmāṇī brahmaṇaḥ priyā

Vishnu is the Lord-God of the universe, and Lakshmi is his beloved; and when Shiva himself is the creator Brahma, then Brahmani is Brahma's beloved.

Verse 42 (shiva.vayaviya.39.42)

भास्करो भगवान् शम्भुः प्रभा भगवती शिवा । महेन्द्रो मन्मथारातिः शची शैलेन्द्रकन्यका

bhāskaro bhagavān śambhuḥ prabhā bhagavatī śivā | mahendro manmathārātiḥ śacī śailendrakanyakā

The sun himself is Lord Shambhu, and its radiance is the goddess Shiva; he who is the enemy of Manmatha is Mahendra, and the daughter of the king of mountains is Shachi.

Verse 43 (shiva.vayaviya.39.43)

जातवेदा महादेवः स्वाहा शर्वार्धदेहिनी । यमस्त्रियम्बको देवस्तत्प्रिया गिरिकन्यका

jātavedā mahādevaḥ svāhā śarvārdhadehinī | yamastriyambako devastatpriyā girikanyakā

Jatavedas is himself Mahadeva, and Svaha is the goddess who forms half of Sharva's own body; Yama is the three-eyed God himself, and his beloved is the mountain's daughter.

Verse 44 (shiva.vayaviya.39.44)

निरृतिर्भगवानीशो नैरृती नगनन्दिनी । वरुणो भगवान् रुद्रो वारुणी भूधरात्मजा

nirṛtirbhagavānīśo nairṛtī naganandinī | varuṇo bhagavān rudro vāruṇī bhūdharātmajā

Nirriti is Lord Isha himself, and Nairriti, his consort, is the mountain's daughter herself; Varuna is Lord Rudra himself, and Varuni, his consort, is likewise the mountain's daughter.

Verse 45 (shiva.vayaviya.39.45)

बालेन्दुशेखरो वायुः शिवा शिवमनोहरा । यक्षो यज्ञशिरोहर्ता ऋद्धिर्हिमगिरीन्द्रजा

bālenduśekharo vāyuḥ śivā śivamanoharā | yakṣo yajñaśirohartā ṛddhirhimagirīndrajā

He who bears the crescent moon on his crown is himself Vayu, and the mind-enchanting goddess Shiva is his consort; the very one who severed the head of the sacrifice is himself the Yaksha, and Riddhi is the daughter of the lord of the Himalayan mountains herself.

Verse 46 (shiva.vayaviya.39.46)

चन्द्रार्धशेखरश्चन्द्रो रोहिणी रुद्रवल्लभा । ईशानः परमेशानस्तदार्या परमेश्वरी

candrārdhaśekharaścandro rohiṇī rudravallabhā | īśānaḥ parameśānastadāryā parameśvarī

He who bears the half-moon on his crown is himself the moon, and Rohini is Rudra's beloved herself; Ishana is the Supreme Lord himself, and that noble lady is the Supreme Lady herself.

Verse 47 (shiva.vayaviya.39.47)

अनन्तवलयोऽनन्तो ह्यनन्तानन्तवल्लभा । कालाग्निरुद्रः कालारिः काली कालान्तकप्रिया

anantavalayo'nanto hyanantānantavallabhā | kālāgnirudraḥ kālāriḥ kālī kālāntakapriyā

He whose coils are endless is himself Ananta, and Ananta's beloved is that same endless Goddess herself; Kalagnirudra is himself the enemy of Time, and Kali is the beloved of him who ends even Time.

Verse 48 (shiva.vayaviya.39.48)

पुरुषाख्यो मनुः शम्भुः शतरूपा शिवप्रिया । दक्षः साक्षान्महादेवः प्रसूतिः परमेश्वरी

puruṣākhyo manuḥ śambhuḥ śatarūpā śivapriyā | dakṣaḥ sākṣānmahādevaḥ prasūtiḥ parameśvarī

Manu, called Purusha, is himself Shambhu, and Shatarupa is Shiva's beloved herself; Daksha is directly Mahadeva himself, and Prasuti is the Supreme Lady herself.

Verse 49 (shiva.vayaviya.39.49)

रुचिर्भवो भवानी च बुधैराकूतिरुच्यते । भृगुर्भगाक्षिहा देवः ख्यातिस्त्रिनयनप्रिया

rucirbhavo bhavānī ca budhairākūtirucyate | bhṛgurbhagākṣihā devaḥ khyātistrinayanapriyā

Ruchi is himself Bhava, and Akuti is declared by the wise to be Bhavani herself; Bhrigu is the God who destroyed Bhaga's eye himself, and Khyati is the three-eyed one's beloved herself.

Verse 50 (shiva.vayaviya.39.50)

मरीचिर्भगवान् रुद्रः सम्भूतिः शर्ववल्लभा । गङ्गाधरोऽङ्गिरा ज्ञेयः स्मृतिः साक्षादुमा स्मृता

marīcirbhagavān rudraḥ sambhūtiḥ śarvavallabhā | gaṅgādharo'ṅgirā jñeyaḥ smṛtiḥ sākṣādumā smṛtā

Marichi is himself Lord Rudra, and Sambhuti is Sharva's beloved; Gangadhara should be known as Angiras himself, and Smriti is held to be directly Uma herself.

Verse 51 (shiva.vayaviya.39.51)

पुलस्त्यः शशभृन्मौलिः प्रीतिः कान्ता पिनाकिनः । पुलहस्त्रिपुरध्वंसी तत्प्रिया तु शिवप्रिया

pulastyaḥ śaśabhṛnmauliḥ prītiḥ kāntā pinākinaḥ | pulahastripuradhvaṁsī tatpriyā tu śivapriyā

He who bears the moon upon his brow is himself Pulastya, and Priti is the beloved of the wielder of the Pinaka; the destroyer of Tripura is himself Pulaha, and his beloved is Shivapriya herself.

Verse 52 (shiva.vayaviya.39.52)

क्रतुध्वंसी क्रतुः प्रोक्तः सन्नतिर्दयिता विभोः । त्रिनेत्रोऽत्रिरुमा साक्षादनसूया स्मृता बुधैः

kratudhvaṁsī kratuḥ proktaḥ sannatirdayitā vibhoḥ | trinetro'trirumā sākṣādanasūyā smṛtā budhaiḥ

The destroyer of the sacrifice is himself declared to be Kratu, and Sannati is that mighty lord's beloved; the three-eyed one is himself Atri, and Uma directly is held by the wise to be Anasuya.

Verse 53 (shiva.vayaviya.39.53)

कश्यपः कालहा देवो देवमाता महेश्वरी । वसिष्ठो मन्मथारातिर्देवी साक्षादरुन्धती

kaśyapaḥ kālahā devo devamātā maheśvarī | vasiṣṭho manmathārātirdevī sākṣādarundhatī

The God who slays even Time is himself Kashyapa, and the mother of the gods is Maheshvari herself; the enemy of Manmatha is himself Vasishtha, and the Goddess is directly Arundhati herself.

Verse 54 (shiva.vayaviya.39.54)

शङ्करः पुरुषाः सर्वे स्त्रियः सर्वा महेश्वरी । सर्वे स्त्रीपुरुषास्तस्मात्तयोरेव विभूतयः

śaṅkaraḥ puruṣāḥ sarve striyaḥ sarvā maheśvarī | sarve strīpuruṣāstasmāttayoreva vibhūtayaḥ

All men are, in truth, Shankara himself, and all women are Maheshvari herself; therefore all men and women, without exception, are but manifestations of that same divine pair.

Verse 55 (shiva.vayaviya.39.55)

विषयी भगवानीशो विषयः परमेश्वरी । श्राव्यं सर्वमुमारूपं श्रोता शूलवरायुधः

viṣayī bhagavānīśo viṣayaḥ parameśvarī | śrāvyaṁ sarvamumārūpaṁ śrotā śūlavarāyudhaḥ

Lord Isha himself is the perceiving subject, and the Supreme Lady is the object perceived; whatever is fit to be heard is entirely of the form of Uma, and the hearer is Shiva, wielder of the excellent trident.

Verse 56 (shiva.vayaviya.39.56)

प्रष्टव्यं वस्तुजातं तु धत्ते शङ्करवल्लभा । प्रष्टा स एव विश्वात्मा बालचन्द्रावतंसकः

praṣṭavyaṁ vastujātaṁ tu dhatte śaṅkaravallabhā | praṣṭā sa eva viśvātmā bālacandrāvataṁsakaḥ

Shankara's beloved herself embodies whatever category of thing is to be inquired into, and the very inquirer is that same universal Self, Shiva, adorned with the crescent moon.

Verse 57 (shiva.vayaviya.39.57)

द्रष्टव्यं वस्तुरूपं तु बिभर्ति भववल्लभा । द्रष्टा विश्वेश्वरो देवः शशिखण्डशिखामणिः

draṣṭavyaṁ vasturūpaṁ tu bibharti bhavavallabhā | draṣṭā viśveśvaro devaḥ śaśikhaṇḍaśikhāmaṇiḥ

Whatever visible form is fit to be seen, Bhava's beloved embodies it, and the seer is the Lord of the universe himself, his crest-jewel a fragment of the moon.

Verse 58 (shiva.vayaviya.39.58)

रसजातं महादेवी देवो रसयिता शिवः । प्रेयजातं च गिरिजा प्रेयांश्चैव गराशनः

rasajātaṁ mahādevī devo rasayitā śivaḥ | preyajātaṁ ca girijā preyāṁścaiva garāśanaḥ

Every kind of taste is the Great Goddess herself, and the God who tastes it is Shiva; everything cherished is Girija herself, and he who cherishes it is the eater of poison, Shiva.

Verse 59 (shiva.vayaviya.39.59)

मन्तव्यवस्तुतां धत्ते सदा देवी महेश्वरी । मन्ता स एव विश्वात्मा महादेवो महेश्वरः

mantavyavastutāṁ dhatte sadā devī maheśvarī | mantā sa eva viśvātmā mahādevo maheśvaraḥ

The Goddess Maheshvari ever embodies the very nature of that which is to be thought upon, and the thinker is that same universal Self, Mahadeva Maheshvara.

Verse 60 (shiva.vayaviya.39.60)

बोद्धव्यवस्तुरूपं तु बिभर्ति भववल्लभा । देवः स एव भगवान् बोद्धा मुग्धेन्दुशेखरः

boddhavyavasturūpaṁ tu bibharti bhavavallabhā | devaḥ sa eva bhagavān boddhā mugdhenduśekharaḥ

Whatever form is fit to be known, Bhava's beloved embodies it, and the knower is that same Lord God, he who bears the enchanting crescent on his crown.

Verse 61 (shiva.vayaviya.39.61)

प्राणः पिनाकी सर्वेषां प्राणिनां भगवान् प्रभुः । प्राणस्थितिस्तु सर्वेषामम्बिका चाम्बुरूपिणी

prāṇaḥ pinākī sarveṣāṁ prāṇināṁ bhagavān prabhuḥ | prāṇasthitistu sarveṣāmambikā cāmburūpiṇī

The Lord who wields the Pinaka is himself the very breath of life for all living beings, and Ambika, taking the form of water, is that which sustains the breath of all.

Verse 62 (shiva.vayaviya.39.62)

बिभर्ति क्षेत्रतां देवी त्रिपुरान्तकवल्लभा । क्षेत्रज्ञत्वं तदा धत्ते भगवानन्तकान्तकः

bibharti kṣetratāṁ devī tripurāntakavallabhā | kṣetrajñatvaṁ tadā dhatte bhagavānantakāntakaḥ

The Goddess, beloved of the destroyer of Tripura, embodies the very condition of the body, while the Lord, the ender of Death himself, embodies the condition of the knower of the body, the soul.

Verse 63 (shiva.vayaviya.39.63)

अहः शूलायुधो देवः शूलपाणिप्रिया निशा । आकाशः शङ्करो देवः पृथिवी शङ्करप्रिया

ahaḥ śūlāyudho devaḥ śūlapāṇipriyā niśā | ākāśaḥ śaṅkaro devaḥ pṛthivī śaṅkarapriyā

The day is itself the trident-wielding God, and the night is the beloved of him who bears the trident; the sky is Lord Shankara himself, and the earth is Shankara's beloved.

Verse 64 (shiva.vayaviya.39.64)

समुद्रो भगवानीशो वेला शैलेन्द्रकन्यका । वृक्षो वृषध्वजो देवो लता विश्वेश्वरप्रिया

samudro bhagavānīśo velā śailendrakanyakā | vṛkṣo vṛṣadhvajo devo latā viśveśvarapriyā

The ocean is Lord Isha himself, and the shore is the mountain-king's daughter herself; the tree is the bull-bannered God himself, and the creeping vine is the beloved of the Lord of the universe.

Verse 65 (shiva.vayaviya.39.65)

पुँल्लिङ्गमखिलं धत्ते भगवान् पुरशासनः । स्त्रिलिङ्गं चाखिलं धत्ते देवी देवमनोरमा

pu~lliṅgamakhilaṁ dhatte bhagavān puraśāsanaḥ | striliṅgaṁ cākhilaṁ dhatte devī devamanoramā

The Lord, the chastiser of the demon cities, embodies every masculine thing without exception, and the Goddess, ever pleasing to the God, embodies every feminine thing without exception.

Verse 66 (shiva.vayaviya.39.66)

शब्दजालमशेषं तु धत्ते सर्वस्य वल्लभा । अर्थस्वरूपमखिलं धत्ते मुग्धेन्दुशेखरः

śabdajālamaśeṣaṁ tu dhatte sarvasya vallabhā | arthasvarūpamakhilaṁ dhatte mugdhenduśekharaḥ

The entire web of words is embodied by her who is beloved of all, and the entire nature of meaning is embodied by him who bears the enchanting crescent.

Verse 67 (shiva.vayaviya.39.67)

यस्य यस्य पदार्थस्य या या शक्तिरुदाहृता । सा सा विश्वेश्वरी देवी स स सर्वो महेश्वरः

yasya yasya padārthasya yā yā śaktirudāhṛtā | sā sā viśveśvarī devī sa sa sarvo maheśvaraḥ

Whatever power is spoken of, belonging to any given thing whatsoever, that power in every case is the Goddess, Lady of the universe; and that thing itself, in every case, is Maheshvara, the all.

Verse 68 (shiva.vayaviya.39.68)

यत्परं यत्पवित्रं च यत्पुण्यं यच्च मङ्गलम् । तत्तदाह महाभागास्तयोस्तेजोविजृम्भितम्

yatparaṁ yatpavitraṁ ca yatpuṇyaṁ yacca maṅgalam | tattadāha mahābhāgāstayostejovijṛmbhitam

Whatever is supreme, whatever is pure, whatever is meritorious, and whatever is auspicious — the most fortunate of sages declare all of it to be the very unfolding of the combined splendor of those two.

Verse 69 (shiva.vayaviya.39.69)

यथा दीपस्य दीप्तस्य शिखा दीपयते गृहम् । तथा तेजस्तयोरेतद् व्याप्य दीपयते जगत्

yathā dīpasya dīptasya śikhā dīpayate gṛham | tathā tejastayoretad vyāpya dīpayate jagat

Just as the flame of a lit lamp illumines a house, so this splendor of theirs pervades the entire universe and illumines it.

Verse 70 (shiva.vayaviya.39.70)

तृणादिशिवमूर्त्यन्तं विश्वख्यातिशयक्रमः । सन्निकर्षक्रमवशात्तयोरिति परा श्रुतिः

tṛṇādiśivamūrtyantaṁ viśvakhyātiśayakramaḥ | sannikarṣakramavaśāttayoriti parā śrutiḥ

The graded scale of glory in the universe, from a mere blade of grass up to the very form of Shiva, exists solely according to the degree of nearness to those two — so declares the supreme Shruti.

Verse 71 (shiva.vayaviya.39.71)

सर्वाकारात्मकावेतौ सर्वश्रेयोविधायिनौ । पूजनीयौ नमस्कार्यौ चिन्तनीयौ च सर्वदा

sarvākārātmakāvetau sarvaśreyovidhāyinau | pūjanīyau namaskāryau cintanīyau ca sarvadā

These two, of the very nature of all forms, are the bestowers of every blessing; they are ever to be worshipped, ever to be bowed to, and ever to be meditated upon.

Verse 72 (shiva.vayaviya.39.72)

यथाप्रज्ञमिदं कृष्ण याथात्म्यं परमेशयोः । कथितं हि मया तेऽद्य न तु तावदियत्तया

yathāprajñamidaṁ kṛṣṇa yāthātmyaṁ parameśayoḥ | kathitaṁ hi mayā te'dya na tu tāvadiyattayā

O Krishna, this true nature of the Supreme Lord and Lady I have today told you, as far as my understanding allows; yet it is by no means confined to that measure alone.

Verse 73 (shiva.vayaviya.39.73)

तत्कथं शक्यते वक्तुं याथात्म्यं परमेशयोः । महतामपि सर्वेषां मनसोऽपि बहिर्गतम्

tatkathaṁ śakyate vaktuṁ yāthātmyaṁ parameśayoḥ | mahatāmapi sarveṣāṁ manaso'pi bahirgatam

How, then, could the true nature of that Supreme Lord and Lady ever be fully told — a nature that lies beyond the very mind, even of the greatest of the great?

Verse 74 (shiva.vayaviya.39.74)

अन्तर्गतमनन्यानामीश्वरार्पितचेतसाम् । अन्येषां बुद्ध्यनारूढमारूढं च यथैव तत्

antargatamananyānāmīśvarārpitacetasām | anyeṣāṁ buddhyanārūḍhamārūḍhaṁ ca yathaiva tat

That nature has entered into the very hearts of those exclusive devotees whose minds are surrendered to the Lord; but for others, it does not ascend into their intellect in that same measure at all.

Verse 75 (shiva.vayaviya.39.75)

येयमुक्ता विभूतिर्वै प्राकृती सा परा मता । अप्राकृतां परामन्यां गुह्यां गुह्यविदो विदुः

yeyamuktā vibhūtirvai prākṛtī sā parā matā | aprākṛtāṁ parāmanyāṁ guhyāṁ guhyavido viduḥ

This glory that has been spoken of is held to be the "natural" glory — though even that is supreme in its own right; but a different, unmanifest, more secret and supreme glory beyond this is known only to the knowers of that mystery.

Verse 76 (shiva.vayaviya.39.76)

यतो वाचो निवर्तन्ते मनसा चेन्द्रियैः सह । अप्राकृती परा चैषा विभूतिः पारमेश्वरी

yato vāco nivartante manasā cendriyaiḥ saha | aprākṛtī parā caiṣā vibhūtiḥ pārameśvarī

That from which speech, together with the mind and the senses, turns back unable to reach — that alone is this unmanifest, supreme, all-lordly glory.

Verse 77 (shiva.vayaviya.39.77)

सैवेह परमं धाम सैवेह परमा गतिः । सैवेह परमा काष्ठा विभूतिः परमेष्ठिनः

saiveha paramaṁ dhāma saiveha paramā gatiḥ | saiveha paramā kāṣṭhā vibhūtiḥ parameṣṭhinaḥ

That alone, here, is the supreme abode; that alone is the supreme goal; that alone is the ultimate summit — the very glory of the Lord who stands supreme.

Verse 78 (shiva.vayaviya.39.78)

तां प्राप्तुं प्रयतन्तेऽत्र जितश्वासा जितेन्द्रियाः । गर्भकारागृहद्वारं निश्छिद्रं घटितं यथा

tāṁ prāptuṁ prayatante'tra jitaśvāsā jitendriyāḥ | garbhakārāgṛhadvāraṁ niśchidraṁ ghaṭitaṁ yathā

To attain that, those who have conquered the breath and the senses strive here, as though the door of the prison-house of the womb had been sealed shut without a single gap, and they labored to force it open.

Verse 79 (shiva.vayaviya.39.79)

संसाराशीविषालीढमृतसञ्जीवनौषधम् । विभूतिं शिवयोर्विद्वान्न बिभेति कुतश्चन

saṁsārāśīviṣālīḍhamṛtasañjīvanauṣadham | vibhūtiṁ śivayorvidvānna bibheti kutaścana

For one bitten by the venomous serpent of transmigratory existence, that glory of Shiva and his Shakti is like the true, life-restoring herb; the wise one who knows it fears nothing, from any quarter whatsoever.

Verse 80 (shiva.vayaviya.39.80)

यः परामपरां चैव विभूतिं वेत्ति तत्त्वतः । सोऽपरां भूतिमुल्लङ्घ्य परां भूतिं समश्नुते

yaḥ parāmaparāṁ caiva vibhūtiṁ vetti tattvataḥ | so'parāṁ bhūtimullaṅghya parāṁ bhūtiṁ samaśnute

One who truly knows both the higher and the lower glory, in their essential nature, transcends that lower glory and attains to the higher glory.

Verse 81 (shiva.vayaviya.39.81)

एतत्ते कथितं कृष्ण याथात्म्यं परमात्मनोः । रहस्यमपि योग्योऽसि भर्गभक्तो भवानिति

etatte kathitaṁ kṛṣṇa yāthātmyaṁ paramātmanoḥ | rahasyamapi yogyo'si bhargabhakto bhavāniti

O Krishna, I have thus told you the true nature of that Supreme Self and his Lady; since you are a devotee of Bharga, you are indeed a fit vessel even for this secret.

Verse 82 (shiva.vayaviya.39.82)

नाशिष्येभ्योऽप्यशैवेभ्यो नाभक्तेभ्यः कदाचन । व्याहरेदीशयोर्भूतिमिति वेदानुशासनम्

nāśiṣyebhyo'pyaśaivebhyo nābhaktebhyaḥ kadācana | vyāharedīśayorbhūtimiti vedānuśāsanam

This should never be spoken to non-disciples, to non-Shaivas, or to those without devotion; such is the ordinance of the Veda regarding this glory of the divine Lord and Lady.

Verse 83 (shiva.vayaviya.39.83)

तस्मात्त्वमतिकल्याण परेभ्यः कथयेन्न हि । त्वादृशेभ्योऽनुरूपेभ्यः कथयैतन्न चान्यथा

tasmāttvamatikalyāṇa parebhyaḥ kathayenna hi | tvādṛśebhyo'nurūpebhyaḥ kathayaitanna cānyathā

Therefore, O most auspicious one, do not tell this to others indiscriminately; tell it only to those, like yourself, who are truly fit — and to no one else.

Verse 84 (shiva.vayaviya.39.84)

विभूतिमेतां शिवयोर्योग्येभ्यो यः प्रदापयेत् । संसारसागरान् मुक्तः शिवसायुज्यमाप्नुयात्

vibhūtimetāṁ śivayoryogyebhyo yaḥ pradāpayet | saṁsārasāgarān muktaḥ śivasāyujyamāpnuyāt

Whoever imparts this glory of Shiva and Shakti to those who are worthy is freed from the ocean of transmigratory existence, and attains union with Shiva himself.

Verse 85 (shiva.vayaviya.39.85)

कीर्तनादस्य नश्यन्ति महान्त्यः पापकोटयः । त्रिश्चतुर्धा समभ्यस्तैर्विनश्यन्ति ततोऽधिकाः

kīrtanādasya naśyanti mahāntyaḥ pāpakoṭayaḥ | triścaturdhā samabhyastairvinaśyanti tato'dhikāḥ

By reciting this, even tens of millions of great sins are destroyed; and by reciting it repeatedly, three or four times over, still more sins beyond that are destroyed.

Verse 86 (shiva.vayaviya.39.86)

नश्यन्त्यनिष्टरिपवो वर्धन्ते सुहृदस्तथा । विद्या च वर्धते शैवी मतिः सत्ये प्रवर्तते

naśyantyaniṣṭaripavo vardhante suhṛdastathā | vidyā ca vardhate śaivī matiḥ satye pravartate

Malicious enemies are destroyed, and friends increase; Shaiva knowledge grows, and the mind turns toward truth.

Verse 87 (shiva.vayaviya.39.87)

भक्तिः पराः शिवे साम्बे सानुगे सपरिच्छिदे । यद्यदिष्टतमं चान्यत्तत्तदाप्नोत्यसंशयम्

bhaktiḥ parāḥ śive sāmbe sānuge saparicchide | yadyadiṣṭatamaṁ cānyattattadāpnotyasaṁśayam

Supreme devotion is obtained to Shiva together with Amba, with his hosts, boundless as he is; and whatever else is most cherished is, without doubt, likewise obtained.

Verse 88 (shiva.vayaviya.39.88)

अन्तःशुचिः शिवे भक्तो विस्रब्धः कीर्तयेद्यदि । प्रबलैः कर्मभिः पूर्वैः फलं चेत्प्रतिबध्यते । पुनः पुनः समभ्यस्येत्तस्य नास्तीह दुर्लभम्

antaḥśuciḥ śive bhakto visrabdhaḥ kīrtayedyadi | prabalaiḥ karmabhiḥ pūrvaiḥ phalaṁ cetpratibadhyate | punaḥ punaḥ samabhyasyettasya nāstīha durlabham

If a devotee of Shiva, pure within and full of trust, recites this, and if the fruit is obstructed by the force of past deeds, he should practise it again and again — for him, nothing in this world remains beyond attainment.