The Shaiva Yoga

Verse 1 (shiva.vayaviya.74.1)

उपमन्युरुवाच । श्रीकण्ठनाथं स्मरतां सद्यः सर्वार्थसिद्धयः । प्रसिध्यन्तीति मत्वैके तं वै ध्यायन्ति योगिनः

upamanyuruvāca | śrīkaṇṭhanāthaṃ smaratāṃ sadyaḥ sarvārthasiddhayaḥ | prasidhyantīti matvaike taṃ vai dhyāyanti yoginaḥ

Upamanyu said: Believing that, for those who remember the Lord Shrikantha, the accomplishment of every aim comes about at once, some yogis meditate upon him alone.

Verse 2 (shiva.vayaviya.74.2)

स्थित्यर्थं मनसः केचित्स्थूलध्यानं प्रकुर्वते । स्थूले तु निश्चलं चेतो भवेत्सूक्ष्मे तु तत्स्थिरम्

sthityarthaṃ manasaḥ kecitsthūladhyānaṃ prakurvate | sthūle tu niścalaṃ ceto bhavetsūkṣme tu tatsthiram

For the sake of steadying the mind, some practice meditation upon the gross form; for when the mind has become unwavering with regard to the gross, it then becomes truly steady with regard to the subtle.

Verse 3 (shiva.vayaviya.74.3)

शिवे तु चिन्तिते साक्षात्सर्वाः सिध्यन्ति सिद्धयः । मूर्त्यन्तरेषु ध्यातेषु शिवरूपं विचिन्तयेत्

śive tu cintite sākṣātsarvāḥ sidhyanti siddhayaḥ | mūrtyantareṣu dhyāteṣu śivarūpaṃ vicintayet

When Shiva himself is meditated upon directly, every accomplishment is attained; but when other forms are meditated upon, one should still contemplate the form of Shiva within them.

Verse 4 (shiva.vayaviya.74.4)

लक्षयेन्मनसः स्थैर्यं तत्तद्ध्यायेत्पुनः पुनः । ध्यानमादौ सविषयं ततो निर्विषयं जगुः

lakṣayenmanasaḥ sthairyaṃ tattaddhyāyetpunaḥ punaḥ | dhyānamādau saviṣayaṃ tato nirviṣayaṃ jaguḥ

One should observe the steadiness of the mind, and meditate again and again upon that same object. They have declared that meditation is at first with an object, and thereafter becomes objectless.

Verse 5 (shiva.vayaviya.74.5)

तत्र निर्विषयं ध्यानं नास्तीत्येव सतां मतम् । बुद्धेर्हि सन्ततिः काचिद्ध्यानमित्यभिधीयते

tatra nirviṣayaṃ dhyānaṃ nāstītyeva satāṃ matam | buddherhi santatiḥ kāciddhyānamityabhidhīyate

Regarding this, it is the opinion of the wise that there truly is no such thing as objectless meditation; for meditation is defined precisely as a certain continuous flow of the intellect.

Verse 6 (shiva.vayaviya.74.6)

तेन निर्विषया बुद्धिः केवलेह प्रवर्तते । तस्मात्सविषयं ध्यानं बालार्ककिरणाश्रयम्

tena nirviṣayā buddhiḥ kevaleha pravartate | tasmātsaviṣayaṃ dhyānaṃ bālārkakiraṇāśrayam

Therefore, an objectless intellect operates here only in a limited sense. Hence, meditation with an object has as its support something like the rays of the newly-risen sun;

Verse 7 (shiva.vayaviya.74.7)

सूक्ष्माश्रयं निर्विषयं नापरं परमार्थतः । यद्वा सविषयं ध्यानं तत्साकारसमाश्रयम्

sūkṣmāśrayaṃ nirviṣayaṃ nāparaṃ paramārthataḥ | yadvā saviṣayaṃ dhyānaṃ tatsākārasamāśrayam

while objectless meditation has a subtle support — it is not, in the ultimate sense, without any support at all. Or, put another way: meditation with an object rests upon something possessed of form,

Verse 8 (shiva.vayaviya.74.8)

निराकारात्मसंवित्तिर्ध्यानं निर्विषयं मतम् । निर्बीजं च सबीजं च तदेव ध्यानमुच्यते

nirākārātmasaṃvittirdhyānaṃ nirviṣayaṃ matam | nirbījaṃ ca sabījaṃ ca tadeva dhyānamucyate

while that awareness of the Self which is without any form is held to be objectless meditation. That same meditation is also called seedless and with seed.

Verse 9 (shiva.vayaviya.74.9)

निराकारश्रयत्वेन साकाराश्रयतस्तथा । तस्मात्सविषयं ध्यानमादौ कृत्वा सबीजकम्

nirākāraśrayatvena sākārāśrayatastathā | tasmātsaviṣayaṃ dhyānamādau kṛtvā sabījakam

This is by virtue of its resting on the formless, and likewise on the formed. Therefore, having first practiced meditation with an object, together with its seed,

Verse 10 (shiva.vayaviya.74.10)

अन्ते निर्विषयं कुर्यान्निर्बीजं सर्वसिद्धये । प्राणायामेन सिध्यन्ति देव्याः शान्त्यादयः क्रमात्

ante nirviṣayaṃ kuryānnirbījaṃ sarvasiddhaye | prāṇāyāmena sidhyanti devyāḥ śāntyādayaḥ kramāt

one should, at the end, practice the objectless, seedless meditation, for the sake of every accomplishment. Through Pranayama, the goddesses — Shanti and the rest — are attained in due order:

Verse 11 (shiva.vayaviya.74.11)

शान्तिः प्रशान्तिर्दीप्तिश्च प्रसादश्च ततः परम् । शमः सर्वापदां चैव शान्तिरित्यभिधीयते

śāntiḥ praśāntirdīptiśca prasādaśca tataḥ param | śamaḥ sarvāpadāṃ caiva śāntirityabhidhīyate

Shanti, Prashanti, Dipti, and, beyond that, Prasada. The pacification of all afflictions is what is called Shanti.

Verse 12 (shiva.vayaviya.74.12)

तमसोऽन्तर्बहिर्नाशः प्रशान्तिः परिगीयते । बहिरन्तःप्रकाशो यो दीप्तिरित्यभिधीयते

tamaso'ntarbahirnāśaḥ praśāntiḥ parigīyate | bahirantaḥprakāśo yo dīptirityabhidhīyate

The destruction of darkness, both within and without, is celebrated as Prashanti. That radiance which shines both outwardly and inwardly is called Dipti.

Verse 13 (shiva.vayaviya.74.13)

स्वस्थता या तु सा बुद्धेः प्रसादः परिकीर्तितः । कारणानि च सर्वाणि सबाह्याभ्यन्तराणि च

svasthatā yā tu sā buddheḥ prasādaḥ parikīrtitaḥ | kāraṇāni ca sarvāṇi sabāhyābhyantarāṇi ca

That well-being which belongs to the intellect is celebrated as Prasada. And all the causes, both outer and inner,

Verse 14 (shiva.vayaviya.74.14)

बुद्धेः प्रसादतः क्षिप्रं प्रसन्नानि भवन्त्युत । ध्याता ध्यानं तथा ध्येयं यद्वा ध्यानप्रयोजनम् । एतच्चतुष्टयं ज्ञात्वा ध्याता ध्यानं समाचरेत्

buddheḥ prasādataḥ kṣipraṃ prasannāni bhavantyuta | dhyātā dhyānaṃ tathā dhyeyaṃ yadvā dhyānaprayojanam | etaccatuṣṭayaṃ jñātvā dhyātā dhyānaṃ samācaret

quickly become favorable through the serene grace of the intellect. The meditator, the meditation, the object meditated upon, and the purpose of meditation — having known these four, the meditator should undertake meditation.

Verse 15 (shiva.vayaviya.74.15)

ज्ञानवैराग्यसम्पन्नो नित्यमव्यग्रमानसः । श्रद्दधानः प्रसन्नात्मा ध्याता सद्भिरुदाहृतः

jñānavairāgyasampanno nityamavyagramānasaḥ | śraddadhānaḥ prasannātmā dhyātā sadbhirudāhṛtaḥ

Endowed with knowledge and dispassion, ever undisturbed in mind, full of faith, serene of soul — such is the meditator, as declared by the wise.

Verse 16 (shiva.vayaviya.74.16)

ध्यै चिन्तायां स्मृतो धातुः शिवचिन्ता मुहुर्मुहुः

dhyai cintāyāṃ smṛto dhātuḥ śivacintā muhurmuhuḥ

The root dhyai is remembered to mean 'to think'; the repeated, constant thought of Shiva —

Verse 17 (shiva.vayaviya.74.17)

योगाभ्यासस्तथाल्पोऽपि यथा पापं विनाशयेत् । ध्यायतः क्षणमात्रं वा श्रद्धया परमेश्वरम्

yogābhyāsastathālpo'pi yathā pāpaṃ vināśayet | dhyāyataḥ kṣaṇamātraṃ vā śraddhayā parameśvaram

just as even a little practice of Yoga destroys sin, so too even meditating for a mere instant, with faith, upon the Supreme Lord —

Verse 18 (shiva.vayaviya.74.18)

अव्याक्षिप्तेन मनसा ध्यानमित्यभिधीयते

avyākṣiptena manasā dhyānamityabhidhīyate

with an undistracted mind — that indeed is what is called Dhyana.

Verse 19 (shiva.vayaviya.74.19)

बुद्धिप्रवाहरूपस्य ध्यानस्यास्यावलम्बनम् । ध्येयमित्युच्यते सद्भिस्तच्च साम्बः स्वयं शिवः

buddhipravāharūpasya dhyānasyāsyāvalambanam | dhyeyamityucyate sadbhistacca sāmbaḥ svayaṃ śivaḥ

That upon which this meditation, of the nature of a flowing current of the intellect, rests is called, by the wise, the object of meditation; and that is Shiva himself, together with Amba.

Verse 20 (shiva.vayaviya.74.20)

विमुक्तिप्रत्ययं पूर्णमैश्वर्यं चाणिमादिकम् । शिवध्यानस्य पूर्णस्य साक्षादुक्तं प्रयोजनम्

vimuktipratyayaṃ pūrṇamaiśvaryaṃ cāṇimādikam | śivadhyānasya pūrṇasya sākṣāduktaṃ prayojanam

Liberation as the first fruit, and full sovereignty beginning with aṇimā as the second — these are declared to be the purpose of the complete meditation upon Shiva.

Verse 21 (shiva.vayaviya.74.21)

यस्मात्सौख्यं च मोक्षं च ध्यानादुभयमाप्नुयात् । तस्मात्सर्वं परित्यज्य ध्यानयुक्तो भवेन्नरः

yasmātsaukhyaṃ ca mokṣaṃ ca dhyānādubhayamāpnuyāt | tasmātsarvaṃ parityajya dhyānayukto bhavennaraḥ

Since one obtains both happiness and liberation from meditation, therefore, having abandoned everything else, a man should devote himself to meditation.

Verse 22 (shiva.vayaviya.74.22)

नास्ति ध्यानं विना ज्ञानं नास्ति ध्यानमयोगिनः । ध्यानं ज्ञानं च यस्यास्ति तीर्णस्तेन भवार्णवः

nāsti dhyānaṃ vinā jñānaṃ nāsti dhyānamayoginaḥ | dhyānaṃ jñānaṃ ca yasyāsti tīrṇastena bhavārṇavaḥ

There is no true knowledge without meditation; there is no meditation for one who is not a yogi. By whomever both meditation and knowledge are possessed, by him the ocean of worldly existence is crossed.

Verse 23 (shiva.vayaviya.74.23)

ज्ञानं प्रसन्नमेकाग्रमशेषोपाधिवर्जितम् । योगाभ्यासेन युक्तस्य योगिनस्वेव सिध्यति

jñānaṃ prasannamekāgramaśeṣopādhivarjitam | yogābhyāsena yuktasya yoginasveva sidhyati

Knowledge that is serene, one-pointed, and free from every limiting condition is accomplished only for the yogi who is devoted to the practice of Yoga.

Verse 24 (shiva.vayaviya.74.24)

प्रक्षीणाशेषपापानां ज्ञाने ध्याने भवेन्मतिः । पापोपहतबुद्धीनां तद्वार्तापि सुदुर्लभा

prakṣīṇāśeṣapāpānāṃ jñāne dhyāne bhavenmatiḥ | pāpopahatabuddhīnāṃ tadvārtāpi sudurlabhā

It is only for those whose every sin has been entirely destroyed that the mind turns toward knowledge and meditation; for those whose intellect is corrupted by sin, even to hear tell of it is exceedingly rare.

Verse 25 (shiva.vayaviya.74.25)

यथा वह्निर्महादीप्तः शुष्कमार्द्रं च निर्दहेत् । तथा शुभाशुभं कर्म ध्यानाग्निर्दहते क्षणात्

yathā vahnirmahādīptaḥ śuṣkamārdraṃ ca nirdahet | tathā śubhāśubhaṃ karma dhyānāgnirdahate kṣaṇāt

Just as a great blazing fire burns up what is dry and what is wet alike, so too the fire of meditation burns up, in an instant, both good and bad karma.

Verse 26 (shiva.vayaviya.74.26)

अत्यल्पोऽपि यथा दीपः सुमहन्नाशयेत्तमः । योगाभ्यासस्तथाल्पोऽपि महापापं विनाशयेत्

atyalpo'pi yathā dīpaḥ sumahannāśayettamaḥ | yogābhyāsastathālpo'pi mahāpāpaṃ vināśayet

Just as even a very small lamp destroys a very great darkness, so too even a little practice of Yoga destroys great sin.

Verse 27 (shiva.vayaviya.74.27)

ध्यायतः क्षणमात्रं वा श्रद्धया परमेश्वरम् । यद्भवेत् सुमहच्छ्रेयस्तस्यान्तो नैव विद्यते

dhyāyataḥ kṣaṇamātraṃ vā śraddhayā parameśvaram | yadbhavet sumahacchreyastasyānto naiva vidyate

Whatever great blessing arises for one who meditates upon the Supreme Lord with faith, even for a mere instant — of that blessing there is truly no end.

Verse 28 (shiva.vayaviya.74.28)

नास्ति ध्यानसमं तीर्थं नास्ति ध्यानसमं तपः । नास्ति ध्यानसमो यज्ञस्तस्माद्ध्यानं समाचरेत्

nāsti dhyānasamaṃ tīrthaṃ nāsti dhyānasamaṃ tapaḥ | nāsti dhyānasamo yajñastasmāddhyānaṃ samācaret

There is no sacred place equal to meditation; there is no austerity equal to meditation; there is no sacrifice equal to meditation; therefore one should practice meditation.

Verse 29 (shiva.vayaviya.74.29)

तीर्थानि तोयपूर्णानि देवान्पाषाणमृण्मयान् । योगिनो न प्रपद्यन्ते स्वात्मप्रत्ययकारणात्

tīrthāni toyapūrṇāni devānpāṣāṇamṛṇmayān | yogino na prapadyante svātmapratyayakāraṇāt

Yogis do not resort to sacred places filled merely with water, nor to gods made of stone or clay, because of the direct experience they have of their own Self.

Verse 30 (shiva.vayaviya.74.30)

योगिनां च वपुः सूक्ष्मं भवेत्प्रत्यक्षमैश्वरम् । यथा स्थूलमयुक्तानां मृत्काष्ठाद्यैः प्रकल्पितम्

yogināṃ ca vapuḥ sūkṣmaṃ bhavetpratyakṣamaiśvaram | yathā sthūlamayuktānāṃ mṛtkāṣṭhādyaiḥ prakalpitam

For yogis, the Lord's subtle form becomes directly perceptible, as real to them as the gross form fashioned of clay, wood, and the like is for those not united with him through Yoga.

Verse 31 (shiva.vayaviya.74.31)

यथेहान्तश्चरा राज्ञः प्रियाः स्युर्न बहिश्चराः । तथान्तर्ध्याननिरताः प्रियाश्शम्भोर्न कर्मिणः

yathehāntaścarā rājñaḥ priyāḥ syurna bahiścarāḥ | tathāntardhyānaniratāḥ priyāśśambhorna karmiṇaḥ

Just as, in this world, those who move within the king's inner chambers are dear to him, and not those who merely move about outside, so too those devoted to meditation within are dear to Shambhu, and not mere ritualists.

Verse 32 (shiva.vayaviya.74.32)

बहिष्करा यथा लोके नातीव फलभोगिनः । दृष्ट्वा नरेन्द्रभवने तद्वदत्रापि कर्मिणः

bahiṣkarā yathā loke nātīva phalabhoginaḥ | dṛṣṭvā narendrabhavane tadvadatrāpi karmiṇaḥ

Just as, as seen in a king's palace, those who perform only outer service do not enjoy very great rewards, so too here as well, mere ritualists do not enjoy the greater rewards.

Verse 33 (shiva.vayaviya.74.33)

यद्यन्तरा विपद्यन्ते ज्ञानयोगार्थमुद्यतः । योगस्योद्योगमात्रेण रुद्रलोकं गमिष्यति

yadyantarā vipadyante jñānayogārthamudyataḥ | yogasyodyogamātreṇa rudralokaṃ gamiṣyati

If one who has set out for the sake of the Yoga of knowledge should perish midway, merely by that effort toward Yoga he will go to the world of Rudra.

Verse 34 (shiva.vayaviya.74.34)

अनुभूय सुखं तत्र स जातो योगिनां कुले । ज्ञानयोगं पुनर्लब्ध्वा संसारमतिवर्तते

anubhūya sukhaṃ tatra sa jāto yogināṃ kule | jñānayogaṃ punarlabdhvā saṃsāramativartate

Having enjoyed happiness there, he is then born into a family of yogis; having obtained the Yoga of knowledge once again, he transcends the cycle of rebirth altogether.

Verse 35 (shiva.vayaviya.74.35)

जिज्ञासुरपि योगस्य यां गतिं लभते नरः । न तां गतिमवाप्नोति सर्वैरपि महामखैः

jijñāsurapi yogasya yāṃ gatiṃ labhate naraḥ | na tāṃ gatimavāpnoti sarvairapi mahāmakhaiḥ

The state that a man obtains merely from the wish to know Yoga — that state he could not obtain even by every great sacrifice combined.

Verse 36 (shiva.vayaviya.74.36)

द्विजानां वेदविदुषां कोटिं सम्पूज्य यत्फलम् । भिक्षामात्रप्रदानेन तत्फलं शिवयोगिने

dvijānāṃ vedaviduṣāṃ koṭiṃ sampūjya yatphalam | bhikṣāmātrapradānena tatphalaṃ śivayogine

The fruit that comes from duly worshipping ten million brahmins learned in the Veda — that same fruit comes merely from giving alms to a Shiva-yogi.

Verse 37 (shiva.vayaviya.74.37)

यज्ञाग्निहोत्रदानेषु तीर्थहोमेषु यत्फलम् । योगिनामन्नदानेन तत्समस्तं फलं लभेत्

yajñāgnihotradāneṣu tīrthahomeṣu yatphalam | yogināmannadānena tatsamastaṃ phalaṃ labhet

Whatever fruit there is in sacrifices, fire-offerings, gift-giving, pilgrimages, and fire-oblations — all of that fruit together is obtained simply by giving food to yogis.

Verse 38 (shiva.vayaviya.74.38)

ये चापवादं कुर्वन्ति विमूढाः शिवयोगिनाम् । श्रोतृभिस्ते प्रपद्यन्ते नरकेष्वामहीक्षयात्

ye cāpavādaṃ kurvanti vimūḍhāḥ śivayoginām | śrotṛbhiste prapadyante narakeṣvāmahīkṣayāt

Those deluded people who speak ill of Shiva-yogis, together with those who merely listen to such slander, fall into hells for as long as the earth endures.

Verse 39 (shiva.vayaviya.74.39)

सति श्रोतरि वक्ता स्यादपवादस्य योगिनाम् । तस्माच्छ्रोता च पापीयान्दण्ड्यः सुमहतां मतः । ये पुनः सततं भक्त्या भजन्ति शवयोगिनः

sati śrotari vaktā syādapavādasya yoginām | tasmācchrotā ca pāpīyāndaṇḍyaḥ sumahatāṃ mataḥ | ye punaḥ satataṃ bhaktyā bhajanti śavayoginaḥ

Only when there is a listener does a speaker of slander against yogis arise; therefore the listener too is held by the great sages to be even more sinful and deserving of punishment. But those who, on the other hand, constantly worship Shiva-yogis with devotion —

Verse 40 (shiva.vayaviya.74.40)

ते विदन्ति महाभोगानन्ते योगं च शाङ्करम् । भोगार्थिभिर्नरैस्तस्मात्सम्पूज्याः शिवयोगिनः

te vidanti mahābhogānante yogaṃ ca śāṅkaram | bhogārthibhirnaraistasmātsampūjyāḥ śivayoginaḥ

they enjoy great pleasures in this life, and, at the end, attain the Yoga of Shankara. Therefore, by men who desire worldly enjoyment, Shiva-yogis are to be duly worshipped —

Verse 41 (shiva.vayaviya.74.41)

प्रतिश्रयान्नपानाद्यैः शय्याप्रावरणादिभिः । योगधर्मः ससारत्वादभेद्यः पापमुद्गरैः

pratiśrayānnapānādyaiḥ śayyāprāvaraṇādibhiḥ | yogadharmaḥ sasāratvādabhedyaḥ pāpamudgaraiḥ

with lodging, food and drink, and the like, and with bedding, coverings, and the like. Because of its inherent essence, the dharma of Yoga is unbreakable, even by the hammer-blows of sin,

Verse 42 (shiva.vayaviya.74.42)

वज्रतन्दुलवज्ज्ञेयं तथा पापेन योगिनः । न लिप्यन्ते च तापौघैः पद्मपत्रं यथाम्भसा

vajratandulavajjñeyaṃ tathā pāpena yoginaḥ | na lipyante ca tāpaughaiḥ padmapatraṃ yathāmbhasā

just as a grain of adamant remains unbroken; likewise, yogis are not tainted by sin, just as a lotus leaf is not wetted by water.

Verse 43 (shiva.vayaviya.74.43)

यस्मिन्देशे वसेन्नित्यं शिवयोगरतो मुनिः । सोऽपि देशो भवेत्पूतः स पूत इति किं पुनः

yasmindeśe vasennityaṃ śivayogarato muniḥ | so'pi deśo bhavetpūtaḥ sa pūta iti kiṃ punaḥ

That land in which a sage devoted to Shiva-yoga constantly dwells — even that land becomes purified; how much more, then, is he himself pure!

Verse 44 (shiva.vayaviya.74.44)

तस्मात्सर्वं परित्यज्य कृत्यमन्यद्विचक्षणः । सर्वदुःखप्रहाणाय शिवयोगं समभ्यसेत्

tasmātsarvaṃ parityajya kṛtyamanyadvicakṣaṇaḥ | sarvaduḥkhaprahāṇāya śivayogaṃ samabhyaset

Therefore, the discerning man should abandon every other task and practice the Yoga of Shiva, for the removal of all sorrow.

Verse 45 (shiva.vayaviya.74.45)

सिद्धयोगफलो योगी लोकानां हितकाम्यया । भोगान्भुक्त्वा यथाकामं विहरेद्वात्र वर्तताम्

siddhayogaphalo yogī lokānāṃ hitakāmyayā | bhogānbhuktvā yathākāmaṃ viharedvātra vartatām

The yogi who has attained the fruit of Yoga's accomplishment may, out of a wish for the welfare of the world, enjoy pleasures as he desires and move about freely, or remain in seclusion here.

Verse 46 (shiva.vayaviya.74.46)

अथवा क्षुद्रमित्येव मत्वा वैषयिकं सुखम् । त्यक्त्वा विरागयोगेन स्वेच्छया कर्म मुच्यताम्

athavā kṣudramityeva matvā vaiṣayikaṃ sukham | tyaktvā virāgayogena svecchayā karma mucyatām

Or else, having recognized worldly happiness to be a trivial thing, he may abandon it through the Yoga of dispassion, and, by his own free will, be released from the bondage of action.

Verse 47 (shiva.vayaviya.74.47)

यस्त्वासन्नां मृतिं मर्त्यो दृष्ट्वारिष्टं च भूयसा । स योगारम्भनिरतः शिवक्षेत्रं समाश्रयेत्

yastvāsannāṃ mṛtiṃ martyo dṛṣṭvāriṣṭaṃ ca bhūyasā | sa yogārambhanirataḥ śivakṣetraṃ samāśrayet

But if a mortal, having seen death drawing near and, moreover, having witnessed the inauspicious portents foretelling it, is devoted to undertaking Yoga, he should take refuge in a Shiva-field.

Verse 48 (shiva.vayaviya.74.48)

स तत्र निवसन्नेव यदि धीरमना नरः । प्राणान् विनापि रोगाद्यैः स्वयमेव परित्यजेत्

sa tatra nivasanneva yadi dhīramanā naraḥ | prāṇān vināpi rogādyaiḥ svayameva parityajet

Dwelling there, if that man, resolute of mind, is not afflicted by disease or the like, he may of himself simply give up his vital breaths.

Verse 49 (shiva.vayaviya.74.49)

कृत्वाप्यनशनं चैव हुत्वा चाङ्गं शिवानले । क्षिप्त्वा वा शिवतीर्थेषु स्वदेहमवगाहनात्

kṛtvāpyanaśanaṃ caiva hutvā cāṅgaṃ śivānale | kṣiptvā vā śivatīrtheṣu svadehamavagāhanāt

Or, having undertaken fasting unto death, or having offered his own limbs as an oblation into the fire of Shiva, or having, by immersion, cast his own body into the sacred waters of Shiva —

Verse 50 (shiva.vayaviya.74.50)

शिवशास्त्रोक्तविधिवत्प्राणान्यस्तु परित्यजेत् । सद्य एव विमुच्येत नात्र कार्या विचारणा

śivaśāstroktavidhivatprāṇānyastu parityajet | sadya eva vimucyeta nātra kāryā vicāraṇā

whoever gives up his vital breaths in accordance with the rite declared in the Shiva-scriptures is liberated at that very instant — there is no need for deliberation on this point.

Verse 51 (shiva.vayaviya.74.51)

रोगाद्यैर्वाथ विवशः शिवक्षेत्रं समाश्रितः । म्रियते यदि सोऽप्येवं मुच्यते नात्र संशयः

rogādyairvātha vivaśaḥ śivakṣetraṃ samāśritaḥ | mriyate yadi so'pyevaṃ mucyate nātra saṃśayaḥ

Or, if, made helpless by disease and the like, one who has taken refuge in a Shiva-field dies there naturally — he too is liberated in this way; of this there is no doubt.

Verse 52 (shiva.vayaviya.74.52)

यथा हि मरणं श्रेष्ठमुशन्त्यनशनादिभिः । शास्त्रविश्रम्भधीरेण मनसा क्रियते यतः

yathā hi maraṇaṃ śreṣṭhamuśantyanaśanādibhiḥ | śāstraviśrambhadhīreṇa manasā kriyate yataḥ

For scripture declares that death by fasting and the like is the most excellent, because it is undertaken with a mind made steady through trust in the scriptures.

Verse 53 (shiva.vayaviya.74.53)

शिवनिन्दारतं हत्वा पीडितः स्वयमेव वा । यस्त्यजेद्दुस्त्यजान्प्राणान्न स भूयः प्रजायते

śivanindārataṃ hatvā pīḍitaḥ svayameva vā | yastyajeddustyajānprāṇānna sa bhūyaḥ prajāyate

Whoever, having slain one devoted to reviling Shiva, or being himself afflicted by such a one, gives up his own life-breaths — so hard to give up — that man is not born again.

Verse 54 (shiva.vayaviya.74.54)

शिवनिन्दारतं हन्तुमशक्तो यः स्वयं मृतः । सद्य एव प्रमुच्येत त्रिःसप्तकुलसंयुतः

śivanindārataṃ hantumaśakto yaḥ svayaṃ mṛtaḥ | sadya eva pramucyeta triḥsaptakulasaṃyutaḥ

Whoever, being unable to slay one devoted to reviling Shiva, dies himself, is liberated at that very instant, together with twenty-one generations of his lineage.

Verse 55 (shiva.vayaviya.74.55)

शिवार्थे यस्त्यजेत्प्राणान् शिवभक्तार्थमेव वा । न तेन सदृशः कश्चिन्मुक्तिमार्गस्थितो नरः

śivārthe yastyajetprāṇān śivabhaktārthameva vā | na tena sadṛśaḥ kaścinmuktimārgasthito naraḥ

Whoever gives up his life for the sake of Shiva, or indeed for the sake of a devotee of Shiva — there is no man equal to him among those established on the path of liberation.

Verse 56 (shiva.vayaviya.74.56)

तस्माच्छीघ्रतरा मुक्तिस्तस्य संसारमण्डलात् । एतेष्वन्यतमोपायं कथमप्यवलम्ब्य वा

tasmācchīghratarā muktistasya saṃsāramaṇḍalāt | eteṣvanyatamopāyaṃ kathamapyavalambya vā

Therefore his liberation from the cycle of transmigration is swifter than that gained by any other means. Or, having somehow adopted any one of these means,

Verse 57 (shiva.vayaviya.74.57)

षडध्वशुद्धिं विधिवत्प्राप्तो वा म्रियते यदि । पशूनामिव तस्येह न कुर्यादौर्ध्वदैहिकम्

ṣaḍadhvaśuddhiṃ vidhivatprāpto vā mriyate yadi | paśūnāmiva tasyeha na kuryādaurdhvadaihikam

if one who has duly attained the purification of the six paths through initiation should die, one should not perform for him, here, the funeral rites ordinarily performed as for bound creatures.

Verse 58 (shiva.vayaviya.74.58)

नैवाशौचं प्रपद्येत तत्पुत्रादिर्विशेषतः । शिवचारार्थमथवा शिवविद्यार्थमेव वा । खनेद्वा भुवि तद्देहं दहेद्वा शुचिनाग्निना

naivāśaucaṃ prapadyeta tatputrādirviśeṣataḥ | śivacārārthamathavā śivavidyārthameva vā | khanedvā bhuvi taddehaṃ dahedvā śucināgninā

His son and other relatives should, in particular, observe no period of ritual impurity for him at all. For the sake of Shiva-conduct, or Shiva-knowledge, one should either bury that body in the earth, or cremate it with pure fire,

Verse 59 (shiva.vayaviya.74.59)

क्षिपेद्वाप्सु शिवास्वेव त्यजेद्वा काष्ठलोष्टवत् । अथैनमपि चोद्दिश्य कर्म चेत्कर्तुमीप्सितम्

kṣipedvāpsu śivāsveva tyajedvā kāṣṭhaloṣṭavat | athainamapi coddiśya karma cetkartumīpsitam

or cast it into the sacred waters of Shiva, or dispose of it as one would a piece of wood or a clod of earth. And if, moreover, one wishes to perform some memorial rite in his honor,

Verse 60 (shiva.vayaviya.74.60)

कल्याणमेव कुर्वीत शक्त्या भक्तांश्च तर्पयेत् । धनं तस्य भजेच्छैवः शैवी चेत्तस्य सन्ततिः । नास्ति चेत्तच्छिवे दद्यान्नदद्यात्पशुसन्ततिः

kalyāṇameva kurvīta śaktyā bhaktāṃśca tarpayet | dhanaṃ tasya bhajecchaivaḥ śaivī cettasya santatiḥ | nāsti cettacchive dadyānnadadyātpaśusantatiḥ

one should only perform an auspicious rite, according to one's means, and satisfy Shiva's devotees. His wealth should be taken by a fellow Shaiva, if his own lineage is Shaiva; if not, it should be given to Shiva; it should not be given to a lineage of unliberated, bound souls.