Shiva Purana (Books 1 & 7)

केन वर्तामहे शश्वत्सुखेष्वन्येषु चानिशम् अविलंघ्या च विश्वस्य व्यवस्था केन वा कृता

By whom do we continually exist, in pleasures and otherwise, day and night? And by whom is the unbreakable order of the universe established?

कालस्य भावो नियतिर्यदृच्छा नात्र युज्यते भूतानि योनिः पुरुषो योगी चैषां परो ऽथ वा

The nature of time, destiny, or chance is not appropriate here; the elements, the source, the person, or the supreme yogi—these are considered.

अचेतनत्वात्कालादेश्चेतनत्वेपि चात्मनः सुखदुःखानि भूतत्वादनीशत्वाद्विचार्यते

Because time and the rest are insentient, and even if the self is sentient, pleasure and pain arise from the elements and from lack of mastery—thus it is considered.

तद्ध्यानयोगानुगतां प्रपश्यञ्छक्तिमैश्वरीम् पाशविच्छेदिकां साक्षान्निगूढां स्वगुणैर्भृशम्

Perceiving that divine power, which is attained through meditation and yoga, which directly severs bonds, hidden yet exceedingly endowed with her own qualities—

तया विच्छिन्नपाशास्ते सर्वकारणकारणम् शक्तिमंतं महादेवमपश्यन्दिव्यचक्षुषा

By her, their bonds cut, they beheld with divine sight the great Lord, the possessor of power, the cause of all causes.

यः कारणान्यशेषाणि कालात्मसहितानि च अप्रमेयो ऽनया शक्त्या सकलं यो ऽधितिष्ठति

He who, along with time and self, upholds all causes without remainder, immeasurable, by this very power, governs all.

ततः प्रसादयोगेन योगेन परमेण च दृष्टेन भक्तियोगेन दिव्यः गतिमवाप्नुयुः

Then, by the union of grace and supreme yoga, and by the yoga of devotion that is seen, they attain the divine state.

तस्मात्सह तथा शक्त्या हृदि पश्यंति ये शिवम् तेषां शाश्वतिकी शांतिर्नैतरेषामिति श्रुतिः

Therefore, those who, together with that power, behold Shiva in the heart—eternal peace is theirs, not of others, so declares revelation.

न हि शक्तिमतश्शक्त्या विप्रयोगो ऽस्ति जातुचित् तस्माच्छक्तेः शक्तिमतस्तादात्म्यान्निर्वृतिर्द्वयोः

Indeed, there is never any separation between the possessor of power and the power itself; therefore, from the identity of power and the possessor of power, liberation arises for both.

क्रमो विवक्षितो नूनं विमुक्तौ ज्ञानकर्मणोः प्रसादे सति सा मूर्तिर्यस्मात्करतले स्थिता

The sequence of knowledge and action intended for liberation is surely established; when grace is present, that form appears as if held in the palm of the hand.

देवो वा दानवो वापि पशुर्वा विहगो ऽपि वा कीरो वाथ कृमिर्वापि मुच्यते तत्प्रसादतः

Whether god, demon, animal, bird, parrot, or even a worm—by that grace, any of these are liberated.

गर्भस्थो जायमानो वा बालो वा तरुणो.पि वा वृद्धो वा म्रियमाणो वा स्वर्गस्थो वाथ नारकी

Whether in the womb, being born, a child, a youth, an old person, one who is dying, dwelling in heaven, or even in hell—

पतितो वापि धर्मात्मा पंडितो मूढ एव वा प्रसादे तत्क्षणादेव मुच्यते नात्र संशयः

Whether fallen, righteous, learned, or ignorant—upon receiving grace, one is instantly liberated; there is no doubt about this.

अयोग्यानां च कारुण्याद्भक्तानां परमेश्वरः प्रसीदति न संदेहो विगृह्य विविधान्मलान्

Out of compassion, the Supreme Lord shows grace even to the unfit devotees, without doubt, removing their various impurities.

प्रसदादेव सा भक्तिः प्रसादो भक्तिसंभवः अवस्थाभेदमुत्प्रेक्ष्य विद्वांस्तत्र न मुह्यति

Devotion arises only from grace, and grace is born of devotion; considering the differences of state, the wise are not confused therein.

प्रसादपूर्विका येयं भुक्तिमुक्तिविधायिनी नैव सा शक्यते प्राप्तुं नरैरेकेन जन्मना

This grace, which bestows both enjoyment and liberation, cannot be attained by humans in a single birth.

अनेकजन्मसिद्धानां श्रौतस्मार्तानुवर्तिनाम् विरक्तानां प्रबुद्धानां प्रसीदति महेश्वरः

The Great Lord is gracious to those perfected through many births, who follow Vedic and Smriti injunctions, who are detached and awakened.

प्रसन्ने सति देवेश पशौ तस्मिन्प्रवर्तते अस्ति नाथो ममेत्यल्पा भक्तिर्बुद्धिपुरस्सरा

When the Lord of gods is gracious, even in the animal, there arises the thought, 'There is a Lord, He is mine,' and a little devotion accompanied by understanding.

तपसा विविधैश्शैवैर्धर्मैस्संयुज्यते नरः तत्र योगे तदभ्यासस्ततो भक्तिः परा भवेत्

Through various Shaiva austerities and righteous acts, a person is united; there, through practice of yoga, supreme devotion arises.

परया च तया भक्त्या प्रसादो लभ्यते परः प्रसादात्सर्वपाशेभ्यो मुक्तिर्मुक्तस्य निर्वृतिः

By that supreme devotion, the highest grace is obtained; from grace comes freedom from all bonds, and for the liberated, perfect peace.

अल्पभावो ऽपि यो मर्त्यस्सो ऽपि जन्मत्रयात्परम् नयोनियंत्रपीडायै भवेन्नैवात्र संशयः

Even a small measure of this, in a mortal, after three births, certainly prevents suffering in lower wombs—of this there is no doubt.

सांगा ऽनंगा च या सेवा सा भक्तिरिति कथ्यते सा पुनर्भिद्यते त्रेधा मनोवाक्कायसाधनैः

Service, whether with or without external elements, is called devotion; it is further divided threefold—by means of mind, speech, and body.

शिवरूपादिचिंता या सा सेवा मानसी स्मृता जपादिर्वाचिकी सेवा कर्मपूजादि कायिकी

Contemplation on the form of Shiva is known as mental service; recitation and the like are verbal service; ritual worship and similar acts are bodily service.

सेयं त्रिसाधना सेवा शिवधर्मश्च कथ्यते स तु पञ्चविधः प्रोक्तः शिवेन परमात्मना

This threefold service is called the practice of Shiva's dharma; but it is said by the Supreme Self, Shiva, to be of five kinds.

तपः कर्म जपो ध्यानं ज्ञानं चेति समासतः कर्मलिङ्गार्चनाद्यं च तपश्चान्द्रायणादिकम्

Austerity, action, recitation, meditation, and knowledge—these are the five in brief; ritual worship and the like are actions, and austerities include observances like Chandrayana.

जपस्त्रिधा शिवाभ्यासश्चिन्ता ध्यानं शिवस्य तु शिवागमोक्तं यज्ज्ञानं तदत्र ज्ञानमुच्यते

Recitation is threefold; practice of Shiva, contemplation is meditation on Shiva; knowledge as taught in the Shiva scriptures is here called knowledge.

श्रीकंठेन शिवेनोक्तं शिवायै च शिवागमः शिवाश्रितानां कारुण्याच्छ्रेयसामेकसाधनम्

This was spoken by Shiva through Shrikantha, and the Shiva scriptures are for Shiva's devotees; out of compassion, they are the sole means to the highest good.

तस्माद्विवर्धयेद्भक्तिं शिवे परमकारणे त्यजेच्च विषयासंगं श्रेयो ऽर्थी मतिमान्नरः

Therefore, a wise person seeking the highest good should increase devotion to Shiva, the supreme cause, and abandon attachment to sense objects.

भगवञ्छ्रोतुमिच्छामि शिवेन परिभाषितम् वेदसारे शिवज्ञानं स्वाश्रितानां विमुक्तये

O Lord, I wish to hear the knowledge of Shiva, as spoken by Shiva himself, which is the essence of the Vedas and grants liberation to those who take refuge in him.