शिवदासीं ततो गत्वा शिवस्व हरणे तथा। भक्षणादन्नपानानान्नरो दुर्गतिमाप्नुयात्
Having approached a Śiva-servant woman, or by seizing Śiva's property, or by eating food and drink belonging to Śiva, a man attains a miserable state.
अतो देवलविप्रो यो नरकान्न निवर्तते। तस्माद्वेश्याजनानां च दौष्ट्यमेव हितं भवेत्
Therefore, a temple priest who does not return from hell— for him, the wickedness of prostitutes is preferable.
अतस्तु गणिकां स्पृष्ट्वा नरः स्नानाद्विशुध्यति। मलिनां दुर्गतिं याति बहुपूरुषसंश्रयात्
But if a man touches a courtesan, he is purified by bathing; yet, because she is impure from the company of many men, she goes to a miserable state.
वेश्या तपस्विनी या च देवार्चनरता सदा। पतिव्रतपरा शुद्धा स्वर्गं चाक्षयमश्नुते
But a courtesan who is devoted to austerity, always engaged in worship of the gods, pure and devoted to her husband, attains inexhaustible heaven.
गणिकां मातृवद्यस्तु सदासन्नां प्रपश्यति। देववत्सुरलोकेषु निखिलं भोगमश्नुते
Whoever regards a courtesan as he would his mother, always seeing her as near, enjoys all pleasures among the gods and asuras.
सुरासुरनराणां च वंदनीयो यथा हरिः। तथार्होयं सर्वलोके सर्वभूतैकपावनः
Just as Hari is worthy of veneration among gods, asuras, and men, so too is this one, the purifier of all beings, worthy in every world.
देवदासः सदा यस्तु देवकृत्येषु लोलुपः। स च गच्छति लोकेशो देवलोके महीयते
He who is ever devoted as a servant of the gods, eager in divine duties, attains the status of lord of the world and is honored in the realm of the gods.
एतेषामेव लिंगानि कारयित्वा च मंडपम्। शक्त्या यं लभते नाकं कालस्य निश्चयं शृणु
Having made these very emblems and constructed a pavilion, hear with certainty how long, according to his ability, he attains heaven.
हायनैकं तृणेनैव शरकांडेन तच्छतम्। अयुतं त्वन्यकाष्ठेन लक्षं खादिरदारुणा१०० 1.59.
For one year with mere grass, for a hundred years with arrow-reed, for ten thousand with other wood, and for a hundred thousand with khadira wood.
कोटिकोटि च पाषाणैः सुदृढैर्यत्नसंयुतैः। तस्मात्सर्वप्रयत्नेन मंडपं कारयेद्बुधः
With countless millions of stones, firm and carefully placed, therefore, the wise should construct the pavilion with all effort.
यावत्कालं वसेत्स्वर्गे नरो मंडपकारकः। तावत्कालं च हरणे नरो दुर्गतिमाप्नुयात्
For as long as the maker of the pavilion dwells in heaven, for that same duration, if he steals, he attains misfortune.
जनानां निचये रम्ये वस्तूनां क्रयविक्रये। आश्रये चाध्वगानां च नदीनद समागमे
In pleasant gatherings of people, in buying and selling of goods, in sheltering travelers, and at the meeting of rivers,
देवानां मंडपं कृत्वा यत्फलं लभते नरः। तत्फलं समवाप्नोति द्विगुणं विप्रमंदिरे
The fruit a man obtains by making a pavilion for the gods, that very fruit he gains twofold by building one for a Brahmin's abode.
अनाथस्य च दीनस्य श्रोत्रियस्य विशेषतः। कारयित्वा गृहं रम्यं नरः स्वर्गान्न हीयते
And especially by building a beautiful house for the orphan, the destitute, or a learned Brahmin, a man does not fall from heaven.
य इदं शृणुयान्नित्यं पुण्याख्यानमनुत्तमम्। अक्षयं लभते स्वर्गं प्रासादादेः फलं लभेत्
Whoever listens daily to this supreme, virtuous narrative attains inexhaustible heaven and receives the fruit of building a temple.
धनिनां चेश्वराणां च तथा पुण्यवतां पुनः। पाठयित्वा पठित्वा तु नरः स्वर्गान्न हीयते
And again, among the wealthy, the rulers, and the virtuous, by having it recited or reciting it, a man does not fall from heaven.
देवानां दासदासीनां सदा देवालयेषु च। पठेद्यस्तु सदा विप्रो मोक्षमार्गं स गच्छति
A Brahmin who always recites this in temples among the servants and maidservants of the gods attains the path to liberation.
नृपाणामीश्वराणां च धनिनां गुणिनां पुरः। पठित्वा मोक्षमाप्नोति श्रवणात्तत्फलं लभेत्
Reciting it before kings, rulers, the wealthy, and the virtuous, one attains liberation; by hearing it, one gains that fruit.
द्विजा ऊचुः- सामान्येकः परः पुण्यो मर्त्यलोके द्विजोत्तम। सुलभो मर्त्यपूज्यस्तु मुनीनां च तपस्विनाम्
The twice-born said: Among mortals, O best of Brahmins, there is one common and supreme merit, easily accessible and honored by mortals and ascetics alike.
चातुर्वर्ण्याश्रमाणां च पापपुण्यवतां नृणाम्। गुणागुणवतां चैव वर्णावर्णवतां तथा
For those of the four castes and stages of life, for men with merit or sin, for those with virtues or faults, and for those of all colors or none,
व्यास उवाच- सर्वेषामेव भूतानां रुद्राक्षेण युतो वरः। दर्शनाद्यस्य लोकानां पापराशिः प्रलीयते
Vyasa said: For all beings, the best is one adorned with rudraksha; by his mere sight, the mass of sins of the worlds is dissolved.
स्पर्शनाद्दिवमश्नाति धाराणाद्रौद्रतां व्रजेत्। शिरस्युरसि बाहौ च रुद्राक्षं धारयेत्तु यः
By touching, he attains heaven; by wearing, he attains the state of Rudra. Whoever wears rudraksha on the head, chest, or arms.
स चेशानसमो लोके मखे सर्वत्र गोचरः। यत्र तिष्ठत्यसौ विप्रस्स देशः पुण्यवान्भवेत्
He, who is equal to Īśāna and present everywhere in the world and in sacrifices—wherever such a brāhmaṇa resides, that place becomes holy.
तं दृष्ट्वाप्यथवा स्पृष्ट्वा नरः पूयेत कल्मषात्। यज्जप्यं तर्पणं दानं स्नानमर्चा प्रदक्षिणम्
By merely seeing or touching him, a man is purified from sin; whatever recitation, offering, gift, bathing, worship, or circumambulation is performed—
यत्किंचित्कुरुते पुण्यं निखिलं तदनंतकम्। तीर्थानां च महत्तीर्थं रुद्राक्षस्य फलं द्विजाः
Any meritorious act he does, however small, becomes infinite in result; and, O twice-born, the fruit of Rudrākṣa surpasses even the greatest of sacred places.
अस्यैव धारणाद्देही पापात्पूतोऽति पुण्यभाक्। गृहीत्वा चाक्षमालां च ब्रह्मग्रंथियुतां शिवाम्
By merely wearing this, a person is purified from sin and becomes a recipient of great merit; and by taking up a rosary of Rudrākṣa, adorned with Brahma-knots and auspicious—
यज्जप्तं च कृतं दानं स्तोत्रं मंत्रं सुरार्चनम्। सर्वं चाक्षयतामेति पापं च क्षयमाव्रजेत्
Whatever recitation, gift, hymn, mantra, or worship of the gods is performed, all becomes imperishable, and sin is destroyed.
मालाया लक्षणं ब्रूमः श्रूयतां द्विजसत्तमाः। तस्यास्तु लक्षणं ज्ञात्वा शैवमार्गं प्रलप्स्यथ११९ तु. वराहपुराणम् [https://sa.wikisource.org/s/18ga १२८.५४](गणान्तिका)। निर्योनिकीटविद्धं च भग्नलिगं यथाक्रमम्। अन्योन्यं बीजलग्नं च मालायां परिवर्जयेत्
Now I will describe the characteristics of the rosary; listen, O best of the twice-born. Knowing its characteristics, you may speak of the Śaiva path.
स्वयं च ग्रथिता या च श्लथान्योन्य प्रसज्जिता। शूद्रादिग्रथिताऽशुद्धा दूरात्तां परिवर्जयेत्
One should avoid in the rosary any bead that is worm-eaten, pierced at the wrong place, broken, or stuck together with another, as well as—
मध्यमालग्नकं बीजं जप्तव्यं च यथाक्रमम्। हस्तसंभ्रमणेनैव मेर्वामर्शं पुनः पुनः
Any bead that is self-threaded, loosely joined, or strung by a Śūdra or others is impure; such a rosary should be avoided from afar.