The Account of the Nature of Shiva

Verse 1 (shiva.vayaviya.42.1)

उपमन्युरुवच । शक्तिः स्वाभविकी तस्य विद्या विश्वविलक्षणा । एकानेकस्य रूपेण भाति भानोरिव प्रभा

upamanyuruvaca | śaktiḥ svābhavikī tasya vidyā viśvavilakṣaṇā | ekānekasya rūpeṇa bhāti bhānoriva prabhā

Upamanyu said: His own natural power is Knowledge itself, distinct from the universe; it shines forth in both one and many forms, just as radiance shines forth from the sun.

Verse 2 (shiva.vayaviya.42.2)

अनन्ताः शक्तयो यस्या इच्छाज्ञानक्रियादयः । मायाद्याश्चाभवन्वह्नोर्विस्फुलिङ्गा यथा तथा

anantāḥ śaktayo yasyā icchājñānakriyādayaḥ | māyādyāścābhavanvahnorvisphuliṅgā yathā tathā

From her arose countless powers — will, knowledge, action, and the rest — and Maya and its offshoots, exactly as sparks arise from a fire.

Verse 3 (shiva.vayaviya.42.3)

सदाशिवेश्वराद्या हि विद्याविद्येश्वरादयः । अभवन् पुरुषाश्चास्याः प्रकृतिश्च परात्परा

sadāśiveśvarādyā hi vidyāvidyeśvarādayaḥ | abhavan puruṣāścāsyāḥ prakṛtiśca parātparā

Sadashiva, Ishvara, and the rest; the lords of knowledge and of ignorance and the rest; all the individual souls; and even Prakriti, higher than the higher — all these arose from her.

Verse 4 (shiva.vayaviya.42.4)

महदादिविशेषान्तास्त्वजाद्याश्चापि मूर्तयः । यच्चान्यदस्ति तत्सर्वं तस्याः कार्यं न संशयः

mahadādiviśeṣāntāstvajādyāścāpi mūrtayaḥ | yaccānyadasti tatsarvaṁ tasyāḥ kāryaṁ na saṁśayaḥ

From Mahat down to the specific elements, and all forms beginning with the Unborn — and whatever else exists — all of it is, without doubt, her own effect.

Verse 5 (shiva.vayaviya.42.5)

सा शक्तिः सर्वगा सूक्ष्मा प्रबोधानन्दरूपिणी । शक्तिमानुच्यते देवः शिवः शीतांशुभूषणः

sā śaktiḥ sarvagā sūkṣmā prabodhānandarūpiṇī | śaktimānucyate devaḥ śivaḥ śītāṁśubhūṣaṇaḥ

That Shakti is all-pervading, subtle, of the very nature of awakened bliss; and the possessor of that Shakti is called the God, Shiva, adorned with the cooling moon.

Verse 6 (shiva.vayaviya.42.6)

वेद्यः शिवः शिवा विद्या प्रज्ञा चैव श्रुतिः स्मृतिः । धृतिरेषा स्थितिर्निष्ठा ज्ञानेच्छाकर्मशक्तयः

vedyaḥ śivaḥ śivā vidyā prajñā caiva śrutiḥ smṛtiḥ | dhṛtireṣā sthitirniṣṭhā jñānecchākarmaśaktayaḥ

Shiva is the one to be known, and Shiva's consort is Knowledge, wisdom, revealed scripture, remembered tradition, steadfastness, stability, unwavering devotion, and the powers of knowledge, will, and action.

Verse 7 (shiva.vayaviya.42.7)

आज्ञा चैव परं ब्रह्म द्वे विद्ये च परापरे । शुद्धविद्या शुद्धकला सर्वं शक्तिकृतं यतः

ājñā caiva paraṁ brahma dve vidye ca parāpare | śuddhavidyā śuddhakalā sarvaṁ śaktikṛtaṁ yataḥ

The power of command, the supreme Brahman, both the higher and lower knowledges, Pure Knowledge, and Pure Capacity — all of this, since all is wrought by Shakti, is her very form.

Verse 8 (shiva.vayaviya.42.8)

माया च प्रकृतिर्जीवो विकारो विकृतिस्तथा । असच्च सच्च यत्किञ्चित्तया सर्वमिदं ततम्

māyā ca prakṛtirjīvo vikāro vikṛtistathā | asacca sacca yatkiñcittayā sarvamidaṁ tatam

Maya, Prakriti, the individual soul, transformation, and modification — whatever exists, being or non-being — all of this is pervaded by her alone.

Verse 9 (shiva.vayaviya.42.9)

सा देवी मायया सर्वं ब्रह्माण्डं सचराचरम् । मोहयत्यप्रयत्नेन मोचयत्यपि लीलया

sā devī māyayā sarvaṁ brahmāṇḍaṁ sacarācaram | mohayatyaprayatnena mocayatyapi līlayā

That Goddess, through her illusive power, deludes the entire universe, together with all its moving and unmoving beings, without the slightest effort; and by that same mere sport, she likewise liberates it.

Verse 10 (shiva.vayaviya.42.10)

अनया सह सर्वेशः सप्तविंशप्रकारया । विश्वं व्याप्य स्थितस्तस्मात् मुक्तिरत्र प्रवर्तते

anayā saha sarveśaḥ saptaviṁśaprakārayā | viśvaṁ vyāpya sthitastasmāt muktiratra pravartate

The Lord of all, together with this Shakti in her twenty-seven-fold manifestation, pervades and abides in the universe; and therefore liberation becomes possible here.

Verse 11 (shiva.vayaviya.42.11)

मुमुक्षवः पुरा केचिन्मुनयो ब्रह्मवादिनः । संशयाविष्टमनसो विस्मृशन्ति यथातथम्

mumukṣavaḥ purā kecinmunayo brahmavādinaḥ | saṁśayāviṣṭamanaso vismṛśanti yathātatham

Long ago, certain sages, seekers of liberation and expounders of Brahman, their minds beset with doubt, would ponder these matters in their true form.

Verse 12 (shiva.vayaviya.42.12)

किं कारणं कुतो जाता जीवामः केन वा वयम् । कुत्रास्माकं सम्प्रतिष्ठा केन वाधिष्ठिता वयम्

kiṁ kāraṇaṁ kuto jātā jīvāmaḥ kena vā vayam | kutrāsmākaṁ sampratiṣṭhā kena vādhiṣṭhitā vayam

What is the cause? From where have we come into being? By whom, indeed, do we live? Where is our true foundation? By whom are we governed?

Verse 13 (shiva.vayaviya.42.13)

केन वर्तामहे शश्वत्सुखेष्वन्येषु चानिशम् । अविलङ्घ्या च विश्वस्य व्यवस्था केन वा कृता

kena vartāmahe śaśvatsukheṣvanyeṣu cāniśam | avilaṅghyā ca viśvasya vyavasthā kena vā kṛtā

By whom do we continually abide, always, in pleasures and in other states as well? By whom was this inviolable order of the universe established?

Verse 14 (shiva.vayaviya.42.14)

कालस्य भावो नियतिर्यदृच्छा नात्र युज्यते । भूतानि योनिः पुरुषो योगी चैषां परोऽथवा

kālasya bhāvo niyatiryadṛcchā nātra yujyate | bhūtāni yoniḥ puruṣo yogī caiṣāṁ paro'thavā

Is it the nature of time, or is it necessity? Mere chance does not seem fitting here. Are the elements themselves the source, or is it Purusha, or some yogi beyond even these?

Verse 15 (shiva.vayaviya.42.15)

अचेतनत्वात्कालादेश्चेतनत्वेऽपि चात्मनः । सुखदुःखानि भूतत्वादनीशत्वाद्विचार्यते

acetanatvātkālādeścetanatve'pi cātmanaḥ | sukhaduḥkhāni bhūtatvādanīśatvādvicāryate

Since time and the rest are insentient, and yet the self is sentient, it is on account of being a mere creature, lacking mastery of its own, that pleasure and pain are examined and questioned.

Verse 16 (shiva.vayaviya.42.16)

तद्ध्यानयोगानुगताः प्रपश्यन् शक्तिमैश्वरीम् । पाशविच्छेदिकां साक्षान्निगूढां स्वगुणैर्भृशम्

taddhyānayogānugatāḥ prapaśyan śaktimaiśvarīm | pāśavicchedikāṁ sākṣānnigūḍhāṁ svaguṇairbhṛśam

Following that path of meditative discipline, they came to behold directly that sovereign Shakti — she who cuts away the fetters, and who is, by her own very qualities, most deeply concealed.

Verse 17 (shiva.vayaviya.42.17)

तया विच्छिन्नपाशास्ते सर्वकारणकारणम् । शक्तिमन्तं महादेवमपश्यन्दिव्यचक्षुषा

tayā vicchinnapāśāste sarvakāraṇakāraṇam | śaktimantaṁ mahādevamapaśyandivyacakṣuṣā

Their fetters cut away by her, they came to behold, with divine sight, that possessor of Shakti, Mahadeva, the cause of all causes.

Verse 18 (shiva.vayaviya.42.18)

यः कारणान्यशेषाणि कालात्मसहितानि च । अप्रमेयोऽनया शक्त्या सकलं योऽधितिष्ठति

yaḥ kāraṇānyaśeṣāṇi kālātmasahitāni ca | aprameyo'nayā śaktyā sakalaṁ yo'dhitiṣṭhati

He, immeasurable, together with this Shakti, presides over all causes without exception, including time and the self, and over the whole universe entire.

Verse 19 (shiva.vayaviya.42.19)

ततः प्रसादयोगेन योगेन परमेण च । दृष्टेन भक्तियोगेन दिव्यां गतिमवाप्नुयुः

tataḥ prasādayogena yogena parameṇa ca | dṛṣṭena bhaktiyogena divyāṁ gatimavāpnuyuḥ

Then, through the grace-bestowing discipline, through the supreme yoga, and through the directly realized discipline of devotion, they attain the divine goal.

Verse 20 (shiva.vayaviya.42.20)

तस्मात्सह तथा शक्त्या हृदि पश्यन्ति ये शिवम् । तेषां शाश्वतिकी शान्तिर्नैतरेषामिति श्रुतिः

tasmātsaha tathā śaktyā hṛdi paśyanti ye śivam | teṣāṁ śāśvatikī śāntirnaitareṣāmiti śrutiḥ

Therefore, those who behold Shiva, together with that Shakti, within their own hearts — to them alone comes everlasting peace, and to no others; so declares the Shruti.

Verse 21 (shiva.vayaviya.42.21)

न हि शक्तिमतः शक्त्या विप्रयोगोऽस्ति जातुचित् । तस्मात् शक्तेः शक्तिमतस्तादात्म्यान्निर्वृतिर्द्वयोः

na hi śaktimataḥ śaktyā viprayogo'sti jātucit | tasmāt śakteḥ śaktimatastādātmyānnirvṛtirdvayoḥ

There is never, at any time, a separation of the possessor of Shakti from Shakti itself; and therefore, on account of the essential oneness of Shakti and its possessor, both together bring about that final beatitude.

Verse 22 (shiva.vayaviya.42.22)

क्रमो विवक्षितो नूनं विमुक्तौ ज्ञानकर्मणोः । प्रसादे सति सा मूर्तिर्यस्मात्करतले स्थिता

kramo vivakṣito nūnaṁ vimuktau jñānakarmaṇoḥ | prasāde sati sā mūrtiryasmātkaratale sthitā

A certain sequence of knowledge and action is indeed intended with regard to liberation; but once grace has come, that very attainment stands, as it were, resting in the palm of one's hand.

Verse 23 (shiva.vayaviya.42.23)

देवो वा दानवो वापि पशुर्वा विहगोऽपि वा । कीरो वाथ कृमिर्वापि मुच्यते तत्प्रसादतः

devo vā dānavo vāpi paśurvā vihago'pi vā | kīro vātha kṛmirvāpi mucyate tatprasādataḥ

Whether a god, or a demon, or a beast, or a bird, whether a parrot, or even a worm — by his grace, that being is set free.

Verse 24 (shiva.vayaviya.42.24)

गर्भस्थो जायमानो वा बालो वा तरुणोऽपि वा । वृद्धो वा म्रियमाणो वा स्वर्गस्थो वाथ नारकी

garbhastho jāyamāno vā bālo vā taruṇo'pi vā | vṛddho vā mriyamāṇo vā svargastho vātha nārakī

Whether still in the womb, or being born, whether a child, or a youth, whether old, or at the point of death, whether dwelling in heaven, or in hell —

Verse 25 (shiva.vayaviya.42.25)

पतितो वापि धर्मात्मा पण्डितो मूढ एव वा । प्रसादे तत्क्षणादेव मुच्यते नात्र संशयः

patito vāpi dharmātmā paṇḍito mūḍha eva vā | prasāde tatkṣaṇādeva mucyate nātra saṁśayaḥ

whether fallen, or righteous of soul, whether learned, or utterly foolish — the moment grace comes upon him, he is freed that very instant, and of this there is no doubt.

Verse 26 (shiva.vayaviya.42.26)

अयोग्यानां च कारुण्याद्भक्तानां परमेश्वरः । प्रसीदति न सन्देहो विगृह्य विविधान् मलान्

ayogyānāṁ ca kāruṇyādbhaktānāṁ parameśvaraḥ | prasīdati na sandeho vigṛhya vividhān malān

Even upon the unworthy, out of sheer compassion, the Supreme Lord becomes gracious toward his devotees, stripping away their manifold impurities — of this there is no doubt.

Verse 27 (shiva.vayaviya.42.27)

प्रसदादेव सा भक्तिः प्रसादो भक्तिसम्भवः । अवस्थाभेदमुत्प्रेक्ष्य विद्वांस्तत्र न मुह्यति

prasadādeva sā bhaktiḥ prasādo bhaktisambhavaḥ | avasthābhedamutprekṣya vidvāṁstatra na muhyati

From grace alone arises devotion, and from devotion arises grace; observing this apparent difference in sequence, the wise one is not confused by it.

Verse 28 (shiva.vayaviya.42.28)

प्रसादपूर्विका येयं भुक्तिमुक्तिविधायिनी । नैव सा शक्यते प्राप्तुं नरैरेकेन जन्मना

prasādapūrvikā yeyaṁ bhuktimuktividhāyinī | naiva sā śakyate prāptuṁ narairekena janmanā

This devotion, preceded by grace, which bestows both enjoyment and liberation, cannot possibly be attained by human beings within a single lifetime alone.

Verse 29 (shiva.vayaviya.42.29)

अनेकजन्मसिद्धानां श्रौतस्मार्तानुवर्तिनाम् । विरक्तानां प्रबुद्धानां प्रसीदति महेश्वरः

anekajanmasiddhānāṁ śrautasmārtānuvartinām | viraktānāṁ prabuddhānāṁ prasīdati maheśvaraḥ

Maheshvara becomes gracious to those who have attained perfection across many births, who follow the injunctions of revealed and remembered scripture, and who are detached and awakened.

Verse 30 (shiva.vayaviya.42.30)

प्रसन्ने सति देवेशे पशौ तस्मिन् प्रवर्तते । अस्ति नाथो ममेत्यल्पा भक्तिर्बुद्धिपुरःसरा

prasanne sati deveśe paśau tasmin pravartate | asti nātho mametyalpā bhaktirbuddhipuraḥsarā

When the Lord of the gods becomes gracious, there arises in that bound creature a small measure of devotion, preceded by the thought, "I have a protector."

Verse 31 (shiva.vayaviya.42.31)

तपसा विविधैः शैवैर्धर्मैः संयुज्यते नरः । तत्त्रयोगे तदभ्यासस्ततो भक्तिः परा भवेत्

tapasā vividhaiḥ śaivairdharmaiḥ saṁyujyate naraḥ | tattrayoge tadabhyāsastato bhaktiḥ parā bhavet

Through austerity, a person becomes joined with the various Shaiva observances; through the practice of that combination, that discipline is honed, and from that arises supreme devotion.

Verse 32 (shiva.vayaviya.42.32)

परया च तया भक्त्या प्रसादो लभ्यते परः । प्रसादात्सर्वपाशेभ्यो मुक्तिर्मुक्तस्य निर्वृतिः

parayā ca tayā bhaktyā prasādo labhyate paraḥ | prasādātsarvapāśebhyo muktirmuktasya nirvṛtiḥ

Through that supreme devotion, the highest grace is obtained; through grace comes freedom from all fetters, and for the liberated one, perfect peace.

Verse 33 (shiva.vayaviya.42.33)

अल्पभावोऽपि यो मर्त्यः सोऽपि जन्मत्रयात्परम् । न योनियन्त्रपीडायै भवेन्नैवात्र संशयः

alpabhāvo'pi yo martyaḥ so'pi janmatrayātparam | na yoniyantrapīḍāyai bhavennaivātra saṁśayaḥ

Even a mortal of but slight devotion will not, after three more births, ever again suffer the anguish of the machinery of the womb — of this there is no doubt.

Verse 34 (shiva.vayaviya.42.34)

साङ्गानङ्गा च या सेवा सा भक्तिरिति कथ्यते । सा पुनर्भिद्यते त्रेधा मनोवाक्कायसाधनैः

sāṅgānaṅgā ca yā sevā sā bhaktiriti kathyate | sā punarbhidyate tredhā manovākkāyasādhanaiḥ

That service, whether performed with or without the full complement of accessories, is called devotion; and it is again divided threefold, according to the instrument used — mind, speech, and body.

Verse 35 (shiva.vayaviya.42.35)

शिवरूपादिचिन्ता या सा सेवा मानसी स्मृता । जपादिर्वाचिकी सेवा कर्मपूजादि कायिकी

śivarūpādicintā yā sā sevā mānasī smṛtā | japādirvācikī sevā karmapūjādi kāyikī

Meditation upon the form of Shiva and the like is remembered as mental service; recitation and the like is verbal service; ritual worship and the like is bodily service.

Verse 36 (shiva.vayaviya.42.36)

सेयं त्रिसाधना सेवा शिवधर्मश्च कथ्यते । स तु पञ्चविधः प्रोक्तः शिवेन परमात्मना

seyaṁ trisādhanā sevā śivadharmaśca kathyate | sa tu pañcavidhaḥ proktaḥ śivena paramātmanā

This same threefold service is also called "the observance of Shiva"; and it has been declared, by Shiva the Supreme Self himself, to be of five kinds.

Verse 37 (shiva.vayaviya.42.37)

तपः कर्म जपो ध्यानं ज्ञानं चेति समासतः । कर्म लिङ्गार्चनाद्यं च तपश्चान्द्रायणादिकम्

tapaḥ karma japo dhyānaṁ jñānaṁ ceti samāsataḥ | karma liṅgārcanādyaṁ ca tapaścāndrāyaṇādikam

In brief: austerity, ritual action, recitation, meditation, and knowledge. Ritual action means worship of the linga and the like, and austerity means the Chandrayana fast and similar observances.

Verse 38 (shiva.vayaviya.42.38)

जपस्त्रिधा शिवाभ्यासश्चिन्ता ध्यानं शिवस्य तु । शिवागमोक्तं यज्ज्ञानं तदत्र ज्ञानमुच्यते

japastridhā śivābhyāsaścintā dhyānaṁ śivasya tu | śivāgamoktaṁ yajjñānaṁ tadatra jñānamucyate

Recitation is threefold, the constant practice of Shiva's name; meditation is contemplation on Shiva himself; and the knowledge declared in the Shiva scriptures — that alone is here called knowledge.

Verse 39 (shiva.vayaviya.42.39)

श्रीकण्ठेन शिवेनोक्तं शिवायै च शिवागमः । शिवाश्रितानां कारुण्याच्छ्रेयसामेकसाधनम्

śrīkaṇṭhena śivenoktaṁ śivāyai ca śivāgamaḥ | śivāśritānāṁ kāruṇyācchreyasāmekasādhanam

This Shiva-Agama, spoken by Shrikantha, Shiva, to his own consort Shiva, is, out of compassion for those who take refuge in Shiva, the one and only means to their highest good.

Verse 40 (shiva.vayaviya.42.40)

तस्माद्विवर्धयेद्भक्तिं शिवे परमकारणे । त्यजेच्च विषयासङ्गं श्रेयोऽर्थी मतिमान्नरः

tasmādvivardhayedbhaktiṁ śive paramakāraṇe | tyajecca viṣayāsaṅgaṁ śreyo'rthī matimānnaraḥ

Therefore, the wise person who seeks his own highest good should ever increase his devotion to Shiva, the supreme cause, and should abandon all attachment to sensory objects.