Daily and Occasional Rites Taught in the Shiva Scriptures

Verse 1 (shiva.vayaviya.57.1)

उपमन्युरुवाच । न्यासस्तु त्रिविधः प्रोक्तः स्थित्युत्पत्तिलयक्रमात् । स्थितिर्न्यासो गृहस्थानामुत्पत्तिर्ब्रह्मचारिणाम्

upamanyuruvāca | nyāsastu trividhaḥ proktaḥ sthityutpattilayakramāt | sthitirnyāso gṛhasthānāmutpattirbrahmacāriṇām

Upamanyu said: Nyāsa is declared to be of three kinds, in the order of maintenance, origination, and dissolution. The nyāsa of maintenance belongs to householders; that of origination, to brahmacārins.

Verse 2 (shiva.vayaviya.57.2)

यतीनां संहृतिन्यासो वनस्थानां तथैव च । स एव भर्तृहीनायाः कुटुम्बिन्याः स्थितिर्भवेत्

yatīnāṃ saṃhṛtinyāso vanasthānāṃ tathaiva ca | sa eva bhartṛhīnāyāḥ kuṭumbinyāḥ sthitirbhavet

The nyāsa of dissolution belongs to ascetics, and likewise to forest-dwellers. That same nyāsa of maintenance is also for a housewife bereft of her husband.

Verse 3 (shiva.vayaviya.57.3)

कन्यायाः पुनरुत्पत्तिं वक्ष्ये न्यासस्य लक्षणम् । अङ्गुष्ठादिकनिष्ठान्तं स्थितिन्यास उदाहृतः

kanyāyāḥ punarutpattiṃ vakṣye nyāsasya lakṣaṇam | aṅguṣṭhādikaniṣṭhāntaṃ sthitinyāsa udāhṛtaḥ

For a maiden, again, it is origination. I shall now declare the mark of each nyāsa: from the thumb up to the little finger is called the nyāsa of maintenance.

Verse 4 (shiva.vayaviya.57.4)

दक्षिणाङ्गुष्ठमारभ्य वामाङ्गुष्ठान्तमेव च । उत्पत्तिन्यास आख्यातो विपरीतस्तु संहृतिः

dakṣiṇāṅguṣṭhamārabhya vāmāṅguṣṭhāntameva ca | utpattinyāsa ākhyāto viparītastu saṃhṛtiḥ

That begun from the right thumb and ending at the left thumb is called the nyāsa of origination; the reverse order is dissolution.

Verse 5 (shiva.vayaviya.57.5)

सबिन्दुकान्नकारादीन् वर्णान् न्यस्येदनुक्रमात् । अङ्गुलीषु शिवं न्यस्येत् तलयोरप्यनामयोः

sabindukānnakārādīn varṇān nyasyedanukramāt | aṅgulīṣu śivaṃ nyasyet talayorapyanāmayoḥ

He should, in due order, place the letters beginning with 'na,' each with the bindu, upon the fingers; he should place the mantra of Shiva upon the palms and the ring fingers.

Verse 6 (shiva.vayaviya.57.6)

अस्त्रन्यासं ततः कृत्वा दशदिक्ष्वस्त्रमन्त्रतः । निवृत्त्यादिकलाः पञ्च पञ्चभूतस्वरूपिणीः

astranyāsaṃ tataḥ kṛtvā daśadikṣvastramantrataḥ | nivṛttyādikalāḥ pañca pañcabhūtasvarūpiṇīḥ

Then, having performed the nyāsa of the weapon in the ten directions by the weapon-mantra, he should place the five kalās beginning with Nivṛtti, which are of the nature of the five elements —

Verse 7 (shiva.vayaviya.57.7)

पञ्चभूताधिपैः सार्द्धं तत्तच्चिह्नसमन्विताः । हृत्कण्ठतालुभ्रूमध्यब्रह्मरन्ध्रसमाश्रयाः

pañcabhūtādhipaiḥ sārddhaṃ tattaccihnasamanvitāḥ | hṛtkaṇṭhatālubhrūmadhyabrahmarandhrasamāśrayāḥ

together with the lords of the five elements, each with its own sign, resting respectively at the heart, throat, palate, the space between the brows, and the crown-aperture.

Verse 8 (shiva.vayaviya.57.8)

तत्तद्बीजेन सङ्ग्रन्थींस्तत्तद्बीजेषु भावयेत् । तासां विशोधनार्थाय विद्यां पञ्चाक्षरीं जपेत्

tattadbījena saṅgranthīṃstattadbījeṣu bhāvayet | tāsāṃ viśodhanārthāya vidyāṃ pañcākṣarīṃ japet

With their respective seed-syllables, he should contemplate their knots as located in those seed-syllables; for their purification, he should recite the five-syllabled mantra.

Verse 9 (shiva.vayaviya.57.9)

निरुद्ध्वा प्राणवायुं च गुणसङ्ख्यानुसारतः । भूतग्रन्थिं ततः छिन्द्यादस्त्रेणैवास्त्रमुद्रया

niruddhvā prāṇavāyuṃ ca guṇasaṅkhyānusārataḥ | bhūtagranthiṃ tataḥ chindyādastreṇaivāstramudrayā

Having restrained the breath according to the number corresponding to the quality, he should then sever the knot of the element by the weapon-mantra, with the weapon-mudrā.

Verse 10 (shiva.vayaviya.57.10)

नाड्याः सुषुम्णयात्मानं प्रेरितं प्राणवायुना । निर्गतं ब्रह्मरन्ध्रेण योजयेत् शिवतेजसा

nāḍyāḥ suṣumṇayātmānaṃ preritaṃ prāṇavāyunā | nirgataṃ brahmarandhreṇa yojayet śivatejasā

He should join the self, driven by the breath through the Suṣumṇā channel and issued forth through the brahmarandhra, with the radiance of Shiva.

Verse 11 (shiva.vayaviya.57.11)

विशोष्य वायुना पश्चाद्देहं कालाग्निना दहेत् । ततश्चोपरिभावेन कलाः संहृत्य वायुना

viśoṣya vāyunā paścāddehaṃ kālāgninā dahet | tataścoparibhāvena kalāḥ saṃhṛtya vāyunā

Then, having dried up the body with the wind element, he should burn it with the fire of time; then, by an upward movement, he should, with the breath, withdraw the kalās.

Verse 12 (shiva.vayaviya.57.12)

देहं संहृत्य वै दग्धं कलाः स्पृष्ट्वा सहाधिपम् । प्लावयित्वामृतैर्देहं यथास्थानं निवेशयेत्

dehaṃ saṃhṛtya vai dagdhaṃ kalāḥ spṛṣṭvā sahādhipam | plāvayitvāmṛtairdehaṃ yathāsthānaṃ niveśayet

Having thus withdrawn and burned the body, and touched the kalās together with their presiding lord, he should flood the body with nectar and settle it back in its proper place.

Verse 13 (shiva.vayaviya.57.13)

अथ संहृत्य वै दग्धः कलासर्गं विनैव तु । अमृतप्लावनं कुर्याद् भस्मीभूतस्य वै ततः

atha saṃhṛtya vai dagdhaḥ kalāsargaṃ vinaiva tu | amṛtaplāvanaṃ kuryād bhasmībhūtasya vai tataḥ

Or, having thus withdrawn and burnt the body without the emanation of the kalās, he should then flood that which has become ash with nectar.

Verse 14 (shiva.vayaviya.57.14)

ततो विद्यामये तस्मिन् देहे दीपशिखाकृतिम् । शिवान्निर्गतमात्मानं ब्रह्मरन्ध्रेण योजयेत्

tato vidyāmaye tasmin dehe dīpaśikhākṛtim | śivānnirgatamātmānaṃ brahmarandhreṇa yojayet

Then, in that body made of Vidyā, he should join the self, of the form of a lamp-flame, which had issued forth from Shiva, back into it through the brahmarandhra.

Verse 15 (shiva.vayaviya.57.15)

देहस्यान्तः प्रविष्टं तं ध्यात्वा हृदयपङ्कजे । पुनश्चामृतवर्षेण सिञ्चेद् विद्यामयं वपुः

dehasyāntaḥ praviṣṭaṃ taṃ dhyātvā hṛdayapaṅkaje | punaścāmṛtavarṣeṇa siñced vidyāmayaṃ vapuḥ

Having meditated upon it as entered within the body, in the lotus of the heart, he should again sprinkle that body made of Vidyā with a shower of nectar.

Verse 16 (shiva.vayaviya.57.16)

ततः कुर्यात् करन्यासं करशोधनपूर्वकम् । देहन्यासं ततः पश्चान्महत्या मुद्रया चरेत्

tataḥ kuryāt karanyāsaṃ karaśodhanapūrvakam | dehanyāsaṃ tataḥ paścānmahatyā mudrayā caret

Then he should perform the nyāsa upon the hands, preceded by their purification; and thereafter perform the nyāsa upon the body with the great mudrā.

Verse 17 (shiva.vayaviya.57.17)

अङ्गन्यासं ततः कृत्वा शिवोक्तेन तु वर्त्मना । वर्णन्यासं ततः कुर्याद्धस्तपादादिसन्धिषु

aṅganyāsaṃ tataḥ kṛtvā śivoktena tu vartmanā | varṇanyāsaṃ tataḥ kuryāddhastapādādisandhiṣu

Then, having performed the limb-nyāsa according to the way taught by Shiva, he should perform the placing of the letters at the joints of the hands, feet, and so forth.

Verse 18 (shiva.vayaviya.57.18)

षडङ्गानि ततो न्यस्य जातिषट्कयुतानि च । दिग्बन्धमाचरेत्पश्चादाग्नेयादि यथाक्रमम्

ṣaḍaṅgāni tato nyasya jātiṣaṭkayutāni ca | digbandhamācaretpaścādāgneyādi yathākramam

Then, having placed the six limb-mantras joined with the six elemental classes, he should perform the binding of the directions, beginning with the south-east, in due order.

Verse 19 (shiva.vayaviya.57.19)

यद्वा मूर्द्धादिपञ्चाङ्गं न्यासमेव समाचरेत् । तथा षडङ्गन्यासं च भूतशुद्ध्यादिकं विना

yadvā mūrddhādipañcāṅgaṃ nyāsameva samācaret | tathā ṣaḍaṅganyāsaṃ ca bhūtaśuddhyādikaṃ vinā

Or else he may perform only the fivefold limb-nyāsa beginning at the head, and likewise the six-limb nyāsa, without the purification of the elements and the rest.

Verse 20 (shiva.vayaviya.57.20)

एवं समासरूपेण कृत्वा देहात्मशोधनम् । शिवभावमुपागम्य पूजयेत्परमेश्वरम्

evaṃ samāsarūpeṇa kṛtvā dehātmaśodhanam | śivabhāvamupāgamya pūjayetparameśvaram

Having thus, in brief form, purified the body and self, and attained the state of Shiva, he should worship the Supreme Lord.

Verse 21 (shiva.vayaviya.57.21)

अथ यस्यास्त्यवसरो नास्ति वा मतिविभ्रमः । स विस्तीर्णेन कल्पेन न्यासकर्म समाचरेत्

atha yasyāstyavasaro nāsti vā mativibhramaḥ | sa vistīrṇena kalpena nyāsakarma samācaret

But he who has leisure, and whose mind is not confused, should perform the rite of nyāsa according to the extended procedure.

Verse 22 (shiva.vayaviya.57.22)

तत्राद्यो मातृकान्यासो ब्रह्मन्यासस्ततः परः । तृतीयः प्रणवन्यासो हंसन्यासस्तदुत्तरः

tatrādyo mātṛkānyāso brahmanyāsastataḥ paraḥ | tṛtīyaḥ praṇavanyāso haṃsanyāsastaduttaraḥ

There, the first is the nyāsa of the Mother-letters; the next after that, the nyāsa of Brahma-mantras; the third, the nyāsa of the syllable Oṃ; after that, the nyāsa of Haṃsa —

Verse 23 (shiva.vayaviya.57.23)

पञ्चमः कथ्यते सद्भिर्न्यासः पञ्चाक्षरात्मकः । एतेष्वेकमनेकं वा कुर्यात् पूजादिकर्मसु

pañcamaḥ kathyate sadbhirnyāsaḥ pañcākṣarātmakaḥ | eteṣvekamanekaṃ vā kuryāt pūjādikarmasu

and the fifth is declared by the wise to be the nyāsa of the five-syllabled mantra. Among these, one may perform one or several in the rites of worship and the rest.

Verse 24 (shiva.vayaviya.57.24)

अकारं मूर्ध्नि विन्यस्य आकारं च ललाटके । इं ईं च नेत्रयोस्तद्वत् उं ऊं श्रवणयोस्तथा

akāraṃ mūrdhni vinyasya ākāraṃ ca lalāṭake | iṃ īṃ ca netrayostadvat uṃ ūṃ śravaṇayostathā

Having placed the letter 'a' upon the crown of the head, and 'ā' upon the forehead; likewise 'i' and 'ī' upon the two eyes; and 'u' and 'ū' upon the two ears —

Verse 25 (shiva.vayaviya.57.25)

ऋं ॠं कपोलयोश्चैव ऌं ॡं नासापुटद्वये । एमैम्मोष्ठद्वयोरोमौं दन्तपङ्क्तिद्वयोः क्रमात्

ṛṃ ṝṃ kapolayoścaiva ḷṃ ḹṃ nāsāpuṭadvaye | emaimmoṣṭhadvayoromauṃ dantapaṅktidvayoḥ kramāt

'ṛ' and 'ṝ' upon the two cheeks; 'ḷ' and 'ḹ' upon the two nostrils; 'e' and 'ai' upon the two lips; 'o' and 'au' in due order upon the two rows of teeth —

Verse 26 (shiva.vayaviya.57.26)

अं जिह्वायामथो तालुन्यः प्रयोज्यो यथाक्रमम् । कवर्गं दक्षिणे हस्ते न्यसेत्पञ्चसु सन्धिषु

aṃ jihvāyāmatho tālunyaḥ prayojyo yathākramam | kavargaṃ dakṣiṇe haste nyasetpañcasu sandhiṣu

'aṃ' upon the tongue, then 'aḥ' upon the palate, in due order. He should place the ka-group upon the right hand, at its five joints —

Verse 27 (shiva.vayaviya.57.27)

चवर्गं च तथा वामहस्तसन्धिषु विन्यसेत् । टवर्गं च तवर्गं च पादयोरुभयोरपि

cavargaṃ ca tathā vāmahastasandhiṣu vinyaset | ṭavargaṃ ca tavargaṃ ca pādayorubhayorapi

and likewise place the ca-group upon the joints of the left hand; and the ṭa-group and the ta-group upon both feet —

Verse 28 (shiva.vayaviya.57.28)

पफौ तु पार्श्वयोः पृष्ठे नाभौ चापि बभौ ततः । न्यसेन्मकारं हृदये त्वगादिषु यथाक्रमम्

paphau tu pārśvayoḥ pṛṣṭhe nābhau cāpi babhau tataḥ | nyasenmakāraṃ hṛdaye tvagādiṣu yathākramam

'pa' and 'pha' upon the two sides; the rest of the pa-group upon the back and the navel; then 'ma' upon the heart, and, in due order, upon the skin and the rest.

Verse 29 (shiva.vayaviya.57.29)

यकारादिसकारान्तान् न्यसेत्सप्तसु धातुषु । हङ्कारं हृदयस्यान्तः क्षकारं भ्रूयुगान्तरे

yakārādisakārāntān nyasetsaptasu dhātuṣu | haṅkāraṃ hṛdayasyāntaḥ kṣakāraṃ bhrūyugāntare

He should place the letters from 'ya' to 'sa' upon the seven bodily constituents; the letter 'ha' within the heart, and 'kṣa' in the space between the brows.

Verse 30 (shiva.vayaviya.57.30)

एवं वर्णान् प्रविन्यस्य पञ्चाशत् रुद्रवर्त्मना । अङ्गवक्त्रकलाभेदात् पञ्च ब्रह्माणि विन्यसेत्

evaṃ varṇān pravinyasya pañcāśat rudravartmanā | aṅgavaktrakalābhedāt pañca brahmāṇi vinyaset

Having thus placed the fifty letters, in the manner of Rudra, he should place the five Brahma-mantras, distinguished by limb, face, and kalā.

Verse 31 (shiva.vayaviya.57.31)

करन्यासाद्यमपि तैः कृत्वा वाथ न वा क्रमात् । शिरोवदनहृद्गुह्यपादेष्वेतानि कल्पयेत्

karanyāsādyamapi taiḥ kṛtvā vātha na vā kramāt | śirovadanahṛdguhyapādeṣvetāni kalpayet

With these he may also perform the nyāsa upon the hands and so forth in due order, or not; he should establish these at the head, face, heart, secret part, and feet.

Verse 32 (shiva.vayaviya.57.32)

ततश्चोर्ध्वादिवक्त्राणि पश्चिमान्तानि कल्पयेत् । ईशानस्य कलाः पञ्च पञ्चस्वेतेषु च क्रमात्

tataścordhvādivaktrāṇi paścimāntāni kalpayet | īśānasya kalāḥ pañca pañcasveteṣu ca kramāt

Then he should establish the faces, from the upper one down to the western. The five kalās of Īśāna, in due order, upon these five places —

Verse 33 (shiva.vayaviya.57.33)

ततश्चतुर्षु वक्त्रेषु पुरुषस्य कला अपि । चतस्रः प्रणिधातव्याः पूर्वादिक्रमयोगतः

tataścaturṣu vaktreṣu puruṣasya kalā api | catasraḥ praṇidhātavyāḥ pūrvādikramayogataḥ

and then, upon the four faces, the four kalās of the deity Puruṣa are also to be placed, in due order beginning with the east.

Verse 34 (shiva.vayaviya.57.34)

हृत्कण्ठांसेषु नाभौ च कुक्षौ पृष्ठे च वक्षसि । अघोरस्य कलाश्चाष्टौ पादयोरपि हस्तयोः

hṛtkaṇṭhāṃseṣu nābhau ca kukṣau pṛṣṭhe ca vakṣasi | aghorasya kalāścāṣṭau pādayorapi hastayoḥ

At the heart, throat, shoulders, navel, belly, back, and chest — the eight kalās of Aghora; and also upon the feet and the hands —

Verse 35 (shiva.vayaviya.57.35)

पश्चात् त्रयोदशकलाः पायुमेढ्रोरुजानुषु । जङ्घास्फिक्कटिपार्श्वेषु वामदेवस्य भावयेत्

paścāt trayodaśakalāḥ pāyumeḍhrorujānuṣu | jaṅghāsphikkaṭipārśveṣu vāmadevasya bhāvayet

and thereafter, the thirteen kalās of Vāmadeva he should contemplate at the anus, the genitals, the thighs, the knees, the calves, the buttocks, the hips, and the sides.

Verse 36 (shiva.vayaviya.57.36)

सद्यस्याऽपि कलाश्चाष्टौ पादयोरपि हस्तयोः । घ्राणे शिरसि बाह्वोश्च कल्पयेत्कल्पवित्तमः । अष्टत्रिंशत्कलान्यासमेवं कृत्वानुपूर्वशः

sadyasyā'pi kalāścāṣṭau pādayorapi hastayoḥ | ghrāṇe śirasi bāhvośca kalpayetkalpavittamaḥ | aṣṭatriṃśatkalānyāsamevaṃ kṛtvānupūrvaśaḥ

The eight kalās of Sadyojāta, too, the one most skilled in ritual should establish upon the feet, hands, nose, head, and arms. Having thus performed, in due succession, the placing of the thirty-eight kalās —

Verse 37 (shiva.vayaviya.57.37)

पश्चात् प्रणवविद्धीमान् प्रणवन्यासमाचरेत् । बाहुद्वये कूर्परयोस्तथा च मणिबन्धयोः

paścāt praṇavaviddhīmān praṇavanyāsamācaret | bāhudvaye kūrparayostathā ca maṇibandhayoḥ

thereafter, the one skilled in the syllable Oṃ should perform the nyāsa of the praṇava, upon the two arms, the elbows, and the two wrists —

Verse 38 (shiva.vayaviya.57.38)

पार्श्वोदरोरुजङ्घेषु पादयोः पृष्ठतस्तथा । इत्थं प्रणवविन्यासं कृत्वा न्यासविचक्षणः

pārśvodarorujaṅgheṣu pādayoḥ pṛṣṭhatastathā | itthaṃ praṇavavinyāsaṃ kṛtvā nyāsavicakṣaṇaḥ

upon the sides, belly, thighs, and calves, and likewise upon the feet and the back. Having thus performed the placing of the praṇava, the one skilled in nyāsa —

Verse 39 (shiva.vayaviya.57.39)

हंसन्यासं प्रकुर्वीत शिवशास्त्रे यथोदितम् । बीजं विभज्य हंसस्य नेत्रयोर्घ्राणयोरपि

haṃsanyāsaṃ prakurvīta śivaśāstre yathoditam | bījaṃ vibhajya haṃsasya netrayorghrāṇayorapi

should perform the nyāsa of Haṃsa, as taught in the scripture of Shiva, dividing the seed-syllable of Haṃsa, placing it upon the eyes and the nostrils —

Verse 40 (shiva.vayaviya.57.40)

विभज्य बाहुनेत्रास्यललाटे कर्णयोरपि । कक्षयोः स्कन्धयोश्चैव पार्श्वयोः स्तनयोस्तथा

vibhajya bāhunetrāsyalalāṭe karṇayorapi | kakṣayoḥ skandhayoścaiva pārśvayoḥ stanayostathā

dividing it, upon the arms, eyes, mouth, forehead, and ears; upon the armpits and shoulders, and likewise the sides and breasts —

Verse 41 (shiva.vayaviya.57.41)

कट्यां पाण्योर्गुल्फयोश्च यद्वा पञ्चाङ्गवर्त्मना । हंसन्यासमिमं कृत्वा न्यसेत् पञ्चाक्षरीं ततः

kaṭyāṃ pāṇyorgulphayośca yadvā pañcāṅgavartmanā | haṃsanyāsamimaṃ kṛtvā nyaset pañcākṣarīṃ tataḥ

upon the waist, the hands, and the ankles; or else by the fivefold-limb method. Having performed this Haṃsa-nyāsa, he should then place the five-syllabled mantra —

Verse 42 (shiva.vayaviya.57.42)

यथा पूर्वोक्तमार्गेण शिवत्वं येन जायते । नाशिवः शिवमभ्यस्येन्नाशिवः शिवमर्चयेत् । नाशिवस्तु शिवं ध्यायेन्नाशिवः प्राप्नुयात् शिवम्

yathā pūrvoktamārgeṇa śivatvaṃ yena jāyate | nāśivaḥ śivamabhyasyennāśivaḥ śivamarcayet | nāśivastu śivaṃ dhyāyennāśivaḥ prāpnuyāt śivam

in the manner stated before, by which Shiva-hood is produced. One who is not Shiva should not practice Shiva; one who is not Shiva should not worship Shiva; one who is not Shiva should not meditate upon Shiva; one who is not Shiva cannot attain Shiva.

Verse 43 (shiva.vayaviya.57.43)

तस्मात् शैवीं तनुं कृत्वा त्यक्त्वा च पशुभावनाम् । शिवोऽहमिति सञ्चिन्त्य शैवं कर्म समाचरेत्

tasmāt śaivīṃ tanuṃ kṛtvā tyaktvā ca paśubhāvanām | śivo'hamiti sañcintya śaivaṃ karma samācaret

Therefore, having made the body Shaiva, and abandoned the conception of himself as a bound soul, he should perform Shaiva rites, contemplating 'I am Shiva.'

Verse 44 (shiva.vayaviya.57.44)

कर्मयज्ञस्तपोयज्ञो जपयज्ञस्तदुत्तरः । ध्यानयज्ञो ज्ञानयज्ञः पञ्च यज्ञाः प्रकीर्तिताः

karmayajñastapoyajño japayajñastaduttaraḥ | dhyānayajño jñānayajñaḥ pañca yajñāḥ prakīrtitāḥ

The sacrifice of action, the sacrifice of austerity, and after that the sacrifice of recitation, the sacrifice of meditation, and the sacrifice of knowledge — these five sacrifices are proclaimed.

Verse 45 (shiva.vayaviya.57.45)

कर्मयज्ञरताः केचित्तपोयज्ञरताः परे । जपयज्ञरताश्चान्ये ध्यानयज्ञरतास्तथा

karmayajñaratāḥ kecittapoyajñaratāḥ pare | japayajñaratāścānye dhyānayajñaratāstathā

Some are devoted to the sacrifice of action; others, to the sacrifice of austerity; others still, to the sacrifice of recitation; and others to the sacrifice of meditation —

Verse 46 (shiva.vayaviya.57.46)

ज्ञानयज्ञरताश्चान्ये विशिष्टाश्चोत्तरोत्तरम् । कर्मयज्ञो द्विधा प्रोक्तः कामाकामविभेदतः

jñānayajñaratāścānye viśiṣṭāścottarottaram | karmayajño dvidhā proktaḥ kāmākāmavibhedataḥ

and others to the sacrifice of knowledge — each successive one more excellent than the last. The sacrifice of action is declared twofold, distinguished as with desire and without desire.

Verse 47 (shiva.vayaviya.57.47)

कामान् कामी ततो भुक्त्वा कामासक्तः पुनर्भवेत् । अकामो रुद्रभवने भोगान् भुक्त्वा ततश्च्युतः

kāmān kāmī tato bhuktvā kāmāsaktaḥ punarbhavet | akāmo rudrabhavane bhogān bhuktvā tataścyutaḥ

The one with desire, having enjoyed his desires, still attached to desire, is born again. The one without desire, having enjoyed pleasures in the abode of Rudra, falls from there —

Verse 48 (shiva.vayaviya.57.48)

तपोयज्ञरतो भूत्वा जायते नात्र संशयः । तपस्वी च पुनस्तस्मिन् भोगान् भुक्त्वा ततश्च्युतः

tapoyajñarato bhūtvā jāyate nātra saṃśayaḥ | tapasvī ca punastasmin bhogān bhuktvā tataścyutaḥ

and is born again devoted to the sacrifice of austerity — of this there is no doubt. And the ascetic, too, having again enjoyed pleasures there, falls from there —

Verse 49 (shiva.vayaviya.57.49)

जपध्यानरतो भूत्वा जायते भुवि मानवः । जपध्यानरतो मर्त्यस्तद्वैशिष्ट्यवशादिह

japadhyānarato bhūtvā jāyate bhuvi mānavaḥ | japadhyānarato martyastadvaiśiṣṭyavaśādiha

and is born on earth as a human devoted to recitation and meditation. The mortal devoted to recitation and meditation, by virtue of its excellence, here —

Verse 50 (shiva.vayaviya.57.50)

ज्ञानं लब्ध्वाचिरादेव शिवसायुज्यमाप्नुयात् । तस्मान्मुक्तो शिवाज्ञप्तः कर्मयज्ञोऽपि देहिनाम्

jñānaṃ labdhvācirādeva śivasāyujyamāpnuyāt | tasmānmukto śivājñaptaḥ karmayajño'pi dehinām

having attained knowledge before long, obtains union with Shiva. Therefore, though the sacrifice of action, too, is ordained by Shiva for embodied beings —

Verse 51 (shiva.vayaviya.57.51)

अकामः कामसंयुक्तो बन्धायैव भविष्यति । तस्मात्पञ्चसु यज्ञेषु ध्यानज्ञानपरो भवेत्

akāmaḥ kāmasaṃyukto bandhāyaiva bhaviṣyati | tasmātpañcasu yajñeṣu dhyānajñānaparo bhavet

whether performed without desire or with desire, it will lead only to bondage. Therefore, among the five sacrifices, one should be devoted chiefly to meditation and knowledge.

Verse 52 (shiva.vayaviya.57.52)

ध्यानं ज्ञानं च यस्यास्ति तीर्णस्तेन भवार्णवः । हिंसादिदोषनिर्मुक्तो विशुद्धश्चित्तसाधनः

dhyānaṃ jñānaṃ ca yasyāsti tīrṇastena bhavārṇavaḥ | hiṃsādidoṣanirmukto viśuddhaścittasādhanaḥ

He who possesses meditation and knowledge has, by these, crossed the ocean of worldly existence; freed from the faults of violence and the rest, purified, his mind well disciplined —

Verse 53 (shiva.vayaviya.57.53)

ध्यानयज्ञः परस्तस्मादपवर्गफलप्रदः । बहिः कर्मिकरा यद्वन्नातीव फलभागिनः

dhyānayajñaḥ parastasmādapavargaphalapradaḥ | bahiḥ karmikarā yadvannātīva phalabhāginaḥ

for him the sacrifice of meditation is supreme, and bestows the fruit of final liberation. Just as those who perform mere external rites do not partake very greatly of the fruit —

Verse 54 (shiva.vayaviya.57.54)

दृष्ट्वा नरेन्द्रभवने तद्वदत्रापि कर्मिणः । ध्यानिनां हि वपुः सूक्ष्मं भवेत्प्रत्यक्षमैश्वरम्

dṛṣṭvā narendrabhavane tadvadatrāpi karmiṇaḥ | dhyānināṃ hi vapuḥ sūkṣmaṃ bhavetpratyakṣamaiśvaram

as is seen in a king's palace, so too here among those devoted to mere ritual action. For the subtle body of those who meditate becomes the direct, manifest form of the Lord —

Verse 55 (shiva.vayaviya.57.55)

यथेह कर्मिणां स्थूलं मृत्काष्ठाद्यैः प्रकल्पितम् । ध्यानयज्ञरतास्तस्माद्देवान्पाषाणमृण्मयान्

yatheha karmiṇāṃ sthūlaṃ mṛtkāṣṭhādyaiḥ prakalpitam | dhyānayajñaratāstasmāddevānpāṣāṇamṛṇmayān

just as the gross worship of those devoted to mere ritual action is fashioned of clay, wood and the like. Those devoted to the sacrifice of meditation, therefore, do not resort entirely to gods made of stone or clay —

Verse 56 (shiva.vayaviya.57.56)

नात्यन्तं प्रतिपद्यन्ते शिवयाथात्म्यवेदनात् । आत्मस्थं यः शिवं त्यक्त्वा बहिरभ्यर्चयेन्नरः

nātyantaṃ pratipadyante śivayāthātmyavedanāt | ātmasthaṃ yaḥ śivaṃ tyaktvā bahirabhyarcayennaraḥ

having known the true nature of Shiva. That man who, abandoning Shiva dwelling within the self, worships him only outwardly —

Verse 57 (shiva.vayaviya.57.57)

हस्तस्थं फलमुत्सृज्य लिहेत्कूर्परमात्मनः । ज्ञानाद्ध्यानं भवेद्ध्यानाज्ज्ञानं भूयः प्रवर्तते

hastasthaṃ phalamutsṛjya lihetkūrparamātmanaḥ | jñānāddhyānaṃ bhaveddhyānājjñānaṃ bhūyaḥ pravartate

is like one who casts away the fruit in his hand and instead licks his own elbow. From knowledge arises meditation, and from meditation, knowledge again proceeds further —

Verse 58 (shiva.vayaviya.57.58)

तदुभाभ्यां भवेन्मुक्तिस्तस्माद्ध्यानरतो भवेत् । द्वादशान्ते तथा मूर्ध्नि ललाटे भ्रूयुगान्तरे

tadubhābhyāṃ bhavenmuktistasmāddhyānarato bhavet | dvādaśānte tathā mūrdhni lalāṭe bhrūyugāntare

and from these two together comes liberation; therefore one should be devoted to meditation — at the Dvādaśānta, at the crown, the forehead, the space between the brows —

Verse 59 (shiva.vayaviya.57.59)

नासाग्रे वा तथास्ये वा कन्धरे हृदये तथा । नाभौ वा शाश्वतस्थाने श्रद्धाविद्धेन चेतसा

nāsāgre vā tathāsye vā kandhare hṛdaye tathā | nābhau vā śāśvatasthāne śraddhāviddhena cetasā

or at the tip of the nose, or the mouth, the throat, the heart, the navel, or the Eternal Abode, with a mind pierced through by faith —

Verse 60 (shiva.vayaviya.57.60)

बहिर्यागोपचारेण देवं देवीं च पूजयेत् । अथवा पूजयेन्नित्यं लिङ्गे वा कृतकेऽपि वा

bahiryāgopacāreṇa devaṃ devīṃ ca pūjayet | athavā pūjayennityaṃ liṅge vā kṛtake'pi vā

or he may worship the God and the Goddess with the outer ritual procedure of worship; or else he may always worship them in the liṅga, whether natural or man-made —

Verse 61 (shiva.vayaviya.57.61)

वह्नौ वा स्थण्डिले वाथ भक्त्या वित्तानुसारतः । अथवान्तर्बहिश्चैव पूजयेत्परमेश्वरम् । अन्तर्यागरतः पूजां बहिः कुर्वीत वा न वा

vahnau vā sthaṇḍile vātha bhaktyā vittānusārataḥ | athavāntarbahiścaiva pūjayetparameśvaram | antaryāgarataḥ pūjāṃ bahiḥ kurvīta vā na vā

or in the fire, or upon a consecrated altar-ground, with devotion, according to his means; or else he may worship the Supreme Lord both inwardly and outwardly. One devoted to the inward worship may or may not also perform the outward worship.