The Greatness of the Five-Syllable Mantra

Verse 1 (shiva.vayaviya.49.1)

ईश्वर उवाच । आज्ञाहीनं क्रियाहीनं श्रद्धाहीनं वरानने । आज्ञार्थं दक्षिणाहीनं सदा जप्तं च निष्फलम्

īśvara uvāca | ājñāhīnaṁ kriyāhīnaṁ śraddhāhīnaṁ varānane | ājñārthaṁ dakṣiṇāhīnaṁ sadā japtaṁ ca niṣphalam

The Lord said: O fair-faced one, recitation performed always without the guru's authorization, without proper ritual, without faith, or without the sacrificial fee due for that authorization, is fruitless.

Verse 2 (shiva.vayaviya.49.2)

आज्ञासिद्धं क्रियासिद्धं श्रद्धासिद्धं ममात्मकम् । एवं चेद्दक्षिणायुक्तं मन्त्रसिद्धिर्महत्फलम्

ājñāsiddhaṁ kriyāsiddhaṁ śraddhāsiddhaṁ mamātmakam | evaṁ ceddakṣiṇāyuktaṁ mantrasiddhirmahatphalam

But if it is accomplished through proper authorization, accomplished through ritual, accomplished through faith in me, and thus also joined with the sacrificial fee, then the accomplishment of the mantra yields a great fruit.

Verse 3 (shiva.vayaviya.49.3)

उपगम्य गुरुं विप्रमाचार्यं तत्त्ववेदिनम् । जापिनं सद्गुणोपेतं ध्यानयोगपरायणम्

upagamya guruṁ vipramācāryaṁ tattvavedinam | jāpinaṁ sadguṇopetaṁ dhyānayogaparāyaṇam

Having approached a brahmin guru, a teacher who knows the truth, one devoted to recitation, endowed with good qualities, and devoted to meditation and yoga —

Verse 4 (shiva.vayaviya.49.4)

तोषयेत्तं प्रयत्नेन भावशुद्धिसमन्वितः । वाचा च मनसा चैव कायेन द्रविणेन च

toṣayettaṁ prayatnena bhāvaśuddhisamanvitaḥ | vācā ca manasā caiva kāyena draviṇena ca

one should please him with effort, endowed with purity of feeling, through speech, through mind, through body, and through wealth.

Verse 5 (shiva.vayaviya.49.5)

आचार्यं पूजयेद्विप्रः सर्वदातिप्रयत्नतः । हस्त्यश्वरथरत्नानि क्षेत्राणि च गृहाणि च

ācāryaṁ pūjayedvipraḥ sarvadātiprayatnataḥ | hastyaśvaratharatnāni kṣetrāṇi ca gṛhāṇi ca

A brahmin should always worship his teacher with the greatest effort — with elephants, horses, chariots, jewels, lands, and houses —

Verse 6 (shiva.vayaviya.49.6)

भूषणानि च वासांसि धान्यानि च धनानि च । एतानि गुरवे दद्याद्भक्त्या च विभवे सति

bhūṣaṇāni ca vāsāṁsi dhānyāni ca dhanāni ca | etāni gurave dadyādbhaktyā ca vibhave sati

with ornaments, garments, grain, and wealth — these should be given to the guru with devotion, when one has the means.

Verse 7 (shiva.vayaviya.49.7)

वित्तशाठ्यं न कुर्वीत यदीच्छेत्सिद्धिमात्मनः । पश्चान्निवेद्य स्वात्मानं गुरवे सपरिच्छदम्

vittaśāṭhyaṁ na kurvīta yadīcchetsiddhimātmanaḥ | paścānnivedya svātmānaṁ gurave saparicchadam

One should not be miserly with wealth if one desires one's own spiritual accomplishment; afterward, one should offer one's very self to the guru, together with all one's possessions.

Verse 8 (shiva.vayaviya.49.8)

एवं सम्पूज्य विधिवद्यथाशक्ति त्ववञ्चयन् । आददीत गुरोर्मन्त्रं ज्ञानं चैव क्रमेण तु

evaṁ sampūjya vidhivadyathāśakti tvavañcayan | ādadīta gurormantraṁ jñānaṁ caiva krameṇa tu

Having thus duly worshipped him according to one's ability, without deceit, one should receive the mantra from the guru, and knowledge as well, in due order.

Verse 9 (shiva.vayaviya.49.9)

एवं तुष्टो गुरुः शिष्यं पूजकं वत्सरोषितम् । शुश्रूषुमनहङ्कारं स्नातं शुचिमुपोषितम्

evaṁ tuṣṭo guruḥ śiṣyaṁ pūjakaṁ vatsaroṣitam | śuśrūṣumanahaṅkāraṁ snātaṁ śucimupoṣitam

Thus pleased, the guru, regarding his disciple — who has worshipped him, dwelt in service for a year, is obedient, free of pride, bathed, pure, and having fasted —

Verse 10 (shiva.vayaviya.49.10)

स्नापयित्वा विशुद्ध्यर्थं पूर्णकुम्भघृतेन वै । जलेन मन्त्रशुद्धेन पुण्यद्रव्ययुतेन च

snāpayitvā viśuddhyarthaṁ pūrṇakumbhaghṛtena vai | jalena mantraśuddhena puṇyadravyayutena ca

having bathed him, for the sake of purification, with water from a full jar together with ghee, with water purified by mantra, and mixed with sacred substances —

Verse 11 (shiva.vayaviya.49.11)

अलङ्कृत्य सुवेषं च गन्धस्रग्वस्त्रभूषणैः । पुण्याहं वाचयित्वा च ब्राह्मणानभिपूज्य च

alaṅkṛtya suveṣaṁ ca gandhasragvastrabhūṣaṇaiḥ | puṇyāhaṁ vācayitvā ca brāhmaṇānabhipūjya ca

adorning him well with fragrant paste, garlands, garments, and ornaments, having had the auspicious blessing recited and having worshipped the brahmins —

Verse 12 (shiva.vayaviya.49.12)

समुद्रतीरे नद्यां च गोष्ठे देवालयेऽपि वा । शुचौ देशे गृहे वापि काले सिद्धिकरे तिथौ

samudratīre nadyāṁ ca goṣṭhe devālaye'pi vā | śucau deśe gṛhe vāpi kāle siddhikare tithau

on the shore of the ocean, or by a river, or in a cow-pen, or even in a temple, or in a pure place, or even at home, at a time and on a lunar day that bring accomplishment —

Verse 13 (shiva.vayaviya.49.13)

नक्षत्रे शुभयोगे च सर्वदोषविवर्जिते । अनुगृह्य ततो दद्याज्ज्ञानं मम यथाविधि

nakṣatre śubhayoge ca sarvadoṣavivarjite | anugṛhya tato dadyājjñānaṁ mama yathāvidhi

under an auspicious constellation and conjunction, free from every flaw, having then bestowed his grace, he should give the knowledge of me duly, according to rule.

Verse 14 (shiva.vayaviya.49.14)

स्वरेणोच्चारयेत्सम्यगेकान्तेऽतिप्रसन्नधीः । उच्चार्योच्चारयित्वा तमावयोर्मन्त्रमुत्तमम्

svareṇoccārayetsamyagekānte'tiprasannadhīḥ | uccāryoccārayitvā tamāvayormantramuttamam

He should recite it correctly aloud, in a solitary place, his mind utterly serene; having uttered and caused to be uttered that supreme mantra of the two of us —

Verse 15 (shiva.vayaviya.49.15)

शिवं चास्तु शुभं चास्तु शोभनोऽस्तु प्रियोऽस्त्विति । एवं दद्याद् गुरुर्मन्त्रमाज्ञां चैव ततः परम्

śivaṁ cāstu śubhaṁ cāstu śobhano'stu priyo'stviti | evaṁ dadyād gururmantramājñāṁ caiva tataḥ param

saying, 'May it be auspicious, may it be blessed, may it be beautiful, may it be dear' — thus should the guru give the mantra, and thereafter the authorization as well.

Verse 16 (shiva.vayaviya.49.16)

एवं लब्ध्वा गुरोर्मन्त्रमाज्ञां चैव समाहितः । सङ्कल्प्य च जपेन्नित्यं पुरश्चरणपूर्वकम्

evaṁ labdhvā gurormantramājñāṁ caiva samāhitaḥ | saṅkalpya ca japennityaṁ puraścaraṇapūrvakam

Having thus obtained the mantra and the authorization from the guru, one should, with composed mind, make the resolve and recite it daily, beginning with the preliminary rite.

Verse 17 (shiva.vayaviya.49.17)

यावज्जीवं जपेन्नित्यमष्टोत्तरसहस्रकम् । अनन्यस्तत्परो भूत्वा स याति परमां गतिम्

yāvajjīvaṁ japennityamaṣṭottarasahasrakam | ananyastatparo bhūtvā sa yāti paramāṁ gatim

One who recites daily, for as long as one lives, one thousand and eight repetitions, becoming exclusively devoted to it, attains the supreme goal.

Verse 18 (shiva.vayaviya.49.18)

जपेदक्षरलक्षं वै चतुर्गुणितमादरात् । नक्ताशी संयमी यः स पौरश्चरणिकः स्मृतः

japedakṣaralakṣaṁ vai caturguṇitamādarāt | naktāśī saṁyamī yaḥ sa pauraścaraṇikaḥ smṛtaḥ

One who reverently recites four hundred thousand repetitions, eating only at night, and self-restrained, is said to have completed the preliminary rite.

Verse 19 (shiva.vayaviya.49.19)

यः पुरश्चरणं कृत्वा नित्यजापी भवेत्पुनः । तस्य नास्ति समो लोके स सिद्धः सिद्धिदो भवेत्

yaḥ puraścaraṇaṁ kṛtvā nityajāpī bhavetpunaḥ | tasya nāsti samo loke sa siddhaḥ siddhido bhavet

Whoever, having completed the preliminary rite, then becomes a constant reciter, has no equal in this world; he becomes an adept and a bestower of accomplishment.

Verse 20 (shiva.vayaviya.49.20)

स्नानं कृत्वा शुचौ देशे बद्ध्वा रुचिरमासनम् । त्वया मां हृदि सञ्चिन्त्य सञ्चिन्त्य स्वगुरुं ततः

snānaṁ kṛtvā śucau deśe baddhvā ruciramāsanam | tvayā māṁ hṛdi sañcintya sañcintya svaguruṁ tataḥ

Having bathed, in a pure place, having taken a comfortable seat, having meditated upon me in the heart, and then upon one's own guru —

Verse 21 (shiva.vayaviya.49.21)

उदङ्मुखः प्राङ्मुखो वा मौनी चैकाग्रमानसः । विशोध्य पञ्चतत्त्वानि दहनप्लावनादिभिः

udaṅmukhaḥ prāṅmukho vā maunī caikāgramānasaḥ | viśodhya pañcatattvāni dahanaplāvanādibhiḥ

facing north or facing east, in silence, with a one-pointed mind, having purified the five elements of the body through the mental rites of burning, flooding, and the rest —

Verse 22 (shiva.vayaviya.49.22)

मन्त्रन्यासादिकं कृत्वा सफलीकृतविग्रहः । आवयोर्विग्रहौ ध्यायन्प्राणापानौ नियम्य च

mantranyāsādikaṁ kṛtvā saphalīkṛtavigrahaḥ | āvayorvigrahau dhyāyanprāṇāpānau niyamya ca

having performed the placement of the mantra and the rest, his body thereby made fruitful, meditating on the two forms of the two of us, and having regulated the in-breath and out-breath —

Verse 23 (shiva.vayaviya.49.23)

विद्यास्थानं स्वकं रूपं ऋषिं छन्दोऽधिदैवतम् । बीजं शक्तिं तथा वाक्यं स्मृत्वा पञ्चाक्षरीं जपेत्

vidyāsthānaṁ svakaṁ rūpaṁ ṛṣiṁ chando'dhidaivatam | bījaṁ śaktiṁ tathā vākyaṁ smṛtvā pañcākṣarīṁ japet

having called to mind the place of the knowledge, its own form, its sage, its meter, its presiding deity, its seed-syllable, its power, and its wording, one should recite the Panchakshara.

Verse 24 (shiva.vayaviya.49.24)

उत्तमं मानसं जाप्यमुपांशुं चैव मध्यमम् । अधमं वाचिकं प्राहुरागमार्थविशारदाः

uttamaṁ mānasaṁ jāpyamupāṁśuṁ caiva madhyamam | adhamaṁ vācikaṁ prāhurāgamārthaviśāradāḥ

Those learned in the meaning of the scriptures declare mental recitation to be the highest, whispered recitation to be middling, and vocal recitation to be the lowest.

Verse 25 (shiva.vayaviya.49.25)

उत्तमं रुद्रदैवत्यं मध्यमं विष्णुदैवतम् । अधमं ब्रह्मदैवत्यमित्याहुरनुपूर्वशः

uttamaṁ rudradaivatyaṁ madhyamaṁ viṣṇudaivatam | adhamaṁ brahmadaivatyamityāhuranupūrvaśaḥ

The highest recitation has Rudra as its presiding deity, the middling has Vishnu, and the lowest has Brahma — thus is it declared, in due order.

Verse 26 (shiva.vayaviya.49.26)

यदुच्चनीचस्वरितैः स्पष्टास्पष्टपदाक्षरैः । मन्त्रमुच्चारयेद्वाचा वाचिकोऽयं जपः स्मृतः

yaduccanīcasvaritaiḥ spaṣṭāspaṣṭapadākṣaraiḥ | mantramuccārayedvācā vāciko'yaṁ japaḥ smṛtaḥ

That in which the mantra is uttered aloud, with words and syllables clear or unclear, and with high, low, and modulated tones, is known as vocal recitation.

Verse 27 (shiva.vayaviya.49.27)

जिह्वामात्रपरिस्पन्दादीषदुच्चारितोऽपि वा । अपरैरश्रुतः किञ्चिच्छ्रुतो वोपांशुरुच्यते

jihvāmātraparispandādīṣaduccārito'pi vā | aparairaśrutaḥ kiñcicchruto vopāṁśurucyate

That which is uttered only slightly, through the mere movement of the tongue, unheard by others, or heard only faintly, is called whispered recitation.

Verse 28 (shiva.vayaviya.49.28)

धिया यदक्षरश्रेण्या वर्णाद्वर्णं पदात्पदम् । शब्दार्थचिन्तनं भूयः कथ्यते मानसो जपः

dhiyā yadakṣaraśreṇyā varṇādvarṇaṁ padātpadam | śabdārthacintanaṁ bhūyaḥ kathyate mānaso japaḥ

That in which, mentally, through the sequence of syllables, one contemplates the meaning of the sound, going from letter to letter and word to word, is called mental recitation.

Verse 29 (shiva.vayaviya.49.29)

वाचिकस्त्वेक एव स्यादुपांशुः शतमुच्यते । साहस्रं मानसः प्रोक्तः सगर्भस्तु शताधिकः

vācikastveka eva syādupāṁśuḥ śatamucyate | sāhasraṁ mānasaḥ proktaḥ sagarbhastu śatādhikaḥ

Vocal recitation is equivalent to one unit; whispered recitation is said to be worth a hundred; mental recitation is declared to be worth a thousand; and recitation enriched with breath-control is worth a hundred times more still.

Verse 30 (shiva.vayaviya.49.30)

प्राणायामसमायुक्तः सगर्भो जप उच्यते । आद्यन्तयोरगर्भोऽपि प्राणायामः प्रशस्यते

prāṇāyāmasamāyuktaḥ sagarbho japa ucyate | ādyantayoragarbho'pi prāṇāyāmaḥ praśasyate

Recitation joined together with breath-control is called 'sagarbha'; breath-control without such enrichment, performed at the beginning and end of the session, is also praised.

Verse 31 (shiva.vayaviya.49.31)

चत्वारिंशत्समावृत्तीः प्राणानायम्य संस्मरेत् । मन्त्रं मन्त्रार्थविद्धीमानशक्तः शक्तितो जपेत्

catvāriṁśatsamāvṛttīḥ prāṇānāyamya saṁsmaret | mantraṁ mantrārthaviddhīmānaśaktaḥ śaktito japet

One who understands the meaning of the mantra should, having controlled the breath, recall the mantra through forty repetitions; if unable, one should recite according to one's ability.

Verse 32 (shiva.vayaviya.49.32)

पञ्चकं त्रिकमेकं वा प्राणायामं समाचरेत् । अगर्भं वा सगर्भं वा सगर्भस्तत्र शस्यते

pañcakaṁ trikamekaṁ vā prāṇāyāmaṁ samācaret | agarbhaṁ vā sagarbhaṁ vā sagarbhastatra śasyate

One should perform breath-control five times, three times, or once, either without or with the enrichment of mantra-recitation; among these, the enriched form is praised.

Verse 33 (shiva.vayaviya.49.33)

सगर्भादपि साहस्रं सध्यानो जप उच्यते । एषु पञ्चविधेष्वेकः कर्त्तव्यः शक्तितो जपः

sagarbhādapi sāhasraṁ sadhyāno japa ucyate | eṣu pañcavidheṣvekaḥ karttavyaḥ śaktito japaḥ

Even beyond the enriched form, recitation joined with meditation is said to be worth a thousand times more. Among these five kinds, one should perform whichever form of recitation is within one's ability.

Verse 34 (shiva.vayaviya.49.34)

अङ्गुल्या जपसङ्ख्यानमेकमेवमुदाहृतम् । रेखयाष्टगुणं विद्यात्पुत्रजीवैर्दशाधिकम्

aṅgulyā japasaṅkhyānamekamevamudāhṛtam | rekhayāṣṭaguṇaṁ vidyātputrajīvairdaśādhikam

Counting the recitation upon the fingers is declared to be worth one unit; counting with lines should be known as worth eight times as much; with putra-jiva seeds, ten times as much;

Verse 35 (shiva.vayaviya.49.35)

शतं स्याच्छङ्खमणिभिः प्रवालैस्तु सहस्रकम् । स्फटिकैर्दशसाहस्रं मौक्तिकैर्लक्षमुच्यते

śataṁ syācchaṅkhamaṇibhiḥ pravālaistu sahasrakam | sphaṭikairdaśasāhasraṁ mauktikairlakṣamucyate

with conch-shell beads, a hundred times; with coral beads, a thousand times; with crystal beads, ten thousand times; with pearl beads, it is said to be a hundred thousand times;

Verse 36 (shiva.vayaviya.49.36)

पद्माक्षैर्दशलक्षं तु सौवर्णैः कोटिरुच्यते । कुशग्रन्थ्या च रुद्राक्षैरनन्तगुणितं भवेत्

padmākṣairdaśalakṣaṁ tu sauvarṇaiḥ koṭirucyate | kuśagranthyā ca rudrākṣairanantaguṇitaṁ bhavet

with lotus-seed beads, a million times; with golden beads, it is said to be ten million times; and with knotted kusha grass, or with rudraksha beads, it becomes worth infinitely more.

Verse 37 (shiva.vayaviya.49.37)

त्रिंशदक्षैः कृता माला धनदा जपकर्मणि । सप्तविंशतिसङ्ख्यातैरक्षैः पुष्टिप्रदा भवेत्

triṁśadakṣaiḥ kṛtā mālā dhanadā japakarmaṇi | saptaviṁśatisaṅkhyātairakṣaiḥ puṣṭipradā bhavet

A rosary made of thirty beads bestows wealth in the act of recitation; one made of twenty-seven beads bestows nourishment and prosperity.

Verse 38 (shiva.vayaviya.49.38)

पञ्चविंशतिसङ्ख्यातैः कृता मुक्तिं प्रयच्छति । अक्षैस्तु पञ्चदशभिरभिचारफलप्रदा

pañcaviṁśatisaṅkhyātaiḥ kṛtā muktiṁ prayacchati | akṣaistu pañcadaśabhirabhicāraphalapradā

One made of twenty-five beads bestows liberation; but one of fifteen beads yields the fruit of hostile, magical rites.

Verse 39 (shiva.vayaviya.49.39)

अङ्गुष्ठं मोक्षदं विद्यात्तर्ज्जनीं शत्रुनाशिनीम् । मध्यमां धनदां शान्तिं करोत्येषा ह्यनामिका

aṅguṣṭhaṁ mokṣadaṁ vidyāttarjjanīṁ śatrunāśinīm | madhyamāṁ dhanadāṁ śāntiṁ karotyeṣā hyanāmikā

One should know that counting with the thumb bestows liberation; the index finger destroys enemies; the middle finger bestows wealth; and the ring finger brings about peace.

Verse 40 (shiva.vayaviya.49.40)

अष्टोत्तरशतं माला तत्र स्यादुत्तमोत्तमा । शतसङ्ख्योत्तमा माला पञ्चाशद्भिस्तु मध्यमा

aṣṭottaraśataṁ mālā tatra syāduttamottamā | śatasaṅkhyottamā mālā pañcāśadbhistu madhyamā

Among rosaries, one of one hundred and eight beads is the very best; one of a hundred beads is excellent; one of fifty beads is middling.

Verse 41 (shiva.vayaviya.49.41)

चतुःपञ्चाशदक्षैस्तु हृच्छ्रेष्ठा हि प्रकीर्तिता । इत्येवं मालया कुर्याज्जपं कस्मै न दर्शयेत्

catuḥpañcāśadakṣaistu hṛcchreṣṭhā hi prakīrtitā | ityevaṁ mālayā kuryājjapaṁ kasmai na darśayet

One of fifty-four beads is declared to be pleasing to the heart. Reciting thus with a rosary, one should not display it to anyone.

Verse 42 (shiva.vayaviya.49.42)

कनिष्ठा क्षरिणी प्रोक्ता जपकर्मणि शोभना । अङ्गुष्ठेन जपेज्जप्यमन्यैरङ्गुलिभिः सह

kaniṣṭhā kṣariṇī proktā japakarmaṇi śobhanā | aṅguṣṭhena japejjapyamanyairaṅgulibhiḥ saha

The little finger is also declared to be productive and excellent in the act of recitation. One should recite counting with the thumb, together with the other fingers.

Verse 43 (shiva.vayaviya.49.43)

अङ्गुष्ठेन विना जप्यं कृतं तदफलं यतः । गृहे जपं समं विद्याद् गोष्ठे शतगुणं विदुः

aṅguṣṭhena vinā japyaṁ kṛtaṁ tadaphalaṁ yataḥ | gṛhe japaṁ samaṁ vidyād goṣṭhe śataguṇaṁ viduḥ

Recitation performed without using the thumb is fruitless; recitation at home should be known as ordinary, while in a cow-pen it is known to be a hundred times as fruitful.

Verse 44 (shiva.vayaviya.49.44)

पुण्यारण्ये तथारामे सहस्रगुणमुच्यते । अयुतं पर्वते पुण्ये नद्यां लक्षमुदाहृतम्

puṇyāraṇye tathārāme sahasraguṇamucyate | ayutaṁ parvate puṇye nadyāṁ lakṣamudāhṛtam

In a sacred forest, or likewise in a garden, it is said to be a thousand times; on a sacred mountain, ten thousand times; by a river, it is declared to be a hundred thousand times.

Verse 45 (shiva.vayaviya.49.45)

कोटिं देवालये प्राहुरनन्तं मम सन्निधौ । सूर्यस्याग्नेर्गुरोरिन्दोर्दीपस्य च जलस्य च

koṭiṁ devālaye prāhuranantaṁ mama sannidhau | sūryasyāgnergurorindordīpasya ca jalasya ca

In a temple, it is said to be ten million times; and in my presence, it is infinite. In the presence of the sun, of fire, of the guru, of the moon, of a lamp, and of water —

Verse 46 (shiva.vayaviya.49.46)

विप्राणां च गवां चैव सन्निधौ शस्यते जपः । तत्पूर्वाभिमुखं वश्यं दक्षिणं चाभिचारिकम्

viprāṇāṁ ca gavāṁ caiva sannidhau śasyate japaḥ | tatpūrvābhimukhaṁ vaśyaṁ dakṣiṇaṁ cābhicārikam

and in the presence of brahmins and of cows, recitation is praised. Facing east brings a person under one's control; facing south is for hostile, magical rites;

Verse 47 (shiva.vayaviya.49.47)

पश्चिमं धनदं विद्यादौत्तरं शान्तिदं भवेत् । सूर्य्याग्निविप्रदेवानां गुरूणामपि सन्निधौ

paścimaṁ dhanadaṁ vidyādauttaraṁ śāntidaṁ bhavet | sūryyāgnivipradevānāṁ gurūṇāmapi sannidhau

facing west should be known to bestow wealth; facing north brings peace. In the presence of the sun, fire, brahmins, gods, and gurus —

Verse 48 (shiva.vayaviya.49.48)

अन्येषां च प्रसक्तानां मन्त्रं न विमुखो जपेत् । उष्णीषी कञ्चुकी नग्नो मुक्तकेशो गलावृतः

anyeṣāṁ ca prasaktānāṁ mantraṁ na vimukho japet | uṣṇīṣī kañcukī nagno muktakeśo galāvṛtaḥ

and of others who are present, one should not recite the mantra while facing away from them. One should not recite while wearing a turban, wearing a coat of mail, being naked, having loose hair, or with the throat covered —

Verse 49 (shiva.vayaviya.49.49)

अपवित्रकरोऽशुद्धो विलपन्न जपेत् क्वचित् । क्रोधं मदं क्षुतं त्रीणि निष्ठीवनविजृम्भणे

apavitrakaro'śuddho vilapanna japet kvacit | krodhaṁ madaṁ kṣutaṁ trīṇi niṣṭhīvanavijṛmbhaṇe

nor with unclean hands, nor while impure, nor while lamenting, ever. One should avoid anger, intoxication, and sneezing, and also spitting and yawning —

Verse 50 (shiva.vayaviya.49.50)

दर्शनं च श्वनीचानां वर्जयेज्जपकर्मणि । आचमेत्सम्भवे तेषां स्मरेद्वा मां त्वया सह

darśanaṁ ca śvanīcānāṁ varjayejjapakarmaṇi | ācametsambhave teṣāṁ smaredvā māṁ tvayā saha

and the sight of dogs and low persons, during the act of recitation. Should such occur, one should perform the sipping of water, or remember me together with you.

Verse 51 (shiva.vayaviya.49.51)

ज्योतींषि च प्रपश्येद्वा कुर्याद् वा प्राणसंयमम् । अनासनः शयानो वा गच्छन्नुत्थित एव वा

jyotīṁṣi ca prapaśyedvā kuryād vā prāṇasaṁyamam | anāsanaḥ śayāno vā gacchannutthita eva vā

or one may gaze upon a light, or perform breath-restraint. One should not recite while without a seat, while lying down, while walking, or even while just having risen —

Verse 52 (shiva.vayaviya.49.52)

रथ्यायामशिवे स्थाने न जपेत्तिमिरान्तरे । प्रसार्य्य न जपेत्पादौ कुक्कुटासन एव वा

rathyāyāmaśive sthāne na japettimirāntare | prasāryya na japetpādau kukkuṭāsana eva vā

nor on a public road, nor in an inauspicious place, nor in the midst of darkness. One should not recite with the feet stretched out, nor in the rooster posture —

Verse 53 (shiva.vayaviya.49.53)

यानशय्याधिरूढो वा चिन्ताव्याकुलितोऽथवा । शक्तश्चेत्सर्वमेवैतदशक्तः शक्तितो जपेत्

yānaśayyādhirūḍho vā cintāvyākulito'thavā | śaktaścetsarvamevaitadaśaktaḥ śaktito japet

nor while mounted on a vehicle or a bed, nor while distracted by anxious thought. If one is able, all this should be observed; if unable, one should recite according to one's ability.

Verse 54 (shiva.vayaviya.49.54)

किमत्र बहुनोक्तेन समासेन वचः शृणु । सदाचारो जपन् शुद्धं ध्यायन्भद्रं समश्नुते

kimatra bahunoktena samāsena vacaḥ śṛṇu | sadācāro japan śuddhaṁ dhyāyanbhadraṁ samaśnute

What use is there in saying much on this? Hear this word in brief: one of good conduct, reciting purely and meditating, attains blessedness.

Verse 55 (shiva.vayaviya.49.55)

आचारः परमो धर्म आचारः परमं धनम् । आचारः परमा विद्या आचारः परमा गतिः

ācāraḥ paramo dharma ācāraḥ paramaṁ dhanam | ācāraḥ paramā vidyā ācāraḥ paramā gatiḥ

Right conduct is the highest dharma; right conduct is the highest wealth; right conduct is the highest knowledge; right conduct is the highest goal.

Verse 56 (shiva.vayaviya.49.56)

आचारहीनः पुरुषो लोके भवति निन्दितः । परत्र च सुखी न स्यात्तस्मादाचारवान्भवेत्

ācārahīnaḥ puruṣo loke bhavati ninditaḥ | paratra ca sukhī na syāttasmādācāravānbhavet

A man devoid of right conduct becomes an object of censure in this world, and will not be happy in the next; therefore one should be a man of right conduct.

Verse 57 (shiva.vayaviya.49.57)

यस्य यद्विहितं कर्म वेदे शास्त्रे च वैदिकैः । तस्य तेन समाचारः सदाचारो न चेतरः

yasya yadvihitaṁ karma vede śāstre ca vaidikaiḥ | tasya tena samācāraḥ sadācāro na cetaraḥ

Whatever action has been prescribed for a person in the Veda and in the scriptures by those learned in the Veda — conduct according to that alone is right conduct, and no other.

Verse 58 (shiva.vayaviya.49.58)

सद्भिराचरितत्वाच्च सदाचारः स उच्यते । सदाचारस्य तस्याहुरास्तिक्यं मूलकारणम्

sadbhirācaritatvācca sadācāraḥ sa ucyate | sadācārasya tasyāhurāstikyaṁ mūlakāraṇam

And because it is practiced by the good, it is called the conduct of the good. Of that right conduct, faith in scripture is declared to be the root cause.

Verse 59 (shiva.vayaviya.49.59)

आस्तिकश्चेत्प्रमादाद्यैः सदाचारादविच्युतः । न दुष्यति नरो नित्यं तस्मादास्तिकतां व्रजेत्

āstikaścetpramādādyaiḥ sadācārādavicyutaḥ | na duṣyati naro nityaṁ tasmādāstikatāṁ vrajet

If a man of faith, through negligence and the like, remains unshaken from right conduct, he is never tainted; therefore one should resort to faith in scripture.

Verse 60 (shiva.vayaviya.49.60)

यथेहास्ति सुखं दुःखं सुकृतैर्दुष्कृतैरपि । तथा परत्र चास्तीति मतिरास्तिक्यमुच्यते

yathehāsti sukhaṁ duḥkhaṁ sukṛtairduṣkṛtairapi | tathā paratra cāstīti matirāstikyamucyate

The conviction that, just as here pleasure and pain arise through good and bad deeds, so too they exist in the next life as well — this is called faith in scripture.

Verse 61 (shiva.vayaviya.49.61)

रहस्यमन्यद्वक्ष्यामि गोपनीयमिदं प्रिये । न वाच्यं यस्य कस्यापि नास्तिकस्याथ वा पशोः

rahasyamanyadvakṣyāmi gopanīyamidaṁ priye | na vācyaṁ yasya kasyāpi nāstikasyātha vā paśoḥ

I shall now tell another secret; this is to be kept concealed, O beloved, and not spoken to anyone at all — not to an unbeliever, nor to an unspiritual person.

Verse 62 (shiva.vayaviya.49.62)

सदाचारविहीनस्य पतितस्यान्त्यजस्य च । पञ्चाक्षरात्परं नास्ति परित्राणं कलौ युगे

sadācāravihīnasya patitasyāntyajasya ca | pañcākṣarātparaṁ nāsti paritrāṇaṁ kalau yuge

For one devoid of right conduct, for the fallen, and for the outcaste, there is, in the Kali age, no salvation higher than the Panchakshara.

Verse 63 (shiva.vayaviya.49.63)

गच्छतस्तिष्ठतो वापि स्वेच्छया कर्म कुर्वतः । अशुचेर्वा शुचेर्वापि मन्त्रोऽयं न च निष्फलः

gacchatastiṣṭhato vāpi svecchayā karma kurvataḥ | aśucervā śucervāpi mantro'yaṁ na ca niṣphalaḥ

Whether walking or standing, whether performing action by one's own will, whether impure or pure — this mantra is never fruitless.

Verse 64 (shiva.vayaviya.49.64)

अनाचारवतां पुंसामविशुद्धषडध्वनाम् । अनादिष्टोऽपि गुरुणा मन्त्रोऽयं न च निष्फलः

anācāravatāṁ puṁsāmaviśuddhaṣaḍadhvanām | anādiṣṭo'pi guruṇā mantro'yaṁ na ca niṣphalaḥ

For men of poor conduct, whose six paths of the body remain unpurified, even if not formally enjoined by a guru, this mantra is never fruitless.

Verse 65 (shiva.vayaviya.49.65)

अन्त्यजस्यापि मूर्खस्य मूढस्य पतितस्य च । निर्मर्यादस्य नीचस्य मन्त्रोऽयं न च निष्फलः

antyajasyāpi mūrkhasya mūḍhasya patitasya ca | nirmaryādasya nīcasya mantro'yaṁ na ca niṣphalaḥ

For the outcaste, for the ignorant, for the deluded, for the fallen, for one without moral restraint, for the lowly — this mantra is never fruitless.

Verse 66 (shiva.vayaviya.49.66)

सर्वावस्थां गतस्यापि मयि भक्तिमतः परम् । सिध्यत्येव न सन्देहो नापरस्य तु कस्यचित्

sarvāvasthāṁ gatasyāpi mayi bhaktimataḥ param | sidhyatyeva na sandeho nāparasya tu kasyacit

For one who has devotion to me, whatever condition he may have fallen into, it is indeed always efficacious — of this there is no doubt; but not so for one lacking such devotion, whoever he may be.

Verse 67 (shiva.vayaviya.49.67)

न लग्नतिथिनक्षत्रवारयोगादयः प्रिये । अस्यात्यन्तमवेक्ष्याः स्युर्नैष सप्तः सदोदितः

na lagnatithinakṣatravārayogādayaḥ priye | asyātyantamavekṣyāḥ syurnaiṣa saptaḥ sadoditaḥ

O beloved, the ascendant, the lunar day, the constellation, the weekday, the astrological conjunction, and the like need not be scrupulously observed for this mantra; it is not, like ordinary rites, always dependent on the seven planetary days.

Verse 68 (shiva.vayaviya.49.68)

न कदाचिन्न कस्यापि रिपुरेष महामनुः । सुसिद्धो वापि सिद्धो वा साध्यो वापि भविष्यति

na kadācinna kasyāpi ripureṣa mahāmanuḥ | susiddho vāpi siddho vā sādhyo vāpi bhaviṣyati

Never, for anyone, does this great mantra become hostile; it will always prove either well-accomplished, accomplished, or attainable.

Verse 69 (shiva.vayaviya.49.69)

सिद्धेन गुरुणादिष्टः सुसिद्ध इति कथ्यते । असिद्धेनापि वा दत्तः सिद्धसाध्यस्तु केवलः

siddhena guruṇādiṣṭaḥ susiddha iti kathyate | asiddhenāpi vā dattaḥ siddhasādhyastu kevalaḥ

If enjoined by an accomplished guru, it is said to be well-accomplished; if given even by an unaccomplished guru, it remains simply accomplished-and-attainable.

Verse 70 (shiva.vayaviya.49.70)

असाधितः साधितो वा सिध्यत्वेन न संशयः । श्रद्धातिशययुक्तस्य मयि मन्त्रे तथा गुरौ

asādhitaḥ sādhito vā sidhyatvena na saṁśayaḥ | śraddhātiśayayuktasya mayi mantre tathā gurau

Whether unaccomplished or already accomplished, it invariably proves efficacious — of this there is no doubt — for one endowed with excess of faith in me, in the mantra, and in the guru.

Verse 71 (shiva.vayaviya.49.71)

तस्मान्मन्त्रान्तरांस्त्यक्त्वा सापायानधिकारतः । आश्रयेत्परमां विद्यां साक्षात्पञ्चाक्षरीं बुधः

tasmānmantrāntarāṁstyaktvā sāpāyānadhikārataḥ | āśrayetparamāṁ vidyāṁ sākṣātpañcākṣarīṁ budhaḥ

Therefore, having abandoned other mantras — which, because of differing entitlement, carry the risk of failure — the wise man should take refuge directly in the supreme knowledge, the Panchakshara.

Verse 72 (shiva.vayaviya.49.72)

मन्त्रान्तरेषु सिद्धेषु मन्त्र एष न सिध्यति । सिद्धे त्वस्मिन्महामन्त्रे ते च सिद्धा भवन्त्युत

mantrāntareṣu siddheṣu mantra eṣa na sidhyati | siddhe tvasminmahāmantre te ca siddhā bhavantyuta

Even when other mantras have been accomplished, this mantra need not thereby be accomplished; but when this great mantra has been accomplished, those other mantras too become accomplished.

Verse 73 (shiva.vayaviya.49.73)

यथा देवेष्वलब्धोऽस्मि लब्धेष्वपि महेश्वरि । मयि लब्धे तु ते लब्धा मन्त्रेष्वेषु समो विधिः

yathā deveṣvalabdho'smi labdheṣvapi maheśvari | mayi labdhe tu te labdhā mantreṣveṣu samo vidhiḥ

O Maheshvari, just as, even when the other gods have been attained, I remain unattained unless attained directly, yet when I am attained, they too are attained — the same rule applies among these mantras.

Verse 74 (shiva.vayaviya.49.74)

ये दोषाः सर्वमन्त्राणां न तेऽस्मिन् सम्भवन्त्यपि । अस्य मन्त्रस्य जात्यादीननपेक्ष्य प्रवर्तनात्

ye doṣāḥ sarvamantrāṇāṁ na te'smin sambhavantyapi | asya mantrasya jātyādīnanapekṣya pravartanāt

Whatever faults belong to all other mantras do not occur in this one at all, since this mantra operates without regard to caste and the like.

Verse 75 (shiva.vayaviya.49.75)

तथापि नैव क्षुद्रेषु फलेषु प्रतियोगिषु । सहसा विनियुञ्जीत तस्मादेष महाबलः

tathāpi naiva kṣudreṣu phaleṣu pratiyogiṣu | sahasā viniyuñjīta tasmādeṣa mahābalaḥ

Nevertheless, precisely because this mantra is of such great power, one should not hastily employ it for petty or antagonistic, hostile-magic ends.

Verse 76 (shiva.vayaviya.49.76)

उपमन्युरुवाच । एवं साक्षान्महादेव्यै महादेवेन शूलिना । हिताय जगतामुक्तः पञ्चाक्षरविधिर्यथा

upamanyuruvāca | evaṁ sākṣānmahādevyai mahādevena śūlinā | hitāya jagatāmuktaḥ pañcākṣaravidhiryathā

Upamanyu said: Thus, directly to the great Goddess, by the great God who bears the trident, was the procedure of the Panchakshara declared, exactly so, for the benefit of the worlds.

Verse 77 (shiva.vayaviya.49.77)

य इदं कीर्तयेद्भक्त्या शृणुयाद्वा समाहितः । सर्वपापविनिर्मुक्तः प्रयाति परमां गतिम्

ya idaṁ kīrtayedbhaktyā śṛṇuyādvā samāhitaḥ | sarvapāpavinirmuktaḥ prayāti paramāṁ gatim

Whoever recites this with devotion, or hears it with a composed mind, becomes freed from all sin and attains the supreme goal.