The Description of the Knowledge of Shiva

Verse 1 (shiva.vayaviya.46.1)

ईश्वर उवाच । अथ वक्ष्यामि देवेशि भक्तानामधिकारिणाम् । विदुषां द्विजमुख्यानां वर्णधर्मसमासतः

īśvara uvāca | atha vakṣyāmi deveśi bhaktānāmadhikāriṇām | viduṣāṁ dvijamukhyānāṁ varṇadharmasamāsataḥ

The Lord said: Now, O queen of the gods, I shall briefly explain the duties of the social orders for my learned devotees who are entitled to them, foremost among the twice-born.

Verse 2 (shiva.vayaviya.46.2)

त्रिःस्नानं चाग्निकार्यं च लिङ्गार्चनमनुक्रमम् । दानमीश्वरभावश्च दया सर्वत्र सर्वदा

triḥsnānaṁ cāgnikāryaṁ ca liṅgārcanamanukramam | dānamīśvarabhāvaśca dayā sarvatra sarvadā

Bathing three times a day, the fire-rite, worship of the linga in due order, generosity, the disposition of regarding oneself as one with the Lord, and compassion everywhere and always —

Verse 3 (shiva.vayaviya.46.3)

सत्यं सन्तोषमास्तिक्यमहिंसा सर्वजन्तुषु । ह्रीःश्रद्धाध्ययनं योगः सदाध्यापनमेव च

satyaṁ santoṣamāstikyamahiṁsā sarvajantuṣu | hrīḥśraddhādhyayanaṁ yogaḥ sadādhyāpanameva ca

truthfulness, contentment, faith in scripture, non-violence toward all creatures; modesty, faith, study, yoga, and constant teaching of others —

Verse 4 (shiva.vayaviya.46.4)

व्याख्यानं ब्रह्मचर्यं च श्रवणं च तपः क्षमा । शौचं शिखोपवीतं च उष्णीषं चोत्तरीयकम्

vyākhyānaṁ brahmacaryaṁ ca śravaṇaṁ ca tapaḥ kṣamā | śaucaṁ śikhopavītaṁ ca uṣṇīṣaṁ cottarīyakam

exposition of scripture, celibacy, listening to scripture, austerity, forbearance; purity, the topknot and sacred thread, a turban, and an upper garment —

Verse 5 (shiva.vayaviya.46.5)

निषिद्धासेवनं चैव भस्मरुद्राक्षधारणम् । पर्वण्यभ्यर्चनं देवि चतुर्दश्यां विशेषतः

niṣiddhāsevanaṁ caiva bhasmarudrākṣadhāraṇam | parvaṇyabhyarcanaṁ devi caturdaśyāṁ viśeṣataḥ

avoidance of forbidden things, and the wearing of sacred ash and rudraksha; worship on the sacred lunar days, O Goddess, especially on the fourteenth —

Verse 6 (shiva.vayaviya.46.6)

पानं च ब्रह्मकूर्चस्य मासि मासि यथाविधि । अभ्यर्चनं विशेषेण तेनैव स्नाप्य मां प्रिये

pānaṁ ca brahmakūrcasya māsi māsi yathāvidhi | abhyarcanaṁ viśeṣeṇa tenaiva snāpya māṁ priye

drinking the brahma-kurcha duly each month, and worshipping me, O beloved, especially by bathing me with that very substance —

Verse 7 (shiva.vayaviya.46.7)

सर्वक्रियान्नसन्त्यागः श्राद्धान्नस्य च वर्जनम् । तथा पर्युषितान्नस्य यावकस्य विशेषतः

sarvakriyānnasantyāgaḥ śrāddhānnasya ca varjanam | tathā paryuṣitānnasya yāvakasya viśeṣataḥ

abandoning food from every improper rite, avoiding food offered at a shraddha rite, as well as stale food, and gruel in particular —

Verse 8 (shiva.vayaviya.46.8)

मद्यस्य मद्यगन्धस्य नैवेद्यस्य च वर्जनम् । सामान्यं सर्ववर्णानां ब्राह्मणानां विशेषतः

madyasya madyagandhasya naivedyasya ca varjanam | sāmānyaṁ sarvavarṇānāṁ brāhmaṇānāṁ viśeṣataḥ

avoiding liquor, anything smelling of liquor, and improper food offerings — these are common to all the social orders, and especially binding upon brahmins.

Verse 9 (shiva.vayaviya.46.9)

क्षमा शान्तिश्च सन्तोषः सत्यमस्तेयमेव च । ब्रह्मचर्यं मम ज्ञानं वैराग्यं भस्मसेवनम्

kṣamā śāntiśca santoṣaḥ satyamasteyameva ca | brahmacaryaṁ mama jñānaṁ vairāgyaṁ bhasmasevanam

Forbearance, tranquility, contentment, truthfulness, and non-stealing; celibacy, knowledge of me, dispassion, and the use of sacred ash —

Verse 10 (shiva.vayaviya.46.10)

सर्वसङ्गनिवृत्तिश्च दशैतानि विशेषतः । लिङ्गानि योगिनां भूयो दिवा भिक्षाशनं तथा

sarvasaṅganivṛttiśca daśaitāni viśeṣataḥ | liṅgāni yogināṁ bhūyo divā bhikṣāśanaṁ tathā

and freedom from every attachment — these ten especially are the marks of yogis; further, eating only alms-food, and only in the daytime —

Verse 11 (shiva.vayaviya.46.11)

वानप्रस्थाश्रमस्थानां समानमिदमिष्यते । रात्रौ न भोजनं कार्यं सर्वेषां ब्रह्मचारिणाम्

vānaprasthāśramasthānāṁ samānamidamiṣyate | rātrau na bhojanaṁ kāryaṁ sarveṣāṁ brahmacāriṇām

this same rule is prescribed as well for those in the forest-dwelling stage; no meal at night should be taken by any celibate student.

Verse 12 (shiva.vayaviya.46.12)

अध्यापनं याजनं च क्षत्रियस्याप्रतिग्रहः । वैश्यस्य च विशेषेण मया नात्र विधीयते

adhyāpanaṁ yājanaṁ ca kṣatriyasyāpratigrahaḥ | vaiśyasya ca viśeṣeṇa mayā nātra vidhīyate

Teaching and performing sacrifices, and, for the kshatriya, the avoidance of accepting gifts; for the vaishya in particular, nothing further is prescribed by me here.

Verse 13 (shiva.vayaviya.46.13)

रक्षणं सर्ववर्णानां युद्धे शत्रुवधस्तथा । दुष्टपक्षिमृगाणां च दुष्टानां शातनं नृणाम्

rakṣaṇaṁ sarvavarṇānāṁ yuddhe śatruvadhastathā | duṣṭapakṣimṛgāṇāṁ ca duṣṭānāṁ śātanaṁ nṛṇām

The protection of all the social orders, the slaying of enemies in battle, and likewise the destruction of harmful birds and beasts, and the chastisement of wicked men —

Verse 14 (shiva.vayaviya.46.14)

अविश्वासश्च सर्वत्र विश्वासो मम योगिषु । स्त्रीसंसर्गश्च कालेषु चमूरक्षणमेव च

aviśvāsaśca sarvatra viśvāso mama yogiṣu | strīsaṁsargaśca kāleṣu camūrakṣaṇameva ca

distrust everywhere except toward my yogis, in whom alone there is trust; union with one's wife only at the proper times, and the protection of the army —

Verse 15 (shiva.vayaviya.46.15)

सदा सञ्चारितैश्चारैर्लोकवृत्तान्तवेदनम् । सदास्त्रधारणं चैव भस्मकञ्चुकधारणम्

sadā sañcāritaiścārairlokavṛttāntavedanam | sadāstradhāraṇaṁ caiva bhasmakañcukadhāraṇam

knowledge of worldly affairs always through despatched spies, the constant bearing of weapons, and the wearing of an ash-smeared coat of mail —

Verse 16 (shiva.vayaviya.46.16)

राज्ञां ममाश्रमस्थानामेष धर्मस्य सङ्ग्रहः । गोरक्षणं च वाणिज्यं कृषिर्वैश्यस्य कथ्यते

rājñāṁ mamāśramasthānāmeṣa dharmasya saṅgrahaḥ | gorakṣaṇaṁ ca vāṇijyaṁ kṛṣirvaiśyasya kathyate

this is the summary of duty for kings belonging to my orders. Cattle-tending, trade, and agriculture are declared to be the duty of the vaishya.

Verse 17 (shiva.vayaviya.46.17)

शुश्रूषेतरवर्णानां धर्मः शूद्रस्य कथ्यते । उद्यानकरणं चैव मम क्षेत्रसमाश्रयः

śuśrūṣetaravarṇānāṁ dharmaḥ śūdrasya kathyate | udyānakaraṇaṁ caiva mama kṣetrasamāśrayaḥ

Service to the other social orders is declared to be the duty of the shudra, along with the tending of gardens and reliance upon my sacred precincts.

Verse 18 (shiva.vayaviya.46.18)

धर्मपत्न्यास्तु गमनं गृहस्थस्य विधीयते । ब्रह्मचर्यं वनस्थानां यतीनां ब्रह्मचारिणाम्

dharmapatnyāstu gamanaṁ gṛhasthasya vidhīyate | brahmacaryaṁ vanasthānāṁ yatīnāṁ brahmacāriṇām

Union only with one's lawfully wedded wife is prescribed for the householder; celibacy is prescribed for forest-dwellers, for ascetics, and for celibate students.

Verse 19 (shiva.vayaviya.46.19)

स्त्रीणां तु भर्तृशुश्रूषा धर्मो नान्यः सनातनः । ममार्चनं च कल्याणि नियोगो भर्तुरस्ति चेत्

strīṇāṁ tu bhartṛśuśrūṣā dharmo nānyaḥ sanātanaḥ | mamārcanaṁ ca kalyāṇi niyogo bharturasti cet

For women, the eternal duty is none other than service to their husbands, O auspicious one, together with the worship of me — if her husband so directs.

Verse 20 (shiva.vayaviya.46.20)

या नारी भर्तृशुश्रूषां विहाय व्रततत्परा । सा नारी नरकं याति नात्र कार्या विचारणा

yā nārī bhartṛśuśrūṣāṁ vihāya vratatatparā | sā nārī narakaṁ yāti nātra kāryā vicāraṇā

That woman who, devoted instead to her own separate vows, forsakes service to her husband, goes to hell — of this there is no need for doubt.

Verse 21 (shiva.vayaviya.46.21)

अथ भर्तृविहीनाया वक्ष्ये धर्मं सनातनम् । व्रतं दानं तपः शौचं भूशय्यानक्तभोजनम्

atha bhartṛvihīnāyā vakṣye dharmaṁ sanātanam | vrataṁ dānaṁ tapaḥ śaucaṁ bhūśayyānaktabhojanam

Now I shall declare the eternal duty of a woman without a husband: vows, charity, austerity, purity, sleeping on the ground, and eating only at night —

Verse 22 (shiva.vayaviya.46.22)

ब्रह्मचर्यं सदा स्नानं भस्मना सलिलेन वा । शान्तिर्मौनं क्षमा नित्यं संविभागो यथाविधि

brahmacaryaṁ sadā snānaṁ bhasmanā salilena vā | śāntirmaunaṁ kṣamā nityaṁ saṁvibhāgo yathāvidhi

celibacy, constant bathing with ash or with water; tranquility, silence, unfailing forbearance, and the proper sharing of food with guests —

Verse 23 (shiva.vayaviya.46.23)

अष्टाभ्यां च चतुर्दश्यां पौर्णमास्यां विशेषतः । एकादश्यां च विधिवदुपवासो ममार्चनम्

aṣṭābhyāṁ ca caturdaśyāṁ paurṇamāsyāṁ viśeṣataḥ | ekādaśyāṁ ca vidhivadupavāso mamārcanam

and fasting, duly observed, on the eighth, the fourteenth, especially on the full-moon day, and on the eleventh — this is my worship.

Verse 24 (shiva.vayaviya.46.24)

इति सङ्क्षेपतः प्रोक्तो मयाश्रमनिषेविणाम् । ब्रह्मक्षत्रविशां देवि यतीनां ब्रह्मचारिणाम्

iti saṅkṣepataḥ prokto mayāśramaniṣeviṇām | brahmakṣatraviśāṁ devi yatīnāṁ brahmacāriṇām

Thus have I briefly declared, O Goddess, the duty of those who follow the stages of life among the brahmins, kshatriyas, and vaishyas, and of ascetics and celibate students,

Verse 25 (shiva.vayaviya.46.25)

तथैव वानप्रस्थानां गृहस्थानां च सुन्दरि । शूद्राणामथ नारीणां धर्म एष सनातनः

tathaiva vānaprasthānāṁ gṛhasthānāṁ ca sundari | śūdrāṇāmatha nārīṇāṁ dharma eṣa sanātanaḥ

and likewise of forest-dwellers and householders, O beautiful one; this is the eternal duty of shudras and of women as well.

Verse 26 (shiva.vayaviya.46.26)

ध्येयस्त्वयाऽहं देवेशि सदा जाप्यः षडक्षरः । वेदोक्तमखिलं धर्ममिति धर्मार्थसङ्ग्रहः

dhyeyastvayā'haṁ deveśi sadā jāpyaḥ ṣaḍakṣaraḥ | vedoktamakhilaṁ dharmamiti dharmārthasaṅgrahaḥ

I am to be meditated upon by you always, O queen of the gods, and the six-syllabled mantra is ever to be recited — this is the summary of the entire duty declared in the Veda.

Verse 27 (shiva.vayaviya.46.27)

अथ ये मानवा लोके स्वेच्छया धृतविग्रहाः । भावातिशयसम्पन्नाः पूर्वसंस्कारसंयुताः

atha ye mānavā loke svecchayā dhṛtavigrahāḥ | bhāvātiśayasampannāḥ pūrvasaṁskārasaṁyutāḥ

Now, those men in this world who bear a bodily form by their own free will, endowed with excess of feeling and possessed of prior spiritual impressions —

Verse 28 (shiva.vayaviya.46.28)

विरक्ता वानुरक्ता वा स्त्र्यादीनां विषयेष्वपि । पापैर्न ते विलिम्पन्ते पद्मपत्रमिवाम्भसा

viraktā vānuraktā vā stryādīnāṁ viṣayeṣvapi | pāpairna te vilimpante padmapatramivāmbhasā

whether detached from or attached to objects such as women, are not tainted by sin, just as a lotus-leaf is not wetted by water.

Verse 29 (shiva.vayaviya.46.29)

तेषां ममात्मविज्ञानं विशुद्धानां विवेकिनाम् । मत्प्रसादाद्विशुद्धानां दुःखमाश्रमरक्षणम्

teṣāṁ mamātmavijñānaṁ viśuddhānāṁ vivekinām | matprasādādviśuddhānāṁ duḥkhamāśramarakṣaṇam

For them — purified, discerning, purified by my grace — the realization of me as their own Self is attained; yet even for them the maintenance of the ashrama-rules can be a burden.

Verse 30 (shiva.vayaviya.46.30)

नास्ति कृत्यमकृत्यं च समाधिर्वा परायणम् । न विधिर्न निषेधश्च तेषां मम यथा तथा

nāsti kṛtyamakṛtyaṁ ca samādhirvā parāyaṇam | na vidhirna niṣedhaśca teṣāṁ mama yathā tathā

For them, precisely as they are established in me, there is neither anything to be done nor anything not to be done, no absorption to strive for, and no injunction or prohibition.

Verse 31 (shiva.vayaviya.46.31)

तथेह परिपूर्णस्य साध्यं मम न विद्यते । तथैव कृतकृत्यानां तेषामपि न संशयः

tatheha paripūrṇasya sādhyaṁ mama na vidyate | tathaiva kṛtakṛtyānāṁ teṣāmapi na saṁśayaḥ

Likewise, for me, who am ever complete, there is nothing to be accomplished; and just so, without doubt, for those who have already accomplished all that is to be done.

Verse 32 (shiva.vayaviya.46.32)

मद्भक्तानां हितार्थाय मानुषं भावमाश्रिताः । रुद्रलोकात्परिभ्रष्टास्ते रुद्रा नात्र संशयः

madbhaktānāṁ hitārthāya mānuṣaṁ bhāvamāśritāḥ | rudralokātparibhraṣṭāste rudrā nātra saṁśayaḥ

For the benefit of my devotees, having taken on a human condition, they are, without doubt, Rudras who have descended from the world of Rudra.

Verse 33 (shiva.vayaviya.46.33)

ममानुशासनं यद्वद् ब्रह्मादीनां प्रवर्तकम् । तथा नराणामन्येषां तन्नियोगः प्रवर्तकः

mamānuśāsanaṁ yadvad brahmādīnāṁ pravartakam | tathā narāṇāmanyeṣāṁ tanniyogaḥ pravartakaḥ

Just as my own command sets Brahma and the other gods in motion, so too the direction given by these descended Rudras sets other men in motion.

Verse 34 (shiva.vayaviya.46.34)

ममाज्ञाधारभावेन सद्भावातिशयेन च । मदालोकनमात्रेण सर्वपापक्षयो भवेत्

mamājñādhārabhāvena sadbhāvātiśayena ca | madālokanamātreṇa sarvapāpakṣayo bhavet

Through steadfastness in my command and through an excess of true feeling, by the mere sight of me all sin is destroyed.

Verse 35 (shiva.vayaviya.46.35)

प्रत्ययाश्च प्रवर्तन्ते प्रशस्तफलसूचकाः । मयि भाववतां पुंसां प्रागदृष्टार्थगोचराः

pratyayāśca pravartante praśastaphalasūcakāḥ | mayi bhāvavatāṁ puṁsāṁ prāgadṛṣṭārthagocarāḥ

And signs arise, indicating an excellent fruit to come, for men possessed of feeling for me — signs whose object was not previously perceived.

Verse 36 (shiva.vayaviya.46.36)

कम्पस्वेदोऽश्रुपातश्च कण्ठे च स्वरविक्रिया । आनन्दाद्युपलब्धिश्च भवेदाकस्मिकी मुहुः

kampasvedo'śrupātaśca kaṇṭhe ca svaravikriyā | ānandādyupalabdhiśca bhavedākasmikī muhuḥ

Trembling, sweating, shedding of tears, and a change in the voice at the throat; and the sudden, repeated experience of bliss and the like may occur.

Verse 37 (shiva.vayaviya.46.37)

स तैर्व्यस्तैः समस्तैर्वा लिङ्गैरव्यभिचारिभिः । मन्दमध्योत्तमैर्भावैर्विज्ञेयास्ते नरोत्तमाः

sa tairvyastaiḥ samastairvā liṅgairavyabhicāribhiḥ | mandamadhyottamairbhāvairvijñeyāste narottamāḥ

By these unfailing signs, whether singly or all together, and by feelings that are mild, moderate, or intense, such best of men are to be recognized.

Verse 38 (shiva.vayaviya.46.38)

यथायोऽग्निसमावेशान्नायो भवति केवलम् । तथैव मम सान्निध्यान्न ते केवलमानुषाः

yathāyo'gnisamāveśānnāyo bhavati kevalam | tathaiva mama sānnidhyānna te kevalamānuṣāḥ

Just as iron, when it enters into union with fire, no longer remains mere iron, so too, through my presence, such men are no longer merely human.

Verse 39 (shiva.vayaviya.46.39)

हस्तपादादिसाधर्म्याद् रुद्रान् मर्त्यवपुर्धरान् । प्राकृतानिव मन्वानो नावजानीत पण्डितः

hastapādādisādharmyād rudrān martyavapurdharān | prākṛtāniva manvāno nāvajānīta paṇḍitaḥ

A wise man should not disdain these Rudras who bear a mortal body, regarding them as ordinary because of the resemblance of their hands, feet, and other limbs to those of ordinary men.

Verse 40 (shiva.vayaviya.46.40)

अवज्ञानं कृतं तेषु नरैर्व्यामूढचेतनैः । आयुः श्रियं कुलं शीलं हित्वा निरयमावहेत्

avajñānaṁ kṛtaṁ teṣu narairvyāmūḍhacetanaiḥ | āyuḥ śriyaṁ kulaṁ śīlaṁ hitvā nirayamāvahet

Contempt shown toward them by men of deluded mind brings about, having destroyed their lifespan, prosperity, lineage, and character, a descent into hell.

Verse 41 (shiva.vayaviya.46.41)

ब्रह्मविष्णुसुरेशानामपि तूलायते पदम् । मत्तोऽन्यदनपेक्षाणामुद्धृतानां महात्मनाम्

brahmaviṣṇusureśānāmapi tūlāyate padam | matto'nyadanapekṣāṇāmuddhṛtānāṁ mahātmanām

Even the rank of Brahma, Vishnu, and Indra becomes as light as cotton-fluff, by comparison, for those exalted great souls who depend on nothing other than me.

Verse 42 (shiva.vayaviya.46.42)

अशुद्धं बौद्धमैश्वर्यं प्राकृतं पौरुषं तथा । गुणेशानामतस्त्याज्यं गुणातीतपदैषिणाम्

aśuddhaṁ bauddhamaiśvaryaṁ prākṛtaṁ pauruṣaṁ tathā | guṇeśānāmatastyājyaṁ guṇātītapadaiṣiṇām

Impure worldly power that is merely intellectual, and likewise merely human effort, ought therefore to be abandoned even by lords of the gunas, who seek the state beyond the gunas.

Verse 43 (shiva.vayaviya.46.43)

अथ किं बहुनोक्तेन श्रेयः प्राप्त्यैकसाधनम् । मयि चित्तसमासङ्गो येन केनापि हेतुना

atha kiṁ bahunoktena śreyaḥ prāptyaikasādhanam | mayi cittasamāsaṅgo yena kenāpi hetunā

But what use is there in saying more? The one sole means of attaining the highest good is the fixing of the mind upon me, by whatever cause.

Verse 44 (shiva.vayaviya.46.44)

उपमन्युरुवाच । इत्थं श्रीकण्ठनाथेन शिवेन परमात्मना । हिताय जगतामुक्तो ज्ञानसारार्थसङ्ग्रहः

upamanyuruvāca | itthaṁ śrīkaṇṭhanāthena śivena paramātmanā | hitāya jagatāmukto jñānasārārthasaṅgrahaḥ

Upamanyu said: Thus, by the Lord Shrikantha, Shiva the Supreme Self, for the benefit of the worlds, has this summary of the essential meaning of knowledge been declared.

Verse 45 (shiva.vayaviya.46.45)

विज्ञानसङ्ग्रहस्यास्य वेदशास्त्राणि कृत्स्नशः । सेतिहासपुराणानि विद्या व्याख्यानविस्तरः

vijñānasaṅgrahasyāsya vedaśāstrāṇi kṛtsnaśaḥ | setihāsapurāṇāni vidyā vyākhyānavistaraḥ

Of this summary of realization, the Vedas and the scriptures in their entirety, together with the Itihasas and Puranas, and the various branches of learning, are but an extended exposition.

Verse 46 (shiva.vayaviya.46.46)

ज्ञानं ज्ञेयमनुष्ठेयमधिकारोऽथ साधनम् । साध्यं चेति षडर्थानां सङ्ग्रहत्वेष सङ्ग्रहः

jñānaṁ jñeyamanuṣṭheyamadhikāro'tha sādhanam | sādhyaṁ ceti ṣaḍarthānāṁ saṅgrahatveṣa saṅgrahaḥ

Knowledge, the object to be known, that which is to be practiced, entitlement, the means, and that which is to be accomplished — this is a summary comprising these six categories.

Verse 47 (shiva.vayaviya.46.47)

गुरोरधिकृतं ज्ञानं ज्ञेयं पाशः पशुः पतिः । लिङ्गार्चनाद्यनुष्ठेयं भक्तस्त्वधिकृतोऽपि यः

guroradhikṛtaṁ jñānaṁ jñeyaṁ pāśaḥ paśuḥ patiḥ | liṅgārcanādyanuṣṭheyaṁ bhaktastvadhikṛto'pi yaḥ

Knowledge entrusted by the guru is the first category; the object to be known is the bond, the bound soul, and the Lord; that which is to be practiced is worship of the linga and the like; entitlement belongs to whoever is a devotee —

Verse 48 (shiva.vayaviya.46.48)

साधनं शिवमन्त्राद्यं साध्यं शिवसमानता । षडर्थसङ्ग्रहस्यास्य ज्ञानात्सर्वज्ञतोच्यते

sādhanaṁ śivamantrādyaṁ sādhyaṁ śivasamānatā | ṣaḍarthasaṅgrahasyāsya jñānātsarvajñatocyate

the means is the Shiva-mantra and the like; that which is to be accomplished is equality of nature with Shiva. Through knowledge of this summary of the six categories, one is said to become all-knowing.

Verse 49 (shiva.vayaviya.46.49)

प्रथमं कर्मयज्ञादेर्भक्त्या वित्तानुसारतः । बाह्येऽभ्यर्च्य शिवं पश्चादन्तर्यागरतो भवेत्

prathamaṁ karmayajñāderbhaktyā vittānusārataḥ | bāhye'bhyarcya śivaṁ paścādantaryāgarato bhavet

First, having worshipped Shiva outwardly through the sacrifice of ritual action and the like, performed with devotion and according to one's means, one should thereafter become devoted to inward worship.

Verse 50 (shiva.vayaviya.46.50)

रतिरभ्यन्तरे यस्य न बाह्ये पुण्यगौरवात् । न कर्म करणीयं हि बहिस्तस्य महात्मना

ratirabhyantare yasya na bāhye puṇyagauravāt | na karma karaṇīyaṁ hi bahistasya mahātmanā

For that great soul whose delight rests in the inward, not in the outward, on account of the weight of his merit, no outward ritual action need be performed.

Verse 51 (shiva.vayaviya.46.51)

ज्ञानामृतेन तृप्तस्य भक्त्या शैवशिवात्मनः । नान्तर्न च बहिः कृष्ण कृत्यमस्ति कदाचन

jñānāmṛtena tṛptasya bhaktyā śaivaśivātmanaḥ | nāntarna ca bahiḥ kṛṣṇa kṛtyamasti kadācana

For one who is satisfied with the nectar of knowledge, whose very self, through devotion, has become one with Shiva — for him, O Krishna, there is never anything left to be done, whether inward or outward.

Verse 52 (shiva.vayaviya.46.52)

तस्मात् क्रमेण सन्त्यज्य बाह्यमाभ्यन्तरं तथा । ज्ञानेन ज्ञेयमालोक्य ज्ञानं चापि परित्यजेत्

tasmāt krameṇa santyajya bāhyamābhyantaraṁ tathā | jñānena jñeyamālokya jñānaṁ cāpi parityajet

Therefore, having gradually abandoned first the outward and then the inward, and having beheld the object of knowledge through knowledge, one should finally abandon even knowledge itself.

Verse 53 (shiva.vayaviya.46.53)

नैकाग्रं चेच्छिवे चित्तं किं कृतेनापि कर्मणा । एकाग्रमेव चेच्चित्तं किं कृतेनापि कर्मणा

naikāgraṁ cecchive cittaṁ kiṁ kṛtenāpi karmaṇā | ekāgrameva ceccittaṁ kiṁ kṛtenāpi karmaṇā

If the mind is not one-pointed upon Shiva, what use is even the performance of ritual action? And if the mind is truly one-pointed, what use, again, is the performance of ritual action?

Verse 54 (shiva.vayaviya.46.54)

तस्मात्कर्माण्यकृत्वा वा कृत्वा वान्तर्बहिःक्रमात् । येन केनाप्युपायेन शिवे चित्तं निवेशयेत्

tasmātkarmāṇyakṛtvā vā kṛtvā vāntarbahiḥkramāt | yena kenāpyupāyena śive cittaṁ niveśayet

Therefore, whether or not one performs such actions, whether by the inward or the outward path, one should, by whatever means, fix the mind upon Shiva.

Verse 55 (shiva.vayaviya.46.55)

शिवे निविष्टचित्तानां प्रतिष्ठितधियां सताम् । परत्रेह च सर्वत्र निर्वृतिः परमा भवेत्

śive niviṣṭacittānāṁ pratiṣṭhitadhiyāṁ satām | paratreha ca sarvatra nirvṛtiḥ paramā bhavet

For the good, whose minds are fixed upon Shiva and whose understanding is firmly established, supreme bliss comes to be, both here and hereafter, everywhere.

Verse 56 (shiva.vayaviya.46.56)

इहोन्नमः शिवायेति मन्त्रेणानेन सिद्धयः । स तस्मादधिगन्तव्यः परावरविभूतये

ihonnamaḥ śivāyeti mantreṇānena siddhayaḥ | sa tasmādadhigantavyaḥ parāvaravibhūtaye

Here, through this very mantra 'Om namah Shivaya,' all accomplishments arise; therefore that mantra should be resorted to, for the attainment of glory both higher and lower.