The Glory of the Guru in the Rite of Initiation

Verse 1 (shiva.vayaviya.50.1)

श्रीकृष्ण उवाच । भगवन्मन्त्रमाहात्म्यं भवता कथितं प्रभो । तत्प्रयोगविधानं च साक्षाच्छ्रुतिसमं यथा

śrīkṛṣṇa uvāca | bhagavanmantramāhātmyaṁ bhavatā kathitaṁ prabho | tatprayogavidhānaṁ ca sākṣācchrutisamaṁ yathā

Shri Krishna said: O Lord, the greatness of the mantra has been told by you, together with the manner of its application, exactly as though directly heard from the Shruti itself.

Verse 2 (shiva.vayaviya.50.2)

इदानीं श्रोतुमिच्छामि शिवसंस्कारमुत्तमम् । मन्त्रसङ्ग्रहणे किञ्चित्सूचितं न तु विस्मृतम्

idānīṁ śrotumicchāmi śivasaṁskāramuttamam | mantrasaṅgrahaṇe kiñcitsūcitaṁ na tu vismṛtam

Now I wish to hear of the supreme Shaiva sacrament; something of it was indicated in the discussion of the gathering of the mantra, but not forgotten by me.

Verse 3 (shiva.vayaviya.50.3)

उपमन्युरुवाच । हन्त ते कथयिष्यामि सर्वपापविशोधनम् । संस्कारं परमं पुण्यं शिवेन पतिभाषितम्

upamanyuruvāca | hanta te kathayiṣyāmi sarvapāpaviśodhanam | saṁskāraṁ paramaṁ puṇyaṁ śivena patibhāṣitam

Upamanyu said: Well then, I shall tell you of that supreme and meritorious sacrament, which purifies all sin, as it was spoken by the Lord Shiva.

Verse 4 (shiva.vayaviya.50.4)

सम्यक् कृताधिकारः स्यात्पूजादिषु नरो यतः । संस्कारः कथ्यते तेन षडध्वपरिशोधनम्

samyak kṛtādhikāraḥ syātpūjādiṣu naro yataḥ | saṁskāraḥ kathyate tena ṣaḍadhvapariśodhanam

Since through it a man rightly acquires entitlement to worship and the like, it is called samskara; by it, purification of the six paths of the body occurs.

Verse 5 (shiva.vayaviya.50.5)

दीयते येन विज्ञानं क्षीयते पाशबन्धनम् । तस्मात्संस्कार एवायं दीक्षेत्यपि च कथ्यते

dīyate yena vijñānaṁ kṣīyate pāśabandhanam | tasmātsaṁskāra evāyaṁ dīkṣetyapi ca kathyate

By it realization is bestowed and the bondage of the fetter is diminished; therefore this very sacrament is also called diksha, initiation.

Verse 6 (shiva.vayaviya.50.6)

शाम्भवी चैव शाक्ती च मान्त्री चैव शिवागमे । दीक्षोपदिश्यते त्रेधा शिवेन परमात्मना

śāmbhavī caiva śāktī ca māntrī caiva śivāgame | dīkṣopadiśyate tredhā śivena paramātmanā

Shambhavi, Shakti, and Mantri — in the Shaiva scriptures, initiation is taught as threefold by Shiva, the Supreme Self.

Verse 7 (shiva.vayaviya.50.7)

गुरोरालोकमात्रेण स्पर्शात्सम्भाषणादपि । सद्यः संज्ञा भवेज्जन्तोः पाशोपक्षयकारिणी

gurorālokamātreṇa sparśātsambhāṣaṇādapi | sadyaḥ saṁjñā bhavejjantoḥ pāśopakṣayakāriṇī

By the mere glance of the guru, by touch, or even by conversation, an instantaneous awareness arises in the creature, one that brings about the diminishing of the fetter.

Verse 8 (shiva.vayaviya.50.8)

सा दीक्षा शाम्भवी प्रोक्ता सा पुनर्भिद्यते द्विधा । तीव्रा तीव्रतरा चेति पाशोपक्षयभेदतः

sā dīkṣā śāmbhavī proktā sā punarbhidyate dvidhā | tīvrā tīvratarā ceti pāśopakṣayabhedataḥ

That initiation is called Shambhavi; it is further divided into two: intense and more intense, according to the degree of diminishing of the fetter.

Verse 9 (shiva.vayaviya.50.9)

यया स्यान्निर्वृतिः सद्यः सैव तीव्रतरा मता । तीव्रा तु जीवतोऽत्यन्तं पुंसः पापविशोधिका

yayā syānnirvṛtiḥ sadyaḥ saiva tīvratarā matā | tīvrā tu jīvato'tyantaṁ puṁsaḥ pāpaviśodhikā

That by which release comes instantaneously is held to be the more intense kind; the intense kind thoroughly purifies the sin of a man while he still lives.

Verse 10 (shiva.vayaviya.50.10)

शाक्ती ज्ञानवती दीक्षा शिष्यदेहं प्रविश्य तु । गुरुणा योगमार्गेण क्रियते ज्ञानचक्षुषा

śāktī jñānavatī dīkṣā śiṣyadehaṁ praviśya tu | guruṇā yogamārgeṇa kriyate jñānacakṣuṣā

Shakti initiation, which is endowed with knowledge, is performed by the guru through the path of yoga, entering the disciple's body with the eye of knowledge.

Verse 11 (shiva.vayaviya.50.11)

मान्त्री क्रियावती दीक्षा कुण्डमण्डलपूर्विका । मन्दमन्दतरोद्देशात्कर्तव्या गुरुणा बहिः

māntrī kriyāvatī dīkṣā kuṇḍamaṇḍalapūrvikā | mandamandataroddeśātkartavyā guruṇā bahiḥ

Mantri initiation, endowed with ritual action, preceded by the fire-pit and the mandala, is to be performed outwardly by the guru, for those of milder and still milder spiritual capacity.

Verse 12 (shiva.vayaviya.50.12)

शक्तिपातानुसारेण शिष्योऽनुग्रहमर्हति । शैवधर्मानुसारस्य तन्मूलत्वात्समासतः

śaktipātānusāreṇa śiṣyo'nugrahamarhati | śaivadharmānusārasya tanmūlatvātsamāsataḥ

According to the degree of descent of grace, the disciple becomes entitled to grace, since, in brief, that descent of grace is the very root of conformity to Shaiva dharma.

Verse 13 (shiva.vayaviya.50.13)

यत्र शक्तिर्न पतिता तत्र शुद्धिर्न जायते । न विद्या न शिवाचारो न मुक्तिर्न च सिद्धयः

yatra śaktirna patitā tatra śuddhirna jāyate | na vidyā na śivācāro na muktirna ca siddhayaḥ

Where grace has not descended, there no purification arises — neither knowledge, nor Shaiva conduct, nor liberation, nor spiritual accomplishments.

Verse 14 (shiva.vayaviya.50.14)

तस्मात् लिङ्गानि संवीक्ष्य शक्तिपातस्य भूयसः । ज्ञानेन क्रियया वाथ गुरुः शिष्यं विशोधयेत्

tasmāt liṅgāni saṁvīkṣya śaktipātasya bhūyasaḥ | jñānena kriyayā vātha guruḥ śiṣyaṁ viśodhayet

Therefore, having carefully examined the signs of an abundant descent of grace, the guru should purify the disciple, whether through knowledge or through ritual action.

Verse 15 (shiva.vayaviya.50.15)

योऽन्यथा कुरुते मोहात् स विनश्यति दुर्मतिः । तस्मात्सर्वप्रकारेण गुरुः शिष्यं परीक्षयेत्

yo'nyathā kurute mohāt sa vinaśyati durmatiḥ | tasmātsarvaprakāreṇa guruḥ śiṣyaṁ parīkṣayet

Whoever, out of delusion, acts otherwise, being of poor judgment, comes to ruin; therefore the guru should examine the disciple in every way.

Verse 16 (shiva.vayaviya.50.16)

लक्षणं शक्तिपातस्य प्रबोधानन्दसम्भवः । सा यस्मात्परमा शक्तिः प्रबोधानन्दरूपिणी

lakṣaṇaṁ śaktipātasya prabodhānandasambhavaḥ | sā yasmātparamā śaktiḥ prabodhānandarūpiṇī

The mark of the descent of grace is the arising of awakened bliss, since that supreme power is itself of the very nature of awakened bliss.

Verse 17 (shiva.vayaviya.50.17)

आनन्दबोधयोर्लिङ्गमन्तःकरणविक्रियाः । यथा स्यात्कम्परोमाञ्चस्वरनेत्राङ्गविक्रियाः

ānandabodhayorliṅgamantaḥkaraṇavikriyāḥ | yathā syātkamparomāñcasvaranetrāṅgavikriyāḥ

The sign of that bliss and awakening is a disturbance of the inner faculty, such as trembling, horripilation, and a change in the voice, the eyes, and the limbs.

Verse 18 (shiva.vayaviya.50.18)

शिष्योऽपि लक्षणैरेभिः कुर्याद्गुरुपरीक्षणम् । तत्सम्पर्कैः शिवार्चादौ सङ्गतैर्वाथ तद्गतैः

śiṣyo'pi lakṣaṇairebhiḥ kuryādguruparīkṣaṇam | tatsamparkaiḥ śivārcādau saṅgatairvātha tadgataiḥ

The disciple, too, should examine the guru by these same signs, through contact with him — whether during the worship of Shiva or other such occasions, whether directly associated with him or through those connected to him.

Verse 19 (shiva.vayaviya.50.19)

शिष्यस्तु शिक्षणीयत्वाद्गुरोर्गौरवकारणात् । तस्मात् सर्वप्रयत्नेन गुरोर्गौरवमाचरेत्

śiṣyastu śikṣaṇīyatvādgurorgauravakāraṇāt | tasmāt sarvaprayatnena gurorgauravamācaret

But since the disciple is to be instructed, and since the guru is the very cause of his glory, one should with every effort show reverence to the guru.

Verse 20 (shiva.vayaviya.50.20)

यो गुरुः स शिवः प्रोक्तो यः शिवः स गुरुः स्मृतः । गुरुर्वा शिव एवाथ विद्याकारेण संस्थितः

yo guruḥ sa śivaḥ prokto yaḥ śivaḥ sa guruḥ smṛtaḥ | gururvā śiva evātha vidyākāreṇa saṁsthitaḥ

He who is the guru is declared to be Shiva; he who is Shiva is held to be the guru; the guru is indeed none other than Shiva, established in the form of knowledge.

Verse 21 (shiva.vayaviya.50.21)

यथा शिवस्तथा विद्या यथा विद्या तथा गुरुः । शिवविद्या गुरूणां च पूजया सदृशं फलम्

yathā śivastathā vidyā yathā vidyā tathā guruḥ | śivavidyā gurūṇāṁ ca pūjayā sadṛśaṁ phalam

As is Shiva, so is the knowledge; as is the knowledge, so is the guru. Worship of Shiva, of the knowledge, and of the gurus yields an equal fruit.

Verse 22 (shiva.vayaviya.50.22)

सर्वदेवात्मकश्चासौ सर्वमन्त्रमयो गुरुः । तस्मात्सर्वप्रयत्नेन यस्याज्ञां शिरसा वहेत्

sarvadevātmakaścāsau sarvamantramayo guruḥ | tasmātsarvaprayatnena yasyājñāṁ śirasā vahet

The guru is of the nature of all the gods, and consists of all mantras; therefore, with every effort, one should bear his command upon one's own head.

Verse 23 (shiva.vayaviya.50.23)

श्रेयोऽर्थी यदि गुर्वाज्ञां मनसापि न लङ्घयेत् । गुर्वाज्ञापालको यस्मात् ज्ञानसम्पत्तिमश्नुते

śreyo'rthī yadi gurvājñāṁ manasāpi na laṅghayet | gurvājñāpālako yasmāt jñānasampattimaśnute

If one seeks the highest good, one should not transgress the guru's command even in thought, since one who abides by the guru's command attains the treasure of knowledge.

Verse 24 (shiva.vayaviya.50.24)

गच्छंस्तिष्ठन् स्वपन् भुञ्जन्नान्यत्कर्म समाचरेत् । समक्षं यदि कुर्वीत सर्वं चानुज्ञया गुरोः

gacchaṁstiṣṭhan svapan bhuñjannānyatkarma samācaret | samakṣaṁ yadi kurvīta sarvaṁ cānujñayā guroḥ

Whether walking, standing, sleeping, eating, or performing any other action, if it is done in his presence, one should do it entirely with the guru's permission.

Verse 25 (shiva.vayaviya.50.25)

गुरोर्गृहे समक्षं वा न यथेष्टासनो भवेत् । गुरुर्देवो यतः साक्षात्तद्गृहं देवमन्दिरम्

gurorgṛhe samakṣaṁ vā na yatheṣṭāsano bhavet | gururdevo yataḥ sākṣāttadgṛhaṁ devamandiram

In the guru's house, or in his presence, one should not sit as one pleases, since the guru is truly a god, and his house is a temple of the god.

Verse 26 (shiva.vayaviya.50.26)

पापिनां च यथा सङ्गात्तत्पापात्पतितो भवेत् । यथेह वह्निसम्पर्कात् मलं त्यजति काञ्चनम् । तथैव गुरुसम्पर्कात् पापं त्यजति मानवः

pāpināṁ ca yathā saṅgāttatpāpātpatito bhavet | yatheha vahnisamparkāt malaṁ tyajati kāñcanam | tathaiva gurusamparkāt pāpaṁ tyajati mānavaḥ

Just as, through association with sinners, one falls through their sin — but just as gold here loses its impurity through contact with fire, so too a man loses his sin through contact with the guru.

Verse 27 (shiva.vayaviya.50.27)

यथा वह्निसमीपस्थो घृतकुम्भो विलीयते तथा पापं विलीयेत ह्याचार्यस्य समीपतः

yathā vahnisamīpastho ghṛtakumbho vilīyate tathā pāpaṁ vilīyeta hyācāryasya samīpataḥ

Just as a jar of ghee melts when placed near fire, so too sin melts away in the vicinity of the teacher.

Verse 28 (shiva.vayaviya.50.28)

यथा प्रज्वलितो वह्निः शुष्कमार्द्रं च निर्दहेत् । तथायमपि सन्तुष्टो गुरुः पापं क्षणाद्दहेत्

yathā prajvalito vahniḥ śuṣkamārdraṁ ca nirdahet | tathāyamapi santuṣṭo guruḥ pāpaṁ kṣaṇāddahet

Just as blazing fire burns up both dry and wet fuel alike, so too, when pleased, this guru burns away sin in an instant.

Verse 29 (shiva.vayaviya.50.29)

मनसा कर्मणा वाचा गुरोः क्रोधं न कारयेत्

manasā karmaṇā vācā guroḥ krodhaṁ na kārayet

One should never provoke the guru's anger, whether by mind, by deed, or by speech.

Verse 30 (shiva.vayaviya.50.30)

तस्य क्रोधेन दह्यन्ते ह्यायुः श्रीज्ञानसत्क्रियाः । तत्क्रोधकारिणो ये स्युस्तेषां यज्ञाश्च निष्फलाः

tasya krodhena dahyante hyāyuḥ śrījñānasatkriyāḥ | tatkrodhakāriṇo ye syusteṣāṁ yajñāśca niṣphalāḥ

By his anger, one's lifespan, prosperity, knowledge, and good works are burned away; and for those who provoke his anger, even their sacrifices become fruitless.

Verse 31 (shiva.vayaviya.50.31)

यमश्च नियमाश्चैव नात्र कार्या विचारणा । गुरोर्विरुद्धं यद्वाक्यं न वदेज्जातुचिन्नरः

yamaśca niyamāścaiva nātra kāryā vicāraṇā | gurorviruddhaṁ yadvākyaṁ na vadejjātucinnaraḥ

The restraints and observances apply here without exception; a man should never at any time speak words contrary to the guru.

Verse 32 (shiva.vayaviya.50.32)

वदेद्यदि महामोहाद्रौरवं नरकं व्रजेत् । मनसा कर्मणा वाचा गुरुमुद्दिश्य यत्नतः

vadedyadi mahāmohādrauravaṁ narakaṁ vrajet | manasā karmaṇā vācā gurumuddiśya yatnataḥ

If, through great delusion, he should speak such words, he goes to the Raurava hell. With mind, deed, and speech, directed toward the guru, with effort —

Verse 33 (shiva.vayaviya.50.33)

श्रेयोऽर्थी चेन्नरो धीमान्न मिथ्याचारमाचरेत् । गुरोर्हितं प्रियं कुर्यादादिष्टो वा न वा सदा

śreyo'rthī cennaro dhīmānna mithyācāramācaret | gurorhitaṁ priyaṁ kuryādādiṣṭo vā na vā sadā

if a wise man seeks the highest good, he should not engage in false conduct; he should always do what is beneficial and pleasing to the guru, whether directed to or not.

Verse 34 (shiva.vayaviya.50.34)

असमक्षं समक्षं वा तस्य कार्यं समाचरेत् । इत्थमाचारवान्भक्तो नित्यमुद्युक्तमानसः

asamakṣaṁ samakṣaṁ vā tasya kāryaṁ samācaret | itthamācāravānbhakto nityamudyuktamānasaḥ

Whether in his presence or not, one should perform his tasks. Thus a devotee of good conduct, his mind ever engaged —

Verse 35 (shiva.vayaviya.50.35)

गुरुप्रियकरः शिष्यः शैवधर्मांस्ततोऽर्हति । गुरुश्चेद्गुणवान् प्राज्ञः परमानन्दभासकः

gurupriyakaraḥ śiṣyaḥ śaivadharmāṁstato'rhati | guruścedguṇavān prājñaḥ paramānandabhāsakaḥ

a disciple who pleases the guru thereby becomes entitled to the duties of the Shaiva dharma — provided the guru is virtuous, wise, and radiant with supreme bliss.

Verse 36 (shiva.vayaviya.50.36)

तत्त्वविच्छिवसंसक्तो मुक्तिदो न तु चापरः । संवित्सञ्जननं तत्त्वं परमानन्दसम्भवम्

tattvavicchivasaṁsakto muktido na tu cāparaḥ | saṁvitsañjananaṁ tattvaṁ paramānandasambhavam

Only one who knows the truth and is united with Shiva bestows liberation — not any other. The truth is that which generates consciousness and gives rise to supreme bliss.

Verse 37 (shiva.vayaviya.50.37)

तत्तत्त्वं विदितं येन स एवानन्ददर्शकः । न पुनर्नाममात्रेण संविदारहितस्तु यः

tattattvaṁ viditaṁ yena sa evānandadarśakaḥ | na punarnāmamātreṇa saṁvidārahitastu yaḥ

He alone by whom that truth has been realized is a revealer of bliss — not one who, devoid of that realization, is a guru in name alone.

Verse 38 (shiva.vayaviya.50.38)

अन्योऽन्यं तारयेन्नौका किं शिला तारयेच्छिलाम् । एतस्य नाममात्रेण मुक्तिर्वै नाममात्रिका

anyo'nyaṁ tārayennaukā kiṁ śilā tārayecchilām | etasya nāmamātreṇa muktirvai nāmamātrikā

A boat carries others across — can a stone carry a stone across? Liberation obtained from such a one, who is a guru in name only, is itself liberation in name only.

Verse 39 (shiva.vayaviya.50.39)

यैः पुनर्विदितं तत्त्वं ते मुक्ता मोचयन्त्यपि । तत्त्वहीने कुतो बोधः कुतो ह्यात्मपरिग्रहः

yaiḥ punarviditaṁ tattvaṁ te muktā mocayantyapi | tattvahīne kuto bodhaḥ kuto hyātmaparigrahaḥ

But those by whom the truth has indeed been realized, being themselves liberated, can liberate others as well. In one devoid of that truth, how could there be awakening? How could there be the attainment of the Self?

Verse 40 (shiva.vayaviya.50.40)

परिग्रहविनिर्मुक्तः पशुरित्यभिधीयते । पशुभिः प्रेरितश्चापि पशुत्वं नातिवर्तते

parigrahavinirmuktaḥ paśurityabhidhīyate | paśubhiḥ preritaścāpi paśutvaṁ nātivartate

One devoid of such attainment is called a pashu, a bound soul; and even one impelled by such pashus does not thereby transcend his own condition.

Verse 41 (shiva.vayaviya.50.41)

तस्मात्तत्त्वविदेवेह मुक्तो मोचक इष्यते । सर्वलक्षणसंयुक्तः सर्वशास्त्रविदप्ययम्

tasmāttattvavideveha mukto mocaka iṣyate | sarvalakṣaṇasaṁyuktaḥ sarvaśāstravidapyayam

Therefore, only one here who is a knower of the truth and liberated is held to be able to liberate others — even one endowed with every auspicious mark and learned in every scripture,

Verse 42 (shiva.vayaviya.50.42)

सर्वोपायविधिज्ञोऽपि तत्त्वहीनस्तु निष्फलः । यस्यानुभवपर्यन्ता बुद्धिस्तत्त्वे प्रवर्तते

sarvopāyavidhijño'pi tattvahīnastu niṣphalaḥ | yasyānubhavaparyantā buddhistattve pravartate

even one who knows the rules of every method, if devoid of that truth, is fruitless. But he whose understanding of the truth extends all the way to direct experience —

Verse 43 (shiva.vayaviya.50.43)

तस्यावलोकनाद्यैश्च परानन्दोऽभिजायते । तस्माद्यस्यैव सम्पर्कात्प्रबोधानन्दसम्भवः

tasyāvalokanādyaiśca parānando'bhijāyate | tasmādyasyaiva samparkātprabodhānandasambhavaḥ

through his mere glance and the like, supreme bliss is born. Therefore, whoever, through contact with him alone, brings about the arising of awakened bliss —

Verse 44 (shiva.vayaviya.50.44)

गुरुं तमेव वृणुयान्नापरं मतिमान्नरः । स शिष्यैर्विनयाचारचतुरैरुचितो गुरुः

guruṁ tameva vṛṇuyānnāparaṁ matimānnaraḥ | sa śiṣyairvinayācāracaturairucito guruḥ

a discerning man should choose that very person as his guru, and no other. Such a guru is deemed fitting by disciples skilled in humility and right conduct.

Verse 45 (shiva.vayaviya.50.45)

यावद्विज्ञायते तावत्सेवनीयो मुमुक्षुभिः । ज्ञाते तस्मिन्स्थिरा भक्तिर्यावत्तत्त्वं समाश्रयेत्

yāvadvijñāyate tāvatsevanīyo mumukṣubhiḥ | jñāte tasminsthirā bhaktiryāvattattvaṁ samāśrayet

He should be served by those who seek liberation for as long as he is being examined; once he is known to be genuine, one's devotion to him should be firm, so long as one thereby takes refuge in the truth.

Verse 46 (shiva.vayaviya.50.46)

न तु तत्त्वं त्यजेज्जातु नोपेक्षेत कथञ्चन । यत्रानन्दः प्रबोधो वा नाल्पमप्युपलभ्यते

na tu tattvaṁ tyajejjātu nopekṣeta kathañcana | yatrānandaḥ prabodho vā nālpamapyupalabhyate

But one should never abandon the pursuit of truth, nor neglect it in any way, where not even the slightest bliss or awakening is to be found.

Verse 47 (shiva.vayaviya.50.47)

वत्सरादपि शिष्येण सोऽन्यं गुरुमुपाश्रयेत् । गुरुमन्यं प्रपन्नेऽपि नावमन्येत पौर्विकम् । गुरोर्भ्रातॄंस्तथा पुत्रान् बोधकान् प्रेरकानपि

vatsarādapi śiṣyeṇa so'nyaṁ gurumupāśrayet | gurumanyaṁ prapanne'pi nāvamanyeta paurvikam | gurorbhrātṝṁstathā putrān bodhakān prerakānapi

Even after a year, the disciple may resort to another guru; but even upon taking refuge in another guru, he should not disrespect the former one, nor the guru's brothers, sons, teachers, or those who prompted his own instruction.

Verse 48 (shiva.vayaviya.50.48)

तत्रादावुपसङ्गम्य ब्राह्मणं वेदपारगम् । गुरुमाराधयेत्प्राज्ञं शुभगं प्रियदर्शनम्

tatrādāvupasaṅgamya brāhmaṇaṁ vedapāragam | gurumārādhayetprājñaṁ śubhagaṁ priyadarśanam

There, first having approached a brahmin who has mastered the Veda, one should worship the guru — wise, auspicious, and pleasant to behold —

Verse 49 (shiva.vayaviya.50.49)

सर्वाभयप्रदातारं करुणाक्रान्तमानसम् । तोषयेत्तं प्रयत्नेन मनसा कर्मणा गिरा

sarvābhayapradātāraṁ karuṇākrāntamānasam | toṣayettaṁ prayatnena manasā karmaṇā girā

the bestower of freedom from all fear, whose mind is overcome with compassion; one should please him with effort, through mind, deed, and speech.

Verse 50 (shiva.vayaviya.50.50)

तावदाराधयेच्छिष्यः प्रसन्नोऽसौ भवेद्यथा । तस्मिन् प्रसन्ने शिष्यस्य सद्यः पापक्षयो भवेत्

tāvadārādhayecchiṣyaḥ prasanno'sau bhavedyathā | tasmin prasanne śiṣyasya sadyaḥ pāpakṣayo bhavet

The disciple should worship him until he becomes pleased; and when he is pleased, the disciple's sins are instantly destroyed.

Verse 51 (shiva.vayaviya.50.51)

तस्माद्धनानि रत्नानि क्षेत्राणि च गृहाणि च । भूषणानि च वासांसि यानशय्यासनानि च

tasmāddhanāni ratnāni kṣetrāṇi ca gṛhāṇi ca | bhūṣaṇāni ca vāsāṁsi yānaśayyāsanāni ca

Therefore wealth, jewels, lands, and houses; ornaments, garments, vehicles, beds, and seats —

Verse 52 (shiva.vayaviya.50.52)

एतानि गुरवे दद्याद्भक्त्या वित्तानुसारतः । वित्तशाठ्यं न कुर्वीत यदीच्छेत्परमां गतिम्

etāni gurave dadyādbhaktyā vittānusārataḥ | vittaśāṭhyaṁ na kurvīta yadīcchetparamāṁ gatim

these should be given to the guru with devotion, according to one's means; one should not be miserly with wealth if one desires the supreme goal.

Verse 53 (shiva.vayaviya.50.53)

स एव जनको माता भर्ता बन्धुर्धनं सुखम् । सखा मित्रं च यत्तस्मात्सर्वं तस्मै निवेदयेत्

sa eva janako mātā bhartā bandhurdhanaṁ sukham | sakhā mitraṁ ca yattasmātsarvaṁ tasmai nivedayet

He alone is father, mother, husband, kinsman, wealth, happiness, companion, and friend; therefore one should offer everything to him.

Verse 54 (shiva.vayaviya.50.54)

निवेद्य पश्चात्स्वात्मानं सान्वयं सपरिग्रहम् । समर्प्य सोदकं तस्मै नित्यं तद्वशगो भवेत्

nivedya paścātsvātmānaṁ sānvayaṁ saparigraham | samarpya sodakaṁ tasmai nityaṁ tadvaśago bhavet

Having offered all this, one should then surrender one's own self, together with one's lineage and possessions, offering them with water, and remain ever obedient to him.

Verse 55 (shiva.vayaviya.50.55)

यदा शिवाय स्वात्मानं दत्तवान् देशिकात्मने । तदा शैवो भवेद्देही न ततोऽस्ति पुनर्भवः

yadā śivāya svātmānaṁ dattavān deśikātmane | tadā śaivo bhaveddehī na tato'sti punarbhavaḥ

When an embodied being has given his own self to Shiva in the person of the guru, he then becomes truly Shaiva, and thereafter there is no rebirth for him.

Verse 56 (shiva.vayaviya.50.56)

गुरुश्च स्वाश्रितं शिष्यं वर्षमेकं परीक्षयेत् । ब्राह्मणं क्षत्रियं वैश्यं द्विवर्षं च त्रिवर्षकम्

guruśca svāśritaṁ śiṣyaṁ varṣamekaṁ parīkṣayet | brāhmaṇaṁ kṣatriyaṁ vaiśyaṁ dvivarṣaṁ ca trivarṣakam

And the guru should examine a disciple who has taken refuge with him for one year — a brahmin for one year, a kshatriya for two years, and a vaishya for three years —

Verse 57 (shiva.vayaviya.50.57)

प्राणद्रव्यप्रदानाद्यैरादेशैश्च समासमैः । उत्तमांश्चाधमे कृत्वा नीचानुत्तमकर्मणि

prāṇadravyapradānādyairādeśaiśca samāsamaiḥ | uttamāṁścādhame kṛtvā nīcānuttamakarmaṇi

through such tests as demands for his very life and his wealth, and through commands both fitting and unfitting, appointing the excellent to lowly tasks and the lowly to excellent tasks —

Verse 58 (shiva.vayaviya.50.58)

आक्रुष्टास्ताडिता वापि ये विषादं न यान्त्यपि । ते योग्याः संयताः शुद्धाः शिवसंस्कारकर्मणि

ākruṣṭāstāḍitā vāpi ye viṣādaṁ na yāntyapi | te yogyāḥ saṁyatāḥ śuddhāḥ śivasaṁskārakarmaṇi

those who, even when reviled or struck, do not fall into despondency — they are fit, self-controlled, and pure for the rite of Shaiva initiation.

Verse 59 (shiva.vayaviya.50.59)

अहिंसका दयावन्तो नित्यमुद्युक्तचेतसः । अमानिनो बुद्धिमन्तः त्यक्तस्पर्द्धाः प्रियंवदाः

ahiṁsakā dayāvanto nityamudyuktacetasaḥ | amānino buddhimantaḥ tyaktasparddhāḥ priyaṁvadāḥ

Those who are non-violent, compassionate, ever alert of mind; free of pride, intelligent, free from rivalry, and pleasant of speech —

Verse 60 (shiva.vayaviya.50.60)

ऋजवो मृदवः स्वच्छा विनीताः स्थिरचेतसः । शौचाचारसमायुक्ताः शिवभक्ता द्विजातयः

ṛjavo mṛdavaḥ svacchā vinītāḥ sthiracetasaḥ | śaucācārasamāyuktāḥ śivabhaktā dvijātayaḥ

upright, gentle, pure, humble, steady of mind; endowed with purity and proper conduct, devoted to Shiva, and twice-born —

Verse 61 (shiva.vayaviya.50.61)

एवं वृत्तसमोपेता वाङ्मनःकायकर्मभिः । शोध्या बोध्या यथान्यायमिति शास्त्रेषु निश्चयः

evaṁ vṛttasamopetā vāṅmanaḥkāyakarmabhiḥ | śodhyā bodhyā yathānyāyamiti śāstreṣu niścayaḥ

such persons, thus endowed with proper conduct in speech, mind, and body, are to be duly purified and instructed — this is the settled conclusion in the scriptures.

Verse 62 (shiva.vayaviya.50.62)

नाधिकारः स्वतो नार्याः शिवसंस्कारकर्मणि । नियोगाद्भर्तुरस्त्येव भक्तियुक्ता यदीश्वरे

nādhikāraḥ svato nāryāḥ śivasaṁskārakarmaṇi | niyogādbharturastyeva bhaktiyuktā yadīśvare

A woman has no entitlement of her own accord to the rite of Shaiva initiation; but, if devoted to the Lord, she has it indeed, by the direction of her husband.

Verse 63 (shiva.vayaviya.50.63)

तथैव भर्तृहीनाया पुत्रादेरभ्यनुज्ञया । अधिकारो भवत्येव कन्यायाः पितुराज्ञया । शूद्राणां मर्त्यजातीनां पतितानां विशेषतः

tathaiva bhartṛhīnāyā putrāderabhyanujñayā | adhikāro bhavatyeva kanyāyāḥ piturājñayā | śūdrāṇāṁ martyajātīnāṁ patitānāṁ viśeṣataḥ

Likewise, for a woman without a husband, entitlement arises through the permission of her son or other guardian; for an unmarried girl, through her father's command. This applies especially to shudras, to other mortal castes, and to the fallen —

Verse 64 (shiva.vayaviya.50.64)

तथा सङ्करजातीनां नाध्वशुद्धिर्विधीयते । तैऽप्यकृत्रिमभावाश्चेच्छिवे परमकारणे

tathā saṅkarajātīnāṁ nādhvaśuddhirvidhīyate | tai'pyakṛtrimabhāvāścecchive paramakāraṇe

and likewise for those of mixed castes, for whom the purification of the six paths is not prescribed in the ordinary way; yet even they, if their devotion to Shiva, the supreme cause, is unfeigned —

Verse 65 (shiva.vayaviya.50.65)

पादोदकप्रदानाद्यैः कुर्युः पापविशोधनम् । अत्रानुलोमजाता ये युक्ता एव द्विजातिषु

pādodakapradānādyaiḥ kuryuḥ pāpaviśodhanam | atrānulomajātā ye yuktā eva dvijātiṣu

may accomplish the purification of their sin through such means as offering the water that has washed the guru's feet. Among these, those born of a higher-caste father and lower-caste mother are indeed entitled among the twice-born.

Verse 66 (shiva.vayaviya.50.66)

तेषामध्वविशुद्ध्यादि कुर्यान्मातृकुलोचितम् । या तु कन्या स्वपित्राद्यैः शिवधर्मे नियोजिता

teṣāmadhvaviśuddhyādi kuryānmātṛkulocitam | yā tu kanyā svapitrādyaiḥ śivadharme niyojitā

For them, the purification of the paths and the rest should be performed as is fitting to their maternal lineage. As for a girl who has been consecrated to the Shaiva dharma by her own father or other guardian —

Verse 67 (shiva.vayaviya.50.67)

सा भक्ताय प्रदातव्या नापराय विरोधिने । दत्ता चेत्प्रतिकूलाय प्रमादाद्बोधयेत्पतिम्

sā bhaktāya pradātavyā nāparāya virodhine | dattā cetpratikūlāya pramādādbodhayetpatim

she should be given in marriage to a devotee, not to another who is hostile to the faith; if, through oversight, she has been given to one who opposes it, she should instruct her husband.

Verse 68 (shiva.vayaviya.50.68)

अशक्ता तं परित्यज्य मनसा धर्ममाचरेत् । यथा मुनिवरं त्यक्त्वा पतिमत्रिं पतिव्रता

aśaktā taṁ parityajya manasā dharmamācaret | yathā munivaraṁ tyaktvā patimatriṁ pativratā

If unable to instruct him, she should, without forsaking him outwardly, practice dharma in her mind — just as the chaste wife, without abandoning her husband Atri, best of sages, pursued her own devotion.

Verse 69 (shiva.vayaviya.50.69)

कृतकृत्याभवत्पूर्वं तपसाराध्य शङ्करम् । यथा नारायणं देवं तपसाराध्य पाण्डवाः

kṛtakṛtyābhavatpūrvaṁ tapasārādhya śaṅkaram | yathā nārāyaṇaṁ devaṁ tapasārādhya pāṇḍavāḥ

and thus formerly became accomplished, having worshipped Shankara through austerity — just as the Pandavas became accomplished, having worshipped the god Narayana through austerity.

Verse 70 (shiva.vayaviya.50.70)

पततीँल्लब्धवती धर्मे गुरुभिर्न नियोजिता । अस्वातन्त्र्यकृतो दोषो नेहास्ति परमार्थतः

patatī~llabdhavatī dharme gurubhirna niyojitā | asvātantryakṛto doṣo nehāsti paramārthataḥ

A woman who has fallen, not having been properly engaged in dharma by her elders, and who has since attained it — the fault arising from her lack of independence does not, in ultimate truth, belong to her here.

Verse 71 (shiva.vayaviya.50.71)

शिवधर्मे नियुक्तायाः शिवशासनगौरवात् । बहुनात्र किमुक्तेन योऽपि कोऽपि शिवाश्रयः

śivadharme niyuktāyāḥ śivaśāsanagauravāt | bahunātra kimuktena yo'pi ko'pi śivāśrayaḥ

For a woman engaged in the Shaiva dharma, by the authority of Shiva's own teaching, this is granted — what need is there to say more on this? Whosoever, of whatever kind, has taken refuge in Shiva —

Verse 72 (shiva.vayaviya.50.72)

संस्कार्यो गुर्वधीनश्चेत्संस्क्रिया न प्रभिद्यते । गुरोरालोकनादेव स्पर्शात्सम्भाषणादपि

saṁskāryo gurvadhīnaścetsaṁskriyā na prabhidyate | gurorālokanādeva sparśātsambhāṣaṇādapi

is to be given the sacrament; if he is under the guidance of a guru, the sacrament is not withheld. By the mere glance of the guru, by touch, or even by conversation —

Verse 73 (shiva.vayaviya.50.73)

यस्य सञ्जायते प्रज्ञा तस्य नास्ति पराजयः । मनसा यस्तु संस्कारः क्रियते योगवर्त्मना

yasya sañjāyate prajñā tasya nāsti parājayaḥ | manasā yastu saṁskāraḥ kriyate yogavartmanā

in whomsoever wisdom thus arises, for him there is no defeat. As for the sacrament that is performed mentally, through the path of yoga —

Verse 74 (shiva.vayaviya.50.74)

स नेह कथितो गुह्यो गुरुवक्त्रैकगोचरः । क्रियावान् यस्तु संस्कारः कुण्डमण्डपपूर्वकः । स वक्ष्यते समासेन तस्य शक्यो न विस्तरः

sa neha kathito guhyo guruvaktraikagocaraḥ | kriyāvān yastu saṁskāraḥ kuṇḍamaṇḍapapūrvakaḥ | sa vakṣyate samāsena tasya śakyo na vistaraḥ

that has not been told here, being a secret known only from the guru's own mouth. But the sacrament that involves ritual action, preceded by the fire-pit and pavilion — that shall now be told in brief; a full account of it is not possible.