The Knowledge of the Shiva-Principle, Part Two

Verse 1 (shiva.vayaviya.6.1)

मुनय ऊचुः । योऽयं पशुरिति प्रोक्तो यश्च पाश उदाहृतः । आभ्यां विलक्षणः कश्चित्कोऽयमस्ति तयोः पतिः

munaya ūcuḥ | yo'yaṁ paśuriti prokto yaśca pāśa udāhṛtaḥ | ābhyāṁ vilakṣaṇaḥ kaścitko'yamasti tayoḥ patiḥ

The sages said: He who is called Pashu, and that which is declared to be Pasha — is there some other, distinct from both of these? Who is this Pati of theirs?

Verse 2 (shiva.vayaviya.6.2)

वायुरुवाच । अस्ति कश्चिदपर्यन्तरमणीयगुणाश्रयः । पतिर्विश्वस्य निर्माता पशुपाशविमोचनः

vāyuruvāca | asti kaścidaparyantaramaṇīyaguṇāśrayaḥ | patirviśvasya nirmātā paśupāśavimocanaḥ

Vayu said: There is indeed one who is the abode of boundless, beautiful qualities — the Lord, the maker of the universe, the liberator from Pashu and Pasha.

Verse 3 (shiva.vayaviya.6.3)

अभावे तस्य विश्वस्य सृष्टिरेषा कथं भवेत् । अचेतनत्वादज्ञानादनयोः पशुपाशयोः

abhāve tasya viśvasya sṛṣṭireṣā kathaṁ bhavet | acetanatvādajñānādanayoḥ paśupāśayoḥ

Without him, how could this creation of the universe come about, since both Pashu and Pasha are, respectively, insentient and unconscious?

Verse 4 (shiva.vayaviya.6.4)

प्रधानपरमाण्वादि यावत्किञ्चिदचेतनम् । तत्कर्तृकं स्वयं दृष्टं बुद्धिमत्कारणं विना

pradhānaparamāṇvādi yāvatkiñcidacetanam | tatkartṛkaṁ svayaṁ dṛṣṭaṁ buddhimatkāraṇaṁ vinā

Whatever is insentient, beginning with Pradhana, the atoms, and the rest — it is directly observed that such a thing is never its own agent without an intelligent cause.

Verse 5 (shiva.vayaviya.6.5)

जगच्च कर्तृसापेक्षं कार्यं सावयवं यतः । तस्मात्कार्यस्य कर्तृत्वं पत्युर्न पशुपाशयोः

jagacca kartṛsāpekṣaṁ kāryaṁ sāvayavaṁ yataḥ | tasmātkāryasya kartṛtvaṁ patyurna paśupāśayoḥ

And the universe, being an effect composed of parts, requires an agent; therefore the agency of this effect belongs to the Lord, not to Pashu or Pasha.

Verse 6 (shiva.vayaviya.6.6)

पशोरपि च कर्तृत्वं पत्युः प्रेरणपूर्वकम् । अयथाकरणज्ञानमन्धस्य गमनं यथा

paśorapi ca kartṛtvaṁ patyuḥ preraṇapūrvakam | ayathākaraṇajñānamandhasya gamanaṁ yathā

Even the agency of Pashu is preceded by the impulsion of the Lord — like the walking of a blind man, who moves without true knowledge of the way.

Verse 7 (shiva.vayaviya.6.7)

आत्मानं च पृथङ्मत्वा प्रेरितारं ततः पृथक् । असौ जुष्टस्ततस्तेन ह्यमृतत्वाय कल्पते

ātmānaṁ ca pṛthaṁmatvā preritāraṁ tataḥ pṛthak | asau juṣṭastatastena hyamṛtatvāya kalpate

Knowing the self as distinct, and the impeller as distinct even from that self, and thus united with him in devotion, one becomes fit for immortality.

Verse 8 (shiva.vayaviya.6.8)

पशोः पाशस्य पत्युश्च तत्त्वतोऽस्ति पदं परम् । ब्रह्मवित् तद्विदित्वैव योनिमुक्तो भविष्यति

paśoḥ pāśasya patyuśca tattvato'sti padaṁ param | brahmavit tadviditvaiva yonimukto bhaviṣyati

Of Pashu, of Pasha, and of Pati, there truly is one supreme state beyond them; the knower of Brahman, having known that alone, becomes freed from birth.

Verse 9 (shiva.vayaviya.6.9)

संयुक्तमेतद् द्वितयं क्षरमक्षरमेव च । व्यक्ताव्यक्तं बिभर्तीशो विश्वं विश्वविमोचकः

saṁyuktametad dvitayaṁ kṣaramakṣarameva ca | vyaktāvyaktaṁ bibhartīśo viśvaṁ viśvavimocakaḥ

The Lord, the liberator of the universe, sustains this joined pair — the perishable and the imperishable, the manifest and the unmanifest — together with the universe.

Verse 10 (shiva.vayaviya.6.10)

भोक्ता भोग्यं प्रेरयिता मन्तव्यं त्रिविधं स्मृतम् । नातः परं विजानद्भिर्वेदितव्यं हि किञ्चन

bhoktā bhogyaṁ prerayitā mantavyaṁ trividhaṁ smṛtam | nātaḥ paraṁ vijānadbhirveditavyaṁ hi kiñcana

The experiencer, the experienced, and the impeller — this threefold is what is to be contemplated, so it is said; nothing beyond this remains to be known by one who truly understands.

Verse 11 (shiva.vayaviya.6.11)

तिलेषु वा यथा तैलं दध्नि वा सर्पिरर्पितम् । यथापः स्रोतसि व्याप्ता यथारण्यां हुताशनः

tileṣu vā yathā tailaṁ dadhni vā sarpirarpitam | yathāpaḥ srotasi vyāptā yathāraṇyāṁ hutāśanaḥ

Just as oil is present in sesame seeds, or ghee deposited in curd, just as water pervades a stream, or fire lies hidden within wood,

Verse 12 (shiva.vayaviya.6.12)

एवमेव महात्मानमात्मन्यात्मविलक्षणम् । सत्येन तपसा चैव नित्ययुक्तोऽनुपश्यति

evameva mahātmānamātmanyātmavilakṣaṇam | satyena tapasā caiva nityayukto'nupaśyati

so too, one ever disciplined by truth and austerity perceives, within his own self, that great Self, distinct from the individual self.

Verse 13 (shiva.vayaviya.6.13)

य एको जालवानीश ईशानीभिः स्वशक्तिभिः । सर्वांल्लोकानिमान् कृत्वा एक एव स ईशते

ya eko jālavānīśa īśānībhiḥ svaśaktibhiḥ | sarvāṁllokānimān kṛtvā eka eva sa īśate

He who alone possesses the net of Maya, the Lord, ruling by his own sovereign powers — having made all these worlds, he alone rules over them.

Verse 14 (shiva.vayaviya.6.14)

एक एव सदा रुद्रो न द्वितीयोऽस्ति कश्चन । संसृज्य विश्वभुवनं गोप्ता ते सञ्चुकोच यः

eka eva sadā rudro na dvitīyo'sti kaścana | saṁsṛjya viśvabhuvanaṁ goptā te sañcukoca yaḥ

There is ever only the one Rudra; there is no second at all. Having created the worlds of the universe, he, their protector, gathers them back into himself at the end.

Verse 15 (shiva.vayaviya.6.15)

विश्वतश्चक्षुरेवायमुतायं विश्वतोमुखः । तथैव विश्वतोबाहुर्विश्वतः पादसंयुतः

viśvataścakṣurevāyamutāyaṁ viśvatomukhaḥ | tathaiva viśvatobāhurviśvataḥ pādasaṁyutaḥ

He it is whose eyes are on every side, and whose faces are on every side; likewise his arms are on every side, and his feet extend in every direction.

Verse 16 (shiva.vayaviya.6.16)

द्यावाभूमी च जनयन् देव एको महेश्वरः । स एव सर्वदेवानां प्रभवश्चोद्भवस्तथा

dyāvābhūmī ca janayan deva eko maheśvaraḥ | sa eva sarvadevānāṁ prabhavaścodbhavastathā

The one god Maheshvara, bringing forth heaven and earth — he alone is the source and origin of all the gods.

Verse 17 (shiva.vayaviya.6.17)

हिरण्यगर्भं देवानां प्रथमं जनयेदयम् । विश्वस्मादधिको रुद्रो महर्षिरिति हि श्रुतिः

hiraṇyagarbhaṁ devānāṁ prathamaṁ janayedayam | viśvasmādadhiko rudro maharṣiriti hi śrutiḥ

He it is who first brings forth Hiranyagarbha among the gods; 'Rudra is the great seer, greater than all' — so declares the shruti.

Verse 18 (shiva.vayaviya.6.18)

वेदाहमेतं पुरुषं महान्तममृतं ध्रुवम् । आदित्यवर्णं तमसः परस्तात्संस्थितं प्रभुम्

vedāhametaṁ puruṣaṁ mahāntamamṛtaṁ dhruvam | ādityavarṇaṁ tamasaḥ parastātsaṁsthitaṁ prabhum

I know this great, immortal, unwavering Purusha, radiant like the sun, the Lord who stands beyond all darkness.

Verse 19 (shiva.vayaviya.6.19)

अस्मान्नास्ति परं किञ्चिदपरं परमात्मनः । नाणीयोऽस्ति न च ज्यायस्तेन पूर्णमिदं जगत्

asmānnāsti paraṁ kiñcidaparaṁ paramātmanaḥ | nāṇīyo'sti na ca jyāyastena pūrṇamidaṁ jagat

Beyond this there is nothing higher than the Supreme Self; nothing is smaller than him, nor greater — by him this world is filled full.

Verse 20 (shiva.vayaviya.6.20)

सर्वाननशिरोग्रीवः सर्वभूतगुहाशयः । सर्वव्यापी च भगवांस्तस्मात्सर्वगतश्शिवः

sarvānanaśirogrīvaḥ sarvabhūtaguhāśayaḥ | sarvavyāpī ca bhagavāṁstasmātsarvagataśśivaḥ

His faces, heads, and necks are everywhere; he dwells in the hidden cave of every being; the Blessed One is all-pervading — therefore Shiva is present everywhere.

Verse 21 (shiva.vayaviya.6.21)

सर्वतः पाणिपादोऽयं सर्वतोऽक्षिशिरोमुखः । सर्वतः श्रुतिमांल्लोके सर्वमावृत्य तिष्ठति

sarvataḥ pāṇipādo'yaṁ sarvato'kṣiśiromukhaḥ | sarvataḥ śrutimāṁlloke sarvamāvṛtya tiṣṭhati

He has hands and feet on every side, eyes, heads, and faces on every side, ears on every side in this world; he abides, enveloping all things.

Verse 22 (shiva.vayaviya.6.22)

सर्वेन्द्रियगुणाभासः सर्वेन्द्रियविवर्जितः । सर्वस्य प्रभुरीशानः सर्वस्य शरणं सुहृत्

sarvendriyaguṇābhāsaḥ sarvendriyavivarjitaḥ | sarvasya prabhurīśānaḥ sarvasya śaraṇaṁ suhṛt

He shines through the qualities of every sense, yet is himself devoid of any sense; the lord and ruler of all, the refuge and true friend of all.

Verse 23 (shiva.vayaviya.6.23)

अचक्षुरपि यः पश्यत्यकर्णोऽपि शृणोति यः । सर्वं वेत्ति न वेत्तास्य तमाहुः पुरुषं परम्

acakṣurapi yaḥ paśyatyakarṇo'pi śṛṇoti yaḥ | sarvaṁ vetti na vettāsya tamāhuḥ puruṣaṁ param

He who, without eyes, sees, and who, without ears, hears; who knows all, yet whom none knows — him they call the Supreme Purusha.

Verse 24 (shiva.vayaviya.6.24)

अणोरणीयान्महतो महीयानयमव्ययः । गुहायां निहितश्चापि जन्तोरस्य महेश्वरः

aṇoraṇīyānmahato mahīyānayamavyayaḥ | guhāyāṁ nihitaścāpi jantorasya maheśvaraḥ

Smaller than the smallest, greater than the greatest, is this imperishable one; Maheshvara lies hidden also in the cave of this creature's heart.

Verse 25 (shiva.vayaviya.6.25)

तमक्रतुं क्रतुप्रायं महिमातिशयान्वितम् । धातुः प्रसादादीशानं वीतशोकः प्रपश्यति

tamakratuṁ kratuprāyaṁ mahimātiśayānvitam | dhātuḥ prasādādīśānaṁ vītaśokaḥ prapaśyati

Free of desire, yet seemingly full of purposeful acts, endowed with surpassing glory — that Lord is beheld, by the Creator's grace, by one freed from sorrow.

Verse 26 (shiva.vayaviya.6.26)

वेदाहमेनमजरं पुराणं सर्वगं विभुम् । निरोधं जन्मनो यस्य वदन्ति ब्रह्मवादिनः

vedāhamenamajaraṁ purāṇaṁ sarvagaṁ vibhum | nirodhaṁ janmano yasya vadanti brahmavādinaḥ

I know him as unaging, ancient, all-pervading, mighty — of whom the knowers of Brahman declare that, in knowing him, the cessation of birth is attained.

Verse 27 (shiva.vayaviya.6.27)

एकोऽपि त्रीनिमांल्लोकान् बहुधा शक्तियोगतः । विदधाति विचेत्यन्ते विश्वमादौ महेश्वरः

eko'pi trīnimāṁllokān bahudhā śaktiyogataḥ | vidadhāti vicetyante viśvamādau maheśvaraḥ

Though one, through the union of his manifold powers, Maheshvara orders these three worlds in many ways; at the beginning he creates the universe, and at the end he draws it back into himself.

Verse 28 (shiva.vayaviya.6.28)

विश्वधात्रीत्यजाख्या च शैवी चित्राकृतिः परा । तामजां लोहितां शुक्लां कृष्णामेकां त्वजः प्रजाम्

viśvadhātrītyajākhyā ca śaivī citrākṛtiḥ parā | tāmajāṁ lohitāṁ śuklāṁ kṛṣṇāmekāṁ tvajaḥ prajām

The sustainer of the universe, called the Unborn, Shiva's own supreme power of wondrous form — red, white, and black, this one unborn Prakriti brings forth many offspring like herself.

Verse 29 (shiva.vayaviya.6.29)

जनित्रीमनुशेतेऽन्योजुषमाणः स्वरूपिणीम् । तामेवाजामजोऽन्यस्तु भक्तभोगां जहाति च

janitrīmanuśete'nyojuṣamāṇaḥ svarūpiṇīm | tāmevājāmajo'nyastu bhaktabhogāṁ jahāti ca

One unborn soul, enjoying her, lies beside that mother who abides in her own nature; but another unborn soul, having enjoyed what she offers, abandons that same one.

Verse 30 (shiva.vayaviya.6.30)

द्वौ सुपर्णौ च सयुजौ समानं वृक्षमास्थितौ । एकोऽत्ति पिप्पलं स्वादु परोऽनश्नन् प्रपश्यति

dvau suparṇau ca sayujau samānaṁ vṛkṣamāsthitau | eko'tti pippalaṁ svādu paro'naśnan prapaśyati

Two companion birds perch upon the very same tree; one of them eats the sweet fruit, while the other looks on without eating.

Verse 31 (shiva.vayaviya.6.31)

वृक्षेऽस्मिन् पुरुषो मग्नो गुह्यमानश्च शोचति । जुष्टमन्यं यदा पश्येदीशं परमकारणम्

vṛkṣe'smin puruṣo magno guhyamānaśca śocati | juṣṭamanyaṁ yadā paśyedīśaṁ paramakāraṇam

Immersed in this tree, the person grieves, deluded; but when he beholds that other, beloved one — the Lord, the supreme cause —

Verse 32 (shiva.vayaviya.6.32)

तदास्य महिमानं च वीतशोकः सुखी भवेत् । छन्दांसि यज्ञाः क्रतवो यद्भूतं भव्यमेव च

tadāsya mahimānaṁ ca vītaśokaḥ sukhī bhavet | chandāṁsi yajñāḥ kratavo yadbhūtaṁ bhavyameva ca

then, beholding his greatness, he becomes free from sorrow and joyful. The sacred hymns, the sacrifices, the rites, whatever has been and whatever will be —

Verse 33 (shiva.vayaviya.6.33)

मायी विश्वं सृजत्यस्मिन्निविष्टो मायया परः । मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्

māyī viśvaṁ sṛjatyasminniviṣṭo māyayā paraḥ | māyāṁ tu prakṛtiṁ vidyānmāyinaṁ tu maheśvaram

the Possessor of Maya creates the universe through it, remaining himself, the Supreme, present within it; know Maya to be Prakriti, and the Wielder of Maya to be Maheshvara.

Verse 34 (shiva.vayaviya.6.34)

तस्यास्त्ववयवैरेव व्याप्तं सर्वमिदं जगत् । सूक्ष्मातिसूक्ष्ममीशानं कललस्यापि मध्यतः

tasyāstvavayavaireva vyāptaṁ sarvamidaṁ jagat | sūkṣmātisūkṣmamīśānaṁ kalalasyāpi madhyataḥ

By his very own parts this entire universe is pervaded; the Lord, subtler than the subtlest, dwells even within the midst of the embryo in the womb.

Verse 35 (shiva.vayaviya.6.35)

स्रष्टारमपि विश्वस्य चेष्टितारं च तस्य तु । शिवमेवेश्वरं ज्ञात्वा शान्तिमत्यन्तमृच्छति

sraṣṭāramapi viśvasya ceṣṭitāraṁ ca tasya tu | śivameveśvaraṁ jñātvā śāntimatyantamṛcchati

Knowing him — Shiva, the Lord — as both the creator of the universe and the one who moves it, one attains supreme peace.

Verse 36 (shiva.vayaviya.6.36)

स एव कालो गोप्ता च विश्वस्याधिपतिः प्रभुः । तं विश्वाधिपतिं ज्ञात्वा मृत्युपाशात्प्रमुच्यते

sa eva kālo goptā ca viśvasyādhipatiḥ prabhuḥ | taṁ viśvādhipatiṁ jñātvā mṛtyupāśātpramucyate

He alone is Time, the protector, the sovereign lord of the universe; knowing him, the lord of the universe, one is freed from the noose of death.

Verse 37 (shiva.vayaviya.6.37)

घृतात्परं मण्डमिव सूक्ष्मं ज्ञात्वा स्थितं प्रभुम् । सर्वभूतेषु गूढं च सर्वपापैः प्रमुच्यते

ghṛtātparaṁ maṇḍamiva sūkṣmaṁ jñātvā sthitaṁ prabhum | sarvabhūteṣu gūḍhaṁ ca sarvapāpaiḥ pramucyate

Knowing that Lord, subtle as the finest cream beyond the ghee, hidden within all beings, one is freed from every sin.

Verse 38 (shiva.vayaviya.6.38)

एष एव परो देवो विश्वकर्मा महेश्वरः । हृदये सन्निविष्टं तं ज्ञात्वैवामृतमश्नुते

eṣa eva paro devo viśvakarmā maheśvaraḥ | hṛdaye sanniviṣṭaṁ taṁ jñātvaivāmṛtamaśnute

He alone is the supreme god, the maker of the universe, Maheshvara; knowing him, seated within the heart, one attains immortality.

Verse 39 (shiva.vayaviya.6.39)

यदा समस्तं न दिवा न रात्रिर्न सदप्यसत् । केवलश्शिव एवैको यतः प्रज्ञा पुरातनी

yadā samastaṁ na divā na rātrirna sadapyasat | kevalaśśiva evaiko yataḥ prajñā purātanī

When there was neither day nor night, neither being nor non-being — then Shiva alone existed, from whom the ancient wisdom arose.

Verse 40 (shiva.vayaviya.6.40)

नैनमूर्ध्वं न तिर्यक्च न मध्यं पर्यजिग्रहत् । न तस्य प्रतिमा चास्ति यस्य नाम महद्यशः

nainamūrdhvaṁ na tiryakca na madhyaṁ paryajigrahat | na tasya pratimā cāsti yasya nāma mahadyaśaḥ

None has grasped him above, across, or in the middle; there is no likeness whatsoever of him, whose very name is 'Great Glory.'

Verse 41 (shiva.vayaviya.6.41)

अजातमिममेवैकं बुद्ध्वा जन्मनि भीरवः । रुद्रस्यास्य प्रपद्यन्ते रक्षार्थं दक्षिणं सुखम्

ajātamimamevaikaṁ buddhvā janmani bhīravaḥ | rudrasyāsya prapadyante rakṣārthaṁ dakṣiṇaṁ sukham

Knowing this one, the unborn, alone, those who fear rebirth take refuge, for protection, in this gracious and gentle form of Rudra.

Verse 42 (shiva.vayaviya.6.42)

द्वे अक्षरे ब्रह्मपरे त्वनन्ते समुदाहृते । विद्याविद्ये समाख्याते निहिते यत्र गूढवत्

dve akṣare brahmapare tvanante samudāhṛte | vidyāvidye samākhyāte nihite yatra gūḍhavat

Two imperishable powers, said to belong to the supreme, endless Brahman, are declared: Knowledge and Ignorance, lying hidden within him as if concealed.

Verse 43 (shiva.vayaviya.6.43)

क्षरं त्वविद्या ह्यमृतं विद्येति परिगीयते । ते उभे ईशते यस्तु सोऽन्यः खलु महेश्वरः

kṣaraṁ tvavidyā hyamṛtaṁ vidyeti parigīyate | te ubhe īśate yastu so'nyaḥ khalu maheśvaraḥ

Ignorance indeed is the perishable, and Knowledge is celebrated as the immortal; he who rules over both of these is indeed another — Maheshvara.

Verse 44 (shiva.vayaviya.6.44)

एकैकं बहुधा जालं विकुर्वन्नेकवच्च यः । सर्वाधिपत्यं कुरुते सृष्ट्वा सर्वान् प्रतापवान्

ekaikaṁ bahudhā jālaṁ vikurvannekavacca yaḥ | sarvādhipatyaṁ kurute sṛṣṭvā sarvān pratāpavān

He who, though himself one, transforms each single strand of the net into manifold forms, and having created all things, mighty in power, exercises sovereignty over all —

Verse 45 (shiva.vayaviya.6.45)

दिश ऊर्ध्वमधस्तिर्यक् भासयन् भ्राजते स्वयम् । यो निःस्वभावादप्येको वरेण्यस्त्वधितिष्ठति

diśa ūrdhvamadhastiryak bhāsayan bhrājate svayam | yo niḥsvabhāvādapyeko vareṇyastvadhitiṣṭhati

illumining the directions, above, below, and across, he shines of himself; he, the one worthy of choosing above all, presides over what seems to arise from what has no nature of its own,

Verse 46 (shiva.vayaviya.6.46)

स्वभावं वाचकान् सर्वान् वाच्यांश्च परिणामयन् । गुणांश्च भोग्यभोक्तृत्वे तद्विश्वमधितिष्ठति

svabhāvaṁ vācakān sarvān vācyāṁśca pariṇāmayan | guṇāṁśca bhogyabhoktṛtve tadviśvamadhitiṣṭhati

transforming Svabhava, all the signifying words and the signified objects, and the gunas into the roles of the experienced and the experiencer, he presides over that universe.

Verse 47 (shiva.vayaviya.6.47)

तं वै गुह्योपनिषदि गूढं ब्रह्म परात्परम् । ब्रह्मयोनिं जगत्पूर्वं विदुर्देवा महर्षयः

taṁ vai guhyopaniṣadi gūḍhaṁ brahma parātparam | brahmayoniṁ jagatpūrvaṁ vidurdevā maharṣayaḥ

That Brahman, higher than the highest, hidden in the secret Upanishad, the source of Brahma and the cause of the universe from the beginning — the gods and the great seers know him thus.

Verse 48 (shiva.vayaviya.6.48)

भावग्राह्यमनीहाख्यं भावाभावकरं शिवम् । कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम्

bhāvagrāhyamanīhākhyaṁ bhāvābhāvakaraṁ śivam | kalāsargakaraṁ devaṁ ye viduste jahustanum

Those who know Shiva — graspable only through devotion, called desireless, the maker of both existence and non-existence, the god who creates through his manifesting powers — they cast off the body of bondage.

Verse 49 (shiva.vayaviya.6.49)

स्वभावमेके मन्यन्ते कालमेके विमोहिताः । देवस्य महिमा ह्येष येनेदं भ्राम्यते जगत्

svabhāvameke manyante kālameke vimohitāḥ | devasya mahimā hyeṣa yenedaṁ bhrāmyate jagat

Some, deluded, hold it to be mere nature; others, that it is Time alone — but this is the very glory of the God, by whom this world is set turning.

Verse 50 (shiva.vayaviya.6.50)

येनेदमावृतं नित्यं कालकालात्मना यतः । तेनेरितमिदं कर्म भूतैः सह विवर्तते

yenedamāvṛtaṁ nityaṁ kālakālātmanā yataḥ | teneritamidaṁ karma bhūtaiḥ saha vivartate

By whom this is eternally enveloped, since he is himself the ender of Time — impelled by him, this web of action turns together with all beings.

Verse 51 (shiva.vayaviya.6.51)

तत्कर्म भूयशः कृत्वा विनिवर्त्य च भूयशः । तत्त्वस्य सह सत्त्वेन योगं चापि समेत्य वै

tatkarma bhūyaśaḥ kṛtvā vinivartya ca bhūyaśaḥ | tattvasya saha sattvena yogaṁ cāpi sametya vai

Having performed that action again and again, and again and again withdrawn from it, and having attained union with true reality together with Sattva,

Verse 52 (shiva.vayaviya.6.52)

अष्टाभिश्च त्रिभिश्चैव द्वाभ्यां चैकेन वा पुनः । कालेनात्मगुणैश्चापि कृत्स्नमेव जगत् स्वयम्

aṣṭābhiśca tribhiścaiva dvābhyāṁ caikena vā punaḥ | kālenātmaguṇaiścāpi kṛtsnameva jagat svayam

by eight, or by three, or by two, or again by one means — by Time and by the qualities of the self, this entire universe of itself —

Verse 53 (shiva.vayaviya.6.53)

गुणैरारभ्य कर्माणि स्वभावादीनि योजयेत् । तेषामभावे नाशः स्यात्कृतस्यापि च कर्मणः

guṇairārabhya karmāṇi svabhāvādīni yojayet | teṣāmabhāve nāśaḥ syātkṛtasyāpi ca karmaṇaḥ

beginning with the gunas, he joins actions to their causes such as inherent nature; in the absence of these, even a performed action would come to nothing.

Verse 54 (shiva.vayaviya.6.54)

कर्मक्षये पुनश्चान्यत्ततो याति स तत्त्वतः । स एवादिः स्वयं योगनिमित्तं भोक्तृभोगयोः

karmakṣaye punaścānyattato yāti sa tattvataḥ | sa evādiḥ svayaṁ yoganimittaṁ bhoktṛbhogayoḥ

When action is exhausted, the soul truly passes on to another state; he himself is the beginning, the very cause of the union between the experiencer and the experienced.

Verse 55 (shiva.vayaviya.6.55)

परस्त्रिकालादकलः स एव परमेश्वरः । सर्ववित् त्रिगुणाधीशो ब्रह्म साक्षात् परात्परः

parastrikālādakalaḥ sa eva parameśvaraḥ | sarvavit triguṇādhīśo brahma sākṣāt parātparaḥ

Beyond the three times, without parts, he alone is the Supreme Lord; all-knowing, the master of the three gunas, verily Brahman, higher than the highest.

Verse 56 (shiva.vayaviya.6.56)

तं विश्वरूपमभवं भवमीड्यं प्रजापतिम् । देवदेवं जगत्पूज्यं स्वचित्तस्थमुपास्महे

taṁ viśvarūpamabhavaṁ bhavamīḍyaṁ prajāpatim | devadevaṁ jagatpūjyaṁ svacittasthamupāsmahe

We worship him, of universal form, unborn, yet the source of existence, worthy of praise, the lord of creatures, the god of gods, worshipped by the world, abiding within our own hearts.

Verse 57 (shiva.vayaviya.6.57)

कालादिभिः परो यस्मात् प्रपञ्चः परिवर्तते । धर्मावहं पापनुदं भोगेशं विश्वधाम च

kālādibhiḥ paro yasmāt prapañcaḥ parivartate | dharmāvahaṁ pāpanudaṁ bhogeśaṁ viśvadhāma ca

He is beyond Time and its like, by whom this manifold world revolves — the bringer of dharma, the dispeller of sin, the lord of enjoyment, the very abode of the universe.

Verse 58 (shiva.vayaviya.6.58)

तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम् । पतिं पतीनां परमं परस्ताद् विदाम देवं भुवनेश्वरेश्वरम्

tamīśvarāṇāṁ paramaṁ maheśvaraṁ taṁ devatānāṁ paramaṁ ca daivatam | patiṁ patīnāṁ paramaṁ parastād vidāma devaṁ bhuvaneśvareśvaram

May we know him: the supreme Lord of lords, the great God; the supreme deity of deities; the supreme master of masters, beyond the beyond — the God, the Lord of the lords of the world.

Verse 59 (shiva.vayaviya.6.59)

न तस्य विद्येत कार्यं कारणं च न विद्यते । न तत्समोऽधिकश्चापि क्वचिज्जगति दृश्यते

na tasya vidyeta kāryaṁ kāraṇaṁ ca na vidyate | na tatsamo'dhikaścāpi kvacijjagati dṛśyate

For him there exists no effect, and no cause exists either; neither his equal nor his superior is seen anywhere in the world.

Verse 60 (shiva.vayaviya.6.60)

परास्य विविधा शक्तिः श्रुतौ स्वाभाविकी श्रुता । ज्ञानं बलं क्रियां चैव याभ्यो विश्वमिदं कृतम्

parāsya vividhā śaktiḥ śrutau svābhāvikī śrutā | jñānaṁ balaṁ kriyāṁ caiva yābhyo viśvamidaṁ kṛtam

His supreme, manifold power, innate to him, is declared in the shruti — knowledge, strength, and action, by which this universe was made.

Verse 61 (shiva.vayaviya.6.61)

न तस्यास्ति पतिः कश्चिन्नैव लिङ्गं न चेशिता । कारणं कारणानां च स तेषामधिपाधिपः

na tasyāsti patiḥ kaścinnaiva liṁgaṁ na ceśitā | kāraṇaṁ kāraṇānāṁ ca sa teṣāmadhipādhipaḥ

He has no lord over him, no mark by which he might be grasped, and no ruler; he is the cause of causes, and the lord over the lords of those causes.

Verse 62 (shiva.vayaviya.6.62)

न चास्य जनिता कश्चिन्न च जन्म कुतश्चन । न जन्महेतवस्तद्वन्मलमायादिसंज्ञकाः

na cāsya janitā kaścinna ca janma kutaścana | na janmahetavastadvanmalamāyādisaṁjñakāḥ

No one begets him, and his birth comes from nowhere at all; nor are there, for him, causes of birth called by names such as impurity or maya.

Verse 63 (shiva.vayaviya.6.63)

स एकः सर्वभूतेषु गूढो व्याप्तश्च विश्वतः । सर्वभूतान्तरात्मा च धर्माध्यक्षः स कथ्यते

sa ekaḥ sarvabhūteṣu gūḍho vyāptaśca viśvataḥ | sarvabhūtāntarātmā ca dharmādhyakṣaḥ sa kathyate

He, the one, hidden within all beings and pervading the universe everywhere, is the inner self of all beings; he is called the overseer of dharma.

Verse 64 (shiva.vayaviya.6.64)

सर्वभूताधिवासश्च साक्षी चेता च निर्गुणः । एको वशी निष्क्रियाणां बहूनां विवशात्मनाम्

sarvabhūtādhivāsaśca sākṣī cetā ca nirguṇaḥ | eko vaśī niṣkriyāṇāṁ bahūnāṁ vivaśātmanām

The dwelling-place of all beings, the witness, the perceiver, without qualities — he alone is the controller of the many whose own selves are helpless, though he himself remains beyond action.

Verse 65 (shiva.vayaviya.6.65)

नित्यानामप्यसौ नित्यश्चेतनानां च चेतनः । एको बहूनां चाकामः कामानीशः प्रयच्छति

nityānāmapyasau nityaścetanānāṁ ca cetanaḥ | eko bahūnāṁ cākāmaḥ kāmānīśaḥ prayacchati

He is the eternal among the eternal, the conscious among the conscious; the one, though himself desireless, who as Lord fulfils the desires of the many.

Verse 66 (shiva.vayaviya.6.66)

साङ्ख्ययोगाधिगम्यं यत् कारणं जगतां पतिम् । ज्ञात्वा देवं पशुः पाशैः सर्वैरेव विमुच्यते

sāṁkhyayogādhigamyaṁ yat kāraṇaṁ jagatāṁ patim | jñātvā devaṁ paśuḥ pāśaiḥ sarvaireva vimucyate

Knowing that God, the cause and lord of the worlds, attainable through Sankhya and Yoga, the bound soul is freed from every fetter.

Verse 67 (shiva.vayaviya.6.67)

विश्वकृद् विश्ववित् स्वात्मयोनिज्ञः कालकृद् गुणी । प्रधानः क्षेत्रज्ञपतिर्गुणेशः पाशमोचकः

viśvakṛd viśvavit svātmayonijñaḥ kālakṛd guṇī | pradhānaḥ kṣetrajñapatirguṇeśaḥ pāśamocakaḥ

The maker of the universe, the knower of the universe, the knower of his own origin, the maker of time, possessing the gunas; the foremost, the lord of the knower of the field, the master of the gunas, the liberator from bondage.

Verse 68 (shiva.vayaviya.6.68)

ब्रह्माणं विदधे पूर्वं वेदांश्चोपादिशत्स्वयम् । यो देवस्तमहं बुद्ध्वा स्वात्मबुद्धिप्रसादतः

brahmāṇaṁ vidadhe pūrvaṁ vedāṁścopādiśatsvayam | yo devastamahaṁ buddhvā svātmabuddhiprasādataḥ

That god who first fashioned Brahma and himself taught him the Vedas — having known him, through the grace of understanding awakened in my own self,

Verse 69 (shiva.vayaviya.6.69)

मुमुक्षुरस्मात् संसारात् प्रपद्ये शरणं शिवम् । निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम्

mumukṣurasmāt saṁsārāt prapadye śaraṇaṁ śivam | niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam

desiring liberation from this cycle of rebirth, I take refuge in gracious Shiva — partless, actionless, tranquil, faultless, and stainless,

Verse 70 (shiva.vayaviya.6.70)

अमृतस्य परं सेतुं दग्धेन्धनमिवानलम्

amṛtasya paraṁ setuṁ dagdhendhanamivānalam

the supreme bridge to immortality, like a fire whose fuel has burned entirely away.

Verse 71 (shiva.vayaviya.6.71)

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः । तदा शिवमविज्ञाय दुःखस्यान्तो भविष्यति

yadā carmavadākāśaṁ veṣṭayiṣyanti mānavāḥ | tadā śivamavijñāya duḥkhasyānto bhaviṣyati

When men shall roll up the sky like a hide — only then, without having known Shiva, will there be an end to sorrow — that is, never.

Verse 72 (shiva.vayaviya.6.72)

तपःप्रभावाद्देवस्य प्रसादाच्च महर्षयः । आत्माश्रमोचितज्ञानं पवित्रं पापनाशनम्

tapaḥprabhāvāddevasya prasādācca maharṣayaḥ | ātmāśramocitajñānaṁ pavitraṁ pāpanāśanam

Through the power of austerity and by the grace of the god, the great seers attained this knowledge, fitting for the stages of one's own life, pure and destructive of sin,

Verse 73 (shiva.vayaviya.6.73)

वेदान्ते परमं गुह्यं पुरा कल्पप्रचोदितम् । ब्रह्मणो वदनाल्लब्धं मयेदं भाग्यगौरवात्

vedānte paramaṁ guhyaṁ purā kalpapracoditam | brahmaṇo vadanāllabdhaṁ mayedaṁ bhāgyagauravāt

the supreme secret of the Vedanta, proclaimed of old for this kalpa — this I obtained from the very mouth of Brahma, through the weight of my good fortune.

Verse 74 (shiva.vayaviya.6.74)

नाप्रशान्ताय दातव्यमेतज्ज्ञानमनुत्तमम् । न पुत्रायासुवृत्ताय नाशिष्याय च सर्वथा

nāpraśāntāya dātavyametajjñānamanuttamam | na putrāyāsuvṛttāya nāśiṣyāya ca sarvathā

This supreme knowledge should not be given to one who is not at peace, nor to a son of unrighteous conduct, nor, under any circumstance, to one who is no true disciple.

Verse 75 (shiva.vayaviya.6.75)

यस्य देवे पराभक्तिर्यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः

yasya deve parābhaktiryathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ

For him who has supreme devotion to the Lord, and equally to his Guru as to the Lord — for that great soul alone do these declared teachings shine forth in their true meaning.

Verse 76 (shiva.vayaviya.6.76)

अतश्च सङ्क्षेपमिदं शृणुध्वं शिवः परस्तात्प्रकृतेश्च पुंसः । स सर्गकाले च करोति सर्वं संहारकाले पुनराददाति

ataśca saṁkṣepamidaṁ śṛṇudhvaṁ śivaḥ parastātprakṛteśca puṁsaḥ | sa sargakāle ca karoti sarvaṁ saṁhārakāle punarādadāti

Therefore hear this in brief: Shiva is beyond both Prakriti and Purusha; at the time of creation he makes all things, and at the time of dissolution he gathers them all back again.