The Glory of the Five-Syllable Mantra (continued)

Verse 1 (shiva.vayaviya.48.1)

देव्युवाच । कलौ कलुषिते काले दुर्जये दुरतिक्रमे । अपुण्यतमसाच्छन्ने लोके धर्मपराङ्मुखे

devyuvāca | kalau kaluṣite kāle durjaye duratikrame | apuṇyatamasācchanne loke dharmaparāṅmukhe

The Goddess said: In the Kali age, when time itself becomes tainted, difficult to overcome, hard to pass through; when the world is covered by the darkness of demerit and has turned its face away from dharma —

Verse 2 (shiva.vayaviya.48.2)

क्षीणे वर्णाश्रमाचारे सङ्कटे समुपस्थिते । सर्वाधिकारे सन्दिग्धे निश्चिते वापि पर्यये

kṣīṇe varṇāśramācāre saṅkaṭe samupasthite | sarvādhikāre sandigdhe niścite vāpi paryaye

when the observance of varna and ashrama has grown weak, when calamity has arisen, when entitlement to everything has become doubtful, or when the cycle of time has become fixed in decline —

Verse 3 (shiva.vayaviya.48.3)

तदोपदेशे विहते गुरुशिष्यक्रमे गते । केनोपायेन मुच्यन्ते भक्तास्तव महेश्वर

tadopadeśe vihate guruśiṣyakrame gate | kenopāyena mucyante bhaktāstava maheśvara

when at that time right instruction has been destroyed and the succession of guru and disciple has vanished — by what means, O Maheshvara, are your devotees then set free?

Verse 4 (shiva.vayaviya.48.4)

ईश्वर उवाच । आश्रित्य परमां विद्यां हृद्यां पञ्चाक्षरीं मम । भक्त्या च भावितात्मानो मुच्यन्ते कलिजा नराः

īśvara uvāca | āśritya paramāṁ vidyāṁ hṛdyāṁ pañcākṣarīṁ mama | bhaktyā ca bhāvitātmāno mucyante kalijā narāḥ

The Lord said: By taking refuge in my supreme and beloved five-syllabled knowledge, and through devotion, with their inner selves so disposed, men born in the Kali age are set free.

Verse 5 (shiva.vayaviya.48.5)

मनोवाक्कायजैर्दोषैर्वक्तुं स्मर्तुमगोचरैः । दूषितानां कृतघ्नानां निन्दकानां छलात्मनाम्

manovākkāyajairdoṣairvaktuṁ smartumagocaraiḥ | dūṣitānāṁ kṛtaghnānāṁ nindakānāṁ chalātmanām

Even for those tainted by faults born of mind, speech, and body — faults beyond telling or recalling — for the ungrateful, the slanderous, the deceitful —

Verse 6 (shiva.vayaviya.48.6)

लुब्धानां वक्रमनसामपि मत्प्रवणात्मनाम् । मम पञ्चाक्षरी विद्या संसारभयतारिणी

lubdhānāṁ vakramanasāmapi matpravaṇātmanām | mama pañcākṣarī vidyā saṁsārabhayatāriṇī

for the greedy, even for the crooked-minded — provided their inner self is inclined toward me — my five-syllabled knowledge carries them across the fear of worldly existence.

Verse 7 (shiva.vayaviya.48.7)

मयैवमसकृद्देवि प्रतिज्ञातं धरातले । पतितोऽपि विमुच्येत मद्भक्तो विद्ययाऽनया

mayaivamasakṛddevi pratijñātaṁ dharātale | patito'pi vimucyeta madbhakto vidyayā'nayā

Thus, O Goddess, have I repeatedly vowed upon this earth: even a fallen devotee of mine is set free by this knowledge.

Verse 8 (shiva.vayaviya.48.8)

देव्युवाच । कर्मायोग्यो भवेन्मर्त्यः पतितो यदि सर्वथा । कर्मायोगेन यत्कर्म कृतं च नरकाय हि । ततः कथं विमुच्येत पतितो विद्ययाऽनया

devyuvāca | karmāyogyo bhavenmartyaḥ patito yadi sarvathā | karmāyogena yatkarma kṛtaṁ ca narakāya hi | tataḥ kathaṁ vimucyeta patito vidyayā'nayā

The Goddess said: If a mortal, once fallen, becomes wholly unfit for ritual action, and if whatever action he performs, done without proper discipline, leads only to hell — then how can such a fallen one be freed by this knowledge?

Verse 9 (shiva.vayaviya.48.9)

ईश्वर उवाच । तथ्यमेतत्त्वया प्रोक्तं तथा हि शृणु सुन्दरि । रहस्यमिति मत्वैतद्गोपितं यन्मया पुरा

īśvara uvāca | tathyametattvayā proktaṁ tathā hi śṛṇu sundari | rahasyamiti matvaitadgopitaṁ yanmayā purā

The Lord said: What you have said is true; now hear the reason, O beautiful one. This is a secret, and I have kept it hidden until now, regarding it as such.

Verse 10 (shiva.vayaviya.48.10)

समन्त्रकं मां पतितः पूजयेद्यदि मोहितः । नारकी स्यान्न सन्देहो मम पञ्चाक्षरं विना

samantrakaṁ māṁ patitaḥ pūjayedyadi mohitaḥ | nārakī syānna sandeho mama pañcākṣaraṁ vinā

If a fallen man, deluded, worships me together with some other mantra, but without my five-syllabled mantra, he will indeed go to hell — of this there is no doubt.

Verse 11 (shiva.vayaviya.48.11)

अब्भक्षा वायुभक्षाश्च ये चान्ये व्रतकर्शिताः । तेषामेतैर्व्रतैर्नास्ति मम लोकसमागमः

abbhakṣā vāyubhakṣāśca ye cānye vratakarśitāḥ | teṣāmetairvratairnāsti mama lokasamāgamaḥ

Those who live on water alone, or on air alone, and others emaciated by such vows — for them, through these vows alone, there is no attaining union with my world.

Verse 12 (shiva.vayaviya.48.12)

भक्त्या पञ्चाक्षरेणैव यो हि मां सकृदर्चयेत् । सोऽपि गच्छेन्मम स्थानं मन्त्रस्यास्यैव गौरवात्

bhaktyā pañcākṣareṇaiva yo hi māṁ sakṛdarcayet | so'pi gacchenmama sthānaṁ mantrasyāsyaiva gauravāt

But whoever worships me even once with devotion through the five-syllabled mantra alone attains my very abode, solely through the greatness of this mantra.

Verse 13 (shiva.vayaviya.48.13)

तस्मात्तपांसि यज्ञाश्च व्रतानि नियमास्तथा । पञ्चाक्षरार्चनस्यैते कोट्यंशेनापि नो समः

tasmāttapāṁsi yajñāśca vratāni niyamāstathā | pañcākṣarārcanasyaite koṭyaṁśenāpi no samaḥ

Therefore austerities, sacrifices, vows, and observances — none of these equal even one ten-millionth part of worship through the Panchakshara.

Verse 14 (shiva.vayaviya.48.14)

बद्धो वाप्यथ मुक्तो वा पाशात्पञ्चाक्षरेण यः । पूजयेन्मां स मुच्येत नात्र कार्या विचारणा

baddho vāpyatha mukto vā pāśātpañcākṣareṇa yaḥ | pūjayenmāṁ sa mucyeta nātra kāryā vicāraṇā

Whether bound or already freed from the fetter, whoever worships me through the Panchakshara is set free — of this there is no need for doubt.

Verse 15 (shiva.vayaviya.48.15)

अरुद्रो वा सरुद्रो वा सकृत्पञ्चाक्षरेण यः । पूजयेत्पतितो वापि मूढो वा मुच्यते नरः

arudro vā sarudro vā sakṛtpañcākṣareṇa yaḥ | pūjayetpatito vāpi mūḍho vā mucyate naraḥ

Whether he be without initiation into Rudra or with it, whoever worships even once with the Panchakshara — even if fallen or deluded — that man is set free.

Verse 16 (shiva.vayaviya.48.16)

षडक्षरेण वा देवि तथा पञ्चाक्षरेण वा । स ब्रह्माङ्गेन मां भक्त्या पूजयेद्यदि मुच्यते

ṣaḍakṣareṇa vā devi tathā pañcākṣareṇa vā | sa brahmāṅgena māṁ bhaktyā pūjayedyadi mucyate

O Goddess, whether with the six-syllabled or the five-syllabled form, if he worships me with devotion together with the limbs of Brahman, he is set free.

Verse 17 (shiva.vayaviya.48.17)

पतितोऽपतितो वापि मन्त्रेणानेन पूजयेत् । मम भक्तो जितक्रोधो सलब्धोऽलब्ध एव वा

patito'patito vāpi mantreṇānena pūjayet | mama bhakto jitakrodho salabdho'labdha eva vā

Whether fallen or not fallen, let my devotee, having conquered anger, worship with this mantra — whether he has attained something or not attained it.

Verse 18 (shiva.vayaviya.48.18)

अलब्धाल्लब्ध एवेह कोटिकोटिगुणाधिकः । तस्मात् लब्ध्वैव मां देवि मन्त्रेणानेन पूजयेत्

alabdhāllabdha eveha koṭikoṭiguṇādhikaḥ | tasmāt labdhvaiva māṁ devi mantreṇānena pūjayet

Attainment of me here is many millions of times superior to non-attainment; therefore, O Goddess, having attained me, one should indeed worship me with this mantra.

Verse 19 (shiva.vayaviya.48.19)

लब्ध्वा सम्पूजयेद्यस्तु मैत्र्यादिगुणसंयुतः । ब्रह्मचर्यरतो भक्त्या मत्सादृश्यमवाप्नुयात्

labdhvā sampūjayedyastu maitryādiguṇasaṁyutaḥ | brahmacaryarato bhaktyā matsādṛśyamavāpnuyāt

Whoever, having attained me, worships fully, endowed with friendliness and other such virtues, devoted to celibacy, through devotion attains equality of form with me.

Verse 20 (shiva.vayaviya.48.20)

किमत्र बहुनोक्तेन भक्ताः सर्वेऽधिकारिणः । मम पञ्चाक्षरे मन्त्रे तस्मात् श्रेष्ठतरो हि सः

kimatra bahunoktena bhaktāḥ sarve'dhikāriṇaḥ | mama pañcākṣare mantre tasmāt śreṣṭhataro hi saḥ

What need is there to say more on this? All devotees are entitled to my five-syllabled mantra; therefore that path is indeed the most excellent.

Verse 21 (shiva.vayaviya.48.21)

पञ्चाक्षरप्रभावेण लोकवेदमहर्षयः । तिष्ठन्ति शाश्वता धर्मा देवाः सर्वमिदं जगत्

pañcākṣaraprabhāveṇa lokavedamaharṣayaḥ | tiṣṭhanti śāśvatā dharmā devāḥ sarvamidaṁ jagat

Through the power of the Panchakshara, the worlds, the Vedas, the great sages, the eternal dharmas, the gods, and this entire universe endure.

Verse 22 (shiva.vayaviya.48.22)

प्रलये समनुप्राप्ते नष्टे स्थावरजङ्गमे । सर्वं प्रकृतिमापन्नं तत्र संलयमेष्यति

pralaye samanuprāpte naṣṭe sthāvarajaṅgame | sarvaṁ prakṛtimāpannaṁ tatra saṁlayameṣyati

When dissolution finally arrives and all that is fixed and moving is destroyed, everything returns to its primal source and merges into dissolution there.

Verse 23 (shiva.vayaviya.48.23)

एकोऽहं संस्थितो देवि न द्वितीयोऽस्ति कुत्रचित् । तदा वेदाश्च शास्त्राणि सर्वे पञ्चाक्षरे स्थिताः

eko'haṁ saṁsthito devi na dvitīyo'sti kutracit | tadā vedāśca śāstrāṇi sarve pañcākṣare sthitāḥ

I alone remain, O Goddess; there is no second anywhere. At that time the Vedas and all the scriptures remain established within the Panchakshara.

Verse 24 (shiva.vayaviya.48.24)

ते नाशं नैव सम्प्राप्ता मच्छक्त्या ह्यनुपालिताः । ततः सृष्टिरभून्मत्तः प्रकृत्यात्मप्रभेदतः

te nāśaṁ naiva samprāptā macchaktyā hyanupālitāḥ | tataḥ sṛṣṭirabhūnmattaḥ prakṛtyātmaprabhedataḥ

They do not attain destruction, being sustained by my power. Then creation arose from me, through the differentiation of Prakriti's own nature —

Verse 25 (shiva.vayaviya.48.25)

गुणमूर्त्यात्मनां चैव ततोऽवान्तरसंहृतिः । तदा नारायणः शेते देवो मायामयीं तनुम्

guṇamūrtyātmanāṁ caiva tato'vāntarasaṁhṛtiḥ | tadā nārāyaṇaḥ śete devo māyāmayīṁ tanum

of beings embodied in the three gunas; and thereafter a partial dissolution occurs. Then the god Narayana lies down, assuming a body made of maya,

Verse 26 (shiva.vayaviya.48.26)

आस्थाय भोगिपर्यङ्कशयने तोयमध्यगः । तन्नाभिपङ्कजाज्जातः पञ्चवक्त्रः पितामहः

āsthāya bhogiparyaṅkaśayane toyamadhyagaḥ | tannābhipaṅkajājjātaḥ pañcavaktraḥ pitāmahaḥ

resting upon a couch formed of a serpent, in the midst of the waters. From the lotus of his navel is born the five-faced Grandsire Brahma.

Verse 27 (shiva.vayaviya.48.27)

सिसृक्षमाणो लोकांस्त्रीन्न सक्तो ह्यसहायवान् । मुनीन्दश ससर्जादौ मानसानमितौजसः

sisṛkṣamāṇo lokāṁstrīnna sakto hyasahāyavān | munīndaśa sasarjādau mānasānamitaujasaḥ

Wishing to create the three worlds, unattached and without helpers, he first created ten mind-born sages of immeasurable power.

Verse 28 (shiva.vayaviya.48.28)

तेषां सिद्धिविवृद्ध्यर्थं मां प्रोवाच पितामहः । मत्पुत्राणां महादेव शक्तिं देहि महेश्वर

teṣāṁ siddhivivṛddhyarthaṁ māṁ provāca pitāmahaḥ | matputrāṇāṁ mahādeva śaktiṁ dehi maheśvara

For the sake of increasing their spiritual accomplishment, the Grandsire said to me: 'O Mahadeva, O Maheshvara, grant power to my sons.'

Verse 29 (shiva.vayaviya.48.29)

इत्येवं प्रार्थितस्तेन पञ्चवक्त्रधरो ह्यहम् । पञ्चाक्षराणि क्रमशः प्रोक्तवान् पद्मयोनये

ityevaṁ prārthitastena pañcavaktradharo hyaham | pañcākṣarāṇi kramaśaḥ proktavān padmayonaye

Thus entreated by him, I, bearing my own five faces, declared the five syllables in due order to the lotus-born one, Brahma.

Verse 30 (shiva.vayaviya.48.30)

स पञ्चवदनैस्तानि गृह्णँल्लोकपितामहः । वाच्यवाचकभावेन ज्ञातवान्मां महेश्वरम्

sa pañcavadanaistāni gṛhṇa~llokapitāmahaḥ | vācyavācakabhāvena jñātavānmāṁ maheśvaram

That Grandsire of the worlds, receiving them with his five faces, came to know me, Maheshvara, through the relationship of the signified and the signifier.

Verse 31 (shiva.vayaviya.48.31)

ज्ञात्वा प्रयोगं विधिवत् सिद्धमन्त्रः प्रजापतिः । पुत्रेभ्यः प्रददौ मन्त्रं मन्त्रार्थं च यथातथम्

jñātvā prayogaṁ vidhivat siddhamantraḥ prajāpatiḥ | putrebhyaḥ pradadau mantraṁ mantrārthaṁ ca yathātatham

Having duly learned its application, Prajapati, his mantra now accomplished, gave the mantra to his sons, together with the meaning of the mantra, exactly as it is.

Verse 32 (shiva.vayaviya.48.32)

ते च लब्ध्वा मन्त्ररत्नं साक्षात् लोकपितामहात् । तदाज्ञप्तेन मार्गेण मदाराधनकाङ्क्षिणः

te ca labdhvā mantraratnaṁ sākṣāt lokapitāmahāt | tadājñaptena mārgeṇa madārādhanakāṅkṣiṇaḥ

And they, having obtained the jewel of the mantra directly from the Grandsire of the worlds, desiring to worship me, followed the path thus enjoined —

Verse 33 (shiva.vayaviya.48.33)

मेरोस्तु शिखरे रम्ये मुञ्जवान्नाम पर्वतः । मत्प्रियः सततं श्रीमान्मद्भक्तै रक्षितः सदा

merostu śikhare ramye muñjavānnāma parvataḥ | matpriyaḥ satataṁ śrīmānmadbhaktai rakṣitaḥ sadā

and went to a delightful peak of Mount Meru named Munjavan, ever dear to me, glorious, ever protected by my devotees.

Verse 34 (shiva.vayaviya.48.34)

तस्याभ्याशे तपस्तीव्रं लोकं स्रष्टुं समुत्सुकाः । दिव्यं वर्षसहस्रं तु वायुभक्षाः समाचरन्

tasyābhyāśe tapastīvraṁ lokaṁ sraṣṭuṁ samutsukāḥ | divyaṁ varṣasahasraṁ tu vāyubhakṣāḥ samācaran

Near that mountain, eager to create the world, they practiced intense austerity, living on air alone, for a thousand divine years.

Verse 35 (shiva.vayaviya.48.35)

तेषां भक्तिमहं दृष्ट्वा सद्यः प्रत्यक्षतामियाम् । ऋषिं छन्दश्च कीलं च बीजशक्तिं च दैवतम्

teṣāṁ bhaktimahaṁ dṛṣṭvā sadyaḥ pratyakṣatāmiyām | ṛṣiṁ chandaśca kīlaṁ ca bījaśaktiṁ ca daivatam

Seeing their devotion, I at once made myself directly visible to them, and I taught them the sage, the meter, the pin, the seed-syllable and its power, and the presiding deity —

Verse 36 (shiva.vayaviya.48.36)

न्यासं षडङ्गं दिग्बन्धं विनियोगमशेषतः । प्रोक्तवानहमार्याणां जगत्सृष्टिविवृद्धये

nyāsaṁ ṣaḍaṅgaṁ digbandhaṁ viniyogamaśeṣataḥ | proktavānahamāryāṇāṁ jagatsṛṣṭivivṛddhaye

the ritual placement, the six limbs, the binding of the directions, and the full application — I declared all this to those noble ones, for the increase and creation of the world.

Verse 37 (shiva.vayaviya.48.37)

ततस्ते मन्त्रमाहात्म्याद् ऋषयस्तपसौधिताः । सृष्टिं वितन्वते सम्यक् सदेवासुरमानुषीम्

tataste mantramāhātmyād ṛṣayastapasaudhitāḥ | sṛṣṭiṁ vitanvate samyak sadevāsuramānuṣīm

Then those sages, nourished by their austerity, through the greatness of the mantra, properly extend creation, together with its gods, demons, and men.

Verse 38 (shiva.vayaviya.48.38)

अस्याः परमविद्यायाः स्वरूपमधुनोच्यते । आदौ नमः प्रयोक्तव्यं शिवाय तु ततः परम्

asyāḥ paramavidyāyāḥ svarūpamadhunocyate | ādau namaḥ prayoktavyaṁ śivāya tu tataḥ param

Now the true form of this supreme knowledge shall be told: first the word 'namah' is to be employed, and after it, 'shivaya.'

Verse 39 (shiva.vayaviya.48.39)

सैषा पञ्चाक्षरी विद्या सर्वश्रुतिशिरोगता । सर्वजातस्य सर्वस्य बीजभूता सनातनी

saiṣā pañcākṣarī vidyā sarvaśrutiśirogatā | sarvajātasya sarvasya bījabhūtā sanātanī

This same five-syllabled knowledge stands at the very crown of all the scriptures; it is the eternal seed of everything that has ever come into being.

Verse 40 (shiva.vayaviya.48.40)

प्रथमं मन्मुखोद्गीर्णा सा ममैवास्ति वाचिका । तप्तचामीकरप्रख्या पीनोन्नतपयोधरा

prathamaṁ manmukhodgīrṇā sā mamaivāsti vācikā | taptacāmīkaraprakhyā pīnonnatapayodharā

First uttered from my own mouth, it is my very own speech-form; radiant like molten gold, with full and rounded breasts,

Verse 41 (shiva.vayaviya.48.41)

चतुर्भुजा त्रिनयना बालेन्दुकृतशेखरा । पद्मोत्पलकरा सौम्या वरदाभयपाणिका

caturbhujā trinayanā bālendukṛtaśekharā | padmotpalakarā saumyā varadābhayapāṇikā

four-armed, three-eyed, crowned with the crescent moon; holding a lotus and a blue-lotus in her hands, gentle, her hands making the gestures of boon-giving and fearlessness,

Verse 42 (shiva.vayaviya.48.42)

सर्वलक्षणसम्पन्ना सर्वाभरणभूषिता । सितपद्मासनासीना नीलकुञ्चितीमूर्द्धजा

sarvalakṣaṇasampannā sarvābharaṇabhūṣitā | sitapadmāsanāsīnā nīlakuñcitīmūrddhajā

endowed with every auspicious mark, adorned with every ornament, seated upon a white lotus-seat, her hair dark and curling.

Verse 43 (shiva.vayaviya.48.43)

अस्याः पञ्चविधा वर्णाः प्रस्फुरद् रश्मिमण्डलाः । पीतः कृष्णस्तथा धूम्रः स्वर्णाभो रक्त एव च

asyāḥ pañcavidhā varṇāḥ prasphurad raśmimaṇḍalāḥ | pītaḥ kṛṣṇastathā dhūmraḥ svarṇābho rakta eva ca

Her five syllables have five colors, each with a shining halo of light: yellow, black, and smoky-grey, golden, and red.

Verse 44 (shiva.vayaviya.48.44)

पृथक् प्रयोज्या यद्येते बिन्दुनादविभूषिताः । अर्द्धचन्द्रनिभो बिन्दुर्नादो दीपशिखाकृतिः

pṛthak prayojyā yadyete bindunādavibhūṣitāḥ | arddhacandranibho bindurnādo dīpaśikhākṛtiḥ

If these are to be employed separately, they are adorned with the mystic dot and the resonance; the dot resembles a half-moon, and the resonance takes the shape of a lamp's flame.

Verse 45 (shiva.vayaviya.48.45)

बीजं द्वितीयं बीजेषु मन्त्रस्यास्य वरानने । दीर्घपूर्वं तुरीयस्य पञ्चमं शक्तिमादिशेत्

bījaṁ dvitīyaṁ bījeṣu mantrasyāsya varānane | dīrghapūrvaṁ turīyasya pañcamaṁ śaktimādiśet

O fair-faced one, the second among the seed-syllables of this mantra should have a long vowel preceding the fourth syllable, and the fifth should be taught as the Shakti syllable.

Verse 46 (shiva.vayaviya.48.46)

वामदेवो नाम ऋषिः पङ्क्तिश्छन्द उदाहृतम् । देवता शिव एवाहं मन्त्रस्यास्य वरानने

vāmadevo nāma ṛṣiḥ paṅktiśchanda udāhṛtam | devatā śiva evāhaṁ mantrasyāsya varānane

O fair-faced one, the sage of this mantra is named Vamadeva, its meter is declared to be Pankti, and its deity is I myself, Shiva.

Verse 47 (shiva.vayaviya.48.47)

गौतमोऽत्रिर्वरारोहे विश्वामित्रस्तथाङ्गिराः । भरद्वाजश्च वर्णानां क्रमशश्चर्षयः स्मृताः

gautamo'trirvarārohe viśvāmitrastathāṅgirāḥ | bharadvājaśca varṇānāṁ kramaśaścarṣayaḥ smṛtāḥ

O most excellent one, Gautama, Atri, Vishvamitra, Angiras, and Bharadvaja are held to be, in order, the sages of the five syllables.

Verse 48 (shiva.vayaviya.48.48)

गायत्र्यनुष्टुप् त्रिष्टुप् च छन्दांसि बृहती विराट् । इन्द्रो रुद्रो हरिर्ब्रह्मा स्कन्दस्तेषां च देवताः

gāyatryanuṣṭup triṣṭup ca chandāṁsi bṛhatī virāṭ | indro rudro harirbrahmā skandasteṣāṁ ca devatāḥ

Gayatri, Anushtup, Trishtup, Brihati, and Virat are their respective meters; Indra, Rudra, Hari, Brahma, and Skanda are their respective deities.

Verse 49 (shiva.vayaviya.48.49)

मम पञ्चमुखान्याहुः स्थाने तेषां वरानने । पूर्वादेश्चोर्ध्वपर्यन्तं नकारादि यथाक्रमम्

mama pañcamukhānyāhuḥ sthāne teṣāṁ varānane | pūrvādeścordhvaparyantaṁ nakārādi yathākramam

O fair-faced one, my five faces are said to stand in the place of these five syllables, in due order beginning with 'na,' from the eastward face up to the uppermost.

Verse 50 (shiva.vayaviya.48.50)

उदात्तः प्रथमो वर्णश्चतुर्थश्च द्वितीयकः । पञ्चमः स्वरितश्चैव तृतीयो निहितः स्मृतः

udāttaḥ prathamo varṇaścaturthaśca dvitīyakaḥ | pañcamaḥ svaritaścaiva tṛtīyo nihitaḥ smṛtaḥ

The first syllable is udatta, and likewise the fourth is of the pitch of the second; the fifth is svarita, and the third is held to be nihita.

Verse 51 (shiva.vayaviya.48.51)

मूलविद्या शिवं शैवं सूत्रं पञ्चाक्षरं तथा । नामान्यस्य विजानीयाच्छैवं मे हृदयं महत्

mūlavidyā śivaṁ śaivaṁ sūtraṁ pañcākṣaraṁ tathā | nāmānyasya vijānīyācchaivaṁ me hṛdayaṁ mahat

'The Root Knowledge,' 'Shiva,' 'Shaiva,' 'the Sutra,' and 'the Panchakshara' — one should know these as its names; it is my own great Shaiva heart.

Verse 52 (shiva.vayaviya.48.52)

नकारः शिर उच्येत मकारस्तु शिखोच्यते । शिकारः कवचं तद्वद्वकारो नेत्रमुच्यते

nakāraḥ śira ucyeta makārastu śikhocyate | śikāraḥ kavacaṁ tadvadvakāro netramucyate

The syllable 'na' is said to be the head; 'ma' is called the tuft; likewise 'shi' is the armor, and 'va' is called the eye.

Verse 53 (shiva.vayaviya.48.53)

यकारोऽस्त्रं नमः स्वाहा वषट् हुं वौषडित्यपि । फडित्यपि च वर्णानामन्तेऽङ्गत्वं यदा तदा

yakāro'straṁ namaḥ svāhā vaṣaṭ huṁ vauṣaḍityapi | phaḍityapi ca varṇānāmante'ṅgatvaṁ yadā tadā

'Ya' is the weapon; and 'namah,' 'svaha,' 'vashat,' 'hum,' 'vaushat,' and 'phat' — when these are placed at the end of the syllables, they function as the six ritual limbs.

Verse 54 (shiva.vayaviya.48.54)

तत्रापि मूलमन्त्रोऽयं किञ्चिद्भेदसमन्वयात् । तत्रापि पञ्चमो वर्णो द्वादशस्वरभूषितः

tatrāpi mūlamantro'yaṁ kiñcidbhedasamanvayāt | tatrāpi pañcamo varṇo dvādaśasvarabhūṣitaḥ

Even there, this root mantra remains connected through some slight variation; and even there, the fifth syllable is adorned with the twelve vowels.

Verse 55 (shiva.vayaviya.48.55)

तस्मादनेन मन्त्रेण मनोवाक्कायभेदतः । आवयोरर्चनं कुर्य्याज्जपहोमादिकं तथा

tasmādanena mantreṇa manovākkāyabhedataḥ | āvayorarcanaṁ kuryyājjapahomādikaṁ tathā

Therefore, with this mantra, through mind, speech, and body, one should perform worship of the two of us, together with muttered prayer, fire-offering, and the rest —

Verse 56 (shiva.vayaviya.48.56)

यथाप्रज्ञं यथाकालं यथाशास्त्रं यथामति । यथाशक्ति यथासम्पद्यथायोगं यथारति

yathāprajñaṁ yathākālaṁ yathāśāstraṁ yathāmati | yathāśakti yathāsampadyathāyogaṁ yathārati

according to one's understanding, according to the proper time, according to scripture, according to one's own judgment; according to one's ability, according to one's means, according to circumstance, according to one's inclination —

Verse 57 (shiva.vayaviya.48.57)

यदा कदापि वा भक्त्या यत्र कुत्रापि वा कृता । येन केनापि वा देवि पूजा मुक्तिं नयिष्यति

yadā kadāpi vā bhaktyā yatra kutrāpi vā kṛtā | yena kenāpi vā devi pūjā muktiṁ nayiṣyati

whenever it may be, performed with devotion, wherever it may be, by whatever means it may be — O Goddess, such worship will lead to liberation.

Verse 58 (shiva.vayaviya.48.58)

मय्यासक्तेन मनसा यत्कृतं मम सुन्दरि । मत्प्रियं च शिवं चैव क्रमेणाप्यक्रमेण वा

mayyāsaktena manasā yatkṛtaṁ mama sundari | matpriyaṁ ca śivaṁ caiva krameṇāpyakrameṇa vā

Whatever is done for me, O beautiful one, with a mind attached to me, is dear to me and auspicious, whether performed in due order or out of order.

Verse 59 (shiva.vayaviya.48.59)

तथापि मम भक्ता ये नात्यन्तविवशाः पुनः । तेषां सर्वेषु शास्त्रेषु मयैव नियमः कृतः

tathāpi mama bhaktā ye nātyantavivaśāḥ punaḥ | teṣāṁ sarveṣu śāstreṣu mayaiva niyamaḥ kṛtaḥ

Nevertheless, for those devotees of mine who are not entirely without recourse, a rule has been laid down by me myself in all the scriptures.

Verse 60 (shiva.vayaviya.48.60)

तत्रादौ सम्प्रवक्ष्यामि मन्त्रसङ्ग्रहणं शुभम् । यं विना निष्फलं जाप्यं येन वा सफलं भवेत्

tatrādau sampravakṣyāmi mantrasaṅgrahaṇaṁ śubham | yaṁ vinā niṣphalaṁ jāpyaṁ yena vā saphalaṁ bhavet

There, first, I shall duly explain the auspicious gathering of the mantra, without which recitation bears no fruit, but with which it becomes fruitful.