The Description of Devotion to Shiva

Verse 1 (shiva.vayaviya.45.1)

कृष्ण उवाच । भगवन् सर्वयोगीन्द्र गणेश्वर मुनीश्वर । षडाननसमप्रख्य सर्वज्ञाननिधे गुरो

kṛṣṇa uvāca | bhagavan sarvayogīndra gaṇeśvara munīśvara | ṣaḍānanasamaprakhya sarvajñānanidhe guro

Krishna said: O Lord, chief of all yogis, lord of the ganas, lord of sages, equal in splendor to the six-faced one, O Guru who art the very treasury of all knowledge —

Verse 2 (shiva.vayaviya.45.2)

प्रायस्त्वमवतीर्योर्व्यां पाशविच्छित्तये नृणाम् । महर्षिवपुरास्थाय स्थितोऽसि परमेश्वर

prāyastvamavatīryorvyāṁ pāśavicchittaye nṛṇām | maharṣivapurāsthāya sthito'si parameśvara

you have, it seems, descended to this earth in the very form of a great sage, O Supreme Lord, in order to sever the bonds of men.

Verse 3 (shiva.vayaviya.45.3)

अन्यथा हि जगत्यस्मिन् देवो वा दानवोऽपि वा । त्वत्तोऽन्यः परमं भावं को जानीयात् शिवात्मकम्

anyathā hi jagatyasmin devo vā dānavo'pi vā | tvatto'nyaḥ paramaṁ bhāvaṁ ko jānīyāt śivātmakam

For otherwise, in this world, what god or even demon other than you could know that supreme state which is of the very nature of Shiva?

Verse 4 (shiva.vayaviya.45.4)

तस्मात्तव मुखोद्गीर्णं साक्षादिव पिनाकिनः । शिवज्ञानामृतं पीत्वा न मे तृप्तमभून्मनः

tasmāttava mukhodgīrṇaṁ sākṣādiva pinākinaḥ | śivajñānāmṛtaṁ pītvā na me tṛptamabhūnmanaḥ

Therefore, having drunk the nectar of the knowledge of Shiva as it poured from your mouth as though directly from Pinakin himself, my mind has still not become satisfied.

Verse 5 (shiva.vayaviya.45.5)

साक्षात्सर्वजगत्कर्तुर्भर्तुरङ्कं समाश्रिता । भगवन्किन्नु पप्रच्छ भर्तारं परमेश्वरी

sākṣātsarvajagatkarturbharturaṅkaṁ samāśritā | bhagavankinnu papraccha bhartāraṁ parameśvarī

Resting upon the lap of her husband, the very maker of the entire universe — O Lord, what then did the Supreme Goddess ask of her husband?

Verse 6 (shiva.vayaviya.45.6)

उपमन्युरुवाच । स्थाने पृष्टं त्वया कृष्ण तद्वक्ष्यामि यथातथम् । भवभक्तस्य युक्तस्य तव कल्याणचेतसः

upamanyuruvāca | sthāne pṛṣṭaṁ tvayā kṛṣṇa tadvakṣyāmi yathātatham | bhavabhaktasya yuktasya tava kalyāṇacetasaḥ

Upamanyu said: Fittingly have you asked this, O Krishna. I shall tell it to you exactly as it is, since you are devoted to Bhava, disciplined, and of an auspicious mind.

Verse 7 (shiva.vayaviya.45.7)

महीधरवरे दिव्ये मन्दरे चारुकन्दरे । देव्या सह महादेवो दिव्यो ध्यानगतोऽभवत्

mahīdharavare divye mandare cārukandare | devyā saha mahādevo divyo dhyānagato'bhavat

On the excellent and divine mountain Mandara, in a lovely cave, the great god, together with the Goddess, entered into divine meditation.

Verse 8 (shiva.vayaviya.45.8)

तदा देव्याः प्रियसखी सुस्मितास्या शुभावती । फुल्लान्यतिमनोज्ञानि पुष्पाणि समुदाहरत्

tadā devyāḥ priyasakhī susmitāsyā śubhāvatī | phullānyatimanojñāni puṣpāṇi samudāharat

Then the Goddess's dear friend Shubhavati, of smiling face, brought fully-blossomed and most charming flowers.

Verse 9 (shiva.vayaviya.45.9)

ततः स्वमङ्कमारोप्य देवीं देववरोहरः । अलङ्कृत्य च तैः पुष्पैरास्ते हृष्टतरः स्वयम्

tataḥ svamaṅkamāropya devīṁ devavaroharaḥ | alaṅkṛtya ca taiḥ puṣpairāste hṛṣṭataraḥ svayam

Then Hara, best of gods, seating the Goddess upon his own lap and adorning her with those flowers, sat there himself filled with the greatest delight.

Verse 10 (shiva.vayaviya.45.10)

अथान्तःपुरचारिण्यो देव्यो दिव्यविभूषणाः । अन्तरङ्गा गणेन्द्राश्च सर्वलोकमहेश्वरीम्

athāntaḥpuracāriṇyo devyo divyavibhūṣaṇāḥ | antaraṅgā gaṇendrāśca sarvalokamaheśvarīm

Then the goddesses who move within her inner chambers, adorned with divine ornaments, together with her intimate attendants and the chiefs of the ganas —

Verse 11 (shiva.vayaviya.45.11)

भर्तारं परिपूर्णं च सर्वलोकमहेश्वरम् । चामरासक्तहस्ताश्च देवीं देवं सिषेविरे

bhartāraṁ paripūrṇaṁ ca sarvalokamaheśvaram | cāmarāsaktahastāśca devīṁ devaṁ siṣevire

holding fly-whisks in their hands, waited upon the Goddess, the Great Mistress of all the worlds, and upon her husband, the all-perfect Great Lord of all the worlds.

Verse 12 (shiva.vayaviya.45.12)

ततः प्रियाः कथा वृत्ता विनोदाय महेशयोः । त्राणाय च नृणां लोके ये शिवं शरणं गताः

tataḥ priyāḥ kathā vṛttā vinodāya maheśayoḥ | trāṇāya ca nṛṇāṁ loke ye śivaṁ śaraṇaṁ gatāḥ

Then, for the amusement of the divine couple, and for the protection of those in the world who have taken refuge in Shiva, pleasant conversation took place.

Verse 13 (shiva.vayaviya.45.13)

तदावसरमालोक्य सर्वलोकमहेश्वरी । भर्तारं परिपप्रच्छ सर्वलोकमहेश्वरम्

tadāvasaramālokya sarvalokamaheśvarī | bhartāraṁ paripapraccha sarvalokamaheśvaram

Then, seeing the occasion, the Great Mistress of all the worlds questioned her husband, the Great Lord of all the worlds.

Verse 14 (shiva.vayaviya.45.14)

देव्युवाच । केन वश्यो महादेवो मर्त्यानां मन्दचेतसाम् । आत्मतत्त्वाद्यशक्तानामात्मनामकृतात्मनाम्

devyuvāca | kena vaśyo mahādevo martyānāṁ mandacetasām | ātmatattvādyaśaktānāmātmanāmakṛtātmanām

The Goddess said: By what means is the Great God brought under the control of mortals of dull mind, incapable even of grasping the truth of the Self, whose selves remain unrefined?

Verse 15 (shiva.vayaviya.45.15)

ईश्वर उवाच । न कर्मणा न तपसा न जपैर्नासनादिभिः । न ज्ञानेन न चान्येन वश्योऽहं श्रद्धया विना

īśvara uvāca | na karmaṇā na tapasā na japairnāsanādibhiḥ | na jñānena na cānyena vaśyo'haṁ śraddhayā vinā

The Lord said: Not by ritual action, not by austerity, not by muttered prayer, not by postures and the like, not by knowledge, nor by anything else am I brought under control — without faith.

Verse 16 (shiva.vayaviya.45.16)

श्रद्धा मय्यस्ति चेत्पुंसां येन केनापि हेतुना । वश्यः स्पृश्यश्च दृश्यश्च पूज्यस्सम्भाष्य एव च

śraddhā mayyasti cetpuṁsāṁ yena kenāpi hetunā | vaśyaḥ spṛśyaśca dṛśyaśca pūjyassambhāṣya eva ca

If men have faith in me, for whatever reason, then I become controllable, touchable, visible, worshippable, and one who may be conversed with.

Verse 17 (shiva.vayaviya.45.17)

साध्या तस्मान् मयि शद्धा मां वशीकर्तुमिच्छता । श्रद्धा हेतुः स्वधर्मस्य रक्षणं वर्णिनामिह

sādhyā tasmān mayi śaddhā māṁ vaśīkartumicchatā | śraddhā hetuḥ svadharmasya rakṣaṇaṁ varṇināmiha

Therefore, one who wishes to bring me under control must cultivate faith in me. Faith is engendered by the protection, in this world, of one's own proper duty by those of the social orders.

Verse 18 (shiva.vayaviya.45.18)

स्ववर्णाश्रमधर्मेऽथ वर्तते यस्तु मानवः । तस्यैव भवति श्रद्धा मयि नान्यस्य कस्यचित्

svavarṇāśramadharme'tha vartate yastu mānavaḥ | tasyaiva bhavati śraddhā mayi nānyasya kasyacit

Only that man who abides in the duty proper to his own varna and ashrama develops faith in me — not any other.

Verse 19 (shiva.vayaviya.45.19)

आम्नायसिद्धमखिलं धर्ममाश्रमिणामिह । ब्रह्मणा कथितं पूर्वं ममैवाज्ञापुरः सरम्

āmnāyasiddhamakhilaṁ dharmamāśramiṇāmiha | brahmaṇā kathitaṁ pūrvaṁ mamaivājñāpuraḥ saram

The entire duty of those in the ashramas, established by sacred tradition, was declared long ago by Brahma, proceeding under my own command.

Verse 20 (shiva.vayaviya.45.20)

स तु पैतामहो धर्मो बहुवित्तक्रियान्वितः । नात्यन्तफलभूयिष्ठः क्लेशायाससमन्वितः । तेन धर्मेण महता श्रद्धां प्राप्य सुदुर्ल्लभाम्

sa tu paitāmaho dharmo bahuvittakriyānvitaḥ | nātyantaphalabhūyiṣṭhaḥ kleśāyāsasamanvitaḥ | tena dharmeṇa mahatā śraddhāṁ prāpya sudurllabhām

That duty proclaimed by the Grandsire Brahma involves much wealth and ritual action; it does not yield the very highest fruit, and is accompanied by trouble and toil. Yet, obtaining through that great duty the faith so difficult to attain —

Verse 21 (shiva.vayaviya.45.21)

वर्णिनो ये प्रपद्यन्ते मामनन्यसमाश्रयाः । तेषां सुखेन मार्गेण धर्मकामार्थमुक्तयः

varṇino ye prapadyante māmananyasamāśrayāḥ | teṣāṁ sukhena mārgeṇa dharmakāmārthamuktayaḥ

those of the social orders who take refuge in me, with no other reliance, obtain through an easy path dharma, kama, artha, and liberation.

Verse 22 (shiva.vayaviya.45.22)

वर्णाश्रमसमाचारो मया भूयः प्रकल्पितः । तस्मिन् भक्तिमतामेव मदीयानां तु वर्णिनाम्

varṇāśramasamācāro mayā bhūyaḥ prakalpitaḥ | tasmin bhaktimatāmeva madīyānāṁ tu varṇinām

The proper conduct of varna and ashrama has been further ordained by me, and only for those devoted followers of the social orders who belong to me —

Verse 23 (shiva.vayaviya.45.23)

अधिकारो न चान्येषामित्याज्ञा नैष्ठिकी मम । तदाज्ञप्तेन मार्गेण वर्णिनो मदुपाश्रयाः

adhikāro na cānyeṣāmityājñā naiṣṭhikī mama | tadājñaptena mārgeṇa varṇino madupāśrayāḥ

— and not for others — is there entitlement to it; this is my fixed command. Following the path thus commanded, those of the orders who take refuge in me —

Verse 24 (shiva.vayaviya.45.24)

मलमायादिपाशेभ्यो विमुक्ता मत्प्रसादतः । परं मदीयमासाद्य पुनरावृत्तिदुर्लभम् । परमं मम साधर्म्यं प्राप्य निर्वृतिमाययुः

malamāyādipāśebhyo vimuktā matprasādataḥ | paraṁ madīyamāsādya punarāvṛttidurlabham | paramaṁ mama sādharmyaṁ prāpya nirvṛtimāyayuḥ

— are freed by my grace from the bonds of impurity, maya, and the rest, and, having attained that supreme state of mine from which return is hard, and having obtained the highest equality of nature with me, they arrive at supreme bliss.

Verse 25 (shiva.vayaviya.45.25)

तस्मात् लब्ध्वाप्यलब्ध्वा वा वर्णधर्मं मयेरितम् । आश्रित्य मम भक्तश्चेत्स्वात्मनात्मानमुद्धरेत्

tasmāt labdhvāpyalabdhvā vā varṇadharmaṁ mayeritam | āśritya mama bhaktaścetsvātmanātmānamuddharet

Therefore, whether or not he has attained the duty of his varna as I have declared it, if a devotee of mine takes refuge in me, he redeems his own self by his own self.

Verse 26 (shiva.vayaviya.45.26)

अलब्धलाभ एवैष कोटिकोटिगुणाधिकः । तस्मान्मे मुखतो लब्धं वर्णधर्मं समाचरेत्

alabdhalābha evaiṣa koṭikoṭiguṇādhikaḥ | tasmānme mukhato labdhaṁ varṇadharmaṁ samācaret

This is a gain surpassing even the highest attainable gain, by many millions of times. Therefore let one practice the duty of his varna as received directly from my own mouth.

Verse 27 (shiva.vayaviya.45.27)

ममावतारा हि शुभे योगाचार्यच्छलेन तु । सर्वान्तरेषु सन्त्यार्ये सन्ततिश्च सहस्रशः

mamāvatārā hi śubhe yogācāryacchalena tu | sarvāntareṣu santyārye santatiśca sahasraśaḥ

For, O auspicious one, my incarnations in the guise of Yoga-teachers exist, O noble one, in every age, and their lineage continues by the thousands.

Verse 28 (shiva.vayaviya.45.28)

अयुक्तानामबुद्धीनामभक्तानां सुरेश्वरि । दुर्लभं सन्ततिज्ञानं ततो यत्नात्समाश्रयेत्

ayuktānāmabuddhīnāmabhaktānāṁ sureśvari | durlabhaṁ santatijñānaṁ tato yatnātsamāśrayet

For those undisciplined, unwise, and devoid of devotion, O queen of the gods, knowledge of this lineage is hard to obtain; therefore one should seek it out with effort.

Verse 29 (shiva.vayaviya.45.29)

सा हानिस्तन्महच्छिद्रं स मोहस्सान्धमूकता । यदन्यत्र श्रमं कुर्यान्मोक्षमार्गबहिष्कृतः

sā hānistanmahacchidraṁ sa mohassāndhamūkatā | yadanyatra śramaṁ kuryānmokṣamārgabahiṣkṛtaḥ

It is a great loss, a great flaw, a great delusion — blindness and dumbness itself — for one excluded from the path of liberation to exert his effort elsewhere.

Verse 30 (shiva.vayaviya.45.30)

ज्ञानं क्रिया च चर्या च योगश्चेति सुरेश्वरि । चतुष्पादः समाख्यातो मम धर्मः सनातनः

jñānaṁ kriyā ca caryā ca yogaśceti sureśvari | catuṣpādaḥ samākhyāto mama dharmaḥ sanātanaḥ

Knowledge, ritual action, conduct, and yoga — O queen of the gods, my eternal dharma is thus proclaimed to have four divisions.

Verse 31 (shiva.vayaviya.45.31)

पशुपाशपतिज्ञानं ज्ञानमित्यभिधीयते । षडध्वशुद्धिर्विधिना गुर्वधीना क्रियोच्यते

paśupāśapatijñānaṁ jñānamityabhidhīyate | ṣaḍadhvaśuddhirvidhinā gurvadhīnā kriyocyate

Knowledge of the bound soul, the bond, and the Lord is called Jnana. The purification of the six paths, performed by rule and dependent upon the guru, is called Kriya.

Verse 32 (shiva.vayaviya.45.32)

वर्णाश्रमप्रयुक्तस्य मयैव विहितस्य च । ममार्चनादिधर्मस्य चर्या चर्येति कथ्यते

varṇāśramaprayuktasya mayaiva vihitasya ca | mamārcanādidharmasya caryā caryeti kathyate

The observance, proper to one's varna and ashrama and ordained by me myself, of duties such as my own worship, is called Charya.

Verse 33 (shiva.vayaviya.45.33)

मदुक्तेनैव मार्गेण मय्यवस्थितचेतसः । वृत्त्यन्तरनिरोधो यो योग इत्यभिधीयते

maduktenaiva mārgeṇa mayyavasthitacetasaḥ | vṛttyantaranirodho yo yoga ityabhidhīyate

The restraint of all other mental activity, by one whose mind is fixed on me alone through the very path I have taught, is called Yoga.

Verse 34 (shiva.vayaviya.45.34)

अश्वमेधगणात् श्रेष्ठं देवि चित्तप्रसाधनम् । मुक्तिदं च तथा ह्येतद्दुष्प्राप्यं विषयैषिणाम्

aśvamedhagaṇāt śreṣṭhaṁ devi cittaprasādhanam | muktidaṁ ca tathā hyetadduṣprāpyaṁ viṣayaiṣiṇām

O Goddess, this purification of the mind is superior even to a multitude of horse-sacrifices, and it bestows liberation; yet it is hard to attain for those who crave sense-objects.

Verse 35 (shiva.vayaviya.45.35)

विजितेन्द्रियवर्गस्य यमेन नियमेन च । पूर्वपापहरो योगो विरक्तस्यैव कथ्यते

vijitendriyavargasya yamena niyamena ca | pūrvapāpaharo yogo viraktasyaiva kathyate

Yoga, which removes past sins, through restraint and observance, is said to belong only to one who has conquered the senses and who is free from passion.

Verse 36 (shiva.vayaviya.45.36)

वैराग्याज्जायते ज्ञानं ज्ञानाद्योगः प्रवर्तते

vairāgyājjāyate jñānaṁ jñānādyogaḥ pravartate

From dispassion, knowledge is born; from knowledge, yoga proceeds.

Verse 37 (shiva.vayaviya.45.37)

योगज्ञः पतितो वापि मुच्यते नात्र संशयः । दया कार्याथ सततमहिंसा ज्ञानसङ्ग्रहः

yogajñaḥ patito vāpi mucyate nātra saṁśayaḥ | dayā kāryātha satatamahiṁsā jñānasaṅgrahaḥ

Even one fallen from proper conduct, if he knows yoga, is liberated — of this there is no doubt. Compassion must be practiced, and constant non-violence, along with the accumulation of knowledge.

Verse 38 (shiva.vayaviya.45.38)

सत्यमस्तेयमास्तिक्यं श्रद्धा चेन्द्रियनिग्रहः । अध्यापनं चाध्ययनं यजनं याजनं तथा

satyamasteyamāstikyaṁ śraddhā cendriyanigrahaḥ | adhyāpanaṁ cādhyayanaṁ yajanaṁ yājanaṁ tathā

Truthfulness, non-stealing, faith in the scriptures, trust, and control of the senses; teaching and study, sacrificing and causing others to sacrifice —

Verse 39 (shiva.vayaviya.45.39)

ध्यानमीश्वरभावश्च सततं ज्ञानशीलता । य एवं वर्तते विप्रो ज्ञानयोगस्य सिद्धये

dhyānamīśvarabhāvaśca satataṁ jñānaśīlatā | ya evaṁ vartate vipro jñānayogasya siddhaye

meditation, and the disposition of identifying oneself with the Lord, together with a constant habit of reflection — the brahmin who conducts himself thus, for the accomplishment of the yoga of knowledge —

Verse 40 (shiva.vayaviya.45.40)

अचिरादेव विज्ञानं लब्ध्वा योगं च विन्दति । दग्ध्वा देहमिमं ज्ञानी क्षणात् ज्ञानाग्निना प्रिये । प्रसादान्मम योगज्ञः कर्मबन्धं प्रहास्यति

acirādeva vijñānaṁ labdhvā yogaṁ ca vindati | dagdhvā dehamimaṁ jñānī kṣaṇāt jñānāgninā priye | prasādānmama yogajñaḥ karmabandhaṁ prahāsyati

soon attains realization and finds yoga. Having, O beloved, burned this body in an instant with the fire of knowledge, the knower, through my grace, having become a knower of yoga, casts off the bondage of karma.

Verse 41 (shiva.vayaviya.45.41)

पुण्यःपुण्यात्मकं कर्म मुक्तेस्तत्प्रतिबन्धकम् । तस्मान्नियोगतो योगी पुण्यापुण्यं विवर्जयेत्

puṇyaḥpuṇyātmakaṁ karma muktestatpratibandhakam | tasmānniyogato yogī puṇyāpuṇyaṁ vivarjayet

Action, whether meritorious or unmeritorious in nature, is an obstacle to liberation; therefore the yogi should, through discipline, abandon both merit and demerit.

Verse 42 (shiva.vayaviya.45.42)

फलकामनया कर्मकरणात्प्रतिबध्यते । न कर्ममात्रकरणात्तस्मात्कर्मफलं त्यजेत्

phalakāmanayā karmakaraṇātpratibadhyate | na karmamātrakaraṇāttasmātkarmaphalaṁ tyajet

One becomes bound through performing action out of desire for its fruit, not merely through the performance of action itself; therefore one should abandon the fruit of action.

Verse 43 (shiva.vayaviya.45.43)

प्रथमं कर्मयज्ञेन बहिः सम्पूज्य मां प्रिये । ज्ञानयोगरतो भूत्वा पश्चाद्योगं समभ्यसेत्

prathamaṁ karmayajñena bahiḥ sampūjya māṁ priye | jñānayogarato bhūtvā paścādyogaṁ samabhyaset

First, O beloved, having worshipped me outwardly through the sacrifice of ritual action, one should then, having become devoted to the yoga of knowledge, practice yoga.

Verse 44 (shiva.vayaviya.45.44)

विदिते मम याथात्म्ये कर्मयज्ञेन देहिनः । न यजन्ति हि मां युक्ताः समलोष्टाश्मकाञ्चनाः

vidite mama yāthātmye karmayajñena dehinaḥ | na yajanti hi māṁ yuktāḥ samaloṣṭāśmakāñcanāḥ

When my true nature has been realized, embodied beings, disciplined and regarding clod, stone, and gold as equal, no longer worship me through the sacrifice of ritual action.

Verse 45 (shiva.vayaviya.45.45)

नित्ययुक्तो मुनिः श्रेष्ठो मद्भक्तश्च समाहितः । ज्ञानयोगरतो योगी मम सायुज्यमाप्नुयात्

nityayukto muniḥ śreṣṭho madbhaktaśca samāhitaḥ | jñānayogarato yogī mama sāyujyamāpnuyāt

The excellent sage, ever disciplined, devoted to me, composed in mind, a yogi devoted to the yoga of knowledge, attains union with me.

Verse 46 (shiva.vayaviya.45.46)

अथाविरक्तचित्ता ये वर्णिनो मदुपाश्रिताः । ज्ञानचर्या क्रियास्वेव तेऽधिकुर्युस्तदर्हकाः

athāviraktacittā ye varṇino madupāśritāḥ | jñānacaryā kriyāsveva te'dhikuryustadarhakāḥ

But those of the social orders who take refuge in me while their minds are still not free of passion, being fit only for that, should engage in the paths of knowledge, conduct, and ritual action rather than pure yoga.

Verse 47 (shiva.vayaviya.45.47)

द्विधा मत्पूजनं ज्ञेयं बाह्यमाभ्यन्तरं तथा । वाङ्मनःकायभेदाच्च त्रिधा मद्भजनं विदुः

dvidhā matpūjanaṁ jñeyaṁ bāhyamābhyantaraṁ tathā | vāṅmanaḥkāyabhedācca tridhā madbhajanaṁ viduḥ

My worship should be understood as twofold: outward and inward; and, by the distinction of speech, mind, and body, my devotion is known as threefold.

Verse 48 (shiva.vayaviya.45.48)

तपः कर्म जपो ध्यानं ज्ञानं वेत्यनुपूर्वशः । पञ्चधा कथ्यते सद्भिस्तदेव भजनं पुनः

tapaḥ karma japo dhyānaṁ jñānaṁ vetyanupūrvaśaḥ | pañcadhā kathyate sadbhistadeva bhajanaṁ punaḥ

Austerity, ritual action, muttered prayer, meditation, and knowledge — in this order, the wise declare that very devotion to be fivefold as well.

Verse 49 (shiva.vayaviya.45.49)

अन्यात्मविदितं बाह्यमस्मदभ्यर्चनादिकम् । तदेव तु स्वसंवेद्यमाभ्यन्तरमुदाहृतम्

anyātmaviditaṁ bāhyamasmadabhyarcanādikam | tadeva tu svasaṁvedyamābhyantaramudāhṛtam

That which is known to others besides oneself — such as the outward worship of me — is called outward worship; but that which is known only to oneself is declared to be inward.

Verse 50 (shiva.vayaviya.45.50)

मनोमत्प्रवणं चित्तं न मनोमात्रमुच्यते । मन्नामनिरता वाणी वाङ्मता खलु नेतरा

manomatpravaṇaṁ cittaṁ na manomātramucyate | mannāmaniratā vāṇī vāṅmatā khalu netarā

Only a mind inclined toward me is properly called 'mind' — not mind in general; only speech engaged in repeating my name is truly called 'speech' — no other.

Verse 51 (shiva.vayaviya.45.51)

लिङ्गैर्मच्छासनादिष्टैस्त्रिपुण्ड्रादिभिरङ्कितः । ममोपचारनिरतः कायः कायो न चेतरः

liṅgairmacchāsanādiṣṭaistripuṇḍrādibhiraṅkitaḥ | mamopacāranirataḥ kāyaḥ kāyo na cetaraḥ

Only a body marked with the emblems prescribed by my own teaching, such as the tripundra, and devoted to my service is truly called 'body'; no other.

Verse 52 (shiva.vayaviya.45.52)

मदर्चा कर्म विज्ञेयं बाह्ये यागादिनोच्यते । मदर्थे देहसंशोषस्तपः कृच्छ्रादि नो मतम्

madarcā karma vijñeyaṁ bāhye yāgādinocyate | madarthe dehasaṁśoṣastapaḥ kṛcchrādi no matam

The worship of me should be known as ritual action; outwardly it is called sacrifice and the like. The wasting of the body for my sake alone is called austerity — not fasting and the like performed otherwise.

Verse 53 (shiva.vayaviya.45.53)

जपः पञ्चाक्षराभ्यासः प्रणवाभ्यास एव च । रुद्राध्यायादिकाभ्यासो न वेदाध्ययनादिकम्

japaḥ pañcākṣarābhyāsaḥ praṇavābhyāsa eva ca | rudrādhyāyādikābhyāso na vedādhyayanādikam

Muttered prayer is the repeated recitation of the five-syllable mantra and of the syllable Om, and the recitation of the Rudra hymn and the like — not the mere study of the Veda.

Verse 54 (shiva.vayaviya.45.54)

ध्यानं मद्रूपचिन्ताद्यं नात्माद्यर्थसमाधयः । ममागमार्थविज्ञानं ज्ञानं नान्यार्थवेदनम्

dhyānaṁ madrūpacintādyaṁ nātmādyarthasamādhayaḥ | mamāgamārthavijñānaṁ jñānaṁ nānyārthavedanam

Meditation is contemplation on my form and the like — not absorption upon the Self or other such objects. Knowledge is the understanding of the meaning of my scriptures — not the knowing of any other subject.

Verse 55 (shiva.vayaviya.45.55)

बाह्ये वाभ्यन्तरे वाथ यत्र स्यान्मनसो रतिः । प्राग्वासनावशाद्देवि तत्त्वनिष्ठां समाचरेत्

bāhye vābhyantare vātha yatra syānmanaso ratiḥ | prāgvāsanāvaśāddevi tattvaniṣṭhāṁ samācaret

Whether outward or inward, O Goddess, wherever the mind finds delight owing to prior tendencies, let one steadily practice devotion to that reality.

Verse 56 (shiva.vayaviya.45.56)

बाह्यादाभ्यन्तरं श्रेष्ठं भवेच्छतगुणाधिकम् । असङ्करत्वाद्दोषाणां दृष्टानामप्यसम्भवात्

bāhyādābhyantaraṁ śreṣṭhaṁ bhavecchataguṇādhikam | asaṅkaratvāddoṣāṇāṁ dṛṣṭānāmapyasambhavāt

The inward is superior to the outward by a hundredfold, since it is untainted by faults and free even from the possibility of visible defects.

Verse 57 (shiva.vayaviya.45.57)

शौचमाभ्यन्तरं विद्यान्न बाह्यं शौचमुच्यते । अन्तः शौचविमुक्तात्मा शुचिरप्यशुचिर्यतः

śaucamābhyantaraṁ vidyānna bāhyaṁ śaucamucyate | antaḥ śaucavimuktātmā śucirapyaśuciryataḥ

One should know purity to be inward; outward purity is not truly called purity — since one whose inner self is without purity remains impure even while outwardly pure.

Verse 58 (shiva.vayaviya.45.58)

बाह्यमाभ्यंर्तरं चैव भजनं भवपूर्वकम् । न भावरहितं देवि विप्रलम्भैककारणम्

bāhyamābhyaṁrtaraṁ caiva bhajanaṁ bhavapūrvakam | na bhāvarahitaṁ devi vipralambhaikakāraṇam

Both outward and inward devotion must be preceded by right feeling; devotion devoid of feeling, O Goddess, only causes deception.

Verse 59 (shiva.vayaviya.45.59)

कृतकृत्यस्य पूतस्य मम किं क्रियते नरैः । बहिर्वाभ्यन्तरं वाथ मया भावो हि गृह्यते

kṛtakṛtyasya pūtasya mama kiṁ kriyate naraiḥ | bahirvābhyantaraṁ vātha mayā bhāvo hi gṛhyate

What indeed is done for me, who am ever accomplished and pure, by men — whether outward or inward? It is the feeling alone that I accept.

Verse 60 (shiva.vayaviya.45.60)

भावैकात्मा क्रिया देवि मम धर्मः सनातनः । मनसा कर्मणा वाचा ह्यनपेक्ष्य फलं क्वचित्

bhāvaikātmā kriyā devi mama dharmaḥ sanātanaḥ | manasā karmaṇā vācā hyanapekṣya phalaṁ kvacit

Action whose very essence is feeling, O Goddess, performed by mind, deed, and speech, without regard for any fruit whatsoever, is my eternal dharma.

Verse 61 (shiva.vayaviya.45.61)

फलोद्देशेन देवेशि लघुर्मम समाश्रयः । फलार्थी तदभावे मां परित्यक्तुं क्षमो यतः

phaloddeśena deveśi laghurmama samāśrayaḥ | phalārthī tadabhāve māṁ parityaktuṁ kṣamo yataḥ

Taking refuge in me for the sake of some fruit, O queen of gods, is an inferior kind, since one who desires a fruit is capable of abandoning me if that fruit fails to appear.

Verse 62 (shiva.vayaviya.45.62)

फलार्थिनोऽपि यस्यैव मयि चित्तं प्रतिष्ठितम् । भावानुरूपफलदस्तस्याप्यहमनिन्दिते

phalārthino'pi yasyaiva mayi cittaṁ pratiṣṭhitam | bhāvānurūpaphaladastasyāpyahamanindite

Yet even for one who desires fruit, if his mind remains fixed on me, O blameless one, I grant a fruit befitting his devotion.

Verse 63 (shiva.vayaviya.45.63)

फलानपेक्षया येषां मनो मत्प्रवणं भवेत् । प्रार्थयेयुः फलं पश्चाद्भक्तास्तेऽपि मम प्रियाः

phalānapekṣayā yeṣāṁ mano matpravaṇaṁ bhavet | prārthayeyuḥ phalaṁ paścādbhaktāste'pi mama priyāḥ

Those whose minds incline toward me without regard for fruit remain dear to me as devotees, even if they should ask for some fruit afterward.

Verse 64 (shiva.vayaviya.45.64)

प्राक् संस्कारवशादेव ये विचिन्त्य फलाफले । विवशा मां प्रपद्यन्ते मम प्रियतमा मताः

prāk saṁskāravaśādeva ye vicintya phalāphale | vivaśā māṁ prapadyante mama priyatamā matāḥ

Those who, through the force of prior impressions alone, reflecting upon fruit and its absence, take refuge in me as though compelled, are held to be most dear to me.

Verse 65 (shiva.vayaviya.45.65)

मल्लाभान्न परो लाभस्तेषामस्ति यथातथम् । ममापि लाभस्तल्लाभान्नापरः परमेश्वरि

mallābhānna paro lābhasteṣāmasti yathātatham | mamāpi lābhastallābhānnāparaḥ parameśvari

For them there is, in truth, no gain higher than the gain of me; and for me too, there is no gain higher than that very gain of them, O supreme goddess.

Verse 66 (shiva.vayaviya.45.66)

मदनुग्रहतस्तेषां भावो मयि समर्पितः । फलं परमनिर्वाणं प्रयच्छति बलादिव

madanugrahatasteṣāṁ bhāvo mayi samarpitaḥ | phalaṁ paramanirvāṇaṁ prayacchati balādiva

Through my grace, their feeling, once surrendered to me, bestows upon them the supreme fruit of final beatitude, as though by compulsion.

Verse 67 (shiva.vayaviya.45.67)

महात्मनामनन्यानां मयि संन्यस्तचेतसाम् । अष्टधा लक्षणं प्राहुर्मम धर्माधिकारिणाम्

mahātmanāmananyānāṁ mayi saṁnyastacetasām | aṣṭadhā lakṣaṇaṁ prāhurmama dharmādhikāriṇām

For those great souls, exclusively devoted, whose minds are surrendered to me, an eightfold mark has been declared for those entitled to my dharma.

Verse 68 (shiva.vayaviya.45.68)

मद्भक्तजनवात्सल्यं पूजायां चानुमोदनम् । स्वयमभ्यर्चनं चैव मदर्थे चाङ्गचेष्टितम्

madbhaktajanavātsalyaṁ pūjāyāṁ cānumodanam | svayamabhyarcanaṁ caiva madarthe cāṅgaceṣṭitam

Affection for my devotees, rejoicing in their worship, personal performance of worship, and the exertion of one's own limbs for my sake —

Verse 69 (shiva.vayaviya.45.69)

मत्कथाश्रवणे भक्तिः स्वरनेत्राङ्गविक्रियाः । ममानुस्मरणं नित्यं यश्च मामुपजीवति

matkathāśravaṇe bhaktiḥ svaranetrāṅgavikriyāḥ | mamānusmaraṇaṁ nityaṁ yaśca māmupajīvati

devotion in hearing accounts of me, with the voice, eyes, and limbs betraying emotion; constant remembrance of me — such a one lives by me alone.

Verse 70 (shiva.vayaviya.45.70)

एवमष्टविधं चिह्नं यस्मिन् म्लेच्छेऽपि वर्तते । स विप्रेन्द्रो मुनिः श्रीमान् स यतिः स च पण्डितः

evamaṣṭavidhaṁ cihnaṁ yasmin mlecche'pi vartate | sa viprendro muniḥ śrīmān sa yatiḥ sa ca paṇḍitaḥ

In whomsoever this eightfold mark is present — even in an outcaste — he is the foremost of brahmins, a sage, a glorious one; he is an ascetic, and he is a learned scholar.

Verse 71 (shiva.vayaviya.45.71)

न मे प्रियश्चतुर्वेदी मद्भक्तो श्वपचोऽपि यः । तस्मै देयं ततो ग्राह्यं स च पूज्यो यथा ह्यहम्

na me priyaścaturvedī madbhakto śvapaco'pi yaḥ | tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hyaham

One learned in all four Vedas is not dear to me if he lacks devotion; but a devotee of mine, even if he be a dog-cooker, is dear to me. To him should gifts be given, from him should gifts be accepted, and he should be worshipped just as I myself am.

Verse 72 (shiva.vayaviya.45.72)

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति

patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati | tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati

Whoever offers me a leaf, a flower, a fruit, or water with devotion — for him I am never lost, nor is he ever lost to me.